---
title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation"
author: "Adam Clarke"
languages: [en]
shelf: "Commentaries"
url: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/
cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/"
---

# Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation

*Adam Clarke*

Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 2 of 2.

## Contents

1. [Lamentations · 1 of 9](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/1.md)
2. [Lamentations · 2 of 9](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/2.md)
3. [Lamentations · 3 of 9](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/3.md)
4. [Lamentations · 4 of 9](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/4.md)
5. [Lamentations · 5 of 9](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/5.md)
6. [Lamentations · 6 of 9](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/6.md)
7. [Lamentations · 7 of 9](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/7.md)
8. [Lamentations · 8 of 9](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/8.md)
9. [Lamentations · 9 of 9](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/9.md)
10. [Ezekiel · 1 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/10.md)
11. [Ezekiel · 2 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/11.md)
12. [Ezekiel · 3 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/12.md)
13. [Ezekiel · 4 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/13.md)
14. [Ezekiel · 5 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/14.md)
15. [Ezekiel · 6 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/15.md)
16. [Ezekiel · 7 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/16.md)
17. [Ezekiel · 8 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/17.md)
18. [Ezekiel · 9 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/18.md)
19. [Ezekiel · 10 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/19.md)
20. [Ezekiel · 11 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/20.md)
21. [Ezekiel · 12 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/21.md)
22. [Ezekiel · 13 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/22.md)
23. [Ezekiel · 14 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/23.md)
24. [Ezekiel · 15 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/24.md)
25. [Ezekiel · 16 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/25.md)
26. [Ezekiel · 17 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/26.md)
27. [Ezekiel · 18 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/27.md)
28. [Ezekiel · 19 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/28.md)
29. [Ezekiel · 20 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/29.md)
30. [Ezekiel · 21 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/30.md)
31. [Ezekiel · 22 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/31.md)
32. [Ezekiel · 23 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/32.md)
33. [Ezekiel · 24 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/33.md)
34. [Ezekiel · 25 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/34.md)
35. [Ezekiel · 26 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/35.md)
36. [Ezekiel · 27 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/36.md)
37. [Ezekiel · 28 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/37.md)
38. [Ezekiel · 29 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/38.md)
39. [Ezekiel · 30 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/39.md)
40. [Ezekiel · 31 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/40.md)
41. [Ezekiel · 32 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/41.md)
42. [Ezekiel · 33 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/42.md)
43. [Ezekiel · 34 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/43.md)
44. [Ezekiel · 35 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/44.md)
45. [Ezekiel · 36 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/45.md)
46. [Ezekiel · 37 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/46.md)
47. [Ezekiel · 38 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/47.md)
48. [Ezekiel · 39 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/48.md)
49. [Ezekiel · 40 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/49.md)
50. [Ezekiel · 41 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/50.md)
51. [Ezekiel · 42 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/51.md)
52. [Ezekiel · 43 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/52.md)
53. [Ezekiel · 44 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/53.md)
54. [Ezekiel · 45 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/54.md)
55. [Ezekiel · 46 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/55.md)
56. [Ezekiel · 47 of 47](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/56.md)
57. [Daniel · 1 of 23](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/57.md)
58. [Daniel · 2 of 23](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/58.md)
59. [Daniel · 3 of 23](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/59.md)
60. [Daniel · 4 of 23](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/60.md)
61. [Daniel · 5 of 23](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/61.md)
62. [Daniel · 6 of 23](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/62.md)
63. [Daniel · 7 of 23](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/63.md)
64. [Daniel · 8 of 23](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/64.md)
65. [Daniel · 9 of 23](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/65.md)
66. [Daniel · 10 of 23](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/66.md)
67. [Daniel · 11 of 23](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/67.md)
68. [Daniel · 12 of 23](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/68.md)
69. [Daniel · 13 of 23](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/69.md)
70. [Daniel · 14 of 23](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/70.md)
71. [Daniel · 15 of 23](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/71.md)
72. [Daniel · 16 of 23](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/72.md)
73. [Daniel · 17 of 23](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/73.md)
74. [Daniel · 18 of 23](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/74.md)
75. [Daniel · 19 of 23](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/75.md)
76. [Daniel · 20 of 23](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/76.md)
77. [Daniel · 21 of 23](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/77.md)
78. [Daniel · 22 of 23](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/78.md)
79. [Daniel · 23 of 23](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/79.md)
80. [Hosea · 1 of 16](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/80.md)
81. [Hosea · 2 of 16](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/81.md)
82. [Hosea · 3 of 16](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/82.md)
83. [Hosea · 4 of 16](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/83.md)
84. [Hosea · 5 of 16](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/84.md)
85. [Hosea · 6 of 16](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/85.md)
86. [Hosea · 7 of 16](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/86.md)
87. [Hosea · 8 of 16](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/87.md)
88. [Hosea · 9 of 16](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/88.md)
89. [Hosea · 10 of 16](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/89.md)
90. [Hosea · 11 of 16](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/90.md)
91. [Hosea · 12 of 16](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/91.md)
92. [Hosea · 13 of 16](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/92.md)
93. [Hosea · 14 of 16](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/93.md)
94. [Hosea · 15 of 16](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/94.md)
95. [Hosea · 16 of 16](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/95.md)
96. [Joel · 1 of 5](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/96.md)
97. [Joel · 2 of 5](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/97.md)
98. [Joel · 3 of 5](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/98.md)
99. [Joel · 4 of 5](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/99.md)
100. [Joel · 5 of 5](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/100.md)
101. [Amos · 1 of 10](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/101.md)
102. [Amos · 2 of 10](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/102.md)
103. [Amos · 3 of 10](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/103.md)
104. [Amos · 4 of 10](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/104.md)
105. [Amos · 5 of 10](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/105.md)
106. [Amos · 6 of 10](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/106.md)
107. [Amos · 7 of 10](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/107.md)
108. [Amos · 8 of 10](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/108.md)
109. [Amos · 9 of 10](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/109.md)
110. [Amos · 10 of 10](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/110.md)
111. [Obadiah](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/111.md)
112. [Jonah · 1 of 4](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/112.md)
113. [Jonah · 2 of 4](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/113.md)
114. [Jonah · 3 of 4](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/114.md)
115. [Jonah · 4 of 4](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/115.md)
116. [Micah · 1 of 8](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/116.md)
117. [Micah · 2 of 8](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/117.md)
118. [Micah · 3 of 8](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/118.md)
119. [Micah · 4 of 8](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/119.md)
120. [Micah · 5 of 8](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/120.md)
121. [Micah · 6 of 8](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/121.md)
122. [Micah · 7 of 8](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/122.md)
123. [Micah · 8 of 8](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/123.md)
124. [Nahum · 1 of 4](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/124.md)
125. [Nahum · 2 of 4](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/125.md)
126. [Nahum · 3 of 4](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/126.md)
127. [Nahum · 4 of 4](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/127.md)
128. [Habakkuk · 1 of 5](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/128.md)
129. [Habakkuk · 2 of 5](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/129.md)
130. [Habakkuk · 3 of 5](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/130.md)
131. [Habakkuk · 4 of 5](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/131.md)
132. [Habakkuk · 5 of 5](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/132.md)
133. [Zephaniah · 1 of 4](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/133.md)
134. [Zephaniah · 2 of 4](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/134.md)
135. [Zephaniah · 3 of 4](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/135.md)
136. [Zephaniah · 4 of 4](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/136.md)
137. [Haggai · 1 of 2](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/137.md)
138. [Haggai · 2 of 2](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/138.md)
139. [Zechariah · 1 of 13](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/139.md)
140. [Zechariah · 2 of 13](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/140.md)
141. [Zechariah · 3 of 13](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/141.md)
142. [Zechariah · 4 of 13](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/142.md)
143. [Zechariah · 5 of 13](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/143.md)
144. [Zechariah · 6 of 13](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/144.md)
145. [Zechariah · 7 of 13](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/145.md)
146. [Zechariah · 8 of 13](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/146.md)
147. [Zechariah · 9 of 13](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/147.md)
148. [Zechariah · 10 of 13](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/148.md)
149. [Zechariah · 11 of 13](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/149.md)
150. [Zechariah · 12 of 13](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/150.md)
151. [Zechariah · 13 of 13](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/151.md)
152. [Malachi · 1 of 5](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/152.md)
153. [Malachi · 2 of 5](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/153.md)
154. [Malachi · 3 of 5](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/154.md)
155. [Malachi · 4 of 5](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/155.md)
156. [Malachi · 5 of 5](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/156.md)
157. [Matthew · 1 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/157.md)
158. [Matthew · 2 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/158.md)
159. [Matthew · 3 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/159.md)
160. [Matthew · 4 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/160.md)
161. [Matthew · 5 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/161.md)
162. [Matthew · 6 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/162.md)
163. [Matthew · 7 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/163.md)
164. [Matthew · 8 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/164.md)
165. [Matthew · 9 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/165.md)
166. [Matthew · 10 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/166.md)
167. [Matthew · 11 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/167.md)
168. [Matthew · 12 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/168.md)
169. [Matthew · 13 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/169.md)
170. [Matthew · 14 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/170.md)
171. [Matthew · 15 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/171.md)
172. [Matthew · 16 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/172.md)
173. [Matthew · 17 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/173.md)
174. [Matthew · 18 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/174.md)
175. [Matthew · 19 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/175.md)
176. [Matthew · 20 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/176.md)
177. [Matthew · 21 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/177.md)
178. [Matthew · 22 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/178.md)
179. [Matthew · 23 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/179.md)
180. [Matthew · 24 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/180.md)
181. [Matthew · 25 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/181.md)
182. [Matthew · 26 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/182.md)
183. [Matthew · 27 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/183.md)
184. [Matthew · 28 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/184.md)
185. [Matthew · 29 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/185.md)
186. [Matthew · 30 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/186.md)
187. [Matthew · 31 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/187.md)
188. [Matthew · 32 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/188.md)
189. [Matthew · 33 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/189.md)
190. [Matthew · 34 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/190.md)
191. [Matthew · 35 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/191.md)
192. [Matthew · 36 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/192.md)
193. [Matthew · 37 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/193.md)
194. [Matthew · 38 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/194.md)
195. [Matthew · 39 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/195.md)
196. [Matthew · 40 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/196.md)
197. [Matthew · 41 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/197.md)
198. [Matthew · 42 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/198.md)
199. [Matthew · 43 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/199.md)
200. [Matthew · 44 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/200.md)
201. [Matthew · 45 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/201.md)
202. [Matthew · 46 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/202.md)
203. [Matthew · 47 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/203.md)
204. [Matthew · 48 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/204.md)
205. [Matthew · 49 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/205.md)
206. [Matthew · 50 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/206.md)
207. [Matthew · 51 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/207.md)
208. [Matthew · 52 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/208.md)
209. [Matthew · 53 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/209.md)
210. [Matthew · 54 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/210.md)
211. [Matthew · 55 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/211.md)
212. [Matthew · 56 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/212.md)
213. [Matthew · 57 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/213.md)
214. [Matthew · 58 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/214.md)
215. [Matthew · 59 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/215.md)
216. [Matthew · 60 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/216.md)
217. [Matthew · 61 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/217.md)
218. [Matthew · 62 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/218.md)
219. [Matthew · 63 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/219.md)
220. [Matthew · 64 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/220.md)
221. [Matthew · 65 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/221.md)
222. [Matthew · 66 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/222.md)
223. [Matthew · 67 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/223.md)
224. [Matthew · 68 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/224.md)
225. [Matthew · 69 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/225.md)
226. [Matthew · 70 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/226.md)
227. [Matthew · 71 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/227.md)
228. [Matthew · 72 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/228.md)
229. [Matthew · 73 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/229.md)
230. [Matthew · 74 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/230.md)
231. [Matthew · 75 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/231.md)
232. [Matthew · 76 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/232.md)
233. [Matthew · 77 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/233.md)
234. [Matthew · 78 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/234.md)
235. [Matthew · 79 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/235.md)
236. [Matthew · 80 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/236.md)
237. [Matthew · 81 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/237.md)
238. [Matthew · 82 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/238.md)
239. [Matthew · 83 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/239.md)
240. [Matthew · 84 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/240.md)
241. [Matthew · 85 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/241.md)
242. [Matthew · 86 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/242.md)
243. [Matthew · 87 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/243.md)
244. [Matthew · 88 of 88](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/244.md)
245. [Mark · 1 of 22](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/245.md)
246. [Mark · 2 of 22](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/246.md)
247. [Mark · 3 of 22](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/247.md)
248. [Mark · 4 of 22](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/248.md)
249. [Mark · 5 of 22](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/249.md)
250. [Mark · 6 of 22](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/250.md)
251. [Mark · 7 of 22](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/251.md)
252. [Mark · 8 of 22](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/252.md)
253. [Mark · 9 of 22](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/253.md)
254. [Mark · 10 of 22](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/254.md)
255. [Mark · 11 of 22](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/255.md)
256. [Mark · 12 of 22](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/256.md)
257. [Mark · 13 of 22](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/257.md)
258. [Mark · 14 of 22](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/258.md)
259. [Mark · 15 of 22](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/259.md)
260. [Mark · 16 of 22](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/260.md)
261. [Mark · 17 of 22](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/261.md)
262. [Mark · 18 of 22](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/262.md)
263. [Mark · 19 of 22](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/263.md)
264. [Mark · 20 of 22](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/264.md)
265. [Mark · 21 of 22](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/265.md)
266. [Mark · 22 of 22](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/266.md)
267. [Luke · 1 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/267.md)
268. [Luke · 2 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/268.md)
269. [Luke · 3 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/269.md)
270. [Luke · 4 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/270.md)
271. [Luke · 5 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/271.md)
272. [Luke · 6 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/272.md)
273. [Luke · 7 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/273.md)
274. [Luke · 8 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/274.md)
275. [Luke · 9 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/275.md)
276. [Luke · 10 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/276.md)
277. [Luke · 11 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/277.md)
278. [Luke · 12 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/278.md)
279. [Luke · 13 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/279.md)
280. [Luke · 14 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/280.md)
281. [Luke · 15 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/281.md)
282. [Luke · 16 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/282.md)
283. [Luke · 17 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/283.md)
284. [Luke · 18 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/284.md)
285. [Luke · 19 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/285.md)
286. [Luke · 20 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/286.md)
287. [Luke · 21 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/287.md)
288. [Luke · 22 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/288.md)
289. [Luke · 23 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/289.md)
290. [Luke · 24 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/290.md)
291. [Luke · 25 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/291.md)
292. [Luke · 26 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/292.md)
293. [Luke · 27 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/293.md)
294. [Luke · 28 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/294.md)
295. [Luke · 29 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/295.md)
296. [Luke · 30 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/296.md)
297. [Luke · 31 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/297.md)
298. [Luke · 32 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/298.md)
299. [Luke · 33 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/299.md)
300. [Luke · 34 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/300.md)
301. [Luke · 35 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/301.md)
302. [Luke · 36 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/302.md)
303. [Luke · 37 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/303.md)
304. [Luke · 38 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/304.md)
305. [Luke · 39 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/305.md)
306. [Luke · 40 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/306.md)
307. [Luke · 41 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/307.md)
308. [Luke · 42 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/308.md)
309. [Luke · 43 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/309.md)
310. [Luke · 44 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/310.md)
311. [Luke · 45 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/311.md)
312. [Luke · 46 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/312.md)
313. [Luke · 47 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/313.md)
314. [Luke · 48 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/314.md)
315. [Luke · 49 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/315.md)
316. [Luke · 50 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/316.md)
317. [Luke · 51 of 51](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/317.md)
318. [John · 1 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/318.md)
319. [John · 2 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/319.md)
320. [John · 3 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/320.md)
321. [John · 4 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/321.md)
322. [John · 5 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/322.md)
323. [John · 6 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/323.md)
324. [John · 7 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/324.md)
325. [John · 8 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/325.md)
326. [John · 9 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/326.md)
327. [John · 10 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/327.md)
328. [John · 11 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/328.md)
329. [John · 12 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/329.md)
330. [John · 13 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/330.md)
331. [John · 14 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/331.md)
332. [John · 15 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/332.md)
333. [John · 16 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/333.md)
334. [John · 17 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/334.md)
335. [John · 18 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/335.md)
336. [John · 19 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/336.md)
337. [John · 20 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/337.md)
338. [John · 21 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/338.md)
339. [John · 22 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/339.md)
340. [John · 23 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/340.md)
341. [John · 24 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/341.md)
342. [John · 25 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/342.md)
343. [John · 26 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/343.md)
344. [John · 27 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/344.md)
345. [John · 28 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/345.md)
346. [John · 29 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/346.md)
347. [John · 30 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/347.md)
348. [John · 31 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/348.md)
349. [John · 32 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/349.md)
350. [John · 33 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/350.md)
351. [John · 34 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/351.md)
352. [John · 35 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/352.md)
353. [John · 36 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/353.md)
354. [John · 37 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/354.md)
355. [John · 38 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/355.md)
356. [John · 39 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/356.md)
357. [John · 40 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/357.md)
358. [John · 41 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/358.md)
359. [John · 42 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/359.md)
360. [John · 43 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/360.md)
361. [John · 44 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/361.md)
362. [John · 45 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/362.md)
363. [John · 46 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/363.md)
364. [John · 47 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/364.md)
365. [John · 48 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/365.md)
366. [John · 49 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/366.md)
367. [John · 50 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/367.md)
368. [John · 51 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/368.md)
369. [John · 52 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/369.md)
370. [John · 53 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/370.md)
371. [John · 54 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/371.md)
372. [John · 55 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/372.md)
373. [John · 56 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/373.md)
374. [John · 57 of 57](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/374.md)
375. [Acts · 1 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/375.md)
376. [Acts · 2 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/376.md)
377. [Acts · 3 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/377.md)
378. [Acts · 4 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/378.md)
379. [Acts · 5 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/379.md)
380. [Acts · 6 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/380.md)
381. [Acts · 7 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/381.md)
382. [Acts · 8 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/382.md)
383. [Acts · 9 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/383.md)
384. [Acts · 10 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/384.md)
385. [Acts · 11 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/385.md)
386. [Acts · 12 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/386.md)
387. [Acts · 13 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/387.md)
388. [Acts · 14 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/388.md)
389. [Acts · 15 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/389.md)
390. [Acts · 16 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/390.md)
391. [Acts · 17 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/391.md)
392. [Acts · 18 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/392.md)
393. [Acts · 19 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/393.md)
394. [Acts · 20 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/394.md)
395. [Acts · 21 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/395.md)
396. [Acts · 22 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/396.md)
397. [Acts · 23 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/397.md)
398. [Acts · 24 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/398.md)
399. [Acts · 25 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/399.md)
400. [Acts · 26 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/400.md)
401. [Acts · 27 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/401.md)
402. [Acts · 28 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/402.md)
403. [Acts · 29 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/403.md)
404. [Acts · 30 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/404.md)
405. [Acts · 31 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/405.md)
406. [Acts · 32 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/406.md)
407. [Acts · 33 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/407.md)
408. [Acts · 34 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/408.md)
409. [Acts · 35 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/409.md)
410. [Acts · 36 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/410.md)
411. [Acts · 37 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/411.md)
412. [Acts · 38 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/412.md)
413. [Acts · 39 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/413.md)
414. [Acts · 40 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/414.md)
415. [Acts · 41 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/415.md)
416. [Acts · 42 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/416.md)
417. [Acts · 43 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/417.md)
418. [Acts · 44 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/418.md)
419. [Acts · 45 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/419.md)
420. [Acts · 46 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/420.md)
421. [Acts · 47 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/421.md)
422. [Acts · 48 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/422.md)
423. [Acts · 49 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/423.md)
424. [Acts · 50 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/424.md)
425. [Acts · 51 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/425.md)
426. [Acts · 52 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/426.md)
427. [Acts · 53 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/427.md)
428. [Acts · 54 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/428.md)
429. [Acts · 55 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/429.md)
430. [Acts · 56 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/430.md)
431. [Acts · 57 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/431.md)
432. [Acts · 58 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/432.md)
433. [Acts · 59 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/433.md)
434. [Acts · 60 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/434.md)
435. [Acts · 61 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/435.md)
436. [Acts · 62 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/436.md)
437. [Acts · 63 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/437.md)
438. [Acts · 64 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/438.md)
439. [Acts · 65 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/439.md)
440. [Acts · 66 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/440.md)
441. [Acts · 67 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/441.md)
442. [Acts · 68 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/442.md)
443. [Acts · 69 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/443.md)
444. [Acts · 70 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/444.md)
445. [Acts · 71 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/445.md)
446. [Acts · 72 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/446.md)
447. [Acts · 73 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/447.md)
448. [Acts · 74 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/448.md)
449. [Acts · 75 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/449.md)
450. [Acts · 76 of 76](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/450.md)
451. [Romans · 1 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/451.md)
452. [Romans · 2 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/452.md)
453. [Romans · 3 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/453.md)
454. [Romans · 4 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/454.md)
455. [Romans · 5 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/455.md)
456. [Romans · 6 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/456.md)
457. [Romans · 7 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/457.md)
458. [Romans · 8 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/458.md)
459. [Romans · 9 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/459.md)
460. [Romans · 10 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/460.md)
461. [Romans · 11 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/461.md)
462. [Romans · 12 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/462.md)
463. [Romans · 13 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/463.md)
464. [Romans · 14 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/464.md)
465. [Romans · 15 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/465.md)
466. [Romans · 16 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/466.md)
467. [Romans · 17 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/467.md)
468. [Romans · 18 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/468.md)
469. [Romans · 19 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/469.md)
470. [Romans · 20 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/470.md)
471. [Romans · 21 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/471.md)
472. [Romans · 22 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/472.md)
473. [Romans · 23 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/473.md)
474. [Romans · 24 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/474.md)
475. [Romans · 25 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/475.md)
476. [Romans · 26 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/476.md)
477. [Romans · 27 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/477.md)
478. [Romans · 28 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/478.md)
479. [Romans · 29 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/479.md)
480. [Romans · 30 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/480.md)
481. [Romans · 31 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/481.md)
482. [Romans · 32 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/482.md)
483. [Romans · 33 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/483.md)
484. [Romans · 34 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/484.md)
485. [Romans · 35 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/485.md)
486. [Romans · 36 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/486.md)
487. [Romans · 37 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/487.md)
488. [Romans · 38 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/488.md)
489. [Romans · 39 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/489.md)
490. [Romans · 40 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/490.md)
491. [Romans · 41 of 41](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/491.md)
492. [1 Corinthians · 1 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/492.md)
493. [1 Corinthians · 2 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/493.md)
494. [1 Corinthians · 3 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/494.md)
495. [1 Corinthians · 4 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/495.md)
496. [1 Corinthians · 5 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/496.md)
497. [1 Corinthians · 6 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/497.md)
498. [1 Corinthians · 7 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/498.md)
499. [1 Corinthians · 8 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/499.md)
500. [1 Corinthians · 9 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/500.md)
501. [1 Corinthians · 10 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/501.md)
502. [1 Corinthians · 11 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/502.md)
503. [1 Corinthians · 12 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/503.md)
504. [1 Corinthians · 13 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/504.md)
505. [1 Corinthians · 14 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/505.md)
506. [1 Corinthians · 15 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/506.md)
507. [1 Corinthians · 16 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/507.md)
508. [1 Corinthians · 17 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/508.md)
509. [1 Corinthians · 18 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/509.md)
510. [1 Corinthians · 19 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/510.md)
511. [1 Corinthians · 20 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/511.md)
512. [1 Corinthians · 21 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/512.md)
513. [1 Corinthians · 22 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/513.md)
514. [1 Corinthians · 23 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/514.md)
515. [1 Corinthians · 24 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/515.md)
516. [1 Corinthians · 25 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/516.md)
517. [1 Corinthians · 26 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/517.md)
518. [1 Corinthians · 27 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/518.md)
519. [1 Corinthians · 28 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/519.md)
520. [1 Corinthians · 29 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/520.md)
521. [1 Corinthians · 30 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/521.md)
522. [1 Corinthians · 31 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/522.md)
523. [1 Corinthians · 32 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/523.md)
524. [1 Corinthians · 33 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/524.md)
525. [1 Corinthians · 34 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/525.md)
526. [1 Corinthians · 35 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/526.md)
527. [1 Corinthians · 36 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/527.md)
528. [1 Corinthians · 37 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/528.md)
529. [1 Corinthians · 38 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/529.md)
530. [1 Corinthians · 39 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/530.md)
531. [1 Corinthians · 40 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/531.md)
532. [1 Corinthians · 41 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/532.md)
533. [1 Corinthians · 42 of 42](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/533.md)
534. [2 Corinthians · 1 of 24](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/534.md)
535. [2 Corinthians · 2 of 24](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/535.md)
536. [2 Corinthians · 3 of 24](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/536.md)
537. [2 Corinthians · 4 of 24](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/537.md)
538. [2 Corinthians · 5 of 24](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/538.md)
539. [2 Corinthians · 6 of 24](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/539.md)
540. [2 Corinthians · 7 of 24](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/540.md)
541. [2 Corinthians · 8 of 24](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/541.md)
542. [2 Corinthians · 9 of 24](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/542.md)
543. [2 Corinthians · 10 of 24](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/543.md)
544. [2 Corinthians · 11 of 24](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/544.md)
545. [2 Corinthians · 12 of 24](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/545.md)
546. [2 Corinthians · 13 of 24](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/546.md)
547. [2 Corinthians · 14 of 24](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/547.md)
548. [2 Corinthians · 15 of 24](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/548.md)
549. [2 Corinthians · 16 of 24](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/549.md)
550. [2 Corinthians · 17 of 24](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/550.md)
551. [2 Corinthians · 18 of 24](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/551.md)
552. [2 Corinthians · 19 of 24](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/552.md)
553. [2 Corinthians · 20 of 24](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/553.md)
554. [2 Corinthians · 21 of 24](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/554.md)
555. [2 Corinthians · 22 of 24](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/555.md)
556. [2 Corinthians · 23 of 24](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/556.md)
557. [2 Corinthians · 24 of 24](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/557.md)
558. [Galatians · 1 of 12](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/558.md)
559. [Galatians · 2 of 12](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/559.md)
560. [Galatians · 3 of 12](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/560.md)
561. [Galatians · 4 of 12](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/561.md)
562. [Galatians · 5 of 12](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/562.md)
563. [Galatians · 6 of 12](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/563.md)
564. [Galatians · 7 of 12](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/564.md)
565. [Galatians · 8 of 12](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/565.md)
566. [Galatians · 9 of 12](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/566.md)
567. [Galatians · 10 of 12](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/567.md)
568. [Galatians · 11 of 12](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/568.md)
569. [Galatians · 12 of 12](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/569.md)
570. [Ephesians · 1 of 15](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/570.md)
571. [Ephesians · 2 of 15](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/571.md)
572. [Ephesians · 3 of 15](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/572.md)
573. [Ephesians · 4 of 15](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/573.md)
574. [Ephesians · 5 of 15](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/574.md)
575. [Ephesians · 6 of 15](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/575.md)
576. [Ephesians · 7 of 15](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/576.md)
577. [Ephesians · 8 of 15](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/577.md)
578. [Ephesians · 9 of 15](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/578.md)
579. [Ephesians · 10 of 15](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/579.md)
580. [Ephesians · 11 of 15](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/580.md)
581. [Ephesians · 12 of 15](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/581.md)
582. [Ephesians · 13 of 15](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/582.md)
583. [Ephesians · 14 of 15](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/583.md)
584. [Ephesians · 15 of 15](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/584.md)
585. [Philippians · 1 of 9](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/585.md)
586. [Philippians · 2 of 9](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/586.md)
587. [Philippians · 3 of 9](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/587.md)
588. [Philippians · 4 of 9](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/588.md)
589. [Philippians · 5 of 9](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/589.md)
590. [Philippians · 6 of 9](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/590.md)
591. [Philippians · 7 of 9](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/591.md)
592. [Philippians · 8 of 9](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/592.md)
593. [Philippians · 9 of 9](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/593.md)
594. [Colossians · 1 of 9](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/594.md)
595. [Colossians · 2 of 9](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/595.md)
596. [Colossians · 3 of 9](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/596.md)
597. [Colossians · 4 of 9](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/597.md)
598. [Colossians · 5 of 9](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/598.md)
599. [Colossians · 6 of 9](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/599.md)
600. [Colossians · 7 of 9](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/600.md)
601. [Colossians · 8 of 9](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/601.md)
602. [Colossians · 9 of 9](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/602.md)
603. [1 Thessalonians · 1 of 7](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/603.md)
604. [1 Thessalonians · 2 of 7](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/604.md)
605. [1 Thessalonians · 3 of 7](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/605.md)
606. [1 Thessalonians · 4 of 7](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/606.md)
607. [1 Thessalonians · 5 of 7](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/607.md)
608. [1 Thessalonians · 6 of 7](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/608.md)
609. [1 Thessalonians · 7 of 7](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/609.md)
610. [2 Thessalonians · 1 of 5](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/610.md)
611. [2 Thessalonians · 2 of 5](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/611.md)
612. [2 Thessalonians · 3 of 5](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/612.md)
613. [2 Thessalonians · 4 of 5](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/613.md)
614. [2 Thessalonians · 5 of 5](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/614.md)
615. [1 Timothy · 1 of 14](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/615.md)
616. [1 Timothy · 2 of 14](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/616.md)
617. [1 Timothy · 3 of 14](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/617.md)
618. [1 Timothy · 4 of 14](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/618.md)
619. [1 Timothy · 5 of 14](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/619.md)
620. [1 Timothy · 6 of 14](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/620.md)
621. [1 Timothy · 7 of 14](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/621.md)
622. [1 Timothy · 8 of 14](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/622.md)
623. [1 Timothy · 9 of 14](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/623.md)
624. [1 Timothy · 10 of 14](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/624.md)
625. [1 Timothy · 11 of 14](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/625.md)
626. [1 Timothy · 12 of 14](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/626.md)
627. [1 Timothy · 13 of 14](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/627.md)
628. [1 Timothy · 14 of 14](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/628.md)
629. [2 Timothy · 1 of 9](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/629.md)
630. [2 Timothy · 2 of 9](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/630.md)
631. [2 Timothy · 3 of 9](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/631.md)
632. [2 Timothy · 4 of 9](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/632.md)
633. [2 Timothy · 5 of 9](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/633.md)
634. [2 Timothy · 6 of 9](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/634.md)
635. [2 Timothy · 7 of 9](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/635.md)
636. [2 Timothy · 8 of 9](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/636.md)
637. [2 Timothy · 9 of 9](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/637.md)
638. [Titus · 1 of 7](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/638.md)
639. [Titus · 2 of 7](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/639.md)
640. [Titus · 3 of 7](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/640.md)
641. [Titus · 4 of 7](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/641.md)
642. [Titus · 5 of 7](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/642.md)
643. [Titus · 6 of 7](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/643.md)
644. [Titus · 7 of 7](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/644.md)
645. [Philemon · 1 of 3](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/645.md)
646. [Philemon · 2 of 3](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/646.md)
647. [Philemon · 3 of 3](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/647.md)
648. [Hebrews · 1 of 35](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/648.md)
649. [Hebrews · 2 of 35](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/649.md)
650. [Hebrews · 3 of 35](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/650.md)
651. [Hebrews · 4 of 35](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/651.md)
652. [Hebrews · 5 of 35](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/652.md)
653. [Hebrews · 6 of 35](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/653.md)
654. [Hebrews · 7 of 35](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/654.md)
655. [Hebrews · 8 of 35](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/655.md)
656. [Hebrews · 9 of 35](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/656.md)
657. [Hebrews · 10 of 35](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/657.md)
658. [Hebrews · 11 of 35](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/658.md)
659. [Hebrews · 12 of 35](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/659.md)
660. [Hebrews · 13 of 35](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/660.md)
661. [Hebrews · 14 of 35](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/661.md)
662. [Hebrews · 15 of 35](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/662.md)
663. [Hebrews · 16 of 35](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/663.md)
664. [Hebrews · 17 of 35](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/664.md)
665. [Hebrews · 18 of 35](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/665.md)
666. [Hebrews · 19 of 35](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/666.md)
667. [Hebrews · 20 of 35](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/667.md)
668. [Hebrews · 21 of 35](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/668.md)
669. [Hebrews · 22 of 35](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/669.md)
670. [Hebrews · 23 of 35](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/670.md)
671. [Hebrews · 24 of 35](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/671.md)
672. [Hebrews · 25 of 35](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/672.md)
673. [Hebrews · 26 of 35](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/673.md)
674. [Hebrews · 27 of 35](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/674.md)
675. [Hebrews · 28 of 35](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/675.md)
676. [Hebrews · 29 of 35](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/676.md)
677. [Hebrews · 30 of 35](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/677.md)
678. [Hebrews · 31 of 35](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/678.md)
679. [Hebrews · 32 of 35](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/679.md)
680. [Hebrews · 33 of 35](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/680.md)
681. [Hebrews · 34 of 35](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/681.md)
682. [Hebrews · 35 of 35](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/682.md)
683. [James · 1 of 13](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/683.md)
684. [James · 2 of 13](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/684.md)
685. [James · 3 of 13](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/685.md)
686. [James · 4 of 13](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/686.md)
687. [James · 5 of 13](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/687.md)
688. [James · 6 of 13](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/688.md)
689. [James · 7 of 13](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/689.md)
690. [James · 8 of 13](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/690.md)
691. [James · 9 of 13](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/691.md)
692. [James · 10 of 13](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/692.md)
693. [James · 11 of 13](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/693.md)
694. [James · 12 of 13](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/694.md)
695. [James · 13 of 13](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/695.md)
696. [1 Peter · 1 of 12](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/696.md)
697. [1 Peter · 2 of 12](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/697.md)
698. [1 Peter · 3 of 12](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/698.md)
699. [1 Peter · 4 of 12](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/699.md)
700. [1 Peter · 5 of 12](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/700.md)
701. [1 Peter · 6 of 12](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/701.md)
702. [1 Peter · 7 of 12](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/702.md)
703. [1 Peter · 8 of 12](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/703.md)
704. [1 Peter · 9 of 12](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/704.md)
705. [1 Peter · 10 of 12](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/705.md)
706. [1 Peter · 11 of 12](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/706.md)
707. [1 Peter · 12 of 12](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/707.md)
708. [2 Peter · 1 of 7](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/708.md)
709. [2 Peter · 2 of 7](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/709.md)
710. [2 Peter · 3 of 7](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/710.md)
711. [2 Peter · 4 of 7](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/711.md)
712. [2 Peter · 5 of 7](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/712.md)
713. [2 Peter · 6 of 7](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/713.md)
714. [2 Peter · 7 of 7](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/714.md)
715. [1 John · 1 of 10](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/715.md)
716. [1 John · 2 of 10](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/716.md)
717. [1 John · 3 of 10](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/717.md)
718. [1 John · 4 of 10](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/718.md)
719. [1 John · 5 of 10](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/719.md)
720. [1 John · 6 of 10](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/720.md)
721. [1 John · 7 of 10](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/721.md)
722. [1 John · 8 of 10](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/722.md)
723. [1 John · 9 of 10](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/723.md)
724. [1 John · 10 of 10](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/724.md)
725. [2 John · 1 of 2](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/725.md)
726. [2 John · 2 of 2](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/726.md)
727. [3 John · 1 of 2](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/727.md)
728. [3 John · 2 of 2](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/728.md)
729. [Jude · 1 of 4](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/729.md)
730. [Jude · 2 of 4](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/730.md)
731. [Jude · 3 of 4](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/731.md)
732. [Jude · 4 of 4](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/732.md)
733. [Revelation · 1 of 37](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/733.md)
734. [Revelation · 2 of 37](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/734.md)
735. [Revelation · 3 of 37](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/735.md)
736. [Revelation · 4 of 37](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/736.md)
737. [Revelation · 5 of 37](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/737.md)
738. [Revelation · 6 of 37](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/738.md)
739. [Revelation · 7 of 37](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/739.md)
740. [Revelation · 8 of 37](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/740.md)
741. [Revelation · 9 of 37](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/741.md)
742. [Revelation · 10 of 37](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/742.md)
743. [Revelation · 11 of 37](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/743.md)
744. [Revelation · 12 of 37](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/744.md)
745. [Revelation · 13 of 37](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/745.md)
746. [Revelation · 14 of 37](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/746.md)
747. [Revelation · 15 of 37](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/747.md)
748. [Revelation · 16 of 37](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/748.md)
749. [Revelation · 17 of 37](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/749.md)
750. [Revelation · 18 of 37](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/750.md)
751. [Revelation · 19 of 37](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/751.md)
752. [Revelation · 20 of 37](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/752.md)
753. [Revelation · 21 of 37](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/753.md)
754. [Revelation · 22 of 37](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/754.md)
755. [Revelation · 23 of 37](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/755.md)
756. [Revelation · 24 of 37](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/756.md)
757. [Revelation · 25 of 37](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/757.md)
758. [Revelation · 26 of 37](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/758.md)
759. [Revelation · 27 of 37](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/759.md)
760. [Revelation · 28 of 37](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/760.md)
761. [Revelation · 29 of 37](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/761.md)
762. [Revelation · 30 of 37](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/762.md)
763. [Revelation · 31 of 37](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/763.md)
764. [Revelation · 32 of 37](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/764.md)
765. [Revelation · 33 of 37](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/765.md)
766. [Revelation · 34 of 37](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/766.md)
767. [Revelation · 35 of 37](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/767.md)
768. [Revelation · 36 of 37](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/768.md)
769. [Revelation · 37 of 37](https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/769.md)

## 1. Lamentations · 1 of 9

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/1/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/1/#p-N

### Introduction to the Lamentations of Jeremiah

[¶1] This book, like the several books of the Pentateuch, is denominated in Hebrew איכה eicah, how, from its first word; and sometimes קינות kinnoth, lamentations, from its subject. In the Septuagint it is termed QRHNOI TOU IEREMIOU, for the same reason. The Syriac and Arabic copy or follow the Septuagint; and so does the Vulgate, from the Lamentationes of which, the book has that name which it bears in our language. In the Chaldee it has no name; and in it, and perhaps anciently in the Hebrew, it was written consecutively with the last chapter of Jeremiah.

[¶2] It is one of the books of the מגילות Megilloth, or Roll, among the Jews; and because it relates to the ruin of their affairs, and contains promises of restoration, it is peculiarly prized, and frequently read. The five Megilloth are: Ecclesiastes, Song of Solomon, Lamentations, Ruth, and Esther.

[¶3] There has been little difference among learned men concerning the author of this book. The whole current of antiquity and modern times has pointed out Jeremiah as the writer: of this the style is a sufficient evidence. Mr. John Henry Pareau, in a Dissertation prefixed to his Translation and Notes on this book, (8vo. Lugd. Bat. 1790), has proved this point amply from a general collation of the prophecy of Jeremiah with select passages in this book. I have heard of but one learned man who has entertained serious doubts on the subject, Mr. Herman Van der Hardt, who has supposed the five chapters were written by Daniel, Shadrach, Meshach, Abednego, and Jeconiah. To this opinion I suppose none has ever been converted.

[¶4] There has been more difference of opinion relative to the subject and occasion. Some have thought the book was composed on the death of Josiah; others that it was composed on occasion of the destruction of Jerusalem, and the various desolations connected with it. To this all its parts and its general phraseology seem best to apply; and this is the sentiment most generally embraced at present. This will receive much proof from a minute consideration of the book itself.

[¶5] The composition of this poem is what may be called very technical. Every chapter, except the last, is an acrostic. Of the two first, each verse begins with a several letter of the Hebrew alphabet, in the order of the letters, with this exception, that in the second, third, and fourth chapters, the פ phe is put before the ע ain; whereas in all the acrostic Psalms the latter preceded the former, as it does in all grammars of the Hebrew language. In the first and second chapters each verse is composed of three hemistichs or half verses, except the seventh verse of the first, and the nineteenth of the second chapter, which have each four hemistichs.

[¶6] The third chapter contains sixty-four verses, each, as before, formed of three hemistichs, but with this difference, that each hemistich begins with the same letter, so that the whole alphabet is thrice repeated in this chapter.

[¶7] The fourth chapter is made up of twenty-two verses, according to the number of the Hebrew letters; but the composition is different from all the rest, for each verse consists of only two hemistichs, and those much shorter than any in the preceding chapters.

[¶8] I have called this an inimitable poem; better judges are of the same opinion. "Never," says Bishop Lowth, "was there a more rich and elegant variety of beautiful images and adjuncts arranged together within so small a compass, nor more happily chosen and applied." "One would think," says Dr. South, "that every letter was written with a tear; every word, the sound of a breaking heart: that the author was compacted of sorrows; disciplined to grief from his infancy; one who never breathed but in sighs, nor spoke but in a groan." "Nor can we too much admire," says Dr. Blayney, "the full and graceful flow of that pathetic eloquence in which the author pours forth the effusions of a patriotic heart, and piously weeps over the ruins of his venerable country. But it was observed before that the prophet's peculiar talent lay in working up and expressing the passions of grief and pity; and, unhappily for him as a man and a citizen, he met with a subject but too well calculated to give his genius its full display." David in several places has forcibly depicted the sorrows of a heart oppressed with penitential sorrow; but where, in a composition of such length, have bodily misery and mental agony been more successfully painted? All the expressions and images of sorrow are here exhibited in various combinations, and in various points of view. Misery has no expression that the author of the Lamentations has not employed. Patriots! you who tell us you burn for your country's welfare, look at the prophecies and history of this extraordinary man; look at his Lamentations; take him through his life to his death, and learn from him what true patriotism means! The man who watched, prayed, and lived for the welfare of his country; who choose to share her adversities, her sorrows, her wants, her afflictions, and disgrace, where he might have been a companion of princes, and have sat at the table of kings; who only ceased to live for his country when he ceased to breathe; - that was a patriot, in comparison with whom almost all others are obscured, minished, and brought low, or are totally annihilated!

[¶9] The prophet begins with lamenting the dismal reverse of fortune that befell his country, confessing at the same time that her calamities were the just consequence of her sins, [Lam 1:1-6]. Jerusalem herself is then personified and brought forward to continue the sad complaint, and to solicit the mercy of God, vv. 7-22.

[¶10] In all copies of the Septuagint, whether of the Roman or Alexandrian editions, the following words are found as a part of the text: Και εγενετο μετα το αιχμαλωτισθηναι τον Ισραηλ, και Ιερουσαλημ ερημωθηναι, εκαθισεν Ιερεμιας κλαιων, και εθρηνησεν τον θρηνον τουτον επι Ιερουσαλημ, και ειπεν· - And it came to pass after Israel had been carried away captive, and Jerusalem was become desolate, that Jeremiah sat weeping: and he lamented with this lamentation over Jerusalem; and he said."

[¶11] The Vulgate has the same, with some variations: - "Et factum est, postquam in captivitatem redactus est Israel, et Jerusalem deserta est, sedit Jeremias propheta fiens, et planxit lamentations hac in Jerusalem, et amaro animo suspirans et ejulans, digit." The translation of this, as given in the first translation of the Bible into English, may be found at the end of Jeremiah, taken from an ancient MS. in my own possession.

[¶12] I subjoin another taken from the first Printed edition of the English Bible, that by Coverdale, 1535. "And it came to passe, (after Israel was brought into captyvitie, and Jerusalem destroyed); that Jeremy the prophet sat weeping, mournynge, and makinge his mone in Jerusalem; so that with an hevy herte he sighed and sobbed, sayenge."

[¶13] Matthew's Bible, printed in 1549, refines upon this: "It happened after Israell was brought into captyvite, and Jerusalem destroyed, that Jeremy the prophet sate wepyng, and sorrowfully bewayled Jerusalem; and syghynge and hewlynge with an hevy and wooful hert, sayde."

[¶14] Becke's Bible of the same date, and Cardmarden's of 1566, have the same, with a trifling change in the orthography.

[¶15] On this Becke and others have the following note: - "These words are read in the lxx. interpreters: but not in the Hebrue."

[¶16] All these show that it was the ancient opinion that the Book of Lamentations was composed, not over the death of Josiah, but on account of the desolations of Israel and Jerusalem.

[¶17] The Arabic copies the Septuagint. The Syriac does not acknowledge it; and the Chaldee has these words only: "Jeremiah the great priest and prophet said."

### Verse 1

[¶19] How doth the city sit solitary - Sitting down, with the elbow on the knee, and the head supported by the hand, without any company, unless an oppressor near, - all these were signs of mourning and distress. The coin struck by Vespasian on the capture of Jerusalem, on the obverse of which there is a palm-tree, the emblem of Judea, and under it a woman, the emblem of Jerusalem, sitting, leaning as before described, with the legend Judea capta, illustrates this expression as well as that in [Isa 47:1]. See the note on [Isa 3:26] (note), where the subject is farther explained.

[¶20] Become as a widow - Having lost her king. Cities are commonly described as the mothers of their inhabitants, the kings as husbands, and the princes as children. When therefore they are bereaved of these, they are represented as widows, and childless.

[¶21] The Hindoo widow, as well as the Jewish, is considered the most destitute and wretched of all human beings. She has her hair cut short, throws off all ornaments, eats the coarsest food, fasts often, and is all but an outcast in the family of her late husband.

[¶22] Is she become tributary! - Having no longer the political form of a nation; and the remnant that is left paying tribute to a foreign and heathen conqueror.

### Verse 2

[¶24] Among all her lovers - Her allies; her friends, instead of helping her, have helped her enemies. Several who sought her friendship when she was in prosperity, in the time of David and Solomon, are now among her enemies.

### Verse 3

[¶26] Between the straits - She has been brought into such difficulties, that it was impossible for her to escape. Has this any reference to the circumstances in which Zedekiah and the princes of Judah endeavored to escape from Jerusalem, by the way of the gates between the two walls? [Jer 52:7].

### Verse 4

[¶28] The ways of Zion do mourn - A fine prosopopoeia. The ways in which the people trod coming to the sacred solemnities, being now no longer frequented, are represented as shedding tears; and the gates themselves partake of the general distress. All poets of eminence among the Greeks and Romans have recourse to this image. So Moschus, in his Epitaph on Bion, ver. 1-3: - Αιλινα μοι στροναχειτε ναπαι, και Δωριον ὑδωρ Και ποταμοι κλαιοιτε τον ἱμεροεντα Βιωνα. Νυν φυτα μοι μυρεσθε, και αλσεα νυν γοαοισθε, κ. τ. λ. "Ye winds, with grief your waving summits bow,

[¶29] Ye Dorian fountains, murmur as ye flow;

[¶30] From weeping urns your copious sorrows shed,

[¶31] And bid the rivers mourn for Bion dead.

[¶32] Ye shady groves, in robes of sable hue,

[¶33] Bewail, ye plants, in pearly drops of dew;

[¶34] Ye drooping flowers, diffuse a languid breath,

[¶35] And die with sorrow, at sweet Bion's death."

[¶36] Fawkes.

[¶37] So Virgil, Aen. vii., ver. 759: -

[¶38] Te nemus Anguitiae, vitrea te Fucinus unda

[¶39] Te liquidi flevere lacus. "For thee, wide echoing, sighed th' Anguitian woods;

[¶40] For thee, in murmurs, wept thy native floods."

[¶41] And more particularly on the death of Daphnis, Eclog. 5 ver. 24: -

[¶42] Non ulli pastos illis egere diebus Frigida,

[¶43] Daphni, boves ad flumina: nulla neque amnem

[¶44] Libavit quadrupes, nec graminis attigit herbam.

## 2. Lamentations · 2 of 9

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/2/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/2/#p-N

[¶0] Daphni, tuum Poenos etiam ingemuisse leones

[¶1] Interitum, montesque feri, sylvaeque loquuntur. "The swains forgot their sheep, nor near the brink

[¶2] Of running waters brought their herds to drink:

[¶3] The thirsty cattle of themselves abstained

[¶4] From water, and their grassy fare disdained.

[¶5] The death of Daphnis woods and hills deplore;

[¶6] The Libyan lions hear, and hearing roar."

[¶7] Dryden.

### Verse 5

[¶9] Her adversaries are the chief - They have now supreme dominion over the whole land.

### Verse 7

[¶11] Did mock at her Sabbaths - משבתה mishbatteha. Some contend that Sabbaths are not intended here. The Septuagint has κατοικεσια αυτης, "her habitation;" the Chaldee, על טובהא al tubaha, "her good things;" the Syriac, al toboroh, "her breach." The Vulgate and Arabic agree with the Hebrew. Some of my oldest MSS. have the word in the plural number, משבתיה mishbatteyha, "her Sabbaths." A multitude of Kennicott's MSS. have the same reading. The Jews were despised by the heathen for keeping the Sabbath. Juvenal mocks them on that account: - - cui septima quaeque fuit lux

[¶12] Ignava et partem vitae non attigit ullam.

[¶13] Sat. v. "To whom every seventh day was a blank, and formed not any part of their life."

[¶14] St. Augustine represents Seneca as doing the same: -

[¶15] Inutiliter id eos facere affirmans, quod septimani ferme partem aetatis suae perdent vacando, et multa in tempore urgentia non agendo laedantur. "That they lost the seventh part of their life in keeping their Sabbaths; and injured themselves by abstaining from the performance of many necessary things in such times."

[¶16] He did not consider that the Roman calendar and customs gave them many more idle days than God had prescribed in Sabbaths to the Jews. The Sabbath is a most wise and beneficent ordinance.

### Verse 9

[¶18] She remembereth not her last end - Although evident marks of her pollution appeared about her, and the land was defiled by her sinfulness even to its utmost borders, she had no thought or consideration of what must be the consequence of all this at the last. - Blayney.

### Verse 11

[¶20] They have given their pleasant things - Jerusalem is compared to a woman brought into great straits, who parts with her jewels and trinkets in order to purchase by them the necessaries of life.

### Verse 12

[¶22] Is it nothing to you, all ye that pass by? - The desolations and distress brought upon this city and its inhabitants had scarcely any parallel. Excessive abuse of God's accumulated mercies calls for singular and exemplary punishment.

### Verse 14

[¶24] The yoke of my transgressions - I am now tied and bound by the chain of my sins; and it is so wreathed, so doubled and twisted round me, that I cannot free myself. A fine representation of the miseries of a penitent soul, which feels that nothing but the pitifulness of God's mercy can loose it.

### Verse 15

[¶26] Called an assembly - The Chaldean army, composed of various nations, which God commissioned to destroy Jerusalem.

### Verse 17

[¶28] Zion spreadeth forth her hands - Extending the hands is the form in supplication.

[¶29] Jerusalem is as a menstruous woman - To whom none dared to approach, either to help or comfort, because of the law, [Lev 15:19-27].

### Verse 19

[¶31] I called for my lovers - My allies; the Egyptians and others.

### Verse 20

[¶33] Abroad the sword bereaveth - War is through the country; and at home death; the pestilence and famine rage in the city; calamity in every shape is fallen upon me.

[¶34] Virgil represents the calamities of Troy under the same image: - - Nec soli poenas dant sanguine Teucri:

[¶35] Quondam etiam victis redit in praecordia virtus;

[¶36] Victoresque cadunt Danai. Crudelis ubique

[¶37] Luctus, ubique Pavor, et plurima mortis imago.

[¶38] Aeneid. lib. 2:366. "Not only Trojans fall; but, in their turn,

[¶39] The vanquished triumph, and the victors mourn.

[¶40] Ours take new courage from despair and night;

[¶41] Confused the fortune is, confused the fight.

[¶42] All parts resound with tumults, plaints, and fears;

[¶43] And grisly death in sundry shapes appears."

[¶44] Dryden.

## 3. Lamentations · 3 of 9

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[¶0] So Milton - " - Despair

[¶1] Tended the sick, busiest from couch to couch;

[¶2] And over them triumphant Death his dart Shook."

[¶3] Par. Lost, B. 11:489.

[¶4] Jeremiah, [Jer 9:21], uses the same image: -

[¶5] Death is come up into our windows:

[¶6] He hath entered our palaces,

[¶7] To cut off the infants without,

[¶8] And the young men in our streets.

[¶9] So Silius Italicus, II. 548: -

[¶10] Mors graditur, vasto pandens cava guttura rletu,

[¶11] Casuroque inhians populo. "Death stalks along, and opens his hideous throat to gulp down the people."

### Verse 21

[¶13] They have heard that I sigh - My affliction is public enough; but no one comes to comfort me.

[¶14] They are glad that thou hast done it - On the contrary, they exult in my misery; and they see that Thou hast done what they were incapable of performing.

[¶15] Thou wilt bring the day that thou hast called, and they shall be like unto me - Babylon shall be visited in her turn; and thy judgments poured out upon her shall equal her state with my own. See the last six chapters of the preceding prophecy for the accomplishment of this prediction.

### Verse 22

[¶17] Let all their wickedness come before thee - That is, Thou wilt call their crimes also into remembrance; and thou wilt do unto them by siege, sword, famine, and captivity, what thou hast done to me. Though thy judgments, because of thy long-suffering, are slow; yet, because of thy righteousness, they are sure.

[¶18] For my sighs are many - My desolations continue; and my heart is faint - my political and physical strength almost totally destroyed.

[¶19] Imprecations in the sacred writings are generally to be understood as declarative of the evils they indicate; or, that such evils will take place. No prophet of God ever wished desolation on those against whom he was directed to prophesy.

### Introduction

[¶21] The prophet shows the dire effects of the Divine anger in the miseries brought on his country; the unparalleled calamities of which he charges, on a great measure, on the false prophets, [Lam 2:1-14]. In thus desperate condition, the astonishment and by-word of all who see her, Jerusalem is directed to sue earnestly for mercy and pardon, [Lam 2:15-22].

### Verse 1

[¶23] How hath the Lord covered the daughter of Zion with a cloud - The women in the eastern countries wear veils, and often very costly ones. Here, Zion is represented as being veiled by the hand of God's judgment. And what is the veil? A dark cloud, by which she is entirely obscured.

[¶24] Instead of אדני Adonai, lord, twenty-four of Dr. Kennicott's MSS., and some of the most ancient of my own, read יהוה Yehovah, Lord, as in [Lam 2:2].

[¶25] The beauty of Israel - His Temple.

[¶26] His footstool - The ark of the covenant, often so called. The rendering of my old MS. Bible is curious: -

[¶27] And record not of his litil steging-stole of his feet, in the dai of his woodnesse.

[¶28] To be wood signifies, in our ancient language, to be mad.

### Verse 2

[¶30] The Lord hath swallowed up - It is a strange figure when thus applied: but Jehovah is here represented as having swallowed down Jerusalem and all the cities and fortifications in the land: that is, he has permitted them to be destroyed. See [Lam 2:6].

### Verse 3

[¶32] The horn of Israel - His power and strength. It is a metaphor taken from cattle, whose principal strength lies in their horns.

[¶33] Hath drawn back his right hand - He did not support us when our enemies came against us.

### Verse 4

[¶35] He hath bent his bow - he stood with his right hand - This is the attitude of the archer. He first bends his bow; then sets his arrow upon the string; and, lastly, placing his right hand on the lower end of the arrow, in connection with the string, takes his aim, and prepares to let fly.

### Verse 6

[¶37] As if it were of a garden - "As it were the garden of his own hedging." - Blayney.

[¶38] The Lord hath caused the solemn feasts - By delivering us up into the hands of the enemy our religious worship is not only suspended, but all Divine ordinances are destroyed.

### Verse 7

[¶40] They have made a noise in the house of the Lord - Instead of the silver trumpets of the sanctuary, nothing but the sounds of warlike instruments are to be heard.

### Verse 8

[¶42] He hath stretched out a line - The line of devastation; marking what was to be pulled down and demolished.

### Verse 9

[¶44] Her gates are sunk into the ground - The consequence of their being long thrown down and neglected. From this it appears that the captivity had already lasted a considerable time.

## 4. Lamentations · 4 of 9

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[¶0] Her king and her princes are among the Gentiles - Zedekiah and many of the princes were then prisoners in Babylon, another proof that the captivity had endured some time, unless all this be spoken prophetically, of what should be done.

### Verse 10

[¶2] Sit upon the ground - See the note on [Lam 1:1].

[¶3] Keep silence - No words can express their sorrows: small griefs are eloquent, great ones dumb.

### Verse 11

[¶5] Swoon in the streets of the city - Through the excess of the famine.

### Verse 12

[¶7] When their soul was poured out into their mothers' bosom - When, in endeavoring to draw nourishment from the breasts of their exhausted mothers, they breathed their last in their bosoms! How dreadfully afflicting was this!

### Verse 13

[¶9] What thing shall I take - Or, rather, as Dr. Blayney, "What shall I urge to thee?" How shall I comfort thee?

[¶10] Thy breach is great like the sea - Thou hast a flood of afflictions, a sea of troubles, an ocean of miseries.

### Verse 14

[¶12] They have not discovered thine iniquity - They did not reprove for sin, they flattered them in their transgressions; and instead of turning away thy captivity, by turning thee from thy sins, they have pretended visions of good in thy favor, and false burdens for thy enemies.

### Verse 15

[¶14] The perfection of beauty - This probably only applied to the temple. Jerusalem never was a fine or splendid city; but the temple was most assuredly the most splendid building in the world.

### Verse 16

[¶16] This is the day that we looked for - Jerusalem was the envy of the surrounding nations: they longed for its destruction, and rejoiced when it took place.

### Verse 17

[¶18] The Lord hate done that - This and the sixteenth verse should be interchanged, to follow the order of the letters in the Hebrew alphabet; as the sixteenth has פ phe for its acrostic letter, and the seventeenth has ע ain, which should precede the other in the order of the alphabet.

### Verse 18

[¶20] O wall of the daughter of Zion - חומת בת ציון chomath bath tsiyon, wall of the daughter of Zion. These words are probably those of the passengers, who appear to be affected by the desolations of the land; and they address the people, and urge them to plead with God day and night for their restoration. But what is the meaning of wall of the daughter of Zion? I answer I do not know. It is certainly harsh to say "O wall of the daughter of Zion, let tears run down like a river day and night." Zion's ways may lament, and her streets mourn; but how the walls can be said to weep is not so easy to be understood, because there is no parallel for it. One of my most ancient MSS. omits the three words; and in it the text stands thus: "Their heart cried unto the Lord, Let tears run down like a river day and night; give thyself no rest," etc.

[¶21] Let not the apple of thine eye cease - בת עין bath ayin means either the pupil of the eye, or the tears. Tears are the produce of the eye, and are here elegantly termed the daughter of the eye. Let not thy tears cease. But with what propriety can we say to the apple or pupil of the eye, Do not cease! Tears are most certainly meant.

### Verse 19

[¶23] Arise, cry out in the night - This seems to refer to Jerusalem besieged. Ye who keep the night watches, pour out your hearts before the Lord, instead of calling the time of night, etc.; or, when you call it, send up a fervent prayer to God for the safety and relief of the place.

### Verse 20

[¶25] Consider to whom thou hast done this - Perhaps the best sense of this difficult verse is this: "Thou art our Father, we are thy children; wilt thou destroy thy own offspring? Was it ever heard that a mother devoured her own child, a helpless infant of a span long?" That it was foretold that there should be such distress in the siege, - that mothers should be obliged to eat their own children, is evident enough from [Lev 26:29]; [Deu 28:53], [Deu 28:56], [Deu 28:57]; but the former view of the subject seems the most natural and is best supported by the context. The priest and the prophet are slain; the young and old lie on the ground in the streets; the virgins and young men are fallen by the sword. "Thou hast slain them in the day of thine anger; Thou hast killed, and not pitied." See [Deu 4:10].

### Verse 22

[¶27] Thou hast called as in a solemn day - It is by thy influence alone that so many enemies are called together at one time; and they have so hemmed us in that none could escape, and none remained unslain or uncaptivated, Perhaps the figure is the collecting of the people in Jerusalem on one of the solemn annual festivals. God has called terrors together to feast on Jerusalem, similar to the convocation of the people from all parts of the land to one of those annual festivals. The indiscriminate slaughter of young and old, priest and prophet, all ranks and conditions, may be illustrated by the following verses from Lucan, which appear as if a translation of the nineteenth, twentieth, and twenty-first verses of this chapter: -

[¶28] Nobilitas cum plebe perit; lateque vagatur

[¶29] Ensis, et a nullo revocatum est pectore ferrum.

[¶30] Stat cruor in Templis; multaque rubentia caede

[¶31] Lubrica saxa madent. Nulli sua profuit aetas.

[¶32] Non senes extremum piguit vergentibus annis

[¶33] Praecipitasse diem; nec primo in limine vitae,

[¶34] Infanti miseri nascentia rumpere fata.

[¶35] Pharsal. lib. ii., 101. "With what a slide devouring slaughter passed,

[¶36] And swept promiscuous orders in her haste;

[¶37] O'er noble and plebeian ranged the sword,

[¶38] Nor pity nor remorse one pause afford!

[¶39] The sliding streets with blood were clotted o'er,

[¶40] And sacred temples stood in pools of gore.

[¶41] The ruthless steel, impatient of delay,

[¶42] Forbade the sire to linger out his day:

[¶43] It struck the bending father to the earth,

[¶44] And cropped the wailing infant at its birth."

## 5. Lamentations · 5 of 9

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[¶0] Rowe.

### Introduction

[¶2] The prophet, by enumerating his own severe trials, vv. 1-20, and showing his trust in God, [Lam 3:21], encourages his people to the like resignation and trust in the Divine and never-failing mercy, [Lam 3:22-27]. He vindicates the goodness of God in all his dispensations, and the unreasonableness of murmuring under them, [Lam 3:28-39]. He recommends self-examination and repentance; and then, from their experience of former deliverances from God, encourages them to look for pardon for their sins, and retribution to their enemies, vv. 40-66.

### Verse 1

[¶4] I am the man that hath seen affliction - Either the prophet speaks here of himself, or he is personating his miserable countrymen. This and other passages in this poem have been applied to Jesus Christ's passion; but, in my opinion, without any foundation.

### Verse 2

[¶6] He hath - brought me into darkness - In the sacred writings, darkness is often taken for calamity, light, for prosperity.

### Verse 5

[¶8] He hath builded against me - Perhaps there is a reference here to the mounds and ramparts raised by the Chaldeans in order to take the city.

### Verse 7

[¶10] He hath hedged me about - This also may refer to the lines drawn round the city during the siege. But these and similar expressions in the following verses may be merely metaphorical, to point out their straitened, oppressed, and distressed state.

### Verse 9

[¶12] He hath inclosed my ways with hewn stone - He has put insuperable obstacles in my way; and confounded all my projects of deliverance and all my expectations of prosperity.

### Verse 12

[¶14] He hath bent his bow, and set me as a mark for the arrow - One might conjecture that the following thought in the Toozek i Teemour was borrowed from this: - "One addressed the caliph Aaly, and said, 'If the heavens were a bow, and the earth the cord thereof; if calamities were arrows, man the butt for those arrows; and the holy blessed God the unerring marksman; where could the sons of Adam flee for succor?' The caliph replied, 'The children of Adam must flee unto the Lord.'" This was the state of poor Jerusalem. It seemed as a butt for all God's arrows; and each arrow of calamity entered into the soul, for God was the unerring marksman.

### Verse 13

[¶16] The arrows of his quiver - בני אשפתו beney ashpatho, "The sons of his quiver." The issue or effect; the subject, adjunct, or accident, or produce of a thing, is frequently denominated its son or child. So arrows that issue from a quiver are here termed the sons of the quiver.

### Verse 15

[¶18] He hath filled me with bitterness - במרורים bimrorim, with bitternesses, bitter upon bitter.

[¶19] He hath made me drunken with wormwood - I have drunk the cup of misery till I am intoxicated with it. Almost in all countries, and in all languages, bitterness is a metaphor to express trouble and affliction. The reason is, there is nothing more disagreeable to the taste than the one; and nothing more distressing to the mind than the other. An Arabic poet. Amralkeis, one of the writers of the Moallakat, terms a man grievously afflicted a pounder of wormwood.

### Verse 16

[¶21] He hath also broken my teeth with gravel stones - What a figure to express disgust, pain, and the consequent incapacity of taking food for the support of life; a man, instead of bread, being obliged to eat small pebbles till all his teeth are broken to pieces by endeavoring to grind them. One can scarcely read this description without feeling the toothache. The next figure is not less expressive.

[¶22] He hath covered me with ashes - הכפישני באפר hichphishani beepher, "he hath plunged me into the dust." To be thrown into a mass or bed of perfect dust, where the eyes are blinded by it, the ears stopped, and the mouth and lungs filled at the very first attempt to respire after having been thrown into it - what a horrible idea of suffocation and drowning! One can scarcely read this without feeling a suppression of breath, or a stricture upon the lungs! Did ever man paint sorrow like this man?

### Verse 17

[¶24] Those hast removed my soul - Prosperity is at such an utter distance from me, that it is impossible I should ever reach it; and as to happiness, I have forgotten whether I have ever tasted of it.

### Verse 18

[¶26] And my hope - That first, that last support of the miserable - it is gone! it is perished! The sovereign God alone can revive it.

### Verse 20

[¶28] By soul - is humbled in me - It is evident that in the preceding verses there is a bitterness of complaint against the bitterness of adversity, that is not becoming to man when under the chastising hand of God; and, while indulging this feeling, all hope fled. Here we find a different feeling; he humbles himself under the mighty hand of God, and then his hope revives, [Lam 3:21].

### Verse 22

[¶30] It is of the Lord's mercies that we are not consumed - Being thus humbled, and seeing himself and his sinfulness in a proper point of view, he finds that God, instead of dealing with him in judgment, has dealt with him in mercy; and that though the affliction was excessive, yet it seas less than his iniquity deserved. If, indeed, any sinner be kept out of hell, it is because God's compassion faileth not.

### Verse 23

[¶32] They are new every morning - Day and night proclaim the mercy and compassion of God. Who could exist throughout the day, if there were not a continual superintending Providence? Who could be preserved in the night, if the Watchman of Israel ever slumbered or slept?

### Verse 24

[¶34] The Lord is my portion - See on [Psa 119:67] (note).

### Verse 26

[¶36] It is good that a man should both hope - Hope is essentially necessary to faith; he that hopes not, cannot believe; if there be no expectation, there can be no confidence. When a man hopes for salvation, he should not only waft for it, but use every means that may lead to it; for hope cannot live, if there be no exercise. If hope become impatient, faith will be impossible: for who can believe for his salvation when his mind is agitated? He must therefore quietly wait. He must expect, and yet be dumb, as the words imply; ever feeling his utter unworthiness; and, without murmuring, struggle into life.

### Verse 27

[¶38] That he bear the yoke in his youth - Early habits, when good, are invaluable. Early discipline is equally so. He who has not got under wholesome restraint in youth will never make a useful man, a good man, nor a happy man.

### Verse 28

[¶40] He sitteth alone - He has learned that necessary lesson of independence, that shows him how he is to serve himself; to give no trouble to others; and keep his troubles, as far as possible, in his own bosom.

### Verse 29

[¶42] He putteth his mouth in the dust - Lives in a state of deep humility.

[¶43] If so be there may be hope - Because there is room for hope.

## 6. Lamentations · 6 of 9

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### Verse 30

[¶1] He giveth his cheek to him that smiteth - He has that love that is not provoked. He is not quarrelsome, nor apt to resent injuries; he suffers long and is kind. Or, it may be rendered, "let him give his cheek."

[¶2] He is filled full with reproach - Though all this take place, yet let his "trust be in God, who will not cast off for ever." God will take his part, and bring him safely through all hardships.

### Verse 31

[¶4] The Lord - אדני Adonai; but one of my ancient MSS. has יהוה Jehovah. The above verse is quoted in reference to our Lord's passion, by [Mat 26:62].

### Verse 33

[¶6] For he doth not afflict willingly - It is no pleasure to God to afflict men. He takes no delight in our pain and misery: yet, like a tender and intelligent parent, he uses the rod; not to gratify himself, but to profit and save us.

### Verse 34

[¶8] To crush under his feet - He can neither gain credit nor pleasure in trampling upon those who are already bound, and in suffering; such he knows to be the state of man here below. From which it most assuredly follows, that God never afflicts us but for our good, nor chastises but that we may be partakers of his holiness.

[¶9] All the prisoners of the earth - By the prisoners of the earth, or land, Dr. Blayney understands those insolvent debtors who were put in prison, and there obliged to work out the debt. Yet this is mercy in comparison with those who put them in prison, and keep them there, when they know that it is impossible, from the state of the laws, to lessen the debt by their confinement.

[¶10] In [Lam 3:34], [Lam 3:35], and [Lam 3:36], certain acts of tyranny, malice, and injustice are specified, which men often indulge themselves in the practice of towards one another, but which the Divine goodness is far from countenancing or approving by any similar conduct. - Blayney.

### Verse 35

[¶12] To turn aside the right of a man - To make a man lose his right, because one of the higher orders opposes him. Dr. Blayney thinks that עליון elyon, instead of being referred to God, should be considered as pointing out one of the chief of the people. I do not see that we gain any thing by this. The evil fact is, turning aside the right of a man; and the aggravation of it is, doing it before the face of the Most High; that is, in a court of justice, where God is ever considered to be present.

### Verse 36

[¶14] To subvert a man in his cause - To prevent his having justice done him in a lawsuit, etc., by undue interference, as by suborning false witnesses, or exerting any kind of influence in opposition to truth and right. - Blayney.

[¶15] The Lord approved not - Instead of אדני Adonai, seventeen MSS., of Kennicott's, and one ancient of my own, have יהוה Yehovah. Approveth not, לא ראה lo raah, doth not see, turns away his face from it, abhors it.

### Verse 39

[¶17] Wherefore doth a living man complain - He who has his life still lent to him has small cause of complaint. How great soever his affliction may be, he is still alive; therefore, he may seek and find mercy unto eternal life. Of this, death would deprive him; therefore let not a living man complain.

### Verse 40

[¶19] Let us search - How are we to get the pardon of our sins? The prophet tells us:

[¶20] 1. Let us examine ourselves.

[¶21] 2. "Let us turn again to the Lord."

[¶22] 3. "Let us lift up our heart;" let us make fervent prayer and supplication for mercy.

[¶23] 4. "Let us lift up our hand;" let us solemnly promise to be his, and bind ourselves in a covenant to be the Lord's only: so much lifting up the hand to God implies. Or, let us put our heart on our hand, and offer it to God; so some have translated this clause.

[¶24] 5. "We have transgressed;" let our confession of sin be fervent and sincere.

[¶25] 6. And to us who profess Christianity it may be added, Believe on the Lord Jesus Christ as having died for thee; and thou shalt not perish, but have everlasting life. [Lam 3:46], [Lam 3:47], [Lam 3:48], beginning with פ phe, should, as to the order of the alphabet, follow [Lam 3:49], [Lam 3:50], [Lam 3:51], which begin with ע ain, which in its grammatical position precedes the former.

### Verse 47

[¶27] Fear and a snare - See on [Jer 48:13] (note).

### Verse 48

[¶29] Mine eye runneth down - I weep incessantly.

### Verse 51

[¶31] Mine eye affecteth mine heart - What I see I feel. I see nothing but misery; and I feel, in consequence, nothing but pain. There have been various translations of the original: but they all amount to this.

[¶32] The daughters of my city - The villages about Jerusalem.

### Verse 52

[¶34] Mine enemies chased me - From this to the end of the chapter the prophet speaks of his own personal sufferings, and especially of those which he endured in the dungeon. See [Jer 38:6], etc.

### Verse 56

[¶36] Hide not thine ear at my breathing - He dared not even to complain, nor to cry, nor to pray aloud: he was obliged to whisper his prayer to God. It was only a breathing.

### Verse 57

[¶38] Fear not - How powerful is this word when spoken by the Spirit of the Lord to a disconsolate heart. To every mourner we may say, on the authority of God, Fear not! God will plead thy cause, and redeem thy soul.

### Verse 60

[¶40] Thou hast seen - all their imaginations - Every thing is open to the eye of God. Distressed soul! though thou knowest not what thy enemies meditate against thee; yet he who loves thee does, and will infallibly defeat all their plots, and save thee.

### Verse 65

[¶42] Give them sorrow of heart - They shall have a callous heart, covered with obstinacy, and thy execration. The former is their state, the latter their fate. This is the consequence of their hardening their hearts from thy fear. Blayney translates, "Thou wilt give with a hearty concordance thy curse unto them." That is, Thou wilt give it to them freely, and without reserve; intimating that God felt no longer any bowels of compassion for them. Formerly he inflicted punishments with reluctance, while there was any hope of amendment: but, in the instance before us, the case was so hopeless, that God acts according to the simple principle of vindictive justice. The prophet therefore considers them on the utmost verge of final reprobation: another plunge, and they are lost for ever.

### Verse 66

[¶44] Persecute and destroy them - Thou wilt pursue them with destruction. These are all declaratory, not imprecatory.

[¶45] From under the heavens of the Lord - This verse seems to allude to the Chaldaic prediction, in [Jer 10:11]. By their conduct they will bring on themselves the curse denounced against their enemies.

## 7. Lamentations · 7 of 9

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[¶0] The Septuagint and Vulgate seem to have read "From under heaven, O Jehovah:" and the Syriac reads, "Thy heavens, O Jehovah!" None of these makes any material change in the meaning of the words.

[¶1] It has already been noticed in the introduction, that this chapter contains a triple acrostic, three lines always beginning with the same letter; so that the Hebrew alphabet is thrice repeated in this chapter, twenty-two multiplied by three being equal to sixty-six.

### Introduction

[¶3] The present deplorable sate of the nation is now contrasted with its ancient prosperity, [Lam 4:1-12]; and the unhappy change ascribed, in a great degree, to the profligacy of the priests and prophets, [Lam 4:13-16]. The national calamities are tenderly lamented, [Lam 4:17-20]. The ruin of the Edomites also, who had insulted the Jews in their distress, is ironically predicted, [Lam 4:21]. See [Psa 137:7], and [Oba 1:10-12]. The chapter closes with a gracious promise of deliverance from the Babylonish captivity, [Lam 4:22].

### Verse 1

[¶5] How is the gold become dim - The prophet contrasts, in various affecting instances, the wretched circumstances of the Jewish nation, with the flourishing state of their affairs in former times. Here they are compared to gold, זהב zahab, native gold from the mine, which, contrary to its nature, is become dim, is tarnished; and even the fine, the sterling gold, כתם kethem, that which was stamped to make it current, is changed or adulterated, so as to be no longer passable. This might be applied to the temple, but particularly to the fallen priests and apostate prophets.

[¶6] The stones of the sanctuary - אבני קדש abney kodesh, the holy stones; the Jewish godly men, who were even then the living stones of which God built his Church.

### Verse 2

[¶8] The precious sons of Zion - The Jewish priests and Jewish believers.

[¶9] Comparable to fine gold - Who were of the pure standard of holiness; holy, because God who called them is holy; but now esteemed no better than earthen pitchers - vessels of dishonor in comparison of what they once were.

### Verse 3

[¶11] Even the sea monsters draw out the breast - The whales give suck to their young ones. The word תנין tannin, signifies all large and cruel creatures, whether aquatic or terrestrial; and need not here be restrained to the former sort. My Old MS. Bible translates curiously: Not and the cruel bestis that ben clepid Lamya, and thei nakeden ther tetis, geve ther whelpis souken.

[¶12] Like the ostriches in the wilderness - For her carelessness about her eggs, and her inattention to her young, the ostrich is proverbial.

### Verse 4

[¶14] The tongue of the sucking child - See the note on [Lam 2:12] (note).

### Verse 5

[¶16] Embrace dunghills - Lie on straw or rubbish, instead of the costly carpets and sofas on which they formerly stretched themselves.

### Verse 6

[¶18] For the punishment - He thinks the punishment of Jerusalem far greater than that of Sodom. That was destroyed in a moment while all her inhabitants were in health and strength; Jerusalem fell by the most lingering calamities; her men partly destroyed by the sword, and partly by the famine.

[¶19] Instead of no hands stayed on her, Blayney translates, "Nor were hands weakened in her." Perhaps the meaning is, "Sodom was destroyed in a moment without any human labor." It was a judgment from God himself: so the sacred text: "The Lord rained down fire and brimstone from the Lord out of heaven." See [Gen 19:24].

### Verse 7

[¶21] Her Nazarites were purer than snow - נזיר nazir does not always signify a person separated under a religious vow; it sometimes denotes what is chief or eminent. It is applied to Joseph, [Gen 49:26].

[¶22] Blayney therefore translates here, Her Nobles. "Her nobles were purer than snow, they were whiter than milk;

[¶23] They were ruddier on the bone than rubies; their veining was the sapphires."

[¶24] On which he remarks: - "In the first line the whiteness of their skin is described, and in the second, their flesh;" and as גזר gazar signifies to divide and intersect, as the blue veins do on the surface of the body, these are without doubt intended.

[¶25] Milk will most certainly well apply to the whiteness of the skin; the beautiful ruby to the ruddiness of the flesh; and the sapphire, in its clear transcendent purple, to the veins in a fine complexion. The reverse of this state, as described in the following verse, needs no explanation. The face was a dismal dark brown, the flesh gone, the skin shrivelled, and apparently wrapped round the bones.

### Verse 10

[¶27] The hands of the pitiful women have sodden their own children - See on [Lam 2:20] (note). But here there is a reference to mothers eating their own children; and this was done, not by mothers cruel and brutal, but by נשים רחמניות nashim rachmaniyoth, the compassionate, the tender-hearted mothers. From these horrible scenes it is well to pass with as hasty a step as possible.

### Verse 12

[¶29] The kings of the earth - Jerusalem was so well fortified, both by nature and art, that it appeared as a miracle that it should be taken at all.

### Verse 13

[¶31] For the sins of her prophets, and the iniquities of her priests - These most wretched beings, under the pretense of zeal for the true religion, persecuted the genuine prophets, priests, and people of God, and caused their blood to be shed in the midst of the city, in the most open and public manner; exactly as the murderous priests, and blood-thirsty preachers, under the reign of bloody Queen Mary, did in England. However, the profligate priests and idolatrous prophets in Jerusalem, only shed the blood of the saints of God there: but the sanguinary papists, in the above reign, burnt the blood here, for they burnt the people alive; and at the same time, in their worse than Molochean cruelty, consigned, with all the fervor peculiar to their then ruthless Church, the souls of those whom they thus massacred, to the bitter pains of eternal death! O earth, cover not thou their blood!

### Verse 14

[¶33] They have wandered as blind men in the streets - Rather, "They ran frantic through the streets, they were stained with blood." This was in their pretended zeal for their cause. Bishop Bonner, who was at the head of those sanguinary executions in England, was accustomed to buffet the poor Protestants, when on their examinations they were too powerful for him in argument: - "He proved his doctrine orthodox,

[¶34] By apostolic blows and knocks."

[¶35] Just as his elder brethren, the false priests and prophets of Jerusalem.

### Verse 15

[¶37] When they fled away - These priests and prophets were so bad, that the very heathen did not like to permit them to sojourn among them. The prophet now resumes the history of the siege.

### Verse 17

[¶39] We have watched for a nation - Viz., the Egyptians, who were their pretended allies, but were neither able nor wilting to help them against the Chaldeans.

### Verse 18

[¶41] We cannot go in our streets - Supposed to refer to the darts and other missiles cast from the mounds which they had raised on the outside of the walls, by which those who walked in the streets were grievously annoyed, and could not shield themselves.

### Verse 19

[¶43] They pursued us upon the mountains - They hunted down the poor Jews like wild beasts in every part of the country by their marauding parties, whilst the great army besieged Jerusalem. But this may apply to the pursuit of Zedekiah. See what follows.

## 8. Lamentations · 8 of 9

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### Verse 20

[¶1] The breath of our nostrils, the anointed of the Lord - That is, Zedekiah the king, who was as the life or the city, was taken in his flight by the Chaldeans, and his eyes were put out; so that he was wholly unfit to perform any function of government; though they had fondly hoped that if they surrendered and should be led captives, yet they should be permitted to live under their own laws and king in the land of their bondage.

### Verse 21

[¶3] Rejoice and be Lad, O daughter of Edom - A strong irony.

[¶4] The cup also shall pass through unto thee - Thou who hast triumphed in our disasters shalt shortly have enough of thy own. They had joined themselves to the Chaldeans, (see [Psa 137:7]), and therefore they should share in the desolations of Babylon.

### Verse 22

[¶6] The punishment of thine iniquity is accomplished, O daughter of Zion - On the contrary: Rejoice, O Jerusalem, for thy captivity will soon end; thy sufferings are nearly completed; thou shalt soon return to thy own land: but he will visit thy iniquity, O Edom; he will discover thy sins. When sin is pardoned it is said to be covered: here, God says he will not cover the sins of Edom - he will not pardon them; they shall drink the cup of wrath.

[¶7] The promise in this last verse may refer to Jerusalem under the Gospel. When they receive Christ crucified, they shall be gathered from all nations, become one with the Church among the Gentiles, be one flock under one and the same Shepherd, and shall be carried no more into captivity.

### Introduction

[¶9] This chapter is, as it were, an epiphonema, or conclusion to the four preceding, representing the nation as groaning under their calamities, and humbly supplicating the Divine favor, vv. 1-22.

### Verse 1

[¶11] Remember, O Lord - In the Vulgate, Syriac, and Arabic, this is headed, "The prayer of Jeremiah." In my old MS. Bible: Here bigynneth the orison of Jeremye the prophete.

[¶12] Though this chapter consists of exactly twenty-two verses, the number of letters in the Hebrew alphabet, yet the acrostic form is no longer observed. Perhaps any thing so technical was not thought proper when in agony and distress (under a sense of God's displeasure on account of sin) they prostrated themselves before him to ask for mercy. Be this as it may, no attempt appears to have been made to throw these verses into the form of the preceding chapters. It is properly a solemn prayer of all the people, stating their past and present sufferings, and praying for God's mercy.

[¶13] Behold our reproach - הביט hebita. But many MSS. of Kennicott's, and the oldest of my own, add the ה he paragogic, הביטה hebitah, "Look down earnestly with commiseration;" for paragogic letters always increase the sense.

### Verse 2

[¶15] Our inheritance is turned to strangers - The greater part of the Jews were either slain or carried away captive; and even those who were left under Gedaliah were not free, for they were vassals to the Chaldeans.

### Verse 4

[¶17] We have drunken our water for money - I suppose the meaning of this is, that every thing was taxed by the Chaldeans, and that they kept the management in their own hands, so that wood and water were both sold, the people not being permitted to help themselves. They were now so lowly reduced by servitude, that they were obliged to pay dearly for those things which formerly were common and of no price. A poor Hindoo in the country never buys fire-wood, but when he comes to the city he is obliged to purchase his fuel, and considers it as a matter of great hardship.

### Verse 5

[¶19] Our necks are under persecution - We feel the yoke of our bondage; we are driven to our work like the bullock, which has a yoke upon his neck.

### Verse 6

[¶21] We have given the hand to the Egyptians - We have sought alliances both with the Egyptians and Assyrians, and made covenants with them in order to get the necessaries of life. Or, wherever we are now driven, we are obliged to submit to the people of the countries in order to the preservation of our lives.

### Verse 7

[¶23] Our fathers have sinned, and are not - Nations, as such, cannot be punished in the other world; therefore national judgments are to be looked for only in this life. The punishment which the Jewish nation had been meriting for a series of years came now upon them, because they copied and increased the sins of their fathers, and the cup of their iniquity was full. Thus the children might be said to bear the sins of the fathers, that is, in temporal punishment, for in no other way does God visit these upon the children. See [Eze 18:1], etc.

### Verse 8

[¶25] Servants have ruled over us - To be subject to such is the most painful and dishonorable bondage: -

[¶26] Quio domini faciant, audent cum talia fures?

[¶27] Virg. Ecl. 3:16. "Since slaves so insolent are grown,

[¶28] What may not masters do?"

[¶29] Perhaps he here alludes to the Chaldean soldiers, whose will the wretched Jews were obliged to obey.

### Verse 9

[¶31] We gat our bread with the peril of our lives - They could not go into the wilderness to feed their cattle, or to get the necessaries of life, without being harassed and plundered by marauding parties, and by these were often exposed to the peril of their lives. This was predicted by Moses, [Deu 28:31].

### Verse 10

[¶33] Our skin was black - because of the terrible famine - Because of the searching winds that burnt up every green thing, destroying vegetation, and in consequence producing a famine.

### Verse 11

[¶35] They ravished the women in Zion, and the maids in the cities of Judah - The evil mentioned here was predicted by Moses, [Deu 28:30], [Deu 28:32], and by Jeremiah, [Jer 6:12].

### Verse 12

[¶37] Princes are hanged up by their hand - It is very probable that this was a species of punishment. They were suspended from hooks in the wall by their hands till they died through torture and exhaustion. The body of Saul was fastened to the wall of Bethshan, probably in the same way; but his head had already been taken off. They were hung in this way that they might be devoured by the fowls of the air. It was a custom with the Persians after they had slain, strangled, or beheaded their enemies, to hang their bodies upon poles, or empale them. In this way they treated Histiaeus of Miletum, and Leonidas of Lacedaemon. See Herodot. lib. 6 c. 30, lib. 7 c. 238.

### Verse 13

[¶39] They took the young men to grind - This was the work of female slaves. See the note on [Isa 47:2].

### Verse 14

[¶41] The elders have ceased from the gate - There is now no more justice administered to the people; they are under military law, or disposed of in every sense according to the caprice of their masters.

### Verse 16

[¶43] The crown is fallen from our head - At feasts, marriages, etc., they used to crown themselves with garlands of flowers; all festivity of this kind was now at an end. Or it may refer to their having lost all sovereignty, being made slaves.

### Verse 18

[¶45] The foxes walk upon it - Foxes are very numerous in Palestine, see on [Jdg 15:4] (note). It was usual among the Hebrews to consider all desolated land to be the resort of wild beasts; which is, in fact, the case every where when the inhabitants are removed from a country.

## 9. Lamentations · 9 of 9

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### Verse 19

[¶1] Thou, O Lord, remainest for ever - Thou sufferest no change. Thou didst once love us, O let that love be renewed towards us!

### Verse 21

[¶3] Renew our days as of old - Restore us to our former state. Let us regain our country, our temple, and all the Divine offices of our religion; but, more especially, thy favor.

### Verse 22

[¶5] But thou hast utterly rejected us - It appears as if thou hadst sealed our final reprobation, because thou showest against us exceeding great wrath. But convert us, O Lord, onto thee, and we shall be converted. We are now greatly humbled, feel our sin, and see our folly: once more restore us, and we shall never again forsake thee! He heard the prayer; and at the end of seventy years they were restored to their own land.

[¶6] This last verse is well rendered in the first printed edition of our Bible, 1535: - Renue our daies as in olde tyme, for thou hast now banished us longe ynough, and bene sore displeased at us.

[¶7] My old MS. Bible is not less nervous: Newe thou our dais as fro the begynnyng: bot castand aweie thou put us out: thou wrathedist ugein us hugely.

[¶8] Dr. Blayney translates, "For surely thou hast cast us off altogether:" and adds, "כי ki ought certainly to be rendered as causal; God's having rejected his people, and expressed great indignation against them, being the cause and ground of the preceding application, in which they pray to be restored to his favor, and the enjoyment of their ancient privileges."

[¶9] Pareau thinks no good sense can be made of this place unless we translate interrogatively, as in [Jer 14:19] : - "Hast thou utterly rejected Judah?

[¶10] Hath thy soul loathed Sion?"

[¶11] On this ground he translates here,

[¶12] An enim prorsus nos rejecisses?

[¶13] Nobis iratus esses usque adeo? "Hast thou indeed utterly cast us off?

[¶14] Wilt thou be angry with us for ever?"

[¶15] Wilt thou extend thy wrath against us so as to show us no more mercy? This agrees well with the state and feelings of the complainants.

[¶16] Masoretic Notes

[¶17] Number of verses in this Book, 154.

[¶18] Middle verse, [Lam 3:34].

[¶19] In one of my oldest MSS., the twenty-first verse is repeated at the conclusion of the twenty-second verse. In another, yet older, there is only the first word of it, השיבנו hashibenu, Convert us!

[¶20] Having given in the preceding preface and notes what I judge necessary to explain the principal difficulties in this very fine and affecting poem, very fitly termed The Lamentations, as it justly stands at the head of every composition of the kind, I shall add but a few words, and these shall be by way of recapitulation chiefly.

[¶21] The Hebrews were accustomed to make lamentations or mourning songs upon the death of great men, princes, and heroes, who had distinguished themselves in arms; and upon any occasion or public miseries and calamities. Calmet thinks they had collections of these sorts of Lamentations: and refers in proof to [2Chr 35:25] : "And Jeremiah lamented for Josiah; and all the singing men and the singing women spake of Josiah in their lamentations, to this day; and made them an ordinance in Israel: and, behold, they are written in the Lamentations."

[¶22] From this verse it is evident, that Jeremiah had composed a funeral elegy on Josiah: but, from the complexion of this Book, it is most evident that it was not composed on the death of Josiah, but upon the desolations of Jerusalem, etc., as has already been noted. His lamentation for Josiah is therefore lost. It appears also, that on particular occasions, perhaps anniversaries, these lamentations were sung by men and women singers, who performed their several parts; for these were all alternate or responsive songs. And it is very likely, that this book was sung in the same way; the men commencing with א aleph, the women responding with ב beth and so on. Several of this sort of songs are still extant. We have those which David composed on the death of his son Absalom, and on the death of his friend Jonathan. And we have those made by Isaiah, Jeremiah, and Ezekiel, on the desolation of Egypt, Tyre, Sidon, and Babylon. See [Isa 14:4], [Isa 14:5]; [Isa 15:1-9]; [Isa 16:1-14]; [Jer 7:29]; [Jer 9:10]; [Jer 48:32]; [Eze 19:1]; [Eze 28:11]; [Eze 32:2]; [Jer 9:17]. Besides these, we have fragments of others in different places; and references to some, which are now finally lost.

[¶23] In the two first chapters of this book, the prophet describes, principally, the calamities of the siege of Jerusalem.

[¶24] In the third, he deplores the persecutions which he himself had suffered; though he may in this be personifying the city and state; many of his own sufferings being illustrative of the calamities that fell generally upon the city and people at large.

[¶25] The fourth chapter is employed chiefly on the ruin and desolation of the city and temple; and upon the misfortunes of Zedekiah, of whom he speaks in a most respectful, tender, and affecting manner: - "The anointed of Jehovah, the breadth of our nostrils, was taken in their toils,

[¶26] Under whose shadow we said,

[¶27] We shall live among the nations."

[¶28] At the end he speaks of the cruelty of the Edomites, who had insulted Jerusalem in her miseries, and contributed to its demolition. These he threatens with the wrath of God.

[¶29] The fifth chapter is a kind of form of prayer for the Jews, in their dispersions and captivity. In the conclusion of it, he speaks of their fallen royalty; attributes all their calamities to their rebellion and wickedness; and acknowledges that there can be no end to their misery, but in their restoration to the Divine favor.

[¶30] This last chapter was probably written some considerable time after the rest: for it supposes the temple to be so deserted, that the foxes walked undisturbed among its ruins, and that the people were already in captivity.

[¶31] The poem is a monument of the people's iniquity and rebellion; of the displeasure and judgment of God against them; and of the piety, eloquence, and incomparable ability of the poet.

## 10. Ezekiel · 1 of 47

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### Introduction to the Book of the Prophet Ezekiel

[¶1] Ezekiel the prophet was the son of Buzi; and was of the sacerdotal race, as himself informs us, [Eze 1:3], and was born at a place called Saresa, as the pseudo-Epiphanius tells us in his Lives of the Prophets. He was carried captive by Nebuchadnezzar into Babylon, with Jeconiah king of Judah, and three thousand other captives of the principal inhabitants, and was sent into Mesopotamia, where he received the prophetic gift; which is supposed, from an obscure expression in his prophecies, [Eze 1:1], to have taken place in the thirtieth year of his age. He had then been in captivity five years; and continued to prophesy about twenty-two years, from A.M. 3409 to A.M. 3430, which answers to the fourteenth year after the destruction of Jerusalem.

[¶2] About three months and ten days after this conquest of Jerusalem, Nebuchadnezzar made another descent, and again besieged the city; and Jehoiachin, who succeeded his father Jehoiakim, was obliged to surrender. The victorious Chaldeans carried off all the inhabitants of note into Babylon, leaving none behind but the very poorest of the people. See [2Kgs 24:8-16]. These captives were fixed at Tel-abib, and other places on the river Chebar, which flows into the east side of the Euphrates at Carchemish, nearly two hundred miles northward of Babylon. There, as Archbishop Newcome observes, he was present in body, though, in visionary representation, he was sometimes taken to Jerusalem.

[¶3] With this same learned writer I am of opinion that, the better to understand the propriety and force of these Divine revelations, the circumstances and dispositions of the Jews in their own country, and in their state of banishment, and the chief historical events of that period, should be stated and considered. Most writers on this Prophet have adopted this plan; and Archbishop Newcome's abstract of this history is sufficient for every purpose. "Zedekiah, uncle to the captive king Jehoiachin, was advanced by Nebuchadnezzar to the kingdom of Judah; and the tributary king bound himself to subjection by a solemn oath in the name of Jehovah, [Eze 17:18]. But notwithstanding the Divine judgments which had overwhelmed Judah during the reigns of his two immediate predecessors, he did evil in the sight of God, [2Chr 36:12]. Jerusalem became so idolatrous, impure, oppressive, and blood-thirsty, that God is represented as smiting his hands together through astonishment at such a scene of iniquity, [Eze 22:13]. The Prophet Jeremiah was insulted, rejected, and persecuted; false prophets abounded, whose language was, 'Ye shall not serve the king of Babylon,' [Jer 27:9]. 'I have broken the yoke of the king of Babylon,' [Jer 28:2]. They even limited the restoration of the sacred vessels, and the return of Jehoiachin and his fellow captives, to so short an interval as two years, [Jer 28:3], [Jer 28:4]. Zedekiah, blinded by his vices and these delusions, flattered by the embassies which he had received from Edom, Moab, Ammon, Tyre, and Sidon, [Jer 27:3], and probably submitting with his accustomed timidity to the advice of evil counsellors, rebelled against his powerful conquerors, and sent ambassadors into Egypt for assistance, [Eze 17:15]. Hence arose a third invasion of the Chaldeans. Pharaoh-hophra, king of Egypt, did not advance to the assistance of Zedekiah till Jerusalem was besieged, [Jer 37:5]. The Babylonians raised the siege with the design of distressing the Egyptians in their march, and of giving battle when advantage offered: but Pharaoh, with perfidy and pusillanimity, returned to his own country; and left the rebellious and perjured king of Judah to the rage of his enemies, [Jer 37:7]. Before the siege was thus interrupted, Zedekiah endeavored to conciliate the favor of God by complying so far with the Mosaic law as to proclaim the sabbatical year a year of liberty to Hebrew servants, [Exo 21:2]. But such was his impiety and so irresolute and fluctuating were his counsels, that, on the departure of the Chaldeans, he revoked his edict, [Jer 34:11]; upon which God, by the Prophet Jeremiah, proclaimed liberty to the sword, to the pestilence, and to the famine; and commissioned these messengers of his wrath to avenge himself on his people, [Jer 34:17]. When the siege was resumed, we have a farther instance of Zedekiah's extreme infatuation; his rejection of Jeremiah's counsel, given him by the authority of God, to preserve himself, his family, and his city, by a surrender to the Chaldeans. Thus, after a siege of eighteen months, Jerusalem was stormed and burnt, [Jer 39:1], [Jer 39:2]; Zedekiah was taken in his flight; his sons were slain before his eyes; his eyes were afterwards put out, agreeably to the savage custom of eastern conquerors; and he was carried in chains to Babylon, [Jer 39:5-7]. "The exiles on the river Chebar were far from being awakened to a devout acknowledgment of God's justice by the punishment inflicted on them: they continued rebellious and idolatrous, [Eze 2:3]; [Eze 20:39], they hearkened to false prophets and prophetesses, [Eze 13:2], [Eze 13:17]; and they were so alienated that he refused to be inquired of by them. In vain did Ezekiel endeavor to attract and win them by the charms of his flowing and insinuating eloquence; in vain did he assume a more vehement tone to awe and alarm them by heightened scenes of calamity and terror. "We know few particulars concerning the Jews at Babylon. They enjoyed the instruction and example of the Prophet Daniel, who was carried away captive to that city in the third year of Jehoiakim, eight years before the captivity of Ezekiel, [Dan 1:1]. Jeremiah cautioned them not to be deceived by their false prophets and diviners, [Jer 29:8], [Jer 29:9], [Jer 29:15], [Jer 29:21]; against some of whom he denounced fearful judgments. He exhorted them to seek the peace of the city where they dwelt; to take wives, build houses, and plant gardens, till their restoration after seventy years, [Jer 29:5-7], [Jer 29:10]. He also comforted them by a prediction of all the evil which God designed to inflict on Babylon: he assured them that none should remain in that proud city, but that it should be desolate for ever. The messenger, when he had read the book containing these denunciations, was commanded 'to bind a stone to it, and cast it into the Euphrates, and say, Thus shall Babylon sink, and shall not rise from the evil which I will bring on her,' [Jer 51:59-64]. It farther appears, by Divine hymns now extant, see [Psa 79:1-13], 102, 106, and [Psa 137:1-9], that God vouchsafed to inspire some of these Babylonian captives with his Holy Spirit. Nebuchadnezzar appointed Gedaliah ruler of the people that remained in Judea, [2Kgs 25:23]; [Jer 40:5]; and the scattered military commanders and their men, together with other Jews who had taken refuge in the neighboring countries, [Jer 40:7], [Jer 40:11], submitted to his government on the departure of the Chaldeans. The Jews employed themselves in gathering the fruits of the earth, [Jer 40:12], and a calm succeeded the tempest of war: but it was soon interrupted by the turbulence of this devoted people. Ishmael slew Gedaliah; and compelled the wretched remains of the Jews in Mizpah, the seat of Gedaliah's government, to retire with him towards the country of the Ammonites, [Jer 41:10]; a people hostile to the Chaldeans, [Jer 27:3]. Johanan raised a force to revenge this mad and cruel act, [Jer 41:11-15]; pursued Ishmael, overtook him, and recovered from him the people whom he had forced to follow him: but the assassin himself escaped with eight men to his place of refuge. The succeeding event furnishes another signal instance of human infatuation. Johanan, through fear of the Chaldeans, many of whom Ishmael had massacred, together with Gedaliah, [Jer 41:3], conceived a design of retreating to Egypt, [Jer 41:17]; but before he executed this resolution, he formally consulted the Prophet Jeremiah. The prophet answered him in the name of Jehovah, Jeremiah 42, that if Johanan and the people abode in Judea, God would 'build them, and not pull them down: would plant them, and not pluck them up;' but if they went to sojourn in Egypt, they should 'die by the sword, by famine, and by pestilence;' and should become an 'execration, and an astonishment, and a curse, and a reproach.' Notwithstanding this awful assurance, and the many prophecies of Jeremiah, which the most calamitous events had lately verified, Johanan defied the living God and his prophet, and madly adhered to his determination. Not long after the destruction of Jerusalem, the siege of Tyre was undertaken by Nebuchadnezzar. It continued for the space of thirteen years; and many think that the conquest of the Sidonians, Philistines, Ammonites, Moabites, and Idumeans, coincided with this period, the Chaldean being able to make powerful detachments from his vast forces. See the prophecies, [Jer 27:2], [Jer 27:3]; 48, 49, and Ezekiel 25. After the reduction of that famous city, Nebuchadnezzar made his descent on Egypt, which he subdued and ravaged throughout; and at this time Johanan and his Jewish colonists experienced the vengeance of the conqueror, together with the Egyptians. So widely did Nebuchadnezzar spread his victories and devastations, that, according to the learned chronologer Marsham, Lond. edit. 1672, fol. p. 556, s. 18, this might justly be called the era of the subversion of cities. - Omnis eo terrore Aegyptus, et Indi,

[¶4] Omnis Arabs, omnes vertebant terga Sabaei.

[¶5] Virg. Aen. 8:705. 'The trembling Indians and Egyptians yield:

[¶6] Arabs and soft Sabaeans quit the field."'

[¶7] I may add that the stroke fell upon no people so heavily as upon the Jews, for no other station possessed privileges like them, and no other nation had sinned so deeply against God. Their crimes were seen in their punishment.

[¶8] The principal design of this prophet was to comfort his companions in tribulation during their captivity, and to render it light by the most positive promises of their restoration to their own land, the re-building of the temple, and the re-establishment of the Divine worship, all their enemies being finally destroyed.

[¶9] That Ezekiel is a very obscure writer, all have allowed who have attempted to explain his prophecies. The Jews considered him inexplicable. There is a tradition that the rabbins held a consultation whether they should admit Ezekiel into the sacred canon. And it was likely to be carried in the negative, when Rabbi Ananias rose up and said he would undertake to remove every difficulty from the account of Jehovah's chariot, chap. i., which is confessedly the most difficult part in the whole book. His proposal was received; and to assist him in his work, and that he might complete it to his credit, they furnished him with three hundred barrels of oil to light his lamp during the time he might be employed in the study of this part of his subject! This extravagant grant proved at once the conviction the rabbins had of the difficulty of the work; and it is not even intimated that Rabbi Ananias succeeded in any tolerable degree, if indeed he undertook the task; and they believe that to this hour the chariot mentioned in chap. 1, and the account of the temple described at the conclusion of the book, have not been explained.

[¶10] I believe it may be affirmed with truth that these parts of the prophecy have had as many different explanations as there have been expositors! Yet each has been sanguine in the hope that he had removed all difficulties; while every successor felt that the whole work was yet to be done, and that the Gordian knot was not likely to be untied unless by himself. And it is to be lamented that in these circumstances the work still remains as to its principal difficulties; and I certainly do not attempt to add another to Ezekiel's commentators with the most distant hope of being able to solve those particular difficulties.

[¶11] After all, with the exception of the chariot, Gog and Magog, the peculiarities in the description of the temple, and some matters of this kind, the major part of the prophecy is very intelligible, and highly edifying; and does not present more difficulties than have been found in the preceding prophets, and may be found in those which follow. I have in the following notes done what I could, as a help to a better understanding of this part of the sacred writings.

[¶12] The ancient Versions give some help; but it is astonishing how difficult it is to settle the text by a collation of MSS. This has not yet been properly done; and we cannot know the true meaning till we call ascertain the true reading. But after having labored in this way, I must express myself as the learned professor of the oriental tongues at Parma, J. B. De Rossi:

[¶13] Tanta hic in suffixis praesertim pronominibus codicum inconstantia ac varietas, ut taeduerit me laboris mei, ac verius ego quod olim de uno Zachariae versu ([Zac 11:5]) dolens inquiebat Norzius, de toto Ezechielis libro usurpare possim, angustiatam fuisse animam meam ob varietates multas, et avertisse faciem meam ab eis. "That there is so much inconstancy and variation among the MSS., especially in the subbed pronouns, that I was weary of my labor; and I could more truly say of the whole book of Ezekiel, than Norzius did relative to one passage in Zechariah, who, bitterly complaining of the many variations he met with, said, 'My soul was perplexed with them, and I turned away my face from them.'" As most of our printed editions have been taken from a very inadequate collation of MSS., especially of this prophet, much remains to be done to restore the text to a proper state of purity. When this is done it is presumed that several of the difficulties in this book will be removed. In many instances Abp. Newcome has been very successful.

[¶14] On the famous controversy relative to Gog and Magog, I must refer the reader to the notes on chap. 38 and chap. 39, where the best accounts I have met with are detailed. There are only two schemes that appear at all probable; that which makes Gog Antiochus Epiphanes, king of Assyria, and that which makes him Cambyses, king of Persia. The former, as being the most probable, and the best supported in all its parts by the marks given in the prophecy, I have in a certain measure adopted, for want of one more satisfactory to my own mind.

[¶15] The character of Ezekiel as a poet has been drawn at large by some of the most eminent critics of these and other countries. Lowth, Michaelis, and Eichhorn, are the chief. Abp. Newcome has quoted largely from the latter; and from his work, which is now very scarce and extremely dear, I shall present my readers with the following extracts: - "The two first visions are so accurately polished, chap. 1-7, 8-11, and demanded so much art to give them their last perfection and proportion, that they cannot possibly be an unpremeditated work. And if, according to the commonly received opinion, they were publicly read by Ezekiel as we read them now, he must have seriously designed them as a picture, and finished them in form. The intention of his visions might make this necessary. He designed no doubt to make deep impressions upon the people whom he was to guide; and by highly laboring the Divine appearances, to open their ears for his future oracles and representations. The more complete, divine, and majestic the Divine appearances were which he represented, the deeper veneration was impressed upon the mind towards the prophet to whom such high visions were communicated. Most of the parts which compose Ezekiel, as they are generally works of art, are full of artificial and elaborate plans. "The peculiarities of language in the first chapter are to be found in the middle and end of the book. The same enthusiasm which in the beginning of his prophecies produced the magnificent Divine appearances, must also have built the temple of God at the conclusion. As in the beginning every thing is first proposed in high allegorical images, and afterwards the same ideas are repeated in plain words, thus also in the middle and at the end in every piece, allegorical representation is succeeded by literal. Throughout the style is rather prose than verse; and rough, hard, and mixed with the Chaldee. "The division of Ezekiel into two parts has been adopted by several writers. They continue the former part to the thirty-ninth chapter, and consider the last nine chapters from the fortieth as a separate book. This division is possible. From the eleventh chapter a new elevated scene commences. Before there was nothing but oracles, full of misfortunes, punishments, death, and ruin; visions concerning the destruction of the government, and concerning the flight and state of the last king; and pictures of the universal corruption, idolatry, and superstition of Israel. From the fortieth chapter a new temple rises before the eyes of the holy seer; he walks round about it in Palestine; he measures the city and country for their new inhabitants; he orders sacrifices, feasts, and customs. In short, a Magna Charta is planned for priests, kings, and people, in future and better times. Lastly, from hence prosaic expressions predominate; at least the prophet elevates himself by poetical colouring much more rarely than before. "A generally acknowledged character of Ezekiel is, that he minutely distinguishes every thing in its smallest parts. What the more ancient prophets brought together in one single picture, and to which they only alluded, and what they explained with the utmost brevity, and showed only from one side, that he explains and unfolds formally, and represents from all possible sides. "Another character, and a principal one, which distinguishes his oracle is, that no other prophet has given so free a course to his imagination. Almost every thing is dressed in symbolical actions, in fables, narrations, allegories, or in the still higher poetry of visions. And as they are very complicate, there resound from all sides complaints of darkness. Whoever can look on these things with the eye of an eagle, and is not disturbed from the principal object by what is not essential; he alone is able to comprehend the sense of the whole composition, and he scarcely conceives how any one can complain of obscurity. Meanwhile, how different soever the species of composition are which he hazards, they are all worked out in the same general form. What he represents in one image, picture, or vision, in allegory, parable, or narration, is explained in a short speech, which God, who is at his right hand, enables him to pronounce. "It is evident that he has shown an inexhaustible imagination and power of invention throughout all the pages of his book. He uses all sorts of prophetical poetry to appear always great and magnificent; and it cannot be denied that he has given all kinds, excellent pieces, both in design and execution. Particularly, he is so used to ecstasies and visions that he adopts the language proper to these, where he has no visions to describe. "If the dress of vision fitted any prophet, it was certainly Ezekiel: he was even naturally led to it by his situation, and by the subjects which he was to represent. He was to describe and foretell to his fellow captives several facts which happened in Palestine, in Jerusalem, and in the king's palace. A narration and description in simple prose could not possibly suit a prophet; he must give his object the requisite prophetic dignity, by a particular dress. "He therefore brought the scene of events nearer. For this purpose he chose high ecstasies, such as the Greek and Roman poets pretended to in their flights of enthusiasm; the hand of Jehovah came upon him, and carried him to that place where what he intended to propose to his countrymen in their exile might be seen and considered. All ecstasies in my opinion are nothing but dresses, nothing but poetical fictions; and a poet of another age, and of another tone, of an inferior imagination and poetical endowments, would have given the same ideas quite another dress. "Accustomed to this kind of poetry, he represented the restitution of the Jewish state in a sublime vision. His imagination placed him upon graves, where he stood on the dried bones of the dead. He saw how the graves opened, the bones were clothed with flesh, and the dead came forth by a new creation. Could there be a more lively fiction for this case? Another poet would have represented the restoration of the Jews in simple words; and would only have compared it to a resurrection, or give it some other ornamental delineation. To view this intuitively in an example, compare [Eze 37:1-14] and [Isa 26:19]. 'Thy dead shall live, their dead bodies shall rise: Awake and sing, ye that dived in dust: For thy dew is as the dew of herbs, And the earth shall cast forth the mighty dead.' "And, however numerous the fictions of Ezekiel are, they all appear in magnificent dress, and each in its peculiar splendid one. Lustre shines in him on every side; and if the poet has here and there overloaded his subject with ornaments, we shall be unable to refuse our admiration to his genius, notwithstanding these defects. "The first part of his book may be an instance. The barren genius of Moses was gone when God appeared only in a fiery bush in the wilderness; and as the world improved in cultivation, a more luxuriant one succeeded in his place, which in process of time demanded wonderful figures and giant forms, that the representation of the Divine appearance might please. Isaiah had already appeared in a higher style than Moses. To him God manifested himself in the pomp of an oriental king; and this piece makes a strong impression by its unity and gains on us by its elevated simplicity, majesty, and dignity, [Isa 6:1-13]. But Ezekiel differs widely. Before him stands the chariot-throne of God, with wonderful forms; he summons all the pomp which nature and art can furnish; he abundantly employs fiction and composition to give his Divine appearance dignity, elevation, and majesty; and thus to make a suitable expression. The whole creation must lend him its most noble forms. Men, oxen, lions, and eagles support the throne: the Hebrew history must furnish all its most wonderful scenes, to surround the chariot-throne with the greatest pomp imaginable. I admire the master-hand of the artist, who knew how to compose in such a manner. I am astonished at the richness of his imagination, that could give dignity to all the exalted scenes of the Hebrew history, and could combine them in one body. But, notwithstanding this, the scene in Ezekiel is far from making the same deep and heart-striking impression with that of Isaiah. A short view of the whole in Isaiah does wonders; in Ezekiel the prospect is dispersed; and as it is not rounded, it astonishes rather than impresses. In Isaiah there is a majestic silence, which is only interrupted by the heavenly cry of the seraphs, [Isa 6:3]; in Ezekiel, the noise of the restless wheels and moving wings confounds us. In Isaiah, the eye is delighted with artless majesty; in Ezekiel, it is consumed by the brightness of the fire which shines round about the chariot-throne. "The author of the Revelation, whose poetry is in the same style with that of Ezekiel, and full of imagination, has for the most part avoided the rocks upon which his predecessor struck; and, happily for the most part, has cut off the wild shoots of a heated imagination. He also has fictions of wonders and giant forms; but he has produced them only so far as to give the reader a full image before his eyes. He does not pursue them minutely, and he does not distract or pain his reader. "On the contrary, it was a happy invention that his lofty poems are sometimes interrupted by short speeches; they are not only useful for the illustration of his symbols, but also for the repose of the mind. By this change, his readers are agreeably entertained; and their imagination finds resting places, so as to soar more easily after the imagination of the poet. "Ezekiel is a great poet, full of originality; and, in my opinion, whoever censures him as if he were only an imitator of the old prophets, can never have felt his power. He must not in general be compared with Isaiah and the rest of the old prophets. Those are great, Ezekiel is also great; those in their manner of poetry, Ezekiel in his; which he had invented for himself, if we may form our judgment from the Hebrew monuments still extant." Thus far a judicious critic, who but indirectly admits the prophet's inspiration.

[¶16] Bp. Lowth, who has done so much to elucidate the Hebrew poetry, has also given fine critical judgments on the comparative merits of the prophets. Isaiah is his favorite and him he places always at the head, and with him all others are compared. Of Ezekiel, his character is very high and accurately drawn; and my readers will naturally expect that I should produce what he says on this subject, rather than attempt any thing of my own; for this would resemble the attempt to write an Iliad after Homer. "Ezekiel," says this learned prelate, "is inferior to Jeremiah in elegance, but is equal to Isaiah in Sublimity, though in a different species of the sublime. He is bold, vehement, tragical, and deals very much in amplification. His Sentiments are lofty, animated, poignant, and full of indignation. His Images are fertile, magnificent, and sometimes rather bordering on indelicacy. His Diction is grand, weighty, austere, rough, and sometimes uncultivated. He abounds in repetitions, not for the sake of beauty or grace, but from vehemence and indignation. Whatever his subject be, he keeps it always in his eye, without the least deviation, and is so much taken up with it that he has scarcely any regard to order or connection. In other things he may be perhaps exceeded by the other prophets, but in that species for which he was particularly turned, that is, force, impetuosity, weight, and grandeur, no writer ever equalled him. His diction is clear enough; almost all his obscurity arises from his subjects. His Visions are particularly obscure; which, however, as in Hosea, Amos, and Zechariah, are delivered in a plain historical narration. "The greater part of the book, particularly the middle of it, is poetical; whether we regard the matter or the language. But some passages are so rough and unpolished, that we are frequently at a loss to what species of writing we ought to refer them. As to Style, Isaiah, Jeremiah, and Ezekiel may be placed with propriety enough in the same rank among the Hebrews, as Homer, Simonides, and Aeschylus among the Greeks."

[¶17] Nothing need be added, and indeed nothing can be added, to this character; it is as fairly as it is fully drawn; and every paragraph in the book will show its propriety. But could we satisfactorily fathom the prophet's meaning in those places where he is peculiarly obscure, we should feel the force and propriety of the bishop's character still more, as in those very places the prophet is peculiarly sublime. The prophecy was delivered that it might be understood and be profitable; and no doubt it was fully apprehended by those to whom it was originally given, and for whose sake it was sent from heaven. As to the portions which respect a very remote futurity, they will be understood when the events take place; which will, in such times, be an additional argument in favor of Divine revelation, when it is seen with what precision and accuracy prophets have foreseen and described such very remote and apparently contingent events.

[¶18] To the general reader the following table, taken from Calmet, may be useful: -

[¶19] A.M. A Chronological Table of the Prophecies of Ezekiel 3405 Ezekiel is led captive to Babylon with King Jeconiah. From this year the epoch of these prophecies must be taken. 3409 The first vision by the river Chebar, chap. 1. The circumstances which followed Ezekiel's vocation to the prophetic office, chap.[Eze 1:2].

[¶20] He draws upon a tile or bed of clay the plan of Jerusalem, and the siege that it was about to endure; and he remains lying on this plan, on his left side, three hundred and ninety days, chap. 4. See under A.M. 3420. 3410 He turns on his right side, and lies forty days, which point out the forty years of the sins of Judah, To this time chap. 5, [Eze 6:1-14], 7 refer.

[¶21] About the month of September, this being the sixth year of the captivity of Jeconiah, he had the visions related, chap. 8, [Eze 9:1-11], 10, 11. 3411 Prophecies and figurative actions by which he points out the flight, capture, and blinding of Zedekiah, 12: and the seven following.

[¶22] Zedekiah rebels against Nebuchadnezzar, [Eze 17:15], [Eze 17:17].

[¶23] The prophet charges the elders of Judah with hypocrisy, who came to consult him, chap. 20, 21, 22, 23. 3414 The siege of Jerusalem by Nebuchadnezzar. This was a sabbatic year, [Jer 24:8], etc. The siege did not begin till about the middle of the winter, [2Kgs 25:1]. The prophet's wife dies on the same day of the siege, and he is forbidden to mourn for her, [Eze 24:1], [Eze 24:2]. 3415 Predictions against EGYPT, [Eze 29:16]. Nebuchadnezzar puts to flight Pharaoh-hophra, and returns to the siege of Jerusalem three hundred and ninety days before it was taken. 3416 Predictions against Tyre, chap. 26-28, the first day of the first month.

[¶24] In the seventh day of the same month, God shows the prophet the miseries to be brought on Egypt by Nebuchadnezzar, chap. 30.

[¶25] In the third month of the same year, the prophet had another vision against Egypt, chap. 31.

[¶26] Jerusalem is taken the ninth of the fourth month. Zedekiah was taken prisoner near Jericho. He is brought to Riblah, where, after seeing his children slain, his eyes are put out, he is laden with chains and led to Babylon. Thus were fulfilled and reconciled the seemingly contradictory prophecies concerning him. 3417 Ezekiel being informed of the taking of Jerusalem the fifth day of the tenth month, he predicts the ruin of the remnant that was left there under Gedaliah, [Eze 34:21-29].

[¶27] He afterwards foretells the ruin of Egypt, [Eze 32:1], [Eze 32:16], [Eze 32:32]; and that of the Idumeans, [Eze 25:12]. 3419 The commencement of the siege of Tyre, which lasted thirteen years.

[¶28] To the same time we must refer the miseries of the Sidonians, the Amalekites, the Moabites, and the Idumeans, pointed out by Jeremiah, chap. 27, 48, 49.; Ezekiel 25. 3420 End of the forty years mentioned [Eze 4:5], [Eze 4:6], and of the three hundred and ninety years from the separation of Israel and Judah.

[¶29] The forty years commence with the renewal of the covenant under Josiah. 3430 The vision in which God showed the prophet the rebuilding of the city and the temple, and the restoration of the kingdom of Israel, [Eze 40:1] to the end of the book.

[¶30] This vision took place on the tenth of the first month, fourteen years after the taking of Jerusalem. 3432 Taking of the city of Tyre, by Nebuchadnezzar, to whom God promises the spoils of Egypt, as a compensation for the trouble and loss he sustained before Tyre, [Eze 29:17-20].

[¶31] Nebuchadnezzar enters Egypt. Amasis had been made king by the Cyrenians, who had rebelled against Pharaoh-hophra. Herodotus, lib. 4 c. 159, and lib. 2 cc. 161, 162. 3433 The king of Babylon overruns and subdues the whole of Egypt; commits the greatest outrages; and carries off captives the inhabitants, the Jews, and others whom he found there. See [Jer 43:1-13], 44, 46.; Ezekiel 29, 30, 31.

[¶32] Nebuchadnezzar leaves Amasis king of Lower Egypt; Hophra, or Apries, having escaped to the Thebais. 3442 Death of Nebuchadnezzar.

[¶33] Evil-merodach succeeds him; and sets Jeconiah at liberty, and makes him his companion, [2Kgs 15:27] and [Jer 52:31].

[¶34] This chapter contains that extraordinary vision of the Divine glory with which the prophet was favored when he received the commission and instructions respecting the discharge of his office, which are contained in the two following chapters. The time of this Divine manifestation to the prophet, [Eze 1:1-3]. The vision of the four living creatures, and of the four wheels, vv. 4-25. Description of the firmament that was spread over them, and of the throne upon which one sat in appearance as a man, [Eze 1:26-28]. This vision, proceeding in a whirlwind from the North, seems to indicate the dreadful judgments that were coming upon the whole land of Judah through the instrumentality of the cruel Chaldeans, who lay to the north of it. See [Jer 1:14]; [Jer 4:6]; [Jer 6:1].

### Verse 1

[¶36] In the thirtieth year - We know not what this date refers to. Some think it was the age of the prophet; others think the date is taken from the time that Josiah renewed the covenant with the people, [2Kgs 22:3], from which Usher, Prideaux, and Calmet compute the forty years of Judah's transgression, mentioned [2Kgs 4:6].

[¶37] Abp. Newcome thinks there is an error in the text, and that instead of בשלשים bisheloshim, in the thirtieth, we should read בחמישית bachamishith, in the fifth, as in the second verse. "Now it came to pass in the fifth year, in the fourth month, in the fifth day of the month," etc. But this is supported by none of the ancient Versions, nor by any MS. The Chaldee paraphrases the verse, "And it came to pass thirty years after the high priest Hilkiah had found the book of the law, in the house of the sanctuary," etc. This was in the twelfth year of Josiah's reign. The thirtieth year, computed as above, comes to A.M. 3409, the fourth year from the captivity of Jeconiah, and the fifth of the reign of Zedekiah. Ezekiel was then among the captives who had been carried way with Jeconiah, and had his dwelling near the river Chebar, Chaborus, or Aboras, a river of Mesopotamia, which falls into the Euphrates a little above Thapsacus, after having run through Mesopotamia from east to west. - Calmet.

[¶38] Fourth month - Thammuz, answering nearly to our July.

[¶39] I saw visions of God - Emblems and symbols of the Divine Majesty. He particularly refers to those in this chapter.

### Verse 2

[¶41] Jehoiachin's captivity - Called also Jeconiah and Coniah; see [2Kgs 24:12]. He was carried away by Nebuchadnezzar; see [2Kgs 24:14].

### Verse 3

[¶43] The hand of the Lord - I was filled with his power, and with the influence of the prophetic spirit.

## 11. Ezekiel · 2 of 47

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### Verse 4

[¶1] A whirlwind came out of the north - Nebuchadnezzar, whose land, Babylonia, lay north of Judea. Chaldea is thus frequently denominated by Jeremiah.

[¶2] A great cloud, and a fire infolding itself - A mass of fire concentrated in a vast cloud, that the flames might be more distinctly observable, the fire never escaping from the cloud, but issuing, and then returning in upon itself. It was in a state of powerful agitation; but always involving itself, or returning back to the center whence it appeared to issue.

[¶3] A brightness was about it - A fine tinge of light surrounded the cloud, in order to make its limits the more discernible; beyond which verge the turmoiling fire did not proceed.

[¶4] The color of amber - This was in the center of the cloud; and this amber-coloured substance was the center of the laboring flame. The word ηλεκτρον, which we translate amber, was used to signify a compound metal, very bright, made of gold and brass.

### Verse 5

[¶6] Also out on the midst thereof came - four living creatures - As the amber-coloured body was the center of the fire, and this fire was in the center of the cloud; so out of this amber-coloured igneous center came the living creatures just mentioned.

### Verse 6

[¶8] Every one had four faces - There were four several figures of these living creatures, and each of these figures had four distinct faces: but as the face of the man was that which was presented to the prophet's view, so that he saw it more plainly than any of the others; hence it is said, [Eze 1:5], that each of these figures had the likeness of a man; and the whole of this compound image bore a general resemblance to the human figure.

### Verse 7

[¶10] Their feet were straight feet - There did not seem to be any flexure at the knee, nor were the legs separated in that way as to indicate progression by walking. I have before me several ancient Egyptian images of Isis, Osiris. Anubis, etc., where the legs are not separated, nor is there any bend at the knees; so that if there was any motion at all, it must have been by gliding, not progressive walking. It is a remark of Adrian, that the gods are never represented as walking, but always gliding; and he gives this as a criterion to discern common angelic appearances from those of the gods: all other spiritual beings walked progressively, rising on one foot, while they stretched out the other; but the deities always glided without gradual progressive motions. And Heliodorus in his Romance of Theogines and Charicha, gives the same reason for the united feet of the gods, etc., and describes the same appearances.

[¶11] Like the sole of a calf's foot - Before it is stated to be a straight foot; one that did not lay down a flat horizontal sole, like that of the human foot.

[¶12] And they sparkled like the color of burnished brass - I suppose this refers rather to the hoof of the calf's foot, than to the whole appearance of the leg. There is scarcely any thing that gives a higher lustre than highly polished or burnished brass. Our blessed Lord is represented with legs like burnished brass, [Rev 1:15].

### Verse 8

[¶14] They had the hands of a man under their wings - I doubt much whether the arms be not here represented as all covered with feathers, so that they had the appearance of wings, only the hand was bare; and I rather think that this is the meaning of their having "the hands of a man under their wings."

### Verse 9

[¶16] Their wings were joined one to another - When their wings were extended, they formed a sort of canopy level with their own heads or shoulders; and on this canopy was the throne, and the "likeness of the man" upon it, [Eze 1:26].

[¶17] They turned not when they went - The wings did not flap in flying, or move in the manner of oars, or of the hands of a man in swimming, in order to their passing through the air; as they glided in reference to their feet, so they soared in reference to their wings.

### Verse 10

[¶19] As for the likeness of their faces - There was but one body to each of those compound animals: but each body had four faces; the face of a man and of a lion on the right side; the face of an ox and an eagle on the left side. Many of these compound images appear in the Asiatic idols. Many are now before me: some with the head and feet of a monkey, with the body, arms, and legs of a man. Others with the head of the dog; body, arms, and legs human. Some with the head of an ape; all the rest human. Some with one head and eight arms; others with six heads or faces, with twelve arms. The head of a lion and the head of a cock often appear; and some with the head of a cock, the whole body human, and the legs terminating in snakes. All these were symbolical, and each had its own appropriate meaning. Those in the text had theirs also, could we but find it out.

### Verse 12

[¶21] They went every one straight forward - Not by progressive stepping, but by gliding.

[¶22] Whither the spirit was to go - Whither that whirlwind blew, they went, being borne on by the wind, see [Eze 1:4].

### Verse 13

[¶24] Like burning coals of fire - The whole substance appeared to be of flame; and among them frequent coruscations of fire, like vibrating lamps, often emitting lightning, or rather sparks of fire, as we have seen struck out of strongly ignited iron in a forge. The flames might be something like what is called warring wheels in pyrotechny. They seemed to conflict together.

### Verse 14

[¶26] The living creatures ran and returned - They had a circular movement; they were in rapid motion, but did not increase their distance from the spectator. So I think this should be understood.

### Verse 15

[¶28] One wheel upon the earth - It seems at first view there were four wheels, one for each of the living creatures; that is, the creatures were compound, so were the wheels, for there was "a wheel in the middle of a wheel." And it is generally supposed that these wheels cut each other at right angles up and down: and this is the manner in which they are generally represented; but most probably the wheel within means merely the nave in which the spokes are inserted, in reference to the ring, rim, or periphery, where these spokes terminate from the center or nave. I do think this is what is meant by the wheel within a wheel; and I am the more inclined to this opinion, by some fine Chinese drawings now before me, where their deities are represented as walking upon wheels, the wheels themselves encompassed with fire. The wheel is simply by itself having a projecting axis; so of these it is said, "their appearance and their work was, as it were, a wheel within a wheel." There were either two peripheries or rims with their spokes, or the nave answered for the wheel within. I have examined models of what are called Ezekiel's wheels, which are designed to move equally in all directions: but I plainly saw that this was impossible; nor can any kind of complex wheel move in this way.

### Verse 18

[¶30] As for their rings - The strakes which form the rim or periphery.

[¶31] They were dreadful - They were exceedingly great in their diameter, so that it was tremendous to look from the part that touched the ground to that which was opposite above.

[¶32] Were full of eyes - Does not this refer to the appearance of nails keeping on the spokes, or strakes or bands upon the rim?

### Verse 19

[¶34] When the living creatures went, the wheels went - The wheels were attached to the living creatures, so that, in progress, they had the same motion.

### Verse 20

[¶36] The spirit of the living creature was in the wheels - That is, the wheels were instinct with a vital spirit; the wheels were alive, they also were animals, or endued with animal life, as the creatures were that stood upon them. Here then is the chariot of Jehovah. There are four wheels, on each of which one of the compound animals stands; the four compound animals form the body of the chariot, their wings spread horizontally above, forming the canopy or covering of this chariot; on the top of which, or upon the extended wings of the four living creatures, was the throne, on which was the appearance of a man, [Eze 1:26].

### Verse 22

[¶38] The color of the terrible crystal - Like a crystal, well cut and well polished, with various faces, by which rays of light were refracted, assuming either a variety of prismatic colors, or an insufferably brilliant splendor. This seems to be the meaning of the terrible crystal. Newcome translates, fearful ice. The common translation is preferable.

### Verse 23

[¶40] Every one had two, which covered on this side - While they employed two of their wings to form a foundation for the firmament to rest on, two other wings were let down to cover the lower part of their bodies: but this they did only when they stood, [Eze 1:24].

### Verse 24

[¶42] The noise of their wings - When the whirlwind drove the wheels, the wind rustling among the wings was like the noise of many waters; like a waterfall, or waters dashing continually against the rocks, or rushing down precipices.

[¶43] As the voice of the Almighty - Like distant thunder; for this is termed the voice of God [Psa 18:13]; [Exo 9:23], [Exo 9:28], [Exo 9:29]; [Exo 20:18].

### Verse 26

[¶45] A sapphire - The pure oriental sapphire, a large well cut specimen of which is now before me, is one of the most beautiful and resplendent blues that can be conceived. I have sometimes seen the heavens assume this illustrious hue. The human form above this canopy is supposed to represent Him who, in the fullness of time, was manifested in the flesh.

## 12. Ezekiel · 3 of 47

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### Verse 27

[¶1] The color of amber - There are specimens of amber which are very pure and beautifully transparent. One which I now hold up to the light gives a most beautiful bright yellow color. Such a splendid appearance had the august Being who sat upon this throne from the reins upward; but from thence downward he had the appearance of fire, burning with a clear and brilliant flame. For farther particulars see the notes on Ezekiel 10 (note).

### Verse 28

[¶3] As the appearance of the bow - Over the canopy on which this glorious personage sat there was a fine rainbow, which, from the description here, had all its colors vivid, distinct, and in perfection - red, orange, yellow, green, blue, indigo, and violet. In all this description we must understand every metal, every color, and every natural appearance, to be in their utmost perfection of shape, color, and splendor. "And this," as above described, "was the appearance of the likeness of the glory of the Lord." Splendid and glorious as it was, it was only the "appearance of the likeness," a faint representation of the real thing.

[¶4] I have endeavored to explain these appearances as correctly as possible; to show their forms, positions, colors, etc. But who can explain their meaning? We have conjectures in abundance; and can it be of any use to mankind to increase the number of those conjectures? I think not. I doubt whether the whole does not point out the state of the Jews, who were about to be subdued by Nebuchadnezzar, and carried into captivity. And I am inclined to think that the "living creatures, wheels, fires, whirlwinds," etc., which are introduced here, point out, emblematically, the various means, sword, fire, pestilence, famine, etc., which were employed in their destruction; and that God appears in all this to show that Nebuchadnezzar is only his instrument to inflict all these calamities. What is in the following chapter appears to me to confirm this supposition. But we have the rainbow, the token of God's covenant, to show that though there should be a destruction of the city, temple, etc., and sore tribulation among the people, yet there should not be a total ruin; after a long captivity they should be restored. The rainbow is an illustrious token of mercy and love.

### Introduction

[¶6] The prophet, having been overwhelmed with the glorious vision in the preceding chapter, is here strengthened and comforted, [Eze 2:1], [Eze 2:2]; and then commissioned to declare to the rebellious house of Israel the terrible judgments that would very shortly come upon the whole land, if they repented not; with a gracious assurance to Ezekiel that God would be constantly with him while executing the duties of his office, [Eze 2:3-5]. The prophet is also commanded to be fearless, resolute, and faithful in the discharge of it, [Eze 2:6-8], as he must be the messenger of very unpleasing tidings, which well expose him to great persecution, [Eze 2:9], [Eze 2:10].

### Verse 1

[¶8] And he said unto me - In the last verse of the preceding chapter we find that the prophet was so penetrated with awe at the sight of the glory of God in the mystical chariot, that "he fell upon his face;" and, while he was in this posture of adoration, he heard the voice mentioned here. It is evident, therefore, that the present division of these chapters is wrong. Either the first should end with the words, "This was the appearance of the likeness of the glory of the Lord," [Eze 1:28]; or the first verse of this chapter should be added to the preceding, and this begin with the second verse.

### Verse 2

[¶10] And the spirit entered into me - This spirit was different to that mentioned above, by which the wheels, etc., were moved. The spirit of prophecy is here intended; whose office was not merely to enable him to foresee and foretell future events, but to purify and refine his heart, and qualify him to be a successful preacher of the word of life.

[¶11] He who is sent by the God of all grace to convert sinners must be influenced by the Holy Ghost; otherwise he can neither be saved himself, nor become the instrument of salvation to others.

[¶12] And set me upon my feet - That he might stand as a servant before his master, to receive his orders.

### Verse 3

[¶14] Son of man - This appellative, so often mentioned in this book, seems to have been given first to this prophet; afterwards to Daniel; and after that to the Man Christ Jesus. Perhaps it was given to the two former to remind them of their frailty, and that they should not be exalted in their own minds by the extraordinary revelations granted to them; and that they should feel themselves of the same nature with those to whom they were sent; and, from the common principle of humanity, deeply interest themselves in the welfare of their unhappy countrymen. To the latter it might have been appropriated merely to show that though all his actions demonstrated him to be God, yet that he was also really Man; and that in the man Christ Jesus dwelt all the fullness of the Godhead bodily. When the acts of Christ are considered, it is more easy to believe his eternal Godhead, than to be convinced that the person we hear speaking, and see working, is also a man like unto ourselves.

[¶15] I send thee to the children of Israel - To those who were now in captivity, in Chaldea particularly; and to the Jews in general, both far and near.

### Verse 4

[¶17] Thou shalt say unto them, Thus saith the Lord - Let them know that what thou hast to declare is the message of the Lord, that they may receive it with reverence.

[¶18] Every preacher of God's word should take heed that it is God's message he delivers to the people. Let him not suppose, because it is according to his own creed or confession of faith, that therefore it is God's word. False doctrines and fallacies without end are foisted on the world in this way. Bring the creed first to the Word of God, and scrupulously try whether it be right; and when this is done, leave it where you please; take the Bible, and warn them from God's word recorded there.

### Verse 5

[¶20] Yet shall know that there hath been a prophet among them - By this they shall be assured of two things:

[¶21] 1. That God in his mercy had given them due warning.

[¶22] 2. That themselves were inexcusable, for not taking it.

### Verse 6

[¶24] Be not afraid of them - They will maltreat thee for thy message; but let not the apprehension of this induce thee to suppress it. Though they be rebels, fear them not; I will sustain and preserve thee.

### Verse 7

[¶26] Whether they will hear - Whether they receive the message, or persecute thee for it, declare it to them, that they may be without excuse.

### Verse 8

[¶28] Open thy mouth and eat that I give thee - Take my word as thou wouldst take thy proper food; receive it into thy heart; ponder it there, that it may be the means of strengthening and preserving thy soul, as proper nourishment will strengthen the body, and preserve from death. And the people to whom such messages of God may come should so hear it read, mark, learn, and inwardly digest it, that it may become efficient nourishment to their souls.

### Verse 9

[¶30] A hand was sent - Here the hand signifies not only the instrument of conveyance, but an emblem of the Divine power, which the hand of God always signifies.

[¶31] A roll of a book - מגלת שפר megillath sepher. All ancient books were written so as to be rolled up; hence volumen, a volume, from volvo, I roll.

### Verse 10

[¶33] It was written within and without - Contrary to the state of rolls in general, which are written on the inside only. The Hebrew rolls are generally written in this way. There are several of such Hebrew rolls before me, all written on the inside only, consisting of skins of vellum, or parchment, or basil, a sort of half-tanned sheep or goat skin, sewed together, extending to several yards in length. Other Asiatic books were written in the same way. A Sanscrit roll of sixty feet in length, also before me, is written all on the inside; and a Koran, written in exceedingly small characters, about two inches broad and twelve feet long, and weighing but about half an ounce. But the roll presented to the prophet was written on both sides, because the prophecy was long, and to the same effect; that they might see the mind of God wherever they looked.

[¶34] There was written therein lamentations, and mourning, and wo - What an awful assemblage! קינים והגה והי kinim, vahegeh, vehi, lamentations, and a groan, and alas! Lamentations on all hands; a groan from the dying; and alas, or Wo is me! from the survivors. It was the letter that killeth, and is the ministration of death. What a mercy to have that which is emphatically called Το Ευαγγελιον, The glad tidings, the good news! Christ Jesus is come into the world to save sinners; and he wills that all men should be saved and come to the knowledge of the truth. Here are rejoicings, thanksgivings, and exultation.

### Introduction

[¶36] This chapter contains more particular instructions to the prophet. It begins with repeating his appointment to his office, [Eze 3:1-3]. Ezekiel is then informed that his commission is, at this time, to the house of Israel exclusively, [Eze 3:4-6]; that his countrymen would pay little regard to him, [Eze 3:7]; that he must persevere in his duty notwithstanding such great discouragement; and he is endued with extraordinary courage and intrepidity to enable him fearlessly to declare to a disobedient and gainsaying people the whole counsel of God, [Eze 3:8-11]. The prophet is afterwards carried by the spirit that animated the cherubim and wheels, and by which he received the gift of prophecy, to a colony of his brethren in the neighborhood, where he remained seven days overwhelmed with astonishment, [Eze 3:12-15]. He is then warned of the awful importance of being faithful in his office, [Eze 3:16-21]; commanded to go forth into the plain that he may have a visible manifestation of the Divine Presence, [Eze 3:22]; and is again favored with a vision of that most magnificent set of symbols described in the first chapter, by which the glorious majesty of the God of Israel was in some measure represented, [Eze 3:23]. See also [Isa 6:1-13]; [Dan 10:5-19]; and [Rev 1:10-16]; [Rev 4:1-11], for other manifestations of the Divine glory, in all of which some of the imagery is very similar. The prophet receives directions relative to his future conduct, [Eze 3:24-27].

### Verse 1

[¶38] Eat this roll, and go speak - This must have passed in vision; but the meaning is plain. Receive my word - let it enter into thy Soul; digest it - let it be thy nourishment; and let it be thy meat and drink to do the will of thy Father who is in heaven.

### Verse 3

[¶40] It was in my mouth as honey - It was joyous to me to receive the Divine message, to be thus let into the secrets of the Divine counsel, and I promised myself much comfort in that intimate acquaintance with which I was favored by the Supreme Being. In [Rev 10:10] we find St. John receiving a little book, which he ate, and found it sweet as honey in his mouth, but after he had eaten it, it made his belly bitter, signifying that a deep consideration of the awful matter contained in God's word against sinners, which multitudes of them will turn to their endless confusion, must deeply afflict those who know any thing of the worth of an immortal spirit.

### Verse 5

[¶42] Thou art not sent to a people of a strange speech - I neither send thee to thy adversaries, the Chaldeans, nor to the Medes and Persians, their enemies. Even these would more likely have hearkened unto thee than thy own countrymen.

### Verse 7

[¶44] Impudent and hard-hearted - "Stiff of forehead, and hard of heart." - Margin. The marginal readings on several verses here are very nervous and very correct.

## 13. Ezekiel · 4 of 47

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### Verse 12

[¶1] Then the Spirit took me up - This, as Calmet remarks, has been variously understood.

[¶2] 1. An impetuous wind carried him to the place where his brethren sojourned.

[¶3] 2. The Holy Spirit, which filled his heart, transported him in a moment to the place where the captives were.

[¶4] 3. Or, he was so transported with heavenly ardour in his mind, that he ran immediately off, and seemed to fly to the place where God commanded him to go.

[¶5] The promptitude and impetuosity of his spirit seemed to furnish him with wings on the occasion. However this may be understood, the going to the captives was real.

[¶6] A voice of a great rushing - This was the noise made by the wings of the living creatures that formed the chariot of Jehovah. See the notes on Ezekiel 1 (note) and Ezekiel 10 (note).

[¶7] Blessed be the glory of the Lord - Probably the acclamation of the living creatures: "Let God be blessed from the throne of his glory! He deserves the praises of his creatures in all the dispensations of his mercy and justice, of his providence and grace."

### Verse 13

[¶9] A great rushing - All the living creatures and the wheels being then in motion.

### Verse 14

[¶11] I went in bitterness - Being filled with indignation at the wickedness and obstinacy of my people, I went, determining to speak the word of God without disguise, and to reprove them sharply for their rebellion; and yet I was greatly distressed because of the heavy message which I was commanded to deliver.

### Verse 15

[¶13] I came to them of the captivity - Because the hand of the Lord was strong upon him and supported him, he soon reached the place.

[¶14] Tel-abib - תל אביב "a heap of corn." So the Vulgate: acervum novarum frugum, "a heap of new fruits." letola chib, "to the hill Chib," or the hill of grief. - Syriac.

[¶15] Seven days - Perhaps God kept him all this time without an immediate revelation, that the bitterness and heat of spirit of which he speaks above might be subdued, and that he might speak God's words in God's own Spirit. Had he gone in a better spirit he had probably been employed in his work as soon as he had gained the place of labor.

### Verse 17

[¶17] I have made thee a watchman - The care and welfare of all this people I have laid on thee. Thou must watch for their safety, preach for their edification, and pray for their eternal welfare. And that thou mayest be successful, receive the word at my mouth, and warn them from me.

[¶18] God is particularly jealous lest any words but his own be taught for Divine doctrines. He will not have human creeds, no more than Traditions, taught instead of his own word. No word can be successful in the salvation of sinners but that which comes from God. Every minister of the Gospel should be familiar with his Maker by faith and prayer; God will then hold communion with his spirit; otherwise, what he preaches will be destitute of spirit and life, and his hackneyed texts and sermons, instead of being the bread from heaven, will be like the dry mouldy Gibeonitish crusts.

### Verse 18

[¶20] Thou shalt surely die - That is, If he turn not from his wickedness, and thou givest him not warning, as above, he shalt die in his iniquity, which he should not have committed; but his blood will I require at thy hand - I will visit thy soul for the loss of his. O how awful is this! Hear it, ye priests, ye preachers, ye ministers of the Gospel; ye, especially, who have entered into the ministry for a living, ye who gather a congregation to yourselves that ye may feed upon their fat, and clothe yourselves with their wool; in whose parishes and in whose congregations souls are dying unconverted from day to day, who have never been solemnly warned by you, and to whom you have never shown the way of salvation, probably because ye know nothing of it yourselves! O what a perdition awaits you! To have the blood of every soul that has died in your parishes or in your congregations unconverted laid at your door! To suffer a common damnation for every soul that perishes through your neglect! How many loads of endless wo must such have to bear! Ye take your tithes, your stipends, or your rents, to the last grain, and the last penny; while the souls over whom you made yourselves watchmen have perished, and are perishing, through your neglect. O worthless and hapless men! better for you had ye never been born! Vain is your boast of apostolical authority, while ye do not the work of apostles! Vain your boast of orthodoxy, while ye neither show nor know the way of salvation! Vain your pretensions to a Divine call, when ye do not the work of evangelists! The state of the most wretched of the human race is enviable to that of such ministers, pastors, teachers, and preachers.

[¶21] But let not this discourage the faithful minister who teaches every man, and warns every man, in all wisdom, that he may present every man perfect to Christ Jesus. If after such teaching and warning they will sin on, and die in their sins, their blood will be upon themselves; but thou, O man of God, hast delivered thine own soul.

### Verse 20

[¶23] When a righteous man doth turn from his righteousness - Which these words plainly state he may do, and commit iniquity and die in his sin; and consequently die eternally, which is also here granted; if he have not been warned, though he die in his sin, the blood - the life and salvation, of this person also will God require at the watchman's hand. Pastor hunc occidit, quia eum tacendo morti tradidit. "This man the pastor kills; for in being silent, he delivers him over to death." - Gregory. From these passages we see that a righteous man may fall from grace, and perish everlastingly. Should it be said that it means the self-righteous, I reply, this is absurd; for self-righteousness is a fall itself, and the sooner a man falls from it the better for himself. Real, genuine righteousness of heart and life is that which is meant. Let him that standeth take heed lest he fall.

[¶24] And I lay a stumbling-block before him - That is, I permit him to be tried, and he fall in the trial. God is repeatedly represented as doing things which he only permits to be done. He lays a stumbling-block, i.e., he permits one to be laid.

### Verse 22

[¶26] Arise, go forth into the plain - Into a place remote from observation and noise; a place where the glory of God might have sufficient room to manifest itself, that the prophet might see all its movements distinctly.

### Verse 24

[¶28] The spirit - said unto me, Go, shut thyself within thine house - Hide thyself for the present. The reason is immediately subjoined.

### Verse 25

[¶30] They shall put bands upon thee - Thy countrymen will rise up against thee; and, to prevent thy prophesying, will confine thee.

### Verse 26

[¶32] I will make thy tongue cleave to the roof of thy mouth - I will not give thee any message to deliver to them. They are so rebellious, it is useless to give them farther warning.

### Verse 27

[¶34] I will open thy mouth - When it is necessary to address them again, thou shalt sum up what thou hast said in this one speech: Thus saith the Lord, "He that heareth, let him hear; and he that forbeareth, let him forbear." Let him who feels obedience to the voice of God his interest, be steadfast. Let him who disregards the Divine monition go in his own way, and abide the consequences.

### Introduction

[¶36] Ezekiel delineates Jerusalem, and lays siege to it, as a type of the manner in which the Chaldean army should surround that city, [Eze 4:1-3]. The prophet commanded to lie on his left side three hundred and ninety days, and on his right side forty days, with the signification, [Eze 4:4-8]. The scanty and coarse provision allowed the prophet during his symbolical siege, consisting chiefly of the worst kinds of grain, and likewise ill-prepared, as he had only cow's dung for fuel, tended all to denote the scarcity of provision, fuel, and every necessary of life, which the Jews should experience during the siege of Jerusalem, [Eze 4:9-17].

### Verse 1

[¶38] Take thee a tile - A tile, such as we use in covering houses, will give us but a very inadequate notion of those used anciently; and also appear very insufficient for the figures which the prophet was commanded to pourtray on it. A brick is most undoubtedly meant; yet, even the larger dimensions here, as to thickness, will not help us through the difficulty, unless we have recourse to the ancients, who have spoken of the dimensions of the bricks commonly used in building. Palladius, De Re Rustica, lib. 6 c. 12, is very particular on this subject: - Sint vero lateres longitudine pedum duorum, latitudine unius, altitudine quatuor unciarum. "Let the bricks be two feet long, one foot broad, and four inches thick." Edit. Gesner, vol. 3 p. 144. On such a surface as this the whole siege might be easily pourtrayed. There are some brick-bats before me which were brought from the ruins of ancient Babylon, which have been made of clay and straw kneaded together and baked in the sun; one has been more than four inches thick, and on one side it is deeply impressed with characters; others are smaller, well made, and finely impressed on one side with Persepolitan characters. These have been for inside or ornamental work; to such bricks the prophet most probably alludes.

[¶39] But the tempered clay out of which the bricks were made might be meant here; of this substance he might spread out a sufficient quantity to receive all his figures. The figures were

[¶40] 1. Jerusalem.

[¶41] 2. A fort.

[¶42] 3. A mount.

[¶43] 4. The camp of the enemy.

[¶44] 5. Battering rams, and such like engines, round about.

## 14. Ezekiel · 5 of 47

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[¶0] 6. A wall round about the city, between it and the besieging army.

### Verse 2

[¶2] Battering rams - כרים carim. This is the earliest account we have of this military engine. It was a long beam with a head of brass, like the head and horns of a ram, whence its name. It was hung by chains or ropes, between two beams, or three legs, so that it could admit of being drawn backward and forward some yards. Several stout men, by means of ropes, pulled it as far back as it could go, and then, suddenly letting it loose, it struck with great force against the wall which it was intended to batter and bring down. This machine was not known in the time of Homer, as in the siege of Troy there is not the slightest mention of such. And the first notice we have of it is here, where we see that it was employed by Nebuchadnezzar in the siege of Jerusalem, A.M. 3416. It was afterwards used by the Carthaginians at the siege of Gades, as Vitruvius notes, lib. 10 c. 19, in which he gives a circumstantial account of the invention, fabrication, use, and improvement of this machine. It was for the want of a machine of this kind, that the ancient sieges lasted so long; they had nothing with which to beat down or undermine the walls.

### Verse 3

[¶4] Take thou unto thee an iron pan - מחבת machabath, a flat plate or slice, as the margin properly renders it: such as are used in some countries to bake bread on, called a griddle or girdle, being suspended above the fire, and kept in a proper degree of heat for the purpose. A plate like this, stuck perpendicularly in the earth, would show the nature of a wall much better than any pan could do. The Chaldeans threw such a wall round Jerusalem, to prevent the besieged from receiving any succours, and from escaping from the city.

[¶5] This shall be a sign to the house of Israel - This shall be an emblematical representation of what shall actually take place.

### Verse 4

[¶7] Lie thou also upon thy left side - It appears that all that is mentioned here and in the following verses was done, not in idea, but in fact. The prophet lay down on his left side upon a couch to which he was chained, [Eze 4:6], for three hundred and ninety days; and afterwards he lay in the same manner, upon his right side, for forty days. And thus was signified the state of the Jews, and the punishment that was coming upon them.

[¶8] 1. The prophet himself represents the Jews.

[¶9] 2. His lying, their state of depression.

[¶10] 3. His being bound, their helplessness and captivity.

[¶11] 4. The days signify years, a day for a year; during which they were to bear their iniquity, or the temporal punishment due to their sins.

[¶12] 5. The three hundred and ninety days, during which he was to lie on his left side, and bear the iniquity of the house of Israel, point out two things: the first, The duration of the siege of Jerusalem. Secondly, The duration of the captivity off the ten tribes, and that of Judah.

[¶13] 6. The prophet lay three hundred and ninety days upon his left side, and forty days upon his right side, in all four hundred and thirty days. Now Jerusalem was besieged the ninth year of the reign of Zedekiah, [2Kgs 25:1], [2Kgs 25:2], and was not taken till the eleventh year of the same prince, [2Kgs 25:2].

[¶14] But properly speaking, the siege did not continue the whole of that time; it was interrupted; for Nebuchadnezzar was obliged to raise it, and go and meet the Egyptians, who were coming to its succor. This consumed a considerable portion of time. After he had defeated the Egyptians, he returned and recommenced the siege, and did not leave it till the city was taken. We may, therefore, conclude that the four hundred and thirty days only comprise the time in which the city was actually besieged, when the city was encompassed with walls of circumvallation, so that the besieged were reduced to a state of the utmost distress. The siege commenced the tenth day of the tenth month of the ninth year of Zedekiah; and it was taken on the ninth day of the fourth month of the eleventh year of the same king. Thus the siege had lasted, in the whole, eighteen months, or five hundred and ten days. Subtract for the time that Nebuchadnezzar was obliged to interrupt the siege, in order to go against the Egyptians, four months and twenty days, or one hundred and forty days, and there will remain four hundred and thirty days, composed of 390+40=430. See Calmet on this place. See also at the end of this chapter, [Eze 4:16] (note).

### Verse 6

[¶16] Forty days - Reckon, says Archbishop Newcome, near fifteen years and six months in the reign of Manasseh, two years in that of Amon, three months in that of Jehoahaz, eleven years in that of Jehoiakim, three months and ten days in that of Jehoiachin, and eleven years in that of Zedekiah; and there arises a period of forty years, during which gross idolatry was practiced in the kingdom of Judah. Forty days may have been employed in spoiling and desolating the city and the temple.

### Verse 9

[¶18] Take thou also unto thee wheat - In times of scarcity, it is customary in all countries to mix several kinds of coarser grain with the finer, to make it last the longer. This mashlin, which the prophet is commanded to take, of wheat, barley, beans, lentiles, millet, and fitches, was intended to show how scarce the necessaries of life should be during the siege.

### Verse 10

[¶20] Twenty shekels a day - The whole of the above grain, being ground, was to be formed into one mass, out of which he was to make three hundred and ninety loaves; one loaf for each day; and this loaf was to be of twenty shekels in weight. Now a shekel, being in weight about half an ounce, this would be ten ounces of bread for each day; and with this water to the amount of one sixth part of a hin, which is about a pint and a half of our measure. All this shows that so reduced should provisions be during the siege, that they should be obliged to eat the meanest sort of aliment, and that by weight, and their water by measure; each man's allowance being scarcely a pint and a half, and ten ounces, a little more than half a pound of bread, for each day's support.

### Verse 12

[¶22] Thou shalt bake it with dung - Dried ox and cow dung is a common fuel in the east; and with this, for want of wood and coals, they are obliged to prepare their food. Indeed, dried excrement of every kind is gathered. Here, the prophet is to prepare his bread with dry human excrement. And when we know that this did not come in contact with the bread, and was only used to warm the plate, (see [Eze 4:3]), on which the bread was laid over the fire, it removes all the horror and much of the disgust. This was required to show the extreme degree of wretchedness to which they should be exposed; for, not being able to leave the city to collect the dried excrements of beasts, the inhabitants during the siege would be obliged, literally, to use dried human ordure for fuel. The very circumstances show that this was the plain fact of the case. However, we find that the prophet was relieved from using this kind of fuel, for cow's dung was substituted at his request. See [Eze 4:15].

### Verse 14

[¶24] My soul hath not been polluted - There is a remarkable similarity between this expostulation of the prophet and that of St. Peter, [Act 10:14].

### Verse 16

[¶26] I will break the staff of bread - They shall be besieged till all the bread is consumed, till the famine becomes absolute; see [2Kgs 25:3] : "And on the ninth of the fourth month, the famine prevailed in the city; and There Was No Bread for the people of the land." All this was accurately foretold, and as accurately fulfilled.

[¶27] Abp. Newcome on [2Kgs 25:6] observes: "This number of years will take us back, with sufficient exactness, from the year in which Jerusalem was sacked by Nebuchadnezzar to the first year of Jeroboam's reign, when national idolatry began in Israel. The period of days seems to predict the duration of the siege by the Babylonians, [2Kgs 25:9], deducting from the year five months and twenty-nine days, mentioned [2Kgs 25:1-4], the time during which the Chaldeans were on their expedition against the Egyptians; see [Jer 37:6]." This amounts nearly to the same as that mentioned above.

### Introduction

[¶29] In this chapter the prophet shows, under the type of hair, the judgments which God was about to execute on the inhabitants of Jerusalem by famine, sword, and dispersion, [Eze 5:14]. The type or allegory is then dropped, and God is introduced declaring in plain terms the vengeance that was coming on the whole nation which had proved so unworthy of those mercies with which they had hitherto been distinguished, [Eze 5:5-17].

### Verse 1

[¶31] Take thee a sharp knife - Among the Israelites, and indeed among most ancient nations, there were very few edge-tools. The sword was the chief; and this was used as a knife, a razor, etc., according to its different length and sharpness. It is likely that only one kind of instrument is here intended; a knife or short sword, to be employed as a razor.

[¶32] Here is a new emblem produced, in order to mark out the coming evils.

[¶33] 1. The prophet represents the Jewish nation.

[¶34] 2. His hair, the people.

[¶35] 3. The razor, the Chaldeans.

[¶36] 4. The cutting the beard and hair, the calamities, sorrows, and disgrace coming upon the people. Cutting off the hair was a sign of mourning; see on [Jer 45:5] (note); [Jer 48:37] (note); and also a sign of great disgrace; see [2Sam 10:4].

[¶37] 5. He is ordered to divide the hair, [2Sam 10:2], into three equal parts, to intimate the different degrees and kinds of punishment which should fall upon the people.

[¶38] 6. The balances, [2Sam 10:1], were to represent the Divine justice, and the exactness with which God's judgments should be distributed among the offenders.

[¶39] 7. This hair, divided into three parts, is to be disposed of thus:

[¶40] 1. A third part is to be burnt in the midst of the city, to show that so many should perish by famine and pestilence during the siege.

[¶41] 2. Another third part he was to cut in small portions about the city, (that figure which he had pourtrayed upon the brick), to signify those who should perish in different sorties, and in defending the walls.

[¶42] 3. And the remaining third part he was to scatter in the wind, to point out those who should be driven into captivity. And,

[¶43] 4. The sword following them was intended to show that their lives should be at the will of their captors, and that many of them should perish by the sword in their dispersions.

[¶44] 5. The few hairs which he was to take in his skirts, [2Sam 10:3], was intended to represent those few Jews that should be left in the land under Gedaliah, after the taking of the city.

## 15. Ezekiel · 6 of 47

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[¶0] 6. The throwing a part of these last into the fire, [2Sam 10:4], was intended to show the miseries that these suffered in Judea, in Egypt, and finally in their being also carried away into Babylon on the conquest of Egypt by Nebuchadnezzar. See these transactions particularly pointed out in the notes on Jeremiah, chapters 40, 41, 42. Some think that this prophecy may refer to the persecution of the Jews by Antiochus Epiphanes.

### Verse 5

[¶2] This is Jerusalem: I have set it in the midst of the nations - I have made this city the most eminent and the most illustrious in the world. Some think that these words refer to its geographical situation, as being equally in the center of the habitable world. But any point on a globe is its center, no matter where laid down; and it would not be difficult to show that even this literal sense is tolerably correct. But the point which is the center of the greatest portion of land that can be exhibited on one hemisphere is the capital of the British empire. See my Sermon on the universal spread of the Gospel.

### Verse 6

[¶4] She hath changed my judgments - God shows the reason why he deals with Jerusalem in greater severity than with the surrounding nations; because she was more wicked than they. Bad and idolatrous as they were, they had a greater degree of morality among them than the Jews had. Having fallen from the true God, they became more abominable than others in proportion to the height, eminence, and glory from which they had fallen. This is the common case of backsliders; they frequently, in their fall, become tenfold more the children of wrath than they were before.

### Verse 9

[¶6] I will do in thee that which I have not done - The destruction of Jerusalem by Nebuchadnezzar was one of the greatest calamities that ever fell on any nation or place before; and that by the Romans under Titus exceeded all that has taken place since. These two sackages of that city have no parallel in the history of mankind.

### Verse 10

[¶8] The fathers shall eat the sons - Though we have not this fact so particularly stated in history, yet we cannot doubt of it, considering the extremities to which they were reduced during the siege. The same is referred to by Jeremiah, [Lam 4:10]. Even the women, who were remarkable for kindness and humanity, boiled their own children, and ate them during the siege.

[¶9] Will I scatter into all the winds - Disperse you, by captivity, among all the nations of the earth.

### Verse 12

[¶11] A third part of thee - See the note on [Eze 5:1-4] (note).

### Verse 13

[¶13] I will cause my fury to rest - My displeasure, and the evidences of it, shall not be transient; they shall be permanent upon you, and among you. And is not this dreadfully true to the present day?

### Verse 16

[¶15] The evil arrows of famine - Famine and pestilence are represented as poisoned arrows, inflicting death wherever they wound. The ancients represented them in the same way.

### Verse 17

[¶17] So will I send upon you famine and evil beasts, and they shall bereave thee - Wild beasts always multiply in depopulated countries. In England, wolves abounded when the country was thinly peopled, it is now full of inhabitants, and there is not one wolf in the land. Nebuchadnezzar and his Chaldeans may be called here evil beasts. He is often compared to a lion, [Jer 4:7]; [Dan 7:14]; on account of the ravages made by him and his Chaldean armies.

### Introduction

[¶19] In this chapter, which forms a distinct section, the prophet denounces the judgments of God against the Jews for their idolatry, [Eze 6:1-7]; but tells them that a remnant shall be saved, and brought to a sense of their sins by their severe afflictions, [Eze 6:8-14].

### Verse 2

[¶21] Set thy face toward the mountains of Israel - This is a new prophecy, and was most probably given after the four hundred and thirty days of his lying on his left and right side were accomplished. By Israel here, Judea is simply meant; not the ten tribes, who had long before been carried into captivity. Ezekiel uses this term in reference to the Jews only.

[¶22] The mountains may be addressed here particularly, because it was on them the chief scenes of idolatry were exhibited.

### Verse 4

[¶24] Your images shall be broken - Literally, your sun images; representations of the sun, which they worshipped. See the margin.

### Verse 5

[¶26] Will scatter your bones round about your altars - This was literally fulfilled by the Chaldeans. According to Baruch, 2:24, 25, they opened the sepulchres of the principal people, and threw the bones about on every side.

### Verse 9

[¶28] They that escape of you shall remember me - Those that escape the sword, the pestilence, and the famine, and shall be led into captivity, shall plainly see that it is God who has done this, and shall humble themselves on account of their abominations, leave their idolatry, and worship me alone. And this they have done from the Babylonish captivity to the present day.

### Verse 11

[¶30] Smite with thine hand, and stamp with thy foot - Show the utmost marks of thy astonishment and indignation, and dread of the evils that are coming upon them. Some have contended for the propriety of clapping and stamping in public worship from these words! It is scarcely a breach of charity to think that such persons are themselves incapable either of attending on or conducting the worship of God. To be consistent, they should copy the prophet in his other typical actions as well as these; and then we shall hear of their lying on their left side for three hundred and ninety days, and on their right side for forty days; shaving their heads, burning their hair, baking their bread with dung, etc. Now all these things, because they were typical and commanded, were proper in the prophet: in such persons as the above they would be evidences of insanity. Such extravagant acts are no part of God's worship.

### Verse 14

[¶32] And make the land - more desolate than the wilderness toward Diblath - Diblath or Diblathayim is situated in the land of Moab. It is mentioned [Num 33:46], Almon-Diblathaim; and in [Jer 48:22], Beth-Diblathaim. It was a part of that horrible wilderness mentioned by Moses, [Deu 8:15], "wherein were fiery serpents, and scorpions, and drought." The precise reason why it is mentioned here is not very evident. Some think it is the same as Riblah, where Nebuchadnezzar slew the princes of Israel, and put out Zedekiah's eyes; the principal difference lying between the ד daleth and the ר resh, which in MSS. is often scarcely discernible; and hence vast multitudes of various readings. Five, probably six, of Kennicott's MSS. have רבלתה riblathah, as likewise two of my oldest MSS.; though in the margin of one a later hand directs the word to be read בדלת bedaleth, with daleth. But all the Versions read the word with a D. This may appear a matter of little importance, but we should take pains to recover even one lost letter of the word of God.

### Introduction

[¶34] This chapter, which also forms a distinct prophecy, foretells the dreadful destruction of the land of Israel, or Judah, (for after the captivity of the ten tribes these terms are often used indiscriminately for the Jews in general), on account of the heinous sins of its inhabitants, [Eze 7:1-15]; and the great distress of the small remnant that should escape, [Eze 7:16-19]. The temple itself, which they had polluted with idolatry, is devoted to destruction, [Eze 7:20-22]; and the prophet is directed to make a chain, as a type of that captivity, in which both king and people should be led in bonds to Babylon, [Eze 7:23-27]. The whole chapter abounds in bold and beautiful figures, flowing in an easy and forcible language.

### Verse 2

[¶36] An end, the end is come - Instead of קץ בא הקץ kets ba hakkets, one MS. of Kennicott's, one of De Rossi's, and one of my own, read קץ בא בא הקץ kets ba, ba hakkets,"The end cometh, come is the end." This reading is supported by all the ancient Versions, and is undoubtedly genuine. The end Cometh: the termination of the Jewish state is coming, and while I am speaking, it is come. The destruction is at the door. The later hand, who put the vowel points to the ancient MS. that has the above reading, did not put the points to the first בא ba, but struck his pen gently across it, and by a mark in the margin intimated that it should be blotted out. All my ancient MSS. were without the points originally; but they have been added by modern hands, with a different ink; and they have in multitudes of instances corrected, or rather changed, important readings, to make them quadrate with the masora. But the original reading, in almost every case, is discernible.

[¶37] The end is come upon the four corners of the land - This is not a partial calamity; it shall cover and sweep the whole land. The cup of your iniquity is full, and my forbearing is at an end. This whole chapter is poetical.

### Verse 4

[¶39] Thine abominations shall be in the midst of thee - They shall ever stare thee in the face, upbraid thee with thy ingratitude and disobedience, and be witnesses against thee.

### Verse 5

[¶41] An evil, an only evil - The great, the sovereign, the last exterminating evil, is come: the sword, the pestilence, the famine, and the captivity. Many MSS. read אחר achar, after. So evil cometh after evil; one instantly succeeds another.

### Verse 6

[¶43] An end is come, the end is come: it watcheth for thee - This is similar to the second verse; but there is a paronomasia, or play upon letters and words, which is worthy of note. קץ בא בא הקץ הקץ אליך kets ba, ba hakkets, hekits elayich. קצה katsah signifies to make an end or extremity, by cutting off something, and יקץ yakats signifies to awake from sleep: hence קיץ kits, the summer, as the earth and its productions seem then to awake from the sleep of winter. The end or final destruction is here personified; and represented as an executioner who has arisen early from his sleep, and is waiting for his orders to execute judgment upon these offenders. Hence it is said: -

## 16. Ezekiel · 7 of 47

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### Verse 7

[¶1] The morning is come unto thee - Every note of time is used in order to show the certainty of the thing. The morning that the executioner has watched for is come; the time of that morning, in which it should take place, and the day to which that time, precise hour of that morning, belongs in which judgment shall be executed. All, all is come.

[¶2] And not the sounding again of the mountains - The hostile troops are advancing! Ye hear a sound, a tumultuous noise; do not suppose that this proceeds from festivals upon the mountains; from the joy of harvestmen, or the treaders of the wine-press. It is the noise of those by whom ye and your country are to fall. ולא הד הרים veto hed harim, and not the reverberation of sound, or reflected sound, or reechoing from the mountains. "Now will I shortly pour out," [Eze 7:8]. Here they come!

### Verse 10

[¶4] Behold the day - The same words are repeated, sometimes varied, and pressed on the attention with new figures and new circumstances, in order to alarm this infatuated people. Look at the day! It is come!

[¶5] The morning is gone forth - It will wait no longer. The rod that is to chastise you hath blossomed; it is quite ready.

[¶6] Pride hath budded - Your insolence, obstinacy, and daring opposition to God have brought forth their proper fruits.

### Verse 11

[¶8] Violence is risen, up into a rod of wickedness - The prophet continues his metaphor: "Pride has budded." - And what has it brought forth? Violence and iniquity. To meet these, the rod of God cometh. There is such a vast rapidity of succession in the ideas of the prophet that he cannot wait to find language to clothe each. Hence we have broken sentences; and, consequently, obscurity. Something must be supplied to get the sense, and most critics alter words in the text. Houbigant, who rarely acknowledges himself to be puzzled, appears here completely nonplussed. He has given a meaning; it is this: "Violence hath burst forth from the rod; salvation shall not proceed from them, nor from their riches, nor from their turbulence: there shall be no respite for them." Calmet has given no less than five interpretations to this verse. The simple meaning seems to be, that such and so great is their wickedness that it must be punished; and from this punishment, neither their multitude nor struggles shall set them free. They may strive to evade the threatened stroke; but they shall not succeed, nor shall they have any respite. Our Version is to be understood as saying, - None of the people shall be left; all shall be slain, or carried into captivity: nor shall any of theirs, their princes, priests, wives, or children, escape. And so deserved shall their desolation appear, that none shall lament them. This may be as good a sense as any, and it is nearest to the letter.

### Verse 12

[¶10] Let not the buyer rejoice, nor the seller mourn - Such is now the state of public affairs, that he who through want has been obliged to sell his inheritance, need not mourn on the account; as of this the enemy would soon have deprived him. And he who has bought it need not rejoice in his bargain, as he shall soon be stripped of his purchase, and either fall by the sword, or be glad to flee for his life.

### Verse 13

[¶12] For the seller shall not return - In the sale of all heritages among the Jews, it was always understood that the heritage must return to the family on the year of jubilee, which was every fiftieth year; but in this case the seller should not return to possess it, as it was not likely that he should be alive when the next jubilee should come, and if he were even to live till that time, he could not possess it, as he would then be in captivity. And the reason is particularly given; for the vision - the prophetic declaration of a seventy years' captivity, regards the whole multitude of the people; and it shall not return, i.e., it will be found to be strictly true, without any abatement.

### Verse 14

[¶14] They have blown the trumpet - Vain are all the efforts you make to collect and arm the peoples and stand on your own defense; for all shall be dispirited, and none go to the battle.

### Verse 15

[¶16] The sword is without - War through all the country, and pestilence and famine within the city, shall destroy the whole, except a small remnant. He who endeavors to flee from the one shall fall by the other.

### Verse 16

[¶18] They - shall be on the mountains like doves of the valleys - Rather, like mourning doves הגאיות haggeayoth, chased from their dove-cotes, and separated from their mates.

### Verse 17

[¶20] All knees shall be weak as water - Calmet understands this curiously: La frayeur dont on sera saisi, fera qu'on ne pourra retenir son urine. D'autres l'expliquent d'une autre souillure plus honteuse. I believe him to be nearly about right. St. Jerome is exactly the same: Pavoris magnitudine, urina polluet genua, nec valebit profluentes aquas vesica prohibere. This and other malretentions are often the natural effect of extreme fear or terror.

### Verse 19

[¶22] They shall cast their silver in the streets - Their riches can be of no use; as in a time of famine there is no necessary of life to be purchased, and gold and silver cannot fill their bowels.

[¶23] It is the stumbling-block of their iniquity - They loved riches, and placed in the possession of them their supreme happiness. Now they find a pound of gold not worth an ounce of bread.

### Verse 20

[¶25] As for the beauty of his ornament - Their beautiful temple was their highest ornament, and God made it majestic by his presence. But they have even taken its riches to make their idols, which they have brought into the very courts of the Lord's house; and therefore God hath set it - the temple, from him - given it up to pillage. Some say it means, "They took their ornaments, which were their pride, and made them into images to worship."

### Verse 22

[¶27] The robbers shall enter into it - The Chaldeans shall not only destroy the city; but they shall enter the temple, deface it, plunder it, and burn it to the ground.

### Verse 23

[¶29] Make a chain - Point out the captivity; show them that it shall come, and show them the reason: "Because the land is full of bloody crimes," etc.

### Verse 24

[¶31] The worst of the heathen - The Chaldeans; the most cruel and idolatrous of all nations.

### Verse 25

[¶33] They shall seek peace - They see now that their ceasing to pay the tribute to the king of Babylon has brought the Chaldeans against them; and now they sue for peace in vain. He will not hear: he is resolved on their destruction.

### Verse 26

[¶35] Then shall they seek a vision - Vision shall perish from the prophet, the law from the priest, and counsel from the ancients. Previously to great national judgments, God restrains the influences of his Spirit. His word is not accompanied with the usual unction; and the wise men of the land, the senators and celebrated statesmen, devise foolish schemes; and thus, in endeavoring to avert it, they hasten on the national ruin. How true is the saying, Quem Deus vult perdere, prius dementat. "Those whom God designs to destroy, he first infatuates."

### Introduction

[¶37] Here begins a section of prophecy extending to the twelfth chapter. In this chapter the prophet is carried in vision to Jerusalem, [Eze 8:1-4]; and there shown the idolatries committed by the rulers of the Jews, even within the temple. In the beginning of this vision, by the noblest stretch of an inspired imagination, idolatry itself is personified, and made an idol; and the image sublimely called, from the provocation it gave God, the Image of Jealousy, [Eze 8:5]. The prophet then proceeds to describe the three principal superstitions of this unhappy people: the Egyptian, [Eze 8:6-12], the Phoenician, [Eze 8:13], [Eze 8:14], and the Persian, [Eze 8:15], [Eze 8:16]; giving the striking features of each, and concluding with a declaration of the heinousness of their sins in the sight of God, and the consequent greatness of their punishment, [Eze 8:17], [Eze 8:18].

### Verse 1

[¶39] In the sixth year, in the sixth month, in the fifth day of the month - This, according to Abp. Usher, was the sixth year of Ezekiel's captivity. The sixth day of the fifth month of the ecclesiastical year, which answers to August A.M. 3410.

[¶40] This chapter and the three following contain but one vision, of which I judge it necessary, with Calmet, to give a general idea, that the attention of the reader may not be too much divided.

[¶41] The prophet, in the visions of God, is carried to Jerusalem, to the northern gate of the temple, which leads by the north side to the court of the priests. There he sees the glory of the Lord in the same manner as he did by the river Chebar. At one side he sees the image of jealousy. Going thence to the court of the people, he sees through an opening in the wall seventy elders of the people, who were worshipping all sorts of beasts and reptiles, which were painted on the wall. Being brought thence to the gate of the door of the house, he saw women weeping for Tammuz or Adonis. As he returned to the court of the priests, between the porch and the altar, he saw twenty-five men with their backs to the sanctuary and their faces towards the east, worshipping the rising sun. This is the substance of the vision contained in the eighth chapter.

[¶42] About the same time he saw six men come from the higher gate with swords in their hands; and among them, one with an ink-horn. Then the Divine Presence left the cherubim, and took post at the entrance of the temple, and gave orders to the man with the ink-horn to put a mark on the foreheads of those who sighed and prayed because of the abominations of the land; and then commanded the men with the swords to go forward, and slay every person who had not this mark. The prophet, being left alone among the dead, fell on his face, and made intercession for the people. The Lord gives him the reason of his conduct; and the man with the ink-horn returns, and reports to the Lord what was done. These are the general contents of the ninth chapter.

[¶43] The Lord commands the same person to go in between the wheels of the cherubim, and take his hand full of live coals, and scatter them over the city. He went as commanded, and one of the cherubim gave him the coals; at the same time the glory of the Lord, that had removed to the threshold of the house, now returned, and stood over the cherubim. The cherubim, wheels, wings, etc., are here described as in the first chapter. This is the substance of the tenth chapter.

[¶44] The prophet then finds himself transported to the east gate of the temple, where he saw twenty-five men, and among them Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people, against whom the Lord commands him to prophesy, and to threaten them with the utmost calamities, because of their crimes. Afterwards God himself speaks, and shows that the Jews who should be left in the land should be driven out because of their iniquities, and that those who had been led captive, and who acknowledged their sins and repented of them, should be restored to their own land. Then the glory of the Lord arose out of the city, and rested for a time on one of the mountains on the east of Jerusalem, and the prophet being carried in vision by the Spirit to Chaldea, lost sight of the chariot of the Divine glory, and began to show to the captivity what the Lord had shown to him. This is the substance of the eleventh chapter.

[¶45] We may see from all this what induced the Lord to abandon his people, his city, and his temple; the abominations of the people in public and in private. But because those carried away captives with Jeconiah acknowledged their sins, and their hearts turned to the Lord, God informs them that they shall be brought back and restored to a happy state both in temporal and spiritual matters, while the others, who had filled up the measure of their iniquities, should be speedily brought into a state of desolation and ruin. This is the sum and intent of the vision in these four chapters.

## 17. Ezekiel · 8 of 47

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### Verse 2

[¶1] The appearance of fire - See the note on [Eze 1:27].

### Verse 3

[¶3] The image of jealousy - סמל הקנאה semel hakkinah. We do not know certainly of what form this image was, nor what god it represented. Some say it was the image of Baal, which was placed in the temple by Manasses; others, that it was the image of Mars; and others, that it was the image of Tammuz or Adonis. Calmet supports this opinion by the following reasons: -

[¶4] 1. The name agrees perfectly with him. He was represented as a beautiful youth, beloved by Venus; at which Mars, her paramour, being incensed and filled with jealousy, sent a large boar against Adonis, which killed him with his tusks. Hence it was the image of him who fell a victim to jealousy.

[¶5] 2. The prophet being returned towards the northern gate, where he had seen the image of jealousy, [Eze 8:14], there saw the women lamenting for Tammuz. Now Tammuz, all agree, signifies Adonis; it was that therefore which was called the image of jealousy.

[¶6] 3. The Scripture often gives to the heathen idols names of degradation; as Baal-zebub, god of flies; Baal-zebul; god of dung.

[¶7] It is likely that it was Adonis who is called The dead, [Lev 19:27], [Lev 19:28]; [Deu 14:9], because he was worshipped as one dead. And the women represented as worshipping him were probably adulteresses, and had suffered through the jealousy of their husbands. And this worship of the image of jealousy provoked God to jealousy, to destroy this bad people.

### Verse 4

[¶9] The vision that I saw in the plain - see the note on [Eze 3:23] (note); see also [Eze 1:3] (note).

### Verse 7

[¶11] A hole in the wall - This we find was not large enough to see what was doing within; and the prophet is directed to dig, and make it larger, [Eze 8:8]; and when he had done so and entered, he says: -

### Verse 10

[¶13] And saw - every form of creeping things - It is very likely that these images pourtrayed on the wall were the objects of Egyptian adoration: the ox, the ape, the dog, the crocodile, the ibis, the scarabaeus or beetle, and various other things. It appears that these were privately worshipped by the sanhedrin or great Jewish council, consisting of seventy or seventy-two persons, six chosen out of every tribe, as representatives of the people. The images were pourtrayed upon the wall, as we find those ancient idols are on the walls of the tombs of the kings and nobles of Egypt. See the plates to Belzoni's Travels, the Isaic Tomb in the Bodleian Library, and the Egyptian hieroglyphics in general. Virgil speaks of these, Aen. lib. viii.: -

[¶14] Omnigenumque Deum monstra, et latrator Anubis. "All kinds of gods, monsters, and barking dogs."

### Verse 11

[¶16] Jaazaniah the son of Shaphan - Shaphan was a scribe, or what some call comptroller of the temple, in the days of Josiah; and Jaazaniah his son probably succeeded him in this office. He was at the head of this band of idolaters.

### Verse 14

[¶18] There sat women weeping for Tammuz - This was Adonis, as we have already seen; and so the Vulgate here translates. My old MS. Bible reads, There saten women, mornynge a mawmete of lecherye that is cleped Adonrdes. He is fabled to have been a beautiful youth beloved by Venus, and killed by a wild boar in Mount Lebanon, whence springs the river Adonis, which was fabled to run blood at his festival in August. The women of Phoenicia, Assyria, and Judea worshipped him as dead, with deep lamentation, wearing priapi and other obscene images all the while, and they prostituted themselves in honor of this idol. Having for some time mourned him as dead, they then supposed him revivified and broke out into the most extravagant rejoicings. Of the appearance of the river at this season, Mr. Maundrell thus speaks: "We had the good fortune to see what is the foundation of the opinion which Lucian relates, viz., that this stream at certain seasons of the year, especially about the feast of Adonis, is of a bloody color, proceeding from a kind of sympathy, as the heathens imagined, for the death of Adonis, who was killed by a wild boar in the mountain out of which this stream issues. Something like this we saw actually come to pass, for the water was stained to a surprising redness; and, as we observed in travelling, had stained the sea a great way into a reddish hue." This was no doubt occasioned by a red ochre, over which the river ran with violence at this time of its increase. Milton works all this up in these fine lines: - "Thammuz came next behind,

[¶19] Whose annual wound in Lebanon allured

[¶20] The Syrian damsels to lament his fate,

[¶21] In amorous ditties all a summer's day;

[¶22] While smooth Adonis, from his native rock,

[¶23] Ran purple to the sea, suffused with blood

[¶24] Of Thammuz, yearly wounded. The love tale

[¶25] Infected Sion's daughters with like heat:

[¶26] Whose wanton passions in the sacred porch

[¶27] Ezekiel saw, when by the vision led,

[¶28] His eye surveyed the dark idolatries

[¶29] Of alienated Judah."

[¶30] Par. Lost, b. 1:446.

[¶31] Tammuz signifies hidden or obscure, and hence the worship of his image was in some secret place.

### Verse 16

[¶33] Five and twenty men - These most probably represented the twenty-four courses of the priests, with the high priest for the twenty-fifth. This was the Persian worship, as their turning their faces to the east plainly shows they were worshipping the rising sun.

### Verse 17

[¶35] They put the branch to their nose - This is supposed to mean some branch or branches, which they carried in succession in honor of the idol, and with which they covered their faces, or from which they inhaled a pleasant smell, the branches being odoriferous. That the heathens carried branches of trees in their sacred ceremonies is well known to all persons acquainted with classic antiquity; and it is probable that the heathen borrowed those from the use of such branches in the Jewish feast of tabernacles. There are many strange, and some filthy, interpretations given of this clause; but the former are not worth repeating, and I abominate the latter too much to submit to defile my paper with them. Probably the Brahminic Linga is here intended.

[¶36] It really seems that at this time the Jews had incorporated every species of idolatry in their impure worship, - Phoenician, Egyptian, and Persian. I might add that some imagine the image of jealousy to be a personification of idolatry itself.

### Introduction

[¶38] The vision in this chapter seems intended to denote the general destruction of the inhabitants of Jerusalem, excepting a few pious individuals that were distressed at the abominations that were committed in the land; who, in order to be delivered from the general calamity, were Marked, in allusion, perhaps, to the custom of eastern princes, who marked their servants in the forehead, or rather to the custom very frequent among the Pagan worshippers, of indelibly imprinting on different parts of their body the marks of their idols. To indicate, likewise, that God was soon to forsake the temple, the shechinah, or glorious symbol of his presence, is seen to remove from the inner sanctuary to the threshold or door of the temple, [Eze 9:1-7]. The prophet intercedes for his people; but God, on account of the greatness of their sins, will not be entreated, [Eze 9:8-11].

### Verse 1

[¶40] Cause them that have charge over the city - By those six men with destroying weapons the Chaldeans are represented, who had received commission to destroy the city; and when the north is mentioned in such cases, Chaldea and the Chaldean armies are generally intended. There appears to have been six men with a sort of slaughter-bills, and one man with an inkhorn. These may represent the seven counsellors of the eastern monarchs, who always saw the king's face, and knew all the secrets of the government. One of them was that minister who had the office of reporting concerning criminals, who carried the book of death and the book of life into the presence of the king, where the names were entered of criminals who were destined to suffer, and of those who were either considered as innocent or recommended to mercy; those of the former in the book of death, those of the latter in the book of life. This person with the inkhorn might be termed, in our phrase, the recorder.

### Verse 2

[¶42] Stood beside the brazen altar - To signify that the people against whom they had their commission were, for their crimes, to be sacrificed to the demands of Divine justice.

### Verse 3

[¶44] And he called to the man - The person here who called was that who sat on the chariot of the Divine glory. See [Eze 1:26].

## 18. Ezekiel · 9 of 47

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/18/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/18/#p-N

### Verse 4

[¶1] Set a mark upon the foreheads of the men that sigh - This is in allusion to the ancient every-where-used custom of setting marks on servants and slaves, to distinguish them from others. It was also common for the worshippers of particular idols to have their idol's mark upon their foreheads, arms, etc. These are called sectarian marks to the present day among the Hindoos and others in India. Hence by this mark we can easily know who is a follower of Vishnoo, who of Siva, who of Bramah, etc. The original words, והתוית תו vehithvitha tau, have been translated by the Vulgate, et signa thau, "and mark thou tau on the foreheads," etc. St. Jerome and many others have thought that the letter tau was that which was ordered to be placed on the foreheads of those mourners; and Jerome says, that this Hebrew letter ת tau was formerly written like a cross. So then the people were to be signed with the sign of the cross! It is certain that on the ancient Samaritan coins, which are yet extant, the letter ת tau is in the form +, which is what we term St. Andrew's cross. The sense derived from this by many commentators is, that God, having ordered those penitents to be marked with this figure, which is the sign of the cross, intimated that there is no redemption nor saving of life but by the cross of Christ, and that this will avail none but the real penitent. All this is true in itself, but it is not true in respect to this place. The Hebrew words signify literally, thou shalt make a mark, or sign a sign, but give no intimation what that mark or sign was. It was intended here to be what the sprinkling of the blood of the paschal lamb on the lintels and door-posts of the Israelites was, namely, a notice to the destroying angel what house he should spare. As the whole of this matter only passed in vision we are bound to neither letter, nor any other kind of figure. The symbolical action teaches us that God, in general judgments, will make a distinction between the innocent and the guilty, between the penitent and the hardened sinner.

### Verse 6

[¶3] Begin at my sanctuary - Let those who have sinned against most mercy, and most privileges, be the first victims of justice. Those who know their Lord's will, and do it not, shall be beaten with many stripes. The unfaithful members of Christ's church will be first visited and most punished. But let not those who belong to the synagogue of Satan exult in this, for if judgment begin at the house of God what will the end be of them who obey not the Gospel! However, the truly penitent of all descriptions in such cases shall be safe. The command of God is, "Set a mark on all them that sigh and cry;" and his command to the destroyers is, "Come not near any man on whom is the mark."

### Verse 7

[¶5] Defile the house - A dreadful sentence, Let it be polluted, I will no more dwell in it; I now utterly forsake it.

### Verse 8

[¶7] Wilt thou destroy all the residue of Israel, On thy pouring out of thy fury upon Jerusalem? - These destroyers had slain the seventy elders, the twenty-five adorers of the sun, and the women that mourned for Tammuz; and on seeing this slaughter the prophet fell on his face, and began to make intercession.

### Verse 9

[¶9] For they say, The Lords hath forsaken the earth - את הארץ eth haarets, "this land." He has no more place in Israel; he has quite abandoned it; he neither sees nor cares, and he can be no longer the object of worship to any man in Israel. This seems to be the meaning; and God highly resents it, because it was bringing him on a level with idols and provincial deities, who had, according to supposition, regency only in some one place.

### Verse 10

[¶11] Mine eye shall not spare - They say, the Lord seeth not: this is false; I have seen all their iniquities, and do see all their abominations; and I will bring deserved judgment upon them, and then that eye which now sees will neither pity nor spare.

### Verse 11

[¶13] I have done as thou hast commanded me - Angels and men must all give account of their conduct to God; for although he is every where, and his eye sees all things, yet they must personally account for all that they have done. I have done as thou hast commanded me. The penitents are all signed; the penitents are all safe. This is good news for them that mourn.

### Introduction

[¶15] The same august vision which appeared to the prophet at first, is repeated here; and coals of fire are scattered over the city to intimate that it was to be burned. The symbol of the Divine presence is likewise represented as removing farther and farther from the temple, to signify that God's protection was about to be withdrawn from it, vv. 1-22. It may not be improper to remark, that whatever is particularly intended by the cherubim, wheels, firmament, throne, etc., described in this and the first chapter, the prophet several times informs us ([Eze 1:28]; [Eze 3:25]; [Eze 8:4]; [Eze 10:4], [Eze 10:18]), that his vision was a manifestation or similitude of the Glory of Jehovah; or, in other words, consisted of a set of hieroglyphics by which this glory was in some measure represented. It is also worthy of observation, that the faces of the living creatures, of which we have an account in the fourth chapter of the Apocalypse, are precisely the same with those of Ezekiel's cherubim; and we nay readily collect, as Mr. Mede remarks, the quarter of the heavens in which each cherub was situated in reference to the other three, from the consideration that as Ezekiel saw the vision proceeding from the North, (see [Eze 1:4], [Eze 1:10]), the human face of the cherubim was towards him, or the south; on his right hand, or the east, was the face of a lion; on his left hand, or the west, the face of an ox; and towards the north, the face of an eagle.

### Verse 1

[¶17] As it were a sapphire stone - See the note on [Eze 1:22-26] (note). The chariot, here mentioned by the prophet, was precisely the same as that which he saw at the river Chebar, as himself tells us, [Eze 1:15], of which see the description in Ezekiel 1.

### Verse 2

[¶19] Coals of fire - These were to signify the burning of the city by the Chaldeans. It seems that the space between the four wheels, which was all on fire, was that from which those coals were taken.

### Verse 3

[¶21] On the right side of the house - The right hand always marked the south among the Hebrews.

### Verse 4

[¶23] The glory of the Lord went up - This is repeated from [Eze 9:3].

[¶24] The house was filled with the cloud - This is a fact similar to what occurred frequently at the tabernacle in the wilderness, and in the dedication of the temple by Solomon. What is mentioned here was the Divine shechinah, the symbolical representation of the majesty of God.

### Verse 5

[¶26] As the voice of the Almighty God - That is, as thunder; for this was called the voice of God.

### Verse 8

[¶28] The form of a man's hand under their wings - I am still of opinion that the hands and wings were not distinct. The arms were feathered like wings, and the hand terminated the arm; but as the long front feathers of the wings would extend much beyond the fingers, hence the hands would appear to be under the wings. See on [Eze 1:8] (note). The human hand might be intended to show that God helps and punishes man by man; and that, in the general operations of his providence, he makes use of human agency.

### Verse 9

[¶30] The color of a beryl stone - אבן תרשיש eben Tarshish, "the stone of Tarshish." The Vulgate translates it chrysolith; Symmachus, the jacinct; the Septuagint, the carbuncle. In the parallel place, [Eze 1:16], it is כעין תרשיש keeyn Tarshish, "like the eye of Tarshish;" i.e., the color of tarshish, or the stone so called, which the Vulgate translates visio maris, "like the sea," i.e., azure. The beryl is a gem of a green color, passing from one side into blue, on the other side into yellow. The chrysolith is also green, what is called pistachio green; but the chrysolith of the ancients was our topaz, which is of a fine wine yellow. The beryl, or chrysolith, is most likely what is here meant by tarshish. One name among the ancients served for several kinds of gems that were nearly of the same color. The moderns go more by chemical characters than by color.

### Verse 10

[¶32] A wheel had been in the midst of a wheel - It is difficult to comprehend this description. It is generally supposed to mean one wheel within another, cutting each other at right angles. This, in my opinion, will not account for the motions attributed to these wheels; nor can I see how, on this supposition, they could have any motion; for if one was moved on its axis, the other must be dragged contrary to its axis. I have conjectured it rather to mean a wheel within a wheel, or a wheel with two rims, working on the same axis. See on [Eze 1:16-18] (note). It is however no matter of faith; and the reader may judge as he thinks proper. For other matters relative to this chariot, wheels, cherubim, wings, etc., I must refer to the notes on the first chapter. And perhaps from the whole of this vision and its difficulties, he will see the propriety of the council of rabbins ordering Rabbi Ananias three hundred barrels of oil to light his lamp during the time it would be necessary for him to employ in explaining this one vision.

### Verse 13

[¶34] As for the wheels, it was cried unto them - O wheel - Never was there a more unfortunate and unmeaning translation. The word הגלגל haggalgal, may signify, simply, the roller, or a chariot, or roll on, or the swift roller. And he clepide ilke wheelis volible, or turninge about. Old MS. Bible. Any of these will do: "and as to the wheels," לאופנים laophannim, "they were called in my hearing" הגלגל haggalgal, "the chariot." The gentleman who took for his text "O wheel!" and made God's decree of eternal predestination out of it, must have borrowed some of Rabbi Ananias's three hundred barrels of oil! But such working of God's word cannot be too severely reprehended.

[¶35] As these wheels are supposed to represent Divine Providence, bringing about the designs of the Most thigh, how like is the above הגלגל haggalgal, taken as a verb, "roll on," to those words of Virgil in his Pollio: -

[¶36] Talia saela, suis dixerunt, currite, fusis,

[¶37] Concordes stabili fatorum numine Parcae. "The Fates, when they this happy web have spun,

[¶38] Shall bless the sacred clue, and bid it swiftly run."

### Verse 14

[¶40] The first - was the face of a cherub - In [Eze 1:10], this is called the "face of an ox;" here, the "face of a cherub:" hence, a cherub was in the likeness of an ox, at least, as to its head. כרוב kerub never occurs as a verb; and its meaning cannot be precisely ascertained. Parkhurst thinks the כ caph to be here the note of similitude; and then translates כ ke, "like," רב rab or רוב rob, "the mighty one;" and, in consequence, makes the cherubim an emblem of the Holy Trinity. See his lengthy Dissertation under כרב in his Hebrew and English Lexicon.

### Verse 20

[¶42] And I knew that they were the cherubims - This formation of the plural is quite improper. In general, Hebrew nouns of the masculine gender end in ים im, in the plural; the s, therefore, should never be added to such. Cherub is singular; cherubim is plural. The s should be uniformly expunged.

[¶43] I have already referred to the end of this chapter for farther information relative to this glorious chariot of Jehovah; but I must say that I have met with nothing on the subject that entirely satisfies myself. In the preceding notes I have endeavored to make the literal meaning as plain as possible; and have occasionally given some intimations relative to the general design of this sublime vision. My readers are already apprised that I do not like conjectures on Divine things; many points, that had originally no other origin, are now incorporated with creeds of which it is deemed sinful to doubt. Because some learned and pious men have written to prove that this symbolical compound figure is a representation of the Holy Trinity; therefore, the sentiment now passes current. Now this is not proved; and I suppose never can be proved. The continuator of the Historical Discourses of Saurin has made some sensible remarks on the subject of this vision; and these I shall lay here before the intelligent reader. They deserve attention.

[¶44] This intelligent writer observes: "For the right interpretation of this vision, the following rules should be laid down: - "The first rule is this: - An explanation, which accounts for all the parts contained in the vision, is much more probable than those which explain only one part. "The second is this: - An explanation which is conformable to the present circumstances of the prophet, and of the people to whom he is sent, as well as to the nature of the things which he is called upon to say to them, is incomparably more probable than those explanations which go in quest of past or future events, which have no connection with the immediate circumstances of the prophet, nor with the end of his mission. These rules, which appear incontestable, being laid down, we observe, that their opinion who think that God here draws out a plan of the government of his providence, applied to the present state of the Jews, accounts for all that Ezekiel saw; and that in a manner which refers to the end of the prophet's mission, and all that he had to say to this rebellious people. Why wish God to represent to his prophet the future state of the Christian Church, which was not to be founded till after a series of time, rather than the state of the Jewish Church, and the chastisements which hung over the heads of that hardened people? The people having revolted from God, and persevering obstinately in that revolt, notwithstanding the menaces of the prophet, it was proper to show to Ezekiel, in order that he might declare it to the rebellious, that Providence had its eyes open to all that had been done, all that had hitherto happened, and that it had seized upon the rod to smite. The people imagined, but too much according to the errors of infidelity, that God saw every thing with indifference and had given the world up to chance. It was necessary, therefore, to divest them of these fatal prejudices; and to teach them that the Supreme Being did not behold with the same eye order and disorder, contempt of his laws and submission to his will; and that all the revolutions of states are directed by a superior intelligence, which cannot be imposed upon. The Jewish people imagined but too much that the prophets exaggerated when they threatened them with the severest chastisements. They repeated with emphasis and complacency the promises of God made to the patriarchs; that their posterity should not only be more numerous than the stars of heaven, and the sand which covers the sea-shore; but that it should subsist for ever and ever. God had declared to Abraham, 'I will establish my covenant between me and thee, and thy seed after thee, in their generations, for an everlasting covenant, to be a God unto thee and thy seed after thee,' [Gen 17:7]. It was proper, therefore, to show this stiff-necked people that the threatenings of God and his promises were not contradictory. That the people, conformable to the promises given by God to the patriarchs, should not be destroyed; but that, notwithstanding, they should be severely chastised, to correct them for their propensity to idolatry, and their scandalous irregularities. "These suppositions, which are reasonable, being granted, we shall have no difficulty to perceive the sense of this celebrated vision. We shall not follow the order observed by Ezekiel, in the description of what he saw; he raises himself from the nearest to the most distant objects, going back from effects to their general cause. We will begin with the First Cause which gives motion to all that happens, traces out the plan, and procures the execution, according to the rules of his ineffable wisdom, and agreeably to the nature of those creatures which are the object of his agency. Next, we will proceed to consider the effects of this universal Providence, and the intelligent secondary causes which he frequently employs in the administration of the government of the universe. "'Ezekiel saw a firmament which was above the heads of the animals; there was the resemblance of a throne like a sapphire stone; and over the resemblance of the throne, there was, as it were, the resemblance of a man.' This vast transparent firmament represents to us the heaven, the peculiar residence of the Lord of the earth; and where he hath established the throne of his empire. This 'appearance of a man' was the emblem of Providence or God; considered as taking care of all the creatures whom he hath made. Man is the symbol of intelligence. The mind of man, with respect to his knowledge and wisdom, is a weak sketch of that mind which knows all things, and whose wisdom is unbounded. And yet, of all sublunary beings, there is none that approaches so near to the Divine nature as man. Under this emblem also it is that God, considered as seeing all things and directing all, would be represented. This resemblance of man was seated upon a throne to show that God governs all things as Lord and that without agitation and without labor. "The shining metal, and the fire which surrounded him who sat on the throne, were the symbol of his glory and his judgments, which are poured upon the wicked as a fire which nothing can withstand; agreeably to Isaiah, [Isa 33:14]. "The Jews acknowledged that there was a Providence which governs the whole universe with infinite wisdom. The psalmist gives us a description of it, equally just and pathetic, in [Psa 104:27], etc. Christians, no less than Jews, admit this important truth; and the Gospel establishes it no less strongly than the law. See [Mat 6:26]; [Mat 10:29], [Mat 10:30]. To raise the mind of the prophet up to the first Mover of those events which strike and admonish us in all the revolutions which happen to individuals, families, and states, God shows him four wheels above the firmament, over which the emblem of Providence was placed on a throne. These wheels are a symbol of those perpetual revolutions, which are observed in the earth; and which, by turns, lift up and abase individuals and nations. They are of a prodigious height, to show that man cannot fathom or know all that is great, wonderful, and astonishing, in the ways of Providence. See [Job 11:7], [Job 11:8]; [Rom 11:33], [Rom 11:34]; [Isa 55:8], [Isa 55:9]. These wheels move themselves every way, and are full of eyes in the vast circle of their felloes. This shows, that all which God does he effects without pain; and that the eye of his wisdom ordereth all events. The wheels did not move of themselves; but they followed the impulse of the four living creatures; 'when the living creatures went, they went.' This shows that, in the government of the world, all the living creatures are subject to Providence; and that God subordinates the creatures one to another. He directs what those holy intelligences ought to do, who serve him as ministers, and are here represented by the four animals. And these intelligences, enlightened and supported by the Supreme Wisdom, contribute, as far as is suitable, to all that happens to mankind. The angels whom Ezekiel saw were in number four, in reference to the four cardinal points of the world; to show that their ministry extends every where, and that there is no part of the universe which the Providence of God does not govern in an immediate manner, or by the means of his ministers. The extraordinary shape of these angels, which appeared to the prophet in vision, is symbolical; for it is not to be supposed that those heavenly ministers are really thus formed. The 'four faces, wings, and arms of a man,' denote the sublime qualities of these immediate ministers of the Deity; qualities entirely essential to fill up the extent of their duty. The face of a man denotes their intelligence; of a lion, their intrepid courage; of an ox, their patience and perseverance in labor; and of an eagle, their great penetration, their sublime sight into heavenly things, and their readiness to rise up into all that is great and Divine. The 'wings being stretched out,' signifies that they are always ready to set forward, and run with rapidity wherever the commands of their great Master call them. The 'wings bent down,' are a symbol of that profound respect in which these heavenly ministers stand before the Lord of the universe. Under the wings there were men's arms, to show that zeal produces application and labor. Labour, without zeal, can never be supported; and zeal, without application, is only a hypocritical ardour, which amounts to nothing with that supreme Master who requires sincere homage from those who serve him. If God chose to make known to Ezekiel that his providence extends to all things, and that even in this life it often takes up the rod to chastise nations and individuals, he would also show beforehand that he wished not the destruction of the Jewish people, whom he was about to visit in his anger, but only its correction and amendment. This is signified by the 'precious metal,' which the prophet found unmelted in the midst of the fiery cloud. This cloud of fire, urged on by a whirlwind, and involving on all sides the metal, represented the judgments of God which were about to fall upon this rebellious nation, not to destroy, but to humble and purify it. Nothing is more proper than afflictions to bring men back to their duty. As fire purifies metals, so the paternal chastisements of God have a tendency to purify the soul and heart, if the man be not entirely incorrigible. The people upon whom God was about to pour the vials of his anger, were not worthy of his lenity. But that great God, who is firm in his promises, remembers the covenant of peace he had made with the patriarchs. This covenant is made sensible to the prophet under the image of a rainbow, which was round about him who appeared upon the throne. Every one knows, that this splendid phenomenon, which seems to join heaven and earth together, was given to Noah and his posterity as a symbol of the covenant which God then made with mankind, and by which he declared to them that the earth should undergo a deluge no more. Thus, the Pagans considered the Iris as the messenger of the gods. See Virgil, Aen. lib. 4 ver. 694. But whereas the rainbow to the Jews was a symbol of peace, the Iris of the Pagans was a messenger of trouble. On the sight of this bow, the symbol of grace, Ezekiel was to be encouraged; and persuaded that his people were not threatened with an utter destruction. The event fully justified all that the prophet had contemplated, with surprise, in this enigmatical picture. The Chaldeans, the rod of the Lord's just severity, ravaged Judea; the people were carried away captive; they groaned for seventy years in a foreign land; but they were protected in a miraculous manner against the bloody designs of the cruel Haman; and at length, favored with various decrees of the kings of Persia, they had permission, not only to return to their own country but also to rebuild Jerusalem and the temple.' See Dr. Dodd's notes on this place.

## 19. Ezekiel · 10 of 47

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/19/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/19/#p-N

### Introduction

[¶1] This chapter denounces the judgments of God against those wicked persons who remained in Jerusalem and made a mock of the types and predictions of the prophets, [Eze 11:1-13]; compare [Eze 11:3] with [Jer 1:13]. God promises to favour those who were gone into captivity, and intimates their restoration from the Babylonish yoke, [Eze 11:14-21]. Then the shechinah, or symbol of the Divine Presence, is represented forsaking the city, as in the foregoing chapter it did the temple, [Eze 11:22], [Eze 11:23]; and the prophet returns in vision to the place from which he set out, ([Eze 8:1]. etc.), in order to communicate his instructions to his brethren of the captivity, [Eze 11:24], [Eze 11:25].

### Verse 1

[¶3] At the door of the gate five and twenty men - The same persons, no doubt, who appear, [Eze 8:16], worshipping the sun.

[¶4] Jaazaniah the son of Azur - In [Eze 8:16], we find a Jaazaniah the son of Shaphan. If Shaphan was also called Azur, they may be the same person. But it is most likely that there were two of this name, and both chiefs among the people.

### Verse 3

[¶6] It is not near - That is, the threatened invasion.

[¶7] This city is the caldron, and we be the flesh - See the vision of the seething pot, [Jer 1:13]. These infidels seem to say: "We will run all risks, we will abide in the city. Though it be the caldron, and we the flesh, yet we will share its fate: if it perish, we will perish with it." Or they may allude to the above prediction of Jeremiah, in order to ridicule it: "We were to have been boiled long ago: but the fulfillment of that prediction is not near yet."

### Verse 7

[¶9] Your slain - they are the flesh - Jerusalem is the caldron, and those who have been slain in it, they are the flesh; and though ye purpose to stay and share its fate, ye shall not be permitted to do so, ye shall be carried into captivity.

### Verse 9

[¶11] And deliver you into the hands of strangers - This seems to refer chiefly to Zedekiah and his family.

### Verse 11

[¶13] I will judge you in the border of Israel - Though Riblah was in Syria, yet it was on the very frontiers of Israel; and it was here that Zedekiah's sons were slain, and his own eyes put out.

### Verse 13

[¶15] Pelatiah the son of Benaiah died - Most probably he was struck dead the very hour in which Ezekiel prophesied against him. His death appears to have resembled that of Ananias and Sapphira, [Act 5:1], etc.

### Verse 15

[¶17] Get you far from the Lord - These are the words of the inhabitants of Jerusalem, against those of Israel who had been carried away to Babylon with Jeconiah. Go ye far from the Lord: but as for us, the land of Israel is given to us for a possession, we shall never be removed from it, and they shall never return to it.

### Verse 16

[¶19] Yet will I be to them as a little sanctuary - Though thus exiled from their own land, yet not forgotten by their God. While in their captivity, I will dispense many blessings to them; and I will restore them to their own land, [Eze 11:17], from which they shall put away all idolatry, [Eze 11:18].

### Verse 19

[¶21] And I will give them one heart - A whole system of renewed affections.

[¶22] And I will put a new spirit within you - To direct and influence these new affections.

[¶23] And I will take the stony heart out of their flesh - That which would not receive the impressions of my Spirit.

[¶24] And will give them a heart of flesh - One that is capable of receiving and retaining these impressions.

### Verse 20

[¶26] That they may walk in my statutes - The holiness of their lives shall prove the work of God upon their hearts. Then it shall appear that I am their God, because I have done such things in them and for them; and their holy conduct shall show that they are my people. See on [Eze 36:25] (note), etc.

### Verse 21

[¶28] But as for them whose heart walketh - Them whose affections are attached to idolatry, they shall have such reward as their idols can give them, and such a recompense as Divine justice shall award them.

### Verse 23

[¶30] The glory of the Lord went up from the midst of the city - This vision is no mean proof of the long-suffering of God. He did not abandon this people all at once; he departed by little and little.

[¶31] First, he left the temple

[¶32] Secondly, he stopped a little at the gate of the city.

[¶33] Thirdly, he departed entirely from the city and went to the Mount of Olives, which lay on the east side of the city. Having tarried there for some time to see if they would repent and turn to him -

[¶34] Fourthly, he departed to heaven. The vision being now concluded, the prophet is taken away by the Spirit of God into Chaldea, and there announces to the captive Israelites what God had showed him in the preceding visions, and the good that he had spoken concerning them; who at first did not seem to profit much by them, which the prophet severely reproves.

### Introduction

[¶36] The prophet proceeds, by a variety of types and parables, to convince those of the captivity that their brethren who were left behind to sustain the miseries of a siege and the insults of a conqueror, would be in a much worse condition than they who were already settled in a foreign land. In the beginning of this chapter he foretells the approaching captivity of Judah by action instead of words, [Eze 12:1-7]. He predicts particularly the flight, capture, captivity, and sufferings of Zedekiah and his followers, [Eze 12:8-16], compared with [Jer 52:11]. He is to eat his food with trembling and signs of terror, as an emblem of the consternation of the Jews when surrounded by their enemies, [Eze 12:17-20]; and then he answers the objections and bywords of scoffers and infidels, who either disbelieved his threatening or supposed the accomplishment of them very distant, [Eze 12:21-28]. Josephus (Antiq. 11:10) tells us that Zedekiah thought the prophecy of Ezekiel in the thirteenth verse inconsistent with that of Jeremiah, ([Jer 34:3]), and resolved to believe neither. Both, however, were literary fulfilled; and the event convinced him that they were not irreconcilable. Thus, blinded by infidelity, sinners rush on to that destruction against which they are sufficiently warned.

### Verse 2

[¶38] Which have eyes to see, and see not - It is not want of grace that brings them to destruction. They have eyes to see, but they will not use them. No man is lost because he had not sufficient grace to save him, but because he abused that grace.

### Verse 3

[¶40] Prepare thee stuff for removing - Get carriages to transport thy goods to another place; signifying by this the captivity that was at hand.

### Verse 5

[¶42] Dig thou through the wall - This refers to the manner in which Zedekiah and his family would escape from the city. They escaped by night through a breach in the wall. See [Jer 39:2-4]; and [2Kgs 25:4].

### Verse 6

[¶44] Thou shalt cover thy face, that thou see not the ground - Referring to the blinding of Zedekiah: even the covering of the face might be intended to signify that in this way Zedekiah should be carried to Babylon on men's shoulders in some sort of palanquin, with a cloth tied over his eyes, because of the recent wounds made by extracting them. All the prophecies from this to the twentieth chapter are supposed to have been delivered in the sixth year of Zedekiah, five years before the taking of Jerusalem. How accurate the prediction! and how exactly fulfilled!

## 20. Ezekiel · 11 of 47

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### Verse 10

[¶1] This burden - This prediction concerning the prince. By this I point out the capture, misery, and ruin of Zedekiah.

### Verse 13

[¶3] I will bring - him to Babylon - yet shall he not see it - Because Nebuchadnezzar caused him to have his eyes put out at Riblah. To Babylon he was carried in his blind state, and there he died. In saying, My net also will I spread upon him, there is probably a reference to an ancient manner of fighting. One, who was called the retiarius, had a small casting net, which if he could throw over his antagonist's head, he then dispatched him with his sword; if he missed his throw, he was obliged to run in order to get his net once more adjusted for another throw. In the mean time the other pursued him with all his speed to prevent this, and to dispatch him; hence he was called secutor: the first the netman, the second the pursuer.

### Verse 18

[¶5] Eat thy bread with quaking - Assume the manner of a person who is every moment afraid of his life, who has nothing but a morsel of bread to eat, and a little water to drink. Thus signifying the siege, and the straits to which they should be reduced. See this explained, [Eze 12:19] (note).

### Verse 22

[¶7] The days are prolonged, and every vision faileth? - These are the words of the infidels and scoffers, who, because vengeance was not speedily executed on an evil work, set their heart to do iniquity. "These predictions either will not come in our days, or will wholly fail; why then should we disquiet ourselves about them?" Strange, that the very means used by the most gracious God to bring sinners to repentance, should be made by them the very instruments of their own destruction! See [2Pet 3:4].

### Verse 23

[¶9] The days are at hand - Far from failing or being prolonged, time is posting on, and the destruction threatened is at the door.

### Verse 26

[¶11] In your days - will I say the word, and will perform it - Even these mockers shall live to see and feel this desolation. This is more particularly intimated in the following verses.

### Verse 28

[¶13] There shall none of my words be prolonged any more - He had waited to be gracious; they abused his mercy; and at last the protracted wrath rushed upon them with irresistible force.

### Introduction

[¶15] This chapter denounces heavy judgments against the lying prophets who flattered the people, in the midst of their sin and danger, with false hopes of peace and security, [Eze 13:1-9]. The work of these deceivers is beautifully compared to a frail and insolent piece of building, which can never stand against the battering elements of heaven, (the Chaldean forces), which God will commission against it, [Eze 13:10-16]. In the remaining part of the chapter woes are denounced against false prophetesses who practiced vain rites and divinations, with the view of promoting their own gain by deceiving the people, [Eze 13:17-23].

### Verse 2

[¶17] That prophesy out of their own hearts - Who are neither inspired nor sent by Me. They are prophets out of their own hearts. They have their mission from their own assumption, and proceed in it from their own presumption. Such either go of themselves, or are sent by man. Such prophets, ministers, preachers, and clergy have been a curse to the Church and to the world for some thousands of years.

### Verse 4

[¶19] Thy prophets are like the foxes in the deserts - The cunning of the fox in obtaining his prey has been long proverbial. These false prophets are represented as the foxes who, having got their prey by great subtlety, run to the desert to hide both themselves and it. So the false prophets, when the event did not answer to their prediction, got out of the way, that they might not be overwhelmed with the reproaches and indignation of the people.

### Verse 5

[¶21] Ye have not gone up into the gaps - Far from opposing sinners, who are bringing down the wrath of God upon the place, you prevent their repentance by your flattering promises and false predictions. Ye have neither by prayers, example, nor advice, contributed any thing for the preservation of the place, or the salvation of the people's souls.

### Verse 9

[¶23] They shall not be in the assembly of my people - They shall not be reputed members of my Church. They shall not be reckoned in the genealogy of true Israelites that return from captivity; and they shall never have a possession in the land; they shall be exhereditated and expatriated. They shall all perish in the siege, by the sword, the famine, and the pestilence.

### Verse 10

[¶25] One built up a wall - A true prophet is as a wall of defense to the people. These false prophets pretend to be a wall of defense; but their wall is bad, and their mortar is worse. One gives a lying vision, another pledges himself that it is true; and the people believe what they say, and trust not in God, nor turn from their sins. The city is about to be besieged; it needs stronger fortifications than what it possesses. The prophet should be as a brazen wall for its defense; and such my prophets would have been had the people received the word from my mouth. But ye have prevented this by your lying vanities; and when you have perverted the people, you pretend to raise up a rampart of specious prophecy, full of fine promises, for their defense. What one false prophet says, another confirms; and this is like daubing over a bad wall with bad mortar, which prevents its blemishes and weaknesses being discovered, though it has no tendency to strengthen the building.

### Verse 11

[¶27] There shall be an overflowing shower - That shall wash off this bad mortar; sweep away the ground on which the wall stands, and level it with the earth. In the eastern countries, where the walls are built with unbaked bricks, desolations of this kind are often occasioned by tempestuous rains. Of this sort of materials were the walls of ancient cities made, and hence the reason why no vestige of them remains. Witness Babylon, which was thus built. See the note on [Eze 4:1].

### Verse 17

[¶29] Set thy face against the daughters of thy people, which prophesy - From this it appears that there were prophetesses in the land of Israel, that were really inspired by the Lord: for as a false religion necessarily implies a true one, of which it is the ape; so false prophetesses necessarily imply true ones, whom they endeavored to imitate.

[¶30] That there were true prophetesses among the Jews is evident enough from such being mentioned in the sacred writings. Miriam, the sister of Moses [Exo 15:20]; [Num 12:2]; Deborah, [Jdg 4:4]; Huldah, [2Kgs 22:14]; Anna, the daughter of Phanuel, [Luk 2:36]; the four daughters of Philip the deacon, [Act 21:9].

[¶31] Calmet observes that there was scarcely a heresy in the primitive Church that was not supported and fomented by seducing women.

### Verse 18

[¶33] That sew pillows to all arm holes - I believe this refers to those cushions which are so copiously provided in the eastern countries for the apartments of women; on which they sit, lean, rest their heads, and prop up their arms. I have several drawings of eastern ladies, who are represented on sofas; and often with their arm thrown over a pillow, which is thereby pressed close to their side, and against which they thus recline. The prophet's discourse seems to point out that state of softness and effeminacy to which the predictions of those false prophetesses allured the inhabitants of Jerusalem. A careless voluptuous life is that which is here particularly reprehended.

[¶34] And make kerchiefs - The word kerchief is French, couvre chef, that which covers the head; hence handkerchief and neck handkerchief, and pocket handkerchief are pitifully improper; because none of them is used to cover the head, from which alone that article of dress has its name. But what are we to understand by kerchiefs here? Probably some kind of ornamental dress which rendered women more enticing, so that they could the more successfully hunt or inveigle souls (men) into the worship of their false gods. These they put on heads of every stature - women of all ages, קומה komah, of every woman that rose up to inveigle men to idolatry.

[¶35] The word מספחות mispachoth, translated here kerchiefs, and by the Vulgate cervicalia, bolsters, Calmet contends, means a sort of nets used in hunting, and in every place where it occurs it will bear this meaning; and hence the use to which it is here said to be applied, to hunt souls.

### Verse 20

[¶37] The souls that ye hunt to make them fly - לפרחות lephorechoth, into the flower gardens, says Parkhurst. These false prophetesses decoyed men into these gardens, where probably some impure rites of worship were performed, as in that of אשרה Asherah or Venus. See Parkhurst under פרח.

### Verse 21

[¶39] Your kerchiefs - Nets, or amulets, as some think.

### Verse 22

[¶41] With lies ye have made the heart of the righteous sad - Here is the ministry of these false prophetesses, and its effects. They told lies: they would speak, and they had no truth to tell; and therefore spoke falsities. They "saddened the souls of the righteous, and strengthened the hands of the wicked." They promised them life, and prevented them from repenting and turning from their sins.

### Verse 23

[¶43] Ye shall see no more vanity - They pretended visions; but they were empty of reality.

[¶44] Nor divine divinations - As God would not speak to them, they employed demons. Where God is not, because of the iniquity of the people, the devil is, to strengthen and support that iniquity. And if he cannot have his priests, he will have his priestesses; and these will have a Church like themselves, full of lying doctrines, and bad works.

## 21. Ezekiel · 12 of 47

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### Introduction

[¶1] Here God threatens those hypocrites who pretended to worship him, while they loved and practiced idolatry, [Eze 14:1-11]. He declares his irreversible purpose of punishing so guilty a nation, in behalf of which no intercession of the people of God shall be of any avail. The gross idolaters of Jerusalem and Judah shall be visited with God's four sore judgments, famine, [Eze 14:12-14]; wild beasts, [Eze 14:15], [Eze 14:16]; the sword, [Eze 14:17], [Eze 14:18]; and pestilence, [Eze 14:19-21]. A remnant shall be delivered from the wrath coming upon the whole land, [Eze 14:22], [Eze 14:23].

### Verse 1

[¶3] Then came certain of the elders of Israel unto me - These probably came to tempt him, or get him to say something that would embroil him with the government. They were bad men, as we shall see in the third verse.

### Verse 3

[¶5] These men have set up their idols in their heart - Not only in their houses; in the streets; but they had them in their hearts. These were stumbling-blocks of iniquity; they fell over them, and broke the neck of their souls. And should God be inquired of by such miscreants as these?

### Verse 4

[¶7] According to the multitude of his idols - I will treat him as an idolater, as a flagrant idolater.

### Verse 7

[¶9] And cometh to a prophet - Generally supposed to mean a false prophet.

[¶10] I the Lord will answer him by myself - I shall discover to him, by my own true prophet, what shall be the fruit of his ways. So, while their false prophets were assuring them of peace and prosperity, God's prophets were predicting the calamities that afterwards fell upon them. Yet they believed the false prophets in preference to the true. Ahab, about to engage with the Syrians, who had possession of Ramoth-Gilead, asked Micaiah, the prophet of the Lord, concerning the event; who told him he should lose the battle. He then inquired of Zedekiah, a false prophet, who promised him a glorious victory. Ahab believed the latter, marched against the enemy, was routed, and slain in the battle, [1Kgs 22:10], etc.

### Verse 9

[¶12] I the Lord have deceived that prophet - That is, he ran before he was sent; he willingly became the servant of Satan's illusions; and I suffered this to take place, because he and his followers refused to consult and serve me. I have often had occasion to remark that it is common in the Hebrew language to state a thing as done by the Lord which he only suffers or permits to be done; for so absolute and universal is the government of God, that the smallest occurrence cannot take place without his will or permission.

### Verse 10

[¶14] The punishment of the prophet - They are both equally guilty; both have left the Lord, and both shall be equally punished.

### Verse 13

[¶16] By trespassing grievously - Having been frequently warned, and having refused to leave their sin, and so filled up the measure of their iniquity.

### Verse 14

[¶18] Though - Noah, Daniel, and Job - The intercession even of the holiest of men shall not avert my judgments. Noah, though a righteous man, could not by his intercession preserve the old world from being drowned. Job, though a righteous man, could not preserve his children from being killed by the fall of their house. Daniel, though a righteous man, could not prevent the captivity of his country. Daniel must have been contemporary with Ezekiel. He was taken captive in the third year of Jehoiakim, [Dan 1:1]. After this Jehoiakim reigned eight years, [2Kgs 23:36]. And this prophecy, as appears from [Eze 8:1], was uttered in the sixth year of Jehoiachin's captivity, who succeeded Jehoiakim, and reigned only three months, [2Kgs 24:6], [2Kgs 24:8]. Therefore at this time Daniel had been Fourteen years in captivity. See Newcome. Even at this time he had gained much public celebrity. From this account we may infer that Job was as real a person as Noah or Daniel; and of their identity no man has pretended to doubt. When God, as above, has determined to punish a nation, no intercession shall avail. Personal holiness alone can prevent these evils; but the holiness of any man can only avail for himself.

### Verse 21

[¶20] My four sore judgments - Sword, war. Famine, occasioned by drought. Pestilence, epidemic diseases which sweep off a great part of the inhabitants of a land. The Noisome Beast, the multiplication of wild beasts in consequence of the general destruction of the inhabitants.

### Verse 22

[¶22] Behold, they shall come forth unto you - Though there shall be great desolations in the land of Judea, yet a remnant shall be left that shall come here also as captives; and their account of the abominations of the people shall prove to you with what propriety I have acted in abandoning them to such general destruction. This speech is addressed to those who were already in captivity; i.e., those who had been led to Babylon with their king Jeconiah.

### Verse 23

[¶24] Ye shall know that I have not done without cause - There is no part of the conduct of God towards man that is not dictated by the purest principles of justice, equity, and truth. He does nothing but what is right; and whatever is right to be done, that ought to be done. In God's justice there is no severity; in God's mercy there is no caprice. He alone doth all things well; for he is the Fountain of justice and mercy.

### Introduction

[¶26] The Jewish nation, about to be destroyed by the Chaldeans, compared to a barren vine which is fit for nothing but to be cast into the fire, [Eze 15:1-8].

### Verse 2

[¶28] What is the vine tree more than any tree - It is certain that the vine is esteemed only on account of its fruit. In some countries, it is true, it grows to a considerable size and thickness: but, even then, it is not of a sufficient density to work into furniture. But whatever may be said of the stock of the vine, it is the branch that the prophet speaks of here; and I scarcely know the branch of any tree in the forest more useless than is the branch of the vine. Out of it who can even make a pin to drive into a mud wall, or hang any vessel on? A vine would never be cultivated for the sake of its wood; it is really worthless but as it bears fruit. What is Israel? Good for nothing, but as God influenced them to bring forth fruit to his glory. But now that they have ceased to be fruitful, they are good for nothing, but, like a withered branch of the vine, to be burnt.

### Verse 4

[¶30] The fire devoureth both the ends of it, and the midst of it is burned - Judea is like a vine branch thrown into the fire, which seizes on both the ends, and scorches the middle: so both the extremities of the land is wasted; and the middle, Jerusalem, is now threatened with a siege, and by and by will be totally destroyed.

### Verse 6

[¶32] Therefore thus saith the Lord - As surely as I have allotted such a vine branch, or vine branches, for fuel; so surely have I appointed the inhabitants of Jerusalem to be consumed.

[¶33] The design of this parable is to abate the pride of the Jews; to show them that, in their best estate, they had nothing but what they had received, and therefore deserved nothing; and now, having fallen from all righteousness, they can have no expectation of any thing but judgment unmixed with mercy.

### Verse 7

[¶35] They shall go out from one fire, and another fire shall devour them - If they escape the sword, they shall perish by the famine; if they escape the famine, they shall be led away captives. To escape will be impossible. It will be to them according to the proverb: -

[¶36] Incidit in Scyllam, cupiens vitare Charybdim. "Out of the scald, into the flame."

### Verse 8

[¶38] They have committed a trespass - They have prevaricated; they are the worst of sinners, and shall have the heaviest of punishments. Can men suppose that it is possible to hide even their dark hearts from God?

### Introduction

[¶40] In this chapter the mercy of God to Jerusalem, (or the Jewish Church and nation), is set forth by the emblem of a person that should take up an exposed infant, bring her up with great tenderness, and afterwards marry her, [Eze 16:1-14]. She is then upbraided with her monstrous ingratitude in departing from the worship of God, and polluting herself with the idolatries of the nations around her, under the figure of a woman that proves false to a tender and indulgent husband, vv. 15-52. But, notwithstanding these her heinous provocations, God promises, after she should suffer due correction, to restore her again to his favor, [Eze 16:53-63]. The mode of describing apostasy from the true religion to the worship of idols under the emblem of adultery, (a figure very frequent in the sacred canon), is pursued with great force, and at considerable length, both in this and the twenty-third chapter; and is excellently calculated to excite in the Church of God the highest detestation of all false worship.

### Verse 2

[¶42] Cause Jerusalem to know her abominations - And such a revelation of impurity never was seen before or since. Surely the state of the Jews, before the Babylonish captivity, was the most profligate and corrupt of all the nations of the earth. This chapter contains God's manifesto against this most abominable people; and although there are many metaphors here, yet all is not metaphorical. Where there was so much idolatry, there must have been adulteries, fornications, prostitutions, and lewdness of every description. The description of the prophet is sufficiently clear, except where there is a reference to ancient and obsolete customs. What a description of crimes! The sixth satire of Juvenal is its counterpart. General remarks are all that a commentator is justified in bestowing on this very long, very circumstantial, and caustic invective. For its key, see on [Eze 16:13] (note) and [Eze 16:63] (note).

### Verse 3

[¶44] Thy birth and thy nativity is of the land of Canaan - It would dishonor Abraham to say that you sprung from him: ye are rather Canaanites than Israelites. The Canaanites were accursed; so are ye.

## 22. Ezekiel · 13 of 47

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[¶0] Thy father was an Amorite, and thy mother a Hittite - These tribes were the most famous, and probably the most corrupt, of all the Canaanites. So Isaiah calls the princes of Judah rulers of Sodom, [Isa 1:10]; and John the Baptist calls the Pharisees a generation or brood of vipers, [Mat 3:7]. There is a fine specimen of this kind of catachresis in Dido's invective against Aeneas: -

[¶1] Nec tibi Diva parens, generis nec

[¶2] Dardanus auctor, Perflde; sed duris genuit te cautibus horrens

[¶3] Caucasus, Hyrcanaeque admorunt ubera tigres.

[¶4] Aen. lib. 4:365. "False as thou art, and more than false, forsworn;

[¶5] Not sprung from noble blood, nor goddess born:

[¶6] But hewn from hardened entrails of a rock, -

[¶7] And rough Hyrcanian tigers gave thee suck."

[¶8] Dryden.

[¶9] This is strong: but the invective of the prophet exceeds it far. It is the essence of degradation to its subject; and shows the Jews to be as base and contemptible as they were abominable and disgusting.

### Verse 4

[¶11] As for thy nativity, etc. - This verse refers to what is ordinarily done for every infant on its birth. The umbilical cord, by which it received all its nourishment while in the womb, being no longer necessary, is cut at a certain distance from the abdomen: on this part a knot is tied, which firmly uniting the sides of the tubes, they coalesce, and incarnate together. The extra part of the cord on the outside of the ligature, being cut off from the circulation by which it was originally fed, soon drops off, and the part where the ligature was is called the navel. In many places, when this was done, the infant was plunged into cold water; in all cases washed, and sometimes with a mixture of salt and water, in order to give a greater firmness to the skin, and constringe the pores. The last process was swathing the body, to support mechanically the tender muscles till they should acquire sufficient strength to support the body. But among savages this latter process is either wholly neglected, or done very slightly: and the less it is done, the better for the infant; as this kind of unnatural compression greatly impedes the circulation of the blood, the pulsation of the heart, and the due inflation of the lungs; respiration, in many cases, being rendered oppressive by the tightness of these bandages.

### Verse 5

[¶13] Thou wast cast out in the open field - This is an allusion to the custom of some heathen and barbarous nations, who exposed those children in the open fields to be devoured by wild beasts who had any kind of deformity, or whom they could not support.

### Verse 6

[¶15] I said - Live - I received the exposed child from the death that awaited it, while in such a state as rendered it at once an object of horror, and also of compassion. - Modo primos Edere vagitus, et adhuc a matre rubentem.

### Verse 8

[¶17] Was the time of love - Thou wast marriageable.

[¶18] I spread my skirt over thee - I espoused thee. This was one of their initiatory marriage ceremonies. See [Rut 3:9].

[¶19] I - entered into a covenant with thee - Married thee. Espousing preceded marriage.

### Verse 10

[¶21] I clothed thee also with broidered work - Cloth on which various figures, in various colors, were wrought by the needle.

[¶22] With badgers'skin - See [Exo 25:6]. The same kind of skin with which the tabernacle was covered.

[¶23] Fine linen - בשש beshesh, with cotton. I have seen cloth of this kind enveloping the finest mummies.

[¶24] I covered thee with silk - משי meshi. Very probably the produce of the silk-worm.

### Verse 12

[¶26] I put a jewel on thy forehead - על אפך al appech, upon thy nose. This is one of the most common ornaments among ladies in the east. European translators, not knowing what to make of a ring in the nose, have rendered it, a jewel on thy forehead or mouth, (though they have sometimes a piece of gold or jewel fastened to the center of their forehead.) I have already spoken of this Asiatic custom, so often referred to in the sacred writings: see [Gen 24:22], [Gen 24:42]; [Exo 32:2]; [Job 42:11]; [Pro 11:22]; [Isa 3:21]; [Hos 2:13].

### Verse 13

[¶28] Thus wast thou decked, etc. - The Targum understands all this of the tabernacle service, the book of the law, the sacerdotal vestments, etc.

[¶29] Thou didst prosper into a kingdom - Here the figure explains itself: by this wretched infant, the low estate of the Jewish nation in its origin is pointed out; by the growing up of this child into woman's estate, the increase and multiplication of the people; by her being decked out and ornamented, her tabernacle service, and religious ordinances; by her betrothing and consequent marriage, the covenant which God made with the Jews; by her fornication and adulteries, their apostasy from God, and the establishment of idolatrous worship, with all its abominable rites; by her fornication and whoredoms with the Egyptians and Assyrians, the sinful alliances which the Jews made with those nations, and the incorporation of their idolatrous worship with that of Jehovah; by her lovers being brought against her, and stripping her naked, the delivery of the Jews into the hands of the Egyptians, Assyrians, and Chaldeans, who stripped them of all their excellencies, and at last carried them into captivity.

[¶30] This is the key to the whole of this long chapter of metaphors; and the reader will do well to forget the figures, and look at the facts. The language and figures may in many places appear to us exceptionable: but these are quite in conformity to those times and places, and to every reader and hearer would appear perfectly appropriate, nor would engender either a thought or passion of an irregular or improper kind. Custom sanctions the mode, and prevents the abuse. Among naked savages irregular passions and propensities are not known to predominate above those in civilized life. And why? Because such sights are customary, and therefore in themselves innocent. And the same may be said of the language by which such states and circumstances of life are described. Had Ezekiel spoken in such language as would have been called chaste and unexceptionable among us, it would have appeared to his auditors as a strange dialect, and would have lost at least one half of its power and effect. Let this be the prophet's apology for the apparent indelicacy of his metaphors; and mine, for not entering into any particular discussion concerning them. See also the note on [Eze 16:63] (note).

### Verse 15

[¶32] Thou didst trust in thine own beauty - Riches, strength, alliances, etc.; never considering that all they possessed came from God; therefore it was his comeliness which he had put upon them. Witness their original abject state, and the degree of eminence to which they had arrived afterwards through the protecting power of God.

### Verse 17

[¶34] And madest to thyself images of men - צלמי זכר tsalmey zachar, male images. Priapi are here meant, which were carried about in the ceremonies of Osiris, Bacchus, and Adonis; and were something like the lingam among the Hindoos. Herodotus, lib. ii, c. 48, 49, gives us an account of these male images: Πηχυαια αγαλματα νευροσπαστα, τα περιφορεουσι κατα κωμας ται γυναικες, νευον το αιδοιον, ου πολλῳ τεῳ ελασσον εον του αλλου σωματος. This was done at the worship of Bacchus in Egypt: and they who wish to see more may consult Herodotus as above. In this phallic worship the women were principally concerned.

### Verse 18

[¶36] Hast set mine oil and mine incense before them - It appears that they had made use of the holy vestments, and the different kinds of offerings which belonged to the Lord, to honor their idols.

### Verse 21

[¶38] To cause them to pass through the fire - Bp. Newcome quotes a very apposite passage from Dionysius Halicarnass. Ant. Romans lib. i., s. 88, p. 72, and marg. p. 75, Edit. Hudson: Μετα δε τουτο, πυρκαΐας προ των σκηνων γενεσθαι κελευσας, εξαγει τον λεων τας φλογας ὑπερθρωσκοντα,της ὁσιωσεως των μιασματων ἑνεκα. "And after this, having ordered that fires should be made before the tents, he brings out the people to leap over the flames, for the purifying of their pollutions." This example shows that we are not always to take passing through the fire for being entirely consumed by it. Among the Israelites this appears to have been used as a rite of consecration.

### Verse 24

[¶40] Thou hast also built unto thee an eminent place - גב gab, a stew or brothel; Vulg. lupanar; Septuag. οικημα πορνικον. So my old MS. Bible, a bordel house. "Thou hast builded thy stewes and bordell houses in every place." - Coverdale's Bible, 1636. Bordel is an Italian word: how it got so early into our language I know not. Our modern word brothel is a corruption of it. Diodati translates, Tu hai edificato un bordello, "Thou hast built a brothel." Houses of this kind were of a very ancient date.

### Verse 26

[¶42] Great of flesh - The most extensive idolaters. Bene vasatis-longa mensura incognita nervy - Juv. Sat. 9:34. This is the allusion.

### Verse 27

[¶44] Have diminished thine ordinary - חקך chukkech means here the household provision made for a wife - food, clothing, and money.

## 23. Ezekiel · 14 of 47

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### Verse 36

[¶1] Thy filthiness was poured out - נחשתך nechushtech. As this word signifies a sort of metal, (brass), it is generally supposed to mean money. They had given money literally to these heathen nations to procure their friendship and assistance; but the word also means verdigris, the poisonous rust of copper or brass. It is properly translated in our version filthiness, poisonous filth. Does it not refer to that venereal virus which is engendered by promiscuous connexions?

### Verse 39

[¶3] They shall strip thee also of thy clothes - thy fair jewels - Alluding to a lot common enough to prostitutes, their maintainers in the end stripping them of all they had given them.

### Verse 42

[¶5] I will be quiet and will be no more angry - I will completely abandon thee; have nothing more to do with thee; think no more of thee. When God in judgment ceases to reprehend, this is the severest judgment.

### Verse 43

[¶7] Thou hast not remembered the days of thy youth - Thy former low beginning, when God made thee a people, who wast no people. He who maintains not a proper recollection of past mercies is not likely to abide steadfast in the faith. Ingratitude to God is the commencement, if not the parent, of many crimes.

### Verse 44

[¶9] As is the mother, so is her daughter - כאמה בתה keimmah bittah, "As the mother, her daughter." As is the cause, so is the effect. As is the breeding, so is the practice. A silken purse cannot be made out of a swine's ear. What is bred in the bone seldom comes out of the flesh. All such proverbs show the necessity of early holy precepts, supported by suitable example.

### Verse 46

[¶11] Thine elder sister is Samaria, she and her daughters that dwell at thy left - It is supposed that the prophet by Sodom in this place means the Israelites that dwelt beyond Jordan, in the land or the Moabites and Ammonites; or rather of the Moabites and Ammonites themselves. Literally, Sodom could not be called the younger sister of Jerusalem, as it existed before Jerusalem had a name. In looking east from Jerusalem, Samaria was on the left, and Sodom on the right hand; that is, the first was on the north, the second on the south of Jerusalem.

### Verse 49

[¶13] This was the iniquity of thy sister Sodom - If we are to take this place literally, Sodom was guilty of other crimes besides that for which she appears to have been especially punished; in addition to her unnatural crime, She is charged with pride, luxury, idleness, and uncharitableness; and these were sufficient to sink any city to the bottomless pit.

### Verse 52

[¶15] They are more righteous than thou - תצדקנה ממך tetsuddaknah mimmech, "They shall be justified more than thou." They are less guilty in the sight of God, for their crimes were not accompanied with so many aggravations. This phrase casts light on [Luk 18:14] : "This man went down to his house justified rather than the other." Less blame in the sight of God was attached to him. He always had fewer advantages, and now he was a true penitent; while the other was boasting of what he had done, and what he had not done.

### Verse 60

[¶17] I will remember my covenant - That is, the covenant I made with Abraham in the day or thy youth, when in him thou didst begin to be a nation.

### Verse 61

[¶19] Thy sisters, thine elder and thy younger - The Gentiles, who were before the Jews were called, and after the Jews were cast off, are here termed the elder and younger sister. These were to be given to Jerusalem for daughters; the latter should be converted to God by the ministry of men who should spring out of the Jewish Church. The former, who were patriarchs, etc., profited by the Lamb who was slain from the foundation of the world. Among the latter the Gospel was preached, first by Christ and his apostles, and since by persons raised up from among themselves.

[¶20] But not by thy covenant - This was the ancient covenant, the conditions of which they broke, and the blessings of which they forfeited; but by that new covenant, or the renewal to the Gentiles of that covenant that was made originally with Abraham while he was a Gentile, promising that in his seed all the nations of the earth should be blessed; that covenant which respected the incarnation of Christ, and was ratified by the blood of his cross.

### Verse 63

[¶22] When I am pacified toward thee - This intimates that the Jews shall certainly share in the blessings of the Gospel covenant, and that they shall be restored to the favor and image of God. And when shall this be? Whenever they please. They might have enjoyed them eighteen hundred years ago; but they would not come, though all things there then ready. They may enjoy them now; but they still choose to shut their eyes against the light, and contradict and blaspheme. As they do not turn to the Lord, the veil still continues on their hearts. Let their elder brethren pray for them.

[¶23] For a key to the principal metaphors in this chapter, the reader is referred to the note on the thirteenth verse, which, if he regard not, he will neither do justice to himself nor to the prophet. The whole chapter is a tissue of invective; sharp, cutting, and confounding; every where well sustained, in every respect richly merited; and in no case leaving any room to the delinquent for justification or response.

### Introduction

[¶25] This chapter begins with a new allegory or parable, [Eze 17:1-10]; to which an explanation is immediately subjoined, [Eze 17:11-21]. In the remaining verses the prophet, by a beautiful metaphor, makes an easy and natural transition to the Messiah, and predicts the security, increasing prosperity, and ultimate universality of his kingdom, [Eze 17:22-24]. From the beauty of its images, the elegance of its composition, the perspicuity of its language, the rich variety of its matter, and the easy transition from one part of the subject to another, this chapter forms one of the most beautiful and perfect pieces of its kind that can possibly be conceived in so small a compass; and then the unexpected change from objects that presented nothing to the view but gloom and horror, to a prospect of ineffable glory and beauty, has a most happy effect. Every lowering cloud is dispelled, and the fields again smile in the beams of midday. The traveler, who this moment trembled as he looked around for shelter, now proceeds on has way rejoicing.

### Verse 2

[¶27] Son of man, put forth a riddle - Riddle, Anglo-Saxon, from to divine; a thing that must be curiously investigated and sifted, to find out the meaning; and hence, riddle, a sort of coarse sieve to clean corn, to separate coarse chaff and straws from the pure grain. An instrument formerly used for divination. This is not far removed from the Hebrew חידה chidah, from חד chad, to penetrate; not that which penetrates the mind, but which we must penetrate to find out the sense.

### Verse 3

[¶29] A great eagle - Nebuchadnezzar. See [Jer 48:40]; [Jer 49:22]; [Dan 7:4]. And see here, [Dan 7:12], where it is so applied.

[¶30] Great wings - Extensive empire.

[¶31] Long-winged - Rapid in his conquests.

[¶32] Full of feathers - Having multitudes of subjects.

[¶33] Divers colors - People of various nations.

[¶34] Came unto Lebanon - Came against Judea.

[¶35] The highest branch - King Jehoiachin he took captive to Babylon.

[¶36] The cedar - The Jewish state and king.

### Verse 4

[¶38] The top of his young twigs - The princes of Judah.

[¶39] A land of traffic - Chaldea.

[¶40] A city of merchants - Babylon; for which this city was the most celebrated of all the cities of the east. Its situation procured it innumerable advantages; its two rivers, the Tigris and Euphrates, and the Persian Gulf, gave it communication with the richest and the most distant nations.

### Verse 5

[¶42] The seed of the land - Zedekiah, brother of Jehoiachin.

[¶43] Planted it in a fruitful field - Made him king of Judea in place of his brother.

[¶44] Placed it by great waters - Put him under the protection of Babylon, situated on the confluence of the Tigris and Euphrates.

## 24. Ezekiel · 15 of 47

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[¶0] And set it as a willow tree - Made him dependent on this city of great waters, as the willow is on humidity.

### Verse 6

[¶2] A spreading vine of low stature - The Jewish state having then no height of dominion, it must abide under the wings or branches of the Chaldean king.

[¶3] Those branches turned toward him, and the roots - under him - Zedekiah was wholly dependent on Nebuchadnezzar, both for his elevation to the throne, and his support on it.

### Verse 7

[¶5] Another great eagle - Pharaoh-hophra, or Apries, king of Egypt.

[¶6] With great wings - Extensive dominion.

[¶7] And many feathers - Numerous subjects.

[¶8] Did bend her roots - Looked to him for support in her intended rebellion against Nebuchadnezzar.

### Verse 8

[¶10] It was planted in a good soil - Though he depended on Babylon, he lived and reigned as Nebuchadnezzar's vicegerent in the land of Judea.

### Verse 9

[¶12] Shall it prosper? - Shall Zedekiah succeed in casting off the yoke of the king of Babylon, to whom he had sworn fealty?

[¶13] Shall he not pull up the roots - Nebuchadnezzar will come and dethrone him.

[¶14] And cut off the fruit - The children of Zedekiah.

[¶15] The leaves - All the nobles; all shall perish with Zedekiah.

### Verse 10

[¶17] Shall - utterly whither - The regal government shall be no more restored. Zedekiah shall be the last king, and the monarchy shall finally terminate with him.

### Verse 12

[¶19] Know ye not what these things mean? - They are explained in this and the following verses.

### Verse 14

[¶21] That the kingdom might be base - Have no political consequence, and at last sink into a miserable government under Gedaliah.

### Verse 15

[¶23] Sending his ambassadors into Egypt - Zedekiah must have sent his ambassadors into Egypt, between the sixth month of his sixth year, and the fifth month of his seventh year. Compare [Eze 8:1], with [Eze 20:1]. - See Newcome.

### Verse 16

[¶25] In the midst of Babylon he shall die - His eyes were put out; he was carried to Babylon, and never returned.

### Verse 18

[¶27] Seeing he despised the oath - This God particularly resents. He had bound himself by oath, in the presence of Jehovah, to be faithful to the covenant that he made with Nebuchadnezzar, and he took the first opportunity to break it; therefore he shall not escape.

### Verse 20

[¶29] I will spread my net upon him - See the note on [Eze 12:13].

### Verse 21

[¶31] All his fugitives - All who attempted to escape with him, and all that ran to Egypt, etc., shall fall by the sword.

### Verse 22

[¶33] I will also take of the highest branch of the high cedar - I will raise up another monarchy, which shall come in the line of David, namely, the Messiah; who shall appear as a tender plant, as to his incarnation; but he shall be high and eminent; his Church, the royal city, the highest and purest ever seen on the face of the earth.

### Verse 23

[¶35] In the mountain of the height of Israel - He shall make his appearance at the temple, and found his Church at Jerusalem.

[¶36] Shalt bring forth boughs - Apostles, evangelists, and their successors in the Gospel ministry.

[¶37] And bear fruit - Multitudes of souls shall be converted by their preaching.

[¶38] And under it shall dwell all fowl of every wing - All the nations of the earth shall receive his Gospel.

[¶39] In the shadow of the branches thereof shall they dwell - Trust in him alone for salvation, and be saved in their trusting.

### Verse 24

[¶41] All the trees of the field shall know - All the people of Israel and of Chaldea.

[¶42] I the Lord have brought down the high tree - Have dethroned Jehoiachin.

[¶43] Have exalted the low tree - Put Zedekiah, brother of Jehoiachin, in his place.

[¶44] Have dried up the green tree - Zedekiah, who had numerous children, but who were all slain before his eyes at Riblah.

## 25. Ezekiel · 16 of 47

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[¶0] And have made the dry tree to flourish - Have raised up a rod out of the stem of Jesse, the family of David being then apparently dried up and extinct. This was the promised Messiah, of the increase and government of whose kingdom and peace there shall be no end; upon the throne of David, and upon his kingdom, to order and establish it with judgment and with justice, from henceforth, even for ever. The Zeal of The Lord of Hosts Will Perform This.

[¶1] The high and green tree, says Newcome, refers to Nebuchadnezzar; the low and the dry tree, to the Jews.

### Introduction

[¶3] The Jews, in Ezekiel's time, complained of God's dealing hardly with them in punishing them for the sins of their forefathers, [Eze 18:1], [Eze 18:2]; their temporal calamities having been long threatened as the consequence of the national guilt, ([Jer 15:4], etc.); and, from the general complexion of this chapter, it appears that the Jews so interpreted the second commandment of the Decalogue and other passages of like import, as if the sins of the forefathers were visited upon the children, independently of the moral conduct of the latter, not only in this world, but in that which is to come. To remove every foundation for such an unworthy idea of the Divine government, God assures them, with an oath, that he had no respect of persons, [Eze 18:3], [Eze 18:4]; strongly intimating that the great mysteries in Providence, (mysterious only on account of the limited capacity of man), are results of the most impartial administration of justice; and that this would be particularly manifested in the rewards and punishments of another life; when every ligament that at present connects societies and nations together shall be dissolved, and each person receive according to his work, and bear his own burden. This is illustrated by a variety of examples: such as that of a just or righteous man, [Eze 18:5-9]; his wicked son, [Eze 18:10-13]; and again the just son of this wicked person, [Eze 18:14-20]. Then a wicked man repenting, and finding mercy, whose former wickedness shall be no impediment to his salvation, [Eze 18:21-23]; and a righteous man revolting, and dying in his sins, whose former righteousness shall be of no avail, [Eze 18:24]. The conduct of the Divine Providence is then vindicated, [Eze 18:25-29]; and all persons, without any exception, most earnestly exhorted to repentance, [Eze 18:30], [Eze 18:31]; because the Lord hath no pleasure in the death of the sinner, [Eze 18:32]. As the whole of this chapter is taken up with the illustration of a doctrine nearly connected with the comfort of man, and the honor of the Divine government, the prophet, with great propriety, lays aside his usual mode of figure and allegory, and treats his subject with the utmost plainness and perspicuity.

### Verse 2

[¶5] The fathers have eaten sour grapes, and the children's teeth are set on edge? - We have seen this proverb already, [Jer 31:29], etc., and have considered its general meaning. But the subject is here proposed in greater detail, with a variety of circumstances, to adapt it to all those cases to which it should apply. It refers simply to these questions: How far can the moral evil of the parent be extended to his offspring? And, Are the faults and evil propensities of the parents, not only transferred to the children, but punished in them? Do parents transfer their evil nature, and are their children punished for their offenses?

### Verse 3

[¶7] As I live, saith the Lord God, ye shall not have occasion any more to use this proverb in Israel - I will now, by this present declaration, settle this question for ever. And hence God has sworn to what follows. After this, who will dare to doubt the judgment pronounced?

### Verse 4

[¶9] All souls are mine - Equally so; I am the Father of the spirits of all flesh, and shall deal impartially with the whole.

[¶10] The soul that sinneth, it shall die - None shall die for another's crimes, none shall be saved by another's righteousness. Here is the general judgment relative to the righteousness and unrighteousness of men, and the influence of one man's state on that of another; particularly in respect to their moral conduct.

### Verse 5

[¶12] If a man be just, and do that which is lawful and right - If he be just or holy within, and do what is according to law and equity. What is meant by this, is immediately specified.

### Verse 6

[¶14] Hath not eaten upon the mountains - Idolatrous worship was generally performed on mountains and hills; and those who offered sacrifices feasted on the sacrifice, and thus held communion with the idol.

[¶15] Neither hath lifted up his eyes to the idols - Has paid them no religious adoration; has trusted in them for nothing, and has not made prayer nor supplication before them.

[¶16] Neither hath defiled his neighbor's wife - Has had no adulterous connection with any woman; to which idolatrous feasts and worship particularly led.

[¶17] Neither hath come nigh to a menstruous woman - Has abstained from the use of the marriage-bed during the periodical indisposition of his wife. This was absolutely forbidden by the law; and both the man and the woman who disobeyed the command were to be put to death, [Lev 20:18]. For which Calmet gives this reason: "It has been believed, and experience confirms it, that the children conceived at such times are either leprous, or monsters, or deformed by their diminutiveness, or by the disproportion of their members." There are other reasons for this law, should those of the learned commentator be found invalid.

### Verse 7

[¶19] Hath not oppressed any - Has not used his power or influence to oppress, pain, or injure another.

[¶20] Hath restored to the debtor his pledge - Has carefully surrendered the pawn or pledge when its owner came to redeem it. As the pledge is generally of more worth than that for which it is pledged, an unprincipled man will make some pretense to keep it; which is highly abominable in the sight of God.

[¶21] Hath spoiled none by violence - Either by robbery or personal insult. For a man may be spoiled both ways.

[¶22] Hath given his bread to the hungry - Has been kind-hearted and charitable; especially to them that are in the deepest want.

[¶23] Hath covered the naked with a garment - Has divided both his bread and his clothing with the necessitous. These are two branches of the same root.

### Verse 8

### 10

[¶26] Hath not given forth upon usury - בנשך לא יתן beneshech lo yitten. נשך nasach signifies to bite; usury is properly so termed, because it bites into and devours the principal. Usury signifies, with us, exacting unlawful interest for money; and taking the advantage of a man's necessities to advance him cash on exorbitant profit. This bites the receiver in his property, and the lender in his salvation.

### 11

[¶28] Neither hath taken any increase - In lending has not required more than was lent; and has not taken that product of the cash lent, which was more than the value for its use. This may be a part of the tenth article.

### 12

[¶30] That hath withdrawn his hand from iniquity - Never associates with those who act contrary to justice and equity; his hand or influence being never found among evil workers.

### 13

[¶32] Hath executed true judgment between man and man - Being neither swayed by prejudice, fear, nor favor.

[¶33] These thirteen points concern his social and civil relations.

### Verse 9

[¶35] Hath walked in my statutes - Not only acknowledging them to be right, but acting according to them. Especially in every thing that relates to my worship, changing nothing, neglecting nothing.

[¶36] And hath kept my judgments, to deal truly - Has attended to my Divine direction, both with respect to things forbidden, and things commanded. These concern men in their religious conduct.

[¶37] He is just - צדיק הוא tsaddik hu. He is a righteous man; he has given to all their due; he has abstained from every appearance of evil, and done that which was lawful and right in the sight of God.

[¶38] He shall surely live - He has lived to me, and he shall live with me.

### Verse 10

[¶40] If he beget a son - Who is the reverse of the above righteous character, according to the thirteen articles already specified and explained.

### Verse 13

[¶42] Shall he then live? - Because his father was a righteous man, shall the father's holiness be imputed to him? No!

[¶43] He shad surely die; his blood shall be upon him - He shall suffer for his own crimes.

## 26. Ezekiel · 17 of 47

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### Verse 14

[¶1] Now, lo, if he beget a son that seeth all his father's sins - and considereth - Lays to heart the evil of his father's life, and the dreadful consequences of a life of rebellion against God.

[¶2] And doeth not such like - Is quite a different man in moral feeling and character; and acts up to the thirteen points already laid down.

### Verse 17

[¶4] He shall not die for the iniquity of his father - He shall no more be affected by his father's crimes, than his father was benefited by his grandfather's righteousness.

### Verse 20

[¶6] The soul that sinneth, it shall die - Hitherto we have had to do with the simple cases or the righteous and the wicked; of him who lived and died a holy man, and of him who lived and died a wicked man. But there are two cases behind:

[¶7] 1. That of the wicked man, who repents and turns to God.

[¶8] 2. That of the righteous man, who backslides, and does not return to God by repentance. On both these cases God decides thus: -

### Verse 21

[¶10] But if the wicked will turn from all his sins - And afterwards walk according to the character of the righteous already specified shall he find mercy, and be for ever saved? Yes.

### Verse 22

[¶12] All his transgressions - Shall be so completely forgiven by God's mercy, that they shall not be even mentioned to him; and if he live and die in this recovered state, he shall live with God to all eternity. And why? Hear the reason: -

### Verse 23

[¶14] Have I any pleasure at all that the wicked should die? - No! That is foreign to him whose name is love, and whose nature is mercy. On the contrary he "wills that he should return from his evil ways and live."

[¶15] And if God can have no pleasure in the death of the wicked, he cannot have made a decree to abandon him to the evil of his nature, and then damn him for what he could not avoid: for as God can do nothing with which he is not pleased, so he can decree nothing with which he is not pleased. But he is "not pleased with the death of a sinner," therefore he cannot have made a decree to bring him to this death.

### Verse 24

[¶17] When the righteous turneth away from his righteousness - Here is the second case. Can a man who was once holy and pure fall away so as to perish everlastingly? Yes. For God says, "If he turn away from his righteousness;" not his self-righteousness, the gloss of theologians: for God never speaks of turning away from that, for, in his eyes, that is a nonentity. There is no righteousness or holiness but what himself infuses into the soul of man, and as to self-righteousness, i.e., a man's supposing himself to be righteous when he has not the life of God in his soul, it is the delusion of a dark and hardened heart; therefore it is the real righteous principle and righteous practice that God speaks of here. And he tells us, that al man may so "turn away from this," and so "commit iniquity," and "act as the wicked man," that his righteousness shall be no more mentioned to his account, than the sins of the penitent backslider should be mentioned to his condemnation; and "in the sin that he" this once righteous man, "hath sinned, and in the trespass that he hath trespassed, in them shall he die." O, how awful a termination of a life once distinguished for righteousness and true holiness! So then, God himself informs us that a righteous man may not only fall foully, but fall finally. But to such righteous persons the devil will ever preach, "Ye shall not surely die; ye shall be as God." Touch, taste, and handle; ye cannot ultimately fall. Thus we find, by the manner of treating these two cases, that God's way is equal, [Eze 18:25]; just, merciful, and impartial. And to prove this, he sums up his conduct in the above cases, in the following [Eze 18:26-29]. And then, that the "wicked may not die in his sins," and that the "backslider may return and find mercy," he thus exhorts: -

### Verse 30

[¶19] Repent, and turn yourselves from all your transgressions - There is still life; still a God that has no pleasure in the death of a sinner. one who is ever ready to give his Holy Spirit to all them that ask him; therefore "repent and turn, so iniquity shall not be your ruin."

### Verse 31

[¶21] Cast away - With a holy violence, dash away every transgression and incentive to it.

[¶22] Make you a new heart - Call upon God for it, and he will give it: for as sure as you earnestly call on God through Christ to save you, so surely you shall be saved; and the effect will so speedily follow, that God is pleased to attribute that in some sort to yourselves, which is done by his grace alone; because ye earnestly call upon him for it, come in the right way to receive it, and are determined never to rest till you have it.

[¶23] For why will ye die - Who should you go to hell while the kingdom of God is open to receive you? Why should you be the devil's slaves, when ye may be Christ's freemen! Why Will Ye Die? Every word is emphatic.

[¶24] Why - show God or man one reason. Will - obstinacy alone, - a determination not to be saved, or a voluntary listlessness about salvation, - can prevent you. Ye - children of so many mercies, fed and supported by a kind God all your life; ye, who are redeemed by the blood of Jesus Christ; ye, who have made many promises to give up yourselves to God; ye, who have been dedicated to the ever-blessed Trinity, and promised to renounce the devil and all his works, the pomps and vanities of this wicked world, and all the sinful lusts of the flesh; why will Ye die? Die! - what is this? A separation from God and the glory of his power for ever! Die! - forfeiting all the purposes for which your immortal souls were made! Die - to know what the worm is that never dieth, and what that fire is which is never quenched! Why will ye die?

### Verse 32

[¶26] For I have no pleasure - God repeats what he had so solemnly declared before. Can ye doubt his sincerity? his ability? his willingness? the efficacy of the blood of his covenant?

[¶27] Wherefore turn yourselves, and live ye - Reader, now give God thy heart.

[¶28] Though every man comes into the world with a fallen nature - a soul infected with sin, yet no man is damned on that account. He who refuses that grace which pardons sin and heals infected nature, who permits the evil principle to break out into transgression, and continues and dies in his iniquity and sin, and will not come unto Christ that he may have life; he, and he only, goes to perdition. Nor will the righteousness of a parent or relation help his sinful soul: no man can have more grace than is necessary to save himself; and none can have that, who does not receive it through Christ Jesus. It is the mercy of God in Christ which renders the salvation of a sinner possible; and it is that mercy alone which can heal the backslider. The atoning blood blots out all that is past; the same blood cleanses from all unrighteousness. Who believes so as to apply for this redemption? Who properly thanks God for having provided such a Savior?

### Introduction

[¶30] This chapter contains two beautiful examples of the parabolic kind of writing; the one lamenting the sad catastrophe of Jehoahaz and Jehoiakim, [Eze 19:1-9], and the other describing the desolation and captivity of the whole people, [Eze 19:10-14]. In the first parable, the lioness is Jerusalem. The first of the young lions is Jehoahaz, deposed by the king of Egypt; and the second lion is Jehoiakim, whose rebellion drew on himself the vengeance of the king of Babylon. In the second parable the vine is the Jewish nation, which long prospered, its land being fertile, its princes powerful, and its people flourishing; but the judgments of God, in consequence of their guilt, had now destroyed a great part of the people, and doomed the rest to captivity.

### Verse 1

[¶32] Moreover take thou up a lamentation - Declare what is the great subject of sorrow in Israel. Compose a funeral dirge. Show Be melancholy fate of the kings who proceeded from Josiah. The prophet deplores the misfortune of Jehoahaz and Jehoiakim, under the figure of two lion whelps, which were taken by hunters, and confined in cages. Next he shows the desolation of Jerusalem under Zedekiah, which he compares to a beautiful vine pulled up by the roots, withered, and at last burned. Calmet justly observes, that the style of this song is beautiful, and the allegory well supported throughout.

### Verse 2

[¶34] What is thy mother? A lioness - Judea may here be the mother; the lioness, Jerusalem. Her lying down among lions, her having confederacy with the neighboring kings; for lion here means king.

### Verse 3

[¶36] She brought up one of her whelps - Jehoahaz, son of Josiah, whose father was conquered and slain by Pharaoh-necho, king of Egypt.

[¶37] It learned to catch the prey - His reign was a reign of oppression and cruelty. He made his subjects his prey, and devoured their substance.

### Verse 4

[¶39] The nations also heard of him - The king of Egypt, whose subjects were of divers nations, marched against Jerusalem, took Jehoahaz prisoner, and brought him to Egypt. Thus: -

[¶40] He was taken in their pit - Here is an allusion to those trap-pits digged in forests, into which the wild beasts fall, when the huntsmen, surrounding a given portion of the forest, drive the beasts in; by degrees narrowing the inclosure, till the animals come to the place where the pits are, which, being lightly covered over with branches and turf, are not perceived, and the beasts tread on them and fall in. Jehoahaz reigned only three months before he was dethroned by the king of Egypt, against whom it is apparent some craft was used, here signified by the pit, into which he fell.

### Verse 5

[¶42] When she saw that she had waited - Being very weak, the Jews found that they could not resist with any hope of success; so the king of Egypt was permitted to do as he pleased.

[¶43] She took another of her whelps - Jehoiakim.

[¶44] And made him a young lion - King of Judea.

## 27. Ezekiel · 18 of 47

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### Verse 6

[¶1] And he went up and down among the lions - He became a perfect heathen, and made Judea as idolatrous as any of the surrounding nations. He reigned eleven years, a monster of iniquity, [2Kgs 23:30], etc.

### Verse 8

[¶3] The nations set against him - The Chaldeans, Syrians, Moabites, and Ammonites, and the king of Babylon - king of many nations.

[¶4] He was taken - The city was taken by Nebuchadnezzar; and Jehoiakim was taken prisoner, and sent in chains to Babylon.

### Verse 9

[¶6] That his voice should no more be heard - He continued in prison many years, till the reign of Evil-merodach, who set him at liberty, but never suffered him to return to the mountains of Israel. "The unhappy fate of these princes, mentioned [Eze 19:4], [Eze 19:8], [Eze 19:9], is a just subject of lamentation." - Newcome.

### Verse 10

[¶8] Thy mother (Jerusalem) is like a vine in thy blood - Of this expression I know not what to make. Some think the meaning is "A vine planted by the waters to produce the blood of the grape." See [Deu 32:14]. Others, for בדמך bedamecha, in thy blood, would read ברמון berimmon, in or at a pomegranate; like a vine planted by or beside a pomegranate-tree, by which it was to be supported. And so the Septuagint and Arabic appear to have read. Calmet reads כרמך carmecha, thy vineyard, instead of בדמך bedamecha, in thy blood. Here is no change but a ר resh for a ד daleth. This reading is supported by one of Kennicott's and one of De Rossi's MSS.: "Thy mother is like a vine in thy vineyard, planted by the waters." Though this is rather an unusual construction yet it seems the best emendation. Of the textual reading no sense can be made. There is a corruption somewhere.

[¶9] Full on branches - Many princes. See next verse.

### Verse 11

[¶11] She had strong rods - Zedekiah, and his many sons.

[¶12] Her stature was exalted - Zedekiah grew proud of his numerous offspring and prosperity; and although he copied the example of Jehoiakim, yet he thought he might safely rebel against the king of Babylon.

### Verse 12

[¶14] But she was plucked up in fury - Jerusalem; taken after a violent and most destructive siege; Nebuchadnezzar being violently enraged against Zedekiah for breaking his oath to him.

[¶15] She was cast down to the ground - Jerusalem was totally ruined, by being burned to the ground.

[¶16] Her strong rods were broken - The children of Zedekiah were slain before his eyes, and after that his own eyes pulled out; and he was laden with chains, and carried into Babylon.

### Verse 13

[¶18] And now she is planted in the wilderness - In the land of Chaldea, whither the people have been carried captives; and which, compared with their own land, was to them a dreary wilderness.

### Verse 14

[¶20] Fire is gone out - A vindictive and murderous disposition has taken hold: -

[¶21] Of a rod of her branches - Ishmael, son of Nethaniah, who was of the blood-royal of Judah: -

[¶22] Hath devoured her fruit - Hath assassinated Gedaliah, slain many people, and carried off others into the country of the Ammonites. But he was pursued by Jonathan, the son of Kareah, who slew many of his adherents, and delivered much of the people.

[¶23] She hath no strong rod - None of the blood-royal of Judah left. And from that time not one of her own royal race ever sat upon the throne of Israel.

[¶24] This is a lamentation - This is a most lamentable business.

[¶25] And shall be for a lamentation - These predictions shall be so punctually fulfilled, and the catastrophe shall be so complete, that it shall ever remain as a lamentation; as this state of Jerusalem shall never be restored. Even to the present day this, to a Jew, is a subject of mourning.

### Introduction

[¶27] A deputation of the elders of Israel, as usual, in their distress, came to request Ezekiel to ask counsel of God, [Eze 20:1]. In reply to this, God commands the prophet to put them in mind of their rebellion and idolatry: In Egypt, [Eze 20:2-9], in the wilderness, vv. 10-27, and in Canaan, [Eze 20:28-32]. Notwithstanding which the Lord most graciously promises to restore them to their own land, after they should be purged from their dross, [Eze 20:33-44]. The five last verses of this chapter ought to begin the next, as they are connected with the subject of that chapter, being a prophecy against Jerusalem, which lay to the south of Chaldea, where the prophet then was, and which here and elsewhere is represented under the emblem of a forest doomed to be destroyed by fire, [Eze 20:45-49].

### Verse 1

[¶29] In the seventh year - Of the captivity of Jeconiah, (see [Eze 8:1]), and the seventh of the reign of Zedekiah.

[¶30] The fifth month, the tenth day - That is, according to Abp. Usher, Monday, August 27, A.M. 3411.

[¶31] Certain of the elders of Israel - What these came to inquire about is not known. They were doubtless hypocrites and deceivers, from the manner in which God commands the prophet to treat them. It seems to have been such a deputation of elders as those mentioned [Eze 8:1]; [Eze 14:1].

### Verse 3

[¶33] I will not be inquired of by you - I will not hear you. I will have nothing to do with you.

### Verse 4

[¶35] Wilt thou judge them - If thou wilt enter into any discussion with them, show them the abomination of their fathers. The whole chapter is a consecutive history of the unfaithfulness ingratitude, rebellion, and idolatry of the Jews, from the earliest times to that day; and vindicates the sentence which God had pronounced against them, and which he was about to execute more fully in delivering them and the city into the hands of the Chaldeans.

### Verse 5

[¶37] I chose Israel - They did not choose me for their God, till I had chosen them to be my people.

[¶38] I lifted up mine hand - I bound myself in a covenant to them to continue to be their God, if they should be faithful, and continue to be my people. Among the Jews the juror lifted up his right hand to heaven; which explains [Psa 144:8] : "Their right hand is a right hand of falsehood." This is a form used in England, Scotland, and Ireland.

### Verse 6

[¶40] To bring them forth of the land of Egypt - When they had been long in a very disgraceful and oppressive bondage.

[¶41] A land that I had espied for them - God represents himself as having gone over different countries in order to find a comfortable residence for these people, whom he considered as his children.

[¶42] Flowing with milk and honey - These were the characteristics of a happy and fruitful country, producing without intense labor all the necessaries and comforts of life. Of the happiest state and happiest place, a fine poet gives the following description: -

[¶43] Ver erat aeternum, placidique tepentibus auris

[¶44] Mulcebant Zephyri natos sine semine flores.

[¶45] Mox etiam fruges tellus inarata ferebat:

## 28. Ezekiel · 19 of 47

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[¶0] Nec renovatus ager gravidis canebat aristis.

[¶1] Flumina jam lactis, jam flumina nectaris ibant:

[¶2] Flavaque de viridi stillabant ilice mella.

[¶3] Ovid's Metam. lib. i., 107.

[¶4] On flowers unsown soft Zephyr spreads his wing,

[¶5] And time itself was one eternal spring;

[¶6] Ensuing years the yellow harvest crowned,

[¶7] The bearded blade sprang from the untilled ground,

[¶8] And laden unrenewed the fields were found.

[¶9] Floods were with milk, and floods with nectar filled,

[¶10] And honey from the sweating oaks distilled.

[¶11] In the flourishing state of Judea every mountain was cultivated as well as the valleys. Among the very rocks the vines grew luxuriantly.

### Verse 7

[¶13] Cast ye away - the abominations - Put away all your idols; those incentives to idolatry that ye have looked on with delight.

### Verse 8

[¶15] They did not - cast away - They continued attached to the idolatry of Egypt; so that, had I consulted my justice only, I should have consumed them even in Egypt itself. This is a circumstance that Moses has not mentioned, namely, their provoking God by their idolatry, after he had sent Moses and Aaron to them in Egypt.

### Verse 9

[¶17] But I wrought for my name's sake - I bare with them and did not punish them, lest the heathen, who had known my promises made to them, might suppose that I had either broken them through some caprice, or was not able to fulfill them.

### Verse 10

[¶19] I caused them to go forth - Though greatly oppressed and degraded, they were not willing to leave their house of bondage. I was obliged to force them away.

### Verse 11

[¶21] I gave them my statutes - I showed them what they should do in order to be safe, comfortable, wise, and happy; and what they should avoid in order to be uninjured in body, mind, and possessions. Had they attended to these things, they should have lived by them. They would have been holy, healthy, and happy.

### Verse 12

[¶23] I gave them my Sabbaths - The religious observance of the Sabbath was the first statute or command of God to men. This institution was a sign between God and them, to keep them in remembrance of the creation of the world, of the rest that he designed them in Canaan, and of the eternal inheritance among the saints in light. Of these things the Sabbath was a type and pledge.

### Verse 13

[¶25] But the house of Israel rebelled - They acted in the wilderness just as they had done in Egypt; and he spared them there for the same reason. See [Eze 20:9].

### Verse 15

[¶27] I lifted up my hand - Their provocations in the wilderness were so great, that I vowed never to bring them into the promised land. I did not consume them, but I disinherited them. See the note on [Eze 20:5] (note).

### Verse 18

[¶29] But I said unto their children - These I chose in their fathers' stead; and to them I purposed to give the inheritance which their fathers by disobedience lost.

### Verse 22

[¶31] I withdrew mine hand - I had just lifted it up to crush them as in a moment; for they also were idolatrous, and walked in the steps of their fathers.

### Verse 25

[¶33] I gave them also statutes that were not good - What a foolish noise has been made about this verse by critics, believers and infidels! How is it that God can be said "to give a people statutes that were not good, and judgments whereby they could not live?" I answer, in their sense of the words, God never gave any such, at any time, to any people. Let any man produce an example of this kind if he can; or show even the fragment of such a law, sanctioned by the Most High! The simple meaning of this place and all such places is, that when they had rebelled against the Lord, despised his statutes, and polluted his Sabbaths - in effect cast him off, and given themselves wholly to their idols, then he abandoned them, and they abandoned themselves to the customs and ordinances of the heathen. That this is the meaning of the words, requires no proof to them who are the least acquainted with the genius and idioms of the Hebrew language, in which God is a thousand times said to do, what in the course of his providence or justice he only permits to be done.

### Verse 26

[¶35] I polluted them in their own gifts - I permitted them to pollute themselves by the offerings which they made to their idols. Causing their children to pass through the fire was one of those pollutions; but, did God ever give them a statute or judgment of this kind? No. He ever inveighs against such things, and they incur his heaviest displeasure and curse. See on [Eze 20:31] (note).

### Verse 29

[¶37] What is the high place - מה הבמה mah habbamah, "what is the high place?" What is it good for? Its being a high place shows it to be a place of idolatry. I called it במה bamah, to mark it with infamy; but ye continue to frequent it, even while it is called במה bamah, to the present day!

### Verse 31

[¶39] Ye pollute yourselves - This shows the sense in which God says, [Eze 20:26], "I polluted them in their own gifts." They chose to pollute themselves, and I permitted them to do so. See on [Eze 20:25] (note), [Eze 20:26] (note).

### Verse 32

[¶41] And that which cometh into your mind - Ye wish to be naturalized among idolaters, and make a part of such nations. But this shall not be at all; you shall be preserved as a distinct people. Ye shall not be permitted to mingle yourselves with the people of those countries: even they, idolaters as they are, will despise and reject you. Besides, I will change your place, restore your captivity; yet not in mercy, but in fury poured out; and reserve you for sorer evils, [Eze 20:34].

### Verse 35

[¶43] I will bring you into the wilderness of the people - I will bring you out of your captivity, and bring you into your own land which you will find to be a wilderness, the consequence of your crimes.

[¶44] There will I plead with you - There I will be your king, and rule you with a sovereign rule; and the dispensations of my justice and mercy shall either end you or mend you.

## 29. Ezekiel · 20 of 47

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### Verse 37

[¶1] I will cause you to pass under the rod - This alludes to the custom of tithing the sheep. I take it from the rabbins. The sheep were all penned; and the shepherd stood at the door of the fold, where only one sheep could come out at once. He had in his hand a rod dipped in vermillion; and as they came out, he counted one, two, three, four, five, six, seven, eight, nine; and as the tenth came out, he marked it with the rod, and said, "This is the tenth;" and that was set apart for the Lord.

[¶2] I wilt bring you into the bond of the covenant - You shall be placed under the same obligations as before, and acknowledge your selves bound; ye shall feel your obligation, and live according to its nature.

### Verse 38

[¶4] I will purge out from among you the rebels - The incorrigibly wicked I will destroy; those who will not receive him whom I have appointed for this purpose as the Savior of Israel. And I will gather you who believe out of all the countries where you sojourn, and bring you into your own land; but those of you who will not believe - will not receive the Son of David to reign over you, shall never enter into the land of Israel, but die in your dispersions. This is what the contradicting and blaspheming Jews of the present day have to expect. And thus, both of you shall know that he is Jehovah, fulfilling his threatenings against the one, and his promises to the other.

### Verse 39

[¶6] Go ye, serve ye every one his idols - Thus, God gave them statutes that were not good, and judgments whereby they could not live, by thus permitting them to take their own way, serve their gods, and follow the maxims and rites of that abominable worship.

### Verse 40

[¶8] For in mine holy mountain - The days shall come in which all true Israelites shall receive Him whom I have sent to be the true sacrifice for the life of the world; and shall bring to Jerusalem - the pure Christian Church, their offerings, which I will there accept, for they will give me thanks for my unspeakable gift.

### Verse 42

[¶10] And ye shall know - Shall acknowledge that I am Jehovah.

### Verse 43

[¶12] And there shall ye remember your ways - Ye shall be ashamed of your past conduct, and of your long opposition to the Gospel of your salvation.

[¶13] These promises may, in a certain limited sense, be applied to the restoration from the Babylonish captivity; but they must have their proper fulfillment when the Jews shall accept Jesus as their Savior, and in consequence be brought back from all their dispersions to their own land.

### Verse 46

[¶15] Set thy face toward the south - Towards Judea, which lay south from Babylon, or Mesopotamia, where the prophet then dwelt.

[¶16] The forest of the south field - The city of Jerusalem, as full of inhabitants as the forest is of trees.

### Verse 47

[¶18] I will kindle a fire - I will send war, "and it shall devour every green tree," the most eminent and substantial of the inhabitants; and every dry tree, the lowest and meanest also.

[¶19] The flaming flame shall not be quenched - The fierce ravages of Nebuchadnezzar and the Chaldeans shall not be stopped till the whole land is ruined.

[¶20] All faces from the south to the north shalt be burned - From the one end of the land to the other there shall be nothing but fear, dismay, terror, and confusion, occasioned by the wide-wasting violence of the Chaldeans. Judea lay in length from north to south.

### Verse 48

[¶22] All flesh - All the people shall see that this war is a judgment of the Lord.

[¶23] It shall not be quenched - Till the whole land shall be utterly ruined.

### Verse 49

[¶25] Ah Lord God - O my God, consider my situation; who will believe what I shall say? They put the evil day far from them.

[¶26] Doth he not speak parables? - הלא ממשל משלים הוא halo memashshel meshalim hu, "Is not he a maker of parables?" Is it not his custom to deal in enigmas? His figures are not to be understood; we should not trouble ourselves with them. We are not obliged to fathom his meaning; and perhaps after all it does not refer to us, or will not be accomplished in our time, if it even respect the land. Thus they turned aside what might have done them good, and rejected the counsel of God against themselves.

[¶27] By dividing the word with our neighbor we often lose the benefit both of threatenings and promises. They voluntarily shut their own eyes; and then God, in judgment, sealed them up in darkness.

### Introduction

[¶29] The prophet goes on to denounce the fate of Jerusalem and Judea; using signs of vehement grief, to denote the greatness of the calamity, [Eze 21:2-7]. He then changes the emblem to that of a sharp and bright sword, still denoting the same sad event, [Eze 21:8-17]; and, becoming yet more explicit, he represents the king of Babylon, who was to be employed by God in this work, as setting out to take vengeance on both the Jews and the Ammonites, for joining with Egypt in a confederacy against him. He is described as standing at the parting of the roads leading to the respective capitals of the Jews and Ammonites; and doubting which to attack first, he commits the decision of the matter to his arts of divination, performed by mingling arrows inscribed with the names of the different nations or cities, and then marching against that whose name was written on the arrow first drawn from the quiver. In this case the name Jerusalem comes forward; and therefore he proceeds against it, [Eze 21:18-24]. History itself could scarcely be more explicit than this prophecy. The profane prince Zedekiah as then declared to be given up by God, and his kingdom devoted to utter destruction, for that breach of oath of which the prophet foretells he should be guilty, [Eze 21:25-27]. The remaining verses form a distinct prophecy relating to the destruction of the Ammonites, which was fulfilled about five years after the destruction of Jerusalem, [Eze 21:28-32].

### Verse 2

[¶31] Set thy face toward Jerusalem - This is a continuation of the preceding prophecy; and in this chapter the prophet sets before them, in the plainest language, what the foregoing metaphors meant, so that they could not complain of his parables.

### Verse 3

[¶33] Behold, I am against thee - Dismal news! When God is against us, who can be for us?

[¶34] And will draw forth my sword - War.

[¶35] And will cut off from thee - The land of Judea.

[¶36] The righteous and the wicked - All shall be removed from thee. Some shall be cut off - removed by the sword; shall be slain in battle, or by the pestilence; and some shall be cut off - die by the famine; and some shall be cut off - removed from the land by captivity. Now, among the two latter classes there might be many righteous as well as wicked. And when all the provisions were consumed, so that there was no more bread in the city, during the siege by Nebuchadnezzar, the righteous must have suffered as well as the wicked; for they could not be preserved alive, but by miracle, when there was no bread; nor was their perishing for want any loss to them, because the Lord would take them straight to his glory. And however men in general are unwilling to die, yet there is no instance, nor can there be, of any man's complaint that he got to heaven too soon. Again, if God had permitted none to be carried off captive but the wicked, the case of these would be utterly hopeless, as there would be none to set a good example, to preach repentance, to reprove sin, or to show God's willingness to forgive sinners. But God, in his mercy, permitted many of the righteous to be carried off also, that the wicked might not be totally abandoned, or put beyond the reach of being saved. Hence, both Ezekiel and Daniel, and indeed several others, prophets and righteous men, were thus cut off from the land, and carried into captivity. And how much was God's glory and the good of men promoted by this! What a seed of salvation was sown, even in the heathen countries, by thus cutting off the righteous with the wicked! To this we owe, under God, many of the Psalms, the whole of the Book of Ezekiel, all the prophecies of Daniel, the bright example of Shadrach, Meshach, and Abed-nego, the decrees passed in favor of the religion of the true God by Nebuchadnezzar, Cyrus, Darius, etc. And to this dispensation of God's merciful providence we owe the Books and example of Ezra and Nehemiah. Where then is the injustice, so loudly declaimed against, of God's thus cutting off from the land of Judea the righteous with the wicked? The righteous were not cut off for the crimes of the wicked, (see chap. 18), nor were these crimes visited upon them, yet several of them shared in the common calamity, but none perished. Those that were removed by a violent death, (and I believe we shall find few such), got a speedier entrance into eternal glory.

### Verse 4

[¶38] From the south to the north - The whole land shall be ravaged from one end to the other.

### Verse 5

[¶40] It shall not return any more - That is, till all the work that I have designed for it is done. Nor did it; for Nebuchadnezzar never rested till he had subdued all the lands from the south to the north, from the Euphrates to the Nile.

### Verse 6

[¶42] Sigh - with the breaking of thy loins - Let thy mourning for this sore calamity be like that of a woman in the pains of travail.

### Verse 7

[¶44] Wherefore sighest thou? - The prophet was a sign unto them.

## 30. Ezekiel · 21 of 47

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[¶0] His sighing and mourning showed them how they should act.

[¶1] All knees shall be weak as water - See the note on [Eze 7:17].

### Verse 10

[¶3] It contemneth the rod of my son - "It," the sword of Nebuchadnezzar, "contemneth the rod," despises the power and influence of my son - Israel, the Jewish people: "Out of Egypt have I called My Son."

[¶4] As every tree - As all the stocks, kindreds, and nations, over which I have already given him commission. Can the rod of Israel be spared, when the trees of Assyria, Egypt, etc., have been cut down?

### Verse 11

[¶6] This sword is sharpened - It is prepared for the slaughter, it is furbished; from the French, foubir, to polish, brighten. He shall have splendid victories every where. Some complain of corruption in the original in this place; but I think without sufficient reason.

### Verse 12

[¶8] Smite - upon thy thigh - See on [Jer 31:19] (note). So Homer, Il. 15 ver. 113: - Ὡς εφατ'· αυταρ Αρης θαλερω πεπληγετο μηρω Χερσι καταπρηνεσσ,ολοφυρομενος δε προσηυδα. "She spake; and, with expanded arms his thighs

[¶9] Smiting, thus sorrowful the god exclaimed."

[¶10] Cowper.

### Verse 13

[¶12] Because it is a trial - This will be a trial of strength and skill between the Chaldeans and the Jews; and a trial of faith and patience to the righteous.

[¶13] And what if the sword, (Nebuchadnezzar), contemn even the rod? - Overthrow Zedekiah? It will do so; for the regal government of Judea shall be no more. Or, it is tried; that it the sword. Nebuchadnezzar has already shown himself strong and skillful.

### Verse 14

[¶15] Let the sword be doubled the third time - The sword has been doubled, and it shall come the third time. Nebuchadnezzar came against Judea Thrice.

[¶16] 1. Against Jehoiakim.

[¶17] 2. Against Jeconiah.

[¶18] 3. Against Zedekiah.

[¶19] The sword had already been doubled; it is to come now the third time, i.e., against Zedekiah.

[¶20] The sword of the slain - חרב חללים chereb chalalim, "the sword of the soldiers," of the Chaldeans. So in the next clause, היא חרב חלל הגדול hi chereb chalal haggadol, "it is the sword of that great soldier," that eminent king and conqueror. This is the meaning of the word חלל chalal, that is so ill rendered in almost every place of its occurrence, in our Version. See Dr. Kennicott.

### Verse 15

[¶22] Wrapped up - It is not a blunt sword, it is carefully sharpened and preserved for the slaughter.

### Verse 16

[¶24] Go thee one way or other - Thou shalt prosper, O sword, whithersoever thou turnest; against Ammon, or Judea, or Egypt.

### Verse 19

[¶26] Appoint thee two ways - Set off from Babylon, and lay down two ways, either of which thou mayest take; that to the right, which leads to Jerusalem; or that to the left which leads to Rabbath of the Ammonites, [Eze 21:20]. But why against the Ammonites? Because both they and the Moabites were united with Zedekiah against the Chaldeans, (see [Jer 27:3]), though they afterwards fought against Judea, [Eze 12:6].

### Verse 21

[¶28] For the king of Babylon stood at the parting of the way - He was in doubt which way he should first take; whether to humble the Ammonites by taking their metropolis, Riblath, or go at once against Jerusalem. In this case of uncertainty, he made use of divination. And this was of three kinds: 1. By arrows. 2. By images or talismans. 3. By inspecting the entrails of a sacrifice offered on the occasion.

[¶29] 1. He made bright his arrows. This might be after the manner in which the divination is still practiced among the Arabs. These arrows were without head or wing. They took three. On one they wrote, Command me, Lord. On the second, Forbid me, Lord. The third was blank. These were put in a bag, and the querist put in his hand and took one out. If it was Command me, he set about the business immediately; if it was Forbid me, he rested for a whole year; if it was the blank one, he drew again. On all occasions the Arabs consulted futurity by such arrows. See D'Herbelot, under the word Acdah.

[¶30] 2. As to the images, the Hebrew calls them תרפים teraphim. See the note on [Gen 31:19] (note).

[¶31] 3. And as to the liver, I believe it was only inspected to see whether the animal offered in sacrifice were sound and healthy, of which the state of the liver is the most especial indication. When the liver is sound, the animal is healthy; and it would have been a bad omen to any who offered sacrifice, to find that the animal they had offered to their gods was diseased; as, in that case, they would have taken for granted that the sacrifice was not accepted.

### Verse 22

[¶33] At his right hand was the divination for Jerusalem - He had probably written on two arrows; one, Jerusalem; the other, Riblath; the third, left blank. He drew, and that on which Jerusalem was written came to his hand; in consequence of which he marched immediately against that city. It was ripe for destruction; and had he marched before or after, it would have fallen; but he never considered himself as sure of the conquest till now.

### Verse 23

[¶35] To them that have sworn oaths - To Zedekiah and his ministers, who had bound themselves by the oath of the Lord to be faithful to the Chaldeans, and to pay them the promised tribute. The oaths may refer, farther, to the alliances formed with the Egyptians, Ammonites, and others. They will not believe that Nebuchadnezzar shall succeed against them, while they expect the powerful assistance of the Egyptians.

### Verse 25

[¶37] And thou profane wicked prince of Israel - Zedekiah, called here profane, because he had broken his oath; and wicked, because of his opposition to God and his prophet.

[¶38] Whose day is come - Who in a short time shalt be delivered into the hands of thy enemies.

### Verse 26

[¶40] Exalt him that is low - Give Gedaliah the government of Judea.

[¶41] Abase him that is high - Depose Zedekiah - remove his diadem, and take off his crown.

### Verse 27

[¶43] I will overturn - I will utterly destroy the Jewish government. Perverted will I make it. Heb. perverted, perverted, perverted I will make it.

[¶44] Until he come whose - is - משפט mishpat, the judgment; i.e., till the coming of the son of David, the Lord Jesus; who, in a mystic and spiritual sense, shall have the throne of Israel, and whose right it is. See the famous prophecy, [Gen 49:10], and [Luk 1:32]. The עוה avah, which we translate overturn, is thrice repeated here; to point out, say the rabbins, the three conquests of Jerusalem, in which Jehoiakim, Jeconiah, and Zedekiah were overthrown.

## 31. Ezekiel · 22 of 47

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### Verse 28

[¶1] Concerning the Ammonites - They had reproached and insulted Judea in its low estate, see Ezekiel 25. This prophecy against them was fulfilled about five years after the taking of Jerusalem. See Joseph. Ant. lib. 10 c. 11; and Jeremiah 27, 48, 49; Ezekiel 25.

### Verse 30

[¶3] I will judge thee - This seems to refer to Nebuchadnezzar, who, after his return from Jerusalem, became insane, and lived like a beast for seven years; but was afterwards restored, and acknowledged the Lord.

### Verse 32

[¶5] Thou shalt be no more remembered - The empire of the Chaldeans was destroyed, and the power transferred to the Persians; the Persian empire was destroyed, and given to the Greeks; the Grecian empire was destroyed, and given to the Mohammedans; and the destruction of the Mohammedans is at no great distance.

### Introduction

[¶7] This chapter contains a recital of the sins of Jerusalem, [Eze 22:1-12]; for which God threatens it with severe judgments, [Eze 22:13-16], in order to purify it from the dross, [Eze 22:17-22]. And as the corruption is general, pervading prophets, priests, princes, and people; so, it is declared, shall be the punishment, [Eze 22:23-31].

### Verse 2

[¶9] Wilt thou judge the bloody city - Pronounce the sentence of death against the murderers.

[¶10] Show her all her abominations - And a most revolting and dreadful catalogue of these is in consequence exhibited.

### Verse 3

[¶12] Her time may come - Till now, it was my long-suffering; she has fulfilled her days - completed the time of her probation; has not mended, but is daily worse; therefore her judgment can linger no longer.

### Verse 4

[¶14] Thou art become guilty in thy blood - Thou art guilty of blood.

### Verse 5

[¶16] Those that be near - Both distant as well as neighboring provinces consider thee the most abandoned of characters; and through thee many have been involved in distress and ruin.

### Verse 6

[¶18] Behold, the princes - Ye are a vile and murderous people, and your princes have been of the same character. Like people, like prince.

### Verse 7

[¶20] In thee have they set light - The children do not reverence their parents. Parental affection and filial respect do not exist among you. The stranger is not only not succoured, but he is oppressed. The widows and fatherless are vexed by wrongs and exactions.

### Verse 8

[¶22] Thou hast despised - All my ordinances are not only neglected, but treated with contempt; and my Sabbaths profaned. There is not only no power of godliness among you, but there is no form.

### Verse 9

[¶24] In thee are men that carry tales - Witnesses that will swear any thing, even where life is concerned.

[¶25] They eat upon the mountains - Sacrifice to idols, and celebrate their festivals.

### Verse 10

[¶27] In thee have they discovered - They are guilty of the most abominable incest and unnatural lust.

[¶28] On thee have they humbled - In their unholy and unnatural connexions, they have not abstained from those set apart because of their infirmities. The catalogue of crimes that follow is too plain to require comment.

### Verse 16

[¶30] Thou shalt know that I am the Lord - I shall so deal with and punish thee, that thou shalt be obliged to own the vindictive hand of a sin-avenging God.

### Verse 18

[¶32] The house of Israel is to me become dross - They are all like base metal - brass, tin, iron, and lead alloyed together with silver. Ye must be put in the furnace, and subjected to the most intense fire, till your impurities are consumed away. No ordinary means will avail any thing; the most violent must be resorted to.

### Verse 19

[¶34] I will gather you - Jerusalem is represented here as the fining pot; all the people are to be gathered together in it, and the Chaldean fire is to knelt the whole. And God will increase thy sufferings: as the refiner blows the fire with his bellows, so God will blow upon you with the fire of his wrath, [Eze 22:21].

### Verse 24

[¶36] Thou art the land that is not cleansed - Thou art like a country where there is no rain, either to cleanse the garments, or fertilize the ground.

### Verse 25

[¶38] There is a conspiracy - The false prophets have united together to say and support the same things; and have been the cause of the destruction of souls, and the death of many, so that widows, through their means, are multiplied in thee.

### Verse 26

[¶40] Her priests - Even they whose lips should preserve knowledge, have not instructed the people: they have violated my law, not only in their private conduct, but in their careless and corrupt manner of serving in my temple.

### Verse 27

[¶42] Her princes - Are as bad as her priests; they are rapacious, and grievously oppress the people by unjust impositions in order to increase their revenues.

### Verse 28

[¶44] Her prophets - Even those who profess themselves to be my prophets, have been unfaithful in the discharge of their office; have soothed the people in their sins, and pretended to have oracles of peace and safety when I had not spoken to them.

## 32. Ezekiel · 23 of 47

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### Verse 29

[¶1] The people - All that have power or authority have abused it; vexed and oppressed the poor, the needy, and the stranger.

### Verse 30

[¶3] I sought for a man - I saw that there was a grievous breach made in the moral state and feeling of the people, and I sought for a man that would stand in the gap; that would faithfully exhort, reprove and counsel with all long-suffering and doctrine. But none was to be found!

### Verse 31

[¶5] Therefore - Because of the profligacies already mentioned; because of the false worship so generally practiced; because of the false prophets tolerated; because of the unholy and profane priesthood; because of the oppressive princes; because of the unfaithful and deceiving prophets; because of the oppressions of petty officers; and because of the total corruption of manners in all ranks, places, offices, etc.: -

[¶6] Have I poured out mine indignation - consumed them with the fire of my wrath - Considering the above, has there not been sufficient reason why I should abandon such a people, and pour out upon them such a destructive storm of calamities?

### Introduction

[¶8] The idolatries of Samaria and Jerusalem are represented in this chapter by the bad practices of two common harlots, for which God denounces severe judgments against them, vv. 1-49. See the sixteenth chapter, where the same metaphor is enlarged upon as here, it being the prophets view to exude the utmost detestation of the crime against which he inveighs.

### Verse 2

[¶10] Son of man, there were two women - All the Hebrews were derived from one source, Abraham and Sarah; and, till the schism under Rehoboam, formed but one people: but as these ten tribes and a half separated from Judah and Benjamin, they became two distinct people under different kings; called the kingdom of Judah, and the kingdom of Israel. They are called here, because of their consanguinity, two sisters. The elder, Samaria, (for there was the seat of government for the kingdom of Israel), was called אהלה aholah, "a tent." The younger, Judah, was called אהליבה aholibah, "my tent is in her," because the temple of God was in Jerusalem, the seat of the government of the kingdom of Judah.

### Verse 5

[¶12] And Aholah played the harlot - Without entering into detail here, or following the figures, they both became idolatrous, and received the impure rites of the Egyptians, Assyrians, and Chaldeans, of which connection the prophet speaks here as he did in chap. 16, which see.

[¶13] In this chapter there are many of what we would call indelicate expressions, because a parallel is run between idolatry and prostitution, and the circumstances of the latter illustrate the peculiarities of the former. In such cases, perhaps, the matter alone was given to the prophet, and he was left to use his own language, and amplify as he saw good. Ezekiel was among the Jews what Juvenal was among the Romans, - a rough reprover of the most abominable vices. They both spoke of things as they found them; stripped vice naked, and scourged it publicly. The original is still more rough than the translation; and surely there is no need of a comment to explain imagery that is but too generally understood. I have said enough on Ezekiel 16, and to that I must refer the reader. It is true that there are a few things here in the shade that might be illustrated by anatomy; and it would not be difficult to do it: but they are not necessary to salvation, and I shall not take off the covering. They were sufficiently understood by those for whose use they were originally designed.

### Verse 6

[¶15] Clothed with blue - The purple dye was highly valued among the ancients, and at first was only used by kings, at last it was used among the military, particularly by officers of high rank in the country.

### Verse 14

[¶17] Men pourtrayed upon the wall - See on [Eze 8:10] (note).

### Verse 20

[¶19] She doted upon their paramours - פלגשיהם pillagsheyhem, their harlots or concubines. Anciently harlot meant in our language either the male or female prostitute.

[¶20] Whose flesh is as the flesh of asses - See on [Eze 16:25] (note).

### Verse 23

[¶22] Pekod, and Shoa, and Koa - פקוד ושוע וקוע. These names have been thought to designate certain people bordering on the Chaldeans; but no geographer has ever been able to find them out.

[¶23] In our old translations these names were considered appellatives - rulers, mighty men, and tyrants. Others, following the literal import of the words, have translated, visiting, shouting and retreating. Others have applied them to the habits of the Chaldean soldiers. Pekod signifying the muster or review of armies; Shoa, the magnificence of their uniform and arms; and Koa, the marks or embroidery of the clothes of the captains and generals. Grotius thought that they might be names of contiguous nations: Pekod, the Bactrians; Shoa, a people of Armenia; and Boa, the Medes. I have nothing to add that would satisfy myself, or be edifying to my readers.

### Verse 25

[¶25] Shall take away thy nose - A punishment frequent among the Persians and Chaldeans, as ancient authors tell. Adulteries were punished in this way; and to this Martial refers: -

[¶26] Quis tibi persuasit nares abscindere moecho? "Who has counselled thee to cut off the adulterer's nose?"

[¶27] Women were thus treated in Egypt. See Calmet.

### Verse 26

[¶29] They shall also strip thee - See on [Eze 16:39] (note).

### Verse 32

[¶31] Thou shalt drink of thy sister's cup - Thou shalt be ruined and desolated as Samaria was.

### Verse 34

[¶33] Thou shalt - pluck off thine own breasts - Thou shalt tear them; a frequent action in extreme sorrow and desolation. Weeping, tearing the bosom, and beating the breasts.

[¶34] Tunc vero rupique sinus, et pectora planxi.

[¶35] Ovid's Ep. 5.

### Verse 38

[¶37] They have defiled my sanctuary - By placing idols there.

### Verse 40

[¶39] Thou didst wash thyself, paintedst thy eyes, and deckedst thyself with ornaments - This is exactly the way in which a loose female in Bengal adorns herself to receive guests. She first bathes, then rubs black paint around her eyes, and then covers her body with ornaments. - Ward's Customs.

### Verse 41

[¶41] And satest upon a stately bed - Hast raised a stately altar to thy idols; probably alluding to that which Ahaz ordered to be made, after the similitude of that which he saw at Damascus. The bed here is in allusion to the sofas on which the ancients were accustomed to recline at their meals; or to the couches on which they place Asiatic brides, with incense pots and sweetmeats on a table before them.

### Verse 42

[¶43] And a voice of a multitude - This seems to be an account of an idolatrous festival, where a riotous multitude was assembled, and fellows of the baser sort, with bracelets on their arms and chapters on their heads, performed the religious rites.

## 33. Ezekiel · 24 of 47

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### Verse 45

[¶1] And the righteous men - אנשים צדיקים anashim tsaddikim. The Chaldeans, thus called because they are appointed by God to execute judgment on these criminals.

### Verse 47

[¶3] Shall stone them with stones - As they did adulteresses under the law. See [Lev 20:10]; [Deu 22:22], compared with [Joh 8:3].

### Verse 48

[¶5] Thus will I cause lewdness to cease - Idolatry; and from that time to the present day the Jews never relapsed into idolatry.

### Verse 49

[¶7] Ye shall bear the sins of your idols - The punishment due to your adultery; your apostasy from God, and setting up idolatry in the land.

### Introduction

[¶9] The prophet now informs those of the captivity of the very day on which Nebuchadnezzar was to lay siege to Jerusalem, (compare [Jer 52:4]), and describes the fate of that city and its inhabitants by a very apt similitude, [Eze 24:1-14]. As another sign of the greatness of those calamities the prophet is forbidden to mourn for his wife, of whom he is to be deprived; intimating thereby that the sufferings of the Jews should be so astonishing as to surpass all expressions of grief; and that private sorrow however affectionate and tender the object, ought to be absorbed in the public calamities, [Eze 24:15-18]. The prophet, having farther expressed his prediction in plain terms, intimates that he was to speak to them no more till they should have the news of these prophecies having been fulfilled, [Eze 24:19-27].

### Verse 1

[¶11] The ninth year - This prophecy was given in the ninth year of Zedekiah, about Thursday, the thirtieth of January, A.M. 3414; the very day in which the king of Babylon commenced the siege of Jerusalem.

### Verse 3

[¶13] Set on a pot - The pot was Jerusalem; the flesh, the inhabitants in general; every good piece, the thigh and the shoulder, King Zedekiah and his family; the bones, the soldiers; and the setting on the pot, the commencement of the siege. The prophet was then in Mesopotamia; and he was told particularly to mark the day, etc., that it might be seen how precisely the spirit of prophecy had shown the very day in which the siege took place. Under the same image of a boiling pot, Jeremiah had represented the siege of Jerusalem, [Jer 1:13]. Ezekiel was a priest; the action of boiling pots was familiar to him, as these things were much in use in the temple service.

### Verse 5

[¶15] Make it boil well - Let it boil over, that its own scum may augment the fire, that the bones - the soldiers, may be seethed therein. Let its contentions, divided counsels, and disunion be the means of increasing its miseries, רתח רתחיה rattach rethacheyha, let it bubble its bubbling; something like that of the poet: - "Bubble, bubble, toil and trouble:

[¶16] Fire burn, and cauldron bubble."

[¶17] Very like the noise made by ebullition, when a pot of thick broth, "sleek and slab," is set over a fierce fire. Such was that here represented in which all the flesh, the fat and the bones were to be boiled, and generally dissolved together.

### Verse 6

[¶19] Let no lot fall upon it - Pull out the flesh indiscriminately; let no piece be chosen for king or priest; thus showing that all should be involved in one indiscriminate ruin.

### Verse 7

[¶21] For her blood is in the midst of her - She gloried in her idol sacrifices; she offered them upon a rock, where the blood should remain evident; and she poured none upon the ground to cover it with dust, in horror of that moral evil that required the blood of an innocent creature to be shed, in order to the atonement of the offender's guilt. To "cover the blood of the victim," was a command of the law, [Lev 17:13]; [Deu 12:24].

### Verse 8

[¶23] That it might cause fury - This very blood shall be against them, as the blood of Abel was against Cain.

### Verse 10

[¶25] Heap or wood - Let the siege be severe, the carnage great, and the ruin and catastrophe complete.

### Verse 13

[¶27] In thy filthiness is lewdness - זמה zimmah, a word that denominates the worst kinds of impurity; adultery, incest, etc., and the purpose, wish, design, and ardent desire to do these things. Hers were not accidental sins, they were abominations by design, and they were the worse in her, because God had cleansed her, had separated the Israelites from idolatry and idolatrous nations, and by his institutions removed from them all idolatrous incentives. But they formed alliances with the heathen, and adopted all their abominations; therefore God would not spare them. See [Eze 24:14].

### Verse 16

[¶29] Behold, I take away from thee the desire of thine eyes - Here is an intimation that the stroke he was to suffer was to be above all grief; that it would be so great as to prevent the relief of tears.

[¶30] Curae leves loquuntur, graviores silent, is a well-accredited maxim in such cases. Superficial griefs affect the more easily moved passions; great ones affect the soul itself, in its powers of reasoning, reflecting, comparing, recollecting, etc., when the sufferer feels all the weight of wo.

[¶31] Neither shall thy tears run down - Τουτο γαρ ιδιον των οφθαλμων εν τοις μεγαλοις κακοις· εν μεν γαρ ταις μετριαις συμφοραις αφθονως τα δακρυα καταρῥει, - εν δε τοις ὑπερβαλλουσι δεινοις φευγει και τα δακρυα και προδιδωσι και τους αφθαλμους· Achill. Tat. lib. 3. c. 11. For this is the case with the eyes in great calamities: in light misfortunes tears flow freely, but in heavy afflictions tears fly away, and betray the eyes.

### Verse 17

[¶33] Make no mourning - As a priest, he could make no public mourning, [Lev 21:1], etc.

[¶34] Bind the tire of thine head - This seems to refer to the high priest's bonnet; or perhaps, one worn by the ordinary priests: it might have been a black veil to cover the head.

[¶35] Put on thy shoes upon thy feet - Walking barefoot was a sign of grief.

[¶36] Cover not thy lips - Mourners covered the under part of the face, from the nose to the bottom of the chin.

[¶37] Eat not the bread of men - לחם אנשים lechem anashim, "the bread of miserable men," i.e., mourners; probably, the funeral banquet.

### Verse 18

[¶39] At even my wife died - The prophet's wife was a type of the city, which was to him exceedingly dear. The death of his wife represented the destruction of the city by the Chaldeans; see [Eze 24:21], where the temple is represented to be the desire of his eyes, as his wife was, [Eze 24:16].

### Verse 19

[¶41] Wilt thou not tell us - In the following verses he explains and applies the whole of what he had done and said.

### Verse 27

[¶43] In that day shall thy mouth be opened - What is, When some one who shall have escaped from Jerusalem, having arrived among the captives, shall inform them of the destruction of the city, the temple, the royal family, and the people at large; till then he might suppress his tears and lamentations. And we find from [Eze 33:21], that one did actually escape from the city, and informed the prophet and his brethren in captivity that the city was smitten.

[¶44] Thus he was not only a prophet to foretell such things, but he was also a sign or portent, shadowing them out by circumstances in his own person and family; and thus the prediction, agreeing so perfectly with the event, proved that the previous information was from the Lord.

## 34. Ezekiel · 25 of 47

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### Introduction

[¶1] This chapter contains threatenings of the heavy judgments of God against the Ammonites, [Eze 25:1-7]; Moabites, [Eze 25:8-11]; Edomites, [Eze 25:12-14]; and Philistines, [Eze 25:15-17]; on account of their hatred to his people, and their insulting them in the time of their distress. These prophecies were fulfilled by the instrumentality of Nebuchadnezzar, about five years after the destruction of Jerusalem. The same events were predicted by several of the other prophets, as may be seen from the citation of parallel texts in the margin.

### Verse 1

[¶3] The word of the Lord - The chronological order of this chapter is after [Eze 33:21], etc. See Abp. Newcome.

### Verse 2

[¶5] Set thy face against the Ammonites - We have already seen, [Eze 21:19], etc., that when Nebuchadnezzar left Babylon he was in doubt whether he should besiege Riblath, the capital of the Ammonites, or Jerusalem, the capital of the Jews, first: and having used his divination. he was determined, by the result, to attack Jerusalem the first. He did so and the Ammonites, seeing the success of his arms, made friends with him, and exulted in the ruin of the Jews. God resents this, and predicts their downfall with that of Edom, Moab, and the Philistines. The fulfillment of this prediction is not noted in Scripture: but Josephus tells us, that about five years after the taking of Jerusalem, Nebuchadnezzar turned his arms against the Ammonites and Moabites, and afterwards against Egypt; and having subdued those nations, he returned to Babylon. Joseph. Antiq., 50 x., c. 2. Berosus states, as quoted by Josephus, contra App., that Nebuchadnezzar subdued Syria, Arabia, Phoenicia, and Egypt: and consequently, that he had brought under his dominion the Ammonites, Moabites, and Idumeans, who were included among the Philistines. See Calmet.

### Verse 4

[¶7] Will deliver thee to the men of the east - Probably the Scenite Arabs, Ishmaelites, and people of Kedar, who seized upon the provinces of the vanquished Ammonites, etc. The following description suits this people only, living on fruits, the milk of their flocks, using camels, etc. Some think the people of the east mean the Chaldeans.

### Verse 7

[¶9] I will cause thee to perish - Except in history, the name of the Ammonites does not now exist.

### Verse 8

[¶11] Moab and Seir do say - Seir means the Idumeans. It appears that both these, with the Ammonites, had made a league with Zedekiah, [Jer 27:3], which they did not keep; and it is supposed that they even joined with the Chaldeans.

### Verse 9

[¶13] I will open the side - קתף ketheph, the shoulder, the strongest frontier place. Beth-jeshimoth, Baal-meon, and Kiriathaim were strong frontier towns of Moab.

### Verse 10

[¶15] That the Ammonites - The Syriac has, "That Rabbah of the sons of Ammon be not remembered."

### Verse 12

[¶17] Because that Edom hath dealt - The Edomites were the most inveterate enemies of the Jews from the very earliest times, and ever did all that they could to annoy them.

### Verse 13

[¶19] I will make it desolate from Teman - Teman and Dedan were both cities of the Moabites, and apparently at each extremity of the land.

### Verse 14

[¶21] I will lay my vengeance upon Edom - God will not allow men to insult those whom he has cast down. His judgment is sufficient; to add more is an insult to God.

[¶22] By the hand of may people Israel - This was fulfilled by the Maccabees, who not only defeated them and brought them under complete subjection, but obliged them to receive circumcision, Joseph. Antiq. 50 xiii., c. 17; 1 Maccabees 5:65; 2 Maccabees 10:16.

### Verse 15

[¶24] Because the Philistines - They were as inimical to the Jews as the Ammonites, etc., were. Nebuchadnezzar punished them because they had assisted the Tyrians during the time he was besieging their city.

[¶25] I will cut of the Cherethims - See the note on [2Sam 8:18].

[¶26] The remnant of the sea coasts - The different seignories of the Philistines inhabited the coast of the Mediterranean Sea, from Judea to Egypt. For other matters relative to these prophecies, see [Jer 47:4] (note).

### Introduction

[¶28] This prophecy, beginning here and ending in the twentieth verse of the twenty-eighth chapter, is a declaration of the judgments of God against Tyre, a very famous commercial city of antiquity, which was taken by Nebuchadnezzar after an arduous siege of thirteen years. The prophet begins with introducing Tyre insulting Jerusalem, and congratulating herself on the prospect of accession to her commerce now that this city was no more, [Eze 26:1], [Eze 26:2]. Upon which God denounces utter destruction to Tyre, and the cities depending on her, [Eze 26:3-6]. We have then a particular account of the person raised up in the course of the Divine providence to accomplish this work. We see, as it were, his mighty hosts, (which are likened to the waves of the sea for their multitude), raising the mounds, setting the engines, and shaking the walls; we hear the noise of the horsemen, and the sound of their cars; we see the clouds of smoke and dust; we see the sword bathed in blood, and hear the groans of the dying. Tyre, (whose buildings were very splendid and magnificent, and whose walls were one hundred and fifty feet in height, with a proportionable breadth), immediately disappears; her strong (and as she thought impregnable) towers are thrown down; and her very dust is buried in the sea. Nothing remains but the bare rock, [Eze 26:7-14]. The scene is then varied. The isles and adjacent regions, by a very strong and beautiful figure, are represented to be shaken, as with a mighty earthquake by violent concussion occasioned by the fall of Tyre. The groans of the dying reach the ears of the people inhabiting these regions. Their princes, alarmed for themselves and grieved for Tyre, descend from their thrones, lay aside their robes, and clothe themselves with - sackcloth? - no, but with trembling! Arrayed in this astonishing attire, the prophet introduces them as a chorus of mourners, lamenting Tyre in a funeral song or dirge, as customary on the death of renowned personages. And pursuing the same image still farther, in the person of God, he performs the last sad office for her. She is brought forth from her place in solemn pomp; the pit is dug for her; and she is buried, to rise no more, [Eze 26:15-21]. Such is the prophecy concerning Tyre, comprehending both the city on the continent and that on the island, and most punctually fulfilled in regard to both. That on the continent was razed to the ground by Nebuchadnezzar, b.c. 572, and that on the island by Alexander the Great, b.c. 332. And at present, and for ages past, this ancient and renowned city, once the emporium of the world, and by her great naval superiority the center of a powerful monarchy, is literally what the prophet has repeatedly foretold it should be, and what in his time was, humanly speaking, so highly improbable - a Bare rock, a place to spread nets on!

### Verse 1

[¶30] The eleventh year - This was the year in which Jerusalem was taken; the eleventh of the captivity of Jeconiah, and the eleventh of the reign of Zedekiah. What month we are not told, though the day is mentioned. There have been many conjectures about this, which are not of sufficient consequence to be detailed.

### Verse 2

[¶32] Tyrus hath said - From this it would appear that Jerusalem had been taken, which was on the fourth month of this year; but it is possible that the prophet speaks of the event beforehand.

[¶33] She is broken that was the gates of the people - Jerusalem, a general emporium.

[¶34] I shall be replenished - The merchandise that went to Jerusalem will come to me, (to Tyre.).

### Verse 3

[¶36] Will cause many nations to come up against thee - We have already seen that the empire of the Chaldeans was composed of many different provinces, and that Nebuchadnezzar's army was composed of soldiers from different nations: these may be the people meant; but I doubt whether this may not refer to the different nations which in successive ages fought against Tyre. It was at last finally destroyed in the sixteenth century of the Christian era.

### Verse 4

[¶38] I will also scrape her dust from her - I will totally destroy her fortifications, and leave her nothing but a barren rock, as she was before. This cannot refer to the capture of Tyre by Nebuchadnezzar. It flourished long after his time.

### Verse 5

[¶40] A place for the spreading of nets - A place for the habitation of some poor fishermen, who spent the fishing season there, and were accustomed to dry their nets upon the rocks. See on [Eze 26:11] (note).

### Verse 6

[¶42] And her daughters - The places dependent on Tyre. As there were two places called Tyre, one on the main land, and the other on a rock in the sea, opposite to that on the main land, sometimes the one seems to be spoken of, and sometimes the other. That on the land, Palaetyre, was soon taken; but that in the sea cost Nebuchadnezzar thirteen years of siege and blockade. The two formed only one city, and one state.

### Verse 7

[¶44] Nebuchadrezzar - king of kings - An ancient title among those proud Asiatic despots shahinshah and padshah, titles still in use.

## 35. Ezekiel · 26 of 47

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### Verse 8

[¶1] Thy daughters in the field - This seems to be spoken of Palaetyre, or Tyre on the main land; for forts, mounts, engines of war, horses, and chariots could not be brought to act against the other.

### Verse 12

[¶3] And they shall lay thy stones and thy timber and thy dust in the midst of the water - This answers to the taking of Tyre by Alexander; he actually took the timbers, stones, rubbish, etc. of old Tyre, and filled up the space between it and new Tyre, and thus connected the latter with the main land; and this he was obliged to do before he could take it.

### Verse 14

[¶5] Thou shalt be built no more - If this refer to Nebuchadnezzar's capture of the city, old Tyre must be intended: that was destroyed by him, and never rebuilt. But I doubt whether the whole of this prophecy do not refer to the taking of Tyre by Alexander, three hundred years after its capture by Nebuchadnezzar. Indeed it may include more recent conquests of this important city. It went through a variety of vicissitudes till 1289, when it and the neighboring towns were sacked and ravaged by the Mamelukes. Mr. Maundrell, who visited this place, says, "it is a Babel of broken walls, pillars, vaults, etc., there being not so much as one entire house left! Its present inhabitants are only a few poor wretches, harbouring themselves in the vaults, and subsisting chiefly on fishing; who seem to be preserved in this place by Divine Providence as a visible argument how God has fulfilled his word concerning Tyre, that it should be the top of a rock, a place for fishers to dry their nets on."

### Verse 15

[¶7] The isles shake at the sound of thy fall - All those which had traded with this city, which was the grand mart, and on which they all depended. Her ruin involved them all, and caused general wailing.

### Verse 16

[¶9] The princes of the sea - The chief maritime states, such as Leptis, Utica, Carthage, Gades, etc. See Calmet.

### Verse 17

[¶11] Wast strong in the sea - The strength of Tyre was so great, that Alexander despaired of being able to reduce it unless he could fill up that arm of the sea that ran between it and the main land. And this work cost his army seven months of labor.

### Verse 20

[¶13] And I shall set glory in the land of the living - Judea so called, the land of the living God.

### Verse 21

[¶15] Yet shalt thou never be found again - This is literally true; there is not the smallest vestige of the ancient Tyre, that which was erected on the main land. Even the ground seems to have been washed away; and the new Tyre is in nearly a similar state. I think this prophecy must be extended to the whole duration of Tyre. If it now be found to be in the state here described, it is sufficient to show the truth of the prophecy. And now it is found precisely in the state which the above prophetic declarations, taken according to the letter, point out! No word of God can ever fall to the ground.

[¶16] Notwithstanding the former destructions, Tyre was a place of some consequence in the time of St. Paul. There was a Church there, (see [Act 21:3], [Act 21:4], etc.), which afterwards became famous. Calmet observes, it afforded a great number of martyrs for the Christian Church.

### Introduction

[¶18] This chapter may be considered as the second part of the prophecy concerning Tyre. The prophet pursues his subject in the manner of those ancient lamentations or funeral songs, in which the praeficiae or mourning women first recounted whatever was great or praiseworthy in the deceased, and then mourned his fall. Here the riches, glory, and extensive commerce of Tyre are enlarged upon, vv. 1-25. Her downfall is then described in a beautiful allegory, executed in a few words, with astonishing brevity, propriety, and perspicuity, [Eze 27:26]; upon which all the maritime and commercial world are represented as grieved and astonished at her fate, and greatly alarmed for their own, [Eze 27:27-36]. Besides the view which this chapter gives of the conduct of Providence, and the example with which it furnishes the critic and men of taste of a very elegant and highly finished piece of composition, it likewise affords the antiquary a very curious and interesting account of the wealth and commerce of ancient times. And to the mind that looks for "a city that hath foundations," what a picture does the whole present of the mutability and inanity of all earthly things! Many of the places mentioned in ancient history have, like Tyre, long ago lost their political consequence; the geographical situation of others cannot be traced; they have sunk in the deep waters of oblivion; the east wind hath carried them away.

### Verse 2

[¶20] Take up a lamentation for Tyrus - This is a singular and curious chapter. It gives a very circumstantial account of the trade of Tyre with different parts of the world, and the different sorts of merchandise in which she trafficked. The places and the imports are as regularly entered here as they could have been in a European custom-house.

### Verse 3

[¶22] The entry of the sea - Tyre was a small island, or rather rock, in the sea, at a short distance from the main land. We have already seen that there was another Tyre on the main land; but they are both considered as one city.

### Verse 4

[¶24] Thy builders have perfected thy beauty - Under the allegory of a beautiful ship, the prophet, here and in the following verses, paints the glory of this ancient city. Horace describes the commonwealth of Rome by the same allegory, and is as minute in his description, Carm. lib. 1. Od. xiv: -

[¶25] O navis, referent in mare te novi

[¶26] Fluctus? O quid agis? Fortiter occupa

[¶27] Portum. Nonne video, ut

[¶28] Nudum remigio latus,

[¶29] Et malus celeri saucius Africo,

[¶30] Antennaeque gemant? ac sine funibus

[¶31] Vix durare carinae Possint imperiosius

[¶32] Aequor! non tibi sunt integra lintea;

[¶33] Non Di, quos iterum pressa votes malo:

[¶34] Quamvis Pontica pinus,

[¶35] Sylvae filia nobilis,

[¶36] Jactes et genus, et nomen inutile

[¶37] Nil pictis timidus navita puppibus

[¶38] Fidit. Tu, nisi, ventis

[¶39] Debes ludibrium, cave.

[¶40] Unhappy vessel, shall the waves again

[¶41] Tumultuous bear thee to the faithless main?

[¶42] What, would thy madness thus with storms to sport?

[¶43] Cast firm your anchor in the friendly port.

[¶44] Behold thy naked decks, the wounded mast,

[¶45] And sail-yards groan beneath the southern blast.

## 36. Ezekiel · 27 of 47

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[¶0] Nor, without ropes, thy keel can longer brave

[¶1] The rushing fury of the imperious wave:

[¶2] Torn are thy sails; thy guardian gods are lost,

[¶3] Whom you might call, in future tempests tost.

[¶4] What, though majestic in your pride you stood,

[¶5] A noble daughter of the Pontic wood,

[¶6] You now may vainly boast an empty name,

[¶7] Of birth conspicuous in the rolls of fame.

[¶8] The mariner, when storms around him rise,

[¶9] No longer on a painted stern relies.

[¶10] Ah! yet take heed, lest these new tempests sweep,

[¶11] In sportive rage, thy glories to the deep.

[¶12] Francis.

[¶13] I give this as a striking parallel to many passages in this chapter.

### Verse 5

[¶15] Fir trees of Senir - Senir is a mountain which the Sidonians called Sirion, and the Hebrews Hermon, [Deu 3:9]. It was beyond Jordan, and extended from Libanus to the mountains of Gilead.

### Verse 6

[¶17] Of the oaks of Bashan - Some translate alder, others the pine.

[¶18] The company of the Ashurites - The word אשרים asherim is by several translated boxwood. The seats or benches being made of this wood inlaid with ivory.

[¶19] Isles of Chittim - The Italian islands; the islands of Greece; Cyprus. Calmet says Macedonia is meant.

### Verse 7

[¶21] Fine linen - שש shesh, cotton cloth. In this sense the word is generally to be understood.

[¶22] To be thy sail - Probably the flag - ensign or pennant, is meant.

[¶23] Blue and purple from the isles of Elishah - Elis, a part of the Peloponnesus.

### Verse 8

[¶25] Zidon and Arvad - Or Arad. Two powerful cities on the Phoenician coast, in the neighborhood of Tyre, from which Tyre had her sailors; and the best instructed of her own inhabitants were her pilots or steersmen.

### Verse 9

[¶27] The ancients of Gebal - This was a city of Phoenicia, near Mount Libanus, [Jos 13:5]. It was called Biblos by the Greeks.

[¶28] Thy calkers - Those who repaired their vessels; paying, as it is termed, pitched hemp into the seams, to prevent the water from oozing through.

[¶29] To occupy thy merchandise - That is, to be thy agents or factors.

### Verse 10

[¶31] They of Persia - Lud, the Lydians; Phut, a people of Africa, see [Gen 10:6]. From these places they had auxiliary troops; for as they traded with the then known world, were rich, and could afford to give good pay, they no doubt had soldiers and sailors from every part. Skilful and desperate men will go any where after their price.

### Verse 11

[¶33] The Gammadims were in thy towers - Some think these were a people of Phoenicia; others, that tutelar images are meant; others, that the word expresses strong men, Who acted as guards. The Vulgate reads Pygmaei, the pygmies, who were fabled to be a little people of a cubit in height, from גמד gomed. a cubit; and are told that this little people were celebrated for their wars with the cranes; but nothing of this kind can enter into this description. Probably a people inhabiting the promontories of Phoenicia are here intended; and their hanging their shields upon the walls is a proof that soldiers are meant, and persons of skill and prowess too.

### Verse 12

[¶35] Tarshish was thy merchant - After having given an account of the naval and military equipment of this city, he now speaks of the various places and peoples with whom the Tyrians traded, and the different kinds of merchandise imported from those places.

[¶36] By Tarshish some understand the Carthaginians; some think Tartessus, near the straits of Gibraltar, is meant; others, Tharsis in Cilicia. The place was famous for all the useful metals, silver, iron, tin, and lead. All these they might have had from Britain.

### Verse 13

[¶38] Javan, Tubal, and Meshech - The Ionians, the Tybarenians, and the Cappadocians, or Muscovites.

[¶39] They traded the persons of men - That is, they trafficked in slaves. The bodies and souls of men were bought and sold in those days, as in our degenerate age. With these also they traded in brazen vessels.

### Verse 14

[¶41] Togarmah - The Sarmatians. Some think Cappadocia. With these they dealt in horses, mules, and horsemen; or probably draught horses and war horses are intended.

### Verse 15

[¶43] The men of Dedan - Dedan was one of the descendants of Abraham by Keturah, and dwelt in Arabia, [Gen 25:3]. Ivory and ebony might come from that quarter. By way of distinction ivory is called both in Hebrew ש shen, and in Arabic shen, the Tooth, as that beautiful substance is the tooth of the elephant.

## 37. Ezekiel · 28 of 47

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### Verse 16

[¶1] Syria - These were always a mercantile people. For the precious stones mentioned here see the notes on [Exo 28:17] (note).

### Verse 17

[¶3] Judah, and the land of Israel - traded in thy market wheat - The words have been understood as articles of merchandise, not names of places. So the Jews traded with the Tyrians in wheat, stacte, balsam, honey, oil, and resin.

### Verse 18

[¶5] Damascus wine of Helbon - Now called by the Turks Haleb, and by us Aleppo.

[¶6] White wool - Very fine wool: wool of a fine quality. Some think Milesian wool is meant.

### Verse 19

[¶8] Dan also and Javan - It is probable that both these words mean some of the Grecian islands.

[¶9] Going to and fro - They both took and brought - imported and exported: but מאוזל meuzal, from uzal, may be a proper name. What place is signified I cannot tell, unless it be Azal, a name, according to Kamoos, of the capital of Arabia Felix.

### Verse 20

[¶11] Dedan - Possibly the descendants of Dedan, son of Raamah, see [Gen 10:7].

[¶12] In precious clothes for chariots - Either fine carpets, or rich housings for horses, camels, etc., used for riding.

### Verse 21

[¶14] Arabia, and all the princes of Cedar - Arabia Deserta, on the confines of the Dead Sea. The Kedarenes inhabited the same country.

[¶15] These brought lambs, rams, and goats for the consumption of the city.

### Verse 22

[¶17] Sheba and Raamah - Inhabitants of Arabia Felix, at the entrance of the Persian Gulf, who were famous for their riches and spices.

### Verse 23

[¶19] Haran - In Mesopotamia; well known in Scripture.

[¶20] Canneh - Or Chalane, see [Gen 10:10]. It is supposed to be a cape or port of Arabia Felix, on the Indian Sea.

[¶21] Eden - Equally famous: supposed to have been situated near the confluence of the Tigris and Euphrates.

[¶22] Sheba - Different from that in [Gen 10:22]. This was probably near the country of the Edomites.

[¶23] Asshur - Perhaps the Assyrians.

[¶24] Chilmad - Possibly Cholmadora, on the Euphrates. Ptol. lib. v.. cap. 15. For several of these places, and the persons from whom they derived their names, see Genesis 10 (note), and the notes there; and see Calmet.

### Verse 24

[¶26] These were thy merchants in all sorts of things - The above people traded with the Tyrians in a great variety of the most valuable merchandise: blue or purple cloth, boxes of cedar, covered with skins, and bound with silken cords, and sealed with an engraved seal, finely cut, etc. See the Chaldee.

### Verse 25

[¶28] The ships of Tarshish - The ships of Tharsis, in Cilicia, were the chief of those which traded with thee.

### Verse 26

[¶30] Thy rowers have brought thee into great waters - Tyre is still considered under the allegory of a ship; and all the vessels of different nations trading with her are represented as towing her into deep waters - bringing her into great affluence. But while in this state, a stormy east wind, or a destructive wind, meaning the Chaldeans, arises, and dashes her to pieces! See the ode from Horace, already quoted on [Eze 27:4] (note).

### Verse 27

[¶32] Thy riches - This vast ship, laden with all kinds of valuable wares, and manned in the best manner, being wrecked, all her valuables, sailors, officers, etc., went to the bottom.

### Verse 28

[¶34] The cry of thy pilots - When the ship was dashed against the rocks by the violence of the winds and the waves, and all hope of life was taken away, then a universal cry was set up by all on board. I have heard this cry, and nothing more dismal can be imagined, when the ship by a violent tempest is driving among rocks on a lee shore. Then "All lost! cut away the boat!" is more dreadful than the cry of fire at midnight.

### Verse 30

[¶36] Shall cry bitterly - All that were on the land, seeing this dreadful sight, a gallant ship perishing with all her men and goods, are represented as setting up a dismal cry at this heart-rending sight. But what must they have felt who were on board? Reader, wert thou ever shipwrecked? Wert thou ever in a hurricane on a lee rocky shore, where the helm had lost its power, and the sails were rendered useless? Dost thou remember that apparently last moment, when the ship drove up to the tremendous rocks, riding on the back of a mountainous surge? Then what was the universal cry? Hast thou ever heard any thing so terrific? so appalling? so death and judgment-like? No. It is impossible. These are the circumstances, this is the cry, that the prophet describes; disorder, confusion, dismay, and ruin. And this is a scene which the present writer has witnessed, himself a part of the wretched, when all hope of life was taken away, the yawning gulf opened, and nothing presented itself to support body or soul but that God who gave to both their being, and ultimately rescued him and his forlorn companions from one of the worst of deaths, by heaving the ship from the rocks by the agency of a tremendous receding wave. My soul hath these things still in remembrance, and therefore is humbled within me.

### Verse 32

[¶38] What city is like Tyrus - This, to the end of the chapter, is the lamentation.

### Verse 36

[¶40] Shall hiss at thee - שרקו shareku, shall shriek for thee. This powerfully expresses the sensation made on the feelings of the spectators on the shore when they saw the vessel swallowed up.

### Introduction

[¶42] The first part of this chapter relates to a King of Tyre, probably the same who is called in the Phoenician annals Ithobalus. He seems to have been a vain man, who affected Divine honors. The prophet treats his foolish pretensions with severe irony, and predicts his doom, [Eze 28:1-10]. He then takes up a funeral dirge and lamentation over him, in which his former pomp and splendor are finely contrasted with his fall, in terms that seem frequently to allude to the fall of Lucifer from heaven, (Isaiah 14), [Eze 28:11-19]. The overthrow of Sidon, the mother city of Tyre, is next announced, [Eze 28:20-23]; and the chapter concludes with a promise to the Jews of deliverance from all their enemies, and particularly of their restoration from the Babylonish captivity, [Eze 28:24-26].

### Verse 2

[¶44] Say unto the prince of Tyrus - But who was this prince of Tyrus? Some think Hiram; some, Sin; some, the devil; others, Ithobaal, with whom the chronology and circumstances best agree. Origen thought the guardian angel of the city was intended.

[¶45] I am a god - That is, I am absolute, independent, and accountable to none. He was a man of great pride and arrogance.

## 38. Ezekiel · 29 of 47

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### Verse 3

[¶1] Thou art wiser than Daniel - Daniel was at this time living, and was reputable for his great wisdom. This is said ironically. See [Eze 14:14]; [Eze 26:1].

### Verse 5

[¶3] By thy great wisdom - He attributed every thing to himself; he did not acknowledge a Divine providence. As he got all by himself, so he believed he could keep all by himself, and had no need of any foreign help.

### Verse 7

[¶5] I will bring strangers upon thee - The Chaldeans.

### Verse 9

[¶7] Wilt thou yet say before him that slayeth thee - Wilt thou continue thy pride and arrogance when the sword is sheathed in thee, and still imagine that thou art self-sufficient and independent?

### Verse 10

[¶9] The deaths of the uncircumcised - Two deaths, temporal and eternal. Ithobaal was taken and killed by Nebuchadnezzar.

### Verse 12

[¶11] Thou sealest up - This has been translated, "Thou drawest thy own likeness." "Thou formest a portrait of thyself; and hast represented thyself the perfection of wisdom and beauty." I believe this to be the meaning of the place.

### Verse 13

[¶13] Thou hast been in Eden - This also is a strong irony. Thou art like Adam, when in his innocence and excellence he was in the garden of Eden!

[¶14] Every precious stone was thy covering - For a description of these stones see the note on [Exo 28:17].

### Verse 14

[¶16] Thou art the anointed cherub that covereth - The irony is continued; and here he is likened to the Cherub that guarded the gates of Paradise, and kept the way of the tree of life; or to one of the cherubs whose wings, spread out, covered the mercy-seat.

[¶17] Thou mast upon the holy mountain of God - The irony is still continued; and now he is compared to Hoses, and afterwards to one of the chief angels, who has walked up and down among the stones of fire; that is, thy floors have been paved with precious stones, that shone and sparkled like fire.

[¶18] Lucan, describing the splendor of the apartments of Cleopatra, queen of Egypt, speaks in nearly a similar language: -

[¶19] Nec summis crustata domus, sectisque nitebat

[¶20] Marmoribus, stabatque sibi non segnis achates,

[¶21] Purpureusque lapis, totusque effusus in aula

[¶22] Calcabatur onyx;

[¶23] Pharsal. lib. x.

[¶24] Rich as some fane by slavish zealots reared,

[¶25] For the proud banquet stood the hall prepared:

[¶26] Thick golden plates the latent beams infold,

[¶27] And the high roof was fretted o'er with gold.

[¶28] Of solid marble all the walls were made,

[¶29] And onyx e'en the meaner floor inlaid;

[¶30] While porphyry and agate round the court

[¶31] In massy columns rose, a proud support.

[¶32] Of solid ebony each post was wrought,

[¶33] From swarthy Meroe profusely brought.

[¶34] With ivory was the entrance crusted o'er,

[¶35] And polished tortoise hid each shining door;

[¶36] While on the cloudy spots enchased was seen

[¶37] The trusty emerald's never-fading green.

[¶38] Within the royal beds and couches shone,

[¶39] Beamy and bright with many a costly stone,

[¶40] The glowing purple rich.

[¶41] Rowe.

### Verse 15

[¶43] Thou wast perfect in thy ways - The irony seems still to be kept up. Thou hast been like the angels, like Moses, like the cherubs, like Adam, like God, till thy iniquity was found out.

## 39. Ezekiel · 30 of 47

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### Verse 16

[¶1] I will cast thee as profane - Thou shalt be cast down from thine eminence.

[¶2] From the midst of the stones of fire - Some, supposing that stones of fire means the stars, have thought that the whole refers to the fall of Satan.

### Verse 18

[¶4] Thou hast defiled thy sanctuaries - Irony continued. As God, as the angels, as the cherubim, thou must have had thy sanctuaries; but thou hast defiled them: and as Adam, thou hast polluted thy Eden, and hast been expelled from Paradise.

### Verse 19

[¶6] Thou shalt be a terror - Instead of being an object of adoration thou shalt be a subject of horror, and at last be destroyed with thy city, so that nothing but thy name shall remain. It was entirely burnt by Alexander the Great, as it had been before by Nebuchadnezzar.

### Verse 22

[¶8] I am against thee, O Zidon - Sidon for a long time had possessed the empire of the sea and of all Phoenicia, and Tyre was one of its colonies; but in process of time, the daughter became greater than the mother. It seems to have been an independent place at the time in which Tyre was taken; but it is likely that it was taken by the Chaldeans soon after the former.

### Verse 23

[¶10] And the wounded - חלל chalal, the soldiery. All its supports shall be taken away, and its defenders destroyed.

### Verse 24

[¶12] There shall be no more a pricking brier - Nothing to excite Israel to idolatry when restored from their captivity. Perhaps there is an allusion to Jezebel, daughter of Ethbaal, king of Sidon, and wife to Ahab, king of Israel, who was the greatest curse to Israel, and the universal restorer of idolatry in the land, see [1Kgs 16:31]. Sidon being destroyed, there would come no encourager of idolatry from that quarter.

### Verse 25

[¶14] When I shall have gathered the house of Israel - In their long captivity, God had been preparing the land for them so as to make it a safe dwelling; and hence he executed judgments on all the heathen nations round about by means of the Chaldeans. Thus Tyre and Sidon were destroyed, as were the Ammonites and others who had been the inveterate enemies of the Jews. Judgment first began at his own house, then proceeded to the heathen nations; and when they were brought down, then he visited and redeemed his people. Thus God's ways are proved to be all equal; partialities and caprices belong not to him.

### Introduction

[¶16] This and the three following chapters foretell the conquest of Egypt by Nebuchadnezzar, which he accomplished in the twenty-seventh year of Jehoiachin's captivity. The same event is foretold by Jeremiah, [Jer 46:13], etc. The prophecy opens with God's charging the king of Egypt (Pharaoh-hophra) with the same extravagant pride and profanity which were in the preceding chapter laid to the charge of the prince of Tyre. He appears, like him, to have affected Divine honors; and boasted so much of the strength of his kingdom, that, as an ancient historian (Herodotus) tells us, he impiously declared that God himself could not dispossess him. Wherefore the prophet, with great majesty, addresses him under the image of one of those crocodiles or monsters which inhabited that river, of whose riches and revenue he vaunted; and assures him that, with as much ease as a fisherman drags the fish he has hooked, God would drag him and his people into captivity, and that their carcasses should fall a prey to the beasts of the field and to the fowls of heaven, [Eze 29:1-7]. The figure is then dropped; and God is introduced denouncing, in plain terns, the most awful judgments against him and his nation, and declaring that the Egyptians should be subjected to the Babylonians till the fall of the Chaldean empire, [Eze 29:8-12]. The prophet then foretells that Egypt, which was about to be devastated by the Babylonians, and many of the people carried into captivity, should again become a kingdom; but that it should never regain its ancient political importance; for, in the lapse of time, it should be even the Basest of the kingdoms, a circumstance in the prophecy most literally fulfilled, especially under the Christian dispensation, in its government by the Mameluke slaves, [Eze 29:13-16]. The prophecy, beginning at the seventeenth verse, is connected with the foregoing, as it relates to the same subject, though delivered about seventeen years later. Nebuchadnezzar and his army, after the long siege of Tyre, which made every head bald by constantly wearing their helmets, and wore the skin of off every shoulder by carrying burdens to raise the fortifications, were disappointed of the spoil which they expected, by the retiring of the inhabitants to Carthage. God, therefore, promises him Egypt for his reward, [Eze 29:17-20]. The chapter concludes with a prediction of the return of the Jews from the Babylonish captivity, [Eze 29:21].

### Verse 1

[¶18] In the tenth year - Of Zedekiah; and tenth of the captivity of Jeconiah.

[¶19] The ten month, in the twelfth day of the month - Answering to Monday, the first of February, A.M. 3415.

### Verse 2

[¶21] Set thy face against Pharaoh king of Egypt - This was Pharaoh-hophra or Pharaoh-apries, whom we have so frequently met with in the prophecies of Jeremiah, and much of whose history has been given in the notes.

### Verse 3

[¶23] The great dragon - התנים hattannim should here be translated crocodile, as that is a real animal, and numerous in the Nile; whereas the dragon is wholly fabulous. The original signifies any large animal.

[¶24] The midst of his rivers - This refers to the several branches of the Nile, by which this river empties itself into the Mediterranean. The ancients termed them septem ostia Nili, "the seven mouths of the Nile." The crocodile was the emblem of Egypt.

### Verse 4

[¶26] I will put hooks in thy jaws - Amasis, one of this king's generals, being proclaimed king by an insurrection of the people, dethroned Apries, and seized upon the kingdom; and Apries was obliged to flee to Upper Egypt for safety.

[¶27] I will cause the fish - to stick unto thy scales - Most fish are sorely troubled with a species of insect which bury their heads in their flesh, under their scales, and suck out the vital juices. The allusion seems to be to this. Pharaoh was the crocodile; the fish, the common people; and the sticking to his scales, the insurrection by which he was wasted and despoiled of his kingdom.

### Verse 5

[¶29] I will leave thee thrown into the wilderness - Referring to his being obliged to take refuge in Upper Egypt. But he was afterwards taken prisoner, and strangled by Amasis. Herod. lib. 2 s. 169.

### Verse 6

[¶31] They have been a staff of reed - An inefficient and faithless ally. The Israelites expected assistance from them when Nebuchadnezzar came against Jerusalem; and they made a feint to help them, but retired when Nebuchadnezzar went against them. Thus were the Jews deceived and ultimately ruined, see [Eze 29:7].

### Verse 10

[¶33] From the tower of Syene - ממגדל מונה mimmigdol seveneh, "from Migdol to Syene." Syene, now called Essuan, was the last city in Egypt, going towards Ethiopia. It was famous for a well into which the rays of the sun fell perpendicularly at midday.

### Verse 12

[¶35] Shall be desolate forty years - The country from Migdol or Magdolan, which was on the isthmus between the Mediterranean and the Red Sea, was so completely ruined, that it might well be called desert; and it is probable that this desolation continued during the whole of the reign of Amasis, which was just forty years. See Herod. lib. 3 c. 10; and see Calmet.

### Verse 13

[¶37] Will I gather the Egyptians - It is probable that Cyrus gave permission to the Egyptians brought to Babylon by Nebuchadnezzar, to return to their own country. And if we reckon from the commencement of the war against Pharaoh-hophra by Nebuchadnezzar, to the third or fourth year of Cyrus, the term will be about forty years.

### Verse 14

[¶39] Into the land of Pathros - Supposed to mean the Delta, a country included between the branches of the Nile, called Δ delta, from its being in the form of the Greek letter of that name. It may mean the Pathrusim, in Upper Egypt, near to the Thebaid. This is most likely.

[¶40] Shall be there a base kingdom - That is, it shall continue to be tributary. It is upwards of two thousand years since this prophecy was delivered, and it has been uninterruptedly fulfilling to the present hour.

[¶41] 1. Egypt became tributary to the Babylonians under Amasis.

[¶42] 2. After the ruin of the Babylonish empire, it became subject to the Persians.

[¶43] 3. After the Persians, it came into the hands of the Macedonians.

[¶44] 4. After the Macedonians it fell into the hands of the Romans.

[¶45] 5. After the division of the Roman empire it was subdued by the Saracens.

## 40. Ezekiel · 31 of 47

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[¶0] 6. About a.d. 1250, it came into the hands of the Mameluke slaves.

[¶1] 7. Selim, the ninth emperor of the Turks, conquered the Mamelukes, a.d. 1517, and annexed Egypt to the Ottoman empire, of which it still continues to be a province, governed by a pacha and twenty-four beys, who are always advanced from servitude to the administration of public affairs. So true is it that Egypt, once so glorious, is the basest of kingdoms. See Newton on the prophecies.

### Verse 17

[¶3] The seven and twentieth year - That is, of the captivity of Jeconiah, fifteen years after the taking of Jerusalem; about April 20, 3432. The preceding prophecy was delivered one year before the taking of Jerusalem; this, sixteen years after; and it is supposed to be the last which this prophet wrote.

### Verse 18

[¶5] Caused his army to serve a great service against Tyrus - He was thirteen years employed in the siege. See Joseph. Antiq. lib. 10 c. 11. In this siege his soldiers endured great hardships. Being continually on duty, their heads became bald by wearing their helmets; and their shoulders bruised and peeled by carrying baskets of earth to the fortifications, and wood, etc., to build towers, etc.

[¶6] Yet had he no wages, nor his army - The Tyrians, finding it at last impossible to defend their city, put all their wealth aboard their vessels, sailed out of the port, and escaped for Carthage; and thus Nebuchadnezzar lost all the spoil of one of the richest cities in the world.

### Verse 20

[¶8] I have given him the land of Egypt for his labor - Because he fulfilled the designs of God against Tyre, God promises to reward him with the spoil of Egypt.

### Verse 21

[¶10] Will I cause the horn of the house of Israel to bud - This may refer generally to the restoration; but particularly to Zerubbabel, who became one of the leaders of the people from Babylon. Or it may respect Daniel, or Mordecai, or Jeconiah, who, about this time, was brought out of prison by Evil-merodach, and afterwards kindly treated.

### Introduction

[¶12] This chapter describes, with great force and elegance, the ruin of Egypt and all her allies by the Chaldeans under Nebuchadnezzar, [Eze 30:1-11]; with an amplification of the distress of the principal cities of Egypt on that occasion, [Eze 30:12-19]. The remaining verses are a short prophecy relating to the same event, and therefore annexed to the longer one preceding, although this was predicted sooner, [Eze 30:20-26].

### Verse 2

[¶14] Howl ye, Wo worth the day! - My Old MS. Bible, - Soule gee, woo woo to the day! הילילו הה ליום heylilu, hah laiyom! "Howl ye, Alas for the day!" The reading in our present text is taken from Coverdale's Bible, 1536. The expressions signify that a most dreadful calamity was about to fall on Egypt and the neighboring countries, called here the "time of the heathen," or of the nations; the day of calamity to them. They are afterwards specified, Ethiopia, Libya, Lydia, and Chub, and the mingled people, probably persons from different nations, who had followed the ill fortune of Pharaoh-hophra or Pharaoh-apries, when he fled from Amasis, and settled in Upper Egypt.

### Verse 5

[¶16] Lydia - This place is not well known. The Ludim were contiguous to Egypt, [Gen 11:13].

[¶17] Chub - The Cubians, placed by Ptolemy in the Mareotis. But probably instead of וכוב vechub, "and Chub," we should read וכל vechol, "and All the men of the land," etc. The Septuagint adds "the Persians and the Cretans."

### Verse 7

[¶19] Shall be desolate - All these countries shall be desolated, and the places named shall be chief in these desolations.

### Verse 9

[¶21] Messengers go forth from me in ships - Ships can ascend the Nile up to Syene or Essuan, by the cataracts; and when Nebuchadnezzar's vessels went up, they struck terror into the Ethiopians. They are represented here as the "messengers of God."

### Verse 12

[¶23] I will make the rivers dry - As the overflowing of the Nile was the grand cause of fertility to Egypt, the drying it up, or preventing that annual inundation, must be the cause of dearth, famine, etc. By rivers, we may understand the various canals cut from the Nile to carry water into the different parts of the land. When the Nile did not rise to its usual height these canals were quite dry.

### Verse 13

[¶25] Their images to cease out of Noph - Afterwards Memphis, and now Cairo or Kahira. This was the seat of Egyptian idolatry; the place where Apis was particularly worshipped.

[¶26] No more a prince of the land of Egypt - Not one, from that time to the present day. See the note on [Eze 29:14].

### Verse 14

[¶28] I will make Pathros desolate - See [Eze 29:14].

[¶29] Zoan - Tanis, the ancient capital of Egypt.

[¶30] No - Diospolis, or Thebes, the city of Jupiter.

### Verse 15

[¶32] My fury upon Sin - Pelusium, a strong city of Egypt, on the coast of the Mediterranean Sea.

### Verse 16

[¶34] Noph - Cairo or Kahira; see [Eze 30:13].

### Verse 17

[¶36] Aven - Or On, the famous Heliopolis, or city of the sun.

[¶37] Pibeseth - Bubastum or Bubaste, by a slight alteration of the letters. It is situated on the eastern branch of the Nile, towards Arabia.

### Verse 18

[¶39] Tehaphnehes - Called also Tahapanes, [Jer 2:16]. This is the Pelusian Daphne.

[¶40] Break there the yokes - The sceptres. Nebuchadnezzar broke the scepter of Egypt when he confirmed the kingdom to Amasis, who had rebelled against Apries.

### Verse 20

[¶42] In the eleventh year, in the first month, in the seventh day - This was the eleventh year of the captivity of Jeconiah, and the date here answers to April 26, A.M. 3416; a prophecy anterior by several years to that already delivered. In collecting the writings of Ezekiel, more care was taken to put all that related to one subject together, than to attend to chronological arrangement.

### Verse 21

[¶44] I have broken the arm of Pharaoh - Perhaps this may refer to his defeat by Nebuchadnezzar, when he was coming with the Egyptian army to succor Jerusalem.

## 41. Ezekiel · 32 of 47

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### Verse 22

[¶1] I will cause the sword to fall out of his hand - When the arm is broken, the sword will naturally fall. But these expressions show that the Egyptians would be rendered wholly useless to Zedekiah, and should never more recover their political strength. This was the case from the time of the rebellion of Amasis.

### Verse 26

[¶3] I will scatter the Egyptians - Several fled with Apries to Upper Egypt; and when Nebuchadnezzar wasted the country, he carried many of them to Babylon. See on [Eze 29:12] (note).

### Introduction

[¶5] This very beautiful chapter relates also to Egypt. The prophet describes to Pharaoh the fall of the king of Nineveh, (see the books of Nahum, Jonah, and Zephaniah), under the image of a fair cedar of Lebanon, once exceedingly tall, flourishing, and majestic, but now cut down and withered, with its broken branches strewed around, vv. 1-17. He then concludes with bringing the matter home to the king of Egypt, by telling him that this was a picture of his approaching fate, [Eze 31:18]. The beautiful cedar of Lebanon, remarkable for its loftiness, and in the most flourishing condition, but afterwards cut down and deserted, gives a very lately painting of the great glory and dreadful catastrophe of both the Assyrian and Egyptian monarchies. The manner in which the prophet has embellished his subject is deeply interesting; the colouring is of that kind which the mind will always contemplate with pleasure.

### Verse 1

[¶7] In the eleventh year - On Sunday, June 19, A.M. 3416, according to Abp. Usher; a month before Jerusalem was taken by the Chaldeans.

### Verse 3

[¶9] Behold, the Assyrian was a cedar - Why is the Assyrian introduced here, when the whole chapter concerns Egypt? Bp. Lowth has shown that אשור ארז ashshur erez should be translated the tall cedar, the very stately cedar; hence there is reference to his lofty top; and all the following description belongs to Egypt, not to Assyria. But see on [Eze 31:11] (note).

### Verse 4

[¶11] The waters made him great - Alluding to the fertility of Egypt by the overflowing of the Nile. But waters often mean peoples. By means of the different nations under the Egyptians, that government became very opulent. These nations are represented as fowls and beasts, taking shelter under the protection of this great political Egyptian tree, [Eze 31:6].

### Verse 8

[¶13] The cedars in the garden of God - Egypt was one of the most eminent and affluent of all the neighboring nations.

### Verse 11

[¶15] The mighty one of the heathen - Nebuchadnezzar. It is worthy of notice, that Nebuchadnezzar, in the first year of his reign, rendered himself master of Nineveh, the capital of the Assyrian empire. See Sedar Olam. This happened about twenty years before Ezekiel delivered this prophecy; on this account, Ashshur, [Eze 31:3], may relate to the Assyrians, to whom it is possible the prophet here compares the Egyptians. But see the note on [Eze 31:3].

### Verse 13

[¶17] Upon his ruin shall all the fowls - The fall of Egypt is likened to the fall of a great tree; and as the fowls and beasts sheltered under its branches before, [Eze 31:6], so they now feed upon its ruins.

### Verse 14

[¶19] To the end that none of all the trees - Let this ruin, fallen upon Egypt, teach all the nations that shall hear of it to be humble, because, however elevated, God can soon bring them down; and pride and arrogance, either in states or individuals, have the peculiar abhorrence of God. Pride does not suit the sons of men; it made devils of angels, and makes fiends of men.

### Verse 15

[¶21] I caused Lebanon to mourn for him - All the confederates of Pharaoh are represented as deploring his fall, [Eze 31:16], [Eze 31:17].

### Verse 17

[¶23] They also went down into hell with him - Into remediless destruction.

### Verse 18

[¶25] This is Pharaoh - All that I have spoken in this allegory of the lofty cedar refers to Pharaoh, king of Egypt, his princes, confederates, and people. Calmet understands the whole chapter of the king of Assyria, under which he allows that Egypt is adumbrated; and hence on this verse he quotes: -

[¶26] Mutato nomine, de te fabula narratur.

[¶27] What is said of Assyria belongs to thee, O Egypt.

### Introduction

[¶29] The prophet goes on to predict the fall of the king of Egypt, under the figure of an animal of prey, such as a lion or crocodile, caught, slain, and his carcass left a prey to the fowls and wild beasts, [Eze 32:1-6]. The figure is then changed; and the greatness of his fall (described by the darkening of the sun, moon, and stars) strikes terror into all the surrounding nations, [Eze 32:7-10]. The prophet adds, that the overthrow of the then reigning Egyptian dynasty was to be effected by the instrumentality of the king of Babylon, who should leave Egypt so desolate, that its waters, (alluding to the metaphor used in the second verse), should run as pure and smooth as oil, without the foot of man or the hoof of a beast to disturb them, [Eze 32:11-16]. A beautiful, nervous, and concise description of a land ruined and left utterly desolate. In the remaining part of the chapter the same event is pourtrayed by one of the boldest figures ever attempted in any composition, and which at the. same time is executed with astonishing perspicuity and force. God is introduced ordering a place in the lower regions for the king of Egypt and his host, [Eze 32:17], [Eze 32:18]. The prophet delivers his message, pronounces their fate, and commands those who buried the slain to drag him and his multitudes to the subterraneous mansions, [Eze 32:19], [Eze 32:20]. At the tumult and commotion which this mighty work occasions, the infernal shades are represented as roused from their couches to learn the cause. They see and congratulate the king of Egypt, on his arrival among them, [Eze 32:21]. Pharaoh being now introduced into this immense subterraneous cavern, (see the fourteenth chapter of Isaiah, where a similar imagery is employed), the prophet leads him all around the sides of the pit; shows him the gloomy mansions of former tyrants, tells their names as he goes along; beautifully contrasts their former pomp and destructive ambition, when they were a terror to the surrounding states, with their present most abject and helpless condition; declares that all these oppressors of mankind have not only been cut off out of the land of the living, but have gone down into the grave uncircumcised, that is, they have died in their sins, and therefore shall have no resurrection to eternal life; and concludes with showing Pharaoh the place destined for him in the midst of the uncircumcised, and of them that have been slain by the sword, [Eze 32:22-32]. This prophetic ode may be considered as a finished model in that species of writing which is appropriated to the exciting of terror. The imagery throughout is sublime and terrible; and no reader of sensibility and taste can accompany the prophet in this funeral procession, and visit the mansions of Hades, without being impressed with a degree of awe nearly approaching to horror.

### Verse 1

[¶31] In the twelfth year, in the twelfth month, in the first day of the month - On Wednesday, March 22, the twelfth year of the captivity of Jeconiah, A.M. 3417.

[¶32] Instead of the twelfth year, five of Kennicott's MSS., and eight of De Rossi's, read בעשתי עשרה in the eleventh year. This reading is supported by the Syriac; and is confirmed by an excellent MS. of my own, about four hundred years old.

### Verse 2

[¶34] Thou art like a young lion - and thou art as a whale in the seas - Thou mayest be likened to two of the fiercest animals in the creation; to a lion, the fiercest on the land; to a crocodile, תנים tannim, (see [Eze 29:3]), the fiercest in the waters. It may, however, point out the hippopotamus, as there seems to be a reference to his mode of feeding. He walks deliberately into the water over head, and pursues his way in the same manner; still keeping on his feet, and feeding on the plants, etc., that grow at the bottom. Thus he fouls the water with his feet.

### Verse 5

[¶36] And fill the valleys with thy height - Some translate, with the worms, which should proceed from the putrefaction of his flesh.

### Verse 6

[¶38] The land wherein thou swimmest - Egypt; so called, because intersected with canals, and overflowed annually by the Nile.

### Verse 7

[¶40] I will cover the heaven - Destroy the empire.

[¶41] Make the stars thereof dark - Overwhelm all the dependent states.

[¶42] I will cover the sun - The king himself.

[¶43] And the moon shall not give her light - The queen may be meant, or some state less than the kingdom.

## 42. Ezekiel · 33 of 47

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### Verse 8

[¶1] And set darkness upon thy land - As I did when a former king refused to let my people go to the wilderness to worship me. I will involve thee, and thy house, and thy people, and the whole land, in desolation and wo.

### Verse 9

[¶3] I will also vex the hearts - Even the remote nations, who had no connection with thee, shall be amazed at the judgments which have fallen upon thee.

### Verse 14

[¶5] Cause their rivers to run like oil - Bring the whole state into quietness, there being no longer a political hippopotamus to foul the waters - to disturb the peace of the country.

### Verse 15

[¶7] Shall be destitute of that whereof it was full - Of corn, and all other necessaries of life.

### Verse 17

[¶9] In the twelfth year - Two of Kennicott's MSS., one of De Rossi's, and one of my own, (that mentioned [Eze 32:1]), have, in the Eleventh year; and so has the Syriac, as before. This prophecy concerns the people of Egypt.

### Verse 18

[¶11] Cast them down - Show them that they shall be cast down. Proclaim to them a casting down prophecy.

### Verse 19

[¶13] Whom dost thou pass in beauty? - How little does it signify, whether a mummy be well embalmed, wrapped round with rich stuff, and beautifully painted on the outside, or not. Go down into the tombs, examine the niches, and see whether one dead carcass be preferable to another.

### Verse 21

[¶15] Out of the midst of hell - שאול sheol, the catacombs, the place of burial. There is something here similar to [Isa 14:9], where the descent of the king of Babylon to the state of the dead is described.

### Verse 22

[¶17] Asshur is there - The mightiest conquerors of the earth have gone down to the grave before thee; there they and their soldiers lie together, all slain by the sword.

### Verse 23

[¶19] Whose graves are set in the sides of the pit - Alluding to the niches in the sides of the subterranean caves or burying-places, where the bodies are laid. These are numerous in Egypt.

### Verse 24

[¶21] There is Elam - The Elamites, not far from the Assyrians; others think that Persia is meant. It was invaded by the joint forces of Cyaxares and Nebuchadnezzar.

### Verse 26

[¶23] There is Meshech, Tubal - See on [Eze 27:13] (note).

### Verse 27

[¶25] Gone down to hell with their weapons of war - Are buried in their armor and with their weapons lying by their sides. It was a very ancient practice, in different nations, to bury a warrior's weapons in the same grave with himself.

### Verse 29

[¶27] There is Edom - All the glory and pomp of the Idumean kings, who also helped to oppress the Israelites, are gone down into the grave. Their kings, princes, and all their mighty men lie mingled with the uncircumcised, not distinguished from the common dead: "Where they an equal honor share,

[¶28] Who buried or unburied are.

[¶29] Where Agamemnon knows no more

[¶30] Than Irus, he condemned before.

[¶31] Where fair Achilles and Thersites lie,

[¶32] Equally naked, poor, and dry."

### Verse 30

[¶34] There be the princes of the north - The kings of Media and Assyria, and all the Zidonians - the kings of Tyre, Sodom, and Damascus. See Calmet.

### Verse 31

[¶36] Pharaoh shall see them - Pharaoh also, who said he was a god, shall be found among the vulgar dead.

[¶37] And shalt be comforted - Shall console himself, on finding that all other proud boasters are in the same circumstances with himself. Here is a reference to a consciousness after death.

### Verse 32

[¶39] I have caused my terror in the land of the living - I have spread dismay through Judea, the land of the living God, where the living oracles were delivered, and where the upright live by faith. When Pharaoh-necho came against Josiah, defeated, and slew him at Megiddo, fear and terror were spread through all the land of Judea; and the allusion here is probably to that circumstance. But even he is now laid with the uncircumcised, and is no more to be distinguished from the common dead.

[¶40] Much of the phraseology of this chapter may be illustrated by comparing it with Isaiah 14 (note), where see the notes, which the intelligent reader will do well to consult.

### Introduction

[¶42] The prophet, after having addressed several other nations, returns now to his own; previously to which he is told, as on a former occasion, the duty of a watchman, the salvation or ruin of whose soul depends on the manner in which he discharges it. An awful passage indeed; full of important instruction both to such as speak, and to such as hear, the word of God, [Eze 33:1-9]. The prophet is then directed what answer to make to the cavils of infidelity and impiety; and to vindicate the equity of the Divine government by declaring the general terms of acceptance with God to be (as told before, chap. 18) without respect of persons; so that the ruin of the finally impenitent must be entirely owing to themselves, [Eze 33:10-20]. The prophet receives the news of the destruction of Jerusalem by the Chaldeans, about a year and four months after it happened, according to the opinion of some, who have been led to this conjecture by the date given to this prophecy in the twenty-first verse, as it stands in our common Version: but some of the manuscripts of this prophet consulted by Dr. Kennicott have in this place the Eleventh year, which is probably the genuine reading. To check the vain confidence of those who expected to hold out by possessing themselves of its other fastnesses, the utter desolation of all Judea is foretold, [Eze 33:21-29]. Ezekiel is informed that among those that attended his instructions were a great number of hypocrites, against whom he delivers a most awful message. When the Lord is destroying these hypocrites, then shall they know that there hath been a prophet among them, [Eze 33:30-33].

### Verse 2

[¶44] Son of man - if the people of the land take a man - The first ten verses of this chapter are the same with [Eze 3:17-22]; and to what is said there on this most important and awful subject I must refer the reader. Here the People choose the watchman; there, the Lord appoints him. When God chooses, the people should approve.

## 43. Ezekiel · 34 of 47

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### Verse 10

[¶1] If our transgressions and our sins be upon us - They are upon us, as a grievous burden, too weighty for us to bear: how then can we live under such a load?

[¶2] We pine away in them - In such circumstances how consoling is that word: "Come unto me, all ye who are heavy laden, and I will give you rest!"

### Verse 11

[¶4] As I live, saith the Lord God, I have no pleasure in the death of the wicked - From this to the twentieth verse inclusive is nearly the same with Ezekiel 18, on which I wish the reader to consult the notes.

### Verse 13

[¶6] If he trust to his own righteousness, and commit iniquity - If he trust in his acting according to the statutes and ordinances of religion, and according to the laws relative to rights and wrongs among men, and in other respects commit iniquity, he shall die for it.

### Verse 19

[¶8] He shall live thereby - "The wages of sin is death;" the "gift of God is eternal life." It is a miserable trade by which a man cannot live; such a trade is sin.

### Verse 21

[¶10] In the twelfth year of our captivity, in the tenth month, in the fifth day of the month - Instead of the twelfth year, the eleventh is the reading of seven of Kennicott's MSS., one of De Rossi's, and the Syriac. My own, mentioned in the preceding chapter, reads with the present text. This was on Wednesday, Jan. 25, A.M. 3416 or 3417.

[¶11] One that had escaped out of Jerusalem - After it had been taken by the Chaldeans.

[¶12] Came unto me, saying, The City Is Smitten - This very message God had promised to the prophet, [Eze 24:26].

### Verse 22

[¶14] My mouth was opened - They had now the fullest evidence that I had spoken from the Lord. I therefore spoke freely and fully what Good delivered to me, [Eze 24:27].

### Verse 24

[¶16] Abraham was one - If he was called to inherit the land when he was alone, and had the whole to himself, why may we not expect to be established here, who are his posterity, and are many? They wished to remain in the land and be happy after the Chaldeans had carried the rest away captives.

### Verse 25

[¶18] Ye eat with the blood - Abraham was righteous, ye are unrighteous. Eating of blood, in any way dressed, or of flesh from which the blood had not been extracted, was and is in the sight of God abominable. All such practices he has absolutely and for ever forbidden. Let the vile blood-eaters hear and tremble. See the note on [Act 15:20], and the passages in the margin.

### Verse 26

[¶20] Ye stand upon your sword - Ye live by plunder, rapine, and murder. Ye are every way impure; and shall ye possess the land? No.

### Verse 27

[¶22] They that are in the wastes - He seems to speak of those Jews who had fled to rocks, caves, and fortresses, in the mountains; whose death he predicts, partly by the sword, partly by wild beasts, and partly by famine.

### Verse 30

[¶24] The people still are talking against thee - בך bach should be rather translated, "concerning thee," than "against thee;" for the following verses show that the prophet was much respected. The Vulgate translates, de te; the Septuagint, περι σου, "concerning thee," both right.

[¶25] Talking by the walls and in the doors of the houses is not a custom peculiar to the Copts, mentioned by Bp. Pococke, it is a practice among idle people, and among those who are resting from their work, in every country, when the weather permits. Gossiping in the inside of the house is not less frequent, and much more blamable.

### Verse 31

[¶27] As the people cometh - As they are accustomed to come on public days, Sabbaths, etc.

[¶28] With their mouth they show much love - They respected the prophet, but would not bend themselves to follow his precepts. They loved earthly things, and did not relish those of heaven.

### Verse 32

[¶30] As a very lovely song - They admired the fine voice and correct delivery of the prophet; this was their religion, and this is the whole of the religion of thousands to the present day; for never were itching ears so multiplied as now.

### Verse 33

[¶32] When this cometh to pass - then shall they know that a prophet hath been among them - What I have predicted, (and it is even now at the doors), then they will be convinced that there was a prophet among them, by whose ministry they did not profit as they ought.

### Introduction

[¶34] The prophet is commanded to declare the dreadful judgments of God against the covetous shepherds of Israel, who feed themselves, and not their flocks; by which emblem the priests and Levites are intended, who in Ezekiel's time were very corrupt, and the chief cause of Israel's apostasy and ruin, [Eze 34:1-10]. From this gloomy subject the prophet passes to the blessedness of the true Israel of God under the reign of David, the Great Shepherd of the sheep, our Lord Jesus Christ being named after this prince by a figure exceedingly frequent in the sacred oracles, of putting the type for the antitype, vv. 11-31.

### Verse 2

[¶36] Prophesy against the shepherds of Israel - The shepherds include, first, the priests and Levites; secondly, the kings, princes, and magistrates. The flock means the whole of the people. The fat and the wool, the tithes and offerings, the taxes and imposts. The reprehensible feeding and clothing with these, as to the priests and Levites, the using these tithes and offerings, not to enable them the better to fulfill the work of the ministry, but to pamper their own bodies, and support them in an idle voluptuous life; and in reference to the state, the employing the taxes and imposts, not for the support and administration of justice and good government, but to subsidize heathen powers, and maintain their own luxury and idolatrous prodigality.

### Verse 3

[¶38] Ye eat the fat - I think החלב hacheleb should be translated the milk, and so most of the Versions understand it. Or they lived on the fat sheep, and took the wool of all. "The priests," says Calmet, "ate the tithes, the first-fruits, and the offerings of the people; the princes received the tributes and imposts and instead of instructing and protecting them, the latter took away their lives by the cruelties they practiced against them: the former destroyed their souls by the poison of their doctrine, and by their bad example. The fat sheep point out the rich to whom these pastors often disguised the truth, by a cruel condescension and complaisance."

### Verse 4

[¶40] The diseased have ye not strengthened - No person is fit for the office of a shepherd, who does not well understand the diseases to which sheep are incident, and the mode of cure. And is any man fit for the pastoral office, or to be a shepherd of souls, who is not well acquainted with the disease of sin in all its varieties, and the remedy for this disease, and the proper mode of administering it, in those various cases? He who does not know Jesus Christ as his own Savior, never can recommend him to others. He who is not saved, will not save.

[¶41] Neither have ye healed that which was sick - The prophet first speaks of the general disease; next, of the different kinds of spiritual infirmity.

[¶42] Neither have ye bound up that which was broken - If a sheep have broken a leg, a proper shepherd knows how to set the bones, and splint and bind it till the bones knit and become strong. And the skillful spiritual pastor knows, if one of the flock be overtaken in a fault, how to restore such. Those sudden falls, where there was not a strong propensity to sin, are, to the soul, as a broken bone to the body.

[¶43] Neither have ye brought again - A proper shepherd loves his sheep: he feels interested for their welfare; he acquaints himself with them all, so that he knows and can distinguish each. He knows also their number, and frequently counts to see that none is missing; if one be lost or strayed, he goes immediately and seeks it; and as he is constantly on the watch, it cannot have strayed far before he is apprised of its absence from the flock; and the less it has strayed, the sooner it is found and brought back to the fold.

[¶44] The shepherds of Israel knew nothing about their flock; they might have been diseased, infirm, bruised, maimed, their limbs broken, strayed, and lost; for they watched not over them. When they got fat sheep and wool for their table and their clothing, they regarded nothing else; as they considered the flock given them for their own use, and scarcely ever supposed that they were to give any thing in return for the milk and the wool.

[¶45] But with force and with cruelty - Exacting tithes and dues by the strong arm of the law, with the most ungodly feeling; and with a cruelty of disposition that proved it was the fat and the wool they sought, and not the safety or comfort of the flock.

## 44. Ezekiel · 35 of 47

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/44/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/44/#p-N

### Verse 5

[¶1] And they were scattered - There was no discipline kept up; and the flock, the Church, became disorganized, and separated from each other, both in affection and fellowship. And the consequence was, the grievous wolves, false and worldly interested teachers, seized on and made a prey of them. Of the communion of saints such shepherds know nothing, farther than that it makes a part of the common creed.

### Verse 6

[¶3] My sheep wandered through all the mountains - They all became idolaters, and lost the knowledge of the true God. And could it be otherwise while they had such pastors? "Himself a wanderer from the narrow way;

[¶4] His silly sheep, no wonder that they stray!"

[¶5] Reader, if thou be a minister, a preacher, or a person in holy orders, or pretended holy orders, or art one pretending to holy orders, look at the qualifications of a good shepherd as laid down by the prophet.

[¶6] 1. He professes to be a shepherd, and to be qualified for the office.

[¶7] 2. In consequence he undertakes the care of a flock. This supposes that he believes the great Bishop of souls has called him to the pastoral office; and that office implies that he is to give all diligence to save the souls of them that hear him.

[¶8] His Qualifications

[¶9] 1. He is skillful; he knows the disease of sin and its consequences; for the Eternal Spirit, by whom he is called, has convinced him of sin, of righteousness, and of judgment.

[¶10] 2. He knows well the great remedy for this disease, the passion and sacrificial death of the Lord Jesus Christ.

[¶11] 3. He is skillful, and knows how to apply this remedy.

[¶12] 4. The flock over which he watches is, in its individuals, either, -

[¶13] 1. Healthy and sound.

[¶14] 2. Or, in a state of convalescence, returning to health.

[¶15] 3. Or, still under the whole power of the general disease.

[¶16] 4. Or, some are dying in a state of spiritual weakness.

[¶17] 5. Or, some are fallen into sin, and sorely bruised and broken in their souls by that fall.

[¶18] 6. Or, some have been driven away by some sore temptation or cruel usage.

[¶19] 7. Or, some have wandered from the flock, are got into strange pastures, and are perverted by erroneous doctrines. Or,

[¶20] 8. Some wolf has got among them, and scattered the whole flock. Now, the true shepherd, the pastor of God's choosing, knows: -

[¶21] 1. How to keep the healthy in health; and cause them to grow in grace, and in the knowledge of Jesus Christ.

[¶22] 2. How to nourish, feed, and care for the convalescent, that they may be brought into a state of spiritual soundness.

[¶23] 3. How to reprove, instruct, and awaken those who are still under the full power of the disease of sin.

[¶24] 4. How to find out and remove the cause of all that spiritual weakness of which he sees some slowly dying.

[¶25] 5. How to deal with those who have fallen into some scandalous sin, and restore them from their fall.

[¶26] 6. How to find out and turn aside the sore temptation or cruel usage by which some have been driven away.

[¶27] 7. How to seek and bring back to the fold those who have strayed into strange pastures, and have had their souls perverted by erroneous doctrines; and knows also how, by a godly discipline, to preserve him in the flock, and keep the flock honourably together.

[¶28] 8. How to oppose, confound, and expel the grievous wolf, who has got among the flock, and is scattering them from each other, and from God. He knows how to preach, explain, and defend the truth. He is well acquainted with the weapons he is to use, and the spirit in which he is to employ them.

[¶29] In a word, the true shepherd gives up his life to the sheep; spends and is spent for the glory of God; and gives up his life for the sheep, in defense of them, and in laboring for their welfare. And while he is thus employed, it is the duty of the flock to feed and clothe him; and see that neither he nor his family lack the necessaries and conveniencies of life. The laborer is worthy of his meat. He who does not labor, or, because of his ignorance of God and salvation, cannot labor, in the word and doctrine, deserves neither meat nor drink; and if he exact that by law, which he has not honestly earned by a proper discharge of the pastoral function, let him read this chapter, and learn from it what a fearful account he shall have to give to the chief Shepherd at the great day; and what a dreadful punishment shall be inflicted on him, when the blood of the souls lost through his neglect or inefficiency is visited upon him! See the notes on [Eze 3:17], etc.

### Verse 7

[¶31] Therefore, ye shepherds, (ye bad and wicked shepherds), hear the word of the Lord - In the preceding character of the good shepherd the reader will find, by reversing the particulars, the character of a bad shepherd; and therefore I may be excused from entering into farther detail.

### Verse 10

[¶33] I will - cause them to cease from feeding the flock - God, in this country, unpriested a whole hierarchy who fed not the flock, but ruled them with force and cruelty; and he raised up a new set of shepherds better qualified, both by sound doctrine and learning, to feed the flock. Let these be faithful, lest God cause them to cease, and raise up other feeders.

### Verse 12

[¶35] Cloudy and dark day - Times of general distress and persecution; in such times the shepherd should be especially watchful.

### Verse 13

[¶37] I will - feed them upon the mountains - When I bring back the people from their captivity, I will raise up to them a holy and diligent priesthood, who shall in all places give them sound instruction. But this, and some of the following promises, belong to the Christian Church, as we shall find below.

### Verse 16

[¶39] I will destroy the fat and the strong - I will destroy those cruel and imperious shepherds who abuse their authority, and tyrannize over the flock.

### Verse 17

[¶41] And as for you, O my flock - After having spoken to the shepherds, he now addresses the flock.

[¶42] I judge between cattle and cattle - Between false and true professors; between them that have only the form and them that have the power of godliness; between the backslider in heart and the upright man.

### Verse 18

[¶44] Have eaten up the good pasture - Arrogate to yourselves all the promises of God, and will hardly permit the simple believer to claim or possess any token of God's favor.

## 45. Ezekiel · 36 of 47

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/45/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/45/#p-N

[¶0] Ye must foul the residue with your feet? - Ye abuse God's mercies; you consume much upon yourselves, and ye spoil more, on which the poor would have been glad to feed. There are some who would rather give food to their sporting dogs than to the poor around them, who are ready to starve, and who would be glad of the crumbs that fall from the table of those masters!

### Verse 20

[¶2] I will judge between the fat cattle and between the lean cattle - Between the rich and the poor; those who fare sumptuously every day and those who have not the necessaries of life.

### Verse 23

[¶4] I will set up one Shepherd - my servant David - David, king of Israel, had been dead upwards of four hundred years; and from that time till now there never was a ruler of any kind, either in the Jewish church or state, of the name of David. This, then, must be some typical person; and from the texts marked in the margin we understand that Jesus Christ alone is meant, as both Old and New Testaments agree in this. And from this one Shepherd all Christian ministers must derive their authority to teach, and their grace to teach effectually.

[¶5] By the kind providence of God it appears that he has not permitted any apostolic succession to be preserved, lest the members of his Church should seek that in an uninterrupted succession which must be found in the Head alone. The papists or Roman Catholics, who boast of an uninterrupted succession, which is a mere fable that never was and never can be proved, have raised up another head, the Pope. And I appeal to themselves, in the fear of God, whether they do not in heart and in speech trace up all their authority to him, and only compliment Christ as having appointed Peter to be the first bishop of Rome, (which is an utter falsity, for he was never appointed to such an office there, nor ever held such an office in that city, nor, in their sense, any where else); and they hold also that the popes of Rome are not so much Peter's successors as God's vicars; and thus both God and Peter are nearly lost sight of in their papal enumerations. With them the authority of the Church is all in all; the authority of Christ is seldom mentioned.

### Verse 24

[¶7] I the Lord will be their God, and my Servant David a Prince - Here we find God and his Christ are all in all in his Church, and Jesus is still Prince among them; and to him the call and qualifications of all genuine pastors belong, and from him they must be derived. And he has blotted out what is called uninterrupted succession, that every Christian minister may seek and receive credentials from himself. Here is the grand reason why the uninterrupted succession cannot be made out. And here is the proof also that the Church that pretends to it, and builds upon it, must be a false Church; for it is founded on a falsity; an uninterrupted succession which does not exist either in history or in fact.

### Verse 25

[¶9] I will make with them a covenant of peace - The original is emphatic: וכרתי להם ברית שלום vecharatti lahem berith shalom, "And I will cut with them the peace covenant;" that is, a covenant sacrifice, procuring and establishing peace between God and man, and between man and his fellows. I need not tell the reader that the cutting refers to the ancient mode of making covenants. The blood was poured out; the animal was divided from mouth to tail, exactly in two; the divisions placed opposite to each other; the contracting parties entered into the space, going in at each end, and met in the middle, and there took the covenant oath. He is the Prince of peace, and through him come glory to God in the highest, and peace and good will to men upon earth.

[¶10] And will cause the evil beasts to cease - These false and ravenous pastors. Christ purges them out of his Church, and destroys that power by which they lorded it over God's heritage.

### Verse 26

[¶12] The shower to come down - The Holy Spirit's influence.

[¶13] There shall be showers of blessing - Light, life, joy, peace, and power shall be manifest in all the assemblies of Christ's people.

### Verse 29

[¶15] I will raise up - a plant of renown - מטע לשם matta leshem, "a plantation to the name;" to the name of Christ. A Christian Church composed of men who are Christians, who have the spirit of Christ in them, and do not bear his name in vain. I believe the words might be applied to the Christian Church; but that Christ may be called a plant or plantation here, - as he is elsewhere called a branch and a rod, [Isa 4:2]; [Isa 11:1]; so [Jer 23:5]; [Jer 35:15], - is most probable. He is the Person of name, לשם leshem, Jesus; the Savior, Christ; the Anointer, long spoken of before he was manifested in the flesh, and since the daily theme in the Church militant. It is he who hath loved us, and washed us from our sins in his own blood, no other name being given under heaven among men by which we can be saved; he who has a name above every name, and at whose name every knee shall bow; through whose name, by faith in his name, the diseased are healed; and in whose name all our prayers and supplications must be presented to God to make them acceptable. This is the Person of Name!

[¶16] They shall be no more consumed with hunger - For this glorious plant of name is the Bread of life; and this is broken in all the assemblies of his people where his name is properly proclaimed.

### Verse 31

[¶18] And ye my flock - That is, under the allegory of a flock of sheep, I point out men; under that of a pasture, my Church, and under that of a shepherd, the Messiah, through whom I am become your God. And he who is your God is אדני יהוה Adonai Jehovah, the self-existent Being; the Governor and Director, as well as the Savior and Judge of men.

### Introduction

[¶20] The prophet having formerly predicted the ruin of Edom, the same with Seir, ([Eze 25:12]), now resumes and pursues the subject at greater length, intimating, as did also Isaiah, ([Isa 21:11], [Isa 21:12]), that though other nations should recover their liberty after the fall of the Babylonian monarchy, the Edomites should continue in bondage for their very despiteful behavior towards the children of Israel in the day of their calamity, [Eze 35:1-15].

### Verse 2

[¶22] Set thy face against Mount Seir - That is, against the Edomites. This prophecy was probably delivered about the time of the preceding, and before the destruction of Idumea by Nebuchadnezzar, which took place about five years after.

[¶23] Calmet supposes that two destructions of Idumea are here foretold; one by Nebuchadnezzar, and the other by the Jews after their return from their captivity.

### Verse 3

[¶25] Most desolate - Literally, "A desolation and a wilderness."

### Verse 5

[¶27] A perpetual hatred - The Edomites were the descendants of Esau; the Israelites, the descendants of Jacob. Both these were brothers; and between them there was contention even in the womb, and they lived generally in a state of enmity. Their descendants kept up the ancient feud: but the Edomites were implacable; they had not only a rooted but perpetual enmity to the Israelites, harassing and distressing them by all possible means; and they seized the opportunity, when the Israelites were most harassed by other enemies, to make inroads upon them, and cut them off wherever they found them.

[¶28] To afflict the afflicted is cruel. This is scarcely of man, bad as he is. He must be possessed by the malignant spirit of the devil, when he wounds the wounded, insults over the miseries of the afflicted, and seeks opportunities to add affliction to those who are already under the rod of God.

### Verse 6

[¶30] Blood shall pursue thee - Thou lovest blood, and thou shalt have blood. It is said that Cyrus and two hundred thousand men were slain in an ambush by Thomyris, queen of the Scythians, and that she cut ok his head, and threw it into a vessel filled with blood, with this severe sarcasm: -

[¶31] Satia te sanguine quem sitisti, Cyre. "O Cyrus, now satisfy thyself with blood."

[¶32] Hence, the figure: - "Sarcasmus, with this biting taunt doth kill:

[¶33] Cyrus, thy thirst was blood, now drink thy fill."

### Verse 9

[¶35] Perpetual desolations - Thou shalt have perpetual desolation for thy perpetual hatred.

### Verse 10

[¶37] These two nations - Israel and Judah. The Idumeans thought of conquering and possessing both; and they would have succeeded, but only the Lord was there; and this spoiled their projects, and blasted their hopes.

### Verse 12

[¶39] They are laid desolate, they are given us to consume - They exulted in seeing Judea overrun; and they rejoiced in the prospect of completing the ruin, when the Chaldeans had withdrawn from the land.

### Verse 13

[¶41] Thus with your mouth ye have boasted against me - Ye have said you would enter into those lands, and take them for your inheritance; though ye knew that God had promised them to the Israelites, and that you should never have them for your portion.

### Verse 14

[¶43] When the whole earth rejoiceth - When the whole land shall rejoice in the restoration of the Jews, I will make thee desolate. Probably this refers to the time of the Maccabees.

## 46. Ezekiel · 37 of 47

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/46/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/46/#p-N

### Verse 15

[¶1] So will I do unto thee - Others shall rejoice in thy downfall as thou hast rejoiced at their downfall.

[¶2] This whole chapter strongly inculcates this maxim: Do as thou wouldst be done by; and what thou wouldst not have done to thee, do not to others. And from it we learn that every man may, in some sort, be said to make his own temporal good or evil; for as he does to others, God will take care to do to him, whether it be evil or good, weal or wo. Would you not be slandered or backbitten? Then do not slander nor backbite. Wouldst thou wish to live in peace? Then do not disturb the peace of others. Be merciful, and thou shalt obtain mercy.

### Introduction

[¶4] The Edomites or Idumeans, during the Babylonish captivity, took possession of the mountainous parts of Judea, and the fortresses which commanded the country, intending to exclude the Jews if ever they should return from their captivity. The prophet therefore, by a beautiful personification, addresses the mountains of Israel; and, ascribing to them passions and emotions similar to those of his own breast, consoles them with the prospect of being soon rid of those usurping foes; of being freed from the dishonor of idols under which they groaned; and of flourishing again in their ancient glory under their rightful owners, [Eze 36:1-15]. The idolatry and other sins of the Jews are then declared to be the cause of their captivity and dispersion, [Eze 36:16-20]; from which however they are promised a deliverance in terms of great force and beauty, vv. 21-38. This chapter contains also, under the type of the happy condition of the Israelites after their restoration from the Babylonish captivity, a glorious prophecy of the rich blessings of the Gospel dispensation.

### Verse 1

[¶6] Prophesy unto the mountains of Israel - This is a part of the preceding prophecy though it chiefly concerns the Jews. In it they are encouraged to expect a glorious restoration, and that none of the evil wishes of their adversaries should take place against them.

### Verse 2

[¶8] Because the enemy hath said - The Idumeans thought they would shortly be put in possession of all the strong places of Israel; the ancient high places shall be ours.

### Verse 4

[¶10] Therefore - thus saith the Lord God to the mountains, etc. - They shall neither possess mountain nor valley, hill nor dale, fountain nor river; for though in my justice I made you desolate, yet they shall not profit by your disasters. See [Eze 36:5-7].

### Verse 8

[¶12] For they are at hand to come - The restoration of the Jews is so absolutely determined that you may rest assured it will take place; and be as confident relative to it, as if you saw the different families entering into the Israelitish borders. It was near at hand in God's determination, though there were about fifty-eight of the seventy years unelapsed.

### Verse 9

[¶14] Ye shall be tilled and sown - The land shall be cultivated as it formerly was, when best peopled and at peace.

### Verse 11

[¶16] I will multiply upon you man and beast - The agriculturalist and the beast of burden.

[¶17] And will do better unto you than at your beginnings - I agree with Calmet, that it would be difficult to show the literal fulfillment of this prophecy from the days of Zerubbabel to the birth of Christ. The colouring is too high for that period; and the whole falls in better with Gospel than with Jewish times.

### Verse 17

[¶19] When the house of Israel dwelt in their own land - Had they continued faithful to me, they had never been removed from it: but they polluted it with their crimes; and I abhorred the land on that account, and gave both them and it up to the destroyers.

### Verse 20

[¶21] And when they entered unto the heathen - So bad were they, and so deeply fallen, that they profaned the Lord's name among the heathen; and, on their account, the true God was blasphemed. These, say they, are the people of Jehovah! O what an abominable people are these! and what a being must that God be who can have and own such for his people!

### Verse 23

[¶23] I will sanctify my great name - By changing your hearts and your conduct, I shall show my hatred to vice, and my love to holiness: but it is not for your sakes, but for my holy name's sake, that I shall do you good in your latter days.

### Verse 24

[¶25] I will take you from among the heathen - This does not relate to the restoration from Babylon merely. The Jews are at this day scattered in all Heathen, Mohammedan, and Christian countries. From these they are to be gathered, and brought to repossess their own land.

### Verse 25

[¶27] Then - At the time of this great restoration - will I sprinkle clean water upon you - the truly cleansing water; the influences of the Holy Spirit typified by water, whose property it is to cleanse, whiten, purify, refresh, render healthy and fruitful.

[¶28] From all your filthiness - From every sort of external and internal abomination and pollution.

[¶29] And from all your idols - False gods, false worship, false opinions, and false hopes.

[¶30] Will I cleanse you - Entirely separate you.

### Verse 26

[¶32] A new heart also will I give you - I will change the whole of your infected nature; and give you new appetites, new passions; or, at least, the old ones purified and refined. The heart is generally understood to mean all the affections and passions.

[¶33] And a new spirit will I put within you - I will renew your minds, also enlighten your understanding, correct your judgment, and refine your will, so that you shall have a new spirit to actuate your new heart.

[¶34] I will take away the stony heart - That heart that is hard, impenetrable, and cold; the affections and passions that are unyielding, frozen to good, unaffected by heavenly things; that are slow to credit the words of God. I will entirely remove this heart: it is the opposite to that which I have promised you; and you cannot have the new heart and the old heart at the same time.

[¶35] And I will give you a heart of flesh - One that can feel, and that can enjoy; that can feel love to God and to all men, and be a proper habitation for the living God.

### Verse 27

[¶37] And I will put my Spirit within you - To keep the heart of flesh alive, the feeling heart still sensible, the loving heart still happy. I will put my Spirit, the great principle of light, life, and love, within you, to actuate the new spirit, and to influence the new affections and passions; that the animal spirit may not become brutish, that the mental powers become not foolish. I will put my Spirit within you, so that as the new spirit may influence the new heart, so will My Spirit influence Your new spirit, that each may have a proper mover; and then all will be pure, regular, and harmonious, when passion is influenced by reason, and reason by the Holy Ghost.

[¶38] And the cause shall be evidenced by the effects; for I will cause you to walk in my statutes - not only to believe and reverence my appointments relative to what I command you to perform; but ye shall walk in them, your conduct shall be regulated by them. "And ye shall keep my judgments;" whatsoever I enjoin you to avoid. And ye shall do them - ye shall not only avoid every appearance of evil, but keep all my ordinances and commandments unblamably.

[¶39] Here is the salvation that God promises to give to restored Israel; and here is the salvation that is the birthright of every Christian believer: the complete destruction of all sin in the soul, and the complete renewal of the heart; no sin having any place within, and no unrighteousness having any place without. "But where are they that are thus saved?"

[¶40] Ans. Wherever true Christians are to be found. "But I know many true Christians that have not this salvation, but daily mourn over their evil hearts?"

[¶41] Ans. They may be sincere, but they are not true Christians; i.e., such as are saved from their sins; the true Christians are those who are filled with the nature and Spirit of Christ. But I will ask a question in my turn: "Do those you mention think it a virtue to be always mourning over their impurities?" Most certainly. Then it is a pity they were not better instructed. It is right they should mourn while they feel an impure heart; but why do they not apply to that blood which cleanses from all unrighteousness, and to that Spirit which cleanses the very thoughts of the heart by his inspiration? Many employ that time in brooding and mourning over their impure hearts, which should be spent in prayer and faith before God, that their impurities might be washed away. In what a state of nonage are many members of the Christian Church!

### Verse 28

[¶43] Ye shall be my people - Wholly given up to me in body, soul, and spirit.

[¶44] And I will be your God - To fill you with love, joy, peace, meekness, gentleness, longsuffering, fidelity and goodness, to occupy your whole soul, and gratify your every desire.

## 47. Ezekiel · 38 of 47

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### Verse 29

[¶1] I will also save you from all your uncleannesses - I repeat it; "I Will save you from all your sins."

### Verse 30

[¶3] Ye shall receive no more reproach of famine - Ye shall be daily and hourly fed with the bread that endures unto eternal life. "But will not those get proud, who are thus saved, if there be any such? and will they not undervalue the blood of the covenant, for then they shall not need it?" Ans. Hear what the Lord saith: -

### Verse 31

[¶5] Then shall ye remember your own evil ways - Ye shall never forget that ye were once slaves of sin, and sold under sin; children of the wicked one; heirs to all God's curses, with no hope beyond hell. Such cleansed people never forget the horrible pit and the miry clay out of which they have been brought. And can they then be proud? No; they loathe themselves in their own sight. They never forgive themselves for having sinned against so good a God, and so loving a Savior. And can they undervalue Him by whose blood they were bought, and by whose blood they were cleansed? No! That is impossible: they now see Jesus as they ought to see him; they see him in his splendor, because they feel him in his victory and triumph over sin. To them that thus believe he is precious, and he was never so precious as now. As to their not needing him when thus saved from their sins, we may as well say, as soon may the creation not need the sustaining hand of God, because the works are finished! Learn this, that as it requires the same power to sustain creation as to produce it, so it requires the same Jesus who cleansed to keep clean. They feel that it is only through his continued indwelling, that they are kept holy, and happy, and useful. Were he to leave them the original darkness and kingdom of death would soon be restored.

### Verse 35

[¶7] This land that was desolate by sin, is become like the garden of Eden by righteousness - Satan's blast is removed; God's blessing has taken place.

### Verse 36

[¶9] Then the heathen - They shall see how powerful Jehovah is, and how fully he saves those who come unto and worship him.

### Verse 37

[¶11] Thus saith the Lord God - In answer to the question, "Who shall have such blessings?" we say, they that pray, that seek earnestly, that strive to enter in at the strait gate. "Thus saith the Lord, I will yet for this be inquired of by the house of Israel." Neither Jew nor Gentile shall be thus saved who do not earnestly pray to God; and for this thing; for this complete salvation; this setting up of the kingdom of Christ upon earth, and particularly in their own souls.

### Verse 38

[¶13] As the holy flock - The Church of Christ, without spot, or wrinkle, or any such thing.

[¶14] The flock of Jerusalem - The Jerusalem that is from above, the city of the living God, the place where his Majesty dwells. As they came in ancient times to the solemn national feasts so shall they come when they have fully returned unto the Lord, and received his salvation by Christ Jesus.

[¶15] I do not ask my reader's pardon for having considered this most beautiful chapter as relating, not to the restoration from the Babylonish captivity, but to the redemption under the new covenant by Jesus Christ. There is no period of the Jewish history from that time until now, to which it can be applied. It must belong to the Gospel dispensation, and if the Jews will still refuse, contradict, and blaspheme, let no Christian have any fellowship with them in their opposition to this Almighty Savior. Let none be indifferent to his salvation; let all plead his promises; and let the messengers of the Churches proclaim to the Christian world a Free, a Full, and a Present Salvation! And may great grace rest upon themselves, and upon all their flocks!

### Introduction

[¶17] This chapter treats of the same subject with the preceding, in a beautiful and significant vision. Under the emblem of the open valley being thickly strewed with very dry bones is represented the hopeless state of the Jews when dispersed throughout the provinces of the Chaldean empire. But God, contrary to every human probability, restores these bones to life, thereby prefiguring the restoration of that people from the Babylonish captivity, and their resettlement in the land of their forefathers, [Eze 37:1-14]. The prophet then makes an easy and elegant transition to the blessedness of the people of God under the Gospel dispensation, in the plenitude of its manifestation, when the genuine converts to Christianity, the spiritual Israel, shall be no longer under the domination of heathen and anti-christian rulers, but shall be collected together into one visible kingdom, and constitute but one flock under one Shepherd, [Eze 37:15-28]. The vision of the dry bones reviving is considered by some as having a remote view to the general resurrection.

### Verse 1

[¶19] The hand of the Lord was upon me - The prophetic influence was communicated.

[¶20] And carried me out in the spirit - Or, And the Lord brought me out in the spirit; that is, a spiritual vision, in which all these things were doubtless transacted.

[¶21] The valley which was full of bones - This vision of the dry bones was designed, first, as an emblem of the then wretched state of the Jews; secondly, of the general resurrection of the body.

### Verse 3

[¶23] Can these bones live? - Is it possible that the persons whose bones these are can return to life?

### Verse 4

[¶25] Prophesy upon these bones - Declare to your miserable countrymen the gracious designs of the Lord; show them that their state, however deplorable, is not hopeless.

### Verse 5

[¶27] Behold, I will cause breath - רוח ruach signifies both soul, breath, and wind; and sometimes the Spirit of God. Soul is its proper meaning in this vision, where it refers to the bones: "I will cause the Soul to enter into you."

### Verse 6

[¶29] I will lay sinews upon you - Observe the progress:

[¶30] 1. Here are the bones.

[¶31] 2. The ligaments, called here sinews, are to be added in order to unite the bones, that the skeleton might be complete.

[¶32] 3. The flesh (the whole muscular system, the subjacent and superjacent muscles, including the arterial and venous system) clothes this skeleton.

[¶33] 4. The skin (the dermis and epidermis, or cutis and cuticle) envelopes the whole of these muscles or flesh; and now these bodies are in the state that the body of Adam was before it received the animal and intellectual principle from God.

[¶34] 5. There was no breath in them - they had not yet received their souls.

[¶35] 6. The wind, רוח ruach, the soul, came into them. They were endued with animal and intellectual life; and they arose and evidenced a complete restoration to life, and began to perform its functions, [Eze 37:10].

### Verse 9

[¶37] Prophesy unto the wind - רוח ruach. Address thyself to the soul, and command it to enter into these well-organized bodies, that they may live.

[¶38] Come from the four winds - Souls, come frown all parts where ye are scattered; and reanimate these bodies from; which ye have been so long separated. The four winds signify all parts - in every direction. Literally it is, "Souls, come from the four souls;" "Breath, come from the four breaths;" or, "Wind, come from the four winds." But here רוח ruach has both of its most general meanings, wind or breath, and soul.

### Verse 11

[¶40] These bones are the whole house of Israel - That is, their state is represented by these bones; and their restoration to their own land is represented by the revivification of these bones.

### Verse 12

[¶42] I will open your graves - Here is a pointed allusion to the general resurrection; a doctrine properly credited and understood by the Jews, and to which our Lord refers, [Joh 5:25], [Joh 5:28], [Joh 5:29] : "The hour is coming when they that are in their graves shall hear his voice, and come forth."

[¶43] And cause you to come up out of your graves - I am determined that ye shall be restored; so that were ye even in your graves, as mankind at the general resurrection, yet my all-powerful voice shall call you forth.

### Verse 13

[¶45] When I have opened your graves - When I shall have done for you what was beyond your hope, and deemed impossible, then shall ye know that I am Jehovah.

## 48. Ezekiel · 39 of 47

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/48/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/48/#p-N

### Verse 14

[¶1] And shall put my Spirit - רוחי ruchi. Here רוח ruach is taken for the Holy Ghost. They were living souls, animal and intellectual beings, when they had received their souls, as mentioned above: but they could only become spiritual, holy, and obedient creatures by the Spirit of God actuating their spirits. See the notes on [Eze 36:25-27] (note).

[¶2] Three degrees or processes have been remarked in this mystic vision.

[¶3] When the prophet was commanded to prophesy - to foretell, on the authority of God, that there should be a restoration to their own land: -

[¶4] 1. There was a noise, which was followed by a general shaking, during which the bones became arranged and united.

[¶5] 2. The flesh and skin came upon them, so that the dry bones were no longer seen.

[¶6] 3. The spirit or soul came into them, and they stood up perfectly vivified.

[¶7] Perhaps these might be illustrated by three periods of time, which marked the regeneration of the Jewish polity.

[¶8] 1. The publication of the edict of Cyrus in behalf of the Jews, which caused a general shaking or stir among the people, so that the several families began to approach each other. and prepare for their return to Judea, [Ezr 1:2], [Ezr 1:3]. But though partially restored, they were obliged to discontinue the rebuilding of their temple.

[¶9] 2. The edict published by Darius in the second year of his reign, [Ezr 4:23], [Ezr 4:24], which removed the impediments thrown in the way of the Jews. [Ezr 6:6], [Ezr 6:7], etc.

[¶10] 3. The mission of Nehemiah, with orders from Artaxerxes to complete the building of the temple and the city, [Neh 2:7], etc. Then the Jews became a great army, and found themselves in sufficient force to defend themselves and city against all their enemies.

[¶11] As to the spiritual uses of this curious vision, I must leave them to preachers. I have given the literal meaning, and what the different parts refer to; and if they found their observations on these, they may profit their hearers.

### Verse 16

[¶13] Son of man, take thee one stick - The two sticks mentioned in this symbolical transaction represented, as the text declares the two kingdoms of Israel and Judah, which were formed in the days of Rehoboam, and continued distinct till the time of the captivity. The kingdom of Judah was composed of the tribes of Judah and Benjamin, with the Levites; all the rest went off in the schism with Jeroboam, and formed the kingdom of Israel. Though some out of those tribes did rejoin themselves to Judah, yet no whole tribe ever returned to that kingdom. Common sufferings in their captivity became the means of reviving a kinder feeling; and to encourage this, God promises that he will reunite them, and restore them to their own land; and that there shall no more be any divisions or feuds among them. To represent this in such a way as would make it a subject of thought, reflection, and inquiry, the prophet is ordered to take the two sticks mentioned above, to write on them the distinguishing names of the divided kingdoms, and then by a notch, dovetail, glue, or some such method, to unite them both before the people. He did so, and on their inquiry, showed them the full meaning of this symbolical action.

### Verse 19

[¶15] The stick of Joseph, which is in the hand of Ephraim - Jeroboam, the first king of the ten tribes, was an Ephraimite. Joseph represents the ten tribes in general; they were in the hand of Ephraim, that is, under the government of Jeroboam.

### Verse 22

[¶17] I will make them one nation - There was no distinction after the return from Babylon.

[¶18] And one king shall be king to them all - Politically speaking they never had a king from that day to this; and the grand junction and government spoken of here must refer to another time - to that in which they shall be brought into the Christian Church with the fullness of the Gentiles; when Jesus, the King of kings and Lord of lords, shall rule over all.

### Verse 24

[¶20] And David my servant shall be King - That this refers to Jesus Christ, see proved, [Eze 34:23] (note).

### Verse 25

[¶22] The land that I have given unto Jacob my servant - Jacob means here the twelve tribes; and the land given to them was the whole land of Palestine; consequently, the promise states that, when they return, they are to possess the whole of the Promised Land.

### Verse 26

[¶24] Covenant of peace - See this explained [Eze 34:25] (note).

### Verse 27

[¶26] By tabernacle - Jesus Christ, the true tabernacle, in whom dwelt all the fullness of the Godhead bodily.

### Introduction

[¶28] The sublime prophecy contained in this and the following chapter relates to Israel's victory over Gog, and is very obscure. It begins with representing a prodigious armament of many nations combined together under the conduct of Gog, with the intention of overwhelming the Jews, after having been for some time resettled in their land subsequent to their return from the Babylonish captivity, [Eze 38:1-9]. These enemies are farther represented as making themselves sure of the spoil, [Eze 38:10-13]. But in this critical conjuncture when Israel, to all human appearance, was about to be swallowed up by her enemies, God most graciously appears, to execute by terrible judgments the vengeance threatened against these formidable adversaries of his people, [Eze 38:14-16]. The prophet, in terms borrowed from human passions, describes, with awful emphasis, the fury of Jehovah as coming up to his face; and the effects of it so dreadful, as to make all the animate and inanimate creation tremble, and even to convulse with terror the whole frame of nature, [Eze 38:17-23].

### Verse 2

[¶30] Son of man, set thy face against Gog, the land of Magog - This is allowed to be the most difficult prophecy in the Old Testament. It is difficult to us, because we know not the king nor people intended by it: but I am satisfied they were well known by these names in the time that the prophet wrote.

[¶31] I have already remarked in the introduction to this book that there are but two opinions on this subject that appear to be at all probable:

[¶32] 1. That which makes Gog Cambyses, king of Persia; and,

[¶33] 2. That which makes him Antiochus Epiphanes, king of Syria.

[¶34] And between these two (for one or other is supposed to be the person intended) men are much divided.

[¶35] Calmet, one of the most judicious commentators that ever wrote on the Bible, declares for Cambyses; and supports his opinion, in opposition to all others, by many arguments.

[¶36] Mr. Mede supposes the Americans are meant who were originally colonies of the Scythians who were descendants of Magog, son of Japheth. Houbigant declares for the Scythians, whose neighbors were the people of Rosh, Meshech, and Tubal, that is the Russians, Muscovites, and Tybareni or Cappadocians. Several eminent critics espouse this opinion. Rabbi David Kimchi says the Christians and Turks are meant: and of later opinions there are several, founded in the ocean of conjecture. Calmet says expressly, that Gog is Cambyses, king of Persia, who on his return from the land of Egypt, died in Judea. The Revelation David Martin, pastor of the Waloon church at Utrecht, concludes, after examining all previous opinions, that Antiochus Epiphanes, the great enemy on the Israelites, is alone intended here; and that Gog, which signifies covered, is an allusion to the well-known character of Antiochus, whom historians describe as an artful, cunning, and dissembling man. See [Dan 8:23], [Dan 8:25]; [Dan 11:23], [Dan 11:27], [Dan 11:32]. Magog he supposes to mean the country of Syria. Of this opinion the following quotation from Pliny, Hist. Nat., lib. v., c. 23, seems a proof; who, speaking of Coele-Syria, says Coele habet Apamiam Marsyia amne divisam a Nazarinorum Tetrarchia. Bambycem quam alio nomine Hierapolis vocatur, Syris vero Magog. "Coele-Syria has Apamia separated from the tetrarchy of the Nazarenes by the river Marsyia; and Bambyce, otherwise called Hierapolis; but by the Syrians, Magog."

[¶37] I shall at present examine the text by this latter opinion.

[¶38] Chief prince of Meshech and Tubal - These probably mean the auxiliary forces, over whom Antiochus was supreme; they were the Muscovites and Cappadocians.

### Verse 4

[¶40] I will turn thee back - Thy enterprise shall fail.

### Verse 5

[¶42] Persia - That a part of this country was tributary to Antiochus, see 1 Maccabees 3:31.

[¶43] Ethiopia, and Libya - That these were auxiliaries of Antiochus is evident from [Dan 11:43] : "The Libyans and Ethiopians shall be at his steps."

## 49. Ezekiel · 40 of 47

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/49/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/49/#p-N

### Verse 6

[¶1] Gomer, and all his bands; the house of Togarmah - The Cimmerians and Turcomanians, and other northern nations. - Calmet.

### Verse 8

[¶3] In the latter years thou shalt come - This was fulfilled about four hundred years after. - Martin. The expedition of Cambyses against Egypt was about twelve years after the return of the Jews from Babylon. - Calmet.

### Verse 9

[¶5] Thou shalt ascend and come like a storm - It is observable that Antiochus is thus spoken of by Daniel, [Dan 11:40] : The king of the north - Antiochus, shall come against him (the king of the south is the king of Egypt) like a whirlwind.

### Verse 10

[¶7] Shall things come into thy mind, and thou shalt think an evil thought - Antiochus purposed to invade and destroy Egypt, as well as Judea; see [Dan 11:31], [Dan 11:32], [Dan 11:36]. This Calmet interprets of Cambyses, his cruelties in Egypt, and his evil design to destroy the Israelites.

### Verse 12

[¶9] To take a spoil - and a prey - When Antiochus took Jerusalem he gave the pillage of it to his soldiers, and spoiled the temple of its riches, which were immense. See Josephus War, B. 1. C. 1.

### Verse 13

[¶11] Sheba, and Dedan - The Arabians, anciently great plunderers; and Tarshish, the inhabitants of the famous isle of Tartessus, the most noted merchants of the time. They are here represented as coming to Antiochus before he undertook the expedition, and bargaining for the spoils of the Jews. Art thou come to take a spoil, to carry away silver and gold, cattle and goods?

### Verse 16

[¶13] When I shall be sanctified in thee, O Gog - By the defeat of his troops under Lysias, his general. 1 Maccabees 3:32, 33, etc., and 6:6.

### Verse 17

[¶15] Art thou he of whom I have spoken in old time - This prophecy concerning Antiochus and the Jews was delivered about four hundred years before the events took place. - Martin. Calmet maintains that Cambyses is spoken of, and refers to ancient prophecies, especially Isaiah 14, [Isa 15:1-9], [Isa 16:1-14], [Isa 20:1-6], 21.

### Verse 21

[¶17] I will call for a sword against him - Meaning Judas Maccabeus, who defeated his army under Lysias, making a horrible carnage. - Martin. Cambyses had no wars in the mountains of Israel.

### Verse 22

[¶19] Great hailstones, fire, and brimstone - These are probably figurative expressions, to signify that the whole tide of the war should be against him, and that his defeat and slaughter should be great. Abp. Newcome supposes all the above prophecy remains yet to be fulfilled. Where such eminent scribes are divided, who shall decide!

### Introduction

[¶21] The prophet goes on to denounce the Divine judgments against Gog and his army, [Eze 39:1-7]; and describes their dreadful slaughter, [Eze 39:8-10], and burial, [Eze 39:11-16], in terms so very lofty and comprehensive, as must certainly denote some very extraordinary interposition of Providence in behalf of the Jews. And to amplify the matter still more, the prophet, with peculiar art and propriety, delays the summoning of all the birds and beasts of prey in nature to feast on the slain, (in allusion to the custom of feasting on the remainder of sacrifices), till after the greater multitudes are buried; to intimate that even the remainder, and as it were the stragglers of such mighty hosts, would be more than sufficient to satisfy their utmost rapacity, [Eze 39:17-20]. The remaining verses contain a prediction of the great blessedness of the people of God in Gospel times, and of the stability of the kingdom of Christ, [Eze 39:21-29]. It will be proper to remark that the great northern expedition against the natural Israel, described in this and the preceding chapter, is, from its striking resemblance in the main particulars, put by the writer of the Apocalypse, ([Eze 20:7-10]), for a much more formidable armament of a multitude of nations in the four quarters of the earth against the pure Christian Church, the Mystical Israel; an event still extremely remote, and which it is thought shall immediately precede the destruction of the world by fire, and the general judgment.

### Verse 2

[¶23] And leave but the sixth part of thee - The margin has, strike thee with six plagues; or, draw thee back with a hook of six teeth.

### Verse 3

[¶25] I will smite thy bow out of thy left hand - The Persians whom Antiochus had in his army, [Eze 38:5], were famous as archers, and they may be intended here. The bow is held by the left hand; the arrow is pulled and discharged by the right.

### Verse 6

[¶27] I will send a fire on Magog - On Syria. I will destroy the Syrian troops.

[¶28] And among them that dwell carelessly in the isles - The auxiliary troops that came to Antiochus from the borders of the Euxine Sea. - Martin.

### Verse 7

[¶30] In the midst of my people Israel - This defeat of Gog is to be in Israel: and it was there according to this prophecy, that the immense army of Antiochus was so completely defeated.

[¶31] Ands I will not let them pollute my holy name any more - See on 1 Maccabees 1:11, etc., how Antiochus had profaned the temple, insulted Jehovah and his worship, etc. God permitted that as a scourge to his disobedient people; but now the scourger shall be scourged, and he shall pollute the sanctuary no more.

### Verse 9

[¶33] And shall set on fire - the weapons - The Israelites shall make bonfires and fuel of the weapons, tents, etc., which the defeated Syrians shall leave behind them, as expressive of the joy which they shall feel for the destruction of their enemies; and to keep up, in their culinary consumption, the memory of this great event.

[¶34] They shall burn them with fire seven years - These may be figurative expressions, after the manner of the Asiatics, whose language abounds with such descriptions. They occur every where in the prophets. As to the number seven it is only a certain for an indeterminate number. But as the slaughter was great, and the bows, arrows, quivers, shields, bucklers, handstaves, and spears were in vast multitudes, it must have taken a long time to gather them up in the different parts of the fields of battle, and the roads in which the Syrians had retreated, throwing away their arms as they proceeded; so there might have been a long time employed in collecting and burning them. And as all seem to have been doomed to the fire, there might have been some found at different intervals and burned, during the seven years here mentioned. Mariana, in his History of Spain, lib. xi., c. 24, says, that after the Spaniards had given that signal overthrow to the Saracens, a.d. 1212 they found such a vast quantity of lances, javelins, and such like, that they served them for four years for fuel. And probably these instruments obtained by the Israelites were used in general for culinary firewood, and might literally have served them for seven years; so that during that time they should take no wood out of the fields, nor out of the forests for the purpose of fuel, [Eze 39:10].

### Verse 11

[¶36] The valley of the passengers on the east of the sea - That is, of Gennesareth, according to the Targum. The valley near this lake or sea is called the Valley of the Passengers, because it was a great road by which the merchants and traders from Syria and other eastern countries went into Egypt; see [Gen 37:17], [Gen 37:25]. See Calmet here.

[¶37] There shall they bury Gog and all his multitude - Some read, "There shall they bury Gog, that is, all his multitude." Not Gog, or Antiochus himself, for he was not in this battle; but his generals, captains, and soldiers, by whom he was represented. As to Hamon-gog, we know no valley of this name but here. But we may understand the words thus: the place where this great slaughter was, and where the multitudes of the slain were buried, might be better called Hamon-gog, the valley of the multitude of God, than the valley of passengers; for so great was the carnage there, that the way of the passengers shall be stopped by it. See the text.

### Verse 12

[¶39] And seven months - It shall require a long time to bury the dead. This is another figurative expression; which, however, may admit of a good deal of literal meaning. Many of the Syrian soldiers had secreted themselves in different places during the pursuit after the battle, where they died of their wounds, of hunger, and of fatigue; so that they were not all found and buried till seven months after the defeat of the Syrian army. This slow process of burying is distinctly related in the three following verses, and extended even to a bone, [Eze 39:15]; which, when it was found by a passenger, the place was marked, that the buriers might see and inter it. Seven months was little time enough for all this work; and in that country putrescency does not easily take place: the scorching winds serving to desiccate the flesh, and preserve it from decomposition.

### Verse 17

[¶41] Gather yourselves - to my sacrifice - This is an allusion to a custom common in the east: when a sacrifice is made, the friends and neighbors of the party sacrificing are invited to come and feast on the sacrifice.

### Verse 18

[¶43] Ye shall - drink the blood of the princes of the earth - I need not mention the custom of the Scandinavians: they were accustomed to drink the blood of their enemies out of the skulls of the dead. But this is spoken of fowls and beasts here - rams, lambs, and goats. The feast shall be as grateful and as plenteous to the fowls and beasts, as one made of the above animals, the fattest and best of their kind, (because fed in the fertile fields of Bashan), would be to the guests of him who makes a sacrifice.

### Verse 19

[¶45] And ye shall eat fat - and drink blood - Who shall eat and drink, etc.? Not the Jews: though Voltaire says they ate human flesh, and are invited here by the prophet to eat the flesh and drink the blood of their enemies; which is a most unprincipled falsehood. It is the fowls and the beasts that God invites, [Eze 39:17] : "Speak to every feathered fowl, and to every beast of the field, assemble yourselves - that ye may eat flesh and drink blood;" nor are the persons altered in all these [Eze 39:17-20] : so the assertion of Voltaire is either through brutish ignorance or Satanic malice.

## 50. Ezekiel · 41 of 47

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/50/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/50/#p-N

### Verse 25

[¶1] Now will I bring again the captivity of Jacob - Both they and the heathen shall know that it was for their iniquity that I gave them into the hands of their enemies: and now I will redeem them from those hands in such a way as to prove that I am a merciful God, as well as a just God.

### Verse 26

[¶3] After that they have borne their shame - After they shall have borne the punishment due to a line of conduct which is their shame and reproach, viz. idolatry.

### Verse 27

[¶5] When I have - gathered them - Antiochus had before captured many of the Jews, and sold them for slaves; see [Dan 11:33].

### Verse 28

[¶7] And have left none of then any more there - All that chose had liberty to return; but many remained behind. This promise may therefore refer to a greater restoration, when not a Jew shall be left behind. This, the next verse intimates, will be in the Gospel dispensation.

### Verse 29

[¶9] For I have poured out my Spirit - That is, I will pour out my Spirit; see the notes on [Eze 36:25-29] (note), where this subject is largely considered. This Spirit is to enlighten, quicken, purify, and cleanse their hearts; so that, being completely changed, they shall become God's people, and be a praise in the earth. Now, they are a proverb of reproach; then, they shall be eminently distinguished.

### Introduction

[¶11] The prophecy or vision, which begins here, continues to the end of the Book. The Temple of Jerusalem lying in ruins when Ezekiel had this vision, (for its date as the fourteenth year after the destruction of Jerusalem by Nebuchadnezzar), the Jews needed consolation. If they were not promised a restoration of the temple, they would not feel so great an interest in returning home. It is thought by some that no model of Solomon's Temple had remained. To direct them, therefore, in the dimensions, parts, order, and rules of their new temple might be one reason why Ezekiel is so particular in the description of the old; to which the new was conformable in figure and parts, though inferior in magnificence, on account of the poverty of the nation at the time. Whatever was august or illustrious in the prophetic figures, and not literally fulfilled in or near their own times, the ancient Jews properly considered as belonging to the time of the Messiah. Accordingly, upon finding that the latter temple fell short of the model of the temple here described by Ezekiel, they supposed the prophecy to refer, at least in part, to the period now mentioned. And we, who live under the Gospel dispensation, have apostolical authority for the assertion that the temple and temple worship were emblematic of Christ's Church, frequently represented in the New Testament under the metaphor of a temple, in allusion to the symmetry, beauty, and firmness of that of Solomon; to its orderly worship; and to the manifestations it held of the Divine Presence. This chapter commences with the time, manner, and end of the vision, [Eze 40:1-5]. We have next a description of the east gate, [Eze 40:6-19], the north gate, [Eze 40:20-22], and the south gate, [Eze 40:24-31]. A farther description of the east gate, [Eze 40:32-34], and of the north gate, [Eze 40:35-38]. Account of the eight tables, [Eze 40:39-43]; of the chambers, [Eze 40:44-47]; and of the porch of the temple, [Eze 40:48], [Eze 40:49].

[¶12] A New Plan of the Temple at Jerusalem

[¶13] For an explanation of this plan, and of the accompanying map of the division of the Land of Canaan, see the notes at end of Ezekiel 48.

### Verse 1

[¶15] In the five and twentieth year of our captivity - According to the date here given, this prophecy was delivered on Tuesday, April 20, A.M. 3430, in the twenty-fifth year of the captivity of Jeconiah, and fourteen years after the taking of Jerusalem.

[¶16] The temple here described by Ezekiel is, in all probability, the same which he saw before his captivity, and which had been burned by the Chaldeans fourteen years before this vision. On comparing the Books of Kings and Chronicles with this prophet, we shall find the same dimensions in the parts described by both; for instance, the temple, or place which comprehended the sanctuary, the holy place, and the vestibule or porch before the temple, is found to measure equally the same both in Ezekiel and the Kings. Compare [1Kgs 6:3-16], with [Eze 41:2], etc. The inside ornaments of the temple are entirely the same; in both we see two courts; an inner one for the priests, and an outer one for the people. Compare [1Kgs 6:29-36]; [2Chr 4:9]; and [Eze 41:16], [Eze 41:17], and [Eze 48:7-10]. So that there is room to suppose that, in all the rest, the temple of Ezekiel resembled the old one; and that God's design in retracing these ideas in the prophet's memory was to preserve the remembrance of the plan, the dimensions, the ornaments, and whole structure of this Divine edifice; and that at the return from captivity the people might more easily repair it, agreeably to this model. The prophet's applying himself to describe this edifice was a motive of hope to the Jews of seeing themselves one day delivered from captivity, the temple rebuilt, and their nation restored to its ancient inheritance. Ezekiel touches very slightly upon the description of the temple or house of the Lord, which comprehended the holy place or sanctuary, and which are so exactly described in the Books of Kings. He dwells more largely upon the gates, the galleries, and apartments, of the temple, concerning which the history of the kings had not spoken, or only just taken notice of by the way.

[¶17] This is the judgment of Calmet; and although every Biblical critic is of the same opinion, yet more labor is spent on rebuilding this temple of Ezekiel than was spent on that built by Solomon! The Jesuits, Prada and Villalpand, have given three folio volumes on this temple, with abundance of cuts, where the different parts are exhibited after the finest models of Grecian and Roman architecture! But still the building is incomplete. Now, of what consequence is all this to the Christian, or to any other reader? I confess I see not. While, then, we have the exact dimensions and accurate description in 1 Kings and 2 Chronicles, of that built by Solomon, in imitation of which this plan by Ezekiel was drawn, we need not be very solicitous about the manner of measuring and describing used by the prophet; as, when we have labored through the whole, we have only the measurements and description of that built by Solomon, and delineated by a hand not less faithful in the First Book of Kings, [Eze 6:1-14], and 2 Chronicles 2, 3, 4, [2Chr 5:1-14] and 6.

[¶18] As the prophet knew that the Chaldeans had utterly destroyed the temple, he thought it necessary to preserve an exact description of it, that on their restoration the people might build one on the same model. As to allegorical meanings relative to this temple, I can say nothing: God has given no data by which any thing of this kind can be known or applied; and as to those who have labored in this way, perhaps "Solomon's Temple Spiritualized, by John Bunyan," is equally good with their well-intended inventions. Those who wish to enter much into the particulars of this temple must have recourse to the more voluminous expositors, who on this subject seem to have thought that they could never say enough. See also the accompanying map.

### Verse 2

[¶20] Set me upon a very high mountain - Mount Moriah, the mount on which Solomon's temple was built, [2Chr 3:1].

### Verse 3

[¶22] A man, whose appearance was like - brass - Like bright polished brass, which strongly reflected the rays of light. Probably he had what we would term a nimbus or glory round his head. This was either an angel; or, as some think, a personal appearance of our blessed Lord.

### Verse 4

[¶24] Declare all that thou seest to the house of Israel - That they may know how to build the second temple, when they shall be restored from their captivity.

### Verse 5

[¶26] A measuring reed of six cubits long - The Hebrew cubit is supposed to be about twenty and a half inches; and a palm, about three inches more; the length of the rod about ten feet six inches.

[¶27] The breadth - one reed; and the height, one reed - As this wall was as broad as it was high, it must have been a kind of parapet, which was carried, of the same dimensions, all round the temple. See AAAA in the plan.

### Verse 6

[¶29] Went up the stairs thereof - As the temple was built upon an eminence, there must have been steps on the outside, opposite to each door, to ascend by. And it appears there were steps to go up from one court to another, see [Eze 40:22], [Eze 40:26], [Eze 40:34], [Eze 40:37]; and also from the court of the priests to the sanctuary, [Eze 40:49]. See MMMMM in the plan.

### Verse 7

[¶31] And every little chamber was one reed - These were the chambers of the buildings which were within the inclosure of the temple round the court, and these chambers appear to have been numerous. See the map, which has been carefully copied from that of Calmet.

### Verse 9

[¶33] The porch of the gate - See account of the gates in the plan.

### Verse 15

[¶35] Fifty cubits - The length of the building. See MMMMM in the plan.

### Verse 17

[¶37] The outward court - This was the court of the people.

### Verse 21

[¶39] And the little chambers thereof were three, etc. - See the plan.

[¶40] Arches - Porch. The arch was not known at this period.

### Verse 24

[¶42] According to these measures - The same measures that had been used at the eastern court.

### Verse 30

[¶44] And the arches round about were five and twenty cubits long - That the five cubits broad should be read twenty-five is evident from [Eze 40:21], [Eze 40:25], [Eze 40:29], [Eze 40:33], and [Eze 40:36], The word ועשרים veesrim, twenty, has probably been lost out of the text. Indeed the whole verse is wanting in two of Kennicott's MSS., one of De Rossi's, and one of mine, (Cod. B.) It has been added in the margin of mine by a later hand. It is reported to have been anciently wanting in many MSS.

## 51. Ezekiel · 42 of 47

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/51/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/51/#p-N

### Verse 39

[¶1] The porch of the gate - The north gate of the court of the priests. See Q in the plan.

[¶2] Two tables - Some say of marble. See dddd in the plan.

### Verse 41

[¶4] Four tables - These were in the porch of the north gate, in the court of the priests: on them they slew, flayed, and cut up the victims. See dddd in the plan.

### Verse 47

[¶6] He measured the court - This was the court of the priests. See FFF in the plan.

### Verse 48

[¶8] Breadth of the gate - It is evident that the gate was a bivalve, or had folding doors. The length of the porch was twenty cubits. Josephus says the vestibule was twenty cubits long and ten broad. Antiq. lib. 8:3, 2.

### Verse 49

[¶10] By the steps - This was a flight of steps that led to the temple; there were eight steps in each flight. See YY in the plan.

### Introduction

[¶12] In this chapter the prophet gives us a circumstantial account of the measures, parts, chambers, and ornaments of the temple, vv. 1-26.

### Verse 1

[¶14] To the temple - He had first described the courts and the porch. See chap. 40.

### Verse 2

[¶16] The breadth of the door - This was the door, or gate, of the sanctuary, (see gates 3, in the plan), and this doorway was filled up with folding gates. The measurements are exactly the same as those of Solomon's temple. See [1Kgs 6:2], [1Kgs 6:17].

### Verse 4

[¶18] The length thereof, twenty cubits - This is the measurement of the sanctuary, or holy of holies. See G in the plan. This also was the exact measurement of Solomon's temple, see [1Kgs 6:20]. This, and the other resemblances here, sufficiently prove that Ezekiel's temple and that of Solomon were on the same plan; and that the latter temple was intended to be an exact resemblance of the former.

### Verse 6

[¶20] The side chambers were three - We find by Joseph. Antiq. 8:3, 2, that round Solomon's temple were chambers three stories high, each story consisting of thirty chambers. It is supposed that twelve were placed to the north of the temple, twelve to the south, and six to the east.

[¶21] Entered into the wall - The beams were admitted into the outer wall, but they rested on projections of the inner wall.

### Verse 7

[¶23] An enlarging, and a winding about - Perhaps a winding staircase that-widened upward as the inner wall decreased in thickness; this wall being six cubits thick; as high as the first story, five from the floor of the second story to that of the third, and four from the floor to the ceiling of the third story: and thus there was a rest of one cubit in breadth to support the stories. - Newcome.

### Verse 9

[¶25] The thickness of the wall - See LLL in the plan.

[¶26] The place of the side chambers - A walk, or gallery of communication along the chambers, five cubits broad, [Eze 41:11].

### Verse 11

[¶28] And the doors - See the plan, aa. bb.

### Verse 12

[¶30] The length thereof ninety cubits - The temple, with the buildings which surrounded it, was eighty-one cubits long; add ten cubits for the vestibule, or five for the breadth of the separate place, and five for its wall; in all, ninety cubits. See the plan, LHIL. By the separate place I suppose the temple itself is meant.

### Verse 13

[¶32] So he measured the house - The temple, taken from the wall which encompassed it from the western side to the vestibule, was one hundred and one cubits; five for the separate place, nine for the wall and the chambers attached to the temple, sixty for the sanctuary and the holy place, ten for the vestibule, and twelve for the two great walls on the west and east of the temple; in all, one hundred and one cubits, See the plan, GHI.

### Verse 14

[¶34] The breadth of the face of the house - That is, the front. See the plan, FRR.

### Verse 18

[¶36] A palm tree was between a cherub and a cherub - That is, the palm trees and the cherubs were alternated; and each cherub had two faces, one of a lion and the other of a man; one of which was turned to the palm tree on the right, the other to the palm tree on the left.

### Verse 20

[¶38] From the ground unto above the door - The temple was thirty cubits high, [1Kgs 6:2], the gate was fourteen cubits, chap. [Eze 40:48]. The palm trees and the cherubim were the same height as the gate or door. The windows were above the door.

### Verse 22

[¶40] The altar of wood - This was the altar of incense, and was covered with plates of gold.

### Verse 25

[¶42] There were thick planks - The wood, or planks, were thick and strong; for the cherubim and palm trees were carved in relief out of their substance, and unless they had been of considerable thickness, this could not have been done.

### Introduction

[¶44] This chapter gives us a description of the priests' chambers and their use, with the dimensions of the holy mount on which the temple stood, vv. 1-20.

## 52. Ezekiel · 43 of 47

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/52/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/52/#p-N

### Verse 1

[¶1] He brought me forth into the utter court - He brought him out from the temple into the court of the priests. This, in reference to the temple, was called the outer court; but the court of the people was beyond this.

### Verse 4

[¶3] A walk of ten cubits' breadth inward - This seems to have been a sort of parapet.

### Verse 14

[¶5] They shall lay their garments wherein they minister - The priests were not permitted to wear their roles in the outer court. These vestments were to be used only when they ministered; and when they had done, they were to deposit them in one of the chambers mentioned in the thirteenth verse.

### Verse 16

[¶7] He measured the east - north - south - west side - Each of which was five hundred reeds: and, as the building was square, the area must have been nearly thirteen thousand paces. No wonder this was called a city. See [Eze 40:2].

### Verse 20

[¶9] It had a wall round about - to make a separation between the sanctuary and the profane place - The holy place was that which was consecrated to the Lord; into which no heathen, nor stranger, nor any in a state of impurity, might enter. The profane place was that in which men, women, Gentiles, pure or impure might be admitted. Josephus says War, lib. vi., c. 14, that in his time there was a wall built before the entrance three cubits high, on which there were posts fixed at certain distances, with inscriptions on them in Latin and Greek, containing the laws which enjoined purity on those that entered; and forbidding all strangers to enter, on pain of death. See Calmet.

### Introduction

[¶11] The glory of the Lord is represented as returning to the temple, [Eze 43:1-6]; where God promises to fix his residence, if the people repent and forsake those sins which caused him to depart from them, [Eze 43:7-12]. Then the measures of the altar, and the ordinances relating to it, are set down, [Eze 43:13-27].

### Verse 2

[¶13] The glory of the God of Israel came from the way of the east - This was the chariot of cherubim, wheels, etc., which he saw at the river Chebar. And this glory, coming from the east, is going to enter into the eastern gate of the temple, and thence to shine out upon the whole earth. Is there not a mystery here? All knowledge, all religion, and all arts and sciences, have traveled, according to the course of the sun, From East To West! From that quarter the Divine glory at first came; and thence the rays of Divine light continue to diffuse themselves over the face of the earth. From thence came the Bible, and through that the new covenant. From thence came the prophets, the apostles, and the first missionaries, that brought the knowledge of God to Europe, to the isles of the sea, and to the west first, and afterwards to these northern regions.

### Verse 5

[¶15] The spirit took me up - And, to follow this thought for a moment, how many men has this heavenly Spirit taken up; filled them with his own influence, and sent them to every country, and nation, and tongue, and people, to testify the Gospel of the grace of God, and to preach among the Gentiles the unsearchable riches of Christ! What spiritual temples have been raised, beautified, and filled with the glory of God! And this light is shining and burning more and more unto the perfect day, when the whole earth shall be filled with the glory of God!

### Verse 7

[¶17] Son of man, the place of my throne - The throne refers to his majesty; the soles of his feet, to his condescension in dwelling among men.

[¶18] Where I will dwell in the midst of the children of Israel - The tabernacle and temple were types of the incarnation of Jesus Christ: "Destroy This Temple, and after three days I will raise it up; - but this he spake of the temple of his body;" [Joh 2:19], [Joh 2:21]. And in That Temple "dwelt all the fullness of the Godhead bodily." Into this immaculate humanity did the glory of the Supreme God enter; and thus, "God was in Christ reconciling the world unto himself." And this Jesus is Immanuel, God with Us. In him we find united the ineffable majesty of God, with the abjectness of man. He humbled himself in human nature, not only to bear the form of a servant, but to suffer death upon the cross as a malefactor slave! But by these means he has purchased eternal redemption for us; and the spiritual Israel, who find redemption in his blood, shall be raised up wherever his holy name shall be proclaimed; and shall not, like the old apostate Israel, defile that great name by idolatry or a life of wickedness, but they shall show forth the virtues of Him who has called them from darkness into his marvellous light.

### Verse 8

[¶20] In their setting of their threshold - They had even gone so far as to set up their idol altars by those of Jehovah; so that their abominable idols were found in the very house of God! therefore, "he consumed them in his anger."

### Verse 9

[¶22] Now let them put away their whoredom - Their idolatry.

[¶23] And the carcasses of their kings - It appears that God was displeased with their bringing their kings so near his temple. David was buried in the city of David, which was on Mount Zion, near to the temple; and so were almost all the kings of Judah; but God requires that the place of his temple and its vicinity shall be kept unpolluted; and when they put away all kinds of defilement, then will he dwell among them.

### Verse 10

[¶25] Show the house to the house of Israel - Show them this holy house where the holy God dwells, that they may be ashamed of their iniquities. Their name, their profession, their temple, their religious services, all bound them to a holy life; all within them, all without them, should have been holiness unto the Lord. But alas! they have been bound by no ties, and they have sinned against all their obligations; nevertheless, let them measure the pattern, let them see the rule by which they should have walked, and let them measure themselves by this standard, and walk accordingly.

### Verse 11

[¶27] And if they be ashamed - If, in a spirit of true repentance, they acknowledge their past transgressions, and purpose in his help never more to offend their God, then teach them every thing that concerns my worship, and their profiting by it.

### Verse 12

[¶29] This is the law of the house - From the top of the mountain on which it stands, to the bottom, all round about, all shall be holy; no buildings shall be erected in any part, nor place nor spot be appropriated to a common use; all shall be considered as being most holy.

### Verse 13

[¶31] The cubit is a cubit and a hand breadth - It is the same cubit by which all the previous admeasurements were made, and was a hand breadth or four inches longer than the Babylonian cubit.

### Verse 15

[¶33] So the altar - ההראל haharel, "the mount of God."

[¶34] And from the altar - ומהאראיל umihaariel, "and from the lion of God." Perhaps the first was a name given to the altar when elevated to the honor of God, and on which the victims were offered to him, and the second, the lion of God, may mean the hearth, which might have been thus called, because it devoured and consumed the burnt-offerings, as a lion does his prey. See on [Isa 29:1] (note).

### Verse 17

[¶36] And the settle - The ledge on which the priests walked round the altar, see [Eze 43:14]. By these settles or ledges the altar was narrowed towards the top. "The ascent shall look toward the east;" this ascent was an inclined plane. But these settles, or more properly ledges, as Bp. Newcome translates, may be thus computed. The altar itself was ten feet high and twenty broad; the same as that of Solomon, [2Chr 4:1].

[¶37] Height Cubits For the base, [Eze 43:13], is in height 1 From the surface of the base to the first ledge, [Eze 43:14] 1 From the lower ledge to the upper, [Eze 43:14] 4 From the upper ledge to the ariel or hearth, [Eze 43:15] 4 In all 10 Breadth Cubits And as to the breadth, the upper ledge, [Eze 43:17], was 14 Add a cubit on each side for the higher ledge, [Eze 43:14], latter part 2 Add a cubit on each side for the lower ledge, [Eze 43:14], former part 2 Add a cubit on each side for the base, [Eze 43:13] 2 In all 20

[¶38] The altar of burnt-offerings, described [Exo 27:1]; [Exo 38:1], was smaller than this, because it was to be removed from place to place with the tabernacle. This was designed for a permanent temple. See Bp. Newcome on this chapter.

### Verse 19

[¶40] The priests - that be of the seed of Zadok - It was this Zadok that was put in the place of Abiathar, by Solomon, [1Kgs 2:35], in whose family the priesthood had continued ever since.

### Verse 25

[¶42] Seven days shalt thou prepare - These are, in general, ordinances of the Law; and may be seen by consulting the parallel passages. All these directions are given that they might follow them, when they should be put in possession of their own land. For in several cases the prophet enters into particulars, as if he had supposed that the book of the law had perished.

### Introduction

[¶44] This chapter gives an account of the glory of God having returned to the temple, [Eze 44:14]. The Jews reproved for suffering idolatrous priests to pollute it with their ministrations, [Eze 44:5-8]. Ordinances respecting the conduct of the priests, and the maintenance due to them, vv. 9-31.

## 53. Ezekiel · 44 of 47

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/53/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/53/#p-N

### Verse 1

[¶1] The outward sanctuary - In opposition to the temple itself, which was the inner sanctuary.

### Verse 2

[¶3] This gate shall be shut - It was not to be opened on ordinary occasions, nor at all on the week days: but only on the Sabbaths and the new moons. See the account of the gates (4) in the explanation of the plan.

[¶4] This verse has been adduced by the Roman Catholics to prove the perpetual virginity of the mother of our Lord; and it may be allowed to be as much to the purpose as any other that has been brought to prove this very precarious point, on which no stress should ever be laid by any man. Mary was a virgin when she brought forth Jesus.

### Verse 5

[¶6] Mark well, and behold - Take notice of every thing; register all so fully that thou shalt be able to give the most minute information to the children of Israel.

### Verse 7

[¶8] The fat and the blood - These never went into common use; they were wholly offered to God. The blood was poured out; the fat consumed.

[¶9] Because of all your abominations - Several MSS. of Kennicott's and De Rossi's read their abominations, referring to the strangers mentioned before.

### Verse 10

[¶11] And the Levites that are gone away far from me - This refers to the schism of Jeroboam, who, when he set up a new worship, got as many of the priests and Levites to join him in his idolatry as he could. These, on the return from the captivity, should not be permitted to perform the functions of priests in the new temple; but they might be continued as keepers of all the charge of the house - be treasurers, guards of the temple, porters, etc.; see [Eze 44:11-15]. The whole of these passages refer to the period of time when the second temple was built.

### Verse 16

[¶13] Come near to my table - To place the shew-bread there, and to burn incense on the golden altar in the holy of holies.

### Verse 17

[¶15] No wool shall come upon them - The reason is plain; wool is more apt than linen to contract dirt and breed insects; linen breeds none; besides, this is a vegetable, and the other an animal substance. It was an ancient maxim, that whatever was taken from a dead body was impure in matters of religion, and should not be permitted to enter into the temple. The Egyptian priests always wore linen on their bodies, and shoes of matting or rushes on their feet. The Mohammedans never write the Koran upon vellum or skin of any kind, as they would consider that as a defilement.

### Verse 20

[¶17] Neither shall they shave their heads - The priests of Isis shaved their heads close to the skin; the priests of Budhoo do so still, their ordinances oblige them to shave their heads every tenth day. To let the hair grow long would have been improper; therefore the Lord commands them to poll - cut the hair short, but not to shave.

### Verse 22

[¶19] Neither shall they take for their wives a widow - This was prohibited to the high priest only, by Moses, [Lev 21:13], [Lev 21:14].

### Verse 25

[¶21] And they shall come at no dead person to defile themselves - Touching the dead defiles a Hindoo now, as it formerly did a Jew; and they must bathe to become clean again.

### Verse 28

[¶23] I am their inheritance - Those who affect to form their ecclesiastical matters on the model of the Jewish Church have with one consent left this out of the question. They will not live on the free-will offerings of the people; but must have vast revenues, and these secured to them by law. That every minister of God should be supported by the altar I grant; but I think, instead of that method of paying the parochial clergy which I see is so much objected to, and breeds so much dissension between the pastors and their flocks, it would be better, on these accounts, to assign them a portion of land adequate to their supply, or let the state maintain them as it does its other officers. In Israel God was their inheritance and their possession; but they had the breast and shoulder of all sin-offerings and trespass-offerings, and all dedicated things were theirs; and they had a portion of all the dough that was prepared for bread. These were considered as the Lord's property, and these he gave to them; and this is always implied in the Lord's being their inheritance and their possession. They had a plentiful support.

[¶24] Hitherto tithes have been thought the best mode of paying the clergy, and providing for the poor of each parish; but these matters have undergone such alterations since the time of their institution, that some emendation of the system is at present absolutely necessary.

[¶25] There should be a public acknowledgment of God in every nation, and this should be provided for by the state in a way the least burdensome to the people, that all may rejoice in the benefit. Happy the nations that have a Bible so correct, and a Liturgy so pure, as those in the British empire! In such cases, a religion established by the state is an unutterable blessing to the nation; only keep it to the Bible, and to the Liturgy, and all, under God, will be well; but when the sermon is against these, all is bad.

### Introduction

[¶27] The several portions of land appointed for the sanctuary, [Eze 45:1-5], the city, 6, and the prince, [Eze 45:7], [Eze 45:8]. Regulations concerning the weights and measures, [Eze 45:9-12]; with ordinances respecting the provisions for the ordinary and extraordinary sacrifices, [Eze 45:13-25].

### Verse 1

[¶29] When ye shall divide by lot - That is, when on your repossessing your land, every family settles according to the allotment which they formerly had; for it is certain that the land was not divided afresh by lot after the Babylonish captivity. The allotment mentioned and described here was merely for the service of the temple, the use of the priests, and the prince or governor of the people. A division of the whole land is not intended.

### Verse 2

[¶31] Of this there shall be for the sanctuary - See the plan, A.

### Verse 3

[¶33] And of this measure - See the plan, A, B, C, D, E.

### Verse 4

[¶35] The holy portion - See the plan, A.

### Verse 5

[¶37] And the five and twenty thousand - See the plan, B.

### Verse 6

[¶39] Ye shall appoint - See the plan, FF.

### Verse 7

[¶41] A portion shall be for the prince - נשיא nasi, he who had the authority of chief magistrate; for there was neither king nor prince among the Jews after the Babylonish captivity. For these allotments and divisions, see the plan, EE, FF, GG.

### Verse 8

[¶43] My princes shall no more oppress my people - By exorbitant taxes to maintain profligate courts, or subsidize other powers to help to keep up a system of tyranny in the earth. The former princes even robbed the temple of God to give subsidies to other states.

## 54. Ezekiel · 45 of 47

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/54/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/54/#p-N

### Verse 9

[¶1] Take away your exactions from my people - This is the voice of God to all the rulers of the earth.

[¶2] Take away your exactions; do not oppress the people; they are mine. Abolish all oppressive taxes.

### Verse 10

[¶4] Ye shall have just balances - This appreciation of weights, measures, and money was intended to show them that they must not introduce those to which they had been accustomed in the captivity, but those which God had prescribed to their forefathers. See the notes on the parallel places.

### Verse 16

[¶6] All - this oblation for the prince - A present or offering to the prince.

### Verse 18

[¶8] Thou shalt take a young bullock - and cleanse the sanctuary - There is nothing of this in the Mosaic law; it seems to have been a new ceremony. An annual purification of the sanctuary may be intended.

### Verse 20

[¶10] For him that is simple - That wants understanding to conduct himself properly.

### Verse 25

[¶12] In the seventh month - He shall do at the feast of tabernacles the same things that he was desired to do on the passover. The prince should offer the same number of victims, of the same quality, and with the same ceremonies, as during the above seven days. The offerings were, sin-offerings, burnt-offerings, and peace-offerings.

### Introduction

[¶14] Ordinances of worship prescribed for the prince and for the people, [Eze 46:1-15]; and the gifts he may bestow on his sons and servants, [Eze 46:16-18]. A description of the courts appointed for boiling or baking any part of the holy oblations, [Eze 46:19-24].

### Verse 4

[¶16] The burnt-offerings that the prince shall offer - The chief magistrate was always obliged to attend the public worship of God, as well as the priest, to show that the civil and ecclesiastical states were both under the same government of the Lord; and that no one was capable of being prince or priest, who did not acknowledge God in all his ways. It is no wonder that those lands mourn, where neither the established priest nor the civil magistrate either fear or love God. Ungodly priests and profligate magistrates are a curse to any land. In no country have I found both so exemplary for uprightness, as in Britain.

### Verse 7

[¶18] According as his hand shall attain unto - According to his ability, to what the providence of God has put in his hand, i.e., his power. This proportion of offerings is different from that prescribed by the Mosaic law, [Num 15:4-12].

### Verse 9

[¶20] He that entereth in by the way of the north, etc. - As the north and the south gates were opposite to each other, he that came in at the north must go out at the south; he that came in at the south must go out at the north. No person was to come in at the east gate, because there was no gate at the west; and the people were not permitted to turn round and go out at the same place by which they came in; for this was like turning their backs on God, and the decorum and reverence with which public worship was to be conducted would not admit of this. Besides, returning by the same way must have occasioned a great deal of confusion, where so many people must have jostled each other, in their meetings in different parts of this space.

### Verse 10

[¶22] And the prince in the midst of them - Even he shall act in the same way: he must also go straight forward, and never turn his back to go out at the same gate by which he entered. The prince and the people were to begin and end their worship at the same time.

### Verse 13

[¶24] Thou shalt prepare it every morning - The evening offering is entirely omitted, which makes an important difference between this and the old laws. See Exodus 29:31-46.

### Verse 17

[¶26] To the year of liberty - That is, to the year of jubilee, called the year of liberty, because there was then a general release. All servants had their liberty, and all alienated estates returned to their former owners.

### Verse 19

[¶28] He brought me thorough the entry - The prophet had entered by the north gate of the court of the priests, where he had seen, a little before, the glory of the Lord, and where he had received all those directions from [Eze 44:4], [Eze 44:5], to this chapter. From that gate, (see plan Q.) he entered the vestibule by a gate which was by the side of the apartments of the priests, which were along this aisle, (see S.) to the right of the vestibule towards the west. At the extremity of a row of chambers, he remarked, at the west, the place where they boiled the flesh of the sin-offerings, (see T.) They did not boil there the flesh of all sorts of victims, there were other kitchens appointed for that, (see PP): but that only which could not be eaten but in the outer court, and by the priests which were sanctified; such were the parts of the offerings for sins of commission and ignorance, and the offerings of flour with which they were accompanied.

### Verse 20

[¶30] The trespass-offering - Part of this, and of the sin-offering, and the flour-offering was the portion of the priests. See [Num 18:9], [Num 18:10].

### Verse 23

[¶32] It was made with boiling places - These were uncovered apartments, where they kept fires for dressing those parts of the peace-offerings, which were made in the temple by individuals through a principle of devotion. On these their families and their friends feasted; and portions were sent to the poor, the widows, and the orphans. And thus the spirit of devotion was the means of preserving the spirit of mercy, charity, and benevolence in the land. How true is that word, "Godliness is profitable for all things."

### Introduction

[¶34] The vision of the holy waters issuing out of the temple, and their virtue; an emblem of the power of God's grace under the Gospel, capable of healing all but the incorrigibly impenitent, represented by the marshy ground that cannot be healed, [Eze 47:1-12]. Also a description of the several divisions of the Holy Land indiscriminately shared betwixt Jews and proselytes; to denote that in after times the privileges now enjoyed by the Jews should be also extended to the Gentiles, [Eze 47:13-23].

### Verse 1

[¶36] Behold, waters issued out from under the threshold - Ezekiel, after having made the whole compass of the court of the people, is brought back by the north gate into the courts of the priests; and, having reached the gate of the temple, he saw waters which had their spring under the threshold of that gate, that looked towards the east; and which passing to the south of the altar of burnt-offerings on the right of the temple, ran from the west to the east, that they might fall into the brook Kidron, and thence be carried into the Dead Sea. Literally, no such waters were ever in the temple; and because there were none, Solomon had what is called the brazen sea made, which held water for the use of the temple. It is true that the water which supplied this sea might have been brought by pipes to the place: but a fountain producing abundance of water was not there, and could not be there, on the top of such a hill; and consequently these waters, as well as those spoken of in [Joe 3:18], and in [Zac 14:8], are to be understood spiritually or typically; and indeed the whole complexion of the place here shows, that they are thus to be understood. Taken in this view, I shall proceed to apply the whole of this vision to the effusion of light and salvation by the outpouring of the Spirit of God under the Gospel dispensation, by which the knowledge of the true God was multiplied in the earth; and have only one previous remark to make, that the farther the waters flowed from the temple, the deeper they grew.

[¶37] With respect to the phraseology of this chapter, it may be said that St. John had it particularly in view while he wrote his celebrated description of the paradise of God, Revelation 22. The prophet may therefore be referring to the same thing which the apostle describes, viz., the grace of the Gospel, and its effects in the world.

### Verse 2

[¶39] There ran out waters - מים מפכים mayim mephaccim, the waters seem to have been at first in small quantity; for the words imply that they oozed or dropped out. They were at first so small that they came guttatim, drop by drop; but they increased so, that they became a river in which one could swim.

### Verse 3

[¶41] He measured a thousand cubits - the waters were to the Ankles; a thousand more, - the waters were to the Knees; a thousand more, - they became a River that could not be forded. The waters were risen, and they were waters to Swim in.

[¶42] I. This may be applied to the gradual discoveries of the plan of salvation, -

[¶43] 1. In the patriarchal ages.

[¶44] 2. In the giving of the law.

[¶45] 3. In the ministry of John the Baptist. And,

## 55. Ezekiel · 46 of 47

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[¶0] 4. In the full manifestation of Christ by the communication of the Holy Ghost.

[¶1] II. This vision may be applied also to the growth of a believer in the grace and knowledge of God. There is -

[¶2] 1. The seed of the kingdom.

[¶3] 2. The blade from that seed.

[¶4] 3. The ear out of that blade. And,

[¶5] 4. The full corn in that ear.

[¶6] III. It may be applied to the discoveries a penitent believer receives of the mercy of God in his salvation. He is -

[¶7] 1. A little child, born of God, born from above, and begins to taste the bread of life, and live on the heavenly food.

[¶8] 2. He grows up and increases in stature and strength, and becomes a young man.

[¶9] 3. He becomes matured in the Divine life, and has his spiritual senses exercised so as to become a father in Christ. In other words, the grace of God appears to come drop by drop; it is given as it can be used; it is a seed of light, and multiplies itself. The penitent at first can scarcely believe the infinite goodness of his Maker; he however ventures to follow on with the conducting angel, the minister of the Gospel, in his descriptions of the plenitude of that salvation, provided in that living Temple in which alone the well-spring of life is to be found.

[¶10] 4. In thus following on to know the Lord he finds a continual increase of light and life, till at last he is carried by the streams of grace to the ocean of eternal mercy; then "Plunged in the Godhead's deepest sea, And lost in his immensity."

[¶11] IV. These waters may be considered as a type of the progress which Christianity shall make in the world.

[¶12] 1. There were only a few poor fishermen.

[¶13] 2. Afterwards many Jews.

[¶14] 3. Then the Gentiles of Asia Minor and Greece.

[¶15] 4. The continent and isles of Europe. And,

[¶16] 5. Now spreading through Africa, Asia, and America, at present these waters are no longer a river, but an immense sea; and the Gospel fishers are daily bringing multitudes of souls to Christ.

### Verse 9

[¶18] Every thing - whithersoever the rivers shall come, shall live - Life and salvation shall continually accompany the preaching of the Gospel; the death of sin being removed, the life of righteousness shall be brought in.

[¶19] There shall be a very great multitude of fish - On the above plan this must refer to genuine converts to the Christian faith; true believers, who have got life and salvation by the streams of God's grace. The apostles were fishers of men; converts were the fish caught. See below. As the waters flow into the Dead Sea, where no fish, it is said, can live, its waters must be healed, that is, made capable of preserving life; and so its nature be thus far most surprisingly altered.

### Verse 10

[¶21] The fishers shall stand upon it - On the above plan of interpretation these must mean -

[¶22] 1. The apostles of our Lord Jesus.

[¶23] 2. The preachers of the everlasting Gospel. See [Mat 4:19].

[¶24] From En-gedi - At the southern extremity of the Dead Sea.

[¶25] Unto En-eglaim - At the northern extremity of the same.

[¶26] Their fish shall be according to their kinds - Every kind of fish, and the fish all excellent of their kinds. All nations, and kindreds, and people shall be called by the Gospel; it shall not be an excluding system like that of Judaism, for its Author tasted death for every man.

### Verse 11

[¶28] The miry places - "Point out," says Calmet, "the schismatics and heretics who do not live by the Spirit of Jesus Christ, but separate from his Church; and the evil Christians who dishonor that Church, of which they are corrupt members." A description applicable to the Roman Catholic Church, that is both schismatic and heretic from the Church of Jesus Christ, which is built on the foundation of the prophets and apostles, Jesus himself being the chief corner stone; for the Church of Rome, leaving this foundation, is now built on the foundation of councils and traditions, and lying miracles; the popes in their succession being its only corner stones.

### Verse 12

[¶30] Shall grow all trees for meat, whose leaf shall not fade - A description that suits the righteous, who are still producing -

[¶31] 1. The fruits of faith.

[¶32] 2. The fruits of the Spirit.

[¶33] 3. The fruits of love to God, obedience to his holy will, and love to all men. Benevolence, mercy, charity, kindness, etc.

[¶34] The leaf thereof for medicine - See [Rev 22:1-5]. Even the leaves, the holy profession of the righteous, is a spiritual medicine. Righteousness is thus encouraged in the world. The profession points out the salvation, as it shows the nature and sufficiency of that salvation; for a just creed contains all the articles of the Christian faith.

### Verse 13

[¶36] Joseph shall have two portions - That is, In Ephraim and Manasseh, his two sons, who each had a separate inheritance.

### Verse 15

[¶38] The way of Hethlon, as men go to Zedad - Probably Hethlon is the same as Cuthlon, a city of Syria, between Antioch and Laodicea, according to Antoninus. Some of these places are not known; but see the same kind of division, [Num 34:7-12].

### Verse 16

[¶40] Hamath - Emesa or Amesa, in Syria. - Calmet.

[¶41] Berothah - Berytus, now Baruth or Beeroth, which David took from Hadarezer, king of Syria, [2Sam 8:8]; but these things are very uncertain.

[¶42] Sibraim - Sabarim or Sepharvaim, according to the Syriac, between Hamath and Damascus.

[¶43] Hazar-hatticon - The middle Hazar; or middle village, as the margin.

[¶44] Hauran - The city Aurana, and the district Auranitis, are in the north-east limit of the Holy Land.

## 56. Ezekiel · 47 of 47

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### Verse 17

[¶1] The border from the sea - The north border eastward is ascertained [Eze 47:15], [Eze 47:16]; here it is shown how far it extends itself northward.

[¶2] Hazar-enan - The village of Enan, [Num 34:9], placed to the north of Caesarea Philippi. Ziphron, see [Num 34:9], called Zaphion by the Syriac.

### Verse 18

[¶4] The east sea - The same as the Dead Sea.

### Verse 19

[¶6] Tamar - Called Hazazon Tamar, or Engedi, [2Chr 20:2].

[¶7] The river - Besor, which runs into the sea near Gaza.

### Verse 20

[¶9] The great sea - The Mediterranean.

[¶10] From the border - The southern border, mentioned [Eze 47:19].

### Verse 22

[¶12] And to the strangers that sojourn - In former divisions of the land, no place was given to strangers; but in this division, (which seems to have no other reference than to the Gospel, for literally such a division never took place), the strangers are to have an inheritance; intimating the calling of the Gentiles into the Church of Christ, to an inheritance that is incorruptible, undefiled, and that fadeth not away. Glory be to God for his unspeakable gift! Amen. Amen.

### Introduction

[¶14] This chapter contains a description of the several portions of the land belonging to each tribe, together with the portion allotted to the sanctuary, city, suburb, and prince, vv. 1-29; as also the measure and gates of the new city, [Eze 48:30-35].

### Verse 1

[¶16] Now these are the names of the tribes - See the division mentioned [Num 34:7-12], which casts much light upon this.

### Verse 9

[¶18] The oblation - This was a portion of land twenty-five thousand cubits in length, by ten thousand broad; in the center of which was the temple, which must be destined for the use of the priests, the Levites, and the prince.

### Verse 15

[¶20] And the five thousand that are left - The territory of the Levites was twenty-five thousand square cubits, [Eze 48:20], But their city was only four thousand five hundred square cubits, see [Eze 48:13] and [Eze 48:16]; there remained, therefore, ten thousand cubits square to be divided, of which five thousand cubits in breadth, by twenty-five thousand in length, on the east and west sides, were reserved for a sort of second city; or for suburbs where laymen might dwell who were employed by those priests and Levites who lodged in the temple and in the city, [Eze 48:18]. And another space of one thousand cubits in breadth, by twenty-five thousand in length, which extended only from north to south, was for fields and gardens appointed for the support of those lay servants. On which we may remark, there was no cultivated land between the portion of the Levites and that of the prince, but only on the east and west sides. See [Eze 45:6], and the map FF.

### Verse 21

[¶22] And the residue - for the prince - His portion was alongside that of the Levites, from west to east; these were on each side twenty-five thousand cubits in length, from the east to the west. by twelve thousand five hundred cubits in breadth from north to south. The space both above and below was equal, between the tribe of Judah and that of Benjamin to north and south; and the portion of the Levites, which had Judah and Benjamin to the north and south, and the portion of the prince to the east and to the west. See the map.

### Verse 28

[¶24] From Tamar - in Kadesh - The former was on the south of the Dead Sea; and the latter, or Kadesh-Barnea, was still farther south, and at the extremity of the portion of Gad, which was the most southern tribe, as Dan was the most northern.

### Verse 30

[¶26] These are the goings out - Each of the four sides of the city was four thousand five hundred cubits long. There were three gates on each side, as mentioned below; and the whole circumference of the city was eighteen thousand cubits. See the map, plan B. dddd.

[¶27] The rector of New Haven College, in New England, supposes the preceding representations to refer to the happy state of the Church in what is called the Millennium. Leaving this period out of the question, the following observations are worthy of notice: - "The Jews, for whom this vision was intended, would conceive their country to be divided to the twelve tribes, in lots of a regular and mathematical form; and not confused or intermixed, as in Joshua's time. Their city laid out larger than before; and exactly foursquare, with regular suburbs; the temple and appendages much more commodious for their sacrifices, and the habitations of the priests and Levites regularly formed round about the temple. So that this whole plan of the division of the country, laying out of the city, temple, and all the appendages, appears to be perfectly regular and uniform, as if it were drawn all at one time, and by one hand, who had power to effect it; and therefore conveyed to the Jews the most complete idea they were capable of conceiving of the most perfect church, commonwealth, city, temple, and conveniences, for Divine worship.

[¶28] I. The Holy Land, as described chap. 47 and 48, according to the original grant, being about two hundred and fifty miles long, north and south, and about one hundred and fifty miles wide, is divided, by parallel lines east and west, to the twelve tribes, each of them having a portion twenty miles wide. Only between Judah and Benjamin there is a holy portion near ten miles wide; in the middle of which is the holy oblation, twenty-five thousand cubits; that is, about ten miles square for the priests, Levites, city, and temple, [Eze 45:1]; [Eze 48:8]; the two ends are for the prince, [Eze 45:7], etc.

[¶29] II. The holy oblation, lying in the middle of the holy portion, is twenty-five thousand cubits square, which is near ten miles; of which ten thousand cubits, or four miles, are taken off from the north side for a habitation for the priests, and as much for the Levites on the south side, [Eze 45:4], [Eze 45:5], and [Eze 48:20]; and five thousand cubits in the middle for the city portion, [Eze 45:6]; in the middle of which is the city, four thousand five hundred cubits square, which is nearly two miles, [Eze 48:15], [Eze 48:16]. Round about this is left two hundred and fifty cubits, near thirty rods, for suburbs, [Eze 48:17]. The remaining ten thousand cubits on the east side, and the ten thousand cubits on the west side, are for the profit of those who serve the city, out of all the tribes, [Eze 48:18], [Eze 48:19]. The sanctuary is in the midst of the city, [Eze 48:8].

[¶30] III. The sanctuary or temple, and its appendages, were entirely surrounded with a wall six cubits high and six cubits thick, [Eze 40:5]; and five hundred cubits long on each side, [Eze 42:15], etc., and [Eze 45:2]. In the middle square stands the temple, which was surrounded by a wall one hundred cubits long on each side, [Eze 41:13], and six cubits thick, [Eze 41:5]. The side-chambers on the outside four cubits, [Eze 41:5]. The Holy of Holies, at the west end, was twenty cubits square on the inside, [Eze 41:4]. The holy place or outer court at the east end, was forty cubits, [Eze 41:12]. The length of the porch on the north side was twenty cubits; the breadth was eleven cubits, [Eze 40:49]; and the width of the separate place on the south side twenty cubits. On each side of the temple, towards the four gates in the outer wall, stood two courts, eight in the whole, each one hundred cubits square, [Eze 40:19], [Eze 40:23], [Eze 40:27]. In each of these were thirty-six little chambers or buildings, about six cubits square, viz., six at the entrance of the gate, [Eze 40:7], [Eze 40:17], [Eze 40:20], etc., and thirty on the pavement, [Eze 40:17], etc., which were for lodgings for the priests, for hanging up their garments, and their part of the sacrifices, [Eze 42:13]."

[¶31] Calmet has constructed a map to show the position of the tribes, and the quantum of space each was to possess. As this will give a better view of the subject than any written description can, I have inserted one constructed for this work, which, consulting the places said to be connected with the possessions of the different tribes, shows that the tribes did not all possess the same quantum of space, five of the southern tribes possessing only one half as much as those of the north.

### Verse 35

[¶33] The name of the city from that day shall be, The Lord is there - It would have been better to have retained the original words: - יהוה שמה

[¶34] Yehovah Shammah.

[¶35] This is an allusion to the shechinah, or symbol of the Divine Presence, which was in the first, but most certainly was not in the second temple; but Ezekiel tells us that the Divine Presence should be in the city of which he speaks; and should be there so fully and so powerfully, that it should give name to the city itself; and that the very name, Jehovah shammah, should remind all men of the supereminently glorious Being who had condescended to make this city his habitation.

[¶36] Two points must be considered here: -

[¶37] 1. That the prophet intended that, when they should be restored, they should build the temple, and divide the land as he here directs, if the thing could be found to be practicable.

[¶38] 2. That he had another temple, another holy city, another Promised Land, in view. The land of Immanuel, the city of the New Jerusalem; and his temple, the Christian Church, which is the house of the living God, [1Tim 3:15], in which the presence of Christ shall ever be found; and all its inhabitants, all that believe on his name, shall be temples of the Holy Ghost. Nor can there be any reasonable doubt that the prophet here, by the Spirit of God, not only points out the return of the Israelites from the Babylonish captivity, and what was to befall them previously to the advent of Jesus Christ; but also the glorious spread of the Gospel in the earth, and the final conversion of the tribes of Israel by the preaching of that Gospel.

[¶39] In conclusion, I think it necessary to state, that there are but few of the prophets of the Old Testament who have left a more valuable treasure to the Church of God than Ezekiel. It is true, he is in several places obscure; but there is a great proportion of the work that is in the highest degree edifying; and several portions that for the depth of the salvation predicted, and the accuracy and minuteness of the description, have nothing equal to them in the Old Testament Scriptures. On such portions, I have felt it my duty to be very particular, that I might be able to point out spiritual beauties and excellencies in this book which are beyond all praise; while I passed slightly over prophecies and symbols which I did not fully understand; but have left to time, by the fulfillment of the events, to prove to successive generations with what heavenly wisdom this much neglected prophet has spoken. And I take this opportunity to recommend this book to the serious perusal of every pious man; and while he wonders at the extent of the wisdom by which Ezekiel has fathomed the depth of so many Divine mysteries, let him give God the glory for this additional testimony to the unsearchable riches of Christ, and that plenary salvation which he has purchased for, and freely offers to, the vilest of the vile, and to the whole of the descendants of Adam.

[¶40] Masoretic Notes

[¶41] Number of verses, 1, 273.

[¶42] Middle verse, [Eze 26:1].

[¶43] Masoretic sections, 29.

## 57. Daniel · 1 of 23

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### Introduction to the Book of the Prophet Daniel

[¶1] Daniel is said to have descended from the royal family of David; and he appears to have been carried into Babylon when very young, in the fourth year of Jehoiakim king of Judah, A.M. 3398, b.c. 602, or 606 before the vulgar era. He and his three fellow-captives, Hananiah, Mishael, and Azariah, being likely youths, were chosen to be about the king's court, and were appointed to have an education suitable to the employments for which they were destined. As they had been carefully bred up in the Mosaic institutions, they regulated their conduct by them, even in the court of a heathen king, where they were in the capacity of slaves; hence, though ordered to be fed from the royal table, they would not touch that food, because the Chaldeans ate of meat forbidden by the Mosaic law, and probably even that which might be dominated clean became defiled by having been sacrificed to idols before it was prepared for common use. At their earnest request, the officer under whose care they were placed permitted them to use vegetables only; and finding that they grew healthy and strong by this aliment, did not oblige them to use the portion sent from the king's table.

[¶2] Daniel appears to have been instructed in all the wisdom of the Chaldeans, which was at that time greatly superior to the learning of the ancient Egyptians; and he was soon distinguished in the Babylonish court, as well for his wisdom and strong understanding as for his deep and steady piety.

[¶3] His interpretation of Nebuchadnezzar's dream of the variously compounded metallic image raised his credit so high at the court that he was established governor of the province of Babylon, and made chief of all the Magians, or wise men in that country. The chief facts and incidents of his history are so particularly woven throughout the book bearing his name, and undoubtedly written by himself, that they need not be detailed here.

[¶4] The reputation of Daniel was so great, even in his lifetime, that it became a proverb. "Thou art wiser than Daniel," said Ezekiel ironically to the king of Tyre, [Eze 28:3]; and by the same prophet God ranks him among the most holy and exemplary of men, when he declares, speaking relative to Jerusalem, which had been condemned to destruction, "Though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own lives by their righteousness," [Eze 14:14], [Eze 14:20].

[¶5] Josephus, Ant. lib. x., c. 12, says that God bestowed many favors on him: that he was advanced to the rank of the most considerable prophets; that he enjoyed the favor of princes, and the affection of the people during his life; and that after his death his memory became immortal. He observes also that, in the complexion of his predictions, he differs widely from all other prophets; they foretold scarcely any thing but disastrous events; on the contrary, he predicts the most joyous events, and fixes the times of accomplishment with more circumstantial precision than they did. And this is so true, that we cannot help thinking that God had given this eminent man a greater degree of light to fix the times when his predictions should issue, than he had given in general to all his predecessors, who simply declared the mind of God in relation to things future, without attempting to indicate the distance of time in which they should be fulfilled. There are but very few exceptions to this either in Isaiah or Jeremiah. And in this respect the prophecy of the seventy weeks of Daniel exceeds all that have gone before, as the incidents and transactions relative to its fulfillment were so various, and yet so fixed and declared six hundred years before the time, that when the time came in which they were predicted to take place, they were expected, and occurred exactly according to the prediction, and the expectations founded upon it. This prophet therefore, far from occupying a lower place among divinely inspired men, deserves to be placed in the front rank with all those who have been most distinguished among the men who have partaken most largely of the prophetic gift.

[¶6] The rabbins have endeavored to degrade Daniel, and have placed his prophecies among the hagiographa, books which they consider to possess a minor degree of inspiration; and it is probable that he meets with this treatment from them because his prophecies are proofs too evident that Jesus Christ is the true Messiah, and that he came at the very time that Daniel said the Prince Messiah should come. But the testimony and sayings of such men are infinitely overpowered by the testimony of Ezekiel, which has been produced above; and the testimony of our Lord, who gives him the title of prophet, [Mat 24:15], without the slightest intimation that he was to wear this title with abatement.

[¶7] It is very probable that Daniel did not return at the general restoration from the Babylonish captivity. At that time, if alive, he must have been an old man; and it is most likely that he finished his days in Babylon, though some Asiatic authors hold that he returned to Judea with Ezra, came back afterward to Persia, and died in the city of Susa.

[¶8] Josephus speaks of his skill in architecture, Antiq. lib. x., c. 12, and that he built a famous tower at Ecbatane or Susa, which remained to his time, and was so exquisitely finished that it always appeared as if newly built. In this tower or palace the kings of Persia were interred; and in consideration of its founder, the guard of it was always chosen from the Jews.

[¶9] Daniel is famous among the orientalists. The author of the Tareekh Muntekheb says that Daniel flourished in the time of Lohorasp, king of Persia; and consequently in that of Ceresh, of Cyrus, who gave him the government of Syria; that he taught these two princes the knowledge of the true God; that he preached the true faith through the whole of the Babylonian Irak; and was, on the death of Nebuchadnezzar, sent by Bahman, (Artaxerxes Longimanus), son of Asfendiar, who then reigned in Persia, into Judea; and that, having returned, he died at Shouster, or Susa, the capital of Persia, where he lies interred.

[¶10] Some have supposed that the Zoraster or Zeradusht of the Persians is a confused picture of the Prophet Daniel. The account given by Abul Pharaje, in his fifth dynasty, may be considered favorable to this opinion. He says, "Zeradusht, author of the Magiouseiah Magism, or sect of the worshippers of fire, flourished in the reign of Cambasous, (Cambyses); that he was a native of the province of Adherbigian, or Media, or, according to others, of Assyria; that he foretold to his disciples the coming of the Messiah, who should be pointed out by a star which should appear in the day time at his birth; that they should have the first information of his advent; that he should be born of a virgin; and that they should present him with gifts; because he is the Word that made the heavens." See Pococke's Abul Pharajius, p. 83 of the Arabic, and 54 of the Latin.

[¶11] D'Herbelot, on this account, makes the following remark: "We may see by these words of the historian, that the prophesy of Balaam was pretty generally known throughout the east, and that the Magi, who came to worship our Lord, were the true Magians of Persia, and not Arab kings."

[¶12] The account given by Abul Pharaje makes Daniel and Zeradusht contemporary, and thus far is favorable to the opinion that the history of former may be dismissed under that of the latter. There have been several Zoroasters, of whom many fables are told; and no wonder, when the persons themselves are generally fabulous.

[¶13] The Asiatics make him the inventor of remel, or geomancy; and among them he passes for the author of a work entitled Assoul ol Tabeer, "The Principles of the Interpretation of Dreams." I have in my own library a very ancient work which pretends to be drawn from this, and is entitled Somnia Daniel; it was printed in the infancy of printing, but without date; small 4to. There is an Arabic work in the French king's library, No. 410, entitled Odhmet al Mancoul, an Danial an Nabi, "The Traditionary Predictions of Daniel the Prophet;" which is said to contain many falsities, built on the foundation of Daniel's prophecies; but it has never been given to the public, and I have no other notice of it than the above from D'Herbelot. But although all these are curious from their antiquity, yet they are doubtless impostures.

[¶14] Abul Pharaje, in his history of the dynasties, says, that the seventy weeks of Daniel are to be dated from the twentieth year of Ardsheer Dirazdest, the Artaxerxes Longimanus of the Greeks, (called Bahman above), and the same to whom Nehemiah was sakee, or cup-bearer. Other orientalists are of the same opinion. This shall be considered more at large when we come to the prophecy itself.

[¶15] Artaxerxes had the name of Longimanus, or Long-handed, from the great extent of his dominions.

[¶16] Daniel cannot be ranked among the Hebrew poets: his book is all in prose; and it is written partly in Hebrew, and partly in Chaldee. The Chaldee, or Syro-Chaldaic part, begins with מלכא לעלמין חיי malka lealmin chei, "O king, live for ever!" and continues to the end of the seventh chapter.

[¶17] In the interpretation of his prophecies I have endeavored to follow the best critics and chronologists; and, without an extended comment, to give in as short a space as possible the meaning of every place. On the metallic images and seventy weeks I have been obliged to be more prolix, as these are of too much importance to be slightly handled. It is not my province to enter into the controversy about the date when the seventy weeks commence; even they who disagree so much from each other on this point come so near to the general issue that the difference is immaterial.

[¶18] The chronology of the several events mentioned in this book Calmet endeavors to fix as follows: -

[¶19] A.M. Event 3398 Daniel led captive to Babylon, [Dan 1:1-7]. 3399 Death of Nabopolassar, father of Nebuchadnezzar. 3401 Jehoiakim revolts against Nebuchadnezzar, [2Kgs 24:1]. 3402 Dream of the compound statue, [Dan 2:1], etc. Daniel and his companions promoted to honor at court. Birth of Cyrus, son of Cambyses and Mandane. 3405 Jehoiakim is taken and put to death by the Chaldeans. Jeconiah is raised to his throne, but reigns only three months and ten days. Zedekiah, last king of Judah, succeeds; and reigns eleven years. 3416 Taking of Jerusalem, and destruction of the temple, 2 Chronicles 36. 3434 Return of Nebuchadnezzar to Babylon after his great conquests in Phoenicia, Judea, Egypt, etc. His dream of the great tree, [2Chr 4:7], etc. 3435 He becomes insane, which lasts for seven years, 4:32, 33. 3442 He becomes sane, and re-ascends the throne. The golden image set up. The three Hebrews cast into the fiery furnace, 2: Death of Nebuchadnezzar after a reign of forty-three years, according to Berosus. Evil-Merodach succeeds him, and reigns two years. - Berosus. He sets Jeconiah at liberty, [Jer 52:31]. 3444 Belshazzar his son succeeds, [Dan 7:1]. Daniel's vision of the four beasts, representing the four great empires, chap. 7. 3447 Vision of the ram and he-goat, 8: The death of Belshazzar, chap. 5. 3449 Darius the Mede, called Cyaxares by Xenophon, and Astyages in the Apocrypha, son of Astyages, king of the Medes, and maternal great uncle to Belshazzar, succeeds him in the government of Chaldea, [Dan 5:30], [Dan 5:31]. See [Isa 13:1], etc. The visions of Daniel related, chap. 9, 10, 11, [Dan 12:1-13] : Cyrus attacks the Medes in the first or second year of Darius the Mede, [Dan 10:1]. 3455 Daniel is cast into the den of lions, chap. 6. 3456 Death of Darius. Cyrus succeeds him. 3457 End of the Babylonish captivity declared by Cyrus, in the first year of his reign, [2Chr 36:22], and [Ezr 1:1]; but afterward interrupted. See below. 3485 Termination of Jeremiah's seventy years under Darius Hystaspes, who gives orders to continue the rebuilding of the temple. 3550 Commencement of the seventy weeks, [Dan 9:24]. Nehemiah returns to Jerusalem, [Neh 2:1-6].

[¶20] In this chronology Calmet differs from Usher.

[¶21] As a writer, this prophet is simple, yet pure and correct: and he is so conscientious that he relates the very words of those persons whom he introduces as speaking. He writes Hebrew where what he delivers is a bare narrative; but he relates in Chaldee the conversations which he had with the wise men and the kings; and in the same language he relates Nebuchadnezzar's edict, which he made after Daniel had interpreted his dream concerning the great metalline image. This is a proof of his great and conscientious accuracy; and exhibits this prophet in a most advantageous point of view. Daniel writes both Hebrew and Chaldee with great purity.

[¶22] This book divides itself into two parts.

[¶23] Part 1 is historical, and is contained in the six former chapters.

[¶24] Part 2: is prophetical, and occupies the other six.

[¶25] This chapter begins with giving a short account of Nebuchadnezzar's conquest of Judea, when Jehoiakim became tributary to him; and consequently the seventy years' captivity and vassalage began, [Dan 1:1], [Dan 1:2]. On this expedition (taking Egypt in his way) the king of Babylon set out towards the end of the third year of Jehoiakim, but did not take Jerusalem before the ninth month of the year following. Hence the seeming discrepancy between Daniel and Jeremiah, ([Jer 25:1]), the one computing from the time of his setting out on the expedition, and the other from the time in which the purpose of it was accomplished. We have next an account of the manner in which Daniel and his companions were brought up at the king's court, [Dan 1:3-7]. They reject the daily provision of meat granted by the king, lest they should be defiled, and are allowed to live on pulse, [Dan 1:8-16]. Their great proficiency in the wisdom of that time, [Dan 1:17-20]. Daniel flourishes till the reign of Cyrus the Persian, [Dan 1:21].

### Verse 1

[¶27] In the third year of the reign of Jehoiakim - This king was raised to the throne of Judea in the place of his brother Jehoahaz, by Pharaoh-necho, king of Egypt, [2Kgs 23:34-36], and continued tributary to him during the first three years of his reign; but in the fourth, which was the first of Nebuchadnezzar, [Jer 25:1], Nebuchadnezzar completely defeated the Egyptian army near the Euphrates, [Jer 46:2]; and this victory put the neighboring countries of Syria, among which Judea was the chief, under the Chaldean government. Thus Jehoiakim, who had first been tributary to Egypt, became now the vassal of the king of Babylon, [2Kgs 24:1].

[¶28] At the end of three years Jehoiakim rebelled against Nebuchadnezzar, who, then occupied with other wars, did not proceed against Jerusalem till three years after, which was the eleventh and last of Jehoiakim, [2Kgs 23:36].

[¶29] There are some difficulties in the chronology of this place. Calmet takes rather a different view of these transactions. He connects the history thus: Nabopolassar, king of Babylon, finding that one of his lords whom he had made governor of Coelesyria and Phoenicia had revolted from him, and formed an alliance with the king of Egypt, sent Neubuchadnezzar his son, whom he invested with the authority of king, to reduce those provinces, as was customary among the easterns when the heir presumptive was sent on any important expedition or embassy. This young prince, having quelled the insurrection in those parts, marched against Jerusalem about the end of the third or beginning of the fourth year of the reign of Jehoiakim, king of Judah. He soon took the city, and put Jehoiakim in chains with the design of carrying him to Babylon; but, changing his mind, he permitted him to resume the reins of government under certain oppressive conditions. At this year, which was A.M. 3398, the seventy years of the Babylonish captivity commence. Nabopolassar dying in the interim, Nebuchadnezzar was obliged to return speedily to Babylon, leaving his generals to conduct the Jewish captives to Babylon, among whom were Daniel and his companions.

### Verse 2

[¶31] Part of the vessels of the house of God - He took the richest and finest of them for the service of his god Bel, and left what were necessary for carrying on the public worship of Jehovah, (for he did not attempt to alter the civil or religious constitution of Judea); for leaving Jehoiakim on the throne, he only laid the land under tribute. The Chaldeans carried these sacred vessels away at three different times.

[¶32] 1. In the war spoken of in this place.

[¶33] 2. In the taking of Jerusalem and Jeconiah a few months after, [2Kgs 24:13].

[¶34] 3. Eleven fears after, under the reign of Zedekiah, when the city and temple were totally destroyed, and the land ruined, [2Kgs 25:8-16].

[¶35] The land of Shinar - This was the ancient name of Babylon. See [Gen 11:2].

[¶36] The treasure house of his god - This was Bel, who had a splendid temple in Babylon, and was the tutelar god of the city and empire.

### Verse 3

[¶38] Master of his eunuchs - This word eunuchs signifies officers about or in the palace whether literally eunuchs or not.

### Verse 4

[¶40] Children - ילדים yeladim, youths, young men; and so the word should be rendered throughout this book.

[¶41] Skilled in all wisdom - Rather, persons capable of every kind of literary accomplishment, that they might be put under proper instruction. And as children of the blood and of the nobles mere most likely, from the care usually taken of their initiatory education, to profit most by the elaborate instruction here designed, the master of the eunuchs, the king's chamberlain, was commanded to choose the youths in question out of such.

### Verse 5

[¶43] A daily provision - Athenaeus, lib. iv., c. 10, says: The kings of Persia, (who succeeded the kings of Babylon, on whose empire they had seized), were accustomed to order the food left at their own tables to be delivered to their courtiers.

[¶44] So nourishing them three years - This was deemed a sufficient time to acquire the Chaldee language, and the sciences peculiar to that people. I suppose they had good introductory books, able teachers, and a proper method; else they would have been obliged, like us, to send their children seven years to school, and as many to the university, to teach them any tolerable measure of useful and ornamental literature! O how reproachful to the nations of Europe, and particularly to our own, is this backward mode of instruction. And what is generally learned after this vast expense of time and money? A little Latin, Greek, and mathematics; perhaps a little moral philosophy; and by this they are entitled, not qualified, to teach others, and especially to teach the people the important science of salvation! To such shepherds, (and there are many such), the hungry sheep look up, and are not fed; and if all are not such, no thanks to our plan of national education.

## 58. Daniel · 2 of 23

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### Verse 6

[¶1] Now among these - There were no doubt several noble youths from other provinces: but the four mentioned here were Jews, and are supposed to have all been of royal extraction.

### Verse 7

[¶3] Unto whom the prince of the eunuchs gave names - This change of names, Calmet properly remarks, was a mark of dominion and authority. It was customary for masters to impose new names upon their slaves; and rulers often, on their ascending the throne, assumed a name different from that which they had before. דניאל Daniel signifies "God is my Judge." This name they changed into בלטשאצר Belteshatstsar; in Chaldee, "The treasure of Bel," or "The despository of the secrets (or treasure) of Bel." הנניה Hananiah signifies, "The Lord has been gracious to me," or "He to whom the Lord is gracious." This name was changed into שדרך Shadrach, Chaldee, which has been variously translated: "The inspiration of the sun;" "God the author of evil, be propitious to us;" "Let God preserve us from evil." מישאל Mishael signifies "He who comes from God." Him they called מישך Meshach, which in Chaldee signifies, "He who belongs to the goddess Sheshach," a celebrated deity of the Babylonians, mentioned by Jeremiah, [Jer 25:26]. עזריה Azariah, which signifies "The Lord is my Helper," they changed into אבד נגו Abed-Nego, which in Chaldee is "the servant of Nego," who was one of their divinities; by which they meant either the sun, or the morning star; whether Jupiter or Venus.

[¶4] The vicious pronunciation of this name should be carefully avoided; I mean that which lays the accent on the first syllable, and hurries so the end, without attending to the natural division of the word Abed-Nego.

### Verse 8

[¶6] But Daniel - would not defile himself - I have spoken of this resolution in the introduction. The chief reasons why Daniel would not eat meat from the royal table were probably these three: -

[¶7] 1. Because they ate unclean beasts, which were forbidden by the Jewish law.

[¶8] 2. Because they ate, as did the heathens in general, beasts which had been strangled, or not properly blooded.

[¶9] 3. Because the animals that were eaten were first offered as victims to their gods. It is on this account that Athenaeus calls the beasts which here served up at the tables of the Persian kings, ἱερια, victims, lib. 4 c. 10, p. 145.

### Verse 11

[¶11] Then said Daniel to Melzar - Melzar was an officer under Ashpenaz, whose office it was to attend to the food, clothing, etc., of these royal captives. Others think מלצר meltsar, master of the inn or hotel, the name of an office.

### Verse 12

[¶13] Give us pulse to eat - הזרעים hazzeraim, seeds or grain, such as barley, wheat, rye, and peas, etc. Though a vegetable diet might have produced that healthiness of the system in general, and of the countenance particularly, as mentioned here; yet we are to understand that there was an especial blessing of God in this, because this spare diet was taken on a religious account.

### Verse 17

[¶15] As for these four children - Young men or youths. Our translation gives a false idea.

[¶16] In all visions and dreams - That is, such as are Divine; for as to dreams in general, they have as much signification as they have connection, being the effects of the state of the body, of the mind, or of the circumstances of the dreamer. A dream may be considered supernatural, if it have nothing preposterous, nothing monstrous, and nothing irregular. If the whole order and consequences of the things be preserved in them, from beginning to end, then we may presume they are supernatural. In such dreams Daniel had understanding.

### Verse 18

[¶18] Now at the end of the days - That is, at the end of three years, [Dan 1:5].

### Verse 19

[¶20] And among them all - All the young noble captives from different nations.

[¶21] Therefore stood they before the king - It appears that only four were wanting.

### Verse 20

[¶23] Magicians and astrologers - Probably the same as philosophers and astronomers among us.

### Verse 21

[¶25] The first year of king Cyrus - That is, to the end of the Chaldean empire. And we find Daniel alive in the third year of Cyrus, see [Dan 10:1].

### Introduction

[¶27] Nebuchadnezzar, in the second year of his reign, (or in the fourth, according to the Jewish account, which takes in the first two years in which he reigned conjointly with his father), had a dream which greatly troubled him; but of which nothing remained in the morning but the uneasy impression. Hence the diviners, when brought in before the king, could give no interpretation, as they were not in possession of the dream, [Dan 2:1-13]. Daniel then, having obtained favor from God, is made acquainted with the dream, and its interpretation, [Dan 2:14-19]; for which he blesses God in a lofty and beautiful ode, [Dan 2:20-23]; and reveals both unto the king, telling him first the particulars of the dream, [Dan 2:24-35], and then interpreting it of the four great monarchies. The then existing Chaldean empire, represented by the head of gold, is the first; the next is the Medo-Persian; the third, the Macedonian or Grecian; the fourth, the Roman, which should break every other kingdom in pieces, but which in its last stage, should be divided into ten kingdoms, represented by the ten toes of the image, as they are in another vision (Daniel 7) by the ten horns of the fourth beast. He likewise informs the king that in the time of this last monarchy, viz., the Roman, God would set up the kingdom of the Messiah; which, though small in its commencement, should ultimately be extended over the whole earth, [Dan 2:36-45]. Daniel and his three friends, Hananiah, Mishael, and Azariah, (named by the prince of the eunuchs, Shadrach, Meshach, and Abed-nego), are then promoted by the king to great honor, [Dan 2:46-49].

### Verse 1

[¶29] The second year of the reign of Nebuchadnezzar - That is, the second year of his reigning alone, for he was king two years before his father's death. See the notes on [Dan 1:1] (note). This was therefore the fifth year of his reign, and the fourth of the captivity of Daniel.

[¶30] Nebuchadnezzar dreamed dreams wherewith his spirit was troubled - The dream had made a deep and solemn impression upon his mind; and, having forgotten all but general circumstances, his mind was distressed.

### Verse 2

[¶32] The magicians - חרטמים chartummim. See the note on [Gen 41:8] (note).

[¶33] The astrologers - אשפים ashshaphim. Perhaps from נשף nashaph, to breathe, because they laid claim to Divine inspiration; but probably the persons in question were the philosophers and astronomers among the Babylonians.

[¶34] The sorcerers - מכשפים mechashshephim. See the note on [Deu 18:10], and on [Exo 22:18] (note), and [Lev 19:31] (note), where several of these arts are explained.

[¶35] The Chaldeans - Who these were is difficult to be ascertained. They might be a college of learned men, where all arts and sciences were professed and taught. The Chaldeans were the most ancient philosophers of the world; they might have been originally inhabitants of the Babylonian Irak; and still have preserved to themselves exclusively the name of Chaldeans, to distinguish themselves from other nations and peoples who inhabited the one hundred and twenty provinces of which the Babylonish government was composed.

### Verse 4

[¶37] Then spake the Chaldeans to the king in Syriac - ארמית aramith, the language of Aram or Syria. What has been generally called the Chaldee.

[¶38] O king, live for ever - מלכא לעלמין חיי Malca leolmin cheyi. With these words the Chaldee part of Daniel commences; and continues to the end of the seventh chapter. These kinds of compliments are still in use in the East Indies. A superior gives a blessing to an inferior by saying to him, when the latter is in the act of doing him reverence, "Long life to thee." A poor man, going into the presence of a king to solicit a favor, uses the same kind of address: O father, thou art the support of the destitute; mayest thou live to old age! - Ward's Customs.

### Verse 5

[¶40] Ye shall be cut in pieces - This was arbitrary and tyrannical in the extreme; but, in the order of God's providence, it was overruled to serve the most important purpose.

### Verse 8

[¶42] That ye would gain the time - The king means either that they wished to prolong the time that he might recollect it, or get indifferent about it; or that they might invent something in the place of it; or make their escape to save their lives, after having packed up their valuables. See [Dan 2:9].

### Verse 10

[¶44] There is not a man upon the earth - The thing is utterly impossible to man. This was their decision: and when Daniel gave the dream, with its interpretation, they knew that the spirit of the holy gods was in him. So, even according to their own theology, he was immeasurably greater than the wisest in Babylon or in the world.

## 59. Daniel · 3 of 23

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### Verse 13

[¶1] They sought Daniel and his fellows - As the decree stated that all the wise men of Babylon should be slain, the four young Hebrews, being reputed among the wisest, were considered as sentenced to death also.

### Verse 14

[¶3] Captain of the king's guard - Chief of the king's executioners or slaughter men. Margin, רב תבחיא rab tabachaiya, chief of the butchers, he that took off the heads of those whom the king ordered to be slain, because they had in any case displeased him. "Go and bring me the head of Giaffer." The honorable butcher went and brought the head in a bag on a dish. It was Herod's chief butcher that brought the head of John the Baptist in a dish to the delicate daughter of Herodias. This was the custom of the country. No law, no judge, no jury. The will or caprice of the king governed all things. Happy England! know and value thy excellent privileges!

### Verse 16

[¶5] That he would give him time - That is, that he might seek unto God for a revelation of the thing. The Chaldeans dared not even to promise this; they would only pledge themselves for the interpretation, provided the king would furnish the dream. Daniel engages both to find the lost dream, and to give the proper interpretation.

### Verse 18

[¶7] That they would desire mercies - For this Daniel had requested a little time; and doubtless both he and his three companions prayed incessantly till God gave the wished for revelation; but whether it was given that same sight, we do not know.

### Verse 19

[¶9] Then was the secret revealed - in a night vision - Daniel either dreamed it, or it was represented to his mind by an immediate inspiration.

### Verse 20

[¶11] Wisdom and might are his - He knows all things, and can do all things.

### Verse 21

[¶13] He changeth the times - Time, duration, succession are his, and under his dominion. It is in the course of his providence that one king is put down, and another raised up; and therefore he can distinctly tell what he has purposed to do in the great empires of the earth.

### Verse 23

[¶15] I thank thee and praise thee - No wonder he should feel gratitude, when God by this merciful interference had saved both the life of him and his fellows; and was about to reflect the highest credit on the God of the Jews, and on the people themselves.

### Verse 24

[¶17] Destroy not the wise men - The decree was suspended till it should be seen whether Daniel could tell the dream, and give its interpretation.

### Verse 27

[¶19] Cannot the wise men - Cannot your own able men, aided by your gods, tell you the secret? This question was necessary in order that the king might see the foolishness of depending on the one, or worshipping the other.

[¶20] The soothsayers - One of our old words: "The tellers of truth:" but גזרין gazerin is the name of another class of those curious artists, unless we suppose it to mean the same as the Chaldeans, [Dan 2:2]. They are supposed to be persons who divined by numbers, amulets, etc. There are many conjectures about them, which, whatever learning they show, cast little light upon this place.

### Verse 28

[¶22] There is a God in heaven - To distinguish him from those idols, the works of men's hands; and from the false gods in which the Chaldeans trusted.

[¶23] In the latter days - A phrase which, in the prophets, generally means the times of the Messiah. God is about to show what shall take place from this time to the latest ages of the world. And the vision most certainly contains a very extensive and consecutive prophecy; which I shall treat more largely at the close of the chapter, giving in the mean time a short exposition.

### Verse 31

[¶25] A great image - Representing the four great monarchies.

### Verse 32

[¶27] Head was of fine gold - The Babylonish empire, the first and greatest.

[¶28] Breast and his arms of silver - The Medo-Persian empire, under Cyrus, etc.

[¶29] His belly and his thighs of brass - The Macedonian empire, under Alexander the Great, and his successors.

### Verse 33

[¶31] His legs of iron - The Roman government.

[¶32] His feet part of iron and part of clay - The same, mixed with the barbaric nations, and divided into ten kingdoms. See at the end of the chapter.

### Verse 34

[¶34] A stone was cut out - The fifth monarchy; the spiritual kingdom of the Lord Jesus, which is to last for ever, and diffuse itself over the whole earth.

### Verse 35

[¶36] The stone - became a great mountain - There is the kingdom אבן eben, of the stone, and the kingdom of the mountain. See at the end at the chapter.

### Verse 37

[¶38] The God of heaven - Not given by thy own gods, nor acquired by thy own skill and prowess; it is a Divine gift.

[¶39] Power - To rule this kingdom.

[¶40] And strength - To defend it against all foes.

[¶41] And glory - Great honor and dignity.

### Verse 38

[¶43] Thou art this head of gold - See on [Dan 2:31-34] (note), and at the end.

## 60. Daniel · 4 of 23

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### Verse 44

[¶1] A kingdom which shall never be destroyed - The extensive and extending empire of Christ.

[¶2] Shall not be left to other people - All the preceding empires have swallowed up each other successively; but this shall remain to the end of the world.

### Verse 45

[¶4] The dream is certain - It contains a just representation of things as they shall be.

[¶5] And the interpretation thereof sure - The parts of the dream being truly explained.

[¶6] A Discourse on Nebuchadnezzar's Dream [Dan 2:41-45]

[¶7] I shall now consider this most important vision more at large, and connect it with a portion of the previous history of the Jewish people.

[¶8] The kingdoms of Israel and Judah after a series of the most unparalleled ingratitude and rebellion, against displays of mercy and benevolence, only equaled by their rebellions, were at last, according to repeated threatenings, given over into the hands of their enemies. The inhabitants of the former country were subdued and carried away captives by the Assyrians; and those of the latter, by the Chaldeans.

[¶9] The people of Israel never recovered their ancient territories; and were so disposed of by their conquerors, that they either became amalgamated with the heathen nations, so as to be utterly undistinguishable; or they were transported to some foreign and recluse place of settlement, that the land of their residence, though repeatedly sought for and guessed at, has for more than two thousand years been totally unknown.

[¶10] Judah, after having been harassed by the Chaldeans, Egyptians, and others, was at last invaded by Nebuchadnezzar, king of Babylon; Jerusalem besieged and taken; and Jehoiachin the king, who had before become tributary to the Babylonians, with his mother, wives, officers of state, and chief military commanders, princes, and mighty men of valor, to the amount of ten thousand; and all the artificers, smiths, etc., to the number of one thousand, with all that were fit for war, he carried captives to Babylon; leaving only the poorest of the people behind, under the government of Mattaniah, son of the late king Josiah, and uncle to Jehoiachin; and, having changed his name to Zedekiah, gave him a nominal authority as king over the wretched remains of the people. Zedekiah, after having reigned nine years, rebelled against Nebuchadnezzar, who, coming against Jerusalem with all his forces, besieged it; and having reduced it to the last extremity by famine, and made a breach in the walls, took the city, pillaged and destroyed the temple by fire, slew the sons of Zedekiah before his face, then put out his eyes, and carried him bound in brazen fetters to Babylon, 2 Kings, chap. 24 and 25. Thus, the temple of God, the most glorious building ever laid on the face of the earth, was profaned, pillaged, and burnt, with the king's palace, and all the houses of the Jewish nobility, in the eleventh year of Zedekiah, - the nineteenth of Nebuchadnezzar, - the first of the forty-eight Olympiad, - the one hundred and sixtieth current year of the era of Nabonassar, - four hundred and twenty-four years, three months, and eight days from the time in which Solomon laid its foundation stone!

[¶11] In the same month in which the city was taken, and the temple burnt, Nebuzar-adan, commander in chief of the Babylonish forces, carried off the spoils of the temple, with the Jewish treasures, and the principal part of the residue of the people; and brought them also to Babylon. And thus Judah was carried away out of her own land, four hundred and sixty-eight years after David began to reign over it; from the division under Rehoboam, three hundred and eighty-eight years; from the destruction of the kingdom of Israel, one hundred and thirty-four years; in the year of the world, three thousand four hundred and sixteen; and before the nativity of our Lord, five hundred and eighty-eight.

[¶12] In the fourth year of Jehoiakim, king of Judah, A.M. 3397, b.c. 607, Nebuchadnezzar, having besieged Jerusalem, and made its king tributary, carried away a number of captives; and among them was the Prophet Daniel, then in his youth, who became, for his wisdom, and knowledge of future events, very eminent at Babylon; and, with some other Jewish captives, great favorites of Nebuchadnezzar the king; who made Daniel president of all the wise men of his city. It was in the second year of the reign of this king, that a circumstance occurred which, though at first it threatened the destruction of the prophet, finally issued in the increase of his reputation and celebrity.

[¶13] As prophecy is one of the strongest proofs of the authenticity of what professes to be a Divine revelation, God endued this man with a large portion of his Spirit, so that he clearly predicted some of the most astonishing political occurrences and changes which have ever taken place on the earth; no less than the rise, distinguishing characteristics, and termination of the Four great monarchies or empires, which have been so celebrated in all the histories of the world. And as the Babylonian, under which he then lived, was one of these monarchies, and was shortly to be absorbed by the Medo-Persian, which was to succeed it, he made Nebuchadnezzar, the then reigning monarch, by means of a most singular dream, the particulars of which he had forgotten, the instrument that appeared to give birth to a prediction, in which the ruin of his own empire was foretold; as well as other mighty changes which should take place in the political state of the world, for at least the term of one thousand years next ensuing. Nor did the prophetic Spirit in this eminent man limit his predictions to these; but showed at the same time the origin and nature of that Fifth monarchy, which, under the great King of kings, should be administered and prevail to the end of time.

[¶14] The dream itself, with its interpretation, and the exact and impressive manner in which the predictions relative to the four great monarchies have been fulfilled, and those which regard the fifth monarchy are in the course of being accomplished, are the subjects to which I wish to call the reader's most serious and deliberate attention.

[¶15] This image, so circumstantially described from the thirty-eighth to the forty-fourth verse, was, as we learn from the prophet's general solution, intended to point out the rise and fall of four different empires and states; and the final prevalence and establishment of a fifth empire, that shall never have an end, and which shall commence in the last days, [Dan 2:28]; a phrase commonly used in the prophets to signify the times of the Messiah, and in the New Testament, his advent to judge the world.

[¶16] Before we proceed to particular parts, we may remark in general, that the whole account strongly indicates: -

[¶17] 1. The especial providence of God in behalf of the Jews at that time. For, although suffering grievously because of their sins, being deprived of both their political and personal liberty, God shows them that he has not abandoned them; and the existence of a prophet among them is a proof of his fatherly care and unremitted attention to their eternal welfare.

[¶18] 2. The particular interference of God to manifest the superiority of his truth, to wean an idolatrous nation from their vanity and superstition, and lead them to that God who is the fountain of truth, the revealer of secrets, and the governor of all things. And,

[¶19] 3. The direct inspiration of God immediately teaching his servant things which could be known only to God himself, and thus showing the Babylonians that his prophets had spoken by an unerring Spirit; that the Jews were the depositaries of the true religion; that He was the only true God; and as he was omniscient, so he was omnipotent; and the things which his wisdom had predicted, his power could and would accomplish.

[¶20] The sum of the account given in this chapter is the following: -

[¶21] 1. Nebuchadnezzar, king of Babylon, in the second year of his reign, about A.M. 3401, and b.c. 603, had a remarkable dream, which, although it made a deep impression on his mind, yet, on his awakening, he found it impossible to recollect; the general impression only remaining.

[¶22] 2. He summoned his wise men, astrologers, etc., told them that he had a dream or vision, which he had forgotten; and commanded them to tell him the dream, and give its interpretation.

[¶23] 3. They request the king to tell them the dream; and promise, then, to make known the meaning. This he could not do, having forgotten it; yet he insists on their compliance on pain of death.

[¶24] 4. To tell the king his dream they find impossible; and a decree for the destruction of the wise men of Babylon is issued, in which Daniel and his fellows are included.

[¶25] 5. Daniel, hearing of it, speaks to Arioch, captain of the king's guard or the royal executioner; desires to be brought before the king; and promises to tell the dream, etc.

[¶26] 6. He is introduced; and immediately tells the king what he had dreamed, and shows him its interpretation.

[¶27] The Dream

[¶28] A vast image, exceedingly luminous, of terrible form, and composed of different substances, appears in a night vision to the king, of which the following is the description: -

[¶29] I. Its head was of fine gold.

[¶30] II. Its breast and arms of silver.

[¶31] III. Its belly and thighs of brass.

[¶32] IV. Its legs of iron, and its feet and toes of iron and clay. While gazing on this image he sees: -

[¶33] V. A stone cut out of a mountain without hands, which smites the image on its feet, and dashes it all to pieces; and the gold, and silver, brass, iron, and clay become as small and as light as chaff.

[¶34] VI. A wind carries the whole away, so that no place is found for them.

[¶35] VII. The stone becomes a great mountain, and fills the earth.

[¶36] In order to explain this, certain Data must be laid down.

[¶37] 1. This image is considered a political representation of as many different governments, as it was composed of materials; and as all these materials are successively inferior to each other, so are the governments in a descending ratio.

[¶38] 2. The human figure has been used, both by historians and geographers, to represent the rise, progress, establishment, and decay of empires, as well as the relative situation and importance of the different parts of the government. Thus Florus, in the proaemium to his Roman history, represents the Romans under the form of a human being, in its different stages, from infancy to old age, viz.

[¶39] Si quis ergo populum Romanum quasi hominem consideret, totamque ejus aetatem percenseat, ut Coeperit, utque Adoleverit, ut quasi ad quemdam Juventae florem pervenerit; ut postea velut Consenuerit, quatuor gradus progressusque ejus inveniet.

[¶40] 1. Prima aetas sub Regibus fuit, prope ducentos quinquaginta per annos, quibus circum ipsam matrem suam cum finitimis luctatus est. Haec erit ejus Infantia.

[¶41] 2. Sequens a Bruto, Collatinoque consulibus, in Appium Claudium, Quinctiumque Fulvium consules, ducentos quinquaginta annos habet, quibus Italiam subegit. Hoc fuit tempus viris armisque exercitatissi mum! ideo quis Adolescentiam dixerit.

[¶42] 3. Dehinc ad Caesarem Augustum, ducenti quinquaginta anni, quibus totum orbem pacavit. Hic jam ipsa Juventa Imperii, et quasi quaedam robusta Maturitas.

[¶43] 4. A Caesare Augusto in saeculum, nostrum, sunt non multo minus anni ducenti, quibus inertia Caesarum quasi Consenuit atque Decoxit. L. An. Flori Prooem.

[¶44] 1. Infancy; first stage - under Kings, from Romulus to Tarquinius Superbus; about two hundred and fifty years.

[¶45] 2. Youth; second stage - under Consuls, from Brutus and Collatinus to Appius Claudius and M. Fulvius; about two hundred and fifty years.

## 61. Daniel · 5 of 23

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[¶0] 3. Manhood; third stage - the empire from the conquest of Italy to Caesar Augustus; about two hundred and fifty years.

[¶1] 4. Old Age; fourth stage - from Augustus, through the twelve Caesars, down to a.d. 200; about two hundred years.

[¶2] Geographers have made similar representations, The Germanic empire, in the totality of its dependent states, has been represented by a map in the form of a man; different parts being pointed out by head, breast, arm, belly, thighs, legs, feet, etc., according to their geographical and political relation to the empire in general.

[¶3] 3. Different metals are used to express different degrees of political strength, excellence, durability, etc.

[¶4] 4. Clay, earth, dust, are emblems of weakness, instability, etc.

[¶5] 5. Mountains express, in Scripture, mighty empires, kingdoms, and states.

[¶6] 6. Stone signifies Jesus Christ, [Gen 49:24]; "From thence" (of the posterity of Jacob) "is the Shepherd, the Stone of Israel." That our blessed Lord, "the good shepherd," [Joh 10:11-17], is here intended, will appear most plainly from the following passages; [Isa 8:14] : "And he shall be for a sanctuary; but for a Stone Of stumbling and for a Rock of offense to both the houses of Israel." [Isa 28:16] : "Thus saith the Lord God, Behold, I lay in Zion for a foundation a Stone, a tried Stone, a precious corner Stone, a sure foundation; he that believeth shall not make haste." [1Pet 2:4], [1Pet 2:6], [1Pet 2:8]. Collate these with [Psa 118:22] : "The Stone which the builders refused is become the head Stone of the corner." [Mat 21:42]; [Mar 12:10]; [Luk 20:17]; [Act 4:11]; in which latter quotations the whole is positively applied to Christ; as also [1Pet 2:4-8] : "To whom coming as unto a living Stone," etc.; who seems to have all the preceding passages in view. See also [Isa 2:2] : "The mountain of the Lord's house shall be established in the top of the mountains," etc.

[¶7] 7. This stone is said to be cut out without hands, [Dan 2:34]. Without hands signifies that which is spiritual. So [2Cor 5:1], a house not made with hands means a spiritual building.

[¶8] Explanation

[¶9] The Chaldean empire, called the Assyrian in its commencement, the Chaldean from the country, the Babylonish from its chief city.

[¶10] I. Head of Gold. This was the first monarchy, begun by Nimrod, A.M. 1771, b.c. 2233, and ending with the death of Belshazzar, A.M. 3466, b.c. 538, after having lasted nearly seventeen hundred years. In the time of Nebuchadnezzar it extended over Chaldea, Assyria, Arabia, Syria, and Palestine. He, Nebuchadnezzar, was the head or gold.

[¶11] II. Breasts and Arms of Silver. The Medo-Persian empire; which properly began under Darius the Mede, allowing him to be the same with Cyaxares, son of Astyages, and uncle to Cyrus the great, son of Cambyses. He first fought under his uncle Cyaxares, defeated Neriglissar, king of the Assyrians, and Craesus, king of the Lydians; and, by the capture of Babylon, b.c. 538, terminated the Chaldean empire. On the death of his father Cambyses, and his uncle Cyaxares, b.c. 536, he became sole governor of the Medes and Persians, and thus established a potent empire on the ruins of that of the Chaldeans.

[¶12] III. Belly and Thighs of Brass. The Macedonian or Greek empire, founded by Alexander the Great. He subdued Greece, penetrated into Asia, took Tyre, reduced Egypt, overthrew Darius Codomanus at Arbela, Oct. 2, A.M. 3673, b.c. 331, and thus terminated the Persian monarchy. He crossed the Caucasus, subdued Hyrcania, and penetrated India as far as the Ganges; and having conquered all the countries that lay between the Adriatic sea and this river, the Ganges, he died A.M. 3681, b.c. 323; and after his death his empire became divided among his generals, Cassander, Lysimachus, Ptolemy, and Seleucus. Cassander had Macedon and Greece; Lysimachus had Thrace, and those parts of Asia which lay on the Hellespont and Bosphorus; Ptolemy had Egypt, Lybia, Arabia, Palestine, and Coelesyria; Seleucus had Babylon, Media, Susiana, Persia, Assyria, Bactria, Hyrcania, and all other provinces, even to the Ganges. Thus this empire, founded on the ruin of that of the Persians, "had rule over all the earth."

[¶13] IV. Legs of Iron, and Feet and Toes of Iron and Clay. I think this means, in the first place, the kingdom of the Lagidae, in Egypt; and the kingdom of the Seleucidae, in Syria. And, secondly, the Roman empire, which was properly composed of them.

[¶14] 1. Ptolemy Lagus, one of Alexander's generals, began the new kingdom of Egypt, A.M. 3692, b.c. 312, which was continued through a long race of sovereigns, till A.M. 3974, b.c. 30; when Octavius Caesar took Alexandria, having in the preceding year defeated Anthony and Cleopatra at the battle of Actium, and so Egypt became a Roman province. Thus ended the kingdom of the Lagidae, after it had lasted two hundred and eighty-two years.

[¶15] 2. Seleucus Nicator, another of Alexander's generals, began the new kingdom of Syria, A.M. 3692, b.c. 312, which continued through a long race of sovereigns, till A.M. 3939, b.c. 65, when Pompey dethroned Antiochus Asiaticus, and Syria became a Roman province after it had lasted two hundred and forty-seven years. That the two legs of iron meant the kingdom of the Lagidae and that of the Seleucidae, seems strongly intimated by the characters given in the text. "And the fourth kingdom shall be strong as iron. Forasmuch as iron breaketh in pieces and subdueth all things; and as iron that breaketh all these, shall it break in pieces and bruise," [Dan 2:40].

[¶16] 1. The iron here not only marks the strength of these kingdoms, but also their violence and cruelty towards the people of God. History is full of the miseries which the kings of Egypt and Syria inflicted on the Jews.

[¶17] 2. It is said that these legs should break in pieces and bruise. How many generals and princes were destroyed by Seleucus Nicator, and by Ptolemy, son of Lagus! Seleucus, particularly, could not consider himself secure on his throne till he had destroyed Antigonus, Nicanor, and Demetrius; and Ptolemy endeavored to secure himself by the ruin of Perdiccas, and the rest of his enemies.

[¶18] 3. The dividing of the kingdom, the iron and clayey mixture of the feet, point out the continual divisions which prevailed in those empires; and the mixture of the good and evil qualities which appeared in the successors of Seleucus and Ptolemy; none of them possessing the good qualities of the founders of those monarchies; neither their valor, wisdom, nor prudence.

[¶19] 4. The efforts which these princes made to strengthen their respective governments by alliances, which all proved not only useless but injurious, are here pointed out by their mingling themselves with the seed of men. "But they shall not cleave one to another," [Dan 2:43]. Antiochus Theos, king of Syria, married both Laodice and Berenice, daughters of Ptolemy Philadelphus, king of Egypt. Antiochus Magnus, king of Syria, gave his daughter Cleopatra to Ptolemy Epiphanes, king of Egypt; but these marriages, instead of being the means of consolidating the union between those kingdoms, contributed more than any thing else to divide them, and excite the most bloody and destructive wars. In [Dan 7:7], the prophet, having the same subject in view, says, "I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it," and in [Dan 8:22] : "Now that being broken," the horn of the rough goat, the Grecian monarchy, "whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power." These and other declarations point out those peculiar circumstances that distinctly mark the kingdom of the Seleucidae, and that of the Lagidae; both of which rose out of the Macedonian or Grecian empire, and both terminated in that of the Romans.

[¶20] 3. These Two Legs of Iron became absorbed in the Roman government, which also partook of the iron nature; strong, military, and extensive in its victories; and by its various conquests united to and amalgamated with itself various nations, some strong, and some weak, so as to be fitly represented in the symbolical image by feet and toes, partly of iron and partly of clay. Thus, as the Lagidae and Seleucidae arose out of the wreck of the Grecian empire; so the Roman empire arose out of their ruin. But the empire became weakened by its conquests; and although, by mingling themselves with the seed of men, that is, by strong leagues, and matrimonial alliances, as mentioned above they endeavored to secure a perpetual sovereignty, yet they did not cleave to each other, and they also were swallowed up by the barbarous northern nations; and thus terminated those four most powerful monarchies.

[¶21] V. "A stone cut out of the mountain without hands."

[¶22] 1. That Jesus Christ has been represented by a stone, we have already seen; but this stone refers chiefly to his Church, which is represented as a spiritual building which he supports as a foundation stone, connects and strengthens as a corner stone, and finishes and adorns as a top stone! He is called a stone also in reference to the prejudice conceived against him by his countrymen. Because he did not come in worldly pomp they therefore refused to receive him; and to them he is represented as a stone of stumbling, and rock of offense.

[¶23] 2. But here he is represented under another notion, viz., that of a stone projected from a catapult, or some military engine, which smote the image on its feet; that is, it smote the then existing government at its foundation, or principles of support; and by destroying these, brought the whole into ruin.

[¶24] 3. By this stroke the clay, the iron, the brass, the silver, and the gold were broken to pieces, and became like chaff which the wind carried away. Now we have already seen that the Roman empire, which had absorbed the kingdoms of the Lagidae and Seleucidae, was represented by the legs of iron, and feet and toes of iron and clay; but as we find that not only the iron and clay, but also the brass, silver, and gold were confounded and destroyed by that stroke, it follows that there was then remaining in and compacted with the Roman government, something of the distinguishing marks and principles of all the preceding empires; not only as to their territorial possessions, but also as to their distinctive characteristics. There were at the time here referred to in the Roman empire, the splendor of the Chaldeans, the riches of the Persians, the discipline of the Greeks, and the strength of the Egyptian and Syrian governments, mingled with the incoherence and imbecility of those empires, kingdoms, and states which the Romans had subdued. In short, with every political excellence, it contains the principles of its own destruction, and its persecution of the Church of Christ accelerated its ruin.

[¶25] 4. As the stone represents Christ and his governing influence, it is here said to be a kingdom, that is, a state of prevailing rule and government; and was to arise in the days of those kings or kingdoms, [Dan 2:44]. And this is literally true; for its rise was when the Roman government, partaking of all the characteristics of the preceding empires, was at its zenith of imperial splendor, military glory, legislative authority, and literary eminence. It took place a few years after the battle of Actium, and when Rome was at peace with the whole world, September 2, b.c. 31.

[¶26] 5. This stone or government was cut out of the mountain, arose in and under the Roman government, Judea being, at the time of the birth of Christ, a Roman province.

[¶27] 6. It was cut out without hands; probably alluding to the miraculous birth of our Lord, but particularly to the spiritual nature of his kingdom and government, in which no worldly policy, human maxims, or military force were employed; for it was not by might nor power, but by the Spirit of the Lord of hosts. Two things may be here distinguished:

[¶28] 1. The government or kingdom of the Stone.

[¶29] 2. The government or kingdom of the Mountain.

[¶30] 1. The kingdom of the Stone smites, breaks to pieces, and destroys all the other kingdoms, till no vestige of them remains, and till the whole earth is subdued by it.

[¶31] 2. The kingdom of the Mountain fills, and continues to govern, all that has been thus subdued, maintaining endless peace and righteousness in the earth.

[¶32] First, The stone began to strike the image, when the apostles went out into every part of the Roman empire, pulling down idolatry, and founding Christian Churches.

[¶33] Secondly, But the great blow was given to the heathen Roman empire by the conversion of Constantine, just at the time when it was an epitome of the four great monarchies, being under the government of Four Emperors at once, a.d. 308: Constantius, who governed Gaul, Spain, and Britain; Galerius, who had Illyricum, Thrace and Asia; Severus, who had Italy and Africa; and Maximin, who had the East and Egypt.

[¶34] 1. The conversion of Constantine took place while he was in Gaul, a.d. 312, by the appearance of a luminous cross in the sky above the sun, a little after noon-day, with this inscription, Εν τουτῳ νικα, "By this conquer;" Euseb. De Vit. Const. lib. 1 cap. 28. In a.d. 324 he totally defeated Licinius, who had shared the empire with him, and became sole emperor. He terminated the reign of idolatry in a.d. 331, by an edict ordering the destruction of all the heathen temples. This made Christianity the religion of the empire.

[¶35] 2. The stroke which thus destroyed idolatry in the Roman empire is continual in its effects; and must be so till idolatry be destroyed over the face of the earth, and the universe filled with the knowledge of Christ.

[¶36] 3. This smiting has been continued by all the means which God in his providence and mercy has used for the dissemination of Christianity, from the time of Constantine to the present: and particularly now, by means of the British and Foreign Bible society, and its countless ramifications, and by the numerous missionaries sent by Christian societies to almost every part of the globe. Thus far the kingdom of the stone. In [Dan 2:44], the kingdom of the stone, grown into a great mountain and filling the whole earth, is particularly described by various characters.

[¶37] 1. It is a kingdom which the God of heaven sets up. That this means the whole dispensation of the Gospel, and the moral effects produced by it in the souls of men and in the world, needs little proof; for our Lord, referring to this and other prophecies in this book, calls its influence and his Gospel the kingdom of God, and the kingdom of heaven; showing thereby that it is a kingdom not of this world - not raised by human ambition, the lust of rule, or military conquest; but a spiritual kingdom, raised and maintained by the grace of God himself in which he himself lives and rules governing by his own laws, influencing and directing by his own Spirit; producing, not wars and contentions, but glory to God in the highest, and on earth peace and good will among men.

[¶38] 2. This is called the kingdom of heaven, because it is to be a counterpart of the kingdom of glory. The kingdom of God, says the apostle, is righteousness, peace, and joy in the Holy Ghost, ([Rom 14:17]); righteousness, without any sin; peace, without inward disturbance; joy, without any mental unhappiness. An eternity of righteousness, peace, and spiritual joy constitutes Heaven; nor can we conceive in that state any thing higher or more excellent than these.

[¶39] 3. This kingdom shall never be destroyed: it is the everlasting Gospel, and the work of the everlasting God. As it neither originates in nor is dependent on the passions of men, it cannot be destroyed. All other governments, from the imperfection of their nature, contain in them the seeds of their own destruction. Kings die, ministers change, subjects are not permanent; new relations arise, and with them new measures, new passions, and new projects; and these produce political changes, and often political ruin. But this government, being the government of God, cannot be affected by the changes and chances to which mortal things are exposed.

[¶40] 4. This kingdom shall not be left to other people. Every dispensation of God, prior to Christianity, supposed another by which it was to be succeeded.

[¶41] 1. Holy patriarchs and their families were the first people among whom the kingdom of God was found.

[¶42] 2. Hebrews, in Egypt and in the wilderness, were the next.

[¶43] 3. Jews, in the promised land, were a third denomination.

[¶44] 4. And after the division of the kingdoms, captivity, and dispersion of the Jews, the Israel of God became a fourth denomination.

## 62. Daniel · 6 of 23

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[¶0] 5. Under the Gospel, Christian is the name of the people of this kingdom. Every thing in the construction of the Gospel system, as well as its own declarations, shows that it is not to be succeeded by any other dispensation: its name can never be changed; and Christian will be the only denomination of the people of God while sun and moon endure. All former empires have changed, and the very names of the people have changed with them. The Assyrians were lost in the Chaldeans and Babylonians; the Babylonians were lost in the Medes; the Medes in the Persians; the Persians in the Greeks; and the Greeks in the Syrians and Egyptians; these in the Romans; and the Romans in the Goths, and a variety of other nations. Nor does the name of those ancient governments, nor the people who lived under them, remain on the face of the earth in the present day! They are only found in the page of history. This spiritual kingdom shall never be transferred, and the name of its subjects shall never be changed.

[¶1] 5. It shall break in pieces and consume all these kingdoms; that is, the preaching and influence of Christianity shall destroy idolatry universally. They did so in the Roman empire, which was the epitome of all the rest. But this was not done by the sword, nor by any secular influence. Christians wage no wars for the propagation of Christianity; for the religion of Christ breathes nothing but love to God, and peace and good will to all mankind. The sum of the Gospel is contained in these words of Christ: "God so loved the world that he gave his only-begotten Son, that whosoever believeth on him should not perish, but have everlasting life - for the Son of man is not come to destroy men's lives, but to save." For his own cause, God fights in the course of his providence. He depresses one, and exalts another; but permits not his own people to join with him in the infliction of judgments. It is by his own Spirit and energy that his kingdom is propagated and maintained in the world; and by the same his enemies are confounded. All false religions, as well as falsified and corrupted systems of Christianity, have had recourse to the sword, because they were conscious they had No God, no influence but what was merely human.

[¶2] 6. The kingdom of Christ breaks in pieces and consumes all other kingdoms; that is, it destroys every thing in every earthly government where it is received, that is opposed to the glory of God and the peace and happiness of men, and yet in such a way as to leave all political governments unchanged. No law or principle in Christianity is directed against the political code of any country. Britain is Christian without the alteration of her Magna Charta or her constitution. All the other empires, kingdoms, and states on the face of the earth, may become Christian and preserve their characteristic forms of political government. If there be in them any thing hostile to Christianity, and the peace and happiness of the subject, the Wind of God - the Divine Spirit, will fan or winnow it away, so that no more place shall be found for it. But this he will do in the way of his ordinary providence; and by his influence on their hearts, dispose truly Christianized rulers to alter or abrogate whatever their laws contain inimical to the mild sway of the scepter of Christ.

[¶3] 7. And it shall stand for ever. This is its final characteristic. It shall prevail over the whole world; it shall pervade every government; it shall be the basis of every code of laws; it shall be professed by every people of the earth: "The Gentiles shall come to its light, and kings to the brightness of its rising." The whole earth shall be subdued by its influence, and the whole earth filled with its glory.

[¶4] 8. The actual constitution, establishment, and maintenance of this kingdom belong to the Lord; yet he will use human means in the whole administration of his government. His Word must be distributed, and that word must be Preached. Hence, under God, Bibles and Missionaries are the grand means to be employed in things concerning his kingdom. Bibles must be printed, sent out, and dispersed; Missionaries, called of God to the work, and filled with the Divine Spirit, must be equipped, sent out, and maintained; therefore expenses must necessarily be incurred. Here the people now of the kingdom must be helpers. It is The duty, therefore, of every soul professing Christianity to lend a helping hand to send forth the Bible; and wherever the Bible is sent, to send a missionary, full of faith and of the Holy Ghost, to enforce its truths.

[¶5] 9. The duration of the kingdom of the mountain upon earth. The world has now lasted nearly six thousand years, and a very ancient tradition has predicted its termination at the close of that period. Its duration has been divided into three grand periods, each comprising two thousand years, which should be closed by a period without terminating limits; and these have been supposed to have their types in the six days' work of the creation, and the seventh day, called Sabbath or rest.

[¶6] 1. There have been two thousand years from the creation without any written revelation from God; this was called the patriarchal dispensation.

[¶7] 2. There have been two thousand years under the law, where there has been a written revelation, a succession of prophets, and a Divine ecclesiastical establishment. This has been termed the Mosaic dispensation.

[¶8] 3. One thousand eight hundred and twenty-nine years have passed since the true epoch of the nativity of our blessed Lord; and this is called the Gospel or Christian dispensation, which is now within one hundred and seventy-one years of closing its two thousand!

[¶9] According to the ancient tradition there were,

[¶10] 1. Two thousand years void; that is, without the law.

[¶11] 2. Two thousand years under the law. And,

[¶12] 3. Two thousand years under the Messiah.

[¶13] And at the termination of the third the endless Sabbath should commence. The comments on this ancient tradition go on to state, that at the termination of each day's work of the creation it was said, The evening and the morning were the first, second, third, fourth, fifth, and sixth day; but when the Sabbath is introduced, and God is said to rest from his work, and to have hallowed this day, there is no mention of the evening and the morning being the seventh day. That is left without termination; and therefore a proper type of the eternal Sabbath, that rest which remains for the people of God.

[¶14] And are we indeed so near that time when the elements of all things shall be dissolved by fervent heat; when the heavens shall be shrivelled up like a scroll, and the earth and all it contains be burned up? Is the fifth empire, the kingdom of the stone and the kingdom of the mountain, so near its termination? Are all vision and prophecy about to be sealed up, and the whole earth to be illuminated with the bright beams of the Sun of righteousness? Are the finally incorrigible and impenitent about to be swept off the face of the earth by the besom of destruction while the righteous shall be able to lift up their heads with ineffable joy, knowing their final redemption is at hand? Are we so near the eve of that period when "they who turn many to righteousness shall shine as the stars for ever and ever?" What sort of persons should we then be in all holy conversation and godliness? Where is our zeal for God? Where the sounding of our bowels over the perishing nations who have not yet come under the yoke of the Gospel? Multitudes of whom are not under the yoke, because they have never heard of it; and they have not heard of it, because those who enjoy the blessings of the Gospel of Jesus have not felt (or have not obeyed the feeling) the imperious duty of dividing their heavenly bread with those who are famishing with hunger, and giving the water of life to those who are dying of thirst. How shall they appear in that great day when the conquests of the Lion of the tribe of Judah are ended; when the mediatorial kingdom is delivered up unto the Father, and the Judge of quick and dead sits on the great white throne, and to those on his left hand says, "I was hungry, and ye gave me no meat; I was thirsty, and ye gave me no drink." I say, How shall they appear who have made no exertions to tell the lost nations of the earth the necessity for preparing to meet their God; and showing them the means of doing it, by affording them the blessings of the Gospel of the grace of God? Let us beware lest the stone that struck the motley image, and dashed it to pieces, fall on us, and grind us to powder.

[¶15] Bibles are sent out by millions into heathen countries; but how shall they hear without a preacher; and how shall they understand the things which they read, unless those who know the things of God teach them? Let us haste, then, and send missionaries after the Bibles. God is mightily at work in the earth: let us be workers together with him, that we receive not the grace of God in vain. He that giveth to those poor (emphatically poor, for they are without God in the world, and consequently without the true riches) lendeth unto the Lord; and let him look what he layeth out, and it shall be paid unto him again. For "he that converteth a sinner from the error of his ways shall save a soul from death, and hide a multitude of sins." God does not call on us to shake hands with all secular, social, and family comfort, and bid farewell to the whole; and go to the heathen with the glad tidings of great joy: but he loudly calls on us to assist in sending those who, in the true spirit of sacrifice, the love of Christ constraining them, say, "Here are we! O Lord, send us." Let these servants of God run to and fro; that by their ministry knowledge may be increased. Amen.

### Verse 46

[¶17] The king - fell upon his face - Prostrated himself: this was the fullest act of adoration among the ancients.

[¶18] Worshipped Daniel - Supposing him to be a god, or Divine being. No doubt Daniel forbade him; for to receive this would have been gross idolatry.

### Verse 47

[¶20] Your God is a God of gods - He is greater than all others.

[¶21] And a Lord of kings - He governs both in heaven and earth.

### Verse 48

[¶23] Made Daniel a great man - By,

[¶24] 1. Giving him many rich gifts.

[¶25] 2. By making him governor over the whole province of Babylon. And,

[¶26] 3. By making him the chief or president over all the wise men.

### Verse 49

[¶28] Daniel requested of the king, and he set Shadrach, Meshach, and Abed-nego over the affairs of the province of Babylon - He wished his three companions promoted, who had shared his anxieties, and helped him by their prayers. They all had places of trust, in which they could do much good, and prevent much evil.

[¶29] Daniel sat in the gate of the king - That is, was the chief officer in the palace; and the greatest confidant and counselor of the king. But whatever his influence and that of his friends was, it extended only over the province of Babylon; not through the empire.

### Introduction

[¶31] Nebuchadnezzar, having erected an image, whose height (including probably a very high pedestal) was sixty cubits, and the breadth six, ordered a numerous assembly, which he had convened, to fall down and worship it; threatening, at the same time, that whosoever refused should be cast into a fiery furnace, [Dan 3:1-7]; a punishment not uncommon in that country, (see [Jer 29:22].) Daniel's three companions, Shadrach, Meshach, and Abed-nego, who were present, being observed to refrain from this idolatrous worship, were accused before the king; who, in great wrath, commanded them to comply with his orders on pain of death, [Dan 3:8-15]. But these holy men, with the greatest composure and serenity, expressed their firm resolution not to worship his gods or his images, whatever might be the consequence, [Dan 3:16-18]. Upon which the king, unaccustomed to have his will opposed, in the height of his wrath, ordered the furnace to be made seven times hotter than usual, and these men to be cast into it, bound by the most mighty of his army, who were killed by the flame in the execution of this service, [Dan 3:19-23]. On this occasion God literally performed his promise by Isaiah, ([Isa 43:2] ): "When thou walkest through the fire, thou shalt not be burnt; neither shall the flame kindle upon thee;" for an angel of God, appearing in the furnace, protected these young men, and counteracted the natural violence of the fire; which, only consuming the cords with which they were bound, left them to walk at liberty, and in perfect safety, in the midst of the furnace. The king, astonished at this prodigy, called to them to come out of the furnace, and blessed God for sending an angel to deliver his servants; and commanded all his subjects, upon pain of death, not to speak irreverently of the God of Shadrach, Meshach, and Abed-nego, who were promoted to great power and honor, [Dan 3:24-30]. A striking example of the interposition of Providence in favor of true and inflexible piety.

### Verse 1

[¶33] Nebuchadnezzar the king made an image of gold - It is supposed that the history given here did not occur till the close, or near the end, of Nebuchadnezzar's reign. For it was after his insanity, as we see [Dan 4:33-36], and this happened near the close of his reign. The authorized version, which is followed in the margin, fixes the date of this event seventeen years earlier, and ten years before the king's insanity. A few observations on this image may be necessary: -

[¶34] 1. It is not likely that this image was in human form - the dimensions show the improbability of this; for what proportion is there between sixty cubits (ninety feet) in length, and six cubits (nine feet) in breadth?

[¶35] 2. It is not likely that this image was all of gold; for this would have required more of this precious metal than the whole province of Babylon could produce; for as I suppose the sixty cubits apply to the perpendicular altitude, so I take it for granted that the six cubits intend the diameter. Now a column of gold of this height in diameter, upon the supposition that the pillar was circular, contains five thousand seven hundred and twenty-five and a half cubic feet; and as there are nineteen thousand avoirdupois ounces in a cubic foot, the weight of the whole pillar would be eight million two hundred and sixty-two thousand eight hundred and six pounds, ten ounces of gold.

[¶36] 3. It might have been a pillar on which an image of the god Bel was erected. The image itself might be of gold, or more probably gilt, that is, covered with thin plates of gold, and on this account it might be called the golden image; and most probably the height of the image may be confounded with the height of the pillar. Or perhaps it was no more than a pillar, on the sides of which their gods and sacred emblems were engraven, surmounted with Bel on the top.

[¶37] The plain of Dura - The situation of this place is not exactly known; there was a town or city called Dura, or Doura, in Mesopotamia, near the Tigris.

### Verse 2

[¶39] Sent to gather together the princes - It is not easy to show what these different offices were, as it is difficult to ascertain the meaning of the Chaldee words. Parkhurst analyzes them thus: -

[¶40] The Princes - אחשדרפניא achashdarpenaiya, from אחש Achash, great or eminent, and דר dar, "to go about freely," and פנים panim, "the presence." Satraps or privy counsellors who had free access to the presence of the king.

[¶41] The Governors - סגניא signaiya, lieutenants or viceroys, for סגן sagan, among the Hebrews, was the name of the high priest's deputy.

[¶42] The Captains - פחותא pachavatha, from פח pach, to extend, because set over those provinces that had been annexed to the kingdom by conquest. Pashas - This word and office are still in use in Asiatic countries. By corruption we pronounce bashaw.

[¶43] The Judges - אדרגזריא adargazeraiya, from אדר adar, noble or magnificent, and גזר gazar, to decree. The nobles, the assistants to the king in making laws, statutes, etc. The same probably in Babylon, as the House of Lords in England.

[¶44] The Treasurers - גדבריא gedaberaiya, from גנז ganaz, (the ז zain being changed into ד daleth, according to the custom of the Chaldee), to treasure up, and בר bar, pure. Those who kept the current coin, or were over the mint; the treasurers of the exchequer in Babylon.

## 63. Daniel · 7 of 23

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[¶0] The Counsellors - דתבריא dethaberaiya, from דת dath, a statute, and בר bar, "to declare the meaning of the law;" for in all ages and countries there has been what is termed the glorious uncertainty of the law; and therefore there must be a class of men whose business it is to explain it. What a pity that law cannot be tendered to the people as other sciences are, in plain, unsophisticated, and intelligible terms, and by persons whose business it is to show what is just and right, and not pervert truth, righteousness, and judgment.

[¶1] The Sheriffs - תפתיא tiphtaye, from תפת taphath, in Hebrew, שפת shaphath, "to set in order." Probably civil magistrates.

[¶2] And all the rulers of the provinces - All other state or civil officers, not only to grace the solemnity, but to maintain order. My old Bible renders them: Satrapis, or wise men. Magistratis. Jugis. Duykis, Tyrauntis, or stronge men. Prefectis, and alle the Princes of Cuntreese.

### Verse 4

[¶4] Then a herald cried aloud - כרוזא קרא בחיל caroza kara bechayil, "a crier called with might." A bedel cried mightili. - Old MS. Bible.

### Verse 5

[¶6] The sound of the Cornet - There is not less difficulty in ascertaining the precise meaning of these musical instruments than there is in the offices in [Dan 3:2]. קרנא karna, here translated cornet, is the common blowing horn, which makes a deep and hollow sound, as well as one shrill and piercing.

[¶7] Flute - משרוקיתא mashrokitha, from שרק sharak, to whistle, shriek. A wind instrument which made a strong and shrill noise, such as the hautbois or clarionet.

[¶8] Harp - קיתרס kithros, cytharus; κιθαρα. Some kind of stringed instrument. It seems to be formed from the Greek word.

[¶9] Sackbut - סבכא sabbecha. The Greek has it σαμβυκη, from which our word sackbut, from סבך sabach, to interweave; probably on account of the number of chords, for it seems to have been a species of harp.

[¶10] Psaltery - פסנתרין pesanterin; Greek, ψαλτηριον. A stringed instrument, struck with a plectrum; that called santeer in Egypt is probably the same. Dr. Russel says: "It is a large triangle, and has two bottoms two inches from each other, with about twenty catguts of different sizes." It was the ancient psalterium, and most probably the same as David's harp.

[¶11] Dulcimer - סומפניה sumponeyah; Greek, συμφωνεια. Probably a kind of tamboor, tambourine, or tomtom drum. It does not mean the same as the Greek symphonia, which signifies a concert or harmony of many instruments, for here one kind of instrument only is intended.

[¶12] All kinds of music - כל זני זמרא col zeney zemara, the whole stock, or band, of music; the preceding being the chief, the most common, and the most sonorous. My old MS. Bible has, Trumpe, and Pipe, and Harpe: Sambuke, Santrie, and Synfonye, and al kynde of musykes.

### Verse 6

[¶14] Shall the same hour - This is the first place in the Old Testament where we find the division of time into hours. The Greeks say that Anaximander was the inventor. He had it probably from the Chaldeans, among whom this division was in use long before Anaximander was born.

[¶15] Be cast into the midst of a burning fiery furnace - This was an ancient mode of punishment among the Chaldeans, if we may credit the tradition that Abram was cast into such a fire by this idolatrous people because he would not worship their idols.

### Verse 8

[¶17] Accused the Jews - That is, Shadrach, Meshach, and Abed-nego. The other Jews were left unnoticed; and probably at this time Daniel was too high to be touched; but we may rest assured that he was not found among these idolaters, see [Dan 3:12].

### Verse 16

[¶19] We are not careful - We have no need to put thee to any farther trouble; we have made up our minds on this subject, and have our answer ready: Be it known unto thee, We Will Not Serve Thy Gods. This was as honest as it was decisive.

### Verse 17

[¶21] If it be so - Thou mayest cast us into the furnace; the terror of it has no effect on our minds to induce us to alter the resolution we have taken, nor shall the fire change our purpose. We serve a God who is able to deliver us. Should he not, we are equally determined; but we are satisfied that in some way or other he will deliver us out of thy hand. Thy power cannot affect us in the kingdom of our God to which we shall ascend from thy furnace, should he permit the fire to kindle upon us. "Render to Caesar the things which are Caesar's," is a maxim of Jesus Christ; but when Caesar arrogates to himself the things that are the Lord's, then, and in such cases, his authority is to be resisted. God does not desire Caesar's things; Caesar's must not have the things of God.

### Verse 19

[¶23] Then was Nebuchadnezzar full of fury - How strange is this, after having had so many proofs of the supremacy of Jehovah! He had seen how God poured contempt upon his authority in the case of the three Hebrews, and yet he will try his strength once more! How infatuated is man!

[¶24] Seven times more - As hot as it could be made. Seven expresses the great intensity of the heat.

### Verse 20

[¶26] The most mighty men - The generals, or chief officers of his army; not strong men, there was no need of such.

### Verse 21

[¶28] Their hats - This word, hat, is found only in this place in the Old Testament. The word סרבל sarbal properly means an outer garment. Herodotus, who lived about one hundred years after Daniel, says, "the dress of the Babylonians consisted of a tunic of linen reaching down to the feet; over this a tunic of woollen; and over all a white short cloak or mantle, χλανιδιον; and on their heads they wore turbans, μιτρησι." Following this, Mr. Parkhurst translates the verse thus: "Then these three men were bound [בסרבליהון besarbaleyhon] in their Cloaks, [פמישיהון patesheyhon] their Turbans, [וכרבלתהון vecharbelathehon] and in their Upper (woollen) Tunics, [ולבושיהון ulebushehon] and their Under (linen) Tunics." And as, according to this interpretation, their סרבלי sarbaley were their outermost garments, we see the propriety with which it is observed at [Dan 3:27] that these were not changed by the fire.

### Verse 23

[¶30] And these three men - fell down bound - There is a most evident want of connection between this and the following verse; and it is between these verses that the apocryphal Song of the Three Children, as it is called, has been inserted by St. Jerome and others; but with this note: Quae sequuntur in Hebraeis voluminibus non reperi; "What follows I have not found in the Hebrew books." And then begins, "They walked in the midst of the flame, praising God, and blessing the Lord." The Septuagint and Arabic read the twenty-fourth verse thus: "Then Nebuchadnezzar heard them singing praise, and was astonished." To connect the two verses Houbigant adds two verses found in the Vulgate, which are the forty-ninth and the twenty-third: "But an angel of the Lord went down with Azariah and his companions into the furnace, and drove out the flame of fire from the furnace; and they walked in the midst of the furnace." This verse (the forty-ninth) has been added to show the reason of Nebuchadnezzar's astonishment, and also to account for the appearance of a fourth person in the furnace, as in verse 25.

### Verse 25

[¶32] Is like the Son of God - A most improper translation. What notion could this idolatrous king have of the Lord Jesus Christ? for so the place is understood by thousands. בר אלהין bar elahin signifies a son of the gods, that is, a Divine person or angel; and so the king calls him in [Dan 3:28] : "God hath sent his Angel, and delivered his servants." And though even from this some still contend that it was the Angel of the covenant, yet the Babylonish king knew just as much of the one as he did of the other. No other ministration was necessary; a single angel from heaven was quite sufficient to answer this purpose, as that which stopped the mouths of the lions when Daniel was cast into their den.

### Verse 27

[¶34] Upon whose bodies the fire had no power - The heathens boasted that their priests could walk on burning coals unhurt; and Virgil mentions this of the priests of Apollo of Soracte: -

[¶35] Summe Deum, sancti custos Soractis Apollo!

[¶36] Quem primi colimus, cui pineus ardor acervo

[¶37] Pascitur; et medium, freti pietate, per ignem

[¶38] Cultores multa premimus vestigia pruna.

[¶39] Virg. Aen. 11:785.

[¶40] O Phoebus, guardian of Soracte's woods

[¶41] And shady hills; a god above the gods;

[¶42] To whom our natives pay the rites divine,

[¶43] And burn whole crackling groves of hallowed pine;

[¶44] Walk through the fire in honor of thy name,

## 64. Daniel · 8 of 23

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[¶0] Unhurt, unsinged, and sacred from the flame.

[¶1] Pitts.

[¶2] But Varro tells us that they anointed the soles of their feet with a species of unguent that preserved them from being burnt. Very lately a female showed many feats of this kind, putting red hot iron upon her arms, breasts, etc., and passing it over her hair without the slightest inconvenience; but in the case of the three Hebrews all was supernatural, and the king and his officers well knew it.

### Verse 28

[¶4] Blessed be the God of Shadrach, etc. - Here is a noble testimony from a heathen. And what produced it? The intrepidly pious conduct of these three noble Jews. Had they been time-servers, the name of the true God had not been known in Babylon. What honor does the Lord put on them that are steadfast in the faith!

### Verse 29

[¶6] Speak any thing amiss - Though by the decree the king does not oblige the people to worship the true God, yet he obliges them to treat him with reverence.

### Verse 30

[¶8] Then the king promoted, etc. - He restored them to the offices which they held before the charge of disobedience and treason was brought against them.

[¶9] At the end of this verse the Septuagint add, "And he advanced them to be governors over all the Jews that were in his kingdom." This may be the meaning of the latter verse. They were more likely to be set over the Jews than over the Chaldeans.

### Introduction

[¶11] Nebuchadnezzar, after having subdued all the neighboring countries, and greatly enriched and adorned his own, became so intoxicated with his prosperity, as to draw down upon himself a very remarkable judgment, of which this chapter gives a particular account, in the very words of the edict or proclamation which the Babylonish monarch issued on his restoration to the throne. This state document begins with Nebuchadnezzar's acknowledging the hand of God in his late malady, [Dan 4:1-3]. It then gives an account of the dream of Nebuchadnezzar, which portended the loss of his kingdom and reason for seven years, on account of his pride and arrogance, [Dan 4:4-18]. So it was explained by Daniel, [Dan 4:19-27], and so it was verified by the event, [Dan 4:28-33]. It then recites how, at the end of the period fixed by the God of heaven for the duration of his malady, the Chaldean monarch became sensible of his dependence on the Supreme Being, and lifted up has eyes to heaven in devout acknowledgment of the sovereign majesty of the King of kings, the Ruler of the earth, whose dominion alone is universal, unchangeable, and everlasting, [Dan 4:34-37].

### Verse 1

[¶13] Nebuchadnezzar the king, unto all people - This is a regular decree, and is one of the most ancient on record; and no doubt was copied from the state papers of Babylon. Daniel has preserved it in the original language.

### Verse 2

[¶15] I thought it good to show - A part of the decree was a recital of the wonders wrought by the hand of the true God in his kingdom and on his person.

### Verse 3

[¶17] How great are his signs! - There are no preternatural signs like his! His wonders - miraculous interferences, are mighty - they surpass all human power. He is the Sovereign of all kings, and his dominion is everlasting; and every generation is a proof of his all-governing influence. These are very fine sentiments, and show how deeply his mind was impressed with the majesty of God.

### Verse 4

[¶19] I - was at rest - I had returned to my palace in Babylon after having subdued Syria, Phoenicia, Judea, Egypt, and Arabia. It was probably these great conquests that puffed him up with pride, and brought that chastisement upon him which he afterwards describes. See the dream of the emblematical tree explained.

### Verse 5

[¶21] I saw a dream - See this dream circumstantially explained in the following verses.

### Verse 10

[¶23] I saw - a tree - This vision Nebuchadnezzar says made him afraid. What a mercy it is that God has hidden futurity from us! Were he to show every man the lot that is before him, the misery of the human race would be complete.

[¶24] Great men and princes are often represented, in the language of the prophets, under the similitude of trees; see [Eze 17:5], [Eze 17:6]; [Eze 31:3], etc.; [Jer 22:15]; [Psa 1:3]; [Psa 37:35].

### Verse 13

[¶26] A watcher and a holy one - These are both angels; but, according to the Chaldean oracles, of different orders. They appear, according to their opinions, to be a kind of judges of human actions who had the power of determining the lot of men; see [Dan 4:17].

### Verse 14

[¶28] Hew down the tree - As the tree was to be cut down, the beasts are commanded to flee away from under his branches. His courtiers, officers, etc., all abandoned him as soon as his insanity appeared; but he soon fled from the society of men.

### Verse 15

[¶30] Leave the stump - Let him not be destroyed, nor his kingdom alienated.

### Verse 16

[¶32] Let his heart be changed - Let him conceive himself to be a beast, and act as such, herding among the beasts of the field.

[¶33] Let seven times pass over him - Let him continue in this state for seven years. I knew a man who was thus changed in his heart - in his imagination. He believed himself to be a bear, and would imitate the ursal growl, etc.; and the case did not appear to be hypochondriacal. Whether he ever came to sound mind, I know not.

### Verse 17

[¶35] This matter is by the decree of the watchers - See on [Dan 4:13] (note).

[¶36] The Most High ruleth - He never leaves the government of the world to man, to second causes, or to fortuitous occurrences. What are thus called are his agents; they are no moving causes.

[¶37] And setteth up - the basest of men - "Tyrants and kings from Jove proceed

[¶38] Those are permitted, these decreed."

[¶39] The throne ennobles no man: to be properly filled, the man must be noble. Some of the greatest and some of the meanest of men have sat on the throne. Kings differ in education, seldom in intellect, from the common mass of men; the power and authority are from God. The king himself may be given either in mercy or in wrath. When James II ruled this kingdom, it might well be said, God hath set up over it the basest of men. His successor was one of the best. The former nearly ruined it both in a civil and religious point of view; the latter was the means of restoring it in both these respects.

### Verse 19

[¶41] Daniel - was astonied for one hour - He saw the design of the dream, and he felt the great delicacy of interpreting it. He was not puzzled by the difficulties of it. He felt for the king, and for the nation; and with what force and delicacy does he express the general portent; "The dream to them that hate thee, and the interpretation thereof to thine enemies!"

### Verse 20

[¶43] The tree that thou sawest - The dream is so fully interpreted in the following verses that it needs no comment.

## 65. Daniel · 9 of 23

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### Verse 26

[¶1] Thy kingdom shall he sure unto thee - No new king was set up; Evil-merodach his son was regent during his father's insanity.

### Verse 27

[¶3] Break off thy sins by righteousness - Do justice. Thou hast been an oppressive man; show mercy to the poor, many of whom have been made such by thyself: witness the whole nation of the Jews. He was to cease from his sins - repent and bring forth fruits meet for repentance, in order that he might find mercy at the hand of God.

### Verse 30

[¶5] Is not this great Babylon - Here his heart was inflated with pride; he attributed every thing to himself, and acknowledged God in nothing. The walls, hanging gardens, temple of Bel, and the royal palace, all built by Nebuchadnezzar, made it the greatest city in the world.

### Verse 31

[¶7] While the word was in the king's mouth - How awful to a victorious and proud king: "Thy kingdom is departed from thee!" All thy goods and gods are gone in a moment!

### Verse 32

[¶9] They shall make thee, etc. - Thou shalt be made to eat grass as oxen. The madness that fell upon him induced him to forsake society, and to run to the woods and deserts, where he lived like a wild beast, his hairs growing long and thick, so as to be a substitute for clothing; and his nails strong and hooked, that he might the better climb trees and grub up the ground, in order to get roots and earth-nuts. It was the mercy of God that thus clothed and accoutred him. His case seems much like that of the maniac in the Gospel, whose dwelling was among the tombs and in the mountains, and who shunned the society of men.

### Verse 36

[¶11] My reason returned - Every thing was fulfilled that was exhibited by the dream and its interpretation. It is very likely that this unfortunate king had so concealed himself that the place of his retreat was not found out; and the providence of God had so watched over every thing, that, on his return to his palace, he found his counselors and his lords, who received him gladly, and cleaved to and served him as they had formerly done.

### Verse 37

[¶13] Now I - praise and extol - It is very probable that Nebuchadnezzar was a true convert; that he relapsed no more into idolatry, and died in the faith of the God of Israel. It is supposed that he lived seventeen years after his restoration. But the authorized Version, which is followed in the margin, states the date of this decree to be b.c. 563, the year preceding Nebuchadnezzar's death.

### Introduction

[¶15] In the commencement of this chapter we are informed how Belshazzar, the grandson of Nebuchadnezzar, when rioting in his palace, and profaning the severed vessels of the temple, [Dan 5:1-4], was suddenly terrified with the appearance of the fingers of a man's hand, which wrote a few words on the wall before him, [Dan 5:5], [Dan 5:6]. The wise men and astrologers were immediately called in to show the king the interpretation; but they could not so much as read the writing, because (as Houbigant and others have conjectured) though the words are in the Chaldee tongue, yet they were written in the Samaritan or ancient Hebrew characters, with which the wise men of Babylon were very probably unacquainted, as the Jews were at that time a despised people, and the knowledge of their language not a fashionable attainment, [Dan 5:7-9]. Daniel, who had been so highly esteemed by Nebuchadnezzar for his superior wisdom, appears to have been altogether unknown to Belshazzar, till the queen (the same who had been the wife of Nebuchadnezzar according to the general opinion, or the queen consort according to others) had informed him, [Dan 5:10-12]. Upon the queen's recommendation, Daniel is called in, [Dan 5:13-16]; who boldly tells this despotic king, that as he had not benefited by the judgments inflicted on his grandfather, but gave himself up to pride and profanity, and had added to his other sins an utter contempt for the God of the Jews by drinking wine out of the sacred vessels of Jehovah in honor of his idols, [Dan 5:17-23]; the Supreme Being, the Ruler of heaven and earth, had written his condemnation in three words, Mene, Tekel, Peres, [Dan 5:24], [Dan 5:25]; the first of which is repeated in the copies containing the Chaldean original; but all the ancient Versions, except the Syriac, are without this repetition. Daniel then gives the king and his lords the fearful import of the writing, viz., that the period allotted for the duration of the Chaldean empire was now completed, (see [Jer 25:12-14]), and that the kingdom was about to be transferred to the Medes and Persians, [Dan 5:26-28]. However unwelcome such an interpretation must have been to Belshazzar, yet the monarch, overwhelmed with its clearness and certainty, commanded the prophet to be honored, [Dan 5:29]. And that very night the prediction was fulfilled, for the king was slain, [Dan 5:30], and the city taken by the Medes and Persians, [Dan 5:31]. This great event was also predicted by Isaiah and Jeremiah; and the manner in which it was accomplished is recorded by Herodotus and Xenophon.

### Verse 1

[¶17] Belshazzar the king made a great feast - This chapter is out of its place, and should come in after the seventh and eighth. There are difficulties in the chronology. After the death of Nebuchadnezzar, Evil-merodach his son ascended the throne of Babylon. Having reigned about two years, he was slain by his brother-in-law, Neriglissar. He reigned four years, and was succeeded by his son Laborosoarchod, who reigned only nine months. At his death Belshazzar the son of Evil-merodach, was raised to the throne, and reigned seventeen years, and was slain, as we read here, by Cyrus, who surprised and took the city on the night of this festivity. This is the chronology on which Archbishop Usher, and other learned chronologists, agree; but the Scripture mentions only Nebuchadnezzar, Evil-merodach, and Belshazzar, by name; and Jeremiah, [Jer 27:7], expressly says, "All nations shall serve him (Nebuchadnezzar), and his son (Evil-merodach), and his son's son (Belshazzar), until the very time of his land come;" i.e., till the time in which the empire should be seized by Cyrus. Here there is no mention of Neriglissar nor Laborosoarchod; but as they were usurpers, they might have been purposely passed by. But there remains one difficulty still: Belshazzar is expressly called the son of Nebuchadnezzar by the queen mother, [Jer 27:11] : "There is a man in thy kingdom, in whom is the spirit of the holy gods: and in the days of Thy Father light and understanding and wisdom, like the wisdom of the gods, was found in him: whom the king Nebuchadnezzar Thy Father, the king, I say, thy father, made master of the magicians." The solution of this difficulty is, that in Scripture the name of son is indifferently given to sons and grandsons, and even to great grandsons. And perhaps the repetition in the above verse may imply this: "The king, Nebuchadnezzar thy father, the king thy father." The king thy father's father, and consequently thy grandfather. If it have not some such meaning as this, it must be considered an idle repetition. As to the two other kings, Neriglissar and Laborosoarchod, mentioned by Josephus and Berosus, and by whom the chronology is so much puzzled, they might have been some petty kings, or viceroys, or satraps, who affected the kingdom, and produced disturbances, one for four years, and the other for nine months; and would in consequence not be acknowledged in the Babylonish chronology, nor by the sacred writers, any more than finally unsuccessful rebels are numbered among the kings of those nations which they have disturbed. I believe the only sovereigns we can acknowledge here are the following:

[¶18] 1. Nabopolassar;

[¶19] 2. Nebuchadnezzar;

[¶20] 3. Evil-merodach

[¶21] 4. Belshazzar; and with this last the Chaldean empire ended.

[¶22] To a thousand of his lords - Perhaps this means lords or satraps, that were each over one thousand men. But we learn from antiquity that the Persian kings were very profuse in their entertainments; but it does not follow that the Chaldeans were so too. Besides, one thousand lords and their appropriate attendants would have been very inconvenient in a nocturnal assembly. The text, however, supports the common translation. Literally, "Belshazzar the king made bread for his lords a thousand; and against the thousand he drank wine." That is, say some, he was a very great drinker.

### Verse 2

[¶24] Whiles he tasted the wine - He relished it, got heated by it, and when Wine got fully in, Wit went wholly out; and in consequence he acted the profane part of which we immediately read.

### Verse 4

[¶26] And praised the gods of gold - They had gods of all sorts, and of all metals; with wooden gods, and stone gods, beside!

### Verse 5

[¶28] Fingers of a man's hand - The fingers were collected about the style or pen as in the act of writing.

### Verse 6

[¶30] The king's countenance was changed - Here is a very natural description of fear and terror.

[¶31] 1. The face grows pale;

[¶32] 2. The mind becomes greatly agitated;

[¶33] 3. Pains seize on the lower part of the back and kidneys;

[¶34] 4. A universal tremor takes place, so that the knees smite against each other;

[¶35] 5. And lastly, either a syncope takes place, or the cry of distress is uttered, [Dan 5:7] : "The king cried."

### Verse 7

[¶37] Whosoever shall read this writing - He knew it must be some awful portent, and wished to know what.

### Verse 8

[¶39] They could not read the writing - Because it was in the pure Hebrew, not the Chaldean character. See below.

### Verse 10

[¶41] The queen - came - This is generally allowed to have been the widow of Nebuchadnezzar; if so, she was the queen Amiyt, daughter of Astyages, sister of Darius the Mede, and aunt of Cyrus, according to Polyhistor, cited by Cedrenus. See Calmet. Others think that Nitocris was the person who is said to be queen when Cyrus took the city; and is stated to have been a lady of eminent wisdom and discretion, and to have had the chief direction of the public affairs. She was the mother of Labynithus; and, if this be the same as Belshazzar, she must be the person here introduced.

### Verse 11

[¶43] Nebuchadnezzar thy father - See the note on [Dan 5:1] (note).

### Verse 16

[¶45] Dissolve doubts - Untie knots - unbind what is bound. An expression used in the east to signify a judge of eminent wisdom and skill.

## 66. Daniel · 10 of 23

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### Verse 17

[¶1] Let thy gifts be to thyself - They could be of little use to any, as the city was in a few hours to be taken and pillaged.

### Verse 18

[¶3] Nebuchadnezzar thy father - Or grandfather, as the margin reads, [Dan 5:2]. See the notes on [Dan 5:1] (note).

### Verse 19

[¶5] Whom he would he slew - The genuine character of a despot, whose will is the only rule of his conduct.

### Verse 20

[¶7] He was deposed from his kingly throne - Became insane; and the reins of government were taken out of his hands.

### Verse 22

[¶9] Hast not humbled thine heart - These judgments and mercies have had no good effect upon thee.

### Verse 23

[¶11] But hast lifted up thyself against the Lord - And the highest evidence of this rebellion was, the profaning the sacred vessels of the Lord's house.

### Verse 24

[¶13] Then was the part of the hand sent - This was the filling up of the cup of thy iniquity; this last act made thee ripe for destruction.

### Verse 25

[¶15] And this is the writing - Had the words been written in the Chaldean character, every wise man there, every one that could read the alphabet of his own language, could have read and interpreted them. Let it be observed, -

[¶16] 1. That the character which we now call Hebrew is the Chaldean character.

[¶17] 2. That the true Hebrew character is that which we call the Samaritan.

[¶18] 3. Daniel could easily read this, for it was the character used by the Jews previously to the Babylonish captivity.

[¶19] 4. It appears that it was simply on account of the strangeness of the character that the Chaldeans could not read it.

[¶20] I shall set down the words in both characters, by which the least learned reader may see that it was quite possible that one might be well known, while the other might be unintelligible.

[¶21] In ancient times, no doubt, these letters differed more from each other than they appear to do now; for we know that the Samaritan on ancient coins, though radically the same, differs very much from that now used in printing.

[¶22] It should be observed, that each word stands for a short sentence; מנא mene signifies Numeration; תקל tekel, Weighing; and פרש peres, Division. And so the Arabic translates them mokeeson, measured; mewzonon, weighed; mokesoomon, divided. All the ancient Versions, except the Syriac, read the words simply Mene, Tekel, Phares, as they are explained in the following verses; without the repetition of Mene, and without the conjunction ו vau and plural termination, ין in, in Peres.

### Verse 29

[¶24] Clothed Daniel with scarlet - ארגונא argevana, more probably with purple. The gold chain about the neck was an emblem of magisterial authority. It is often thus mentioned in Scripture.

### Verse 30

[¶26] In that night was Belshazzar - slain - Xenophon says, he was dispatched by two lords, Gadatas and Gobrias, who went over to Cyrus, to avenge themselves of certain wrongs which Belshazzar had done them. We have already seen that Cyrus entered the city by the bed of the Euphrates, which he had emptied, by cutting a channel for the waters, and directing them into the marshy country.

### Verse 31

[¶28] Darius the Median took the kingdom - This is supposed to be the same as Cyaxares, son of Astyages and maternal uncle of Cyrus, to whom he gave the throne of Babylon, after himself had had the honor of taking the city.

[¶29] Daniel speaks nothing of the war that raged between the Babylonians and the Medes; but Isaiah speaks particularly of it, chap. 13, 14, 45, [Isa 46:1-13], [Isa 47:1-15].; and so does Jeremiah, chap. 50, 51. I need not add, that it is largely spoken of by profane authors. The Medes and Persians were confederates in the war; the former under Darius, the latter under Cyrus. Both princes are supposed to have been present at the taking of this city. Mandane, daughter of Astyages, was mother of Cyrus, and sister to Cyaxares.

### Introduction

[¶31] Darius the Median, who succeeded Belshazzar in the kingdom of Babylon, having heard of Daniel's extraordinary wisdom and understanding, constitutes him the chief of the three presidents who were over the whole empire, and purposed also to make him prime minister or viceroy, [Dan 6:1-3]. This great partiality of the king towards a stranger of Jewish extraction, and who had been carried captive into Chaldea, raised up a great many enemies to Daniel; and a scheme was even contrived by the presidents and princes to ruin him, [Dan 6:4-15]; which succeeded so far that he was cast into a den of lions, but was miraculously delivered, [Dan 6:16-23]. Darius, who was greatly displeased with himself for having been entrapped by the governors of the provinces to the prejudice of his faithful minister, is pleased and astonished at this deliverance; punished Daniel's enemies with the same kind of death which they had designed for the prophet; and made a decree that, throughout his dominions, the God of Daniel should be had in the greatest veneration, [Dan 6:24-28].

### Verse 1

[¶33] A hundred and twenty princes - A chief or satrap over every province which belonged to the Medo-Persian empire. Afterwards we find it enlarged to one hundred and twenty-seven provinces, by the victories of Cambyses and Darius Hystaspes. See [Est 1:1]. Josephus reckons three hundred and sixty satrapies or lordships; but this is most probably an exaggeration or mistake.

### Verse 2

[¶35] Three presidents - Each having forty of these presidents accountable to him for their administration.

[¶36] Daniel was first - As being established over that part where was the seat of government. He was confirmed in his offices by Darius.

### Verse 3

[¶38] The king thought to set him over the whole realm - Intended to make him grand vizier or emir ul amrim. This partiality of the king made Daniel the object of the other presidents, and the grandees of the kingdom.

### Verse 4

[¶40] Sought to find occasion against Daniel - But they found no blemish in his administration, for he was faithful to his king: this was a virtue. But he was also faithful to his God: this they hoped to construe into a crime, and make it the cause of his ruin.

### Verse 7

[¶42] Whosoever shall ask a petition - What pretense could they urge for so silly an ordinance? Probably to flatter the ambition of the king, they pretend to make him a god for thirty days; so that the whole empire should make prayer and supplication to him, and pay him Divine honors! This was the bait; but their real object was to destroy Daniel.

### Verse 8

[¶44] According to the law of the Medes and Persians - I do not think that this is to be understood so as to imply that whatever laws or ordinances the Medes or Persians once enacted, they never changed them. This would argue extreme folly in legislators in any country. Nothing more appears to be meant than that the decree should be enacted, written, and registered, according to the legal forms among the Medes and Persians; and this one to be made absolute for thirty days. The laws were such among this people, that, when once passed with the usual formalities, the king could not change them at his own will. This is the utmost that can be meant by the law of the Medes and Persians that could not be changed.

## 67. Daniel · 11 of 23

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### Verse 10

[¶1] Now when Daniel knew that the writing was signed - He saw what was designed, and he knew whom he served.

[¶2] His windows being open - He would not shut them to conceal himself, but "kneeled down with his face turned toward Jerusalem, and prayed thrice each day, giving thanks to God as usual." When the Jews were in distant countries, in prayer they turned their faces towards Jerusalem; and when in Jerusalem, they turned their faces towards the temple. Solomon, in his prayer at the dedication of the temple, [1Kgs 8:48], had entreated God to hear the prayers of those who might be in strange lands, or in captivity, when they should turn their faces towards their own land, which God gave unto their fathers; and towards the city which he had chosen, and the house which was dedicated to his name. It was in reference to this that Daniel turned his face towards Jerusalem when he prayed.

### Verse 12

[¶4] Shall be cast into the den of lions - Either this was the royal menagerie, like that place in the Tower of London, where wild beasts are kept for the king's pleasure, and the public amusement; or they were kept for the purpose of devouring certain criminals, which the laws might consign to that kind of death. This is most likely, from the case before us.

### Verse 14

[¶6] The king - was sore displeased with himself - And well he might, when through his excessive folly he passed a law that, for its ostensible object, would have been a disgrace almost to an idiot.

[¶7] And set his heart on Daniel - He strove by every means to get the law annulled. He had no doubt spoken to several of his lords in private, and had gone from one to another till the going down of the sun.

### Verse 15

[¶9] Then these men assembled - Having got favorable answers, as we may presume, from many individuals, he called a parliament; but they now collectively joined to urge the execution of the law, not its repeal.

### Verse 16

[¶11] Then the king commanded - With a heavy heart he was obliged to warrant this murderous conspiracy. But when passing sentence his last words were affecting: "Thy God, whom thou servest continually, he will deliver thee." He is thy God; thou servest him, not occasionally, but continually; therefore "he will deliver thee." Daniel had now the same kind of opportunity of showing his fidelity to God, as his three Hebrew companions before. The lions were not less terrible than the fiery furnace.

### Verse 17

[¶13] A stone was brought - All this precaution served the purposes of the Divine Providence. There could be no trick nor collusion here; if Daniel be preserved, it must be by the power of the Supreme God. The same precaution was taken by the Jews, in the case of the burial of our blessed Lord; and this very thing has served as one of the strongest proofs of the certainty of his resurrection and their unmixed wickedness.

### Verse 18

[¶15] Passed the night fasting - He neither ate nor drank, had no music to solace, nor sweet odors burnt or brought before him, and he passed the night without sleep. All this points out his great sincerity; and when it is considered that Darius could not be less than sixty-two or sixty-three years of age at this time, it shows more fully the depth of his concern.

### Verse 19

[¶17] The king arose very early - By the break of day.

### Verse 20

[¶19] He cried with a lamentable voice - His heart, full of grief, affected his speech.

[¶20] Servant of the living God - The king was convinced that, unless his God saved him, his destruction was inevitable.

### Verse 22

[¶22] My God hath sent his angel - Such a one as that who attended Shadrach, Meshach, and Abed-nego, in the fiery furnace, and blew aside the flames, so that they could not hurt them.

[¶23] Before him innocency was found in one - Because I was innocent God has preserved me; and now that I am preserved, my innocence is fully proved.

### Verse 23

[¶25] No manner of hurt was found upon him - And why? Because he believed in his God. How mighty is faith? It interests that power in the behalf of the believer by which the sea is dried up, the mountains removed, the dead raised to life, sin forgiven, the heart purified, Satan vanquished, death conquered, and God himself delighted and glorified! See Hebrews 11.

### Verse 24

[¶27] They brought those men - It was perfectly just that they should suffer that death to which they had endeavored to subject the innocent; but it was savage cruelty to destroy the women and children who had no part in the transgression.

### Verse 25

[¶29] Then king Darius wrote - And the substance of this decree, which was made by a heathen king, was to point out the perfections of the true God, and the fidelity of his devoted servant.

### Verse 26

[¶31] I make a decree that - men tremble and fear before the God of Daniel - As in the case of the three Hebrews, [Dan 3:29]. The true God was known by his servants, and by the deliverances he wrought for them. See his characters in this decree.

[¶32] 1. He is the living God, the Author and Giver of life; all others are dead gods.

[¶33] 2. He is steadfast for ever. All things change; but he is unchangeable.

[¶34] 3. He has a kingdom; for as he made all things, so he governs all things.

[¶35] 4. His kingdom shall not be destroyed. No human power can prevail against it, because it is upheld by his omnipotence.

[¶36] 5. His dominion is without end. It is an everlasting dominion, under an everlasting rule, by an everlasting God.

[¶37] 6. He delivereth them that are in danger and bondage.

[¶38] 7. He rescueth those who have fallen into the hands of their enemies, and implore his succor.

[¶39] 8. He worketh signs in the heavens.

[¶40] 9. And wonders upon earth; showing that both are under his sway, and are parts of his dominion.

[¶41] 10. And to complete all, He hath delivered Daniel. Before our own eyes he has given the fullest proof of his power and goodness, in rescuing his faithful servant from the teeth of the lions. What a fine eulogium on the great God and his faithful servant!

### Verse 28

[¶43] So this Daniel prospered - He had served fine kings: Nebuchadnezzar, Evil-merodach, Belshazzar, Darius, and Cyrus. Few courtiers have had so long a reign, served so many masters without flattering any, been more successful in their management of public affairs, been so useful to the states where they were in office, or have been more owned of God, or have left such an example to posterity.

[¶44] Where shall we find ministers like Samuel and Daniel? None so wise, so holy, so disinterested, so useful, have ever since appeared in the nations of the earth.

## 68. Daniel · 12 of 23

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### Introduction

[¶1] The prophet having, in the preceding chapters of this book, related some remarkable events concerning himself and his brethren in the captivity, and given proof of his being enabled, by Divine assistance, to interpret the dreams of others, enters now into a detail of his own visions, returning to a period prior to the transactions recorded in the last chapter. The first in order of the prophet's visions is that of the four beasts, which arose out of a very tempestuous ocean, [Dan 7:1-9]; and of one like the Son of man who annihilated the dominion of the fourth beast, because of the proud and blasphemous words of one of its horns, [Dan 7:9-14]. An angel deciphers the hieroglyphics contained in this chapter, declaring that the Four beasts, diverse one from another, represent the Four Paramount empires of the habitable globe, which should succeed each other; and are evidently the same which were shadowed forth to Nebuchadnezzar by another set of hieroglyphics, (see the second chapter), [Dan 7:15-26]. But for the consolation of the people of God, it is added that, at the time appointed in the counsel of Jehovah, "the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the saints of the Most High;" and that this kingdom shall never be destroyed or transferred to another people, as all the preceding dominations have been, but shall itself stand for ever, [Dan 7:27], [Dan 7:28]. It will be proper to remark that the period of a time, times, and a half, mentioned in the twenty-fifth verse as the duration of the dominion of the little horn that made war with the saints, (generally supposed to be a symbolical representation of the papal power), had most probably its commencement in a.d. 755 or 756, when Pepin, king of France, invested the pope with temporal power. This hypothesis will bring the conclusion of the period to about the year of Christ 2000, a time fixed by Jews and Christians for some remarkable revolution; when the world, as they suppose, will be renewed, the wicked cease from troubling the Church, and the saints of the Most High have dominion over the whole habitable globe. But this is all hypothesis.

### Verse 1

[¶3] In the first year of Belshazzar - This is the same Belshazzar who was slain at the taking of Babylon, as we have seen at the conclusion of chap. 5. That chapter should have followed both this and the succeeding. The reason why the fifth chapter was put in an improper place was, that all the historic parts might be together, and the prophetic be by themselves; and, accordingly, the former end with the preceding chapter, and the latter with this. The division therefore is not chronological but merely artificial.

[¶4] Told the sum of the matters - That he might not forget this extraordinary dream, he wrote down the leading particulars when he arose.

### Verse 2

[¶6] The four winds of the heaven strove upon the great sea - The idea of strife is taken here from the effects that must be produced, were the east, the west, the north, and the south winds to rise tempestuously, and meet on the surface of the sea. By the great sea, the Mediterranean is meant; and is so called to distinguish it from those lakes called seas by the Hebrews; such as the Sea of Galilee, Dead Sea, Sea of Tiberias, etc.; but even that may refer to Asia, the scene of all these contentions. This dream is the same in meaning, under different emblems, as that of Nebuchadnezzar's metallic image; but in Daniel's dream several circumstances are added. It is supposed that Daniel had this dream about forty-eight years after Nebuchadnezzar had the vision of the great image.

### Verse 3

[¶8] Four great beasts came up from the sea - The term sea, in Hebrew ים yam, from המה hamah, to be tumultuous, agitated, etc., seems to be used here to point out the then known terraqueous globe, because of its generally agitated state; and the four winds striving, point out those predatory wars that prevailed almost universally among men, from the days of Nimrod, the founder of the Assyrian or Babylonish monarchy, down to that time, and in the end gave birth to the four great monarchies which are the subject of this vision.

[¶9] Diverse one from another - The people were different; the laws and customs different; and the administration of each differently executed.

### Verse 4

[¶11] The first was like a lion, and had eagle's wings - Bp. Newton well remarks, that these great beasts, as explained by the angel, [Dan 7:17], are kingdoms. They arise out of a stormy and tempestuous sea; that is, out of the wars and commotions of the world; and they are called great in comparison of other states and kingdoms, and are denominated beasts for their tyrannical and cruel oppression.

[¶12] These four beasts are indeed monstrous productions; a lion with eagle's wings; a bear with three ribs in its mouth; a leopard with four wings, and four heads; and a beast with ten horns. But such emblems and hieroglyphics were usual among the eastern nations, as may be seen in the monuments of antiquity. A winged lion, and such like fictitious animals, may be seen in many parts of the ruins of Persepolis. Horns are attributed to beasts which naturally have none, being used in hieroglyphic writings for symbols of strength and power. And such figures are supposed to be the symbols of different nations; and are not more strange than many that are still used in heraldry. I believe the science of heraldry arose out of the knowledge gained from the symbols used in the Sacred Writings, and the little acquaintance anciently obtained of the meaning of some of the Egyptian hieroglyphics. Hence our wiverons, griffins, unicorns, with a congeries of natural and unnatural things, split eagles, two-headed swans, etc., etc., etc.

[¶13] The beast like a lion is the kingdom of the Babylonians; and the king of Babylon is compared to a lion, [Jer 4:7]; [Isa 5:29]; and is said to fly as an eagle, [Jer 48:40]; [Eze 17:3], [Eze 17:7]. The lion is considered the king of the beasts, and the eagle the king of the birds; and therefore the kingdom of Babylon, which was signified by the golden head of the great image, was the first and noblest of all the kingdoms; and was the greatest then in being. The wings of the eagle denote the rapidity with which the lion - Nebuchadnezzar, made his conquests; for in a few years, by his own arms, he brought his empire to such an extent, and raised it to such a degree of eminence, as was truly surprising; and all tended to show with what propriety this eagle-winged lion is here made his emblem.

[¶14] The wings thereof were plucked - Lydia, Media, and Persia, which had been provinces of the Babylonish empire, cast off the yoke, and put themselves under kings of their own. Besides, the rapidity of its conquests was stopped by its wars with the Medes and Persians; by whom it was at last conquered, and divided between Darius the Mede and Cyrus the Persian.

[¶15] And it was lifted up from the earth - That is, the wings were plucked, rendered unfit for farther flight, by which it had before been lifted up from the earth; making its conquests almost with the rapidity of an eagle's flight. In what a short time did Nebuchadnezzar, who is here chiefly intended, conquer Syria, Phoenicia, Judea, Egypt, Arabia, etc.! But on his death the wings were plucked; and no farther extension of the empire took place under Evil-merodach or Belshazzar, till it was lost by the latter, and became divided as we have seen above.

[¶16] And made stand upon the feet as a man - This I think refers to the taming of Nebuchadnezzar's pride. He had acted like a fierce and ravening lion. God struck him with insanity; he then lived the life of a beast, and had a beast's heart-disposition, and habits. At last God restored him.

[¶17] And a man's heart was given to it - He became humane, humble, and pious; and in this state he appears to have died.

### Verse 5

[¶19] Another beast - like to a bear - This was the Medo-Persian empire, represented here under the symbol of the bear, as the largest species of these animals was found in Media, a mountainous, cold, and rough country, covered with woods. The Medes and Persians are compared to a bear on account of their cruelty and thirst after blood, a bear being a most voracious and cruel animal; the bear is termed by Aristotle an all-devouring animal; and the Medo-Persians are known to have been great robbers and spoilers. See [Jer 51:48-56]. The Persians were notorious for the cruelty of their punishments. See Calmet.

[¶20] Raised up itself on one side - Cyrus arose on the borders of Chaldea, and thus the bear appeared to put itself in the position to attack the lion.

[¶21] It had three ribs in the mouth of it - As if it had just finished its repast on some animal that it had seized. Some think three tusks curved like ribs, are meant; others three throats, עלעין illin, by which it (Cyrus) had absorbed the three empires of the Babylonians, Medes, and Persians; for these symbolic animals do not so much denote four empires, as four kings. See [Jer 51:17]. Others think three row of teeth are meant to denote the triple power of the Medes, Persians, and Babylonians, conjoined. Or the east, north, and south, which were subdued by the Persians. But the ribs being between the teeth of the bear may show how Babylon, Lydia, and Egypt were ground and oppressed by the bear - the Persians; though, as ribs strengthen the body, they were a powerful support to their conquerors.

### Verse 6

[¶23] Another like a leopard - four wings - four heads - This was the Macedonian or Greek empire; and Alexander the Great its king. Alexander and his subjects are fitly compared to a leopard.

[¶24] 1. The leopard is remarkable for its swiftness. Alexander and the Macedonians were very rapid in their conquests.

[¶25] 2. The leopard is a spotted animal; a proper emblem of the various nations, with their various customs and languages, which constituted the Macedonian empire. It may refer to the character of Alexander himself, sometimes mild, at others cruel; sober and drunken; continent and lecherous; having a great power of self-government, and at other times being a slave to his passions.

[¶26] 3. The leopard, though small, is not afraid to attack the lion.

[¶27] Four wings of a fowl - The Babylonian empire was represented with two wings; and they sufficiently marked the rapidity of Nebuchadnezzar's conquests; but the Macedonian has here four wings; for nothing, in the history of the world, was equal to the conquests of Alexander, who ran through all the countries from Illyricum and the Adriatic Sea to the Indian Ocean and the River Ganges; and in twelve years subdued part of Europe, and all Asia.

[¶28] The beast had also four heads - Signifying the empire after the death of Alexander, divided between his four generals. Cassander reigning over Macedon and Greece; Lysimachus, over Thrace and Bithynia; Ptolemy, over Egypt; and Seleucus, over Syria.

[¶29] Dominion was given to it - It was not owing to the skill, courage, or valor of Alexander and his troops, that he made those wondrous conquests; the nations were given to him. For, as Bishop Newton says, had he not been assisted by the mighty power of God, how could he, with only thirty thousand men, have overcome Darius with six hundred thousand; and in so short a time have brought the countries from Greece as far as India into subjection?

### Verse 7

[¶31] I saw - a fourth beast - it had great iron teeth - This is allowed, on all hands, to be the Roman empire. It was dreadful, terrible, and exceeding strong: it devoured, and brake in pieces, and stamped the residue, that is, the remains of the former kingdoms, with its feet. It reduced Macedon into a Roman province about one hundred and sixty-eight years before Christ; the kingdom of Pergamos about one hundred and thirty-three years; Syria about sixty-five; and Egypt about thirty years before Christ. And, besides the remains of the Macedonian empire, it subdued many other provinces and kingdoms; so that it might, by a very usual figure, be said to devour the whole earth, to tread it down, and break it to pieces; and became in effect, what the Roman writers delight to call it, the empire of the whole world.

[¶32] It (the fourth beast) was diverse from all the beasts that were before it - Not only in its republican form of government, but also in power and greatness, extent of dominion, and length of duration.

[¶33] It had ten horns - The ten kingdoms into which the Roman empire was afterwards divided. Calmet says, ten Syrian kings: and he finds them thus: -

[¶34] 1. Seleucus Nicator.

[¶35] 2. Antiochus Soter.

[¶36] 3. Antiochus Theos.

[¶37] 4. Antiochus Callinicus.

[¶38] 5. Seleucus Ceraunus.

[¶39] 6. Antiochus the Great.

[¶40] 7. Seleucus, surnamed Philopater, brother of Antiochus Epiphanes.

[¶41] 8. Laomedon of Mitylene, to whom Syria and Phoenicia had been intrusted.

[¶42] 9. Antigone. And,

[¶43] 10. His son Demetrius, who possessed those provinces, with the title of kings.

[¶44] This is too much like forced work. There are different opinions concerning these ten kings; or rather which they were that constituted this division of the Roman empire. They are reckoned thus: -

## 69. Daniel · 13 of 23

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[¶0] 1. The Roman senate.

[¶1] 2. The Greeks, in Ravenna.

[¶2] 3. The Lombards in Lombardy.

[¶3] 4. The Buns in Hungary.

[¶4] 5. The Alemans, in Germany.

[¶5] 6. The Franks in France.

[¶6] 7. The Burgundians in Burgundy.

[¶7] 8. The Saracens in Africa, and a part of Spain.

[¶8] 9. The Goths, in other parts of Spain.

[¶9] 10. And the Saxons, in Britain.

### Verse 8

[¶11] Another little horn - Among Protestant writers this is considered to be the popedom.

[¶12] Before whom there were three of the first horns plucked up - These were probably,

[¶13] 1. The exarchate of Ravenna.

[¶14] 2. The kingdom of the Lombards. And,

[¶15] 3. The state of Rome.

[¶16] The first was given to the Pope, Stephen II., by Pepin, king of France, a.d. 755; and this constituted the pope's temporal princes. The second was given to St. Peter by Charlemagne, in 774. The third, the state of Rome, was vested in the pope, both in spirituals and temporals, and confirmed to him by Lewis the pious. These are the three horns which were plucked up from the roots before the little horn.

[¶17] Were eyes like the eyes of a man - Intimating cunning and superintendence; for the pope calls himself Episcopus episcoporum, the Overseer of overseers.

[¶18] And a mouth speaking great things - Full of boasting; pretending to unlimited jurisdiction; binding and loosing at pleasure; promising to absolve from all sins, present, past, and future; and threatening to send to everlasting destruction all kings, kingdoms, and individuals, who would dare to dispute his power and authority.

### Verse 9

[¶20] The thrones were cast down - דמיו might be translated erected, so the Vulgate, positi sunt, and so all the versions; but that ours is a proper translation, is sufficiently evident from [Dan 3:6], [Dan 3:16], [Dan 3:20]; [Dan 6:17], etc.; where the original word can be used in no other sense than that of throwing or casting down. There is a reference here to preparations made for a general assize, or to the convocation of the sanhedrin, where the father of the consistory sat with his assessors on each side in the form of a semicircle, and the people stood before them.

[¶21] The Ancient of days - God Almighty; and this is the only place in the sacred writings where God the Father is represented in a human form.

### Verse 10

[¶23] A fiery stream issued - This is not spoken of the final judgment; but of that which he was to execute upon this fourth beast, the Roman empire; and the little boasting horn which is a part of the fourth beast, and must fall when the other falls.

### Verse 11

[¶25] I beheld then because of the voice (or, the beast will be destroyed because) of the great words which the horn spake - his body destroyed - When the dominion was taken from the rest of the beasts, their bodies were not destroyed, but suffered to continue still in being; but when the dominion shall be taken away from this beast, his body shall be totally destroyed; because other kingdoms succeeded to those, but no other earthly kingdom shall succeed to this. - Bishop Newton.

### Verse 13

[¶27] One like the Son of man came with the clouds of heaven - This most certainly points out the Lord Jesus, בר אנש bar enosh, the Son of miserable man; who took our nature upon him that he might redeem us unto himself. To prove himself to be the Messiah he applies, before the high priests, these words of the Prophet Daniel to himself [Mat 24:30].

[¶28] Near before him - The Ancient of days.

### Verse 14

[¶30] And there was given him dominion - This also is applied to our Lord Jesus by himself, after his resurrection, [Mat 28:18].

[¶31] His dominion is an everlasting dominion - Christianity shall increase, and prevail to the end of the world. See the parallel passages in the margin.

### Verse 15

[¶33] I Daniel was grieved, etc. - The words in the original are uncommonly emphatic. My spirit was grieved, or sickened, בגו נדנה bego nidneh, within its sheath or scabbard. Which I think proves,

[¶34] 1. That the human spirit is different from the body.

[¶35] 2. That it has a proper subsistence independently of the body, which is only its sheath for a certain time.

[¶36] 3. That the spirit may exist independently of its body, as the sword does independently of its sheath.

### Verse 17

[¶38] These great beasts - are four kings - See the preceding verses, where the following explanations are inserted and illustrated.

### Verse 18

[¶40] But the saints of the Most High shall take the kingdom - I doubt whether this be the true sense of the original Chaldee, ויקבלון מלכותא קדשי עליונון vikabbelun malcutha kaddishey elyonin, "But the supreme holy ones shall receive the kingdom;" or, "they shall receive the kingdom of the supreme saints." Properly translated by Montanus, Et suscipient regnum sanctorum altissimorum. Whatever we may think of the patriarchs and the Jews in their best times, there has never been so much holiness of heart possessed, and so much righteousness practiced, as by the genuine disciples of Christ. Christianity alone has provided a full redemption for man. They are the chief saints, and to them God gives the kingdom: and this Gospel dispensation, called often the kingdom of God, and the kingdom of heaven, shall last for ever, during the whole lapse of time; and for ever and ever - throughout eternity, shall they and its blessings endure.

### Verse 19

[¶42] His nails of brass - This is not mentioned in the seventh verse, where the description of the beast is given. It might be added, for the first time, by the person who is now explaining the fourth beast. Houbigant thinks it has been lost out of the text: but such loss is not intimated by any MS.; nor does any of the ancient Versions acknowledge this addition in the seventh verse.

### Verse 21

[¶44] The same horn made war with the saints, and prevailed against them - Those who make Antiochus the little horn, make the saints the Jewish people. Those who understand the popedom by it, see this as referring to the cruel persecutions of the popes of Rome against the Waldenses and Albigenses, and the Protestant Church in general.

## 70. Daniel · 14 of 23

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### Verse 22

[¶1] Saints of the Most High - To the supereminent saints; see the note on [Dan 7:18] (note).

### Verse 25

[¶3] He shall speak great words against the Most High - Sermones quasi Deus loquetur; "He shall speak as if he were God." So St. Jerome quotes from Symmachus. To none can this apply so well or so fully as to the popes of Rome. They have assumed infallibility, which belongs only to God. They profess to forgive sins, which belongs only to God. They profess to open and shut heaven, which belongs only to God. They profess to be higher than all the kings of the earth, which belongs only to God. And they go beyond God in pretending to loose whole nations from their oath of allegiance to their kings, when such kings do not please them! And they go against God when they give indulgences for sin. This is the worst of all blasphemies!

[¶4] And shall wear out the saints - By wars, crusades, massacres, inquisitions, and persecutions of all kinds. What in this way have they not done against all those who have protested against their innovations, and refused to submit to their idolatrous worship? Witness the exterminating crusades published against the Waldenses and Albinenses. Witness John Huss, and Jerome of Prague. Witness the Smithfield fires in England! Witness God and man against this bloody, persecuting, ruthless, and impure Church!

[¶5] And think to change times and laws - Appointing fasts and feasts; canonizing persons whom he chooses to call saints; granting pardons and indulgences for sins; instituting new modes of worship utterly unknown to the Christian Church; new articles of faith; new rules of practice; and reversing, with pleasure, the laws both of God and man. - Dodd.

[¶6] Until a time and times and the dividing of time - In prophetic language a time signifies a year; and a prophetic year has a year for each day. Three years and a half (a day standing for a year, as in [Joh 9:24]) will amount to one thousand two hundred and sixty years, if we reckon thirty days to each month, as the Jews do.

[¶7] If we knew precisely when the papal power began to exert itself in the antichristian way, then we could at once fix the time of its destruction. The end is probably not very distant; it has already been grievously shaken by the French. In 1798 the French republican army under General Berthier took possession of the city of Rome, and entirely superseded the whole papal power. This was a deadly wound, though at present it appears to be healed; but it is but skinned over, and a dreadful cicatrice remains. The Jesuits, not Jesus, are now the Church's doctors.

[¶8] If the papal power, as a horn or temporal power, be intended here, which is most likely, (and we know that that power was given in 755 to Pope Stephen II. by Pepin, king of France), counting one thousand two hundred and sixty years from that, we are brought to a.d. 2015, about one hundred and ninety years from the present [a.d. 1825]. But I neither lay stress upon nor draw conclusions from these dates. If the Church of Rome will reform itself, it will then be the true Christian Church, and will never be destroyed. Let it throw aside all that is ritually Jewish, all that is heathen; all that which pretends to be of God, and which is only of man, all doctrines that are not in the Bible; and all rites and ceremonies which are not of the appointment of Christ and his apostles; and then, all hail the once Roman, but now, after such a change, the Holy, Catholic Church! Every true Protestant would wish rather the reform than the extinction of this Church.

### Verse 27

[¶10] The kingdom and dominion - The people of the saints of the Most High, or the people who are the supereminent saints, shall have the kingdom. Whatever name they may be distinguished by among men, these are the people, and theirs is the Church, that no lapse of time shall injure, and no power be able to destroy; but shall last as long as time shall endure.

### Verse 28

[¶12] The end of the matter - So said the expounding angel; and he said so because the purpose of God had determined it. In considering these things, and looking at the evils that shall come upon the world before those auspicious times can take place, I may say with Daniel, My cogitations much troubled me, and my countenance changed in me: but I keep the matter of my conjectures and consequent feelings in my own heart.

### Introduction

[¶14] This chapter contains Daniel's vision of the ram and he-goat, [Dan 8:1-14]; referring, as explained by the angel, to the Persian and Grecian monarchies, [Dan 8:15-26]. The little horn mentioned in the ninth verse, (or fierce king, as interpreted in the twenty-third), is supposed by some to denote Antiochus Epiphanes; but seems more properly to apply to the Roman power in general, by which the polity and temple of the Jews were destroyed, on account of the great transgressions of these ancient people of God; and particularly because of their very obstinate and unaccountable rejection of the glorious doctrines of Christianity, which had been preached among them by Jesus Christ and his apostles, and the truth of which God had attested "by signs and wonders, and by divers miracles and gifts of the Holy Ghost." Daniel is then informed of the two thousand and three hundred prophetic days (that is, years) which must elapse before the sanctuary be cleansed; or, in other words, before righteousness shall prevail over the whole earth. This period is supposed, with considerable probability to have had its commencement when Alexander the Great invaded Asia, in the year before Christ 334. This will bring the close of it to about the end of the Sixth chiliad of the world; when, as already observed, some astonishing changes are expected to take place in the moral condition of the human race; when the power of Antichrist, both Papal and Mohammedan, shall be totally annihilated, and universal dominion given to the saints of the Most High. The chapter concludes with the distress of Daniel on account of the fearful judgments with which his country should be visited in after ages, [Dan 8:27].

### Verse 1

[¶16] In the third year of the reign of - Belshazzar - We now come once more to the Hebrew, the Chaldee part of the book being finished. As the Chaldeans had a particular interest both in the history and prophecies from [Dan 2:4] to the end of chap. 7, the whole is written in Chaldee, but as the prophecies which remain concern times posterior to the Chaldean monarchy, and principally relate to the Church and people of God generally, they are written in the Hebrew language, this being the tongue in which God chose to reveal all his counsels given under the Old Testament relative to the New.

### Verse 2

[¶18] I saw in a vision - Daniel was at this time in Shushan, which appears to have been a strong place, where the kings of Persia had their summer residence. It was the capital of the province of Elam or the Elymais; which province was most probably added to the Chaldean territories by Nebuchadnezzar; see [Jer 49:34], [Jer 49:35]. Here was Daniel's ordinary residence; and though here at this time, he, in vision, saw himself on the banks of the river Ulai. This is the same as the river Euleus, which divided Shushan or Susiana from Elymais.

### Verse 3

[¶20] A ram which had two horns - In the former vision there were four beasts, pointing out four empires; in this we have but two, as only two empires are concerned here, viz., the Grecian and the Persian. The Babylonish empire is not mentioned; its fate was before decided, and it was now at its close.

[¶21] By the ram, the empire of the Medes and Persians was pointed out, as explained by the angel Gabriel, [Dan 8:20]; and particularly Cyrus, who was the founder of that empire. Cyrus was the son of Cambyses, king of Persia; and grandson of Astyages, king of Media, by his daughter Mandane, who had been given in marriage to Cambyses. Cyrus marrying Roxana, the daughter and only child of his uncle Cyaxares, called in Scripture Ahasuerus, succeeded to both crowns, and thus united Media and Persia. A ram was the symbol of the Persians; and a ram's head with two horns, one higher than the other, appears as such in different parts of the ruins of Persepolis. See the plates of these ruins in the supplement to the seventh volume of the ancient part of the Universal History.

[¶22] This ram had two horns; that is, two kingdoms, viz., Media and Persia; but one was higher than the other; and the higher came up last. Media, signified by the shorter horn, was the more ancient of the two kingdoms. Persia, the higher horn, had come up but lately, and was of little historic or political consequence till the time of Cyrus; but in the reigns of this prince and his immediate successors, Persia attained a political consequence greatly superior to that possessed at any time by the kingdom of Media; therefore, it is said to have been the higher, and to have come up last.

### Verse 4

[¶24] I saw the ram pushing westward - The Persians, who are signified by the ram, as well as their founder Cyrus, pushed their conquests west, north and south. The principal theater of their wars, says Calmet, was against the Scythians, northward; against the Greeks, westward; and against the Egyptians, southward.

[¶25] He did according to his will - There was no other nation at that time that could stay the progress of the Persian arms.

### Verse 5

[¶27] Behold, a he-goat - This was Alexander the Great; and a goat was a very proper symbol of the Grecian or Macedonian people. Bp. Newton very properly observes that, two hundred years before the time of Daniel, they were called Aegeadae, the goats' people; the origin of which name is said to be as follows: Caranus, their first king, going with a multitude of Greeks to seek a new habitation in Macedonia, was advised by an oracle to take the goats for his guides; and afterwards, seeing a herd of goats flying from a violent storm, he followed them to Edessa, and there fixed the seat of his empire, and made the goats his ensigns or standards; and called the place Aege or Aegea, the goats' town; and the people Aegeadae, the goats' people; names which are derived from αιξ, αιγος, a goat. The city Aege or Aegea, was the usual burying-place of the Macedonian kings; and, in reference to this origin, Alexander called his son by Roxana, Alexander Aegus, Alexander the goat. All this shows the very great propriety of the symbol here used.

[¶28] Came from the west - Europe lies westward of Asia.

[¶29] On the face of the whole earth - Carrying every thing before him.

[¶30] Touched not the ground - Seemed to fly from conquest to conquest. By the time Alexander was thirty years of age he had conquered all Asia: and, because of the rapidity of his conquests, he is represented as a leopard with four wings, in the preceding vision.

[¶31] A notable horn between his eyes - This, says the angel, is the first king, [Dan 8:21], that is, the first kingdom of the Greeks in Asia, which was erected by Alexander; and continued some years in his brother Philip Aridaeus, and in his two young sons, Alexander Aegus and Hercules. See Newton.

### Verse 6

[¶33] And he came to the ram - This and the following verse give an account of the overthrow of the Persian empire by Alexander.

[¶34] And ran unto him in the fury of his power - The conflicts between the Greeks and the Persians were excessively severe. Alexander first vanquished the generals of Darius, at the river Granicus, in Phrygia; he next attacked and totally routed Darius, at the straits of Issus, in Cilicia; and afterwards at the plains of Arbela, in Assyria. One can hardly read these words, says Bp. Newton, "the ram - which I had seen standing by the river, ran unto him in the fury of his power," without having the image of Darius' army standing and guarding the river Granicus and of Alexander on the other side, with his forces plunging in swimming across the stream, and rushing on the enemy, with all the fire and fury that can be conceived.

### Verse 7

[¶36] And brake his two horns - Subdued Persia and Media; sacked and burnt the royal city of Persepolis, the capital of the Persian empire, and, even in its ruins, one of the wonders of the world to the present day. This he did because "he was moved with choler" against Darius, who had endeavored to draw off his captains with bribes, and had labored to induce some of his friends to assassinate him. Alexander, finding this, would listen to no proposals of peace; and was determined never to rest till he had destroyed Darius and his whole empire. In Media, Darius was seized and made prisoner by some of his own treacherous subjects, and afterwards basely murdered.

[¶37] There was no power in the ram to stand before him - Alexander's victories over the Persians were as easy as they were rapid and decisive.

[¶38] He cast him down to the ground, and stamped upon him - Totally destroyed the family, and overturned the whole monarchy.

### Verse 8

[¶40] The he-goat waxed very strong - He had subdued nearly the whole of the then known world.

[¶41] The great horn was broken - Alexander died in the height of his conquests, when he was but about thirty-three years of age. His natural brother, Philip Aridaeus, and his two sons, Alexander Aegus and Hercules, kept up the show and name of the Macedonian kingdom for a time; but they were all murdered within fifteen years; and thus the great horn, the Macedonian kingdom, was broken, Alexander's family being now cut off.

[¶42] And for it came up four notable ones - The regal family being all dead, the governors of provinces usurped the title of kings; and Antigonus, one of them, being slain at the battle of Ipsus, they were reduced to four, as we have already seen.

[¶43] 1. Seleucus, who had Syria and Babylon, from whom came the Seleucidae, famous in history.

[¶44] 2. Lysimachus, who had Asia Minor.

## 71. Daniel · 15 of 23

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[¶0] 3. Ptolemy, son of Lagus, who had Egypt, from whom sprang the Lagidae. And,

[¶1] 4. Cassander, who had Greece and the neighboring countries. These held dominion towards the four winds of heaven.

[¶2] Cassander had the western parts, Lysimachus had the northern regions, Ptolemy possessed the southern countries, and Seleucus had the eastern provinces.

### Verse 9

[¶4] Out of one of them came forth a little horn - Some think that Antiochus Epiphanes is meant; but Bp. Newton contends that it is the Roman government that is intended; and although very great at its zenith, yet very little in its rising.

[¶5] Waxed - great toward the south - The Romans made Egypt a province of their empire, and it continued such for some centuries.

[¶6] Toward the east - They conquered Syria, and made it a province.

[¶7] Toward the pleasant land - Judea, so called [Psa 106:24]; [Jer 3:19]; [Dan 11:16], [Dan 11:41]. It is well known that they took Judea, and made it a province; and afterwards burnt the city and the temple, and scattered the Jews over the face of the earth.

### Verse 10

[¶9] The host of heaven - The Jewish hierarchy. The stars, the priests and Levites. The powers or host of heaven are probably intended by our Lord, [Mat 24:29], to signify the whole Jewish hierarchy.

### Verse 11

[¶11] Even to the prince of the host - They seemed, in this case, to fight against God himself.

[¶12] The daily sacrifice was taken away - By the destruction of the city and temple; and has never been restored from that day until now.

### Verse 12

[¶14] And a host was given him - That is, power; or perhaps the host of heaven - the priesthood - the whole sacrificial system, by reason of transgression. They had filled up the measure of their iniquities, in rejecting the Lord that bought them; and the daily sacrifice, being no longer of use, was given up with the rest to destruction.

[¶15] Cast down the truth - Probably the whole Jewish ritual and religion.

[¶16] Practiced, and prospered - Prosperity or success followed all their acts.

### Verse 13

[¶18] One saint speaking, and another saint said - One angel asked another how long the sanctuary was to be trodden down?

### Verse 14

[¶20] Unto two thousand and three hundred days - Though literally it be two thousand three hundred evenings and mornings. Yet I think the prophetic day should be understood here, as in other parts of this prophet, and must signify so many years. If we date these years from the vision of the he-goat, (Alexander's invading Asia), this was A.M. 3670, b.c. 334; and two thousand three hundred years from that time will reach to a.d. 1966, or one hundred and forty-one years from the present a.d. 1825. This will bring it near to the time mentioned [Dan 7:25] (note), where see the note.

### Verse 15

[¶22] As the appearance of a man - Supposed to be the Messiah.

### Verse 17

[¶24] At the time of the end shall be the vision - Or, as Houbigant, "The vision shall have an end at the proper time."

### Verse 20

[¶26] The ram which thou sagest - See this explained under the vision itself, [Dan 8:3] (note), etc.

### Verse 22

[¶28] But not in his power - The four kingdoms which shall arise out of the Macedonian empire shall not be of Alexander's power or family, nor have his strength and dignity.

### Verse 23

[¶30] When the transgressors are come to the full - When the utmost degradation has taken place, by the buying and selling of the high priesthood; for Onias was ejected for a sum of money, to make room for wicked Jason; and Jason again was supplanted for a greater sum by a worse man, if possible, than himself, Menelaus; and the golden vessels of the temple were sold to pay for this sacrilegious purchase. Thus transgressions were come to the full, before the Romans had commission to destroy Jerusalem and its temple, etc.

[¶31] A king of fierce countenance - The Roman government, as before; for king is often taken for kingdom or empire.

[¶32] Understanding dark sentences - Very learned and skillful in all things relating to government and its intrigues. The learning of Rome is proverbial to the present time.

### Verse 24

[¶34] But not by his own power - The strength of the other kingdoms consisted in themselves; but the Roman empire, as a horn or kingdom of the goat, was not mighty by its own power - was not strong by virtue of the goat, but drew its nourishment and strength from Rome and Italy. There grew the trunk and body of the tree; though the branches extended over Greece, Asia, Syria, and Egypt. - Bp. Newton.

[¶35] Shall destroy wonderfully - In the taking of Jerusalem by the Romans ninety-seven thousand Jews were made captives, and eleven hundred thousand were slain. So they destroyed this once mighty and holy people!

### Verse 26

[¶37] He shall cause craft to prosper - They subdued as many by their diplomatic skill and political intrigues as they did by the sword.

[¶38] He shall also stand up against the Prince of princes - Against Christ, for it was by the Roman authority that he was condemned to death and crucified; and their persecutions had nearly destroyed the Christian religion; but the house was founded on a rock.

[¶39] But he shall be broken without hand - The tide was turned by the invisible hand of God; and thus heathen Rome was overcome, and converted to Christianity.

[¶40] The vision of the evening and the morning which was told is true - That mentioned in [Dan 8:14].

[¶41] For it shall be for many days - Not less than two thousand three hundred years!

### Verse 27

[¶43] Daniel fainted - To foresee the desolations that were coming on the land, the city, the temple, and the people.

[¶44] Did the king's business - Transacted the affairs of state that belonged to my department, after having been sick for certain days through the effects of this vision. He had a pious and feeling heart; and he was distressed for the desolations that were coming upon his people.

## 72. Daniel · 16 of 23

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### Introduction

[¶1] Daniel, understanding from the prophecies of Jeremiah that the seventy years' captivity was now terminating, pours out his soul in fervent prayer to God, and earnestly supplicates pardon and restoration for his captive people, [Dan 9:1-12]. When thus supplicating God in behalf of Israel, the angel Gabriel is sent to inform him of the seventy prophetic weeks, or four hundred and ninety natural years, which should elapse from the date of the edict to rebuild Jerusalem and the temple to the death of the Messiah, [Dan 9:20-27]; a prophecy most exactly fulfilled by the event, according to the computation of the best chronologers. Dean Prideaux states the commencement of these seventy prophetic weeks to have been in the month Nisan, in the year of the Julian period 4256, which corresponds with A.M. 3546, b.c. 458, according to the Usherian account. How awfully are the Jews blinded, who, in contradiction to so clear a prophecy, still expect the Messiah who was cut off, and, after suffering, is entered into his glory!

### Verse 1

[¶3] In the first year on Darius - This is the same Darius the Mede, spoken of before, who succeeded Belshazzar, king of the Chaldeans. See [Dan 5:31].

### Verse 2

[¶5] I Daniel understood by books - The prophecy referred to here is found [Jer 25:12]; [Jer 29:10]. The people must have been satisfied of the Divine inspiration of Jeremiah, or his prophecies would not have been so speedily collected nor so carefully preserved. It appears that there was a copy of them then in Daniel's hands.

### Verse 3

[¶7] I set my face - to seek by prayer - He found that the time of the promised deliverance could not be at any great distance; and as he saw nothing that indicated a speedy termination of their oppressive captivity, he was very much afflicted, and earnestly besought God to put a speedy end to it; and how earnestly he seeks, his own words show. He prayed, he supplicated, he fasted, he put sackcloth upon his body, and he put ashes upon his head. He uses that kind of prayer prescribed by Solomon in his prayer at the dedication of the temple. See [1Kgs 8:47], [1Kgs 8:48].

### Verse 4

[¶9] Keeping the covenant - Fidelity and truth are characteristics of God. He had never yet broken his engagements to his followers, and was ever showing mercy to men.

### Verse 7

[¶11] All Israel, that are near, and that are far off - He prays both for Judah and Israel. The latter were more dispersed, and had been much longer in captivity.

### Verse 9

[¶13] Mercies and forgivenesses - From God's goodness flow God's mercies; from his mercies, forgivenesses.

### Verse 11

[¶15] Therefore the curse is poured upon us - It is probable that he alludes here to the punishment of certain criminals by pouring melted metal upon them; therefore he uses the word תתך tittach. it is poured out, like melted metal, for this is the proper meaning of the root נתך nathach.

### Verse 14

[¶17] The Lord watched upon the evil - In consequence of our manifold rebellions he hath now watched for an opportunity to bring these calamities upon us.

### Verse 17

[¶19] And cause thy face to shine - Give us proof that thou art reconciled to us.

### Verse 19

[¶21] Thy city and thy people are called by thy name - The holy city, the city of the great King. I think it scarcely possible for any serious man to read these impressive and pleading words without feeling a measure of the prophet's earnestness.

### Verse 21

[¶23] The man Gabriel - Or the angel Gabriel, who had appeared to me as a man. איש ish is the same here as person - the person Gabriel.

[¶24] Being caused to fly swiftly - God hears with delight such earnest, humble, urgent prayers; and sends the speediest answer. Gabriel himself was ordered on this occasion to make more than usual speed.

### Verse 24

[¶26] Seventy weeks are determined - This is a most important prophecy, and has given rise to a variety of opinions relative to the proper mode of explanation; but the chief difficulty, if not the only one, is to find out the time from which these seventy weeks should be dated. What is here said by the angel is not a direct answer to Daniel's prayer. He prays to know when the seventy weeks of the captivity are to end. Gabriel shows him that there are seventy weeks determined relative to a redemption from another sort of captivity, which shall commence with the going forth of the edict to restore and rebuild Jerusalem, and shall terminate with the death of Messiah the Prince, and the total abolition of the Jewish sacrifices. In the four following verses he enters into the particulars of this most important determination, and leaves them with Daniel for his comfort, who has left them to the Church of God for the confirmation of its faith, and a testimony to the truth of Divine revelation. They contain the fullest confirmation of Christianity, and a complete refutation of the Jewish cavils and blasphemies on this subject.

[¶27] Of all the writers I have consulted on this most noble prophecy, Dean Prideaux appears to me the most clear and satisfactory. I shall therefore follow his method in my explanation, and often borrow his words.

[¶28] Seventy weeks are determined - The Jews had Sabbatic years, [Lev 25:8], by which their years were divided into weeks of years, as in this important prophecy, each week containing seven years. The seventy weeks therefore here spoken of amount to four hundred and ninety years.

[¶29] In [Dan 9:24] there are six events mentioned which should be the consequences of the incarnation of our Lord: -

[¶30] I. To finish (לכלא lechalle, to restrain), the transgression which was effected by the preaching of the Gospel, and pouring out of the Holy Ghost among men.

[¶31] II. To make an end of sins; rather ולהתם חטאות ulehathem chataoth, "to make an end of sin-offerings," which our Lord did when he offered his spotless soul and body on the cross once for all.

[¶32] III. To make reconciliation (ולכפר ulechapper, "to make atonement or expiation") for iniquity; which he did by the once offering up of himself.

[¶33] IV. To bring in everlasting righteousness, צדק עלמים tsedek olamim, that is, "the righteousness, or righteous One, of ages;" that person who had been the object of the faith of mankind, and the subject of the predictions of the prophets through all the ages of the world.

[¶34] V. To seal up (ולחתם velachtom, "to finish or complete") the vision and prophecy; that is, to put an end to the necessity of any farther revelations, by completing the canon of Scripture, and fulfilling the prophecies which related to his person, sacrifice, and the glory that should follow.

[¶35] VI. And to anoint the Most Holy, קדש קדשים kodesh kodashim, "the Holy of holies." משיח mashach, to anoint, (from which comes משיח mashiach, the Messiah, the anointed one), signifies in general, to consecrate or appoint to some special office. Here it means the consecration or appointment of our blessed Lord, the Holy One of Israel, to be the Prophet, Priest, and King of mankind.

### Verse 25

[¶37] From the going forth of the commandment to restore and to build Jerusalem - The foregoing events being all accomplished by Jesus Christ, they of course determine the prophecy to him. And if we reckon back four hundred and ninety years, we shall find the time of the going forth of this command.

[¶38] Most learned men agree that the death of Christ happened at the passover in the month Nisan, in the four thousand seven hundred and forty-sixth year of the Julian period. Four hundred and ninety years, reckoned back from the above year, leads us directly to the month Nisan in the four thousand two hundred and fifty-sixth year of the same period; the very month and year in which Ezra had his commission from Artaxerxes Longimanus, king of Persia, (see [Ezr 7:9]), to restore and rebuild Jerusalem. See the commission in Ezra 7:11-26 (note), and Prideaux's Connexions, vol. 2 p. 380.

[¶39] The above seventy weeks, or four hundred and ninety years, are divided, in [Ezr 7:25], into three distinct periods, to each of which particular events are assigned. The three periods are: -

[¶40] I. Seven weeks, that is, forty-nine years.

[¶41] II. Sixty-two weeks, that is, four hundred and thirty-four years.

[¶42] III. One week, that is, seven years.

[¶43] To the first period of seven weeks the restoration and repairing of Jerusalem are referred; and so long were Ezra and Nehemiah employed in restoring the sacred constitutions and civil establishments of the Jews, for this work lasted forty-nine years after the commission was given by Artaxerxes.

[¶44] From the above seven weeks the second period of sixty-two weeks, or four hundred and thirty-four years more, commences, at the end of which the prophecy says, Messiah the Prince should come, that is, seven weeks, or forty-nine years, should be allowed for the restoration of the Jewish state; from which time till the public entrance of the Messiah on the work of the ministry should be sixty-two weeks, or four hundred and thirty-four years, in all four hundred and eighty-three years.

## 73. Daniel · 17 of 23

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[¶0] From the coming of our Lord, the third period is to be dated, viz., "He shall confirm the covenant with many for one week," that is seven years, [Dan 9:27].

[¶1] This confirmation of the covenant must take in the ministry of John the Baptist with that of our Lord, comprehending the term of seven years, during the whole of which he might be well said to confirm or ratify the new covenant with mankind. Our Lord says, "The law was until John;" but from his first public preaching the kingdom of God, or Gospel dispensation, commenced.

[¶2] These seven years, added to the four hundred and eighty-three, complete the four hundred and ninety years, or seventy prophetic weeks; so that the whole of this prophecy, from the times and corresponding events, has been fulfilled to the very letter.

[¶3] Some imagine that the half of the last seven years is to be referred to the total destruction of the Jews by Titus, when the daily sacrifice for ever ceased to be offered; and that the intermediate space of thirty-seven years, from our Lord's death till the destruction of the city, is passed over as being of no account in relation to the prophecy, and that it was on this account that the last seven years are divided. But Dean Prideaux thinks that the whole refers to our Lord's preaching connected with that of the Baptist. וחצי vachatsi, says he, signifies in the half part of the week; that is, in the latter three years and a half in which he exercised himself in the public ministry, he caused, by the sacrifice of himself, all other sacrifices and oblations to cease, which were instituted to signify his.

[¶4] In the latter parts of [Dan 9:26] and [Dan 9:27] we find the Third Part of this great prophecy, which refers to what should be done after the completion of these seventy weeks.

### Verse 26

[¶6] And the people of the prince that shall come shall destroy the city and the sanctuary - By the "prince" Titus, the son of Vespasian, is plainly intended; and "the people of that prince" are no other than the Romans, who, according to the prophecy, destroyed the sanctuary, הקדש hakkodesh, the holy place or temple, and, as a flood, swept away all, till the total destruction of that obstinate people finished the war.

### Verse 27

[¶8] And for the overspreading of abominations he shall make it desolate - This clause is remarkably obscure. כנף שקוצים משמם kenaph shikkutsim meshomem, "And upon the wing of abominations causing amazement." This is a literal translation of the place; but still there is no determinate sense. A Hebrews MS., written in the thirteenth century, has preserved a very remarkable reading here, which frees the place from all embarrassment. Instead of the above reading, this valuable MS. has ובהיכל יהיה שיקוץ ubeheychal yihyey shikkuts; that is, "And in the temple (of the Lord) there shall be abomination." This makes the passage plain, and is strictly conformable to the facts themselves, for the temple was profaned; and it agrees with the prediction of our Lord, who said that the abomination that maketh desolate should stand in the holy place, [Mat 24:15], and quotes the words as spoken δια Δανιηλ του φροφητου, by Daniel the prophet. That the above reading gives the true sense, there can be little doubt, because it is countenanced by the most eminent ancient versions.

[¶9] The Vulgate reads, Et erit in templo abominatio, "And in the temple there shall be abomination."

[¶10] The Septuagint, Και επι το ἱερον βδελυγμα των ερημωσεων, "And upon the temple there shall be the abomination of desolation."

[¶11] The Arabic, "And upon the sanctuary there shall be the abomination of ruin."

[¶12] The above reading is celebrated by J. D. Michaelis, Epist. De Ebdom. Dan., p. 120: Vix insignius exemplum reperiri posse autumem, ostensuro in codicibus Hebraeis latere lectiones dignissimas quae eruantur, etc. "A more illustrious example can, I think, hardly be found, to show that various readings lie hid in Hebrew MSS., which are most worthy of being exhibited." Vid. Bib. Hebrews Kennicott, Dis. Gen.

[¶13] I have only to add that this mode of reckoning years and periods by weeks is not solely Jewish. Macrobius, in his book on Scipio's dream, has these remarkable words: Sed a sexta usque ad septimam septimanam fit quidem diminutio, sed occulta, et quae detrimentum suum aperta defectione non prodat: ideo nonnullarum rerumpublicarum hic mos est, ut post sextam ad militiam nemo cogatur; Somn. Scip., lib. 1 c. vi., in fine. "From the sixth to the seventh week, there is a diminution of strength; but it is hidden, and does not manifest itself by any outward defect. Hence it was the custom in some republics not to oblige a man to go to the wars after the sixth week, i.e., after forty-two years of age."

[¶14] Various Readings of [Dan 9:24-27]

[¶15] Having now gone through the whole of this important prophecy, and given that interpretation which the original seemed best to warrant, I shall next proceed to notice the principal various readings found in the Collections of Kennicott and De Rossi, with those from my own MSS., which the reader may collate with the words of the common printed text. [Dan 9:24] שבעים שבעים נחתך על עמך ועל עיר קדשך לכלא הפשע ולחתם חטאות ולכפר עו ולהביא צדק עלמים ובצלחתם חזו ונביא ולמשח קדש קדשים׃ [Dan 9:25] ותדע ותשכל מן מצא דבר להשיב ולבנות ירושלם עד משיח נגיד שבעים שבעה ושבעים ששים ושנים תשוב ונבנתה רחוב וחרוץ ובצוק העתים׃ [Dan 9:26] ואחרי השבעים ששים ושנים יכרת משיח ואין לו והעיר והקדש ישחית עם נגיד הבא וקצו בשטף ועד קץ מלחמה נחרצת שממות׃ [Dan 9:27] והגביר ברית לרבים שבוע אחד וחצי השבוע ישבית זבח ומנחה ועל כנף שקוצים משמם ועד כלה ונחרצה תתך על שומם׃

[¶16] Houbigant's Translation of [Dan 9:24-27]

[¶17] Of the whole passage Houbigant gives the following translation: - [Dan 9:24]

[¶18] Seventy weeks are determined upon thy people, and the city of thy sanctuary:

[¶19] That sin may be restrained, and transgressions have an end;

[¶20] That iniquity may be expiated, and an everlasting righteousness brought in;

[¶21] That visions and prophecies may be sealed up, and the Holy of holies anointed. [Dan 9:25]

[¶22] Know therefore and understand: -

[¶23] From the edict which shall be promulgated, to return and rebuild Jerusalem, there shall be seven weeks.

[¶24] Then it shall be fully rebuilt, with anxiety, in difficult times.

[¶25] Thence, to the Prince Messiah, there shall be sixty-two weeks. [Dan 9:26]

[¶26] And after sixty-two weeks the Messiah shall be slain, and have no justice.

[¶27] Afterwards he shall waste the city and the sanctuary, by the prince that is to come.

[¶28] And his end shall be in straits; and to the end of the war desolation is appointed. [Dan 9:27]

[¶29] And for one week he shall confirm a covenant with many;

[¶30] And in the middle of the week he shall abrogate sacrifice and offering; And in the temple there shall be the abomination of desolation,

[¶31] Until the ruin which is decreed rush on after the desolation.

[¶32] In this translation there are some peculiarities.

[¶33] Instead of "the street shall be built again, and the wall," [Dan 9:26], he translates רחוב וחרוץ (with the prefix ב beth instead of ו vau in the latter word), "it shall be fully (the city and all its walls) rebuilt with anxiety."

[¶34] Instead of ואי לו "but not for himself," he translates, "Nor shall justice be done him;" supposing that די "justice" was originally in the verse.

[¶35] Instead of "the people of the prince," [Dan 9:26], he translates "by the prince," using עם im as a preposition, instead of עם am, "the people."

[¶36] Instead of "and for the overspreading," he translates ועל כנף "in the temple;" following the Septuagint, και επι το ἱερον. This rendering is at least as good as ours: but see the marginal readings here, and the preceding notes.

[¶37] Houbigant contends also that the arrangement of the several members in these passages is confused. He proposes one alteration, which is important, viz., From the promulgation of the decree to rebuild Jerusalem shall be seven weeks; and unto Messiah the prince, sixty-two weeks. All these alterations he vindicates in his notes at the end of this chapter. In the text I have inserted Houbigant's dots, or marks of distinction between the different members of the verses.

[¶38] Various Readings [Dan 9:24] שבוים שבעים weeks written full, so to prevent mistakes, in thirteen of Kennicott's, four of De Rossi's, and one ancient of my own. שבעים Seventy-one of Kennicott's, and one of De Rossi's, have שבועים "weeks, weeks, weeks;" that is, "many weeks:" but this is a mere mistake. לכלא "to restrain." לכלח "to consume," is the reading of twenty-nine of Kennicott's, thirteen of De Rossi's, and one ancient of my own. ולחתם "and to seal up." Forty-three of Kennicott's, twelve of De Rossi's, and one of my own, have ולחתם "to make an end." One reads ולחתום, more full. חטאות "sins." חטאת "sin," in the singular, is the reading of twenty-six of De Rossi's; and so, in the second instance where this word occurs, two of my MSS. עלמים "everlasting." Two of my oldest MSS read שלמים, and so in the next instance. ונביא "and the prophet." The conjunction is omitted by two of Kennicott's. ותשכל "and understand." One of my MSS. has ותשכיל. [Dan 9:25] מן מוצא "from the publication." One MS. of De Rossi's omits the מן "from," and instead of either, one of my oldest MSS. has למוצא "to the publication." משיה "Messiah." Nine MSS. read the word with the point sheva, which makes it read, in regimine, "the anointed of the prince." But this is evidently the effect of carelessness, or rather design. שבעה "seven." Two MSS. add the conjunction ו vau, "and." ולבנות "and to build." One of mine omits the conjunction. שבעים שבעה "seven weeks." One of Kennicott's has שבעים שבה "seventy years." ושבעים "and weeks." One of Kennicott's has ושבוע and a week." ששים "sixty." A few add the conjunction ו vau, "and sixty;" and another has ששה "six;" and another שבעים "seventy." Wherever this word signifies weeks, two of my oldest MSS. write it full שבועים. In one of my MSS. השבועים ששים are omitted in the text, but added by a later hand in the margin. וחרוץ "and the ditch." One MS. has העיר "the city." And for רחב "street," one of mine has רחוב of the same meaning, but more full. ובצוק "and in straits," or anxiety. One MS. without and, as the Vulgate and Septuagint. [Dan 9:26] והקדש "and the holy place or sanctuary." But two of my most ancient MSS., and four of Kennicott's, leave out the ו vau, and read הקדש והעיר "and the holy city," or "city of holiness," instead of "the city and sanctuary." In one MS. ו is omitted in והעיר. וקצו "and its end." One MS. omits the conjunction ו and; one omits the following קץ "the end;" reading thus:" and unto the war." But a more singular reading is that of one of my own MSS. written about a.d. 1136, which has וקיצו "and its summer." ששים "sixty." But one of Kennicott's MSS. has ששים שבעים "sixty weeks;" and another adds the conjunction, And sixty. ישחית shall destroy." But one of De Rossi's has ישחת "shall be destroyed." עם "the people." עם im, "with," is the reading of one of Kennicott's, with the Septuagint, Theodotion, Syriac, Hexapla, Vulgate, and Arabic. בשטף "with a flood." One MS. has השטף "the flood." ועל כנף "and upon the wing." Nearly twenty MSS. have ועד "and unto," etc. [Dan 9:27] ועד קץ "and unto the end." עד־ "to the end;" and one has ועל "and upon." קץ "the end." One has עת "the time;" and another both, עת קץ "the time of the end." ועל כנף שקוצים "and upon the wing (or battlement) abomination." Instead of this, one of the Parisian MSS. numbered three hundred and thirteen in Kennicott's, has ובהיכל יהיה שיקוץ "and in the temple there shall be abomination." See the preceding notes. This is a similar reading to Theodotion, the Vulgate, Septuagint, Syriac, Hexapla, and the Arabic; and is countenanced by our Lord, [Mat 24:15]. After all that has been said on this reading, (which may be genuine, but is less liable to suspicion, as the MS. appears to be the work of some Christian; it is written from the left to the right hand, and is accompanied by the Vulgate Latin), if this be an attempt to accommodate the Hebrew to the Vulgate, it should be stated that they who have examined this MS. closely, have asserted that there is no evidence that the writer has endeavored to conform the Hebrew to the Latin text, unless this be accounted such. The ancient versions give this reading great credit. שקוצים "abominations." One of mine has less fully שקצים. משמם "desolation." One of mine has more fully משימם. ועד "and unto," is wanting in one of mine; ועל "and upon" is the reading in one other. על שומם "until the desolation." שומם "the desolation." One of mine has שמם without the ו vau. על is wanting; but is added in the margin, by a later hand, in another of these ancient MSS.

[¶39] I have thus set down almost all the variations mentioned by Kennicott and De Rossi, and those furnished by three ancient MSS. of my own, that the learned reader may avail himself of every help to examine thoroughly this important prophecy. Upwards of thirty various readings in the compass of four verses, and several of them of great moment.

### Introduction

[¶41] This and the two following chapters give an account of Daniel's last vision, wherein the succession of the Persian and Grecian monarchies is described, together with the wars that should take place between Syria and Egypt under the latter monarchy. The last part of the vision (from [Dan 11:36]) seems to relate chiefly to the persecutions of the Church in the times of Antichrist, till it be purified from all its pollutions; after which will follow that glorious kingdom of the saints spoken of in the seventh and eighth chapters. This chapter begins with an account of Daniel's fasting and humiliation, [Dan 10:1-3]. Then we have a description of the Divine person who appeared to the prophet, not unlike him who appeared to the apostle in the isle of Patmos, vv. 4-21. See [Rev 1:10-16].

### Verse 1

[¶43] In the third year of Cyrus - Which answers to the first year of Darius the Mede.

[¶44] The time appointed was long - וצבא גדול vetsaba gadol, but the warfare long; there will be many contentions and wars before these things can be accomplished.

## 74. Daniel · 18 of 23

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### Verse 2

[¶1] I - was mourning three full weeks - The weeks are most probably dated from the time of the termination of the last vision. Calmet proves this by several reasons.

### Verse 3

[¶3] I ate no pleasant bread - This fast was rather a general abstinence; living all the while on coarse and unsavory food; drinking nothing but water; not using the bath, and most probably wearing haircloth next the skin, during the whole of the time.

### Verse 4

[¶5] By the side of - Hiddekel - The same as the Tigris. the great river of Assyria; as the Euphrates of Syria, and the Nile of Egypt.

### Verse 5

[¶7] Clothed in linen - The description is intended to point out the splendor of the garments.

[¶8] Gold of Uphaz - The same as Ophir.

### Verse 6

[¶10] His body also was like the beryl - The description of this person is very similar to that of our Lord in [Rev 1:13-15].

### Verse 7

[¶12] The men that were with me saw not the vision - An exactly parallel case with what occurred at the conversion of Saul of Tarsus, [Act 9:7]. There was a Divine influence which they all felt, but only Daniel saw the corporeal appearance.

### Verse 9

[¶14] Was I in a deep sleep - I fell into a swoon.

### Verse 10

[¶16] A hand touched me - Nothing was apparent or palpable but a hand. A hand had written Belshazzar's fate upon the wall; and the hand is frequently mentioned when the power or majesty of God is intended. Perhaps by hand God himself may be meant. It is remarkable that in a very ancient MS. of the Septuagint, more than a thousand years old, now in the imperial library of Vienna, adorned with paintings which have been engraved for the catalogue of Lambechius, and transferred to that of Nesselius, all the appearances of God are represented by a hand in the clouds.

### Verse 12

[¶18] I am come for thy words - On account of thy prayers I am sent to comfort and instruct thee.

### Verse 13

[¶20] But the prince of the kingdom of Persia withstood me - I think it would go far to make a legend or a precarious tale of this important place to endeavor to maintain that either a good or evil Angel Is intended here. Cyrus alone was the prince of Persia, and God had destined him to be the deliverer of his people; but there were some matters, of which we are not informed, that caused him to hesitate for some time. Fearing, probably, the greatness of the work, and not being fully satisfied of his ability to execute it, he therefore for a time resisted the secret inspirations which God had sent him. The opposition might be in reference to the building of the temple.

[¶21] But lo, Michael - Gabriel, who speaks, did not leave Cyrus till Michael came to take his place. Michael, he who is like God, sometimes appears to signify the Messiah, at other times the highest or chief archangel. Indeed there is no archangel mentioned in the whole Scripture but this one. See [Jde 1:9]; [Rev 12:7].

### Verse 14

[¶23] For yet the vision is for many days - There are many things which remain yet to be revealed, and the time of their accomplishment is very distant.

### Verse 15

[¶25] I set my face toward the ground - He was standing upright, [Dan 10:11], and he now bent his body in reverence, and looked down upon the ground.

[¶26] And became dumb - Found himself unable to speak.

### Verse 16

[¶28] Like the similitude of the sons of men - I think Gabriel is here meant, who appeared to Daniel in a human form; and so in [Dan 10:18], and see also [Dan 9:21].

[¶29] Touched my lips - Before this he was unable to speak.

[¶30] By the vision - The vision that I have already had, and of which I have not a proper knowledge has greatly afflicted me, because I see it intimates grievous calamities to my people. See [Dan 9:26].

### Verse 17

[¶32] Neither is there breath - He could not breathe freely; he was almost suffocated with sorrow.

### Verse 19

[¶34] O man, greatly beloved - איש חמדות ish chamudoth, man of delights; the most amiable of men.

[¶35] Let my lord speak - I am now so strengthened and encouraged, that I shall be able to bear any revelation that thou mayest make.

### Verse 20

[¶37] Knowest thou wherefore I come - So high art thou in the favor of God, that he hath sent me unto thee to give thee farther satisfaction; though I was elsewhere employed upon a most important mission, and I must speedily return to accomplish it, viz.: -

[¶38] To fight with the king of Persia - To remove all the scruples of Cyrus, and to excite him to do all that God designs him to do for the restoration of my people, and the rebuilding of the city and temple of Jerusalem. Nothing less than a supernatural agency in the mind of Cyrus can account for his decree in favor of the Jews. He had no natural, no political inclination to it; and his reluctance to obey the heavenly motions is here represented as a fight between him and the angel.

[¶39] The prince of Grecia shall come - I believe this refers to Alexander the Great, who was to destroy the Persian empire. See [Dan 11:2-3] (note).

### Verse 21

[¶41] Noted in the scripture of truth - Perhaps this refers to what he had already written down. See the preceding visions, which Daniel did not fully understand, though a general impression from them had filled his heart with sorrow.

[¶42] Michael your prince - The archangel mentioned before, [Dan 10:13], and who has been always supposed to be appointed by God as the guardian of the Jewish nation. It appears that God chose to make use of the ministry of angels in this work; that angels, as they could be only in one place at one time, could not produce influence where they were not; and that, to carry on the operation on the mind of the Persian king, it was necessary that either Gabriel or Michael should be present with him, and when one went on another commission another took his place; see [Dan 10:13]. But we know so little of the invisible world that we cannot safely affirm any thing positively.

### Introduction

[¶44] This chapter gives a more particular explanation of those events which were predicted in the eighth chapter. The prophet had foretold the partition of Alexander's kingdom into four parts. Two of these, in which were included Egypt and Syria, the one to the north, the other to the south, in respect of Judea, appear to take up the chief attention of the prophet, as his people were particularly concerned in their fate; these being the countries in which by far the greatest number of the Jews were, and still are, dispersed. Of these countries he treats (according to the views of the most enlightened expositors) down to the conquest of Macedon, A.M. 3836, b.c. 168, when he begins to speak of the Romans, vv. 1-30; and then of the Church under that power, [Dan 11:31-35]. This leads him to speak of Antichrist, who was to spring up in that quarter, [Dan 11:36-39]; and of those powers which at the Time of the end, or the latter days of the Roman monarchy, (as this term is generally understood), were to push at it, and overthrow many countries, [Dan 11:40-43]. By the king of the South, in the fortieth verse, the dominion of the Saracens, or Arabs, is supposed to be intended, which was an exceeding great plague to the Roman empire in the east, and also to several papistical countries, for the space of one hundred and fifty years, i.e. from a.d. 612, when Mohammed and his followers first began their depredations, to a.d. 762, when Bagdad was built, and made the capital of the caliphs of the house of Abbas, from which epoch the Saracens became a more settled people. By the king of the North in the same verse the prophet is supposed by some to design that great scourge of eastern Christendom, the Ottoman or Othman empire, by which, after about a hundred and fifty years of almost uninterrupted hostilities, the Roman empire in the east was completely overturned, a.d. 1453. The chapter concludes with a prediction of the final overthrow of this northern power, and of the manner in which this great event shall be accomplished, [Dan 11:44], [Dan 11:45]. But it should be observed that, notwithstanding the very learned observations of Bishop Newton and others upon this chapter, their scheme of interpretation presents very great and insurmountable difficulties; among which the very lengthy detail of events in the Syrian and Egyptian histories, comprising a period of less than two hundred years, and the rather uncouth transition to the incomparably greater transactions in Antichristian times, and of much longer duration, which are passed over with unaccountable brevity, are not the least. On all these subjects, however, the reader must judge for himself. See the notes.

## 75. Daniel · 19 of 23

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### Verse 1

[¶1] In the first year of Darius the Mede - This is a continuation of the preceding discourse. Bp. Newton, who is ever judicious and instructing, remarks: It is the usual method of the Holy Spirit to make the latter prophecies explanatory of the former; and thus revelation "is a shining light, that shineth more and more unto the perfect day." The four great empires shown to Nebuchadnezzar, under the symbol of a great image, were again more particularly represented to Daniel under the forms of four great wild beasts. In like manner, the memorable events that were revealed to Daniel in the vision of the ram and he-goat, are here more clearly revealed in this last vision by an angel; so that this latter prophecy may not improperly be said to be a comment on the former. It comprehends many signal events. The types, figures, and symbols of the things are not exhibited in this, as in most other visions, and then expounded by the angel; but the angel relates the whole: and, not by way of vision, but by narration, informs Daniel of that which is noted in the Scripture of truth, [Dan 10:21].

### Verse 2

[¶3] There shall stand up yet three kings - Gabriel had already spoken of Cyrus, who was now reigning; and after him three others should arise. These were,

[¶4] 1. Cambyses, the son of Cyrus.

[¶5] 2. Smerdis, the Magian, who was an impostor, who pretended to be another son of Cyrus. And,

[¶6] 3. Darius, the son of Hystaspes, who married Mandane, the daughter of Cyrus.

[¶7] Cambyses reigned seven years and five months; Smerdis reigned only seven months; and Darius Hystaspes reigned thirty-six years.

[¶8] The fourth shall be far richer than they all - This was Xerxes, the son of Darius, of whom Justin says. "He had so great an abundance of riches in his kingdom, that although rivers were dried up by his numerous armies, yet his wealth remained unexhausted."

[¶9] He shall stir up all against the realm of Grecia - His military strength was such, that Herodotus, who lived in that time, informs us that his army amounted to five millions, two hundred and eighty-three thousand, two hundred and twenty men. Besides these, the Carthaginians furnished him with an army of three hundred thousand men, and a fleet of two hundred ships. He led an army against the Greeks of eight hundred thousand men, and twelve hundred and seven ships, with three banks of rowers each. As he marched along, he obliged all the people of the countries through which he passed to join him.

### Verse 3

[¶11] A mighty king shall stand up - This was Alexander the great. It is not said that this mighty king shall stand up against Xerxes, for he was not born till one hundred years after that monarch; but simply that he should stand up, i.e., that he should reign in Greece.

### Verse 4

[¶13] His kingdom shall be broken - Shall, after his death, be divided among his four chief generals, as we have seen before. See [Dan 8:22].

[¶14] And not to his posterity - The family of Alexander had a most tragical end:

[¶15] 1. His wife Statira was murdered soon after his death by his other wife Roxana.

[¶16] 2. His brother Aridaeus who succeeded him, was killed, together with his wife Euridice, by command of Olympias, Alexander's mother, after he had been king about six years and some months.

[¶17] 3. Olympias herself was killed by the soldiers in revenge.

[¶18] 4. Alexander Aegus, his son, together with his mother Roxana, was slain by order of Cassander.

[¶19] 5. Two years after, his other son Hercules, with his mother Barsine, was privately murdered by Polysperchon; so that in fifteen years after his death not one of his family or posterity remained alive! "Blood calls for blood." He (Alexander) was the great butcher of men. He was either poisoned, or killed himself by immoderate drinking, when he was only thirty-two years and eight months old: and a retributive Providence destroyed all his posterity, so that neither root nor branch of them was left on the face of the earth. Thus ended Alexander, the great butcher; and thus ended his family and posterity.

### Verse 5

[¶21] The king of the south - This was Ptolemy Lagus, one of his generals, who had the government of Egypt, Libra, etc., which are on the south of Judea. He was strong, for he had added Cyprus, Phoenicia, Caria, etc., to his kingdom of Egypt.

[¶22] And one of his princes - shall be strong above him - This was Seleucus Nicator, who possessed Syria, Babylon, Media, and the neighboring countries. This was the king of the north, for his dominions lay north of Judea.

### Verse 6

[¶24] In the end of years - Several historical circumstances are here passed by.

[¶25] The king's daughter of the south - Berenice, daughter of Ptolemy Philadelphus, king of Egypt, was married to Antiochus Theos, king of Syria. These two sovereigns had a bloody war for some years; and they agreed to terminate it by the above marriage, on condition that Antiochus would put away his wife Laodice and her children, which he did; and Berenice having brought an immense fortune to her husband, all things appeared to go on well for a tine.

[¶26] But she shall not retain the power of the arm - זרע zaro, her posterity, shall not reign in that kingdom.

[¶27] But she shall be given up - Antiochus recalled his former wife Laodice and her children, and she, fearing that he might recall Berenice, caused him to be poisoned and her to be murdered, and set her son Callinicus upon the throne.

[¶28] And they that brought her - Her Egyptian women, striving to defend their mistress, were many of them killed.

[¶29] And he that begat her - Or, as the margin, "he whom she brought forth;" the son being murdered, as well as the mother, by order of Laodice.

[¶30] And he that strengthened her - Probably her father Ptolemy, who was excessively fond of her, and who had died a few years before.

### Verse 7

[¶32] But out of a branch of her roots - A branch from the same root from which she sprang. This was Ptolemy Euergetes, her brother, who, to avenge his sister's death, marched with a great army against Seleucus Callinicus, took some of his best places, indeed all Asia, from Mount Taurus to India, and returned to Egypt with an immense booty, forty thousand talents of silver, precious vessels, and images of their gods two thousand five hundred, without Callinicus daring to offer him battle. I can but touch on these historic facts, for fear of extending these notes to an immoderate length.

### Verse 8

[¶34] He shall continue more years - Seleucus Callinicus died (an exile) by a fall from his horse; and Ptolemy Euergetes survived him four or five years. - Bp. Newton.

### Verse 9

[¶36] So the king of the south - Ptolemy Euergetes: -

[¶37] Shall come into his kingdom - That of Seleucus Callinicus.

[¶38] And shall return - Having heard that a sedition had taken place in Egypt, Ptolemy Euergetes was obliged to return speedily in order to repress it; else he had wholly destroyed the kingdom of Callinicus.

### Verse 10

[¶40] But his sons shall be stirred up - That is, the sons of Callinicus, who were Seleucus Ceraunus and Antiochus, afterwards called the Great.

[¶41] Shall assemble a multitude - Seleucus Ceraunus did assemble a multitude of forces in order to recover his father's dominions; but, not having money to pay them, they became mutinous, and he was poisoned by two of his own generals. His brother Antiochus was then proclaimed king; so that one only of the sons did certainly come, and overflow, and pass through; he retook Seleucia, and regained Syria. He then returned, and overcame Nicolaus the Egyptian general; and seemed disposed to invade Egypt, as he came even to his fortress, to the frontiers of Egypt.

### Verse 11

[¶43] The king of the south - Ptolemy Philopater, who succeeded his father Euergetes.

[¶44] Shall come forth and fight with him - He did come forth to Raphia, where he was met by Antiochus, when a terrible battle was fought between these two kings.

## 76. Daniel · 20 of 23

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[¶0] And he (Antiochus, the king of the north) shall set forth a great multitude - Amounting to sixty-two thousand foot, six thousand horse, and one hundred and two elephants; but yet the multitude was given into his hand, the hand of the king of the south; for Ptolemy gained a complete victory. Raphia, and other neighbouring towns, declared for the victor; and Antiochus was obliged to retreat with his scattered army to Antioch, from which he sent to solicit a peace. See 3 Maccabees 1:1-6, and Polybius, lib. v.

### Verse 12

[¶2] His heart shall be lifted up - Had Ptolemy improved his victory, he might have dispossessed Antiochus of his whole empire; but giving way to pride, and a criminally sensual life, he made peace on dishonorable terms; and though he had gained a great victory, yet his kingdom was not strengthened by it, for his subjects were displeased, and rebelled against him, or at least became considerably disaffected.

### Verse 13

[¶4] The king of the north shall return - after certain years - In about fourteen years Antiochus did return, Philopater being dead, and his son Ptolemy Epiphanes being then a minor. He brought a much larger army and more riches; these he had collected in a late eastern expedition.

### Verse 14

[¶6] Many stand up against the king of the south - Antiochus, and Philip king of Macedon, united together to overrun Egypt.

[¶7] Also the robbers of thy people - The Jews, who revolted from their religion, and joined Ptolemy, under Scopas: -

[¶8] Shall exalt themselves to establish the vision - That is, to build a temple like that of Jerusalem, in Egypt, hoping thereby to fulfil a prediction of Isaiah, [Isa 30:18-25], which seemed to intimate that the Jews and the Egyptians should be one people. They now revolted from Ptolemy, and joined Antiochus; and this was the means of contributing greatly to the accomplishment of prophecies that foretold the calamities that should fall upon the Jews.

[¶9] But they shall fall - For Scopas came with a great army from Ptolemy; and, while Antiochus was engaged in other parts, reduced Coelesyria and Palestine, subdued the Jews, placed guards on the coasts of Jerusalem, and returned with great spoils to Egypt.

### Verse 15

[¶11] So the king of the north - Antiochus came to recover Judea. Scopas was sent by Ptolemy to oppose him; but he was defeated near the fountains of Jordan, and was obliged to take refuge in Sidon with ten thousand men. Antiochus pursued and besieged him; and he was obliged by famine to surrender at discretion, and their lives only were spared. Antiochus afterwards besieged several of the fenced cities, and took them; in short, carried all before him; so that the king of the south, Ptolemy, and his chosen people, his ablest generals, were not able to oppose him.

### Verse 16

[¶13] He shall stand in the glorious land - Judea. For he reduced Palestine; and the Jews supplied him with provisions, and assisted him to reduce the garrison that Scopas had left in the citadel of Jerusalem.

[¶14] Which by his hand shall be consumed - Or, which shall be perfected in his hand. For Antiochus showed the Jews great favor: he brought back those that were dispersed, and reestablished them in the land; freed the priests and Levites from all tribute, etc.

### Verse 17

[¶16] He shall also set his face to enter - Antiochus purposed to have marched his army into Egypt; but he thought it best to proceed by fraudulence, and therefore proposed a treaty of marriage between him and his daughter Cleopatra, called here the daughter of women, because of her great beauty and accomplishments. And this he appeared to do, having "upright ones with him." Or, as the Septuagint have it και ευθεια παντα μετ' αυτου ποιησει, "and he will make all things straight with him;" that is, he acted as if he were influenced by nothing but the most upright views. But he intended his daughter to be a snare to Ptolemy, and therefore purposed to corrupt her that she might betray her husband.

[¶17] But she shall not stand on his side - On the contrary, her husband's interests became more dear to her than her father's; and by her means Ptolemy was put upon his guard against the intentions of Antiochus.

### Verse 18

[¶19] Shall he turn his face unto the isles - Antiochus had fitted out a great fleet of one hundred large ships and two hundred smaller, and with this fleet subdued most of the maritime places on the coast of the Mediterranean, and took many of the isles, Rhodes, Samos, Euboea, Colophon, and others.

[¶20] But a prince for his own behalf - Or, a captain. The consul Acilius Glabrio caused the reproach to cease; beat and routed his army at the straits of Thermopylae, and expelled him from Greece. So he obliged him to pay the tribute which he hoped to impose on others; for he would grant him peace only on condition of paying the expense of the war, fifteen thousand talents; five hundred on the spot, - two thousand five hundred when the peace should be ratified by the senate, - and the remaining twelve thousand in twelve years, each year one thousand. See Polybius in his Legations, and Appian in the Wars of Syria. And thus: -

[¶21] Without his own reproach - Without losing a battle, or taking a false step, Acilius caused the reproach which he was bringing upon the Romans to turn upon himself.

### Verse 19

[¶23] Be shall turn his face toward the fort of his own land - After this shameful defeat, Antiochus fled to Sardis, thence to Apamea, and the next day got into Syria, and to Antioch, his own fort, whence he sent ambassadors to treat for peace; and was obliged to engage to pay the immense sum of money mentioned above.

[¶24] But he shall stumble and fall - Being under the greatest difficulties how to raise the stipulated sums, he marched into his eastern provinces to exact the arrears of taxes; and, attempting to plunder the temple of Jupiter Belus at Elymais, he was opposed by the populace, and he and his attendants slain. This is the account that Diodorus Siculus, Strabo, and Justin give of his death. But it is variously related by others; some saying that he was assassinated by some of his own people whom he had punished for being drunk at a feast. - So Aurelius Victor. St. Jerome says he lost his life in a battle against the inhabitants of Elymais. In short, the manner of his death is uncertain; and perhaps even this circumstance is referred to by the prophet, when he says, "He shall stumble and fall, and Not Be Found."

### Verse 20

[¶26] Then shall stand up in his estate a raiser of taxes - Seleucus Philopater succeeded his father Antiochus. He sent his treasurer Heliodorus to seize the money deposited in the temple of Jerusalem, which is here called the glory of the kingdom, see 2 Maccabees 9:23. He was so cramped to pay the annual tax to the Romans, that he was obliged to burden his subjects with continual taxes.

[¶27] He shall be destroyed, neither in anger - fighting against an enemy, nor in battle - at the head of his troops; but basely and treacherously, by the hand of Heliodorus his treasurer, who hoped to reign in his stead.

### Verse 21

[¶29] In his estate shall stand up a vile person - This was Antiochus, surnamed Epiphanes - the Illustrious. They did not give him the honor of the kingdom: he was at Athens, on his way from Rome, when his father died; and Heliodorus had declared himself king, as had several others. But Antiochus came in peaceably, for he obtained the kingdom by flatteries. He flattered Eumenes, king of Pergamus, and Attalus his brother, and got their assistance. He flattered the Romans, and sent ambassadors to court their favor, and pay them the arrears of the tribute. He flattered the Syrians, and gained their concurrence; and as he flattered the Syrians, so they flattered him, giving him the epithet of Epiphanes - the Illustrious. But that he was what the prophet here calls him, a vile person, is fully evident from what Polybius says of him, from Athenians, lib. v.: "He was every man's companion: he resorted to the common shops, and prattled with the workmen: he frequented the common taverns, and ate and drank with the meanest fellows, singing debauched songs," etc., etc. On this account a contemporary writer, and others after him, instead of Epiphanes, called him Epimanes - the Madman.

### Verse 22

[¶31] And with the arms of a flood - The arms which were overflown before him were his competitors for the crown. They were vanquished by the forces of Eumenes and Attalus; and were dissipated by the arrival of Antiochus from Athens, whose presence disconcerted all their measures.

[¶32] The prince of the covenant - This was Onias, the high priest, whom he removed, and put Jason in his place, who had given him a great sum of money; and then put wicked Menelaus in his room, who had offered him a larger sum. Thus he acted deceitfully in the league made with Jason.

### Verse 23

[¶34] He shall come up - From Rome, where he had been a hostage for the payment of the tax laid on his father.

[¶35] Shall become strong with a small people - At first he had but few to espouse his cause when he arrived at Antioch, the people having been greatly divided by the many claimants of the crown; but being supported by Eumenes and Attalus, his few people increased, and he became strong.

### Verse 24

[¶37] He shad enter peaceably even upon the fattest places - The very richest provinces - Coelesyria and Palestine.

[¶38] He shall do that which his fathers have not done, nor his fathers' fathers - He became profuse in his liberalities, and scattered among them the prey of his enemies, the spoil of temples, and the riches of his friends, as well as his own revenues. He spent much in public shows, and bestowed largesses among the people. We are told in 1 Maccabees 3:30, that "in the liberal giving of gifts he abounded above all the kings that went before him." These are nearly the words of the prophet; and perhaps without any design to copy them on the part of the apocryphal writer. He would sometimes go into the streets, and throw about a handful of money, crying out, "Let him take it, to whom Fortune sends it."

[¶39] He shall forecast his devices - As Eulaeus and Lenaeus, who were the guardians of the young Egyptian king Ptolemy Philometer, demanded from Antiochus the restitution of Coelesyria and Palestine, which he refused, he foresaw that he might have a war with that kingdom; and therefore he forecast devices - fixed a variety of plans to prevent this; visited the strong holds and frontier places to see that they were in a state of defense. And this he did for a time - he employed some years in hostile preparations against Egypt.

### Verse 25

[¶41] He shall stir up his power - Antiochus marched against Ptolemy, the king of the south, (Egypt), with a great army; and the Egyptian generals had raised a mighty force.

[¶42] Stirred up to battle - The two armies met between Pelusium and Mount Casius; but he (the king of the south) could not stand - the Egyptian army was defeated. The next campaign he had greater success; he routed the Egyptian army, took Memphis, and made himself master of all Egypt, except Alexandria, see 1 Maccabees 1:16-19. And all these advantages he gained by forecasting devices; probably by corrupting his ministers and captains. Ptolemy Macron gave up Cyprus to Antiochus; and the Alexandrians were led to renounce their allegiance to Ptolemy Philometer, and took Euergetes, or Physcon his younger brother, and made him king in his stead. All this was doubtless by the corruptions of Antiochus. See below.

### Verse 26

[¶44] Yea, they that feed of the portion of his meat - This is the proof of what has been last noted, that the intrigues of Antiochus, corrupting the ministers and officers of Ptolemy, were the cause of all the disasters that felt on the Egyptian king. They that fed of the portion of his meat - who were in his confidence and pay, and possessed the secrets of the state, betrayed him; and these were the means of destroying him and his army, so that he was defeated, as was before observed.

## 77. Daniel · 21 of 23

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### Verse 27

[¶1] And both these kings' hearts shall be to do mischief - That is, Antiochus, and Ptolemy Philometer, who was nephew to the former, and whose interest he now pretended to have much at heart, since the Alexandrians had renounced their allegiance to him, and set his younger brother Euergetes upon the throne. When Antiochus came to Memphis, he and Philometer had frequent conferences at the same table; and at these times they spoke lies to each other, Antiochus professing great friendship to his nephew and concern for his interests, yet in his heart designing to ruin the kingdom by fomenting the discords which already subsisted between the two brothers. On the other hand, Philometer professed much gratitude to his uncle for the interest he took in his affairs, and laid the blame of the war upon his minister Eulaeus; while at the same time he spoke lies, determining as soon as possible to accommodate matters with his brother, and join all their strength against their deceitful uncle.

[¶2] But it shall not prosper - Neither succeeded in his object; for the end of the appointed time was not yet come.

### Verse 28

[¶4] Then shall he return onto his land with great riches - Antiochus did return, laden with riches, from the spoils that he took in Egypt; see 1 Maccabees 1:19, 20. And hearing that there had been a report of his death, at which the citizens of Jerusalem had made great rejoicings: -

[¶5] His heart shall be against the holy covenant - He was determined to take a severe revenge, and he had an ostensible pretext for it, for Jason, who had been deprived of the high priesthood, hearing the report of the death of Antiochus, raised forces, marched against Jerusalem, took it, and obliged Menelaus, the high priest, to shut himself up in the castle. Antiochus brought a great army against Jerusalem; took it by storm; slew forty thousand of the inhabitants; sold as many more for slaves; boiled swine's flesh, and sprinkled the temple and the altar with the broth; broke into the holy of holies; took away the golden vessels and other sacred treasures, to the value of one thousand eight hundred talents; restored Menelaus to his office; and made one Philip, a Phrygian, governor of Judea. 1 Maccabees 1:24; 2 Maccabees 5:21. Prideaux and Newton. These are what we term exploits; which having finished, he returned to his own land.

### Verse 29

[¶7] At the time appointed he shall return - Finding that his treachery was detected, and that the two brothers had united their counsel and strength for their mutual support, he threw off the mask; and having collected a great army early in the spring, he passed through Coelesyria; entered Egypt; and the inhabitants of Memphis having submitted to him, he came by easy marches to Alexandria. But, says the prophet, "it shall not be as the former or as the latter:" he had not the same success as the former, when he overthrew the Egyptian army at Pelusium; nor as the latter, when he took Memphis, and subdued all Egypt, except Alexandria. See the reason.

### Verse 30

[¶9] For the ships of Chittim shall come against him - Chittim is well known to mean the Roman empire. Antiochus, being now in full march to besiege Alexandria, and within seven miles of that city, heard that ships were arrived there from Rome, with legates from the senate. He went to salute them. They delivered to him the letters of the senate, in which he was commanded, on pain of the displeasure of the Roman people, to put an end to the war against his nephews. Antiochus said he would go and consult his friends; on which Popilius, one of the legates, took his staff, and instantly drew a circle round Antiochus on the sand where he stood, and commanded him not to pass that circle till he had given a definitive answer. Antiochus, intimidated, said, he would do whatever the senate enjoined; and in a few days after began his march, and returned to Syria. This is confirmed by Polybius, Livy, Velleius, Paterculus, Valerius Maximus, and Justin.

[¶10] Therefore he shall be grieved - "Grieving and groaning," says Polybius; both mortified, humbled, and disappointed.

[¶11] Have indignation against the holy covenant - For he vented his rage against the Jews; and he sent his general, Apollonius, with twenty-two thousand men against Jerusalem, plundered and set fire to the city, pulled down the houses round about it, slew much of the people, and built a castle on an eminence that commanded the temple, and slew multitudes of the poor people who had come up to worship, polluted every place, so that the temple service was totally abandoned, and all the people fled from the city. And when he returned to Antioch he published a decree that all should conform to the Grecian worship; and the Jewish worship was totally abrogated, and the temple itself consecrated to Jupiter Olympius. How great must the wickedness of the people have been when God could tolerate this!

[¶12] In the transacting of these matters he had intelligence with them that forsake the holy covenant; with wicked Menelaus the high priest; and the apostate Jews united with him, who gave from time to time such information to Antiochus as excited him against Jerusalem the temple, and the people. See 1 Maccabees 1:41, 62; 2 Maccabees 6:1-9; confirmed by Josephus, War, book 1 chap. 1, s. 1. The concluding reflection of Bp. Newton here is excellent: - "It may be proper to stand a little here, and reflect how particular and circumstantial this prophecy is, concerning Egypt and Syria, from the death of Alexander to the time of Antiochus Epiphanes. There is not so concise, comprehensive, and regular an account of their kings and affairs to be found in any authors of those times. The prophecy is really more perfect than any history, and is so wonderfully exact, not only to the time of Antiochus Epiphanes, but likewise equally so beyond that time, that we may conclude in the words of the inspired writer, 'No one could thus declare the times and seasons, but he who hath them in his own power.'"

### Verse 31

[¶14] And arms shall stand on his part - After Antiochus, arms, that is, the Romans, shall stand up: for arms in this prophecy every where denote military potter, and standing up, the power in activity and conquering. Both Sir Isaac Newton and Bp. Newton agree, that what follows is spoken of the Romans. Hitherto Daniel has described the actions of the kings of the north and of the south, that of the kings of Syria and Egypt; but, upon the conquest of Macedon by the Romans, he has left off describing the actions of the Greeks, and begun to describe those of the Romans in Greece, who conquered Macedon, Illyricum, and Epirus, in the year of the era of Nabonassar, 580. Thirty-five years after, by the will of Attalus, they inherited all Asia westward of Mount Taurus; sixty-five years after they conquered the kingdom of Syria, and reduced it into a province; and thirty-four years after they did the same to Egypt. By all these steps the Roman arms stood up over the Greeks; and after ninety-five years more, by making war upon the Jews, they polluted the sanctuary of strength, - the temple, (so called by reason of its fortifications), and took away the daily sacrifice and placed the abomination that maketh desolate, or of the desolator; for that this abomination was thus placed after the time of Christ, appears from [Mat 24:15].

[¶15] In the sixteenth year of the Emperor Adrian, a.d. 132, they placed this abomination by building a temple to Jupiter Capitolinus, where the temple of God in Jerusalem stood; upon which the Jews, under Barchocab, rose up against the Romans. But in this war they had fifty cities demolished, nine hundred and fifty of their best towns destroyed, and eighty thousand men were slain by the sword; and in the end of the war, a.d. 136, were banished Judea on pain of death; and thenceforth the land became desolate. See Observations on Daniel, and Bp. Newton on the Prophecies.

### Verse 32

[¶17] Such as do wickedly against the covenant - This if understood of the Christian Jews, for the New had now succeeded to the Old, the whole of the Jewish ritual having been abolished, and Jerusalem filled with heathen temples. And he - the Roman power, did all he could by flatteries, as well as threats, to corrupt the Christians, and cause them to sacrifice to the statues of the emperors.

[¶18] But the people that do know their God - The genuine Christians.

[¶19] Shall be strong - Shall be strengthened by his grace and Spirit.

[¶20] And do exploits - Continue steadfast in all temptations, hold fast their faith, and enjoy a good conscience.

### Verse 33

[¶22] And they that understand - The apostles and primitive Christians in general, who understood from the prophets, and his own actions, that Jesus was the true Messiah.

[¶23] Instruct many - Preach the Gospel every where, and convert multitudes to the faith.

[¶24] Yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days - They were exposed to the malice and fury of their enemies, during Ten State Persecutions, and suffered all kinds of tortures, with but little intermission, for three hundred years. - Newton.

### Verse 34

[¶26] Now when they shall fall - When the storm of the tenth persecution under Diocletian, which lasted ten years, fell upon them, they were sorely oppressed.

[¶27] They shall be holpen with a little help - By Constantine; who, while he removed all persecution, and promoted the temporal prosperity of the Christian Church, yet added little to its spiritual perfection and strength. For many, now seeing the Christians in prosperity: -

[¶28] Cleave to them with flatteries - Became Christians Because the Emperor was such.

### Verse 35

[¶30] And some of them of understanding - Disputes on certain points of religion soon agitated the Christian Church; and now, having no outward persecution, they began to persecute each other. And many excellent men, men of understanding, fell victims because they would not embrace erroneous doctrines, when professed by the state. But this was permitted: -

[¶31] To try them, and to purge, and to make them white - To bring all to the pure profession, possession, and practice of Christianity.

[¶32] To the time of the end - To the time that God shall cause pure and undefiled religion every where to prevail. But when is the time appointed for this?

### Verse 36

[¶34] And the king shall do according to his will - This may apply to Antiochus, who exalted himself above every god, called himself a god, sported with all religion, profaned the temple, etc., etc. But others think an antichristian power in the Church is intended; for in the language of this prophecy king is taken for power, a kingdom, etc. That such a power did spring up in the Church that acted in an arbitrary manner against all laws, human and Divine, is well known. This power showed itself in the Greek emperors in the east, and in the bishops of Rome in the west. And this is to continue.

[¶35] Till the indignation be accomplished: for that that is determined shall be done - This is the same as what was called in [Dan 8:19], the last end of the indignation; and [Dan 9:27], the consummation; and means the end or consummation of God's indignation against the Jews. And this seems more clearly expressed, [Dan 12:7] : "When he shall have accomplished to scatter the power of the holy people." We see this still subsisting in the Church of Rome; and it was a saying of Rabbi David Kimchi, "When Rome shall be laid waste, then shall be redemption for Israel." For the destruction of Rome and the restoration of the Jews shall fall out about the same time. - Bp. Newton.

### Verse 37

[¶37] Neither shall he regard the God of his fathers - That God who sent the evangelists and apostles to preach the pure doctrine. These true fathers of the Christian Church, and their God, this Church has not regarded, but put councils, and traditions, and apocryphal writings in their place.

[¶38] Nor the desire of women - Both the Greek and Latin Church, in their antichristian enactments, have discouraged, and in several cases proscribed, marriage, under the pretense of greater chastity, to the discredit of God's ordinance, and Christianity itself.

[¶39] Nor regard any god - For the mandates and decrees of that Church have been often in defiance of God and his word, for it has magnified itself above all power and authority in heaven and on earth. It professes to hold the keys, and to open and shut heaven at pleasure, both to states and individuals.

### Verse 38

[¶41] Shall he honor the god of forces - מעזים mauzzim, or gods protectors, as in the margin; worshipping saints and angels as guardians, and protectors, and mediators; leaving out, in general, the true God, and the only Mediator, Jesus Christ.

[¶42] And a god whom his fathers knew not - For these gods guardians, the Virgin Mary, saints and angels, were utterly unknown as mediators and invocable guardians in the primitive apostolic Church.

[¶43] Shall he honor with gold, and silver, and with precious stones - How literally does this apply to the Church of Rome! See the house of our lady at Loretto; the shrines of saints; the decorated images, costly apparel, gold, jewels, etc., profusely used about images of saints angels, and the blessed virgin, in different popish churches. This superstition began to prevail in the fourth century, and was established in 787, by the seventh general council; for in that the worship of images was enacted.

## 78. Daniel · 22 of 23

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### Verse 39

[¶1] In the most strong holds with a strange god - Bishop Newton proposed the following translation, after justly finding fault with our common Version: "Thus shall he do to the defenders of Mauzzim, together with the strange god whom he shall acknowledge: he shall multiply honor, and he shall cause him to rule over many; and the earth he shall divide for a reward." The defenders of Mauzzim, these saint and angel gods protectors, were the monks, priests, and bishops; of whom it may be truly said, "They were increased with honor, ruled over many, and divided the land for gain." They have been honored and reverenced almost to adoration; their jurisdiction was extended over the purses and consciences of men; they have been enriched with the noblest buildings and largest endowments, and the choicest lands have been appropriated for Church lands. These are points of such public notoriety, that they require no proof. - Newton.

### Verse 40

[¶3] At the time of the end shall the king of the south push at him - These kings are to be understood in reference to the times of which the prophet speaks. While the kingdoms of Egypt and Syria were subsisting, the king of the south and the north applied to them exclusively: but they did not exist at the time of which the prophet speaks; therefore other southern and northern powers must be sought. These we may find in the Saracens, who were of the Arabians, who came from the south, headed by the false prophet Mohammed, who pushed at him - made war on the Greek emperor Heraclius, and with amazing rapidity deprived him of Egypt, Syria, and many of his finest provinces.

[¶4] And the king of the north - The Turks, who were originally Scythians, seized on the remains of the Greek empire; and in process of time rendered themselves masters of the whole. They are represented as coming like a whirlwind, with chariots, and with horsemen; their armies being chiefly composed of cavalry.

[¶5] And with many ships - With these they got possession of many islands and maritime countries; and were so powerful in their fleets, that they entirely defeated the Venetians; and at last their fleets became of the utmost consequence to them in besieging, and afterwards taking, Constantinople, a.d. 1453, which they hold to the present day. So they entered into the countries, and overflowed, rendering themselves masters of all Asia Minor and Greece.

### Verse 41

[¶7] He shall enter also into the glorious land - Entirely subdue Judea.

[¶8] And many countries shall be overthrown - Aleppo, Damascus, Gaza, and many other cities were forced to submit to them; and they hold them still.

[¶9] But these shalt escape - Edom and Moab, and the chief of the children of Ammon - These and other Arabians they have never been able to subdue. They still occupy the deserts; and receive a yearly pension of forty thousand crowns of gold from the Ottoman emperors, to permit the caravans, with the pilgrims for Mecca, to have a free passage.

### Verse 42

[¶11] He shall stretch forth his hand - He - the Ottoman emperors, have stretched forth the hand, not only on European, but also upon Asiatic and African countries. Egypt - has not escaped; it is a province of the Turkish government, as are also Fez, Morocco, Algiers, and many other African countries. And as the prophecy says they "got power over the silver and gold, and the precious things of Egypt," so it was; for when Selim conquered Egypt, a.d. 1517, he took all its spoils; and the immense sums drawn from it to the present day, and the wretchedness of the land in consequence, are almost incredible.

[¶12] The Libyans and the Ethiopians - The Cushim - unconquered Arabs, all sought their friendship; and many of them are tributary to the present time.

### Verse 44

[¶14] But tidings out of the east and out of the north shall trouble him - This part of the prophecy is allowed to be yet unfulfilled; and what is portented, the course of prophetic events will show. Were we to understand it as applying to Antiochus, then the news might be of the preparations which he heard, that the provinces of the east, and Artaxerxes, king of Armenia, on the north were intending to rise up against him. But if the Turkish power be understood, as in the preceding verses, it may mean that the Persians on the east, and the Russians on the north, will at some time greatly embarrass the Ottoman government. And how completely has this been fulfilled; first, by the total destruction of the Egyptian fleet, by the combined fleets of England, France, and Russia, in the Bay of Navarino; and, secondly, by the total overthrow of the Turkish army by the Russians, in the years 1828 and 1829, when the sultan was obliged to accept any conditions that the emperor of Russia was pleased to give! [N.B. - The former part of this note was written for the first edition of this work, printed in 1825].

### Verse 45

[¶16] He shalt plant the tabernacles - He shall make a last stand in Judea, and there shall his power be smitten.

[¶17] He shall come to his end, and none shall help him - All his confederate and tributary kingdoms, states, and provinces shall desert him and leave that government to come to a shameful end.

[¶18] In the interpretation of this chapter I have generally followed Bp. Newton, in his most excellent Dissertations on the Prophecies, consulting other eminent authors occasionally.

[¶19] From the beginning of the chapter to the end of [Dan 11:30] all is very clear and plain, relative to the Grecian, Syrian, and Egyptian histories; from the thirty-first verse to the end, the mode of interpretation is not so satisfactory, in its application to the times since Christ. Yet possibly these alone may be intended; though the whole might be, with considerable ease, applied to the remaining part of the Syrian and Egyptian history. It is a wonderful piece of prophecy, and of great utility to the cause of Divine revelation.

### Introduction

[¶21] The proper conclusion to the great revolutions predicted in this and the following chapters is the general resurrection, of which the beginning of this chapter (to be literally understood) gives some intimation, [Dan 12:1-3]. Daniel is then commanded to shut up the words and to seal the book to the time of the end, [Dan 12:4]; and is informed of the three grand symbolical periods of a time, times, and a half, twelve hundred and ninety days and thirteen hundred and thirty-five days, [Dan 12:4-12]; at the end of the last of which Daniel shall rest and stand in his lot, [Dan 12:13]. It is generally thought by commentators that the termination of the last period is the epoch of the First resurrection. See [Rev 20:4], [Rev 20:5].

### Verse 1

[¶23] And at that time Michael shall stand up - Michael the archangel, as has already been observed, was ever reputed the guardian of the Jewish people.

[¶24] Every one that shall be found written in the book - All that truly fear, love, and obey the Lord, On the phrase, "written in the book, the book of life," etc., see the passages in the margin, and the notes on those passages.

### Verse 2

[¶26] Many of them that sleep in the dust of the earth - This prophecy has been referred to the future restoration of the Jews. It will be also true of the state of mankind at the general judgment.

### Verse 3

[¶28] And they that be wise - Those who are thoroughly instructed in Christ's word and doctrine, shall shine - shall be eminently distinguished in the Christian Church by the holiness of their lives, and the purity of their creed.

[¶29] And they that turn many to righteousness - They who, by preaching Christ crucified among their brethren, shall be the means of converting them to the Christian faith; shall be as the stars - bright luminaries in the Gospel kingdom of Jesus Christ. This also may be applied to the case of holy and useful men, particularly the faithful ministers of the Gospel, in the day of judgment. See [Jam 5:20] (note), [1Cor 15:41-42] (note).

### Verse 4

[¶31] Shut up the words, and seal the book - When a prophet received a prediction concerning what was at a considerable distance of time, he shut his book, did not communicate his revelation for some time after. This Daniel was commanded to do, [Dan 8:26]. See also [Isa 29:10], [Isa 29:11]; [Rev 22:10]. Among the ancients, those were said to seal, who in the course of their reading stamped the places of which they were yet doubtful, in order to keep them in memory, that they might refer to then; again, as not yet fully understood. This custom Salmasius, in his book De modo Usurarum, p. 446, proves from Hesychius.

[¶32] Many shall run to and fro - Many shall endeavour to search out the sense; and knowledge shall be increased by these means; though the meaning shall not be fully known till the events take place: Then the seal shall be broken, and the sense become plain. This seems to be the meaning of this verse, though another has been put on it, viz., "Many shall run to and fro preaching the Gospel of Christ, and therefore religious knowledge and true wisdom shall be increased." This is true in itself; but it is not the meaning of the prophet's words.

### Verse 5

[¶34] Behold there stood other two - Probably two angels. We know no more of them, unless they be the same as those called saints, [Dan 8:13] (note), which see. The river was most likely the Tigris.

### Verse 6

[¶36] The man clothed in linen - Gabriel in a human form. Thus he is represented, [Dan 10:5].

### Verse 7

[¶38] Which was upon the waters - By this description, he was standing on the water. This is very similar to the description of the angel, [Rev 10:5], [Rev 10:6], and in the seventh verse there seems to be a reference to this prophecy "a time, times, and a half." See the note on [Dan 7:25] (note).

### Verse 8

[¶40] I heard, but I understand not - Could not comprehend what the time, times, and half time should refer to. These make three years and a half of prophetic times answering to one thousand two hundred and sixty years.

### Verse 9

[¶42] The words are closed up - The prophecy shall not be understood, but in its accomplishment; and then the depth of the wisdom and providence of God will be clearly seen in these matters. See on Daniel 4 (note). We must wait "till the time of the end;" and this, it appears from the following calculations, will not arrive before the Twentieth Century. We here see the reason why these prophecies are at present so imperfectly understood. God has sealed them.

### Verse 10

[¶44] Many shall be purified - During the interim, the great work of God's providence and grace shall be carried on in the salvation of men; who, in the midst of trials, temptations, and difficulties, shall be purified and made white - be fully saved from their sins.

[¶45] None of the wicked shall understand - Because they are wicked, and will continue in their sins, the eyes of their understanding shall be closed, and their hearts hardened; so that they shall not see the light of the glorious Gospel.

## 79. Daniel · 23 of 23

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[¶0] But the wise - Those who open their hearts to God, that he may pour in his light, shall understand the things that make for their peace.

### Verse 11

[¶2] From the time that the daily sacrifice shall be taken away - See the notes on [Dan 11:25-27] (note).

[¶3] The abomination that maketh desolate set up - I believe, with Bp. Newton, that this is a proverbial phrase; and may be applied to any thing substituted in the place of, or set up in opposition to, the ordinances of God, his worship, his truth, etc. Adrian's temple, built in the place of God's temple at Jerusalem, the church of St. Sophia turned into a Mohammedan mosque, etc., etc., may be termed abominations that make desolate. Perhaps Mohammedanism may be the abomination; which sprang up a.d. 612. If we reckon one thousand two hundred and ninety years, [Dan 11:11], from that time, it will bring us down to a.d. 1902, when we might presume from this calculation, that the religion of the False Prophet will cease to prevail in the world; which from the present year, 1825, is distant only seventy-seven years.

### Verse 12

[¶5] Blessed is he that waiteth - He who implicitly depends on God, expecting, as his truth cannot fail, that these predictions shall be accomplished in due time.

[¶6] And cometh to the thousand three hundred and five and thirty days - This is seventy-five days more than what is included in the three years and a half, or the time, times, and a half in the seventh verse; and as we have met with so many instances of prophets days and years, this undoubtedly is another instance; and as a day stands for a year, this must mean a period of one thousand three hundred and thirty-five years, which period is to bring all these wonders to an end, [Dan 12:6]. But we are left totally in the dark relative to the time from which these one thousand three hundred and thirty-five years are to be reckoned. If, however, we reckon them from the above epoch, a.d. 612, when Mohammedanism arose, they lead us to a.d. 1947, when the fullness of the Gentiles shall be brought in; and thus a final closure of vision and prophecy be made, as then all the great events relative to the salvation of men shall have taken place. Wars and contentions will probably then cease over the whole world; Jews and Gentiles become one fold, under one Shepherd and Bishop of souls; and the triune God be properly worshipped and glorified, from generation to generation, over the face of the whole earth. But all these conjectures may be founded in darkness. We have not chronological data; and "the times and seasons God has reserved in his own power."

### Verse 13

[¶8] But go thou thy way till the end be - Here is proper advice for every man.

[¶9] 1. Thou hast a way - a walk in life, which God has assigned thee; walk in that way, it is thy way.

[¶10] 2. There will be an end to thee of all earthly things. Death is at the door, and eternity is at hand; go on to the end - be faithful unto death.

[¶11] 3. There is a rest provided for the people of God. Thou shalt rest; thy body, in the grave; thy soul, in the Divine favor here, and finally in paradise.

[¶12] 4. As in the promised land there was a lot for each of God's people, so in heaven there is a lot for thee. Do not lose it, do not sell it, do not let thy enemy rob thee of it. Be determined to stand in thy own lot at the end of the days. See that thou keep the faith; die in the Lord Jesus, that thou mayest rise and reign with him to all eternity. Amen.

[¶13] Masoretic Notes

[¶14] Number of verses in this book, 357

[¶15] Middle verse, [Dan 5:30]

[¶16] Masoretic sections, 7

[¶17] Finished correcting for the press, March 1st, 1831. - A. C.

## 80. Hosea · 1 of 16

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### Introduction to the Book of the Prophet Hosea

[¶1] Hosea, the son of Beeri, is the first of the minor prophets. Epiphanius says that he was of the town of Belemoth, in the tribe of Issachar; which is no other, in all probability, than Beelmeon, towards Esdraelon, in this tribe. The rabbins say that Bura was his father, who is mentioned in the Chronicles, and was prince of the tribe of Reuben at the time when Tiglath-pileser carried some of the tribes of Israel into captivity. But if it be so, Hosea must be said to be of the tribe of Reuben; and a native of Beelmeon, beyond Jordan. This prophet lived in the kingdom of Samaria; and his prophecies for the most part have a view to this state, though there are likewise some particular things which concern the kingdom of Judah.

[¶2] We read, in the introduction to his prophecy, that he prophesied under the kings of Judah, Uzziah, Jotham, Ahaz, and Hezekiah, and under Jeroboam II., king of Israel. If he prophesied in the reign of all these princes, he must have lived a very long time; for there are a hundred and twelve years from the beginning of Uzziah's reign to the end of Hezekiah's reign. Uzziah began to reign A.M. 3194, and Hezekiah's reign ended in 3306. Add, if you please, twenty or five and twenty years, which might be the age of Hosea when he began to prophesy; and this will make one hundred and thirty-two, or one hundred and thirty-seven years. And if we were to take ten years from Uzziah, and as many from Hezekiah, during which Hosea might not have prophesied, there will still remain one hundred and twelve, or one hundred and fifteen years.

[¶3] In the whole collection of Hosea's prophecies, we find nothing which proves that he prophesied so long. And, besides, why should his prophecies be dated in the title by the reigns of the kings of Judah, when he did not live under their dominion? It is therefore very probable that this title is not Hosea's, but some ancient transcriber's; and that the true beginning of this prophet's work is at these words: "The beginning of the word of the Lord by Hosea." It is our opinion that he began about the end of Jeroboam's reign, who was the second king of Israel of this name. See Calmet.

[¶4] St. Jerome and many others believe Hosea to be the oldest prophet, whose writings are in our possession; and that he was witness to the first captivity of the four tribes carried away by Tiglath-pileser, and the extinction of the kingdom of Samaria by Shalmaneser. St. Jerome will have it that he prophesied even afterwards. The first verses of 1: have a view to the death of Zechariah, king of Israel, and son of Jeroboam II: From the sixth verse of the first chapter to the third chapter, is a prediction of the captivity of Israel: but after he has foretold this captivity, he declares the return and end of it. He inveighs strongly against the disorders which prevailed in the kingdom of the ten tribes. It appears that in his time there were idols; not only at Dan, Beth-el, and Samaria, but likewise at Gilgal, upon Tabor, at Sichem, Beer-sheba, and upon the mountains of Gilead. He speaks of the Israelites as of a people entirely corrupted, and the measure of whose sins was filled up; he foretells that their golden calves should be pulled down, cast upon the ground, and carried into Assyria.

[¶5] He reflects, with the same severity, upon the irregularities which reigned in Judah. He stands up against those who went to worship false gods at Gilgal. He speaks of Sennacherib's invading the territories of Judah. He foretells that the people of Judah should still continue some time in their country after the captivity of the ten tribes; but that after this they themselves should likewise be carried captives beyond the Euphrates, from whence the Lord would bring them back after a certain number of years. The style of Hosea is obscure, and his expressions often dubious and perplexed. The things whereof he speaks contribute farther to his obscurity, by reason of their distance, and our ignorance of the history of those times.

[¶6] In the beginning of Hosea's prophecy, we read that the Lord directed him "to take unto him a wife of whoredoms, and children of whoredoms;" that is, to marry a woman who, before her marriages had lived a debauched life, but who, after her marriage, should retire from all bad conversation, and whose children should be legitimate, notwithstanding that, by reason of the blemish which their mother had contracted by her former life, they were called the children of whoredoms. This prostitute woman, and the children who were to be born of her, were a figure and a kind of real prophecy which described the idolatry and infidelity of Samaria and the ten tribes, formerly the Lord's spouse, but who afterwards became idolatrous and corrupt.

[¶7] The children of this faithless woman are children of prostitution, since they imitate the idolatry of their mother. God gives these children the names of Jezreel, God will disperse; Lo-rechamah, or Without mercy; and Lo-ammi, Thou art no longer my people; to show, -

[¶8] 1. That God was going to revenge upon the house of Jehu, king of Israel, the sins which he had committed at Jezreel, when he usurped the kingdom of the ten tribes.

[¶9] 2. That the Lord would treat his idolatrous and sinful people without mercy.

[¶10] 3. That he would reject them, and no more look upon them as his people.

[¶11] Hosea is concise, sententious, and abrupt. It is his manner to omit the connexive and adversative particles; an observation which we should recollect when we observe them occasionally supplied by versions or manuscripts. These are among the causes of that obscurity for which he is remarkable: but the greatest difficulties arise from the corrupt readings which deform the printed text. He chiefly addresses Israel; but introduces frequent mention of Judah. He not only inveighs against the vices of the people, but sharply arraigns the conduct of their kings, princes, and priests.

[¶12] Like many of the Hebrew prophets, he tempers denunciations of God's vengeance against an idolatrous and vicious people, with promises of abundant mercies in store for them; and his transitions from one of these subjects to the other are rapid and unexpected. He abounds with short and lively comparisons; and, like the best Greek and Roman writers, often omits the particle of similitude. These comparisons he sometimes accumulates in the spirit of that poetry which is most admired. See [Hos 6:3], [Hos 6:4]; [Hos 9:10]; [Hos 11:11]; [Hos 13:3]; [Hos 14:5-7]. He has often a Great Force of Expression. See [Hos 1:7]; [Hos 2:3], [Hos 2:18], [Hos 2:21], [Hos 2:22]; [Hos 4:2]; [Hos 6:5]; [Hos 11:4]; [Hos 12:1]. He is sometimes Highly Animated. See [Hos 4:14]; [Hos 5:8]; [Hos 8:1]; [Hos 9:5], [Hos 9:14]; [Hos 13:10], [Hos 13:14]. Many Beautiful Passages occur in this prophet, as in the Similes throughout; in the Allegories, [Hos 2:2], [Hos 2:20]; [Hos 7:11], [Hos 7:12], [Hos 8:7]; [Hos 10:11], [Hos 10:12], [Hos 10:13]; [Hos 13:15]; in the Pathos, [Hos 11:3]; and [Hos 11:8], [Hos 11:9]; in the Figures, [Hos 13:12]; [Hos 14:2]. There are also some parts which are truly Sublime, as [Hos 5:14], [Hos 5:15]; [Hos 8:7]; [Hos 10:8]; [Hos 13:7], [Hos 13:8].

[¶13] I have already, at the beginning of Isaiah, given a table of the chronological succession of all the prophets: that of Archbishop Newcome on the twelve minor prophets I subjoin here, because it contains some differences from the preceding.

[¶14] Order and Time in Which the Twelve Minor Prophets Flourished

[¶15] 1. Jonah Prophesied between 823 b.c. and 783 b.c. in the reign of Jeroboam II., king of Israel. See [2Kgs 14:25].

[¶16] 2. Amos prophesied from about 823 b.c. to about 785 b.c. in the reign of Uzziah, king of Judah, and in that of Jeroboam II., king of Israel. See [Amo 1:1].

[¶17] 3. Hosea flourished from about 809 b.c. to about 698 b.c., in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in that of Jeroboam II., king of Israel. See [Hos 1:1]. [But see the observations in the preceding page].

[¶18] 4. Micah flourished between 757 b.c. and 698 b.c., in the reigns of Jotham, Ahaz, and Hezekiah, kings of Judah. See [Mic 1:1].

[¶19] 5. Nahum is supposed to have prophesied between 720 b.c. and 698 b.c., in the reign of Hezekiah.

[¶20] 6. Joel is supposed to have prophesied between 697 b.c. and 660 b.c., in the reign of Manasseh.

[¶21] 7. Zephaniah prophesied between 640 b.c. and 609 b.c., in the reign of Josiah. See [Zep 1:1].

[¶22] 8. Habakkuk is thought to have prophesied between 606 b.c. and 598 b.c., in the reign of Jehoiakim.

[¶23] 9. Obadiah prophesied soon after 587 b.c., between the taking of Jerusalem by Nebuchadnezzar, and the destruction of the Edomites by the same prince.

[¶24] 10. Haggai prophesied about 520 b.c. after the return from Babylon. See [Hag 1:1].

[¶25] 11. Zechariah prophesied from 520 b.c. to about 518 b.c.; and was contemporary with Haggai. See [Zac 1:1].

[¶26] 12. Malachi is generally believed to have prophesied about 436 b.c.

[¶27] Under the figure of a wife proving false to her marriage vows, and bearing children that would follow her example, the prophet represents the shameful idolatry of the ten tribes, which provoked God to cast them of. The whole passage is information by action instead of words. This names of the children are all emblematical. The first is intended to put Israel in mind of their unrepented guilt, and the acts of cruelty committed in their palace of Jezreel, ([1Kgs 21:1].) The second and third, signifying not finding mercy, and not my people, denote that, in consequence of their guilt, they were to be rejected of God, [Hos 1:1-9]. God promises, however, to repair the loss to his Church by calling in the Gentiles, [Hos 1:10]; and by uniting all the children of God under one head, the Messiah, in the latter days, [Hos 1:11].

### Verse 1

[¶29] Hosea, the son of Beeri - See the preceding account of this prophet.

[¶30] In the days of Uzziah, etc. - If we suppose, says Bp. Newcome, that Hosea prophesied during the course of sixty-six years, and place him from the year 790 before Christ to the year 724, he will have exercised his office eight years in the reign of Jeroboam the second, thirty-three years in the reign of Uzziah, the whole reigns of Jotham and Ahaz, and three years in the reign of Hezekiah; but will not have survived the taking of Samaria. But see the preceding account of this prophet.

[¶31] I think the first verse to be a title to this book added by the compiler of his prophecies, and that it relates more to facts which took place in those reigns, and had been predicted by Hosea, who would only be said to have prophesied under an those kings. by his predictions, which were consecutively fulfilled under them. By those, though dead, he continued to speak. The prophet's work properly begins at [Hos 1:2]; hence called, "The beginning of the word of the Lord by Hosea."

### Verse 2

[¶33] A wife of whoredoms - That is, says Newcome, a wife from among the Israelites, who were remarkable for spiritual fornication, or idolatry. God calls himself the husband of Israel; and this chosen nation owed him the fidelity of a wife. See [Exo 34:15]; [Deu 31:16]; [Jdg 2:17]; [Isa 54:5]; [Jer 3:14]; [Jer 31:32], [Eze 16:17]; [Eze 23:5], [Eze 23:27]; Hosea 2, [Hos 5:1-15]; [Rev 17:1], [Rev 17:2]. He therefore says, with indignation, Go join thyself in marriage to one of those who have committed fornication against me, and raise up children who, by the power of example, will themselves swerve to idolatry. See [Hos 5:7]. And thus show them that they are radically depraved.

### Verse 3

[¶35] He went and took Gomer - All this appears to be a real transaction, though having a typical meaning. If he took an Israelite, he must necessarily have taken an idolatress, one who had worshipped the calves of Jeroboam at Dan or at Bethel.

### Verse 4

[¶37] Call his name Jezreel - יזרעאל that is, God will disperse. This seems to intimate that a dispersion or sowing of Israel shall take place; which happened under Shalmaneser, king of Assyria, [2Kgs 17:5], [2Kgs 17:6]. But the word refers also to the name of a city, where Jehu slew Jezebel and all the children of Ahab. [2Kgs 9:10], [2Kgs 9:36]; [2Kgs 10:6].

[¶38] This was one of those prophetic names which we so often meet with in the Scriptures; e.g. Japheth Abraham, Israel, Judah, Joshua, Zerubbabel, Solomon, Sheer-jashub, etc.

[¶39] The blood of Jezreel - Not Jehu's vengeance on Ahab's family, but his acts of cruelty while he resided at Jezreel, a city in the tribe of Issachar, [Jos 19:18], where the kings of Israel had a palace, [1Kgs 21:1].

[¶40] Will cause to cease the kingdom - Either relating to the cutting off of the kingdom of Israel by the Assyrians, see [1Kgs 21:6], or to the ceasing of the kingdom of Israel from the house of Jehu, [2Kgs 10:30], and which was fulfilled, [2Kgs 15:10]. - Newcome.

### Verse 5

[¶42] In the valley of Jezreel - This also is supposed to relate either to some signal defeat of the Israelites by the Assyrians, which took place in the valley of Jezreel; or to the death of Zechariah, the fourth lineal descendant of Jehu, which may have happened here. See [2Kgs 15:10]. - Newcome.

### Verse 6

[¶44] Call her Lo-ruhamah - לא רהמה, "Not having obtained mercy." This also was a prophetic or typical name; and the reason of its imposition is immediately given:

## 81. Hosea · 2 of 16

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[¶0] For I will no more have mercy - כי לא אושיף עיד ארחם ki lo osiph od arachem, "For I will no more add to have mercy upon the house of Israel." This refers to the total destruction of that kingdom.

### Verse 7

[¶2] But I will have mercy upon the house of Judah - I will spare them as a kingdom after Israel has been carried away into captivity by the Assyrians.

[¶3] And will save them by the Lord their God - Remarkably fulfilled in the supernatural defeat of the army of the Assyrians, see [2Kgs 19:35]; and so they were saved not by bow, nor by sword, nor by battle, nor by horses, nor by horsemen. The former expression may mean, not in war by horses, i.e., yoked to war chariots, nor by horsemen - nor by cavalry, however efficient such troops might have then been deemed.

### Verse 9

[¶5] Call his name Lo-ammi - לא עמי Lo-ammi, "Not my people;" for which the reason is immediately given:

[¶6] Ye are not my people, and I will not be your God - The word God is not added here by any of the ancient versions or MSS.; and yet the construction absolutely requires it, as Houbigant properly observes, who thinks the present reading לא אהיה לכם lo eheyeh lachem, "I will not be to you," a corruption of the word אלחיכם eloheychem, "your God." It is strange that no various reading occurs on this verse in any MS. yet discovered. In two of the oldest of mine there is a blank of half a line left after the last word; and so it is in the Masoretic Bibles, though the sense is not complete; for it is evidently continued in the following verse. Probably God refers to the words, [Exo 3:14] : אהיה אשר אהיה I am that I am. I am, אהיה eheyeh, - I shall be, hath sent me unto you. I will not be your eheyeh, i.e., I will not be your God.

### Verse 10

[¶8] Yet the number of the children of Israel - God had promised that the children of Israel should be as the sand of the sea. See [Gen 32:12]; [Rom 9:25], [Rom 9:26]. And though for their iniquities he had thinned and scattered them, yet the spirit and design of his promise and covenant shall be fulfilled. An Israel there shall be. In the place of the reprobated people, who were now no longer his people, there shall be found an Israel that shall be the children of the living God. See the above scriptures, and [1Pet 2:10]. This must mean either the Israelites after their conversion to Christianity, or even the Gentiles themselves converted to God, and now become the true Israel.

### Verse 11

[¶10] The children of Judah and the Children of Israel - After the return from Babylon, the distinction between Israel and Judah was entirely destroyed; and those of them that did return were all included under one denomination, Jews; and the one head may refer to Zerubbabel their leader, and afterwards under Ezra and Nehemiah. In the more extensive view of the prophet the one Head may mean Jesus Christ, under whom the true Israel, Jews and Gentiles, shall be finally gathered together; so that there shall be one flock, and one Shepherd over that flock.

[¶11] They shall come up out of the land - Assyria and Chaldea in particular; but also from the various places of their dispersions in general.

[¶12] Great shall be the day of Jezreel - He alludes to the meaning of the word, the seed of God. God who has dispersed - sown, them in different lands, shall gather them together; and that day of God's power shall be great and glorious. It was a wonderful seed time in the Divine justice; it shall then be a wonderful harvest in the Divine mercy. He sowed them among the nations in his wrath; he shall reap them and gather them in his bounty.

### Introduction

[¶14] The prophet exhorts his people to speak and to act as became those who obtained mercy of God; and to remonstrate strongly against the conduct of their mother, (Samaria), whose captivity is threatened on account of her forsaking God, and ascribing her prosperity to idols, [Hos 2:1-5]. As an amplification of this threatening, the prophet enumerates a series of afflictions which were to befall her to bring her to a sense of her duty to God; and of her folly in seeking after idols, and falsely ascribing to them the blessings of Providence, [Hos 2:6-13]. After these corrections, however, God promises to conduct Israel safely to their own land; perhaps alluding to their restoration from the Babylonish captivity, for this prophecy is supposed to have been delivered about two hundred and fifty years prior to this event, [Hos 2:14], [Hos 2:15]. He farther engages to deal with them as a tender husband, and not as a severe master, as were the idols which they served, [Hos 2:16], [Hos 2:17]. The rest of the chapter promises the people of God, the true Israel, security from every evil, with the possession of every blessing, under a new covenant; and that in terms full of beauty, energy, and consolation. Heaven and earth, and whatever they contain; all nature, and the God of nature, are represented as uniting to make the people of God happy; so that if they only breathe a wish, one part of nature, animate or inanimate, echoes it to another, and all join in sweet harmony to transmit it to the ear of the Almighty. "I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel."

### Verse 1

[¶16] Say ye unto your brethren, Ammi - I prefer the interpretation of these proper names. Say ye unto your brethren, My People; and, to your sisters, who have Obtained Mercy.

### Verse 2

[¶18] Plead with your mother - People of Judah, accuse your mother, (Jerusalem), who has abandoned my worship, and is become idolatrous, convince her of her folly and wickedness, and let her return to him from whom she has so deeply revolted.

### Verse 3

[¶20] Lest I strip her naked - Lest I expose her to infamy, want, and punishment. The punishment of an adulteress among the ancient Germans was this: "They shaved off her hair, stripped her naked in the presence of her relatives, and in this state drove her from the house of her husband." See on [Isa 3:17] (note); and see also [Eze 16:39]; [Eze 23:26]. However reproachful this might be to such delinquents, it had no tendency to promote their moral reformation.

[¶21] And set her like a dry land - The Israelites, if obedient, were promised a land flowing with milk and honey; but, should they be disobedient, the reverse. And this is what God here threatens against disobedient Israel.

### Verse 4

[¶23] They be the children of whoredoms - They are all idolaters; and have been consecrated to idols, whose marks they bear.

### Verse 5

[¶25] That give me my bread - See the note on [Jer 44:17-18] (note), where nearly the same words are found and illustrated.

### Verse 6

[¶27] I will hedge up thy way with thorns - I will put it out of your power to escape the judgments I have threatened; and, in spite of all your attachment to your idols, you shall find that they can give you neither bread, nor water, nor wool, nor flax, nor oil, nor drink. And ye shall be brought into such circumstances, that the pursuit of your expensive idolatry shall be impossible. And she shall be led so deep into captivity, as never to find the road back to her own land. And this is the fact; for those who were carried away into Assyria have been lost among the nations, few of them having ever returned to Judea. And, if in being, where they are now is utterly unknown.

### Verse 8

[¶29] For she did not know that I gave her corn - How often are the gifts of God's immediate bounty attributed to fortuitous causes - to any cause but the right one!

[¶30] Which they prepared for Baal - And how often are the gifts of God's bounty perverted into means of dishonoring him! God gives us wisdom, strength, and property; and we use them to sin against him with the greater skill, power, and effect! Were the goods those of the enemy, in whose service they are employed, the crime would be the less. But the crime is deeply engrained, when God's property is made the instrument to dishonor himself.

### Verse 9

[¶32] Therefore will I return, and take away - In the course of my providence, I will withhold those benefits which she has prostituted to her idolatrous services. And I will neither give the land rain, nor fruitful seasons.

### Verse 10

[¶34] In the sight of her lovers - Her idols, and her faithful or faithless allies.

### Verse 11

[¶36] Her feast days - Jerusalem shall be pillaged and destroyed; and therefore all her joyous assemblies, and religious feasts, etc., shall cease.

### Verse 12

[¶38] These are my rewards - They attributed all the blessings of Providence as rewards received from the idols which they worshipped.

### Verse 13

[¶40] Days of Baalim - To visit signifies to inflict punishment; the days are taken for the acts of idolatrous worship committed on them; and Baalim means the multitude of false gods worshipped by them. Baal was a general name for a male idol, as Astarte was for a female. Baalim includes all the male idols, as Ashtaroth all those that were female. But the species of idol was often designated by some adjunct; as Baal-Zebub, Baal-Peor, Baal-Zephon, Baal-Berith, etc.

[¶41] Her earrings - נזמה nizmah, signifies rather a nose jewel. These are worn by females in the East to the present day, in great abundance.

[¶42] And her jewels - וחליתה vechelyatah, rings, armlets, bracelets, ankle-rings, and ornaments of this kind.

### Verse 14

[¶44] I will allure her, and bring her into the wilderness, and speak comfortably unto her - After inflicting many judgments upon her, I will restore her again. I will deal with her as a very affectionate husband would do to an unfaithful wife. Instead of making her a public example, he takes her in private, talks to and reasons with her; puts her on her good behavior; promises to pass by all, and forgive all, if she will now amend her ways. In the meantime he provides what is necessary for her wants and comfortable support, and thus opening a door of hope for her, she may be fully reconciled; rejoice as at the beginning, when he first took her by the hand, and she became his bride. This is most probably the simple meaning of the above metaphorical expressions. The valley on Achor was very fruitful; it lay to the north of Jericho, not far from Gilgal See [Isa 65:10].

## 82. Hosea · 3 of 16

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### Verse 15

[¶1] She shall sing there - There she shall sing the responsive song as on high festival occasions, and in marriage ceremonies. The Book of Song of Solomon is of this sort.

### Verse 16

[¶3] Thou shalt call me Ishi - That is, my man, or my husband; a title of love and affection; and not Baali, my master, a title exciting fear and apprehension; which, howsoever good in itself, was now rendered improper to be applied to Jehovah, having been prostituted to false gods. This intimated that they should scrupulously avoid idolatry; and they had such a full proof of the inefficacy of their idolatrous worship that, after their captivity, they never more served idols.

### Verse 18

[¶5] Will I make a covenant for them - I will make an agreement between them and the birds, beasts, and reptiles, so that they shall not be injured by those; their flocks shall not be destroyed, nor their crops spoiled. I will also prevent every species of war, that they may no more have the calamities that arise from that source. They shall also be safe from robbers and nightly alarms; for I will make them to lie down in safety.

### Verse 19

[¶7] I will betroth thee unto me - The people are always considered under the emblem of a wife unfaithful to her husband.

[¶8] In righteousness - According to law, reason, and equity.

[¶9] In judgment - According to what is fit and becoming.

[¶10] In lovingkindness - Having the utmost affection and love for thee.

[¶11] In mercies - Forgiving and blotting out all past miscarriages. Or there may be an allusion here to the dowry given by the husband to his wife: "I will give righteousness," etc., as a dowry.

### Verse 20

[¶13] In faithfulness - Thou shalt no more prostitute thyself to idols, but be faithful to him who calls himself thy husband.

[¶14] Thou shalt know the Lord - There shall be no more infidelity on thy part nor divorce on mine; and thou shalt experience me to be the sole, present, and eternal good of thy immortal spirit: and when this conviction is fully rooted then there can be no more idolatry, for it shall be seen that an idol is nothing in the world.

### Verse 21

[¶16] I will hear, saith the Lord - The sentence is repeated, to show how fully the thing was determined by the Almighty, and how implicitly they might depend on the Divine promise.

[¶17] I will hear the heavens - The visible heavens, the atmosphere, where vapours are collected. The clouds, when they wish to deposit their fertilizing showers upon the earth.

[¶18] They shall hear the earth - When it seems to supplicate for rain.

### Verse 22

[¶20] Shall hear the corn, and the wine - When they seem to express a desire to supply the wants of man.

[¶21] And they shall hear Jezreel - The destitute people who are in want of the necessaries of life.

[¶22] This most elegant gradation in the exertion of the influences of nature, for the supply of the wants of man, may be considered thus: -

[¶23] 1. There is a concord, harmony, and mutual influence, which God has established in the parts of created nature, in reference to the support and preservation of the human race.

[¶24] 2. God alone is the author of all this; and unless he give his command, communicate his energetic influence to the different parts of nature, these effects will not, cannot be produced.

[¶25] 3. Jezreel, the people who have been dispersed for their iniquities, and now about to be sown or planted in their own land, will require the most fostering care. See on [Hos 2:23] (note).

[¶26] 4. They are heard in desiring oil, wine, and corn. These are necessary to the support and comfort of life; and to those the desire of animal life naturally aspires.

[¶27] 5. These products are looked for from the Earth. On it, and by it, grass grows for the cattle, and corn for the service of man.

[¶28] 6. The seeds or germs, whence proceed corn, wine, and oil, live and grow in the earth; but cannot come to perfection, unless the earth be impregnated with the dews and rains from the clouds. They are therefore represented as imploring the heavens to collect their clouds, to pour down their fructifying moisture upon it.

[¶29] 7. The clouds, or materials of which they are composed, not being able to arrange themselves, nor aggregate themselves so as to meet those demands, prevent drought, and maintain an effective vegetation, are represented as calling upon the heavens to form, arrange, and supply them with the requisite quantity of moisture.

[¶30] 8. God, who is the author of all being and all bounty, dependent on nothing, comes forward and says, I will hear the heavens, the clouds which are gathered in the atmosphere; he will arrange the particles, saturate those that are light, till they become sufficiently impregnated with the necessary fluid; and then direct them In his providence where to deposit their contents. And,

[¶31] 9. When brought to the proper place, he will shake them with his winds, or strike them with his thunder, so as to cause them to fall down in drops to fertilize the earth with their showers.

[¶32] Thus then: -

[¶33] 1. God works upon the heavens.

[¶34] 2. In them the clouds are collected.

[¶35] 3. The clouds drop their moisture upon the earth.

[¶36] 4. The earth exerts its vegetative influence upon the germs which it contains.

[¶37] 5. They expand, increase, and become matured, under the genial influences of the heavens, sun, air, water, from the clouds, etc.

[¶38] 6. Man receives and applies those bounties of Providence, and variously prepares them for the support and comfort of life.

[¶39] Take all this in still fewer words: -

[¶40] As Jezreel or the Israelites are here considered as perishing for want of food, all inanimate nature is represented as invoking God in their behalf.

[¶41] 1. The heavens have prayed that they be stored with clouds, that they may drop down fatness upon the earth.

[¶42] 2. The Lord answers the heavens, and clouds are formed.

[¶43] 3. The earth invokes the clouds, that they may drop down their fatness into its bosom.

[¶44] 4. The bottles of heaven are, consequently, unstopped for this purpose.

## 83. Hosea · 4 of 16

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[¶0] 5. Then the corn, wine, and olive, implore the earth to put forth its vegetative energy.

[¶1] 6. The earth answers; and corn, wine, and oil are produced.

[¶2] 7. Jezreel cries for the necessaries of life, and the abundance of the above supplies all his wants.

[¶3] All these are dependent on each other, as the links are which constitute a chain; and God has the government of the whole; and he manages all for the benefit of man. How wondrous is this providence! How gracious is this God!

[¶4] Here is a series of prosopopoeias together. Corn, wine, oil, the earth, the clouds and their contents, the heavens, sun, moon, etc., are all represented as intelligent beings, speaking to and influencing each other. God is at one end of the chain, and Man at the other; and by means of the intermediate links the latter is kept in a state of continued dependence upon the former for life, breath, and all things.

### Verse 23

[¶6] I will sow her - Alluding to the import of the name Jezreel, the seed of God. Then shall it appear that God has shown mercy to them that had not obtained mercy. Then the covenant of God will be renewed; for he will call them his people who were not his people; and they shall call Jehovah their God, who before had him not for the object of their worship. It does not appear that these promises have had their fulfillment among the Jews. They must either be understood of the blessings experienced by the Gentiles on their conversion to God by the preaching Of the Gospel, or are yet to be fulfilled to the Jews on their embracing the Gospel, and being brought back to their own land.

[¶7] The sentences in the latter part of this verse are very abrupt, but exceedingly expressive; leaving out those words supplied by the translators, and which unnerve the passage, it stands thus: I will say to Not My People, Thou My People; and they shall say, My God.

### Introduction

[¶9] By the prophet's taking back his wife, for whom he (her friend or husband) still retained has affection, though she had proved unfaithful; by his entering into a new contract with her; and by his giving her hopes of reconciliation, after she should for some time prove, as in a state of widowhood, the sincerity of her repentance; is represented the gracious manner in which God will restore the Jews from the Babylonish captivity, [Hos 3:1-4]. It is also very strongly intimated that the whole house of Israel will be added to the Church of Christ in the latter days, [Hos 3:5].

### Verse 1

[¶11] Go ye, love a woman - This is a different command from that mentioned in the first chapter. That denoted the infidelity of the kingdom of Israel, and God's divorce of them. He gave them up to their enemies, and caused them to be carried into captivity. The woman mentioned here represents one who was a lawful wife joining herself to a paramour; then divorced by her husband; afterwards repenting, and desirous to be joined to her spouse; ceasing from her adulterous commerce, but not yet reconciled to him. This was the state and disposition of the Jews under the Babylonish captivity. Though separated from their own idols, they continued separated from their God. He is still represented as having affectionate feelings towards them; awaiting their full repentance and contrition, in order to renew the marriage covenant. These things are pointed out by the symbolical actions of the prophet.

[¶12] Beloved of her friend - Or, a lover of evil; or, loving another: for the Hebrew words אהבת רע mean one who loves evil or a friend: because רע signifies a friend, or evil, according as it is pointed. The former seems to be its best sense here; רע rea is a friend; רע ra is evil.

[¶13] According to the love of the Lord - This woman, who had proved false to her husband, was still beloved by him, though he could not acknowledge her; as the Israelites were beloved by the Lord, while they were looking after other gods. The flagons of wine were probably such as were used for libations, or drunk in idol feasts. Others think that the words should be translated cakes of dried grapes, sweet cakes, consecrated wafers.

### Verse 2

[¶15] Fifteen pieces of silver - If they were shekels, the price of this woman was about two pounds five shillings.

[¶16] A homer of barley - As the homer was about eight bushels, or something more, the homer and half was about twelve or thirteen bushels.

### Verse 3

[¶18] Thou shalt abide for me many days - He did not take her home, but made a contract with her that, if she would abstain from her evil ways, he would take her to himself after a sufficient trial. In the meantime he gave her the money and the barley to subsist upon, that she might not be under the temptation of becoming again unfaithful.

[¶19] So will I also be for thee - That is, if thou, Israel, wilt keep thyself separate from thy idolatry, and give me proof, by thy total abstinence from idols, that thou wilt be my faithful worshipper, I will receive thee again, and in the meantime support thee with the necessaries of life while thou art in the land of thy captivity. This is farther illustrated in the following verses.

### Verse 4

[¶21] Many days without a king - Hitherto this prophecy has been literally fulfilled. Since the destruction of the temple by the Romans they have neither had king nor prince, nor any civil government of their own, but have lived in different nations of the earth as mere exiles. They have neither priests nor sacrifices nor urim nor thummim; no prophet, no oracle, no communication of any kind from God.

[¶22] Without an image ephod - teraphim - The Septuagint read, Ουδε ουσης θυσιας, ουδε οντος θυσιαστηριου, ουδε ἱερατειας, ουδε δηλων: "Without a sacrifice, without an altar, without a priesthood, and without oracles;" that is, the urim and thummim. The Vulgate, Arabic, and Syriac read nearly the same. Instead of מצבה matstsebah, an image, they have evidently read מזבח mizbeach, an altar; the letters of these words being very similar, and easily mistaken for each other. But instead of either, one, if not two, of Kennicott's MSS. has מנחה minchah, an oblation.

[¶23] What is called image may signify any kind of pillar, such as God forbade them to erect [Lev 26:1], lest it should be an incitement to idolatry.

[¶24] The ephod was the high priest's garment of ceremony; the teraphim were some kind of amulets, telesms, or idolatrous images; the urim and thummim belonged to the breastplate, which was attached to the ephod.

[¶25] Instead of teraphim some would read seraphim, changing the ת tau into ש sin; these are an order of the celestial hierarchy. In short, all the time that the Israelites were in captivity in Babylon, they seem to have been as wholly without forms of idolatrous worship as they were without the worship of God; and this may be what the prophet designs: they were totally without any kind of public worship, whether true or false. As well without images and teraphim, as they were without sacrifice and ephod, though still idolaters in their hearts. They were in a state of the most miserable darkness, which was to continue many days; and it has continued now nearly eighteen hundred years, and must continue yet longer, till they acknowledge him as their Savior whom they crucified as a blasphemer.

### Verse 5

[¶27] Afterward shall the children of Israel return - Shall repent of their iniquities, and seek the Lord; lay aside their mock worship, and serve the true God in spirit and in truth.

[¶28] And David their king - Or as the Targum, "They shall obey the Messiah, the Son of David their King;" and thus look believingly upon him whom they have pierced, and mourn. And then shall their long spiritual darkness and dismal captivity have an end; but not before. The Messiah, as David, is promised in [Jer 30:9] (note); [Eze 24:23] (note); [Eze 37:22-25] (note), and in this place of Hosea. Some think that the family of David is intended; but if we go to the rigour of the letter, the house of Israel was scarcely ever perfectly submissive to David. And we know that after the death of Solomon they never acknowledged the house of David till they were all carried away captive; and certainly never since. And to say that Zerubbabel is here meant, is not supportable, as the very short and imperfect obedience of the Jews to Zerubbabel can never comport with the high terms of this and similar prophecies. We are obliged, therefore, from the evidence of these prophecies, from the evidence of the above facts, from the evidence of the rabbins themselves, and from the evidence of the New Testament, to consider these texts as applying solely to Jesus Christ, the promised Messiah, who has been a light to lighten the Gentiles, and will yet be the glory of his people Israel. There is a strange propensity in some men to deny these evidences of Christianity, while they profess to believe its doctrines.

### Introduction

[¶30] The prophet charges his people with their enormous sins, [Hos 4:1], [Hos 4:2]; in consequence of which they are threatened with heavy judgments, [Hos 4:3-5]. God himself is then introduced complaining of the ignorance and obstinacy of Israel; and as their priests had a large share in the common guilt, it is declared that they shall be visited with a proportionable share of the common ruin, [Hos 4:6-11]. The sins of idolatry and divination are then particularly reproved, [Hos 4:12-14]; and Judah admonished to beware of these sins, which would leave her rebellious sister Israel helpless and desolate as a lamb in a desert, [Hos 4:15], [Hos 4:16]. In the remaining verses the style is varied, but the subject is the same. Ephraim is given up to idolatry, and the necessary consequence declared to be a bitter draught! Immediately we see him bound in the wings of a mighty tempest, and driven as chaff before the wind, either to destruction or captivity, [Hos 4:17-19].

### Verse 1

[¶32] The Lord hath a controversy - ריב rib, what we should call a lawsuit, in which God is plaintiff, and the Israelites defendants. It is Jehovah versus Israel and Judah.

[¶33] But when has God a controversy with any land? - Answer. When there is no truth, nor mercy, nor knowledge of God in the land. These refer to the minds of the people. But wherever these righteous principles are wanting, there will soon be a vicious practice; hence it is added,

### Verse 2

[¶35] By swearing, and lying - Where there is no truth there will be lies and perjury; for false swearing is brought in to confirm lying statements. And when there is no mercy, killing, slaying, and murders, will be frequent. And where there is no knowledge of God, no conviction of his omnipresence and omniscience, private offenses, such as stealing, adulteries, etc., will prevail. These, sooner or later, break out, become a flood, and carry all before them. Private stealing will assume the form of a public robbery, and adulteries become fashionable, especially among the higher orders; and suits of crim. con. render them more public, scandalous, and corrupting. By the examination of witnesses, and reading of infamous letters in a court of justice, people are taught the wiles and stratagems to be used to accomplish these ends, and prevent detection; and also how to avoid those circumstances which have led to the detection of others. Every report of such matters is an experimental lecture on successful debauchery.

[¶36] Blood toucheth blood - Murders are not only frequent, but assassinations are mutual. Men go out to kill each other; as in our duels, the frenzy of cowards; and as there is no law regarded, and no justice in the land, the nearest akin slays the murderer. Even in our land, where duels are so frequent, if a man kill his antagonist, it is murder; and so generally brought in by an honest coroner and his jury. It is then brought into court; but who is hanged for it? The very murder is considered as an affair of honor, though it began in a dispute about a prostitute; and it is directed to be brought in manslaughter; and the murderer is slightly fined for having hurried his neighbor, perhaps once his friend, into the eternal world, with all his imperfections on his head! No wonder that a land mourns where these prevail; and that God should have a controversy with it. Such crimes as these are sufficient to bring God's curse upon any land. And how does God show his displeasure? See the following verse.

### Verse 3

[¶38] Therefore shall the land mourn - Fruitful seasons shall be denied.

[¶39] That dwelleth therein shall languish - Endemic and epidemic disorders shall prevail, and multitudes shall die; so that mourning shall be found in all quarters.

[¶40] The beasts of the field, and with the fowls - There is a death of cattle and domestic animals, in consequence of the badness of the season.

[¶41] The fishes of the sea also shall be taken away - Those immense shoals which at certain seasons frequent the coasts, which are caught in millions, and become a very useful home supply, and a branch of most profitable traffic, they shall be directed by the unseen influence of God to avoid our coasts, as has frequently been the case with herrings, mackerel, pilchards, etc.; and so this source of supply and wealth has been shut up, because of the iniquities of the land.

### Verse 4

[¶43] Yet let no man strive - Or, no man contendeth. All these evils stalk abroad unreproved, for all are guilty. None can say, "Let me pluck the mote out of thy eye," because he knows that "there is a beam in his own."

[¶44] For thy people are - The people and the priest are alike rebels against the Lord; the priests having become idolaters, as well as the people. Bp. Newcome renders this clause, "And as is the provocation of the priest, so is that of my people." The whole clause in the original is ועמך כמריבי כהן veammecha kimeribey cohen, "and thy people as the rebellions of the priest." But one of my oldest MSS. omits כהן cohen, "priest;" and then the text may be read, And thy people are as rebels. In this MS. כהן cohen is added in the margin by a much later hand.

## 84. Hosea · 5 of 16

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### Verse 5

[¶1] Therefore shalt thou fall in the day - In the most open and public manner, without snare or ambush.

[¶2] And the prophet also shall fall - in the night - The false prophet, when employed in taking prognostications from stars, meteors, etc.

[¶3] And I will destroy thy mother - The metropolis or mother city. Jerusalem or Samaria is meant.

### Verse 6

[¶5] My people are destroyed for lack of knowledge - They have not the knowledge of God, nor of sacred things, nor of their own interest, nor of the danger to which they are exposed. They walk on blindly, and perish.

[¶6] Because thou hast rejected knowledge - So they might have become wise, had they not rejected the means of improvement.

[¶7] Thou shalt be no priest to me - If this be the true reading, there must be reference to some particular priest, well known, to whom these words are personally addressed; unless by priest the whole priesthood is meant, and then it may apply to the priests of Jeroboam's calves.

### Verse 7

[¶9] Will I change their glory into shame - As the idolaters at Dan and Bethel have changed my glory into the similitude of an ox that eateth grass, ([Rom 1:23]), so will I change their glory into shame or ignominy. In the day of my wrath, their calf-gods shall not deliver them.

### Verse 8

[¶11] They eat up the sin of my people - חטאת chattath, the sin-offering, though it be offered contrary to the law; for their hearts are set on iniquity, they wish to do whatever is contrary to God.

### Verse 9

[¶13] Like people, like priest - "The priest a wanderer from the narrow way; The silly sheep, no wonder that they stray."

[¶14] I will punish them - Both priest and people; both equally bad.

### Verse 10

[¶16] They shall eat, and not have enough - Whatever means they may use to satisfy or gratify themselves shall be ineffectual.

### Verse 11

[¶18] Whoredom and wine - These debaucheries go generally together.

[¶19] Take away the heart - Darken the understanding, deprave the judgment, pervert the will, debase all the passions, etc.

### Verse 12

[¶21] At their stocks - They consult their wooden gods.

[¶22] And their staff declareth - They use divination by rods; see the note on Ezekiel 21 (note), where this sort of divination (rabdomancy) is explained.

### Verse 13

[¶24] Under oaks - אלון allon, from אלל alal, he was strong. Hence, the oak, in Latin, is called robur; which word means also, strength, the oak being the strongest of all the trees of the forest.

[¶25] The shadow thereof is good - Their "daughters committed whoredom, and their spouses committed adultery."

[¶26] 1. Their deities were worshipped by prostitution.

[¶27] 2. They drank much in their idol worship, [Hos 4:11], and thus their passions became inflamed.

[¶28] 3. The thick groves were favorable to the whoredoms and adulteries mentioned here. In imitation of these, some nations have their public gardens.

### Verse 14

[¶30] I will not punish - Why should you be stricken any more; ye will revolt more and more. When God, in judgment, removes his judgments, the case of that people is desperate. While there is hope, there is correction.

[¶31] Themselves are separated - There is a reference here to certain debaucheries which should not be described. The state of the people at this time must have been abominable beyond all precedent; animal, sensual, bestial, diabolical: women consecrating themselves to serve their idols by public prostitution; boys dismembered like the Galli or priests of Cybele, men and women acting unnaturally; and all conjoining to act diabolically.

### Verse 15

[¶33] Let not Judah offend - Israel was totally dissolute; Judah was not so. Here she is exhorted to maintain her integrity. If the former will go to what was once Beth-el, the house of God, now Beth-aven, the house of iniquity, because Jeroboam has set up his calves there, let not Judah imitate them. Gilgal was the place where the covenant of circumcision was renewed when the people passed over Jordan; but was rendered infamous by the worship of idols, after Jeroboam had set up his idolatry.

### Verse 16

[¶35] Israel slideth back - They are untractable, like an unbroken heifer or steer, that pulls back, rather than draw in the yoke.

[¶36] Will feed them as a lamb in a large place - A species of irony. Ye shall go to Assyria, and be scattered among the nations; ye may sport yourselves in the extensive empire, wither ye shall be carried captives.

### Verse 17

[¶38] Ephraim - The ten tribes.

[¶39] Is joined to idols - Is become incorporated with false gods.

[¶40] Let him alone - They are irreclaimable, leave them to the consequences of their vicious conduct.

### Verse 18

[¶42] Their drink is sour - Or rather, he is gone after their wine. The enticements of idolatry have carried them away.

[¶43] Her rulers with shame do love - Rather, have loved shame; they glory in their abominations.

[¶44] Give ye - Perhaps it would be better to read, Her rulers have committed, etc. They have loved gifts. What a shame! These were their rulers, literally, their shields. Justice and judgment were perverted.

## 85. Hosea · 6 of 16

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### Verse 19

[¶1] The wind hath bound her - A parching wind has blasted them in their wings - coasts, borders; or they are carried away into captivity, as with the most rapid blight. These two last verses are very obscure.

### Introduction

[¶3] This chapter begins with threatening the Israelites for ensnaring the people to idolatry by their sacrifices and other rites on Mizpah and Tabor, [Hos 5:1-5]. Their sacrifices, however costly, are declared to be unacceptable, [Hos 5:6]; and their substance is devoted to the locust, [Hos 5:7]. Nor is judgment to stop here. The cities of Judah are called upon, in a very animated manner, to prepare for the approach of enemies. Benjamin is to be pursued; Ephraim is to be desolate; and all this is intimated to Israel, that they may by repentance avert the judgment, [Hos 5:8], [Hos 5:9]. The following verses contain farther denunciations, [Hos 5:10-13], expressed in terms equally terrible and sublime, [Hos 5:14]. The Lord afflicts not willingly the children of men; he visits them with temporal calamities that he may heal their spiritual malady, [Hos 5:15].

### Verse 1

[¶5] Hear ye this, O priests - A process is instituted against the priests, the Israelites, and the house of the king; and they are called on to appear and defend themselves. The accusation is, that they have ensnared the people, caused them to practice idolatry, both at Mizpah and Tabor. Mizpah was situated beyond Jordan; in the mountains of Gilead; see [Jdg 11:29]. And Tabor was a beautiful mountain in the tribe of Zebulum. Both these places are said to be eminent for hunting etc., and hence the natural occurrence of the words snare and net, in speaking of them.

### Verse 2

[¶7] The revolters are profound to make slaughter - Here may be a reference to the practice of hunters, making deep pits in the ground, and lightly covering them over, that the beasts, not discovering them, might fall in, and become a prey.

[¶8] Though I have been a Rebuker - "I will bring chastisement on them all." As they have made victims of others to their idolatry, I will make victims of them to my justice. Some have thought that as many as wished to depart from the idolatrous worship set up by Jeroboam, were slaughtered; and thus Jeroboam the son of Nebat Made Israel to sin.

### Verse 3

[¶10] I know Ephraim - I know the whole to be idolaters.

### Verse 4

[¶12] They will not frame their doings - They never purpose to turn to God, they have fully imbibed the spirit of idolatry.

### Verse 5

[¶14] The pride of Israel doth testify to his face - The effrontery with which they practise idolatry manifests, not only their insolence, but the deep depravity of their heart; but their pride and arrogance shall be humbled.

### Verse 6

[¶16] They shall go with their flocks - They shall offer many sacrifices, professing to seek and be reconciled to the Lord; but they shall not find him. As they still retain the spirit of their idolatry, he has withdrawn himself from them.

### Verse 7

[¶18] Now shall a month devour them - In a month's time the king of Assyria shall be upon them, and oblige them to purchase their lives and liberties by a grievous tax of fifty shekels per head. This Menahem, king of Israel, gave to Pul, king of Assyria, [2Kgs 15:16-20]. Instead of month, some translate the original locust. "The locusts shall devour them."

### Verse 8

[¶20] Blow ye the cornet in Gibeah - Gibeah and Ramah were cities of Judah, in the tribe of Benjamin.

[¶21] After thee, O Benjamin - An abrupt call of warning. "Benjamin, fly for thy life! The enemy is just behind thee!" This is a prediction of the invasion of the Assyrians, and the captivity of the ten tribes.

### Verse 9

[¶23] Among the tribes of Israel have I made known - They have got sufficient warning; it is their own fault that they have not taken it.

### Verse 10

[¶25] Like them that remove the bound - As execrable as they who remove the land-mark. They have leaped over law's enclosure, and scaled all the walls of right; they have despised and broken all laws, human and Divine.

### Verse 11

[¶27] Walked after the commandment - Jeroboam's commandment to worship his calves at Dan and Beth-el. Many of them were not forced to do this, they did it willingly.

### Verse 12

[¶29] Unto Ephraim as a moth - I will consume them by little and little, as a moth frets a garment.

### Verse 13

[¶31] When Ephraim saw his sickness - When both Israel and Judah felt their own weakness to resist their enemies, instead of calling upon and trusting in me, they sought sinful alliances, and trusted in their idols.

[¶32] King Jareb - This name occurs nowhere in Scripture but here and in [Hos 10:6]. The Vulgate and Targum render ירב yareb, an avenger, a person whom they thought able to save them from their enemies. It is well known that Menahem, king of Israel, sought alliance with Pul and Tiglath-pileser, kings of Assyria, and Ahaz, king of Judah. These were the protectors that Ephraim sought after. See 2 Kings 15 and 16. But far from healing them by making them tributary, the Assyrians made their wound more dangerous.

### Verse 14

[¶34] I will be - as a lion - כשחל cashshachel, as a panther or lioness.

### Verse 15

[¶36] I will go and return to my place - I will abandon them till they acknowledge their offenses. This had the wished-for effect, as we shall see in the following chapter; for they repented and turned to God, and he had mercy upon them. These two verses are considered as instances of the true sublime.

### Introduction

[¶38] The prophet earnestly exhorts to repentance, [Hos 6:1-3]. God is then introduced as very tenderly and pathetically remonstrating against the backslidings of Ephraim and Judah, [Hos 6:4-11].

### Verse 1

[¶40] Come, and let us return unto the Lord - When God had purposed to abandon them, and they found that he had returned to his place - to his temple, where alone he could be successfully sought; they, feeling their weakness, and the fickleness, weariness, and unfaithfulness of their idols and allies, now resolve to "return to the Lord;" and, referring to what he said, [Hos 5:14] : "I will tear and go away;" they say, he "hath torn, but he will heal us;" their allies had torn, but they gave them no healing. While, therefore, they acknowledge the justice of God in their punishment, they depend on his well-known mercy and compassion for restoration to life and health.

### Verse 2

[¶42] After two days will he revive - Such is his power that in two or three days he can restore us. He can realize all our hopes, and give us the strongest token for good.

[¶43] In the third day he will raise us up - In so short a time can he give us complete deliverance. These words are supposed to refer to the death and resurrection of our Lord; and it is thought that the apostle refers to them, [1Cor 15:4] : "Christ rose again the third day, according to the Scriptures;" and this is the only place in the Scriptures, i.e., of the Old Testament, where his resurrection on the third day seems to be hinted at. The original, יקמנו yekimenu, has been translated, he will raise him up. Then they who trusted in him could believe that they should be quickened together with him.

[¶44] And we shall live in his sight - His resurrection being a proof of theirs.

## 86. Hosea · 7 of 16

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### Verse 3

[¶1] Then shall we know - We shall have the fullest evidence that we have not believed in vain.

[¶2] If we follow on to know the Lord - If we continue to be as much in earnest as we now are.

[¶3] His going forth - The manifestation of his mercy to our souls is as certain as the rising of the sun at the appointed time.

[¶4] And he shall come unto us as the rain - As surely as the early and the latter rain come. The first, to prepare the earth for the seed; this fell in autumn: the second, to prepare the full ear for the harvest; this fell in spring. Here is strong confidence; but not misplaced, however worthless the persons were. As surely as the sun, who is now set, is running his course to arise on us in the morning, and make a glorious day after a dreary night, so surely shall the Lord come again from his place, and the Sun of righteousness shall arise on our souls with healing in his wings. He is already on his way to save us.

### Verse 4

[¶6] O Ephraim, what shall I do unto thee? - This is the answer of the Lord to the above pious resolutions; sincere while they lasted, but frequently forgotten, because the people were fickle. Their goodness (for goodness it was while it endured) was like the morning cloud that fadeth away before the rising sun, or like the early dew which is speedily evaporated by heat. Ephraim and Judah had too much goodness in them to admit of their total rejection, and too much evil to admit of their being placed among the children. Speaking after the manner or men, the justice and mercy of Good seem puzzled how to act toward them. When justice was about to destroy them for their iniquity, it was prevented by their repentance and contrition: when mercy was about to pour upon them as penitents its choicest blessings, it was prevented by their fickleness and relapse! These things induce the just and merciful God to exclaim, "O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee?" The only thing that could be done in such a case was that which God did.

### Verse 5

[¶8] Therefore have I hewed them by the prophets - I have sent my prophets to testify against their fickleness. They have smitten them with the most solemn and awful threatenings; they have, as it were, slain them by the words of my mouth. But to what purpose?

[¶9] Thy judgments are as the light that goeth forth - Instead of ומשפטיך אור יצא umispateycha or yetse, "and thy judgments a light that goeth forth," the versions in general have read ומשפטי כאור umishpati keor, "and my judgment is as the light." The final כ caph in the common reading has by mistake been taken from אור aur, and joined to משפטי mishpati; and thus turned it from the singular to the plural number, with the postfix כ cha. The proper reading is, most probably, "And my judgment is as the light going forth." It shall be both evident and swift; alluding both to the velocity and splendour of light.

### Verse 6

[¶11] I desired mercy, and not sacrifice - I taught them righteousness by my prophets; for I desired mercy. I was more willing to save than to destroy; and would rather see them full of penitent and holy resolutions, than behold them offering the best and most numerous victims upon my altar. See [Mat 9:13].

### Verse 7

[¶13] But they like men (כאדם keadam, "like Adam") have transgressed the covenant - They have sinned against light and knowledge as he did. This is sense, the other is scarcely so. There was a striking similarity in the two cases. Adam, in Paradise, transgressed the commandment, and I cast him out: Israel, in possession of the promised land, transgressed my covenant, and I cast them out, and sent them into captivity.

### Verse 8

[¶15] Gilead is a city of them that work iniquity - In this place Jacob and Laban made their covenant, and set up a heap of stones, which was called Galeed, the heap of testimony; and most probably idolatry was set up here. Perhaps the very heap became the object of superstitious adoration.

### Verse 9

[¶17] As troops of robbers - What a sad picture is this of the state of the priesthood! The country of Gilead was infamous for its robberies and murders. The idolatrous priests there formed themselves into companies, and kept possession of the roads and passes; and if they found any person going to Jerusalem to worship the true God, they put him to death. The reason is given: -

[¶18] For they commit lewdness - They are gross idolaters.

### Verse 10

[¶20] I have seen a horrible thing - That is, the idolatry that prevailed in Israel to such a degree that the whole land was defiled.

### Verse 11

[¶22] O Judah, he hath set a harvest for thee - Thou also hast transgressed; thy harvest will come; thou shalt be reaped down and sent into captivity. The sickle is already thrust in. That which thou hast sowed shalt thou reap. They who sow unto the flesh shall reap corruption.

[¶23] When I returned the captivity of my people - Bp. Newcome translates, "Among those who lead away the captivity of my people." There is thy harvest; they who have led Israel into captivity shall lead thee also into the same. The Assyrians and Babylonians were the same kind of people; equally idolatrous, equally oppressive, equally cruel. From the common reading some suppose this to be a promise of return from captivity. It is true that Judah was gathered together again and brought back to their own land, but the majority of the Israelites did not return, and are not now to be found.

### Introduction

[¶25] Here God complains that though he had employed every means for reforming Israel, they still persisted in their iniquity, without fearing the consequences, [Hos 7:1], [Hos 7:2]; that those who ought to check their crimes were pleased with them, [Hos 7:3]; and that they all burned with adultery, as an oven when fully heated, and ready to receive the kneaded dough, [Hos 7:4]. The fifth verse alludes to some recent enormities; the sixth charges them with dividing their time between inactivity and iniquity; the seventh alludes to their civil broils and conspiracies; (see [2Kgs 15:10], [2Kgs 15:14], [2Kgs 15:25]); the eighth to their joining themselves with idolatrous nations; and the ninth describes the sad consequence. The tenth verse reproves their pride and open contempt of God's worship; the eleventh reproves their foolish conduct in applying for aid to their enemies; (see [2Kgs 15:19]; [2Kgs 17:4]); the twelfth and thirteenth threaten them with punishments; the fourteenth charges them with hypocrisy in their acts of humiliation; the fifteenth with ingratitude; and the image of the deceitful bow, in the sixteenth verse, is highly expressive of their frequent apostasies; and their hard speeches against God shall be visited upon them by their becoming a reproach in the land of their enemies.

### Verse 1

[¶27] When I would have healed Israel - As soon as one wound was healed, another was discovered. Scarcely was one sin blotted out till another was committed.

[¶28] The thief cometh in - Their own princes spoil them.

[¶29] The troop of robbers spoileth without - The Assyrians, under different leaders, waste and plunder the country.

### Verse 2

[¶31] They consider not in their hearts - They do not consider that my eye is upon all their ways; they do not think that I record all their wickedness; and they know not their own evil doings are as a host of enemies encompassing them about.

### Verse 3

[¶33] They make the king glad - They pleased Jeroboam by coming readily into his measures, and heartily joining with him in his idolatry. And they professed to be perfectly happy in their change, and to be greatly advantaged by their new gods; and that the religion of the state now was better than that of Jehovah. Thus, they made all their rulers, "glad with their lies."

### Verse 4

[¶35] As an oven heated by the baker - Calmet's paraphrase on this and the following verses expresses pretty nearly the sense: Hosea makes a twofold comparison of the Israelites; to an oven, and to dough. Jeroboam set fire to his own oven - his kingdom - and put the leaven in his dough; and afterwards went to rest, that the fire might have time to heat his oven, and the leaven to raise his dough, that the false principles which he introduced might infect the whole population. This prince, purposing to make his subjects relinquish their ancient religion, put, in a certain sense, the fire to his own oven, and mixed his dough with leaven. At first he used no violence, but was satisfied with exhorting them, and proclaiming a feast. This fire spread very rapidly, and the dough was very soon impregnated by the leaven. All Israel was seen running to this feast, and partaking in these innovations. But what shall become of the oven - the kingdom; and the bread - the people? The oven shall be consumed by these flames; the king, the princes, and the people shall be enveloped in the burning, [Hos 7:7]. Israel was put under the ashes, as a loaf well kneaded and leavened; but not being carefully turned, it was burnt on one side before those who prepared it could eat of it; and enemies and strangers came and carried off the loaf. See [Hos 7:8], [Hos 7:9]. Their lasting captivity was the consequence of their wickedness and their apostasy from the religion of their fathers. On this explication [Hos 7:4-9], may be easily understood.

### Verse 7

[¶37] All their kings are fallen - There was a pitiful slaughter among the idolatrous kings of Israel; four of them had fallen in the time of this prophet. Zechariah was slain by Shallum; Shallum, by Menahem; Pekahiah, by Pekah; and Pekah, by Hoshea, 2 Kings 15. All were idolaters, and all came to an untimely death.

### Verse 8

[¶39] A cake not turned - In the East having heated the hearth, they sweep one corner, put the cake upon it, and cover it with embers; in a short time they turn it, cover it again, and continue this several times, till they find it sufficiently baked. All travelers into Asiatic countries have noted this.

### Verse 9

[¶41] Gray hairs are here and there upon him, yet he knoweth not - The kingdom is grown old in iniquity; the time of their captivity is at hand, and they are apprehensive of no danger. They are in the state of a silly old man, who through age and infirmities is become nearly bald, and the few remaining hairs on his head are quite gray. But he does not consider his latter end; is making no provision for that eternity on the brink of which he is constantly standing; does not apply to the sovereign Physician to heal his spiritual diseases; but calls in the doctors to cure him of old age and death! This miserable state and preposterous conduct we witness every day. O how fast does the human being cling to his native earth! Reader, hear the voice of an old man: -

[¶42] O my coevals! remnants of yourselves,

[¶43] Shall our pale withered hands be still stretched out?

[¶44] Trembling at once with eagerness and age;

## 87. Hosea · 8 of 16

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[¶0] With avarice and ambition grasping-fast

[¶1] Grasping at air! For what hath earth beside?

[¶2] We want but little; nor That Little long.

### Verse 10

[¶4] The pride of Israel - The same words as at [Hos 5:6] (note), where see the note.

### Verse 11

[¶6] Ephraim also is like a silly dove without heart - A bird that has little understanding; that is easily snared and taken; that is careless about its own young, and seems to live without any kind of thought. It has been made, by those who, like itself, are without heart, the symbol of conjugal affection. Nothing worse could have been chosen, for the dove and its mate are continually quarrelling.

[¶7] They call to Egypt, they go to Assyria - They strive to make these their allies and friends; but in this they showed that they were without heart, had not a sound understanding; for these were rival nations, and Israel could not attach itself to the one without incurring the jealousy and displeasure of the other. Thus, like the silly dove, they were constantly falling into snares; sometimes of the Egyptians, at others of the Assyrians. By the former they were betrayed; by the latter, ruined.

### Verse 12

[¶9] When they shall go - To those nations for help: -

[¶10] I will spread my net upon them - I will cause them to be taken by those in whom they trusted.

[¶11] I will bring them down - They shall no sooner set off to seek this foreign help, than my net shall bring them down to the earth. The allusion to the dove, and to the mode of taking the fowls of heaven, is still carried on.

[¶12] As their congregation hath heard - As in their solemn assemblies they before have heard; in the reading of my law, and the denunciation of my wrath against idolaters.

[¶13] Bishop Newcome translates: "I will chastise them when they hearken to their assembly." That is, when they take the counsel of their elders to go down to Egypt for help, and trust in the arm of the Assyrians for succor.

### Verse 13

[¶15] Wo unto them! - They shall have wo, because they have fled from me. They shall have destruction, because they have transgressed against me.

[¶16] Though I have redeemed them - Out of Egypt; and given them the fullest proof of my love and power.

[¶17] Yet they have spoken lies against me - They have represented me as rigorous and cruel; and my service as painful and unprofitable.

### Verse 14

[¶19] They have not cried unto me with their heart - They say they have sought me, but could not find me; that they have cried unto me, but I did not answer. I know they have cried, yea, howled; but could I hear them when all was forced and hypocritical, not one sigh coming from their heart?

[¶20] They assemble themselves for corn and wine - In dearth and famine they call and howl: but they assemble themselves, not to seek Me, but to invoke their false gods for corn and wine.

### Verse 15

[¶22] Though I have bound and strengthened their arms - Whether I dealt with them in judgment or mercy, it was all one; in all circumstances they rebelled against me.

### Verse 16

[¶24] They return, but not to the Most High - They go to their idols.

[¶25] They are like a deceitful bow - Which, when it is reflexed, in order to be strung, suddenly springs back into its quiescent curve; for the eastern bows stand in their quiescent state in a curve; and in order to be strung must be beaded back in the opposite direction. This bending of the bow requires both strength and skill; and if not properly done, it will fly back, and regain its former position; and in this recoil endanger the archer - may even break an arm. I have been in this danger myself in bending the Asiatic bow. For want of this knowledge not one commentator has hit the meaning of the passage.

[¶26] Shall fall by the sword - Their tongue has been enraged against Me; the sword shall be enraged against them. They have mocked me, ([Hos 7:5]), and their fall is now a subject of derision in the land of Egypt. What they have sown, that do they now reap.

### Introduction

[¶28] This chapter begins with threatening some hostile invasion in short and broken sentences, full of rapidity, and expressive of sudden danger and alarm: "The trumpet to thy mouth; he cometh as an eagle," [Hos 8:1]. And why? For their hypocrisy, [Hos 8:2]; iniquity, [Hos 8:3]; treason (see [2Kgs 15:13], [2Kgs 15:17]) and idolatry, [Hos 8:4]; particularly the worshipping of the calves of Dan and Bethel, [Hos 8:5], [Hos 8:6]. The folly and unprofitableness of pursuing evil courses is then set forth in brief but very emphatic terms. The labor of the wicked is vain, like sowing of the wind; and the fruit of it destructive as the whirlwind. Like corn blighted in the bud, their toil shall have no recompense; or if it should have a little, their enemies shell devour it, [Hos 8:7]. They themselves, too, shall suffer the same fate, and shall be treated by the nations of Assyria and Egypt as the vile sherds of a broken vessel, [Hos 8:8], [Hos 8:9]. Their incorrigible idolatry is again declared to be the cause of their approaching captivity under the king of Assyria. And as they delighted in idolatrous altars, there they shall have these in abundance, [Hos 8:10-14]. The last words contain a prediction of the destruction of the fenced cities of Judah, because the people trusted in these for deliverance, and not in the Lord their God.

### Verse 1

[¶30] Set the trumpet to thy mouth - Sound another alarm. Let them know that an enemy is fast approaching.

[¶31] As an eagle against the house of the Lord - of this be a prophecy against Judah, as some have supposed, then by the eagle Nebuchadnezzar is meant, who is often compared to this king of birds. See [Eze 17:3]; [Jer 48:40]; [Jer 49:22]; [Dan 7:4].

[¶32] But if the prophecy be against Israel, which is the most likely, then Shalmaneser, king of Assyria, is intended, who, for his rapidity, avarice, rapacity, and strength, is fitly compared to this royal bird. He is represented here as hovering over the house of God, as the eagle does over the prey which he has just espied, and on which he is immediately to pounce.

### Verse 2

[¶34] Israel shalt cry - The rapidity of the eagle's flight is well imitated in the rapidity of the sentences in this place.

[¶35] My God, we know thee - The same sentiment, from the same sort of persons, under the same feelings, as that in the Gospel of St. Matthew, [Mat 7:29] : "Lord, have we not prophesied in thy name? and in thy name have cast out devils? Then will I profess unto them, I never Knew You."

### Verse 4

[¶37] They have set up kings, but not by me - Properly speaking, not one of the kings of Israel, from the defection of the ten tribes from the house of David, was the anointed or the Lord.

[¶38] I knew it not - It had not my approbation. In this sense the word know is frequently understood.

[¶39] That they may be cut off - That is, They shall be cut off in consequence of their idolatry.

### Verse 5

[¶41] Thy calf, O Samaria, hath cast thee off - Bishop Newcome translates: "Remove far from thee thy calf, O Samaria!" Abandon thy idolatry; for my anger is kindled against thee.

[¶42] How long will it be ere they attain to innocency? - How long will ye continue your guilty practices? When shall it be said that ye are from these vices? The calf or ox, which was the object of the idolatrous worship of the Israelites, was a supreme deity in Egypt; and it was there they learned this idolatry. A white ox was worshipped under the name of Apis, at Memphis; and another ox under the name of Mnevis, was worshipped at On, or Heliopolis. To Osiris the males of this genus were consecrated, and the females to Isis. It is a most ancient superstition, and still prevails in the East. The cow is a most sacred animal among the Hindoos.

### Verse 6

[¶44] The workman made it; therefore it is not God - As God signifies the supreme eternal Good, the Creator and Upholder of all things, therefore the workman cannot make Him who made all things. This is an overwhelming argument against all idols. Nothing need be added. The workman has made them; therefore they are not God.

## 88. Hosea · 9 of 16

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### Verse 7

[¶1] They have sown the wind, and they shall reap the whirlwind - As the husbandman reaps the same kind of grain which he has sown, but in far greater abundance, thirty, sixty, or one hundred fold; so he who sows the wind shall have a whirlwind to reap. The vental seed shall be multiplied into a tempest so they who sow the seed of unrighteousness shall reap a harvest of judgment. This is a fine, bold, and energetic metaphor.

[¶2] It hath no stalk - Nothing that can yield a blossom. If it have a blossom that blossom shall not yield fruit; if there be fruit, the sower shall not enjoy it, for strangers shall eat it. The meaning is, the labors of this people shall be utterly unprofitable and vain.

### Verse 8

[¶4] Now shall they be among the Gentiles - They shall be carried into captivity, and there be as a vessel wherein there is no pleasure; one soiled, unclean, infectious, to be despised, abhorred, not used. The allusion is to a rotten, corrupted skin-bottle; a bottle made of goat, deer, or calf hide, still commonly used in Asia and Africa. Some of them are splendidly ornamented. This is the case with one now before me made of a goat's skin well dressed, variously painted, and ornamented with leather fringes, tassels, etc. In such a bottle there might be pleasure; but the Israelites are compared to such a bottle, rough, ill-dressed, not ornamented, old, musty, and putrid. This shows the force of the comparison.

### Verse 9

[¶6] They are gone up to Assyria - For succor.

[¶7] A wild ass alone by himself - Like that animal, jealous of its liberty, and suffering no rival. If we may credit Pliny and others, one male wild ass will keep a whole flock of females to himself, suffer no other to approach them, and even bite off the genitals of the colts, lest in process of time they should become his rivals. "Mares singuli faeminarum gregibus imperitant; timent libidinis aemulos, et ideo gravidas custodiunt, morsuque natos mares castrant." - Hist. Nat., lib. viii., c. 30. The Israelites, with all this selfishness and love of liberty, took no step that did not necessarily lead to their thraldom and destruction.

[¶8] Ephraim hath hired lovers - Hath subsidized the neighboring heathen states.

### Verse 10

[¶10] For the burden of the king of princes - The exactions of the Assyrian king, and the princes of the provinces.

### Verse 11

[¶12] Many altars to sin - Though it does not appear that the Jews in Babylon were obliged to worship the idols of the country, except in the case mentioned by Daniel, yet it was far otherwise with the Israelites in Assyria, and the other countries of their dispersion. Because they had made many altars to sin while they were in their own land, they were obliged to continue in the land of their captivity a similar system of idolatry against their will. Thus they felt and saw the evil of their idolatry, without power to help themselves.

### Verse 12

[¶14] I have written to him the great things of my law - I have as it were inscribed my laws to them, and they have treated them as matters in which they had no interest.

### Verse 13

[¶16] They sacrifice flesh - Bp. Newcome translates thus: "They sacrifice gifts appointed unto me, and eat flesh." They offer to their idols the things which belong to Jehovah; or, while pretending to offer unto the Lord, they eat and drink idolatrously; and therefore the Lord will not accept them.

[¶17] They shall return to Egypt - Many of them did return to Egypt after the conquest of Palestine by Shalmaneser, and many after the ruin of Jerusalem by Nebuchadnezzar; but they had in effect returned to Egypt by setting up the worship of the golden calves, which were in imitation of the Egyptian Apis.

### Verse 14

[¶19] Israel hath forgotten his Maker - And therefore built temples to other gods. Judah had lost all confidence in the Divine protection, and therefore built many fenced cities. But the fire of God's anger burnt up both the temples and the fortified cities.

### Introduction

[¶21] The prophet reproves the Israelites for their sacrifices and rejoicings on their corn-floors, by which they ascribed to idols, as the heathen did, the praise of all their plenty, [Hos 9:1]. For which reason they are threatened with famine and exile, [Hos 9:2], [Hos 9:3], in a land where they should be polluted, and want the means of worshipping the God of their fathers, or observing the solemnities of his appointment, [Hos 9:4], [Hos 9:5]. Nay more; they shall speedily fall before the destroyer, be buried in Egypt, and leave their own pleasant places desolate, [Hos 9:6-9]. God is then introduced declaring his early favor for his people, and the delight he took in their obedience; but now they had so deeply revolted, all their glory will take wing, God will forsake them, and their offspring be devoted to destruction, [Hos 9:10-16].

### Verse 1

[¶23] Rejoice not - Do not imitate the heathens, nor serve their idols. Do not prostitute thy soul and body in practicing their impurities. Hitherto thou hast acted as a common harlot, who goes even to the common threshing places; connects herself with the meanest, in order to get a hire even of the grain there threshed out.

### Verse 3

[¶25] But Ephraim shall return to Egypt - See on [Hos 8:12] (note).

### Verse 4

[¶27] As the bread of mourners - By the law, a dead body, and every thing that related to it, the house where it lay, and the persons who touched it, were all polluted and unclean, and whatever they touched was considered as defiled. See [Deu 26:14]; [Num 19:11], [Num 19:13], [Num 19:14].

[¶28] For their bread for their soul - The bread for the common support of life shall not be sanctified to them by having the first-fruits presented at the temple.

### Verse 5

[¶30] What will ye do in the solemn day - When ye shall be despoiled of every thing by the Assyrians; for the Israelites who remained in the land after its subjection to the Assyrians did worship the true God, and offer unto him the sacrifices appointed by the law, though in an imperfect and schismatic manner; and it was a great mortification to them to be deprived of their religious festivals in a land of strangers. See Calmet.

### Verse 6

[¶32] For, lo, they are gone - Many of them fled to Egypt to avoid the destruction; but they went there only to die.

[¶33] Memphis - Now Cairo, or Kahira, found them graves.

[¶34] The pleasant places for their silver - The fine estates or villas which they had purchased by their money, being now neglected and uninhabited, are covered with nettles; and even in their tabernacles, thorns and brambles of different kinds grow. These are the fullest marks of utter desolation.

### Verse 7

[¶36] The days of visitation - Of punishment are come.

[¶37] The prophet is a fool - Who has pretended to foretell, on Divine authority, peace and plenty; for behold all is desolation.

[¶38] The spiritual man - איש הרוח ish haruach, the man of spirit, who was ever pretending to be under a Divine afflatus.

[¶39] Is mad - He is now enraged to see every thing falling out contrary to his prediction.

### Verse 8

[¶41] The watchman of Ephraim - The true prophet, was with - faithful to, God.

[¶42] The prophet - The false prophet is the snare of a fowler; is continually deceiving the people, and leading them into snares, and infusing into their hearts deep hatred against God and his worship.

### Verse 9

[¶44] They have deeply corrupted themselves, as in the days of Gibeah - This relates to that shocking rape and murder of the Levite's wife, mentioned [Jdg 19:16], etc.

## 89. Hosea · 10 of 16

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### Verse 10

[¶1] I found Israel like grapes in the wilderness - While they were faithful, they were as acceptable to me as ripe grapes would be to a thirsty traveler in the desert.

[¶2] I saw your fathers - Abraham, Isaac, Jacob, Moses, Joshua, Caleb, Samuel, etc.

[¶3] As the first ripe - Those grapes, whose bud having come first, and being exposed most to the sun, have been the first ripe upon the tree; which tree was now in the vigor of youth, and bore fruit for the first time. A metaphor of the rising prosperity of the Jewish state.

[¶4] But they went to Baal-Peor - The same as the Roman Priapus, and worshipped with the most impure rites.

[¶5] And their abominations were according as they loved - Or, "they became as abominable as the object of their love." So Bp. Newcome. And this was superlatively abominable.

### Verse 11

[¶7] Their glory shall fly away - It shall suddenly spring away from them, and return no more.

[¶8] From the birth - "So that there shall be no birth, no carrying in the womb, no conception." - Newcome. They shall cease to glory in their numbers; for no children shall be born, no woman shall be pregnant, for none shall conceive. Here judgment blasts the very germs of population.

### Verse 12

[¶10] Though they bring up their children - And were they even to have children, I would bereave them of them; for, when I depart from them, they shall have all manner of wretchedness and wo.

### Verse 13

[¶12] Ephraim, as I saw Tyrus - Tyre was strongly situated on a rock in the sea; Samaria was on a mountain, both strong and pleasant. But the strength and beauty of those cities shall not save them from destruction.

[¶13] Ephraim shall bring forth his children to the murderer - The people shall be destroyed, or led into captivity by the Assyrians. Of the grandeur, wealth, power, etc., of Tyre, see the notes on Ezekiel 27 (note) and Ezekiel 28 (note).

### Verse 14

[¶15] Give them, O Lord: what wilt thou give? - There is an uncommon beauty in these words. The prophet, seeing the evils that were likely to fall upon his countrymen, begins to make intercession for them; but when he had formed the first part of his petition, "Give them, O Lord!" the prophetic light discovered to him that the petition would not be answered and that God was about to give them something widely different. Then changing his petition, which the Divine Spirit had interrupted, by signifying that he must not proceed in his request, he asks the question, then, "What wilt thou give them?" and the answer is, "Give them a miscarrying womb, and dry breasts." And this he is commanded to announce. It is probable that the Israelites had prided themselves in the fruitfulness of their families, and the numerous population of their country. God now tells them that this shall be no more; their wives shall be barren, and their land cursed.

### Verse 15

[¶17] All their wickedness is in Gilgal - Though we are not directly informed of the fact, yet we have reason to believe they had been guilty of some scandalous practices of idolatry in Gilgal See [Hos 4:15].

[¶18] For there I hated them - And therefore he determined, "for the wickedness of their doings, to drive them out of his house," so that they should cease to be a part of the heavenly family, either as sons or servants; for he would "love them no more," and bear with them no longer.

### Verse 16

[¶20] Ephraim is smitten - The thing being determined, it is considered as already done.

[¶21] Their root is dried up - They shall never more be a kingdom. And they never had any political form from their captivity by the Assyrians to the present day.

[¶22] Yea, though they bring forth - See the note on [Hos 9:11-12] (note).

### Verse 17

[¶24] My God will cast them away - Here the prophet seems to apologize for the severity of these denunciations; and to vindicate the Divine justice, from which they proceeded. It is: -

[¶25] Because they did not hearken unto him - That "my God," the fountain of mercy and kindness, "will cast them away."

[¶26] And they shall be wanderers among the nations - And where they have wandered to, who can tell? and in what nations to be found, no man knows. Wanderers they are; and perhaps even now unknown to themselves. Some have thought they have found them in one country; some, in another; and a very pious writer, in a book entitled, The Star in the West, thinks he has found their descendants in the American Indians; among whom he has discovered many customs, apparently the same with those of the ancient Jews, and commanded in the Law. He even thinks that the word Je-ho-vah is found in their solemn festal cry, Ye-ho-wa-he. If they be this long lost people, they are utterly unknown to themselves; their origin being lost in a very remote antiquity.

### Introduction

[¶28] This chapter treats of the same subject, but elegantly varied. It begins with comparing Israel to a fruitful vine but corrupted by too much prosperity, [Hos 10:1]. It next reproves and threatens them for their idolatry, [Hos 10:2]; anarchy, [Hos 10:3]; and breach of covenant, [Hos 10:4]. Their idolatry is then enlarged on; and its fatal consequences declared in terms full of sublimity and pathos, [Hos 10:5-8]. God is now introduced complaining of their excessive guilt; and threatening them with captivity in terms that bear a manifest allusion to their favourite idolatry, the worshiping the similitude of a calf or heifer, [Hos 10:9-11]. Upon which the prophet, in a beautiful allegory suggested by the preceding metaphors, exhorts them to repentance; and warns them of the dreadful consequences of their evil courses, if obstinately persisted in, [Hos 10:12-15].

### Verse 1

[¶30] Israel is an empty vine - Or, a vine that casteth its grapes.

[¶31] He bringeth forth fruit - Or, he laid up fruit for himself. He abused the blessings of God to the purposes of idolatry. He was prosperous; but his prosperity corrupted his heart.

[¶32] According to the multitude of his fruit - He became idolatrous in proportion to his prosperity; and in proportion to their wealth was the costliness of their images, and the expensiveness of their idol worship.

[¶33] True is the homely saying of old Quarles: - "So God's best gifts, usurp'd by wicked ones,

[¶34] To poison turn, by their con-ta-gi-ons."

[¶35] Another poet, of a higher order, but worse school, says: -

[¶36] Effodiuntur opes, irritamenta malorum.

[¶37] Ovid.

[¶38] Of which the words of St. Paul are nearly a literal rendering: - Ῥιζα γαρ πανθων των κακων εστιν ἡ θιλαργυρια. "For the love of money is the root of all these evils" [1Tim 6:10].

[¶39] Pity that this beautiful metal, on which God has bestowed such a large portion of mineral perfection, and then hid in the earth, should, on its being digged up by man, become the incentive to so many vices, and draw away his heart from the Creator of all things, and the fountain of ineffable perfection and goodness.

### Verse 2

[¶41] Their heart is divided - They wish to serve God and Mammon, Jehovah and Baal: but this is impossible. Now God will do in judgment what they should have done in contrition, "break down their altars, and spoil their images."

### Verse 3

[¶43] We have no king - We have rejected the King of kings; and had we any king, he would be of no service to us in this state, as he would be a captive like ourselves; nor could we have the approbation of God, as we now justly lie under his displeasure.

## 90. Hosea · 11 of 16

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### Verse 4

[¶1] They have spoken words - Vain, empty, deceitful words.

[¶2] Swearing falsely - This refers to the alliances made with strange powers, to whom they promised fidelity without intending to be faithful; and from whom they promised themselves protection and support, notwithstanding God was against them, and they knew it. All their words were vain, and in the end as bitter as gall.

[¶3] Judgment springeth up as hemlock - As our land lies without cultivation, so that we have nothing but noxious weeds instead of crops; so we have no administration of justice. What is done in this way is a perversion of law, and is as hurtful to society as hemlock would be to animal life. All this may refer to the anarchy that was in the kingdom of Israel before Hoshea's reign, and which lasted, according to Archbishop Usher, nine years. They then, literally, "had no king."

### Verse 5

[¶5] The inhabitants of Samaria shall fear - According to Calmet, shall worship the calves of Beth-aven; those set up by Jeroboam, at Beth-el. Fear is often taken for religious reverence.

[¶6] The people thereof shall mourn - On seeing the object of their worship carried into captivity, as well as themselves.

[¶7] And the priests thereof - כמרים kemarim. The priests of Samaria, says Calmet, are here called kemarim, that is, black coats, or shouters, because they made loud cries in their sacrifices. Instead of יגילו yagilu, "they shall rejoice;" learned men propose ילילו yalilu, "shall howl," which is likely to be the true reading, but it is not supported by any of the MSS. yet discovered. But the exigentia loci, the necessity of the place, requires some such word.

### Verse 6

[¶9] A present to King Jareb - See on [Hos 5:13] (note). If this be a proper name, the person intended is not known in history: but it is most likely that Pul, king of Assyria, is intended, to whom Menahem, king of Israel, appears to have given one of the golden calves, to insure his assistance.

### Verse 7

[¶11] Her king is cut off as the foam - As lightly as a puff of wind blows off the foam that is formed below by a fall of water, so shall the kings of Israel be cut off. We have already seen that not less than four of them died by assassination in a very short time. See on [Hos 7:7] (note).

### Verse 8

[¶13] The high-places - Idol temples.

[¶14] Of Aven - Beth-aven.

[¶15] The thorn and the thistle shall come up on their altars - Owing to the uncultivated and unfrequented state of the land, and of their places of idol worship, the people being all carried away into captivity. "And they shall say to the mountains, Cover us, And to the hills, Fall on us." "This sublime description of fear and distress our Lord had in view, [Luk 23:30], which may be a reference, and not a quotation. However, the Septuagint, in the Codex Alexandrinus, has the same order of words as occurs in the evangelist. The parallelism makes the passages more beautiful than [Rev 6:16]; and [Isa 2:19] wants the animated dramatic form. That there is a reference to the caverns that abounded in the mountainous countries of Palestine, see the note on [Isa 2:19] (note)." - Newcome.

### Verse 9

[¶17] Thou hast sinned from the days of Gibeah - This is another reference to the horrible rape and murder of the Levite's wife, [Jdg 19:13], [Jdg 19:14].

[¶18] There they stood - Only one tribe was nearly destroyed, viz., that of Benjamin. They were the criminals, the children of iniquity; the others were faultless, and stood only for the rights of justice and mercy.

### Verse 10

[¶20] When they shall bind themselves in their two furrows - "When they are chastised for their two iniquities," i.e., the calves in Dan and Beth-el. - Newcome. But this double iniquity may refer to what Jeremiah says, [Jer 11:13] : "My people have committed two evils." -

[¶21] 1. They have forsaken me.

[¶22] 2. They have joined themselves to idols.

### Verse 11

[¶24] Ephraim is as a heifer that is taught - One thoroughly broken in to the yoke.

[¶25] And loveth to tread out - Goes peaceably in the yoke; and is pleased because, not being muzzled, she eats of the corn.

[¶26] I passed over upon her fair neck - I brought the yoke upon it, that she should not tread out the corn merely, but draw the plough and drag the harrow. These operations of husbandry are all referred to here, with some others. Ephraim shall tread out the corn, that there may be seed for the fields.

[¶27] Judah shall plough - That the furrows may receive it.

[¶28] Jacob shall break his clods - Harrow - that the seed may be covered with the mould.

[¶29] Israel very frequently made great depredations on Judah; and as this heifer loved to tread out the corn, and not plough, it is therefore added that he should be made to plough, be put under the yoke, namely, that of the Assyrians. What is added, "Judah and Jacob shall plough for themselves," means, that Judah should not now plough for Israel, but for himself; as Israel shall no more make depredations upon him. - Dodd.

### Verse 12

[¶31] Sow to yourselves in righteousness - Let the seed you sow be of the best kind, and in just measure.

[¶32] Reap in mercy - By the blessing of God on this ploughing, sowing, and harrowing, you may expect a good crop in harvest.

[¶33] Break up your fallow ground - Do not be satisfied with a slight furrow; let the land that was fallowed (slightly ploughed) be broken up again with a deep furrow.

[¶34] For it is time to seek the Lord - This should be immediately done: the season is passing; and if you do not get the seed in the ground, the early rain will be past, and your fields will be unfruitful.

[¶35] Rain righteousness upon you - God will give you the early rain in due time, and in proper measure. Here are the metaphors, and the application cannot be difficult.. Here are ploughing, fallowing, sowing, harrowing, watering, reaping, threshing, and feeding on the produce of well-directed labor. All may be applied to the human heart, and the work of God upon it. Correction, contrition, conversion, receiving the grace of Christ, bringing forth fruit, etc.

### Verse 13

[¶37] Ye have ploughed wickedness - Ye have labored sinfully.

[¶38] Ye have reaped iniquity - The punishment due to your iniquity.

[¶39] Ye have eaten the fruit of lies - Your false worship and your false gods have brought you into captivity and misery.

[¶40] Because thou didst trust in thy way - Didst confide in thy own counsels, and in thy mighty men, and not in the God who made you.

### Verse 14

[¶42] Shall a tumult arise - The enemy shall soon fall upon thy people, and take all thy fortified places.

[¶43] As Shalman spoiled Beth-arbel - Some think that this refers to Jerubbaal, or Gideon's victory over Zalmunna, general of the Midianites; see [Jdg 7:8]. Others think that an allusion is made here to the destruction of Arbela, a city of Armenia, by Shalmaneser, here called Shalman; and this while he was only general of the Assyrian forces, and not yet king. I think the history to which this refers is unknown. It seems that it was distinguished by some remarkable ferocities.

[¶44] The mother was dashed in pieces upon her children - But when, where, how, and by whom, still remain unknown. Conjecture in such a case must be useless.

## 91. Hosea · 12 of 16

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### Verse 15

[¶1] So shall Beth-el do unto you - This shall be the consequence of your idolatry.

[¶2] In a morning shall the king of Israel utterly be cut off - Suddenly, unexpectedly. Hoshea, the king of Israel, shall be cut off by the Assyrians. There are some allusions to facts in this chapter, which cannot be easily verified, as we have not sufficient acquaintance with the history of those times.

### Introduction

[¶4] This chapter gives a very pathetic representation of God's tender and affectionate regard for Israel, by metaphors chiefly borrowed from the conduct of mothers toward their tender offspring. From this, occasion is taken to reflect on their ungrateful return to the Divine goodness, and to denounce against them the judgments of the Almighty, [Hos 11:1-7]. But suddenly and unexpectedly the prospect changes. Beams of mercy break frown the clouds just now fraught with vengeance. God, to speak in the language of men, feels the relentings of a tender parent; his bowels yearn; his mercy triumphs; his rebellious child shall yet be pardoned. As the lion of the tribe of Judah, he will employ his power to save his people, he will call his children from the land of their captivity; and, as doves, they will fly to him, a faithful and a holy people, [Hos 11:8-12].

### Verse 1

[¶6] When Israel was a child - In the infancy of his political existence.

[¶7] I loved him, and called my son out of Egypt - Where he was greatly oppressed; and in this I gave the proof of my love. I preserved my people in their affliction there, and brought them safely out of it.

### Verse 3

[¶9] I taught Ephraim also to go - An allusion to a mother or nurse teaching a child to walk, directing it how to lift and lay its feet, and supporting it in the meantime by the arms, that it may use its feet with the greater ease. This is a passage truly pathetic.

### Verse 4

[¶11] I drew them with cords of a man - This is a reference to leading strings, one end of which is held by the child, the other by the nurse, by which the little one, feeling some support, and gaining confidence, endeavors to walk. God, their heavenly Father, made use of every means and method to teach them to walk in the right and only safe path; for, as the Targum says, "As beloved children are drawn I drew them by the strength of love."

[¶12] That take of the yoke on their jaws - I did every thing that mercy could suggest, and justice permit, to make their duty their delight and profit. There appears to be here an illusion to the moving and pulling forward the collar or yoke of beasts which have been hard at work, to let in the cool air between it and their neck, so as to refresh them, and prevent that heat, which with the sweat would scald their necks, and take off not only the hair, but the skin. I have often done this at the land ends, in ploughing, when at the turnings the cattle were permitted a few moments to draw their breath after the hard pull that terminated the furrow at either end of the field: -

[¶13] And I laid meat unto them - Giving them at the same time a bite of grass or hay, to encourage them to go on afresh. The metaphor is strong and expressive; and he who ever had or saw the management of cattle in the plough or cart must admire it. Thus God acted with the people on whose necks was the yoke of his law. How many privileges, advantages, and comforts did he mingle with his precepts, to make them at once a righteous and happy people!

### Verse 5

[¶15] He shall not return into - Egypt - I have brought them thence already, with the design that the nation should never return thither again; but as they have sinned, and forfeited my favor and protection, they shall go to Assyria; and this because they refused to return to me. This view of the verse removes every difficulty.

### Verse 6

[¶17] The sword shall abide on his cities - Israel was agitated with external and intestine wars from the time of Jeroboam the Second. Although Zechariah his son reigned twelve years, yet it was in continual troubles; and he was at last slain by the rebel Shallum, who, having reigned one month, was slain by Menahem. Pekahiah succeeded his father Menahem, and reigned two years, and was killed by Pekah, son of Remaliah. He joined Rezin, king of Syria, and made an irruption into the land of Judah; but Ahaz having obtained succor from Tiglath-Pileser, king of Assyria, Pekah was defeated, and the tribes of Reuben, Gad, Naphtali, and the half-tribe of Manasseh, were carried away captives by the Assyrian king; and in a short time after, Hosea, son of Elah, slew Pekah and usurped the kingdom, which he could not possess without the assistance of Shalmaneser, who for his services imposed a tribute on the Israelitish king. Wishing to rid himself of this yoke, he applied to the king of Egypt; but this being known to Shalmaneser, he came against Samaria, and after a three years' siege took and destroyed it. Thus the sword rested on their cities; it continued in the land till all was ruined. See Calmet.

### Verse 7

[¶19] Though they called them to the Most High - Newcome is better: "And though they call on him together because of the yoke, he will not raise it. He shall receive no refreshment." See the metaphor, [Hos 11:4] (note).

### Verse 8

[¶21] How shall I give thee up - See the notes on [Hos 6:4], where we have similar words from similar feeling.

[¶22] Mine heart is turned within me - Justice demands thy punishment; Mercy pleads for thy life. As thou changest, Justice resolves to destroy, or Mercy to save. My heart is oppressed, and I am weary with repenting - with so frequently changing my purpose. All this, though spoken after the manner of men, shows how merciful, compassionate, and loath to punish the God of heaven is. What sinner or saint upon earth has not been a subject of these gracious operations?

### Verse 9

[¶24] I will not execute - Here is the issue of this conflict in the Divine mind. Mercy triumphs over Judgment; Ephraim shall be spared. He is God, and not man. He cannot be affected by human caprices. They are now penitent, and implore mercy; he will not, as man would do, punish them for former offenses, when they have fallen into his hand. The holy place is in Ephraim, and God is in this holy place; and he will not go into the cities, as he did into Sodom and Gomorrah, to destroy them. Judgment is his strange work. How exceedingly affecting are these two verses!

### Verse 10

[¶26] They shall walk after the Lord - They shall discern the operations of his providence, when,

[¶27] He shall roar like a lion - When he shall utter his majestic voice, Cyrus shall make his decree. The people shall tremble - be in a state of commotion; every one hurrying to avail himself of the opportunity to return to his own land.

### Verse 11

[¶29] They shall tremble as a bird - Those of them that are in Egypt shall also be called thence, and shall speed hither as a bird. Those in Assyria shall also be called to return, and they shall flee as doves to their windows. All shall, in the fullness of time, return to their own land. And,

[¶30] I will place them in their houses, saith the Lord - They shall have their temple once more, and all their holy ordinances.

### Verse 12

[¶32] Ephraim compasseth me about with lies - I think this verse does not well unite with the above; it belongs to another subject, and should begin the following chapter, as in the Hebrew.

[¶33] Judah yet ruleth with God - There is an allusion here to [Gen 32:24], where Jacob having "wrestled with the Angel," had his name changed to Israel, one that rules with God. That glory the Israelites had lost by their idolatry; but Judah still retained the true worship, and alone deserved the name of Israel.

[¶34] Bp. Newcome translates this clause thus: - "But hereafter they shall come down a people of God, even a faithful people of saints."

[¶35] Even allowing this to be the most correct view of the original, I do not see what we gain by this change.

### Introduction

[¶37] The prophet, in very pointed terms, describes the unprofitableness and destruction attending vicious courses; particularly such as Ephraim pursued, who forsook God, and courted the alliance of idolatrous princes, [Hos 12:1]. Judah is also reproved, [Hos 12:2]. He is reminded of the extraordinary favor of God to his father Jacob, in giving him the birthright; and exhorted, after his example, to wrestle with God (the Angel of the covenant, the same unchangeable Jehovah) for a blessing; and to love mercy and execute justice, [Hos 12:3-4]. Ephraim is accused of pursuing practices that are deceitful, although pretending to integrity, [Hos 12:7], [Hos 12:8]. God then threatens to deprive this people of their possessions, [Hos 12:9], as they had rejected every means of reformation, [Hos 12:10], and given themselves up to gross impieties, [Hos 12:11]. And, as an aggravation of their guilt, they are reminded from what humble beginnings they had been raised, [Hos 12:12], [Hos 12:13]. The Divine judgments about to fall upon Israel are declared to be the result of great provocation, [Hos 12:14].

### Verse 1

[¶39] Ephraim feedeth on wind - He forms and follows empty and unstable counsels.

[¶40] Followeth after the east wind - They are not only empty, but dangerous and destructive. The east wind was, and still is, in all countries, a parching, wasting, injurious wind.

[¶41] He daily increaseth lies - He promises himself safety from foreign alliances. He "made a covenant with the Assyrians," and sent a subsidy of "oil to Egypt." The latter abandoned him; the former oppressed him.

### Verse 2

[¶43] The Lord hath also a controversy with Judah - The rest of the prophecy belongs both to Judah and Israel. He reproaches both with their ingratitude, and threatens them with God's anger. In order to make their infidelity the more hateful, and their malice the more sensible, he opposes to them the righteousness, obedience, and piety of their father Jacob. He recalls to their minds the benefits they had received since they returned from Egypt. He speaks afterwards of their kings; and how, in their ingratitude, they refused to have him for their monarch. Having mentioned this fact, he subjoins reflections, exhortations, invectives, and threatenings, and continues this subject in this and the two following chapters. - Calmet.

### Verse 3

[¶45] He took his brother by the heel - See on [Gen 25:26] (note); [Gen 32:24] (note), etc.

## 92. Hosea · 13 of 16

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### Verse 4

[¶1] He had power over the Angel - Who represented the invisible Jehovah.

[¶2] He wept, and made supplication - He entreated with tears that God would bless him; and he prevailed. The circumstance of his weeping is not mentioned in Genesis.

[¶3] He found him in Beth-el - It was there that God made those glorious promises to Jacob relative to his posterity. See [Gen 28:13-15].

### Verse 5

[¶5] The Lord is his memorial - He is the same God as when Jacob so successfully wrestled with him.

### Verse 6

[¶7] Therefore turn thou to thy God - Because he is the same, and cannot change. Seek him as faithfully and as fervently as Jacob did, and you will find him the same merciful and compassionate Being.

### Verse 7

[¶9] He is a merchant - Or a Canaanite; referring to the Phoenicians, famous for their traffic. Ephraim is as corrupt as those heathenish traffickers were. He kept, as many in all ages have done, a weight and a weight; a heavy one to buy with and a light one to sell by.

### Verse 8

[¶11] I am become rich - They boasted in their riches, notwithstanding the unjust manner in which they were acquired.

[¶12] In all my labors they shall find none iniquity in me - This is frequently the language of merchants, tradesmen, etc. None are so full of professions of equity and justice, while all the time they are endeavoring to overreach, both in buying and selling. "Sir, I cannot afford it at that price." "It is not mine for that money." "I assure you that it cost me more than you offer." "I am sorry I cannot take your money; but if I did, I should lose by the article," etc., etc., etc. I have heard such language over and over, when I knew every word was false. Truth is a sacred thing in the sight of God; but who regards it as he should? There are, however, many noble exceptions among merchants and tradesmen. Bp. Newcome gives another turn to the subject, by translating: - "All his labors shall not be found profitable unto him,

[¶13] For the iniquity wherewith he hath sinned."

### Verse 9

[¶15] And I - the Lord thy God - I who brought thee out of the land of Egypt, will again make thee to dwell in tabernacles. This appears to be a threatening. I will reduce you to as miserable a state in the land of your captivity, as you often were through your transgressions in the wilderness. This was the opinion of some of the ancients on this verse; and the context requires it to be understood in this way. I do not think that the feast of tabernacles is referred to.

### Verse 10

[¶17] I have also spoken - I have used every means, and employed every method, to instruct and save you. I have sent prophets, who spake plainly, exhorting, warning, and beseeching you to return to me. They have had Divine visions, which they have declared and interpreted. They have used similitudes, symbols, metaphors, allegories, etc., in order to fix your attention, and bring you back to your duty and interest. And, alas! all is in vain; you have not profited by my condescension. This text St. Paul seems to have had full in view, when he wrote, [Heb 1:1] (note): "God who, at Sundry Times and in Divers Manners, spake in time past unto the Fathers by the Prophets." See the note on the above.

[¶18] Dr. Dodd supposes that there are three distinct kinds of prophecy mentioned here:

[¶19] 1. Immediate inspiration, when God declares the very words.

[¶20] 2. Vision; a representation of external objects to the mind, in as lively a manner as if there were conveyed by the senses.

[¶21] 3. Parables and apt resemblances.

### Verse 11

[¶23] Iniquity in Gilead - Gilgal and Gilead are equally iniquitous, and equally idolatrous. Gilead, which was beyond Jordan, had already been brought under subjection by Tiglath-Pileser. Gilgal, which was on this side Jordan, shall share the same fate; because it is now as idolatrous as the other.

[¶24] Their altars are as heaps - They occur everywhere. The whole land is given to idolatry.

### Verse 12

[¶26] Served for a wife - Seven years for Rachel.

[¶27] For a wife he kept sheep - Seven years for Leah; having been cheated by Laban, who gave him first Leah, instead of Rachel; and afterwards made him serve seven years more before he would confirm his first engagement. Critics complain of want of connection here. Why is this isolated fact predicted? Thus, in a detached sentence, the prophet speaks of the low estate of their ancestors, and how amply the providence of God had preserved and provided for them. This is all the connection the place requires.

### Verse 13

[¶29] By a prophet (Moses) the Lord brought Israel out of Egypt, and by a prophet (Joshua) was he preserved - Joshua succeeded Moses, and brought the Israelites into the promised land; and when they passed the Jordan at Gilgal, he received the covenant of circumcision; and yet this same place was now made by them the seat of idolatry! How blind and how ungrateful!

### Verse 14

[¶31] Therefore shall he leave his blood upon him - He will not remove his guilt. These are similar to our Lord's words, [Joh 3:36]; [Joh 9:41] : "He that believeth not on the Son of God, shall not see life, for the wrath of God Abideth On Him" - shall not be removed by any remission, as he rejects the only way in which he can be saved. Because ye say, We see; therefore, Your Sin Remaineth, i.e., it still stands charged against you. Your miseries and destruction are of your own procuring; your perdition is of yourselves. God is as merciful as he is just.

### Introduction

[¶33] Thus chapter begins with observing that the fear of God leads to prosperity, but sin to ruin; a truth most visibly exemplified in the sin and punishment of Ephraim, [Hos 13:1-3]. As an aggravation of their guilt, God reminds them of his former favors, [Hos 13:4], [Hos 13:5]; which they had shamefully abused, [Hos 13:6]; and which now expose them to dreadful punishments, [Hos 13:7], [Hos 13:8]. He, however, tempers these awful threatenings with gracious promises; and, on their repentance, engages to save them, when no other could protect them, [Hos 13:9-11]. But, alas! instead of repenting, Ephraim is filling up the measure of his iniquity, [Hos 13:12], [Hos 13:13]. Notwithstanding this, God promises to put forth has almighty power in behalf of his people, and, as it were, raise them from the dead, [Hos 13:14]; although, in the meantime, they must be visited with great national calamities, compared first to the noxious and parching east wind, [Hos 13:15], and described immediately after in the plainest terms, [Hos 13:16].

### Verse 1

[¶35] When Ephraim spake trembling - When he was meek and humble, of a broken heart and contrite spirit.

[¶36] He exalted himself in Israel - He became great in God's sight; he rose in the Divine esteem in proportion as he sank in his own. But this did not continue.

[¶37] He offended in Baal - He became an idolater.

[¶38] He died - The sentence of death from the Divine justice went out against him.

[¶39] This has been differently understood: "As soon as Ephraim spake (To your tents, O Israel!) There was a trembling or commotion: then the kingdom was exalted in Israel." Thus taken, it refers to the division of the ten tribes from Rehoboam, son of Solomon, [1Kgs 12:16], etc., and the establishment of the kingdom of Israel under Jeroboam in opposition to that of Judah; which breach was never healed.

### Verse 2

[¶41] And now they sin more and more - They increase in every kind of vice, having abandoned the great Inspirer of virtue.

[¶42] Let the men that sacrifice kiss the calves - This was the test. If there be a Jew that pretends to sacrifice, and whose conversion is dubious, let him come openly and kiss the calves. This will show what he is; no real Jew will do this. If he be an idolater, he will not scruple. This was the ancient method of adoration.

[¶43] 1. They kissed the idol.

[¶44] 2. When the statue was too high or too far off, they presented the hand, in token of alliance.

## 93. Hosea · 14 of 16

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[¶0] 3. They brought that hand respectfully to their mouths, and kissed it.

[¶1] This was the genuine act of adoration; from ad, to, and os, oris, the mouth. So Pliny, Hist. Nat., lib. xxviii., c. 1. Adorando, dexteram ad oscula referimus.

[¶2] And Apuleius, Asin., lib. iv:

[¶3] Admoventes oribus suis dexteram, ut ipsam prorsus deam religiosis adorationibus venerabantur.

[¶4] See Calmet, and see the note on [Job 31:17].

### Verse 3

[¶6] Therefore they shall be as the morning Cloud - as the early Dew - as the Chaff - as the Smoke - Four things, most easy to be driven about and dissipated, are employed here to show how they should be scattered among the nations, and dissipated by captivity.

### Verse 4

[¶8] I am the Lord thy God - This was the first discovery I made of myself to you, and the first commandment I gave; and I showed you that besides me there was no Savior. There is a remarkable addition in the Septuagint here: "But I am Jehovah thy God, who stretched out the heavens and created the earth. And I showed them not to thee, that thou shouldest walk after them. And I brought thee up out of the land of Egypt," etc. This might have been once in the Hebrew text.

### Verse 5

[¶10] I did know thee - I approved of thee; I loved thee; and by miraculously providing for thee in that land of drought, I demonstrated my love.

### Verse 6

[¶12] According to their pasture - They had a rich pasture, and were amply supplied with every good. They became exalted in their heart, forgat their God, and became a prey to their enemies. "He that exalteth himself shall be abased."

### Verse 7

[¶14] I will be unto them as a lion - שחל shachal is supposed to mean here the black lion, frequent in Ethiopia.

[¶15] As a leopard - נמר namar, so termed from its spotted skin, for to be spotted is the signification of the root.

[¶16] Will I observe them - The leopard, tiger, and panther will hide themselves in thick bushwood, near where they expect any prey to pass; and as soon as it comes near, spring suddenly upon it. To this is the allusion in the text: "By the way will I observe them;" watch for them as the leopard does. They shall be greatly harassed even on their way to Assyria, when going into captivity.

### Verse 8

[¶18] As a bear - bereaved - This is a figure to denote excessive ferocity. See the note on [2Sam 17:8] (note), where a remarkable instance is given.

[¶19] And will rend the caul of their heart - Every savage beast goes first to the seat of the blood when it has seized its prey; as in this fluid they delight more than in the most delicate parts of the flesh.

[¶20] There will I devour them like a lion - לביא labi, the old strong lion; drinking the blood, tearing the flesh, and breaking the bones to extract the marrow.

[¶21] The wild beast shall tear them - Probably this refers to the chakal or jackal, who frequently hunts down the prey, which the lion takes the liberty to devour, while the jackal stands by, and afterwards picks the bones. Hence he has been called the lion's Provider, and the lion's waiting-man.

### Verse 9

[¶23] O Israel, thou hast destroyed thyself - These evils come not by my immediate infliction; they are the consequences of thy own crimes. In the above terrifying figures of the ferocious beasts, the prophet only shows what they would meet with from the hand of the Assyrians in the war, the famine, and the captivity; God being represented as doing what he only permits to be done.

[¶24] But in me is thine help - "Though thou hast destroyed thyself, yet in me alone can thy help be found" - Newcome. And others read, And who will help thee? reading מי mi, who, for בי bi, in me. Though this is countenanced by the Syriac, yet there is no evidence of it in any of the MSS. yet collated, nor do I think it to be the true reading.

### Verse 10

[¶26] Give me a king and princes? - Referring to the time in which they cast off the Divine theocracy and chose Saul in the place of Jehovah.

### Verse 11

[¶28] I gave thee a king in mine anger - Such was Saul; for they highly offended God when they clamoured to have a king like the heathen nations that were around them.

[¶29] Took him away in my wrath - Permitted him and the Israelites to fall before the Philistines. Others think that Shalmaneser was the king thus given, and Hoshea the king thus taken away.

### Verse 12

[¶31] The iniquity of Ephraim is bound up - It is registered in my court of justice; the death warrant is in store, and will be produced in due time. Though there be not at present the judgment inflicted which such glaring transgressions demand, yet it will surely come. Such crimes cannot go unpunished.

### Verse 13

[¶33] The sorrows of a travailing woman - These judgments shall come suddenly and unavoidably.

[¶34] The place of the breaking forth of children - As there is a critical time in parturition in which the mother in hard labor may by skillful assistants be eased of her burden, which, if neglected, may endanger the life both of parent and child, so there was a time in which Ephraim might have returned to God, but they would not; therefore they are now in danger of being finally destroyed. And, speaking after the manner of men, he must be deemed an unwise son, who if he had power and consideration, would prolong his stay in the porch of life, where he must necessarily be suffocated; so is Ephraim, who, though warned of his danger, having yet power to escape, continued in his sin, and is now come to destruction. I could illustrate the allusion in the text farther, and show the accurate propriety of the original; but the subject forbids it.

### Verse 14

[¶36] I will ransom them from the power of the grave - In their captivity they are represented as dead and buried, which is a similar view to that taken of the Jews in the Babylonish captivity by Ezekiel in his vision of the valley of dry bones. They are now lost as to the purpose for which they were made, for which God had wrought so many miracles for them and for their ancestors; but the gracious purpose of God shall not be utterly defeated. He will bring them out of that grave, and ransom them from that death; for as they have deserved that death and disgraceful burial, they must be redeemed and ransomed from it, or still lie under it. And who can do this but God himself? And he will do it. In the prospect of this the prophet exclaims, in the person of the universal Redeemer, "O death, I will be thy plagues;" I will bring into thy reign the principle of its destruction. The Prince of life shall lie for a time under thy power, that he may destroy that power.

[¶37] O grave, I will be thy destruction - I will put an end to thy dreary domination by rising from the dead, and bringing life and immortality to life by my Gospel, and by finally raising from the death the whole human race in the day of the general resurrection. שאול sheol, which we translate grave, is the state of the dead. מות maveth, which we translate death, is the principle of corruption that renders the body unfit to be longer the tenement of the soul, and finally decomposes it. Sheol shall be destroyed, for it must deliver up all its dead. Maveth shall be annihilated, for the body shall be raised incorruptible. See the use which the apostle makes of this passage, [1Cor 15:54], [1Cor 15:55]; but he does not quote from the Hebrew, nor from any of the ancient versions. He had to apply the subject anew; and the Spirit, which had originally given the words, chose to adapt them to the subject then in hand, which was the resurrection of the dead in the last day. Instead of דבריך debareycha, thy plagues, one of my oldest MSS., ninety-six of Kennicott's and thirty-two of De Rossi's, have דברך debarcha, thy plague, that which shall carry thee off, as the plague does them who are affected by it. To carry off, carry away, is one of the regular meanings of the verb דבר dabar.

[¶38] Repentance shall be hid from mine eyes - On these points I will not change my purpose; this is the signification of repentance when attributed to God.

### Verse 15

[¶40] Though he be fruitful - יפריא yaphri; a paronomasia on the word אפרים ephrayim, which comes from the same root פרה parah, to be fruitful, to sprout, to bud.

[¶41] An east wind shall come - As the east wind parches and blasts all vegetation, so shall Shalmaneser blast and destroy the Israelitish state.

### Verse 16

[¶43] Samaria shall become desolate - This was the capital of the Israelitish kingdom. What follows is a simple prophetic declaration of the cruelties which should be exercised upon this hapless people by the Assyrians in the sackage of the city.

## 94. Hosea · 15 of 16

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### Introduction

[¶1] By the terrible denunciation of vengeance which concludes the preceding chapter, the prophet is led to exhort Israel to repentance, furnishing them with a beautiful form of prayer, very suitable to the occasion, [Hos 14:1-3]. Upon which God, ever ready to pardon the penitent, is introduced making large promises of blessings, in allusion to those copious dews which refresh the green herbs, and which frequently denote, not only temporal salvation, but also the rich and refreshing comforts of the Gospel, [Hos 14:4-7]. Their reformation from idolatry is foretold, and their consequent prosperity, under the emblem of a green flourishing fir tree, [Hos 14:8]; but these promises are confined to those who may bring forth the fruits of righteousness, and the wicked are declared to have no share in them, [Hos 14:9].

### Verse 1

[¶3] O Israel, return unto the Lord - These words may be considered as addressed to the people now in captivity; suffering much, but having still much more to suffer if they did not repent. But it seems all these evils might yet be prevented, though so positively predicted, if the people would repent and return; and the very exhortation to this repentance shows that they still had power to repent, and that God was ready to save them and avert all these evils. All this is easily accounted for on the doctrine of the contingency of events, i.e., the poising a multitude of events on the possibility of being and not being, and leaving the will of man to turn the scale; and that God will not foreknow a thing as absolutely certain, which his will has determined to make contingent. A doctrine against which some solemn men have blasphemed, and philosophic infidels declaimed; but without which fate and dire necessity must be the universal governors, prayer be a useless meddling, and Providence nothing but the ineluctable adamantine chain of unchangeable events; all virtue is vice, and vice virtue, or there is no distinction between them, each being eternally determined and unalterably fixed by a sovereign and uncontrollable will and unvarying necessity, from the operation of which no soul of man can escape, and no occurrence in the universe be otherwise than it is. From such blasphemy, and from the monthly publications which avouch it, good Lord, deliver us!

### Verse 2

[¶5] Take with you words - And you may be assured that you pray aright, when you use the words which God himself has put in your mouths. On this very ground there is a potency in the Lord's Prayer, when offered up believingly, beyond what can be found in any human composition. And it may be presumed that it was this consideration that induced our reformers to introduce it so frequently in the public liturgy.

[¶6] See the order of God's directions here: -

[¶7] 1. Hearing these merciful invitations, believe them to be true.

[¶8] 2. Cast aside your idols; and return to God as your Maker, King, and Savior.

[¶9] 3. Take with you the words by which you have been encouraged, and plead them before God.

[¶10] 4. Remember your iniquity, deeply deplore it, and beg of God to take it all away.

[¶11] 5. Let faith be in exercise to receive what God waits to impart. "Receive us graciously;" וקח טוב vekach tob, receive, or let us receive good; when thou has emptied us of evil, fill us with goodness.

[¶12] 6. Be then determined, through grace, to live to his glory, "so shall we render thee the calves" (פרים parim, for which the versions in general read פרי peri, fruits, omitting the ם mem) "of our lips;" the sacrifices of praise, thanksgiving, gratitude, and the hearty obedience which our lips have often promised.

[¶13] 7. Having thus determined, specify your resolutions to depend on God alone for all that can make you wise, useful, holy, and happy. The resolutions are: -

[¶14] 1. Asshur shall not save us - We will neither trust in, nor fear, this rich and powerful king. We will not look either to riches or power for true rest and peace of mind.

[¶15] 2. We will not ride upon horses - We shall no more fix our hopes on the proud Egyptian cavalry, to deliver us out of the hands of enemies to whom thy Divine justice has delivered us. We will expect no rest nor happiness in the elegances of life, and gratification of our senses.

[¶16] 3. Neither will we say any more to the work of our hands, Ye are our gods - We will not trust in any thing without us; nor even in any good thing we are able to do through thy grace; knowing we have nothing but what we have received. We will trust in thy infinite mercy for our final salvation.

[¶17] 4. And we will do all this from the conviction, that in thee the fatherless findeth mercy; for we are all alike helpless, desolate, perishing orphans, till translated into thy family.

### Verse 4

[¶19] I will heal their backsliding - Here is the answer of God to these prayers and resolutions. See its parts: -

[¶20] 1. Ye have backslidden and fallen, and are grievously and mortally wounded by that fall; but I, who am the Author of life, and who redeem from death, will heal all these wounds and spiritual diseases.

[¶21] 2. I will love them freely - נדבה nedabah, after a liberal, princely manner. I will love them so as to do them incessant good. It shall not be a love of affection merely, but shall be a beneficial love. A love that not only feels delight in itself, but fills them with delight who are its objects, by making them unutterably and supremely happy.

[¶22] 3. For mine anger is turned away from him - Because he has turned back to me. Thus God and man become friends.

### Verse 5

[¶24] I will be as the dew unto Israel - On these metaphors I gladly avail myself of the elegant and just observations of Bp. Lowth. "These verses ([Hos 14:5-7]) contain gracious promises of God's favor and blessings upon Israel's conversion. In the fifth verse, it is described by that refreshment which copious dews give to the grass in summer. If we consider the nature of the climate, and the necessity of dews in so hot a country, not only to refresh, but likewise to preserve life; if we consider also the beauty of the oriental lilies, the fragrance of the cedars which grow upon Lebanon, the beauteous appearance which the spreading olive trees afforded, the exhilarating coolness caused by the shade of such trees, and the aromatic smell exhaled by the cedars; we shall then partly understand the force of the metaphors here employed by the prophet; but their full energy no one can conceive, till he feels both the want, and enjoys the advantage, of the particulars referred to in that climate where the prophet wrote." - Lowth's twelfth and nineteenth prelection; and Dodd on the place.

[¶25] What a glorious prophecy! What a wonderful prophet! How sublime, how energetic, how just! The great master prophet, Isaiah, alone could have done this better. And these promises are not for Israel merely after the flesh; they are for all the people of God. We have a lot and portion in the matter; God also places his love upon us. Here the reader must feel some such sentiment as the shepherd in Virgil, when enraptured with the elegy which his associate had composed on their departed friend. The phraseology and metaphors are strikingly similar; and therefore I shall produce it.

[¶26] Tale tuum carmen nobis, divine poeta,

[¶27] Quale sopor fesses in gramine, quale per aestum

[¶28] Dulcis aquae saliente sitim restinguere rivo.

[¶29] Nec calamis solum aequiparas, sed voce magistrum.

[¶30] Fortunate puer! tu nunc eris alter ab illo.

[¶31] Nos tamen haec quocunque modo tibi nostra vicissim

[¶32] Dicemus, Daphninque tuum tollemus ad astra:

[¶33] Daphnin ad astra feremus: amavit nos quoque Daphnis.

[¶34] Virgil. Ecl. v., ver. 45. "O heavenly poet, such thy verse appears,

[¶35] So sweet, so charming to my ravish'd ears,

[¶36] As to the weary swain with cares oppress'd,

[¶37] Beneath the sylvan shade, refreshing rest;

[¶38] As to the feverish traveler, when first

[¶39] He finds a crystal stream to quench his thirst.

[¶40] In singing, as in piping, you excel;

[¶41] And scarce your master could perform so well.

[¶42] O fortunate young man! at least your lays

[¶43] Are next to his, and claim the second praise.

[¶44] Such as they are, my rural songs I join

[¶45] To raise your Daphnis to the powers divine;

## 95. Hosea · 16 of 16

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[¶0] For Daphnis was my friend, as well as thine."

### Verse 7

[¶2] They that dwell under his shadow shall return - The Targum is curious: "They shall be gathered together from the midst of their captivity; they shall dwell under the shadow of his Christ, and the dead shall revive."

[¶3] They shall revive as the corn - The justness and beauty of this metaphor is not generally perceived. After the corn has been a short time above the earth, in a single spike, the blades begin to separate, and the stalk to spring out of the center. The side leaves turn back to make way for the protruding stalk; and fall bending down to the earth, assuming a withered appearance, though still attached to the plant. To look at the corn in this state, no one, unacquainted with the circumstance, could entertain any sanguine hope of a copious harvest. In a short time other leaves spring out; the former freshen, and begin to stand erect; and the whole seems to revive from a vegetative death. This is the circumstance to which the prophet refers "they shall revive as the corn." Of this a prudent and profitable use may be made.

[¶4] 1. When a soul is first "drawn by the cords of love," [Hos 11:4], every thing seems to it promising, comfortable, and delightful, like the corn in its first state.

[¶5] 2. But when the Spirit of judgment brings to the light of conscience the hidden things of iniquity, and repentance is deepened into contrition, the broken and the contrite heart groans, and thinks that all is lost; deep distress takes place, and discouragement succeeds discouragement. This answers to the corn in its second state.

[¶6] 3. By and by the pardon comes, and God's love is shed abroad in the heart by the Holy Ghost; every hope is revived and realized, the full corn in the ear becomes manifest; and this answers to the corn in its third state. "They shall revive as the corn." Glory be to God for his unspeakable gift!

### Verse 8

[¶8] What have I to do any more with idols? - The conversion of Ephraim is now as complete as if was sincere. God hears and observes this.

[¶9] I am like a green fir tree - Perhaps these words should be joined to the preceding, as Newcome has done, and be a part of God's speech to Ephraim. "I have heard him; and I have seen him as a flourishing fir tree." He is become strong and vigorous; and from his present appearance of healthiness, his future increase and prosperity may be safely anticipated.

[¶10] From me is thy fruit found - All thy goodness springs from the principle of grace which I have planted in thy soul; for as the earth cannot bring forth fruit without the blessing of God, sending the dews and rains, with the genial rays of the sun, so neither can the soul of man, even of the most pious, bear fruit, without a continual influence from the Most High. Without the former, neither grass could grow for cattle, nor corn for the service of man; without the latter, no seeds of righteousness could take root, no stalk of promise could grow, no fruit of grace could be produced. And the unclean spirit, which was cast out, would soon return; and, finding his former house empty, swept, and garnished, would re-enter with seven demons of greater power and worse influence; and the latter end of that man would be worse than the first. Reader, ever consider that all thy good must be derived from God; and all that good must be preserved in thee by his continued influence of light, love, and power upon thy soul.

### Verse 9

[¶12] Who is wise, and he shall understand these things? - What things? Those which relate to the backslidings, iniquity, and punishment of Israel; and to the mercy and kindness of God in their promised restoration. The things which belong to the work of sin in the heart; the things which belong to the work of grace in the soul; and particularly the things mentioned in this wonderful chapter.

[¶13] Prudent, and he shall know them? - He who endeavors to understand them, who lays his heart to them, such a person shall understand them.

[¶14] For the ways of the Lord are right - This is the conclusion which the prophet makes from the whole. All God's conduct, both in the dispensation of justice and mercy, is right: all as it should be, all as it must be; because he is too wise to err, too good to be unkind.

[¶15] The just shall walk, in them - This is a truth which he will always acknowledge; and illustrate it by a righteous and godly life.

[¶16] But the transgressors shall fall therein - Howsoever good they might have been before, if they do not consider the necessity of depending upon God; of receiving all their light, life, power, and love from him; ever evidencing that faith which worketh by love; maintaining an obedient conduct, and having respect to all God's precepts; they shall fall, even in the "way of righteousness." When still using the Divine ordinances, and associating with God's people, they shall perish from the way; and be like Ephraim, who once "spoke trembling," and "was exalted in Israel," who was "God's beloved son," and "called out of Egypt;" yet, by "offending in Baal," giving way to "the idols of his heart," fell from God, fell into the hands of his enemies, and became a wretched thrall in a heathen land. "Whoso is wise, let him understand these things!

[¶17] Whoso is prudent, let him know them!" -

[¶18] He who is well instructed will make a proper application of what he has here read; will tremble at the threatenings, and embrace the promises, of his God.

[¶19] The Targum is worthy the most serious attention. "The ways of the Lord are right, and the just who walk in them shall live for ever; but the ungodly, because they have not walked in them, shall be delivered into hell."

[¶20] How instructive, how convincing, how awakening, and yet how consolatory, are the words of this prophecy! Reader, lay them to heart. A godly mind cannot consider them in vain; such shall know them, and know that the ways of the Lord are right.

## 96. Joel · 1 of 5

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### Introduction to the Book of the Prophet Joel

[¶1] Joel, the son of Pethuel, the second of the twelve minor prophets, was, as is said, of the tribe of Reuben, and city of Bethoran; or rather Betharan, for Bethoran was on this side Jordan, in the tribe of Ephraim, and Betharan was on the other side of the river, in the tribe of Reuben. Joel prophesied in the kingdom of Judah; and it is the opinion of some critics that he did not appear there till after the removal of the ten tribes and the destruction of the kingdom of Israel. We do not know distinctly the year wherein he began to prophesy, nor that in which he died. He speaks of a great famine, and an inundation of locusts, which ravaged Judea; but as these are evils not uncommon in that country, and all sorts of events have not been registered in history, we can infer nothing from thence towards fixing the particular period of Joel's prophecy.

[¶2] St. Jerome, followed by many others, both ancients and moderns, believed Joel to have been contemporary with Hosea, according to this rule laid down by him, that when there is no certain proof of the time wherein any prophet lived, we are to be directed in our conjectures by the time of the preceding prophet, whose epoch is better known. But this rule is not always certain, and should not hinder us from following another system, if we have good reason for doing so. The Hebrews maintain that Joel prophesied under Manasseh; and as collateral circumstances seem to preponderate in favor of this hypothesis, it has been accordingly followed in the margin. Under the idea of an enemy's army, the prophet represents a cloud of locusts, which in his time fell upon Judea, and caused great desolation. This, together with the caterpillars, and the drought, brought a terrible famine upon the land. God, being moved with the calamities and prayers of his people, scattered the locusts, and the wind blew them into the sea. These misfortunes were succeeded by plenty and fertility. After this, the prophet foretold the day of the Lord, and the vengeance he was to exercise in the valley of Jezreel. He speaks of the teacher of righteousness, whom God was to send; and of the Holy Spirit, which was to descend upon all flesh. He says that Jerusalem will be inhabited for ever; that salvation will come out from thence; and that whosoever shall call upon the name of the Lord shall be saved. All this relates to the new covenant, and the time of the Messiah. See Calmet.

[¶3] Bishop Lowth observes that "the style of Joel differs much from that of Hosea; but, though of a different kind, is equally poetical. It is elegant, perspicuous, clear, diffusive, and flowing; and, at the same time, very sublime, nervous, and animated. He displays the whole power of poetic description in the first and second chapters; and, at the same time, his fondness for metaphors, comparisons, and allegories; nor is the connection of his subjects less remarkable than the graces of his diction. It is not to be denied that in some places he is very obscure; which every attentive reader will perceive, especially in the end of this prophecy." Prael. xxi.; and see Dodd. The two first chapters are inimitably beautiful; and the language, in force, and often in sound, well adapted to the subject. See the note on [Joe 1:1] (note).

[¶4] This and the beginning of the next chapter contain a double prophecy, applicable in its primary sense to a plague of locusts which was to devour the land, and to be accompanied with a severe drought and famine; and in its secondary sense it denotes the Chaldean invasion. Both senses must be admitted: for some of the expressions will apply only to the dearth by insects; others to the desolation by war. The contexture of both is beautiful and well conducted. In this chapter the distress of every order of people is strongly painted; and not only does the face of nature languish when the God of nature is displeased, vv. 1-19; but the very beasts of the field, by a bold figure, are represented as supplicating God in their distress, and reproaching the stupidity of man, [Joe 1:20].

### Verse 1

[¶6] The word of the Lord that came to Joel - See the introduction for some account of this prophet, whose history is very obscure. Bishop Newcome thinks that he prophesied while the kingdom of Judah subsisted, and refers to [Joe 2:1], [Joe 2:15], (see also [Joe 1:14] (note), and the note there), but not long before its subversion as his words, [Joe 3:1], seem to imply that its captivity was approaching. See [2Kgs 21:10-15]. He therefore favors the conjecture of Drusius, that this prophet lived under Manasseh, and before his conversion, [2Chr 33:13]; that is, some time from before Christ 697 to (suppose) 660.

### Verse 2

[¶8] Ye old men - Instead of הזקנים hazzekenim old men, a few MSS. have הכהנים haccohanim, ye priests, but improperly.

[¶9] Hath this been in your days - He begins very abruptly; and before he proposes his subject, excites attention and alarm by intimating that he is about to announce disastrous events, such as the oldest man among them has never seen, nor any of them learnt from the histories of ancient times.

### Verse 3

[¶11] Tell ye your children of it - To heighten the effect, he still conceals the subject, and informs them that it is such as should be handed down from father to son through all generations.

### Verse 4

[¶13] That which the palmerworm hath left - Here he begins to open his message, and the words he chooses show that he is going to announce a devastation of the land by locusts, and a famine consequent on their depredations. What the different insects may be which he specifies is not easy to determine. I shall give the words of the original, with their etymology.

[¶14] The palmerworm, גזם gazam, from the same root, to cut short; probably the caterpillar, or some such blight, from its cutting the leaves of the trees into pieces for its nourishment.

[¶15] The locust, ארבה arbeh, from רבה rabah, to multiply, from the immense increase and multitude of this insect.

[¶16] Cankerworm, ילק yelek, from לק lak, to lick or lap with the tongue; the reference is uncertain.

[¶17] Caterpillar, חסיל chasil, from חסל chasal, to consume, to eat up, the consumer. Bishop Newcome translates the first grasshopper; the second, locust; the third, devouring locust; and the fourth, consuming locust. After all that has been said by interpreters concerning these four animals, I am fully of opinion that the arbeh, or locust himself, is the gazam, the yelek, and the chasil and that these different names are used here by the prophet to point out the locust in its different states, or progress from embryo to full growth. See the note on [Joe 2:2] (note).

### Verse 5

[¶19] Awake, ye drunkards - The general destruction of vegetation by these devouring creatures has totally prevented both harvest and vintage; so that there shall not be wine even for necessary uses, much less for the purposes of debauchery. It is well known that the ruin among the vines by locusts prevents the vintage for several years after.

### Verse 6

[¶21] A nation is come up upon my land - That real locusts are intended there can be little doubt; but it is thought that this may be a double prophecy, and that the destruction by the Chaldeans may also be intended, and that the four kinds of locusts mentioned above may mean the four several attacks made on Judea by them. The first in the last year of Nabonassar, (father of Nebuchadnezzar), which was the third of Jehoiakim; the second when Jehoiakim was taken prisoner in the eleventh year of his reign; the third in the ninth year of Zedekiah and the fourth three years after, when Jerusalem was destroyed by Nebuchadnezzar. Others say that they mean four powers which have been enemies of the Jews:

[¶22] 1. The palmerworm, the Assyrians and Chaldeans.

[¶23] 2. The locust, the Persians and Medes.

[¶24] 3. The cankerworm, the Greeks, and particularly Antiochus Epiphanes.

[¶25] 4. The caterpillar, the Romans.

[¶26] Others make them four kings; Tiglath-pileser, Shalmaneser, Sennacherib, and Nebuchadnezzar. But of such similitudes there is no end; and the best of them is arbitrary and precarious.

### Verse 7

[¶28] He hath laid my vine waste - The locusts have eaten off both leaves and bark. חשף חשפה chasoph chasaphah, he hath made it clean bare; שדד שדה suddad sadeh, the field is laid waste, [Joe 1:10]; and כשד משדי kesod mishshaddai, a destruction from the Almighty, [Joe 1:15]; are all paronomasias in which this prophet seems to delight.

### Verse 8

[¶30] Lament like a virgin - for the husband of her youth - Virgin is a very improper version here. The original is בתולה bethulah, which signifies a young woman or bride not a virgin, the proper Hebrew for which is עלמה almah. See the notes on [Isa 7:14] (note), and [Mat 1:23] (note).

### Verse 9

[¶32] The meat-offering and the drink-offering is cut off - The crops and the vines being destroyed by the locusts, thee total devastation in plants, trees, corn, etc., is referred to and described with a striking variety of expression in this and the following verses.

### Verse 12

[¶34] The vine is dried up - Dr. Shaw observes that in Barbary, in the month of June, the locusts collect themselves into compact bodies a furlong or more square, and march on, eating up every thing that is green or juicy, and letting nothing escape them, whether vegetables or trees.

[¶35] They destroy the pomegranate, the palm, the apple, (תפוח tappuach, the citron tree), the vine, the fig, and every tree of the field. See the note on [Joe 2:2] (note).

### Verse 14

[¶37] Call a solemn assembly - עצרה atsarah signifies a time of restraint, as the margin has it. The clause should be translated - consecrate a fast, proclaim a time of restraint; that is, of total abstinence from food, and from all secular employment. All the elders of the land and the representatives of the people were to be collected at the temple to cry unto the Lord, to confess their sins, and pray for mercy. The temple was not yet destroyed. This prophecy was delivered before the captivity of Judah.

### Verse 15

[¶39] Alas for the day! - The Syriac repeats this, the Vulgate, Septuagint, and Arabic, thrice: "Alas, alas, alas, for the day!"

[¶40] As a destruction from the Almighty - The destruction that is now coming is no ordinary calamity; it is as a signal judgment immediately inflicted by the Almighty.

### Verse 17

[¶42] The seed is rotten under their clods - When the sprout was cut off as low as possible by the locusts, there was no farther germination. The seed rotted away.

### Verse 18

[¶44] How do the beasts groan! - I really think that the neighing of horses, or braying of asses, is wonderfully expressed by the sound of the original: מה נאנחה בהמה mah Neenchah behemah, how do the horses neigh! how do the asses bray! בהמה behemah is a collective name for all domestic cattle, and those used in husbandry.

## 97. Joel · 2 of 5

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[¶0] Cattle are perplexed - They are looking everywhere, and wandering about to find some grass, and know not which way to run.

### Verse 19

[¶2] O Lord, to thee will I cry - Let this calamity come as it may, we have sinned, and should humble ourselves before God; and it is such a calamity as God alone can remove, therefore unto him must we cry.

[¶3] The fire hath devoured the pastures - This may either refer to a drought, or to the effects of the locusts; as the ground, after they have passed over it, everywhere appears as if a sheet of flame had not only scorched, but consumed every thing.

### Verse 20

[¶5] The beasts of the field cry also unto thee - Even the cattle, wild and tame, are represented as supplicating God to have mercy upon them, and send them provender! There is a similar affecting description of the effects of a drought in Jeremiah, [Jer 14:6].

[¶6] The rivers of waters are dried up - There must have been a drought as well as a host of locusts; as some of these expressions seem to apply to the effects of intense heat.

[¶7] For המדבר hammidbar, "the wilderness," one of my oldest MSS. reads מדבר midbar, "wilderness" simply, as in [Jer 14:19]. Eight or ten of Dr. Kennicott's have the same reading.

### Introduction

[¶9] The prophet sounds the alarm of a dreadful calamity, the description of which is most terribly worked up, [Joe 2:1-11]. Exhortation to repentance, fasting, and prayer, that the Divine judgments may be averted, [Joe 2:12-17]. God will in due time take vengeance on all the enemies of pure and undefiled religion, [Joe 2:18-20]. Great prosperity of the Jews subsequent to their return from the Babylonish captivity, [Joe 2:21-27]. Joel then makes an elegant transition to the outpouring of the Holy Ghost on the day of Pentecost, [Joe 2:28-30]; for so these verses are explained by one of the twelve apostles of the Lamb. See [Act 2:16-21]. Prophecy concerning the destruction of Jerusalem, which was shortly to follow the opening of the Gospel dispensation, [Act 2:31]. Promises of safety to the faithful and penitent; promises afterwards remarkably fulfilled to the Christians in their escape to Pella from the desolating sword of the Roman army, [Act 2:32].

### Verse 1

[¶11] Blow ye the trumpet in Zion - This verse also shows that the temple was still standing. All assemblies of the people were collected by the sound of the trumpet.

[¶12] The day of the Lord cometh - This phrase generally means a day of judgment or punishment.

### Verse 2

[¶14] A day of darkness, etc - The depredations of the locusts are described from the second to the eleventh verse, and their destruction in the twentieth. Dr. Shaw, who saw locusts in Barbary in 1724 and 1725, thus describes them: - "I never observed the mantes, bald locusts, to be gregarious. But the locusts, properly so called, which are so frequently mentioned by sacred as well as profane writers, are sometimes so beyond expression. Those which I saw in 1724 and 1725 were much bigger than our common grasshopper; and had brown spotted wings, with legs and bodies of a bright yellow. Their first appearance was toward the latter end of March, the wind having been for some time south. In the middle of April their numbers were so vastly increased that, in the heat of the day, they formed themselves into large and numerous swarms; flew in the air like a succession of clouds; and, as the prophet Joel expresses it, ([Joe 2:10]) they darkened the sun. When the wind blew briskly, so that these swarms were crowded by others, or thrown one upon another, we had a lively idea of that comparison of the psalmist, ([Psa 109:23]), of being 'tossed up and down as the locust.' In the month of May, when the ovaries of those insects were ripe and turgid, each of these swarms began gradually to disappear; and retired into the Mettijiah, and other adjacent plains, where they deposited their eggs. These were no sooner hatched in June, than each of these broods collected itself into a compact body of a furlong or more in square; and, marching immediately forward in the direction of the sea, they let nothing escape them; eating up every thing that was green and juicy, not only the lesser kinds of vegetables, but the vine likewise; the fig tree, the pomegranate, the palm, and the apple tree, even all the trees of the field, [Joe 1:12]; in doing which they kept their ranks like men of war; climbing over, as they advanced, every tree or wall that was in their way. Nay, they entered into our very houses and bedchambers, like so many thieves. The inhabitants, to stop their progress, made a variety of pits and trenches all over their fields and gardens, which they filled with water; or else they heaped up in them heath, stubble, and such like combustible matter, which were severally set on fire upon the approach of the locusts. But this was all to no purpose, for the trenches were quickly filled up, and the fires extinguished, by infinite swarms succeeding one another; while the front was regardless of danger, and the rear pressed on so close, that a retreat was altogether impossible. A day or two after one of these broods was in motion, others were already hatched to march and glean after them; gnawing off the very bark, and the young branches, of such trees as had before escaped with the loss only of their fruit and foliage. So justly have they been compared by the prophet Joel ([Joe 2:3]) to a great army; who further observes, that 'the land is as the garden of Eden before them and behind them a desolate wilderness.' "Having lived near a month in this manner (like a μυριοστομον ξιφος, or sword with ten thousand edges, to which they have been compared), upon the ruin and destruction of every vegetable substance which came in their way, they arrived at their full growth, and threw old their nympha state by casting their outward skin. To prepare themselves for this change, they clung by their hinder feet to some bush, twig, or corner of a stone; and immediately, by using an undulating motion, their heads would first break out, and then the rest of their bodies. The whole transformation was performed in seven or eight minutes, after which they lay for a short time in a torpid and seemingly languishing condition; but as soon ad the sun and air had hardened their wings, by drying up the moisture which remained upon them, after casting their sloughs, they reassumed their former voracity, with an addition both of strength and agility. Yet they did not continue long in this state before they were entirely dispersed, as their parents were before, after they had laid their eggs; and as the direction of the marches and flights of them both was always to the northward, and not having strength, as they have sometimes had, to reach the opposite shores of Italy France, or Spain, it is probable they perished in the sea, a grave which, according to these people, they have in common with other winged creatures." - Travels, 4to. edition pp. 187, 188.

[¶15] A day of darkness - They sometimes obscure the sun. And Thuanus observes of an immense crowd, that "they darkened the sun at mid-day."

[¶16] As the morning spread upon the mountains - They appeared suddenly: as the sun, in rising behind the mountains, shoots his rays over them. Adanson, in his voyage to Senegal, says: "Suddenly there came over our heads a thick cloud which darkened the air, and deprived us or the rays of the sun. We soon found that it was owing to a cloud of locusts." Some clouds of them are said to have darkened the sun for a mile, and others for the space of twelve miles! See the note on [Joe 2:10] (note).

### Verse 3

[¶18] A fire devoureth before them - They consume like a general conflagration. "They destroy the ground, not only for the time, but burn trees for two years after." Sir Hans Sloane, Nat. Hist. of Jamaica, vol. i., p. 29.

[¶19] Behind them a flame burneth - "Wherever they feed," says Ludolf, in his History of Ethiopia, "their leavings seem as if parched with fire."

[¶20] Nothing shall escape them - "After devouring the herbage," says Adanson, "with the fruits and leaves of trees, they attacked even the buds and the very bark; they did not so much as spare the reeds with which the huts were thatched."

### Verse 4

[¶22] The appearance of horses - The head of the locust is remarkably like that of the horse; and so Ray on Insects describes them: Caput oblongum, equi instar, prona spectans - "They have an oblong head, like to that of a horse, bending downward." On this account the Italians call them cavaletta, cavalry. Bochart remarks, from an Arabic writer, that the locusts resemble ten different kinds of animals:

[¶23] 1. The Horse in its head.

[¶24] 2. The Elephant in its eyes.

[¶25] 3. The Bull in its neck.

[¶26] 4. The Stag in its horns.

[¶27] 5. The Lion in its breast.

[¶28] 6. The Scorpion in its belly.

[¶29] 7. The Eagle in its wings.

[¶30] 8. The Camel in its thighs.

[¶31] 9. The Ostrich in its feet. And

[¶32] 10. The Serpent in its tail.

[¶33] Vid. Hieroz., vol. ii., p. 475, edit. 1692.

[¶34] But its most prominent resemblance is to the horse, which the prophet mentions; and which the Arabic writer puts in the first place, as being the chief.

### Verse 5

[¶36] Like the noise of chariots - Bochart also remarks: - "The locusts fly with a great noise, so as to be heard six miles off, and while they are eating the fruits of the earth, the sound of them is like that of a flame driven by the wind."

[¶37] Ibid., p. 478.

### Verse 6

[¶39] All faces shall gather blackness - Universal mourning shall take place, because they know that such a plague is irresistible.

### Verse 7

[¶41] Like mighty men - like men of war (and as horsemen, [Joe 2:4]) - The prophet does not say they are such, but they resemble. They are locusts; but in their operations they are Like the above.

[¶42] They shall not break their ranks - See the account on [Joe 2:2], from Dr. Shaw.

### Verse 8

[¶44] They shall not be wounded - They have hard scales like a coat of mail; but the expression refers to the utter uselessness of all means to prevent their depredations. See Shaw's account above.

## 98. Joel · 3 of 5

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/98/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/98/#p-N

### Verse 10

[¶1] The earth shall quake - the heavens shall tremble - Poetical expressions, to point out universal consternation and distress. The earth quaked to see itself deprived of its verdure; the heavens trembled to find themselves deprived of their light.

[¶2] The sun and the moon shall be dark - Bochart relates that "their multitude is sometimes so immense as to obscure the heavens for the space of twelve miles!" - Ibid. p. 479.

### Verse 11

[¶4] The Lord shall utter his voice - Such a mighty force seems as if summoned by the Almighty, and the noise they make in coming announces their approach, while yet afar off.

### Verse 12

[¶6] Turn ye even to me - Three means of turning are recommended: Fasting, weeping, mourning, i.e., continued sorrow.

### Verse 13

[¶8] Rend your heart - Let it not be merely a rending of your garments, but let your hearts be truly contrite. Merely external worship and hypocritical pretensions will only increase the evil, and cause God to meet you with heavier judgments.

[¶9] For he is gracious - Good and benevolent in his own nature.

[¶10] Merciful - Pitying and forgiving, as the effect of goodness and benevolence.

[¶11] Slow to anger - He is not easily provoked to punish, because he is gracious and merciful.

[¶12] Of great kindness - Exuberant goodness to all them that return to him.

[¶13] And repenteth him of the evil - Is ever ready to change his purpose to destroy, when he finds the culprit willing to be saved. See the notes on [Exo 34:6], [Exo 34:7].

### Verse 14

[¶15] Who knoweth if he will return - He may yet interpose and turn aside the calamity threatened, and so far preserve the land from these ravagers, that there will be food for men and cattle, and a sufficiency of offerings for the temple service. Therefore: -

### Verse 15

[¶17] Blow the trumpet - Let no time be lost, let the alarm be sounded.

### Verse 16

[¶19] Gather the children - Let all share in the humiliation, for all must feel the judgment, should it come. Let no state nor condition among the people be exempted. The elders, the young persons, the infants, the bridegroom, and the bride; let all leave their houses, and go to the temple of God.

### Verse 17

[¶21] Let the priests - weep between the porch and the altar - The altar of burnt-offerings stood before the porch of the temple, [2Chr 8:12], and between them there was an open space of fifteen or twenty cubits. It was there that the priests prostrated themselves on such occasions. It was into this place that the priests brought the sacrifice or victim of atonement; and where the high priest laid his hands on the head of the victim confessing his sins.

[¶22] Let them say - The following was the form to be used on this occasion, "Spare thy people," etc. And if this be done with a rent heart, etc., "then will the Lord be jealous for his land, and pity his people," [2Chr 8:18]. He will surely save, if ye seriously return to and penitently seek him.

### Verse 19

[¶24] Yea, the Lord will answer - It is not a peradventure; it will surely be done; if ye seek God as commanded, ye will find him as promised.

[¶25] I will send you corn and wine - He will either prevent the total ravaging of the land, or so bless it with extraordinary vegetable strength, that ye shall have plentiful crops.

### Verse 20

[¶27] I will remove far off from you the northern army - "That is, the locusts; which might enter Judea by the north, as Circassia and Mingrelia abound with them. Or the locusts may be thus called, because they spread terror like the Assyrian armies, which entered Judea by the north. See [Zep 2:13]." - Newcome. Syria, which was northward of Judea, was infested with them; and it must have been a northern wind that brought them into Judea, in the time of Joel; as God promises to change this wind, and carry them into a barren and desolate land, Arabia Deserta. "And his face toward the east sea," i.e., the Dead Sea, which lay eastward of Jerusalem. "His hinder part toward the utmost sea," the western sea, i.e., the Mediterranean.

[¶28] And his stink shalt come up - After having been drowned by millions in the Mediterranean, the reflux of the tide has often brought them back, and thrown there in heaps upon the shore, where they putrefied in such a manner as to infect the air and produce pestilence, by which both men and cattle have died in great multitudes. See Bochart, Hieroz., vol. ii., p. 481.

[¶29] Livy, and St. Augustine after him, relate that there was such an immense crowd of locusts in Africa that, having eaten up every green thing, a wind arose that carried them into the sea, where they perished; but being cast upon the shore, they putrefied, and bred such a pestilence, that eighty thousand men died of it in the kingdom of Massinissa, and thirty thousand in the garrison of Utica, in which only ten remained alive. See Calmet and Livy, lib. xc., and August. De Civitate Dei, lib. iv., c. 31. We have many testimonies of a similar kind.

[¶30] Because he hath done great things - Or, כי ki, although he have done great things, or, after he has done them, i.e., in almost destroying the whole country.

### Verse 21

[¶32] Fear not - for the Lord will do great things - The words are repeated from the preceding verse; Jehovah will do great things in driving them away, and supernaturally restoring the land to fertility.

### Verse 23

[¶34] The former rain moderately - המורה לצדקה hammoreh litsedakah, "the former rain in righteousness," that is, in due time and in just proportion. This rain fell after autumn, the other in spring. See [Hos 6:3].

[¶35] In the first month - בראשון barishon, "as aforetime." So Bp. Newcome. In the month Nisan. - Syriac.

### Verse 25

[¶37] I will restore - the years - It has already been remarked that the locusts not only destroyed the produce of that year, but so completely ate up all buds, and barked the trees, that they did not recover for some years. Here God promises that he would either prevent or remedy that evil; for he would restore the years that the locusts, cankerworm, caterpillar, and palmerworm had eaten.

### Verse 26

[¶39] Praise the name of the Lord your God, that hath dealt wondrously with you - In so destroying this formidable enemy; and so miraculously restoring the land to fertility, after so great a devastation.

### Verse 28

[¶41] Shall come to pass afterward - אחרי כן acharey ken, "after this;" the same, says Kimchi, as in the latter days, which always refers to the days of the Messiah; and thus this prophecy is to be interpreted: and we have the testimony of St. Peter, [Act 2:17], that this prophecy relates to that mighty effusion of the Holy Spirit which took place after the day of pentecost. Nor is there any evidence that such an effusion took place, nor such effects were produced, from the days of this prophet till the day of pentecost. And the Spirit was poured out then upon all flesh, that is, on people of different countries, speaking the languages of almost all the people of the earth; which intimated that these were the first-fruits of the conversion of all the nations of the world. For there was scarcely a tongue in the universe that was not to be found among the Parthians, Medes, Elamites, Mesopotamians, Jews, Cappadocians, people of Pontus, of Asia, Phrygia, Pamphylia, Egypt, Libya, Cyrene, Rome, Crete, and Arabia, who were residents at Jerusalem at that time; and on whom this mighty gift was poured out, each hearing and apprehending the truths of the Gospel, in his own language wherein he was born. Thus we have Divine authority for saying, that was the fulfillment of this prophecy by Joel. And the mighty and rapid spread of the Gospel of Christ in the present day, by means of the translation of the Scriptures into almost all the regular languages of the world, and the sending missionaries to all nations, who preach the Gospel in those tongues, are farther proofs that the great promise is in the fullest progress to be speedily fulfilled, even in the utmost sense of the words.

[¶42] Your sons and your daughters shall prophesy - Shall preach - exhort, pray, and instruct, so as to benefit the Church.

[¶43] Your old men shall dream dreams - Have my will represented to them in this way, as the others by direct inspiration.

[¶44] Your young men shall see visions - Have true representations of Divine things made upon their imaginations by the power of God; that they shall have as full an evidence of them as they could have of any thing that came to the mind through the medium of the senses.

## 99. Joel · 4 of 5

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/99/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/99/#p-N

### Verse 29

[¶1] And also upon the servants and upon the handmaids - The gifts of teaching and instructing men shall not be restricted to any one class or order of people. He shall call and qualify the men of his own choice; and shall take such out of all ranks, orders, degrees, and offices in society. And he will pour out his Spirit upon them; and they shall be endowed with all the gifts and graces necessary to convert sinners, and build up the Church of Christ on its most holy faith.

[¶2] And this God has done, and is still doing. He left the line of Aaron, and took his apostles indiscriminately from any tribe. He passed by the regular order of the priesthood, and the public schools of the most celebrated doctors, and took his evangelists from among fishermen, tent-makers, and even the Roman tax-gatherers. And he, lastly, passed by the Jewish tribes, and took the Gentile converts, and made them preachers of righteousness to the inhabitants of the whole earth. The same practice he continues to the present day; yet he did not then pass by a man brought up at the feet of Gamaliel, no more than he would now a man brought up in a celebrated seminary of learning. He is ever free to use his own gifts, in his own way; and when learning is sanctified, by being devoted to the service of God, and the possessor is humble and pious, and has those natural gifts necessary for a public teacher, perhaps we might safely say, God would in many cases prefer such: but he will have others, as intimated in the prophecy, that we may see the conversion of men is not by human might, nor power, but by the Spirit of the Lord of hosts. The learned man can do nothing without his Spirit; the unlearned must have his gifts and graces, without which both their labors would be unprofitable; and thus the excellency of the power is of God, and no flesh can glory in his presence. See my sermon on this passage.

### Verse 30

[¶4] Wonders in the heavens and in the earth - This refers to those dreadful sights, dreadful portents, and destructive commotion, by which the Jewish polity was finally overthrown, and the Christian religion established in the Roman empire. See how our Lord applies this prophecy, [Mat 24:29] (note), and the parallel texts.

### Verse 31

[¶6] The sun shall be turned into darkness - The Jewish polity, civil and ecclesiastical, shall be entirely destroyed.

[¶7] Before the great and the terrible day of the Lord come - In the taking and sacking of Jerusalem, and burning of the temple, by the Romans, under Titus, the son of Vespasian. This was, perhaps, the greatest and most terrible day of God's vengeance ever shown to the world, or that ever will be shown, till the great day of the general judgment. For a full view of this subject, I wish to refer the reader to the notes on Matthew 24.

### Verse 32

[¶9] Whosoever shall call on the name of the Lord - כל אשר יקרא בשם יהוה col asher yikra beshem Yehovah, "All who shall invoke in the name of Jehovah." That Christ is the Jehovah here mentioned appears plain from [Rom 10:15], where the reader had better consult the notes. "This refers," says Bp. Newcome, "to the safety of the Christians during the Jewish and the Roman war." It may: but it has a much more extensive meaning, as the use of it by St. Paul, as above, evidently shows. Every man who invokes Jehovah for mercy and salvation by or in the name, Jesus - that very name given under heaven among men for this purpose - shall be saved. Nor is there salvation in any other; and those who reject him had better lay these things to heart before it be too late.

[¶10] For in Mount Zion and in Jerusalem - Our blessed Lord first began to preach the Gospel in Mount Zion, in the temple, and throughout Jerusalem. There he formed his Church, and thence he sent his apostles and evangelists to every part of the globe: "Go ye into all the world, and preach the Gospel to every creature." Of the Jews there was but a remnant, a very small number, that received the doctrine of the Gospel, here termed the remnant that the Lord should call; קרא kore, whom he calleth. Many were called who would not obey: but those who obeyed the call were saved; and still he delivers those who call upon him; and he is still calling on men to come to him that they may be saved.

### Introduction

[¶12] The prophecy in this chapter is thought by some to relate to the latter times of the world, when God shall finally deliver his people from all their adversaries; and it must be confessed that the figures employed are so lofty as to render it impossible to restrain the whole of their import to any events prior to the commencement of the Christian era. The whole prophecy is delivered in a very beautiful strain of poetry; by what particular events are referred to is at present very uncertain, vv. 1-21.

### Verse 2

[¶14] The valley of Jehoshaphat - There is no such valley in the land of Judea; and hence the word must be symbolical. It signifies the judgment of God, or Jehovah judgeth; and may mean some place (as Bp. Newcome imagines) where Nebuchadnezzar should gain a great battle, which would utterly discomfit the ancient enemies of the Jews, and resemble the victory which Jehoshaphat gained over the Ammonites, Moabites, and Edomites, [2Chr 20:22-26].

[¶15] And parted my land - The above nations had frequently entered into the territories of Israel; and divided among themselves the lands they had thus overrun.

[¶16] While the Jews were in captivity, much of the land of Israel was seized on, and occupied by the Philistines, and other nations that bordered on Judea.

### Verse 3

[¶18] Have given a boy for a harlot - To such wretched circumstances were the poor Jews reduced in their captivity, that their children were sold by their oppressors; and both males and females used for the basest purposes. And they were often bartered for the necessaries or luxuries of life. Or this may refer to the issue of the Chaldean war in Judea, where the captives were divided among the victors. And being set in companies, they cast lots for them: and those to whom they fell sold them for various purposes; the boys to be slaves and catamites, the girls to be prostitutes; and in return for them they got wine and such things. I think this is the meaning of the text.

### Verse 4

[¶20] What have ye to do with me - Why have the Syrians and Sidonians joined their other enemies to oppress my people? for they who touch my people touch me.

[¶21] Will ye render me a recompense? - Do you think by this to avenge yourselves upon the Almighty? to retaliate upon God! Proceed, and speedily will I return your recompense; I will retaliate.

### Verse 5

[¶23] Ye have taken my silver and my gold - The Chaldeans had spoiled the temple, and carried away the sacred vessels, and put them in the temple of their own god in Babylon.

### Verse 6

[¶25] Sold unto the Grecians - These were the descendants of Javan, [Gen 10:2-5]. And with them the Tyrians trafficked, [Eze 27:19].

[¶26] That ye might remove them far from their border - Intending to send them as far off as possible, that it might be impossible for them to get back to reclaim the land of which you had dispossessed them.

### Verse 7

[¶28] I will raise them - I shall find means to bring them back from the place whither ye have sold them, and they shall retaliate upon you the injuries they have sustained. It is said that Alexander and his successors set at liberty many Jews that had been sold into Greece. And it is likely that many returned from different lands, on the publication of the edict of Cyrus. - Newcome.

### Verse 8

[¶30] I will sell your sons - When Alexander took Tyre, he reduced into slavery all the lower people, and the women. Arrian, lib. ii., says that thirty thousand of them were sold. Artaxerxes Ochus destroyed Sidon, and subdued the other cities of Phoenicia. In all these wars, says Calmet, the Jews, who obeyed the Persians, did not neglect to purchase Phoenician slaves, whom they sold again to the Sabeans, or Arabs.

### Verse 9

[¶32] Prepare war - Let all the enemies of God and of his people join together; let them even call all the tillers of the ground to their assistance, instead of laboring in the field; let every peasant become a soldier. Let them turn their agricultural implements into offensive weapons, so that the weak, being well armed, may confidently say, I am strong: yet, when thus collected and armed, Jehovah will bring down thy mighty ones; for so the clause in [Joe 3:11] should be rendered.

### Verse 12

[¶34] Let the heathen be wakened - The heathen shall be wakened.

[¶35] The valley of Jehoshaphat - Any place where God may choose to display his judgments against his enemies.

### Verse 13

[¶37] Put ye in the sickle - The destruction of his enemies is represented here under the metaphor of reaping down the harvest; and of gathering the grapes, and treading them in the wine-presses.

### Verse 14

[¶39] Multitudes, multitudes - המנים המנים hamonim, hamonim, crowds upon crowds, in the valley of decision, or excision: the same as the valley of Jehoshaphat, the place where God is to execute judgment on his enemies.

### Verse 15

[¶41] The sun and the moon shall be darkened - High and mighty states shall be eclipsed, and brought to ruin, and the stars - petty states, princes, and governors - shall withdraw their shining; withhold their influence and tribute from the kingdoms to which they have belonged, and set up themselves as independent governors.

### Verse 16

[¶43] The Lord also shall roar out of Zion - His temple and worship shall be reestablished there, and he will thence denounce his judgments against the nations. "The heavens and the earth shall shake." There shall be great commotions in powerful empires and their dependencies; but in all these things his own people shall be unmoved, for God shall be their hope and strength.

## 100. Joel · 5 of 5

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/100/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/100/#p-N

### Verse 17

[¶1] So shall ye know - By the judgments I execute on your enemies, and the support I give to yourselves, that I am the all-conquering Jehovah; and that I have again taken up my residence in Jerusalem. All this may refer, ultimately, to the restoration of the Jews to their own land; when holiness to the Lord shall be their motto; and no strange god, or impure people, shall be permitted to enter the city, or even pass through it; they shall have neither civil nor religious connections with any who do not worship the true God in spirit and in truth. This, I think, must refer to Gospel times. It is a promise not ye fulfilled.

### Verse 18

[¶3] In that day - After their return from their captivities.

[¶4] The mountains shall drop down new wine - A poetic expression for great fertility. Happy times: peace and plenty. The vines shall grow luxuriantly on the sides of the mountains; and the hills shall produce such rich pastures that the flocks shall yield abundance of milk.

[¶5] And all the rivers of Judah - Far from being generally dry in the summer, shall have their channels always full of water.

[¶6] And a fountain shall come forth of the house of the Lord - See the account of the typical waters in Ezekiel 47, to which this seems to have a reference; at least the subject is the same, and seems to point out the grace of the Gospel, the waters of salvation, that shall flow from Jerusalem, and water the valley of Shittim. Shittim was in the plains of Moab beyond Jordan; [Num 33:49]; [Jos 3:1]; but as no stream of water could flow from the temple, pass across Jordan, or reach this plain, the valley of Shittim must be considered symbolical, as the valley of Jehoshaphat. But as Shittim may signify thorns, it may figuratively represent the most uncultivated and ferocious inhabitants of the earth receiving the Gospel of Christ, and being civilized and saved by it. We know that briers and thorns are emblems of bad men; see [Eze 2:6]. Thus all the figures in this verse will point out the happy times of the Gospel: the mountains shall drop down new wine; the hills flow with milk; the thorny valleys become fertile, etc. Similar to those almost parallel words of the prince of poets: -

[¶7] Mistaque ridenti colocasia fundet acantho.

[¶8] Ipsae lacte domum referent destenta capellae

[¶9] Ubera: nec magnos metuent armenta leones.

[¶10] Molli paullatim flavescet campus arista,

[¶11] Incultisque rubens pendebit sentibus uva:

[¶12] Et durae quercus sudabunt roscida mella.

[¶13] Virg. Ed. 4:20.

[¶14] Unbidden earth shall wreathing ivy bring,

[¶15] And fragrant herbs the promises of spring.

[¶16] The goats with streaming dugs shall homeward speed;

[¶17] And lowing herds, secure from lions, feed.

[¶18] Unlabour'd harvests shall the fields adorn,

[¶19] And cluster'd grapes shall grow on every thorn:

[¶20] The knotted oaks shall showers of honey weep.

[¶21] Dryden.

### Verse 19

[¶23] Egypt shall be a desolation - While peace, plenty, and prosperity of every kind, shall crown my people, all their enemies shall be as a wilderness; and those who have used violence against the saints of God, and shed the blood of innocents (of the holy Martyrs) in their land, when they had political power; these and all such shall fall under the just judgments of God.

### Verse 20

[¶25] But Judah shall dwell for ever - The true Church of Christ shall be supported, while all false and persecuting Churches shall be annihilated. The promise may also belong to the full and final restoration of the Jews, when they shall dwell at Jerusalem as a distinct people professing the faith of our Lord Jesus Christ.

### Verse 21

[¶27] For I will cleanse their blood - נקיתי nikkeythi, I will avenge the slaughter and martyrdom of my people, which I have not yet avenged.

[¶28] Persecuting nations and persecuting Churches shall all come, sooner or later, under the stroke of vindictive justice.

[¶29] For the Lord dwelleth in Zion - He shall be the life, soul, spirit, and defense of his Church for ever. This prophet, who has many things similar to Ezekiel, ends his prophecy nearly in the same way:

[¶30] Ezekiel says of the glory of the Church, יהוה שמה Yehovah shammah, The Lord Is There.

[¶31] Joel says, יהוה שכן בציון Yehovah shochen betsiyon, The Lord Dwelleth in Zion.

[¶32] Both point out the continued indwelling of Christ among his people.

### Verse 1

[¶34] For, behold, in those days - According to the preceding prophecy, these days should refer to Gospel times, or to such as should immediately precede them. But this is a part of the prophecy which is difficult to be understood. All interpreters are at variance upon it; some applying its principal parts to Cambyses; his unfortunate expedition to Egypt; the destruction of fifty thousand of his troops (by the moving pillars of sand) whom he had sent across the desert to plunder the rich temple of Jupiter Ammon; his return to Judea, and dying of a wound which he received from his own sword, in mounting his horse, which happened at Ecbatane, at the foot of Mount Carmel. On which his army, composed of different nations, seeing themselves without a head, fell out, and fought against each other, till the whole were destroyed. And this is supposed to be what Ezekiel means by Gog and Magog, and the destruction of the former. See Ezekiel 38 and 39.

[¶35] Others apply this to the victories gained by the Maccabees, and to the destruction brought upon the enemies of their country; while several consider the whole as a figurative prediction of the success of the Gospel among the nations of the earth. It may refer to those times in which the Jews shall be brought in with the fullness of the Gentiles, and be re-established in their own land. Or there may be portions in this prophecy that refer to all the events; and to others that have not fallen yet within the range of human conjecture, and will be only known when the time of fulfillment shall take place. In this painful uncertainty, rendered still more so by the discordant opinions of many wise and learned men, it appears to be my province, as I have nothing in the form of a new conjecture to offer, to confine myself to an explanation of the phraseology of the chapter; and then leave the reader to apply it as may seem best to his own judgment.

[¶36] I shall bring again the captivity of Judah and Jerusalem - This may refer to the return from the Babylonish captivity; extending also to the restoration of Israel, or the ten tribes.

## 101. Amos · 1 of 10

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### Introduction to the Book of the Prophet Amos

[¶1] Amos, the third of the minor prophets, was, it is said, of the little town of Tekoa, in the tribe of Judah, about four leagues southward of Jerusalem. There is no good proof, however, that he was a native of this place; but only that he retired thither when he was driven from Beth-el, which was in the kingdom of the ten tribes. It is very probable that he was born within the territories of Israel, and that his mission was directed principally to this kingdom.

[¶2] As he was prophesying in Beth-el, where the golden calves were, in the reign of Jeroboam the second, about the year of the world 3217; before the birth of Jesus Christ, 783; before the vulgar era, 787; Amaziah, the high priest of Beth-el, accused him before King Jeroboam, saying, "Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words. For thus Amos saith, Jeroboam shall die by the sword, and Israel shall surely be led away captive out of their own land." Amaziah said therefore unto Amos, "O thou seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there: but prophesy not again any more at Beth-el; for it is the king's chapel, and it is the king's court."

[¶3] Amos answered Amaziah, "I was no prophet, neither was I a prophet's son; but I was a herdman, and a gatherer of sycamore fruit. And the Lord took me as I followed the flock; and the Lord said unto me, Go, prophesy unto my people Israel. Now, therefore, hear thou the word of the Lord; Thou sayest, Prophesy not against Israel, and drop not thy word against the house of Isaac. Therefore thus saith the Lord, Thy wife shall be a harlot in the city, and thy sons and thy daughters shall fall by the sword, and thy land shall be divided by line; and thou shalt die in a polluted land, and Israel shall surely go into captivity forth of his land."

[¶4] After this the prophet retired into the kingdom of Judah, and dwelt in the town of Tekoa, where he continued to prophesy. He complains in many places of the violence offered him by endeavoring to oblige him to silence, and bitterly exclaims against the disorders of Israel.

[¶5] He began to prophesy the second year before the earthquake, which happened in the reign of King Uzziah; and which Josephus, with most of the ancient and modern commentators, refers to this prince's usurpation of the priest's office, when he attempted to offer incense to the Lord.

[¶6] The first of his prophecies, in order of time, are those of the seventh chapter. The others he pronounced in the town of Tekoa, whither he retired. His two first chapters are against Damascus, the Philistines, Tyrians, Edomites, Ammonites, Moabites, the kingdom of Judah, and that of the ten tribes. The evils with which he threatens them refer to the times of Shalmaneser, Tiglath-pileser, Sennacherib, and Nebuchadnezzar, who did so much mischief to these provinces, and at last led the Israelites into captivity.

[¶7] He foretold the misfortunes into which the kingdom of Israel should fall after the death of Jeroboam the Second, who was then living. He foretold the death of King Zechariah; the invasion of the lands belonging to Israel by Pul and Tiglath-pileser, kings of Assyria; and speaks of the captivity of the ten tribes, and of their return into their own country. He makes sharp invectives against the sins of Israel; against their effeminacy and avarice, their harshness to the poor, the splendor of their buildings, and the delicacy of their tables. He reproves the people of Israel for going to Beth-el, Dan, Gilgal, and Beer-sheba, which were the most famous pilgrimages of the country; and for swearing by the gods of these places.

[¶8] The time and manner of his death are not known. Some old authors relate that Amaziah, priest of Beth-el, whom we have spoken of, provoked by the discourses of the prophet, had his teeth broken in order to silence him. Others say that Hosea, or Uzziah, the son of Amaziah, struck him with a stake upon the temples, and knocked him down, and almost killed him; that in this condition he was carried to Tekoa, where he died, and was buried with his fathers. This is the account these authors give us. On the contrary, it is the opinion of others, that he prophesied a long time at Tekoa after the adventure he had with Amaziah: and the prophet taking no notice of the ill treatment which he is said to have received from Uzziah, his silence is no argument that he suffered nothing from him.

[¶9] St. Jerome observes, that there is nothing great and sublime in the style of Amos. He applies these words of St. Paul to him, rude in speech, though not in knowledge. He says farther, that as every one chooses to speak of his own art, Amos generally makes use of comparisons taken from the country life wherein he had been brought up. St. Austin shows that there was a certain kind of eloquence in the sacred writers, directed by the spirit of wisdom, and so proportioned to the nature of the things they treated of, that even they who accuse them of rusticity and unpoliteness in their way of writing, could not choose a style more suitable, were they to have spoken on the same subject, to the same persons, and in the same circumstances.

[¶10] Bishop Lowth is not satisfied with the judgment of St. Jerome. His authority, says the learned prelate, has occasioned many commentators to represent this prophet as entirely rude, void of eloquence, and wanting in all the embellishments of style; whereas any one who reads him with due attention will find him, though a herdsman, not a whit behind the very chiefest prophets; almost equal to the greatest in the loftiness of his sentiments; and not inferior to any in the splendor of his diction, and the elegance of his composition. And it, is well observed, that the same heavenly Spirit which inspired Isaiah and Daniel in the palace, inspired David and Amos in their shepherds' tents; always choosing proper interpreters of his will, and sometimes perfecting praise even out of the mouths of babes: at one time using the eloquence of some; at another, making others eloquent to subserve his great purposes. See Calmet and Dodd.

[¶11] Archbishop Newcome speaks also justly of this prophet: "Amos borrows many images from the scenes in which he was engaged; but he introduces them with skill, and gives them tone and dignity by the eloquence and grandeur of his manner. We shall find in him many affecting and pathetic, many elegant and sublime, passages. No prophet has more magnificently described the Deity; or more gravely rebuked the luxurious: or reproved injustice and oppression with greater warmth, and a more generous indignation. He is a prophet on whose model a preacher may safely form his style and manner in luxurious and profligate times."

[¶12] This chapter denounces judgments against the nations bordering on Palestine, enemies to the Jews, viz., the Syrians, [Amo 1:1-5]; Philistines, [Amo 1:6-8]; Tyrians, [Amo 1:9], [Amo 1:10]; Edomites, [Amo 1:11], [Amo 1:12]; and Ammonites, [Amo 1:13-15]. The same judgments were predicted by other prophets, and fulfilled, partly by the kings of Assyria, and partly by those of Babylon; though, like many other prophecies, they had their accomplishment by degrees, and at different periods. The prophecy against the Syrians, whose capital was Damascus, was fulfilled by Tiglath-pileser, king of Assyria; see [2Kgs 16:9]. The prophecy against Gaza of the Philistines was accomplished by Hezekiah, [2Kgs 18:8]; by Pharaoh, [Jer 47:1]; and by Alexander the Great; see Quintius Curtius, lib. 4. c. 6. The prophecy against Ashdod was fulfilled by Uzziah, [2Chr 26:6]; and that against Ashkelon by Pharaoh, [Jer 47:5]. All Syria was also subdued by Pharaoh-necho; and again by Nebuchadnezzar, who also took Tyre, as did afterwards Alexander. Nebuchadnezzar also subdued the Edomites, [Jer 25:9], [Jer 25:21]; [Jer 27:3], [Jer 27:6]. Judas Maccabeus routed the remains of them, 1 Maccabees 5:3; and Hyrcanus brought them under entire subjection. The Ammonites were likewise conquered by Nebuchadnezzar. The earthquake, which the prophet takes for his era, is perhaps referred to in [Zac 14:5], and also in [Isa 5:25]. Josephus ascribes it to Uzziah's invasion of the priestly office; see [2Chr 26:16].

### Verse 1

[¶14] The words of Amos - This person and the father of Isaiah, though named alike in our translation, were as different in their names as in their persons. The father of Isaiah, אמוץ Amots; the prophet before us, עמוס Amos. The first, aleph, mem, vau, tsaddi; the second, ain, mem, vau, samech. For some account of this prophet see the introduction.

[¶15] Among the herdmen - He seems to have been among the very lowest orders of life, a herdsman, one who tended the flocks of others in the open fields, and a gatherer of sycamore fruit. Of whatever species this was, whether a kind of fig, it is evident that it was wild fruit; and he probably collected it for his own subsistence, or to dispose of either for the service of his employer, or to increase his scanty wages.

[¶16] Before the earthquake - Probably the same as that referred to [Zac 14:5], if הרעש haraash do not mean some popular tumult.

### Verse 2

[¶18] The Lord will roar from Zion - It is a pity that our translators had not followed the hemistich form of the Hebrew: -

[¶19] Jehovah from Zion shall roar,

[¶20] And from Jerusalem shall give forth his voice;

[¶21] And the pleasant dwellings of the shepherds shall mourn,

[¶22] And the top of mount Carmel shall wither.

[¶23] Carmel was a very fruitful mountain in the tribe of Judah, [Jos 15:56]; [Isa 35:2].

[¶24] This introduction was natural in the mouth of a herdsman who was familiar with the roaring of lions, the bellowing of bulls, and the lowing of kine. The roaring of the lion in the forest is one of the most terrific sounds in nature; when near, it strikes terror into the heart of both man and beast.

### Verse 3

[¶26] For three transgressions of Damascus, and for four - These expressions of three and four, so often repeated in this chapter, mean repetition, abundance, and any thing that goes towards excess. Very, very exceedingly; and so it was used among the ancient Greek and Latin poets. See the passionate exclamation of Ulysses, in the storm, Odyss., lib. v., ver. 306: - Τρις μακαρες Δαναοι και τετρακις, οἱ τοτ' ολοντο Τροιῃ εν ευρειῃ, χαριν Ατρειδῃσι φεροντες. "Thrice happy Greeks! and four times who were slain

[¶27] In Atreus' cause, upon the Trojan plain."

[¶28] Which words Virgil translates, and puts in the mouth of his hero in similar circumstances, Aen. 1:93.

[¶29] Extemplo Aeneae solvuntur frigore membra:

[¶30] Ingemit; et, duplicis tendens ad sidera palmas,

[¶31] Talia voce refert: O terque quaterque beatif

[¶32] Queis ante ora patrum Trojae sub moenibus altis

[¶33] Contigit oppetere. "Struck with unusual fright, the Trojan chief

[¶34] With lifted hands and eyes invokes relief.

[¶35] And thrice, and four times happy those, he cried,

[¶36] That under Ilion's walls before their parents died."

[¶37] Dryden.

[¶38] On the words, O terque quaterque, Servius makes this remark, "Hoc est saepias; finitus numerous pro infinito." "O thrice and four times, that is, very often, a finite number for an infinite." Other poets use the same form of expression. So Seneca in Hippolyt., Act. 2:694.

[¶39] O ter quaterque prospero fato dati,

[¶40] Quos hausit, et peremit, et leto dedit

[¶41] Odium dolusque! "O thrice and four times happy were the men

[¶42] Whom hate devoured, and fraud, hard pressing on,

[¶43] Gave as a prey to death."

[¶44] And so the ancient oracle quoted by Pausanias Achaic., lib. vii., c. 6: Τρις μακαρες κεινοι και τετρακις ανδρες εσνται; "Those men shall be thrice and four times happy."

## 102. Amos · 2 of 10

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[¶0] These quotations are sufficient to show that this form of speech is neither unfrequent nor inelegant, being employed by the most correct writers of antiquity.

[¶1] Damascus was the capital of Syria.

### Verse 4

[¶3] Ben-hadad - He was son and successor of Hazael. See the cruelties which they exercised upon the Israelites, [2Kgs 10:32]; [2Kgs 13:7], etc., and see especially [2Kgs 8:12], where these cruelties are predicted. The fire threatened here is the war so successfully carried on against the Syrians by Jeroboam II., in which he took Damascus and Hamath, and reconquered all the ancient possessions of Israel. See [2Kgs 14:25], [2Kgs 14:26], [2Kgs 14:28].

### Verse 5

[¶5] The bar of Damascus - The gates, whose long traverse bars, running from wall to wall, were their strength. I will throw it open; and the gates were forced, and the city taken, as above.

[¶6] The plain of Aven - the house of Eden - These are names, says Bochart, of the valley of Damascus. The plain of Aven, or Birkath-Aven, Calmet says, is a city of Syria, at present called Baal-Bek, and by the Greeks Heliopolis; and is situated at the end of that long valley which extends from south to north, between Libanus and Anti-Libanus.

[¶7] The people of Syria shall go into captivity unto Kir - Kir is supposed to be the country of Cyrene in Albania, on the river Cyrus, which empties itself into the Caspian Sea. The fulfilment of this prophecy may be seen in [2Kgs 16:1-9].

### Verse 6

[¶9] They carried away captive - Gaza is well known to have been one of the five lordships of the Philistines; it lay on the coast of the Mediterranean Sea, near to Egypt. Erkon, Ashdod, and Askelon, were other signories of the same people, which are here equally threatened with Gaza. The captivity mentioned here may refer to inroads and incursions made by the Philistines in times of peace. See [2Chr 21:16]. The margin reads, an entire captivity. They took all away; none of them afterwards returned.

### Verse 9

[¶11] Tyrus - See an ample description of this place, and of its desolation and final ruin, in the notes on Ezekiel 26-28 (note).

[¶12] The brotherly covenant - This possibly refers to the very friendly league made between Solomon and Hiram, king of Tyre, [1Kgs 5:12]; but some contend that the brotherly covenant refers to the consanguinity between the Jews and Edomites. The Tyrians, in exercising cruelties upon these, did it, in effect, on the Jews, with whom they were connected by the most intimate ties of kindred; the two people having descended from the two brothers, Jacob and Esau. See Calmet.

### Verse 10

[¶14] I will send a fire on the wall of Tyrus - The destructive fire or siege by Nebuchadnezzar, which lasted thirteen years, and ended in the destruction of this ancient city; see on [Eze 26:7-14] (note), as above. It was finally ruined by Alexander, and is now only a place for a few poor fishermen to spread their nets upon.

### Verse 11

[¶16] For three transgressions of Edom - That the Edomites (notwithstanding what Calmet observes above of the brotherly covenant) were always implacable enemies of the Jews, is well known; but most probably that which the prophet has in view was the part they took in distressing the Jews when Jerusalem was besieged, and finally taken, by the Chaldeans. See [Oba 1:11-14]; [Eze 25:12]; [Eze 35:5]; [Psa 137:7].

### Verse 12

[¶18] Teman - Bozrah - Principal cities of Idumea.

### Verse 13

[¶20] The children of Ammon - The country of the Ammonites lay to the east of Jordan, in the neighborhood of Gilead. Rabbah was its capital.

[¶21] Because they have ripped up - This refers to some barbarous transaction well known in the time of this prophet, but of which we have no distinct mention in the sacred historians.

### Verse 14

[¶23] With shouting in the day of battle - They shall be totally subdued. This was done by Nebuchadnezzar. See [Jer 27:3], [Jer 27:6].

### Verse 15

[¶25] Their king shall go into captivity - Probably מלכם malcham should be Milcom, who was a chief god of the Ammonites; and the following words, he and his princes, may refer to the body of his priesthood. See [1Kgs 11:33] (note). All these countries were subdued by Nebuchadnezzar.

### Introduction

[¶27] The prophet goes on to declare the judgments of God against Moab, [Amo 2:1-3]; against Judah, [Amo 2:4], [Amo 2:5]; and then against Israel, the particular object of his mission. He enumerates some of their sins, [Amo 2:6-8], aggravated by God's distinguishing regard to Israel, [Amo 2:9-12]; and they are in consequence threatened with dreadful punishments, [Amo 2:13-16]. See [2Kgs 15:19]; [2Kgs 17:6].

### Verse 1

[¶29] For three transgressions of Moab and for four - See an explanation of this form [Amo 1:2]. The land of the Moabites lay to the east of the Dead Sea. For the origin of this people, see [Gen 19:37].

[¶30] He burned the bones on the king of Edom into lime - Possibly referring to some brutality; such as opening the grave of one of the Idumean kings, and calcining his bones. It is supposed by some to refer to the fact mentioned [2Kgs 3:26], when the kings of Judah, Israel, and Idumea, joined together to destroy Moab. The king of it, despairing to save his city, took seven hundred men, and made a desperate sortie on the quarter where the king of Edom was; and, though not successful, took prisoner the son of the king of Edom; and, on their return into the city, offered him as a burnt-offering upon the wall, so as to terrify the besieging armies, and cause them to raise the siege. Others understand the son that was sacrificed to be the king of Moab's own son.

### Verse 2

[¶32] The palaces of Kirioth - This was one of the principal cities of the Moabites.

[¶33] Moab shall die with tumult - All these expressions seem to refer to this city's being taken by storm, which was followed by a total slaughter of its inhabitants.

### Verse 3

[¶35] I will cut off the judge - It shall be so destroyed, that it shall never more have any form of government. The judge here, שופט shophet, may signify the chief magistrate. The chief magistrates of the Carthaginians were called suffetes; probably taken from the Hebrew Judges, שופטים shophetim.

### Verse 4

[¶37] For three transgressions of Judah - We may take the three and four here to any latitude; for this people lived in continual hostility to their God, from the days of David to the time of Uzziah, under whom Amos prophesied. Their iniquities are summed up under three general heads:

[¶38] 1. They despised, or rejected the law of the Lord.

[¶39] 2. They kept not his statutes.

[¶40] 3. They followed lies, were idolaters, and followed false prophets rather than those sent by Jehovah.

### Verse 5

[¶42] I will send a fire upon Judah - This fire was the war made upon the Jews by Nebuchadnezzar, which terminated with the sackage and burning of Jerusalem and its palace the temple.

### Verse 6

[¶44] For three transgressions of Israel, etc. - To be satisfied of the exceeding delinquency of this people, we have only to open the historical and prophetic books in any part; for the whole history of the Israelites is one tissue of transgression against God. Their crimes are enumerated under the following heads: -

## 103. Amos · 3 of 10

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[¶0] 1. Their judges were mercenary and corrupt. They took bribes to condemn the righteous; and even for articles of clothing, such as a pair of shoes, they condemned the poor man, and delivered him into the hands of his adversary.

[¶1] 2. They were unmerciful to the poor generally. They pant after the dust of the earth on the head of the poor; or, to put it on the head of the poor; or, they bruise the head of the poor against the dust of the earth. Howsoever the clause is understood, it shows them to have been general oppressors of the poor, showing them neither justice nor mercy.

[¶2] 3. They turn aside the way of the meek. They are peculiarly oppressive to the weak and afflicted.

[¶3] 4. They were licentious to the uttermost abomination; for in their idol feasts, where young women prostituted themselves publicly in honor of Astarte, the father and son entered into impure connections with the same female.

[¶4] 5. They were cruel in their oppressions of the poor; for the garments or beds which the poor had pledged they retained contrary to the law, Exodus 22:7-26, which required that such things should be restored before the setting of the sun.

[¶5] 6. They punished the people by unjust and oppressive fines, and served their tables with wine bought by such fines. Or it may be understood of their appropriating to themselves that wine which was allowed to criminals to mitigate their sufferings in the article of death; which was the excess of inhumanity and cruelty.

### Verse 9

[¶7] Yet destroyed I the Amorite - Here follow general heads of God's mercies to them, and the great things he had done for them.

[¶8] 1. Bringing them out of Egypt.

[¶9] 2. Miraculously sustaining them in the wilderness forty years.

[¶10] 3. Driving out the Canaanites before them, and giving them possession of the promised land.

[¶11] 4. Raising up prophets among them to declare the Divine will.

[¶12] 5. And forming the holy institution of the Nazarites among them, to show the spiritual nature of his holy religion, [Amo 2:9-11].

### Verse 12

[¶14] But ye gave the Nazarites wine - This was expressly forbidden in the laws of their institution. See [Num 6:1-3].

[¶15] Prophesy not - They would not worship God, and they would not hear the voice of his prophets.

### Verse 13

[¶17] Behold, I am pressed under you - The marginal reading is better: "Behold, I will press your place, as a cart full of sheaves presseth." I will bring over you the wheel of destruction; and it shall grind your place - your city and temple, as the wheel of a cart laden with sheaves presses down the ground, gravel, and stones over which it rolls.

### Verse 14

[¶19] The flight shall perish from the swift - The swiftest shall not be able to save himself from a swifter destruction. None, by might, by counsel, or by fleetness, shall be able to escape from the impending ruin. In a word, God has so fully determined to avenge the quarrel of his broken covenant, that all attempts to escape from his judgments shall be useless.

### Verse 15

[¶21] Neither shall he that rideth the horse deliver himself - I believe all these sayings, [Amo 2:13-16], are proverbs, to show the inutility of all attempts, even in the best circumstances, to escape the doom now decreed, because the cup of their iniquity was full.

### Verse 16

[¶23] Shall flee away naked - In some cases the alarm shall be in the night; and even the most heroic shall start from his bed, and through terror not wait to put on his clothes.

### Introduction

[¶25] This chapter begins with reproving the twelve tribes in general, [Amo 3:1], [Amo 3:2]; and then particularly the kingdom of Israel, whose capital was Samaria. Thee prophet assures them that, while they were at variance with God, it would be unreasonable in them to expect his presence or favor, [Amo 3:3-8]. Other neighboring nations are then called upon to take warning from the judgments about to be inflicted upon the house of Israel, which would be so general that only a small remnant should escape them, [Amo 3:9-15]. The image used by the prophet on this occasion, (see [Amo 3:12]), and borrowed from his former calling, is very natural and significant, and not a little dignified by the inspired writer's lofty air and manner.

### Verse 1

[¶27] Against the whole family - That is, all, both the kingdoms of Israel and Judah. In this all the twelve tribes are included.

### Verse 2

[¶29] You only have I known - I have taken no other people to be my own people. I have approved of you, loved you, fed, sustained, and defended you; but because you have forsaken me, have become idolatrous and polluted, therefore will I punish you. And the punishment shall be in proportion to the privileges you have enjoyed, and the grace you have abused.

### Verse 3

[¶31] Can two walk together - While ye loved and served me, I dwelt in you and walked among you. Now ye are become alienated from me, your nature and mine are totally opposite. I am holy, ye are unholy. We are no longer agreed, and can no longer walk together. I can no longer hold communion with you. I must cast you out. The similes in this and the three following verses are all chosen to express the same thing, viz., that no calamities or judgments can fall upon any people but by the express will of God, on account of their iniquities; and that whatever his prophets have foretold, they have done it by direct revelation from their Maker; and that God has the highest and most cogent reason for inflicting the threatened calamities. This correctness of the prophets' predictions shows that they and I are in communion.

### Verse 4

[¶33] Will a lion roar - Should I threaten such a judgment without cause?

### Verse 5

[¶35] Can a bird fall in a snare - Can ye, as a sinful people, fall into calamities which I have not appointed?

[¶36] Shall one take up a snare - and have taken nothing - Will the snare be removed before it has caught the expected prey? - shall I remove my judgments till they are fully accomplished? This is a curious passage, and deserves farther consideration. The original, literally translated, is nearly as follows: "Shall the trap arise from the ground; and catching, shall it not catch?" Here is a plain allusion to such traps as we employ to catch rats, foxes, etc. The jaws of the trap opening backward, press strongly upon a spring so as to keep it down; and a key passing over one jaw, and hooking on a table in the center, the trap continues with expanded jaws, till any thing touch the table, when the key, by the motion of the table, being loosened, the spring recovers all its elastic power, and throws up the jaws of the trap, and their serrated edges either close in each other, or on the prey that has moved the table of the trap. Will then the jaws of such a trap suddenly spring up from the ground, on which before they were lying flat, and catch nothing? Shall they let the prey that was within them escape? Certainly not. So my trap is laid for these offenders; and when it springs up, (and they themselves will soon by their transgressions free the key), shall not the whole family of Israel be inclosed in it? Most certainly they shall. This is a singular and very remarkable passage, and, when properly understood, is beautifully expressive.

### Verse 6

[¶38] Shall a trumpet be blown - The sign of alarm and invasion.

[¶39] And the people not be afraid? - Not take the alarm, and provide for their defense and safety?

[¶40] Shall there be evil in a city - Shall there be any public calamity on the wicked, that is not an effect of my displeasure? The word does not mean moral evil, but punishment for sin; calamities falling on the workers of iniquity. Natural evil is the punishment of moral evil: God sends the former when the latter is persisted in.

### Verse 7

[¶42] Surely the Lord God will do nothing - In reference to the punishment, correction, or blessing of his people: -

[¶43] But he revealeth his secret unto his servants the prophets - They are in strict correspondence with him, and he shows them things to come. Such secrets of God are revealed to them, that they may inform the people; that, by repentance and conversion, they may avoid the evil, and, by walking closely with God, secure the continuance of his favor.

## 104. Amos · 4 of 10

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### Verse 8

[¶1] The lion hath roared - God hath sent forth a terrible alarm, Who will not fear? Can any hear such denunciations of Divine wrath and not tremble?

[¶2] The Lord God hath spoken - And those only who are in communion with him have heard the speech. Who can but prophesy? Who can help proclaiming at large the judgment threatened against the nation?

[¶3] But I think נבא naba, here, is to be taken in its natural and ideal signification, to pray, supplicate, or deprecate vengeance. The Lord hath spoken of punishment - who can help supplicating his mercy, that his judgments may be averted?

### Verse 9

[¶5] Publish in the palaces - The housetops or flat roofs were the places from which public declarations were made. See on [Isa 21:1] (note), and on [Mat 10:27] (note). See whether in those places there be not tumults, oppressions, and rapine sufficient to excite my wrath against them.

### Verse 10

[¶7] For they know not to do right - So we may naturally say that they who are doing wrong, and to their own prejudice and ruin, must certainly be ignorant of what is right, and what is their own interest. But we say again "There are none so blind as those who will not see." Their eyes, saith the Lord, they have closed.

### Verse 11

[¶9] An adversary, round about the land - Ye shall not be able to escape, wherever ye turn, ye shall meet a foe.

### Verse 12

[¶11] As the shepherd taketh out of the mouth of the lion - Scarcely any of you shall escape; and those that do shall do so with extreme difficulty, just as a shepherd, of a whole sheep carried away by a lion, can recover no more than two of its legs, or a piece of its ear, just enough to prove by the marks on those parts, that they belonged to a sheep which was his own.

[¶12] So shall the children of Israel be taken out - Those of them that escape these judgments shall escape with as great difficulty, and be of as little worth, as the two legs and piece of an ear that shall be snatched out of the lion's mouth. We know that when the Babylonians carried away the people into Chaldea they left behind only a few, and those the refuse of the land.

[¶13] In the corner of a bed - As the corner is the most honorable place in the East, and a couch in the corner of a room is the place of the greatest distinction; so the words in the text may mean, that even the metropolitan cities, which are in the corner - in the most honorable place - of the land, whether Samaria in Israel, or Damascus in Syria, shall not escape these judgments; and if any of the distinguished persons who dwell in them escape, it must be with as great difficulty as the fragments above-mentioned have been recovered from a lion. The passage is obscure. Mr. Harmer has taken great pains to illustrate it; but I fear with but little success. A general sense is all we can arrive at.

### Verse 13

[¶15] Hear ye - This is an address to the prophet.

### Verse 14

[¶17] In the day that I shall visit - When Josiah made a reformation in the land he destroyed idolatry, pulled down the temples and altars that had been consecrated to idol worship, and even burnt the bones of the priests of Baal and the golden calves upon their own altars. See [2Kgs 23:15], [2Kgs 23:16], etc.

### Verse 15

[¶19] I will smite the winter house with the summer house - I will not only destroy the poor habitations and villages in the country, but I will destroy those of the nobility and gentry as well as the lofty palaces in the fortified cities in which they dwell in the winter season, as those light and elegant seats in which they spend the summer season. Dr. Shaw observes that "the hills and valleys round about Algiers are all over beautified with gardens and country seats, whither the inhabitants of better fashion retire during the heats of the summer season. They are little white houses, shaded with a variety of fruit trees and evergreens, which beside shade and retirement, afford a gay and delightful prospect toward the sea. The gardens are all well stocked with melons, fruits, and pot herbs of all kinds; and (which is chiefly regarded in these hot countries) each of them enjoys a great command of water."

[¶20] And the houses of ivory - Those remarkable for their magnificence and their ornaments, not built of ivory, but in which ivory vessels, ornaments, and inlaying abounded. Thus, then, the winter houses and the summer houses, the great houses and the houses of uncommon splendor, shall all perish. There should be a total desolation in the land. No kind of house should be a refuge, and no kind of habitation should be spared. Ahab had at Samaria a house that was called the ivory house, [1Kgs 22:39]. This may be particularly referred to in this place. We cannot suppose that a house constructed entirely of ivory can be intended.

### Introduction

[¶22] Israel reproved for their oppression, [Amo 4:1-3]; idolatry, [Amo 4:4], [Amo 4:5]; and for their impenitence under the chastising hand of God, [Amo 4:6-11]. The omniscience and uncontrollable power of God, [Amo 4:12], [Amo 4:13].

### Verse 1

[¶24] Hear this word, ye kine of Bashan - Such an address was quite natural from the herdsman of Tekoa. Bashan was famous for the fertility of its soil, and its flocks and herds; and the prophet here represents the iniquitous, opulent, idle, lazy drones, whether men or women, under the idea of fatted bullocks, which were shortly to be led out to the slaughter.

### Verse 2

[¶26] He will take you away with hooks - Two modes of fishing are here alluded to:

[¶27] 1. Angling with rod, line, and baited hook.

[¶28] 2. That with the gaff, eel-spear, harpoon, or such like; the first used in catching small fish, by which the common people may be here represented; the second, for catching large fish, such as leave the sea, and come up the rivers to deposit their spawn; or such as are caught in the sea, as sharks, whales, dolphins, and even the hippopotamus, to which the more powerful and opulent inhabitants may be likened.

[¶29] But as the words in the text are generally feminine, it has been supposed that the prophecy is against the proud, powerful, voluptuous women. I rather think that the prophet speaks catachrestically; and means men of effeminate manners and idle lives. They are not the bulls of Bashan, but the cows; having little of the manly character remaining. Some understand the latter word as meaning a sort of basket or wicker fish-nets.

### Verse 3

[¶31] And ye shall go out at the breaches - Probably the metaphor is here kept up. They shall be caught by the hooks, or by the nets; and though they may make breaches in the latter by their flouncing when caught, they shall be taken out at these very breaches; and cast, not in the palace, but into a reservoir, to be kept awhile, and afterwards be taken out to be destroyed. Samaria itself is the net; your adversaries shall besiege it, and make breaches in its walls. At those breaches ye shall endeavor to make your escape, but ye shall be caught and led into captivity, where most of you shall be destroyed. See Houbigant on this passage.

### Verse 4

[¶33] Come to Beth-el and transgress - Spoken ironically. Go on to worship your calves at Beth-el; and multiply your transgressions at Gilgal; the very place where I rolled away the reproach of your fathers, by admitting them there into my covenant by circumcision. A place that should have ever been sacred to me; but you have now desecrated it by enormous idolatries. Let your morning and evening sacrifices be offered still to your senseless gods; and continue to support your present vicious priesthood by the regular triennial tithes which should have been employed in my service; and: -

### Verse 5

[¶35] Over a sacrifice of thanksgiving - To the senseless metal, and the unfeeling stock and stone images, from which ye never did, and never could receive any help. Proceed yet farther, and bring free-will offerings; testify superabundant gratitude to your wooden and metallic gods, to whom ye are under such immense imaginary obligations! Proclaim and publish these offerings, and set forth the perfections of the objects of your worship; and see what they can do for you, when I, Jehovah, shall send drought, and blasting, and famine, and pestilence, and the sword among you.

### Verse 6

[¶37] Cleanness of teeth - Scarcity of bread, as immediately explained. Ye shall have no trouble in cleaning your teeth, for ye shall have nothing to eat.

[¶38] Yet have ye not returned unto me, saith the Lord - This reprehension is repeated live times in this chapter; and in it are strongly implied God's longsuffering, his various modes of fatherly chastisement, the ingratitude of the people, and their obstinate wickedness. The famine mentioned here is supposed to be that which is spoken of [2Kgs 8:1]; but it is most likely to have been that mentioned by Joel, chaps. 1 and 2.

### Verse 7

[¶40] When there were yet three months to the harvest - St. Jerome says, from the end of April, when the latter rain falls, until harvest, there are three months, May, June, and July, in which no rain falls in Judea. The rain, therefore, that God had withheld from them, was that which was usual in the spring months, particularly in April.

[¶41] I caused it to rain upon one city - To prove to them that this rain did not come fortuitously or of necessity, God was pleased to make these most evident distinctions. One city had rain and could fill all its tanks or cisterns, while a neighboring city had none. One farm or field was well watered, and abundant in its crops, while one contiguous to it had not a shower. In these instances a particular providence was most evident. "And yet, they did not return to the Lord."

### Verse 9

[¶43] I have smitten you with blasting and mildew - He sent blasting and mildew on the crops, and the locust on the gardens, vineyards, and fields; and this in such a way as to show it was a Divine judgment. They saw this; "yet they did not return to the Lord!"

### Verse 10

[¶45] I have sent - the pestilence - After the blasting and the mildew, the pestilence came; and it acted among them as one of the plagues of Egypt. Besides this, he had suffered their enemies to attack and prevail against them; alluding to the time in which the Syrians besieged Samaria, and reduced it to the most extreme necessity, when the head of an ass was sold for eighty pieces of silver, and the fourth part of a cab of dove's dung for five; and mothers ate the flesh of their children that had died through hunger, [2Kgs 6:25]. And the people were miraculously relieved by the total slaughter of the Syrians by the unseen hand of God, [2Kgs 7:1], etc. And yet, after all those signal judgments, and singular mercies, "they did not return unto the Lord!"

## 105. Amos · 5 of 10

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### Verse 11

[¶1] I have overthrown some of you - In the destruction of your cities I have shown my judgments as signally as I did in the destruction of Sodom and Gomorrah; and those of you that did escape were as "brands plucked out of the fire;" if not consumed, yet much scorched. And as the judgment was evidently from my hand, so was the deliverance; "and yet ye have not returned unto me, saith the Lord."

### Verse 12

[¶3] Therefore thus will I do unto thee - I will continue my judgments, I will fight against you; and, because I am thus determined: -

[¶4] Prepare to meet thy God, O Israel - This is a military phrase, and is to be understood as a challenge to come out to battle. As if the Lord had said, I will attack you immediately. Throw yourselves into a posture of defense, summon your idols to your help: and try how far your strength, and that of your gods, will avail you against the unconquerable arm of the Lord of hosts! This verse has been often painfully misapplied by public teachers; it has no particular relation to the day of judgment, nor to the hour of death. These constructions are impositions on the text.

### Verse 13

[¶6] He that formeth the mountains - Here is a powerful description of the majesty of God. He formed the earth; he created the wind; he knows the inmost thoughts of the heart; he is the Creator of darkness and light; he steps from mountain to mountain, and has all things under his feet! Who is he who hath done and can do all these things? Jehovah Elohim Tsebaoth, that is his name.

[¶7] 1. The self-existing, eternal, and independent Being.

[¶8] 2. The God who is in covenant with mankind.

[¶9] 3. The universal Commander of all the hosts of earth and heaven. This name is farther illustrated in the following chapter. These words are full of instruction, and may be a subject of profitable meditation to every serious mind.

### Introduction

[¶11] This chapter opens with a tender and pathetic lamentation, in the style of a funeral song, over the house of Israel, [Amo 5:1], [Amo 5:2]. The prophet then glances at the awful threatening denounced against them, [Amo 5:3]; earnestly exhorting them to renounce their idols, and seek Jehovah, of whom he gives a very magnificent description, [Amo 5:4-9]. He then reproves their injustice and oppression with great warmth and indignation; exhorts them again to repentance; and enforces his exhortation with the most awful threatenings, delivered with great majesty and authority, and in images full of beauty and grandeur, [Amo 5:10-24]. The chapter concludes with observing that their idolatry was of long standing, that they increased the national guilt, by adding to the sins of their fathers; and that their punishment, therefore, should be great in proportion, [Amo 5:25-27]. Formerly numbers of them were brought captive to Damascus, [2Kgs 10:32], [2Kgs 10:33]; but now they must go beyond it to Assyria, [2Kgs 15:29]; [2Kgs 17:6].

### Verse 1

[¶13] Hear ye this word - Attend to this doleful song which I make for the house of Israel.

### Verse 2

[¶15] The virgin of Israel - The kingdom of Israel, or the ten tribes, which were carried into captivity; and are now totally lost in the nations of the earth.

### Verse 3

[¶17] The city that went out by a thousand - The city that could easily have furnished, on any emergency, a thousand fighting men, can now produce scarcely one hundred - one in ten of the former number; and now of the hundred scarcely ten remain: so reduced was Israel when Shalmaneser besieged and took Samaria, and carried the residue into captivity.

### Verse 4

[¶19] Seek ye me, and ye shall live - Cease your rebellion against me; return to me with all your heart; and though consigned to death, ye shall be rescued and live. Deplorable as your case is, it is not utterly desperate.

### Verse 5

[¶21] But seek not Beth-el - There was one of Jeroboam's golden calves, and at Gilgal were carved images; both were places in which idolatry was triumphant. The prophet shows them that all hope from those quarters is utterly vain; for Gilgal shall go into captivity, and Beth-el be brought to naught. There is a play or paronomasia on the letters and words in this clause: הגלגל גלה יגלה ובית אל יהיה לאון haggilgal galoh yigleh, ubeith el yiheyeh leaven. "This Gilgal shall go captive into captivity; and Beth-el (the house of God) shall be for Beth-aven," (the house of iniquity.)

### Verse 6

[¶23] Seek the Lord, and ye shall live - Repeated from [Amo 5:4].

[¶24] In the house of Joseph - The Israelites of the ten tribes, of whom Ephraim and Manasseh, sons of Joseph, were the chief.

### Verse 7

[¶26] Ye who turn judgment to wormwood - Who pervert judgment; causing him who obtains his suit to mourn sorely over the expenses he has incurred in gaining his right.

### Verse 8

[¶28] That maketh the seven stars and Orion - Or, Hyades and Arcturus, Kimah and Kesil. See my notes on [Job 9:9]; [Job 38:32], where the subject of this verse is largely considered.

[¶29] Turneth the shadow of death into the morning - Who makes day and night, light and darkness.

[¶30] Calleth for the waters of the sea - Raising them up by evaporation, and collecting them into clouds.

[¶31] And poureth them out - Causing them to drop down in showers upon the face of the earth. Who has done this? Jehovah is his name.

### Verse 9

[¶33] That strengtheneth the spoiled - Who takes the part of the poor and oppressed against the oppressor; and, in the course of his providence, sets up the former, and depresses the latter.

### Verse 10

[¶35] They hate him that rebuketh in the gate - They cannot bear an upright magistrate, and will not have righteous laws executed.

### Verse 11

[¶37] Your treading is upon the poor - You tread them under your feet; they form the road on which ye walk; and yet it was by oppressing and impoverishing them that ye gained your riches.

[¶38] Ye take from him burdens of wheat - Ye will have his bread for doing him justice.

### Verse 12

[¶40] I know your manifold transgressions - I have marked the multitude of your smaller crimes, as well as your mighty offenses. Among their greater offenses were,

[¶41] 1. Their afflicting the righteous.

[¶42] 2. Taking bribes to blind their eyes in judgment. And,

[¶43] 3. Refusing to hear the poor, who had no money to give them.

## 106. Amos · 6 of 10

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### Verse 13

[¶1] The prudent shall keep silence - A wise man will consider that it is useless to complain. He can have no justice without bribes; and he has no money to give: consequently, in such an evil time, it is best to keep silence.

### Verse 14

[¶3] Seek good, and not evil - Is there a greater mystery in the world, than that a mall, instead of seeking good, will seek evil, knowing that it is evil?

[¶4] And so the Lord - As God is the Fountain of good, so they who seek the supreme good seek him: and they who seek shall find him; For the Lord, the God of hosts, shall be with him.

### Verse 15

[¶6] Hate the evil, and love the good - What ruins you, avoid; what helps you, cleave to. And as a proof that you take this advice, purify the seats of justice, and then expect God to be gracious to the remnant of Joseph - to the posterity of the ten tribes.

### Verse 16

[¶8] They shall call the husbandman to mourning - Because the crops have failed, and the ground has been tilled in vain.

[¶9] Such as are skillful of lamentation - See the note on [Jer 9:17].

### Verse 17

[¶11] And in all vineyards shall be wailing - The places where festivity especially used to prevail.

[¶12] I will pass through thee - As I passed, by the ministry of the destroying angel, through Egypt, not to spare, but to destroy.

### Verse 18

[¶14] Wo unto you that desire the day of the Lord - The prophet had often denounced the coming of God's day, that is, of a time of judgment; and the unbelievers had said, "Let his day come, that we may see it." Now the prophet tells them that that day would be to them darkness - calamity, and not light - not prosperity.

### Verse 19

[¶16] As if a man did flee from a lion, and a bear met him - They shall go from one evil to another. He who escapes from the lion's mouth shall fall into the bear's paws: -

[¶17] Incidit in Scyllam, cupiens vitare Charybdim.

[¶18] The Israelites, under their king Menahem, wishing to avoid a civil war, called in Pul, king of Assyria, to help them. This led to a series of evils inflicted by the Syrian and Assyrian kings, till at last Israel was ravaged by Shalmaneser, and carried into captivity. Thus, in avoiding one evil they fell into another still more grievous.

[¶19] Leaned his hands on a wall, and a serpent bit him - Snakes and venomous animals are fond of taking up their lodging in walls of houses, where they can either find or make holes; and it is dangerous to sit near them or lean against them. In the East Indies they keep the faithful mongose, a species of ichneumon, in their houses, for the purpose of destroying the snakes that infest them.

### Verse 21

[¶21] I hate, I despise your feast days - I abominate those sacrificial festivals where there is no piety, and I despise them because they pretend to be what they are not. This may refer to the three annual festivals which were still observed in a certain way among the Israelites.

### Verse 22

[¶23] The peace-offerings of your fat beasts - מריאיכם merieychem probably means buffaloes; and so Bochart.

### Verse 23

[¶25] The noise of thy songs - the melody of thy viols - They had both vocal and instrumental music in those sacrificial festivals; and God hated the noise of the one and shut his ears against the melody of the other. In the first there was nothing but noise, because their hearts were not right with God; and in the latter there could be nothing but (זמרת zimrath) cutting and scraping, because there was no heart - no religious sense in the thing, and nearly as little in them that used it. See on [Amo 6:5] (note).

### Verse 24

[¶27] Let judgment run down - Let the execution of justice be everywhere like the showers that fall upon the land to render it fertile; and let righteousness in heart and life be like a mighty river, or the Jordan, that shall wind its course through the whole nation, and carry every abomination into the Dead Sea. Let justice and righteousness prevail everywhere, and sweep their contraries out of the land.

### Verse 25

[¶29] Have ye offered unto me sacrifices - Some have been led to think that "during the forty years which the Israelites spent in the wilderness, between Egypt and the promised land, they did not offer any sacrifices, as in their circumstances it was impossible; they offered none because they had none." But such people must have forgotten that when the covenant was made at Sinai, there were burnt-offerings and peace-offerings of oxen sacrificed to the Lord, [Exo 24:5]; and at the setting up of the tabernacle the twelve princes of the twelve tribes offered each a young bullock, a ram, and a lamb, for a burnt-offering; a kid for a sin-offering; two oxen, five rams, five he-goats, and five lambs, for a peace-offering, [Num 7:12], etc.; which amounted to an immense number of victims offered in the course of the twelve days during which this feast of the dedication lasted. At the consecration of priests, bullocks and rams to a considerable number were offered, see [Lev 8:1], etc.; but they were not offered so regularly, nor in such abundance, as they were after the settlement in the promised land. Learned men, therefore, have considered this verse as speaking thus: Did ye offer to me, during forty years in the wilderness, sacrifices in such a way as was pleasing to me? Ye did not; for your hearts were divided, and ye were generally in a spirit of insurrection or murmuring.

### Verse 26

[¶31] But ye have borne - The preceding verse spoke of their fathers; the present verse speaks of the Israelites then existing, who were so grievously addicted to idolatry, that they not only worshipped at stated public places the idols set up by public authority, but they carried their gods about with them everywhere.

[¶32] The tabernacle of your Moloch - Probably a small portable shrine, with an image of their god in it, such as Moloch; and the star or representative of their god Chiun. For an ample exposition of this verse, see the note on [Act 7:42]; to which let me add, that from Picart's Religious Ceremonies, vol. 3 p. 199, we find that there was an idol named Choun worshipped among the Peruvians from the remotest antiquity.

### Verse 27

[¶34] Will I cause you to go into captivity beyond Damascus - That is, into Assyria, the way to which, from Judea, was by Damascus.

[¶35] But St. Stephen says, [Act 7:43], beyond Babylon; because the Holy Spirit that was in him chose to extend the meaning of the original text to that great and final captivity of the Jews in general, when Zedekiah, their last king, and the people of Judea, were carried into Mesopotamia, Armenia, and Media; see [2Kgs 17:7], [2Kgs 17:24]. This captivity happened after the time of Amos.

### Introduction

[¶37] The prophet reproves his people for indulging themselves in luxurious ease, and forming alliances with their powerful idolatrous neighbors, [Amo 6:1]. He asks if their lands or their lot be better than their own, [Amo 6:2], that they should choose to worship the gods of the heathen, and forsake Jehovah. Then follows an amplification of the sin which the prophet reproves, [Amo 6:3-6]; to which he annexes very awful threatenings, confirmed by the oath of Jehovah, [Amo 6:7], [Amo 6:8]. He next particularly specifies the punishment of their sins by pestilence, [Amo 6:9-11]; by famine, or a drought that should harden the earth so that it could not be tilled, [Amo 6:12]; and by the sword of the Assyrians, [Amo 6:14].

### Verse 1

[¶39] Wo to them that are at ease in Zion - For השאננים hashshaanannim, "who dwell at ease," it has been proposed to read השעננים hashshaanannim, "who confidently lean," the two words differing only in one letter, an ע ain for an א aleph. They leaned confidently on Zion; supposing that, notwithstanding their iniquities they should be saved for Zion's sake. Thus the former clause will agree better with the latter, "leaning upon Zion," and "trusting in the mountain of Samaria." Those that are at ease may mean those who have no concern about the threatened judgments, and who have no deep concern for the salvation of their own souls. Houbigant would read, "Go to them who despise Zion, and trust in Samaria." So the Septuagint, reading שנאים soneim, hating, instead of שאננים shaanannim, being at rest, tranquil Calmet first proposed this conjecture; Houbigant follows him.

[¶40] Are named chief - Newcome renders, "That are named after the chief of the nations;" and observes, that the Hebrew word נקבי nekubey is an allusion to marking a name or character by punctures. See on [Isa 44:5] (note). They call themselves not after their ancestors, but after the chief of the idolatrous nations with whom they intermarry contrary to the law.

[¶41] Perhaps the words here rather refer to the mountains and their temples, than to the people. The mountain of Zion, and the mountain of Samaria, were considered the chief or most celebrated among the nations, as the two kingdoms to which they belonged were the most distinguished on the earth.

### Verse 2

[¶43] Pass ye unto Calneh - This is, says Calmet, the Ctesiphon on the river Tigris.

[¶44] Hamath - The same as Emesa. Hamath was a city on the Orontes, in Syria.

[¶45] Gath - A well-known town, and head of one of the five seignories of the Philistines.

## 107. Amos · 7 of 10

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[¶0] Be they better - You have no more reason to expect exemption from the consequences of your sins than they had. They have been punished; so shall you. Why then will ye trust in their gods, that could not save their own cities?

### Verse 3

[¶2] Ye that put far away the evil day - Wo to you who will not consider the day of approaching vengeance; but continue in your iniquity, and harden your hearts. Ye bring your iniquities nearer, and still suppose your punishment to be at a greater distance.

### Verse 4

[¶4] That lie upon beds of ivory - The word הוי hoi, wo, is understood at the beginning of each of the first, third, fourth, fifth, and sixth verses. The beds mentioned here may be either sofas to recline on at table, or beds to sleep on; and these among the ancients were ornamented with ivory inlaid. They were called lectos eburatos by Plautus, lectos eburnos by Horace, "ivory beds." Probably those ornamented with shells, or mother-of-pearl, may be intended. Several works of this kind may be still seen in Palestine and other places. I have before me a cross brought from Jerusalem, incrusted all over with mother-of-pearl, and various figures chased on it.

[¶5] There must have been a great deal of luxury and effeminacy among the Israelites at this time; and, consequently, abundance of riches. This was in the time of Jeroboam the second, when the kingdom had enjoyed a long peace. The description in the fourth, fifth, and sixth verses, is that of an Asiatic court even in the present day.

### Verse 5

[¶7] And invent to themselves instruments of music, like David - See the note on [1Chr 23:5]; and see especially the note on [2Chr 29:25] (note). I believe that David was not authorized by the Lord to introduce that multitude of musical instruments into the Divine worship of which we read, and I am satisfied that his conduct in this respect is most solemnly reprehended by this prophet; and I farther believe that the use of such instruments of music, in the Christian Church, is without the sanction and against the will of God; that they are subversive of the spirit of true devotion, and that they are sinful. If there was a wo to them who invented instruments of music, as did David under the law, is there no wo, no curse to them who invent them, and introduce them into the worship of God in the Christian Church? I am an old man, and an old minister; and I here declare that I never knew them productive of any good in the worship of God; and have had reason to believe that they were productive of much evil. Music, as a science, I esteem and admire: but instruments of music in the house of God I abominate and abhor. This is the abuse of music; and here I register my protest against all such corruptions in the worship of the Author of Christianity. The late venerable and most eminent divine, the Revelation John Wesley, who was a lover of music, and an elegant poet, when asked his opinion of instruments of music being introduced into the chapels of the Methodists said, in his terse and powerful manner, "I have no objection to instruments of music in our chapels, provided they are neither Heard nor Seen." I say the same, though I think the expense of purchase had better be spared.

[¶8] The word הפרטים happoretim, which we render chant, and the margin quaver, signifies to dance, to skip, etc. In the sight of such a text, fiddlers, drummers, waltzers, etc., may well tremble, who perform to excite detestable passions.

### Verse 6

[¶10] That drink wine in bowls - Perhaps the costliness of the drinking vessels, more than the quantity drank, is that which is here reprehended by the prophet. Drinking vessels of the most costly materials, and of the most exquisite workmanship, are still in use; and as to precious ointments and perfumes among the Jews, we have a proof that the contents of one small box was worth three hundred denarii, at least seven pounds ten shillings sterling. See the case in the Gospel, [Joh 12:5] (note), and the note there.

### Verse 7

[¶12] With the first that go captive - The house of Israel shall be carried into captivity before the house of Judah.

### Verse 8

[¶14] The Lord God hath sworn by himself - בנפשו benaphsho, by his soul, his being, existence.

### Verse 9

[¶16] Ten men - they shall die - All shall be cut off by the sword, or by captivity, or by famine.

### Verse 10

[¶18] A man's uncle shall take him up - Bp. Newcome says, this obscure verse seems to describe the effects of famine and pestilence during the siege of Samaria. The carcass shall be burnt, and the bones removed with no ceremony of funeral rites, and without the assistance of the nearest kinsman. Solitude shall reign in the house; and if one is left, he must be silent, (see [Amo 8:3]), and retired, lest he be plundered of his scanty provision! Burning the body, and then collecting the ashes, and putting them into an urn, was deemed the most honorable mode of burial.

### Verse 11

[¶20] He will smote the great house with breaches - The great and small shall equally suffer; no distinction shall be made; rich and poor shall fall together; death has received his commission, and he will spare none. Horace has a sentiment precisely like this, Carm. Lib. i., Od. iv., 5:13.

[¶21] Pallida mors aequo pulsat pede pauperum

[¶22] Tabernas, Regumque Turres.

[¶23] With equal pace impartial fate

[¶24] Knocks at the palace as the cottage gate.

[¶25] But this may refer particularly to the houses of the poor in Eastern countries; their mud walls being frequently full of clefts; the earth of which they are built seldom adhering together because of its sandiness.

### Verse 12

[¶27] Shall horses run upon the rock - First, they could not do it, because they were unshod; for the shoeing of horses with iron was not then known. Secondly, If they did run on the rock, it would be useless to their owner, and hurtful to themselves. Thirdly, And it would be as useless to plough on the rock with oxen; for there it would be impossible to sow with any advantage. Fourthly, Just as useless and injurious would it be to put gall in the place of judgment, and hemlock in the place of righteousness. You have not only been laboring in vain for yourselves, but you have also been oppressive to others; and for both ye shall suffer.

### Verse 13

[¶29] Ye which rejoice in a thing of naught - In your idols: for an idol is nothing in the world.

[¶30] Have we not taken to us horns - We have arrived to power and dignity by our strength. Horns were the symbols of power and authority. So Horace: -

[¶31] Vina parant animos: tum pauper cornua sumet. "Wine repairs our strength, and furnishes the poor with horns."

[¶32] At such times they think themselves as great as the greatest.

### Verse 14

[¶34] I will raise up against you a nation - The Assyrians under Pul, Tiglath-pileser, and Shalmaneser, who subdued the Israelites at various times, and at last carried them away captive in the days of Hosea, the last king of Israel in Samaria.

[¶35] From the entering in of Hamath (on the north) unto the river of the wilderness - Besor, which empties itself into the sea, not far from Gaza, and was in the southern part of the tribe of Simeon.

### Introduction

[¶37] In this chapter God represents to Amos, by three several visions, the judgments he is about to bring on Israel. The first is a plague of locusts, threatening to cut of the hopes of the harvest by attacking it in the time of the second growth; the first luxuriances of the crop being probably mowed for the king's horses, [Amo 7:1-3]. The next vision threatens a judgment by fire, which would consume a great part, [Amo 7:4-6]; and the third a total overthrow of Israel, levelling it as it were by a line, [Amo 7:7-9]. The rest of the chapter is a denunciation of heavy judgments against Amaziah, priest of Beth-el, who had brought an accusation to the king against the prophet, [Amo 7:10-17].

### Verse 1

[¶39] Behold, he formed grasshoppers - גבי gobai is generally understood here to signify locusts. See the notes on Joel 1 (note) and Joel 2 (note).

[¶40] The shooting up of the latter growth - The early crop of grass had been already mowed and housed. The second crop or rowing, as it is called in some places, was not yet begun. By the king's mowings we may understand the first crop, a portion of which the king probably claimed as being the better hay; but the words may signify simply the prime crop, that which is the best of the whole. Houbigant thinks the shearing of the king's sheep is meant.

### Verse 2

[¶42] By whom shall Jacob arise? - The locusts, the symbols of the many enemies that had impoverished Jerusalem, having devoured much of the produce of the land, were proceeding, till, at the intercession of the prophet, they were removed. Then, seeing in the light of prophecy the nation in every sense brought low, he cries, "By whom shall Jacob arise? for he is small." Calmet justly remarks: "After the death of Jeroboam the second, the kingdom, so flourishing and powerful before, was reduced to such weakness that it was obliged to have recourse to strangers for support. Menahem applied to Pul, king of Assyria, whence arose the final misery of the state.

### Verse 3

[¶44] The Lord repented - Changed his purpose of destroying them by the locusts. See [Amo 7:6].

## 108. Amos · 8 of 10

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/108/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/108/#p-N

### Verse 4

[¶1] The Lord God called to contend by fire - Permitted war, both civil and foreign, to harass the land, after the death of Jeroboam the second. These wars would have totally destroyed it, had not the prophet interceded.

[¶2] It devoured the great deep, and did eat up a part - We are here to understand the partially destructive wars which afterwards took place; for the Lord causes all these things to pass before the eyes of Amos in the vision of prophecy; and intimates that, at the intercession of his prophets, total ruin should be prevented.

### Verse 7

[¶4] With a plumbline in his hand - This appears to be intended as an emblem of strict justice, and intimated that God would now visit them according to their iniquities.

### Verse 8

[¶6] I will set a plumbline - I will visit them by justice without any mixture of mercy.

### Verse 9

[¶8] And the high places of Isaac shall be desolate - Their total destruction is at hand. The high place of Isaac was Beer-sheba, where Isaac had built an altar to the Lord, [Gen 26:25]. This high place, which had been abused to idolatrous uses, was demolished by Josiah, king of Judah, as we read in [2Kgs 23:8], for he defiled all the high places from Geba to Beersheba.

[¶9] I will rise against the house of Jeroboam - The Lord had promised to Jehu, the ancestor of Jeroboam, that his family should sit on the throne of Israel to the fourth generation. Zechariah, the son of Jeroboam, was the fourth in order after Jehu; and on him the threatening in this verse fell; for he was murdered by Shallum after he had reigned six months, and in him the family became extinct. See [2Kgs 10:30]; [2Kgs 15:8-10].

### Verse 10

[¶11] Amaziah the priest of Beth-el - The idolatrous priest who had been established by the king to maintain the worship of the golden calves which Jeroboam the elder had set up at this place.

[¶12] Amos hath conspired against thee - This was truly a lying prophet; there is not one word of truth in this message which he sent to Jeroboam. Amos had not conspired against the king - had not said that Jeroboam should die by the sword - and had not said that Israel should be carried away captive, though this last was implied in God's threatening and afterwards delivered by this prophet; see [Amo 7:17].

### Verse 12

[¶14] O thou seer - He pretends kindness to the prophet, and counsels him to go into Judea, and prophesy there and be safe, even in the time that he had accused him of high treason against Jeroboam. Hireling priests of this kind have ever been the great enemies of the true prophets of God; and when they could bring no charge of false doctrine or immorality against them, have accused them of conspiring against the government; and because they have preached against sin, have held them up as exciting insurrection among the people.

### Verse 13

[¶16] But prophesy not - at Beth-el - He must not speak against idolatry, because that was the king's religion; and he who speaks against the king's religion must be an enemy to the state. This was the doctrine held in England by popish James 2 and his insidious Jesuit hireling priests, till God in his mercy put this pitiful tyrant down, and with him his false prophets, and the degrading superstition which they endeavored to establish in these lands.

### Verse 14

[¶18] I was no prophet - I am an extraordinary messenger of God. I am not called to the prophetic office but for this occasion. I have no message to Judah, and therefore need not go there. I have a message to Israel alone, and I must faithfully deliver it.

[¶19] For the account which Amos gives here of himself, see the introduction.

### Verse 16

[¶21] Now therefore hear thou the word of the Lord - While he was speaking in his own vindication, God seems to have inspired him with the awful prediction which he immediately delivers.

### Verse 17

[¶23] Thy wife shall be a harlot - As this was the word of the Lord, so it was fulfilled; but as we have no farther account of this idolatrous priest, so we cannot tell in what circumstances these threatenings were executed.

[¶24] 1. His wife was to be a public prostitute; she was probably such already privately in the temple, as the wife of an idolatrous priest.

[¶25] 2. His sons and daughters were to fall by the sword.

[¶26] 3. Their inheritance was to be taken by strangers.

[¶27] 4. And himself was to die a captive in a heathen land.

[¶28] Israel shall surety go into captivity - He now declares fully what he had not declared before, though Amaziah had made it a subject of accusation. This particular was probably revealed at this instant, as well as those which concerned Amaziah and his family.

### Introduction

[¶30] This chapter begins with a fourth vision denoting the certainty and nearness of the destruction of Israel, [Amo 8:1-3]. The prophet then proceeds to reprove their oppression and injustice, [Amo 8:4-7]. Strong and beautiful figures, by which is represented the complete dissolution of the Israelitish polity, [Amo 8:8-10]. The people threatened with a most awful judgment; a Famine of the word of God, [Amo 8:11-14].

### Verse 1

[¶32] A basket of summer fruit - As summer fruit was not proper for preserving, but must be eaten as soon as gathered, so the Lord intimates by this symbol that the kingdom of Israel was now ripe for destruction, and that punishment must descend upon it without delay. Some think the prophet means the fruits at the end of autumn. And as after the autumn no fruit could be expected, so Israel's summer is gone by, her autumn is ended, and she shall yield no more fruit. Or, the autumn of her iniquity is come, the measure is filled up, and now she shall gather the fruit of her sin in the abundance of her punishment.

### Verse 2

[¶34] A basket of summer fruit - כלוב קיץ kelub kayits, the end is come - בא הקץ ba hakkets: here is a paronomasia or play upon the words kayits, summer fruit, and kets, the end, both coming from similar roots. See the note on [Eze 7:2] (note), where there is a similar play on the same word.

[¶35] I will not again pass by them any more - I will be no longer their Guardian.

### Verse 3

[¶37] The songs of the temple - Instead of שירות shiroth, songs, Houbigant reads שורות shoroth, the singing women; and Newcome follows him: "And the singing women of the palace shall howl in that day." Instead of joyous songs, they shall have nothing but lamentation.

[¶38] They shall cast them forth with silence - Every place shall be filled with the dead, and a dreadful silence shall reign universally; the few that remain being afraid either to speak or complain, or even to chant a funeral dirge for the most respectable of the dead.

### Verse 4

[¶40] Hear this, O ye that swallow up the needy - Ye that bruise the poor; exact from them, and tread them under foot.

### Verse 5

[¶42] When will the new moon be gone - This was kept as a kind of holy day, not by Divine command, but by custom. The Sabbath was strictly holy; and yet so covetous were they that they grudged to give to God and their own souls this seventh portion of time! But bad and execrable as they were, they neither set forth their corn, nor their wheat, nor any other kind of merchandise, on the Sabbath. They were saints then, when compared to multitudes called Christians, who keep their shops either partially or entirely open on the Lord's day, and buy and sell without any scruples of conscience. Conscience! alas! they have none; it is seared as with a hot iron. The strong man armed, in them, is quiet, for all his goods are in peace.

[¶43] Making the ephah small, and the shekel great - Giving short measure, and taking full price; or, buying with a heavy weight, and selling with one that was light.

[¶44] Falsifying the balances - Having one scale light, and the other weighty; one end of the beam long, and the other short. A few months ago I detected a knave with such balances; with a slip of his finger along the beam he altered the center, which made three ounces short weight in every pound. He did it so dexterously, that though I knew he was cheating, or, as the prophet expresses it, was falsifying the balances by deceit, it was some time before I could detect the fraud, and not till I had been several times cheated by this accomplished knave. So we find that though the knaves of ancient Israel are dead, they have left their successors behind them.

## 109. Amos · 9 of 10

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/109/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/109/#p-N

### Verse 6

[¶1] That we may buy the poor for silver - Buying their services for such a time, with just money enough to clear them from other creditors.

[¶2] And the needy for a pair of shoes - See [Amo 2:6].

[¶3] And sell the refuse of the wheat! - Selling bad wheat and damaged flour to poor people as good, knowing that such cannot afford to prosecute them.

### Verse 7

[¶5] By the excellency of Jacob - By the state of eminence to which he had raised the descendants of Jacob; or, by the excellent One of Jacob, that is, Himself. The meaning is: "As surely as I have raised you to such a state of eminence, so surely will I punish you in proportion to your advantages and your crimes."

### Verse 8

[¶7] Shall not the land tremble for this - It is supposed that an earthquake is here intended, and that the rising up and subsiding as a flood refers to that heaving motion that takes place in an earthquake, and which the prophet here compares to the overflowing and subsiding of the waters of the Nile. But it may refer to commotions among the people.

### Verse 9

[¶9] I will cause the sun to go down at noon - This may either refer to that darkness which often precedes and accompanies earthquakes, or to an eclipse. Abp. Usher has shown that about eleven years after Amos prophesied there were two great eclipses of the sun; one at the feast of tabernacles, and the other some time before the passover. The prophet may refer to the darkness occasioned by those eclipses; yet I rather think the whole may refer to the earthquake.

### Verse 10

[¶11] I will turn your feasts into mourning - See on [Amo 8:3] (note).

[¶12] A bitter day - A time of grievous calamity.

### Verse 11

[¶14] A famine in the land - The most grievous of all famines, a famine of the words of Jehovah; a time in which no prophet should appear, no spiritual counsellor, no faithful reprover, none any longer who would point out the way of salvation, or would assure them of the mercy of God on their repentance and return to him. This is the severest of God's judgments on this side the worm that never dieth, and the fire that is never quenched.

### Verse 12

[¶16] They shall wander front sea to sea - From the Mediterranean to the Dead Sea or from west to east, and from north to south, to seek the word of the Lord; to find a prophet, or any person authorized by God to show them the end of their calamities. In this state they shall continue, because they have rejected Him who is the bread of life.

### Verse 14

[¶18] By the sin of Samaria - Baal, who was worshipped here.

[¶19] Thy god, O Dan - The golden calf, or ox, the representative of the Egyptian god Apis, or Osiris.

[¶20] The manner of Beer-sheba - The worship, or object of worship. Another of the golden calves which Jeroboam had set up there. The word דרך derech, way, is here taken for the object and mode of worship; see [Act 19:9], where way is taken for the creed and form of Divine worship as practiced by the followers of Christ, and by which they were distinguished from the Jews. See also [Act 9:2].

### Introduction

[¶22] The first part of this chapter contains another vision, in which God is represented as declaring the final ruin of the kingdom of Israel, and the general dispersion of the people, [Amo 9:1-10]. The prophet then passes to the great blessedness of the people of God under the Gospel dispensation, [Amo 9:11-15]. See [Act 15:15], [Act 15:16].

### Verse 1

[¶24] I saw the Lord standing upon the altar - As this is a continuation of the preceding prophecy, the altar here may be one of those either at Dan or Beer-sheba.

[¶25] Smite the lintel - Either the piece of timber that binds the wall above the door, or the upper part of the door frame, in which the cheeks, or side posts, are inserted, and which corresponds to the threshold, or lower part of the door frame.

[¶26] And cut them in the head - Let all the lintels of all the doors of all those temples be thus cut, as a sign that the whole shall be thrown down and totally demolished. Or this may refer to their heads - chief men, who were principals in these transgressions. Mark their temples, their priests, their prophets, and their princes, for destruction.

[¶27] He that fleeth - shall not flee away - He shall be caught before he can get out of the reach of danger.

[¶28] And he that escapeth (that makes good his flight) shall not be delivered - Captivity, famine, or sword, shall reach him even there.

### Verse 2

[¶30] Though they dig into hell - Though they should get into the deepest caverns; though they climb up to heaven - get to the most inaccessible heights; I will drag them up from the one, and pull them down from the other.

### Verse 3

[¶32] Though they hide themselves - All these are metaphorical expressions, to show the impossibility of escape.

### Verse 4

[¶34] I will set mine eyes upon them for evil - I will use that very providence against them which before worked for their good. Should they look upward, they shall see nothing but the terrible lightning-like eye of a sin-avenging God.

### Verse 5

[¶36] The Lord God of hosts is he - So powerful is he that a touch of his hand shall melt or dissolve the land, and cause all its inhabitants to mourn. Here is still a reference to the earthquake. See the note [Amo 8:8], where the same images are used.

### Verse 6

[¶38] Buildeth his stories in the heaven - There is here an allusion to large houses, where there are cellars, or places dug in the ground as repositories for corn; middle apartments, or stories, for the families to live in; and the house-top for persons to take the air upon. There may be here a reference to the various systems which God has formed in illimitable space, transcending each other, as the planets do in our solar system: and thus we find Solomon speaking when addressing the Most High: "The heavens and the heaven of heavens cannot contain thee, השמים ושמי השמים hashshamayim ushemey hashshamayim, [1Kgs 8:27]. Six heavens are necessarily implied in these three words. According to the points, the first and third are in the dual number, and the second is the contracted form of the plural. But how many more spheres may be intended who can tell? There may be millions of millions of stellar systems in unlimited space; and then what are all these to the Vast Immensity of God!

[¶39] Hath founded his troop in the earth - אגדיו aguddatho, from אגד agad, to bind or gather together, possibly meaning the seas and other collections of waters which he has gathered together and bound by his perpetual decree, that they cannot pass; yet when he calleth for these very waters, as in the general deluge, he "poureth them out upon the face of the earth."

[¶40] The Lord is his name - This points out his infinite essence. But what is that essence? and what is his nature? and what his immensity and eternity? What archangel can tell?

### Verse 7

[¶42] Children of the Ethiopians - Or Cushites. Cush was the son of Ham, [Gen 10:6]; and his descendants inhabited a part of Arabia Petraea and Arabia Felix. All this stock was universally despised. See Bochart.

[¶43] The Philistines from Caphtor - The island of Crete, the people of which were the Cherethim. See, [1Sam 30:14]; [Eze 25:16]; [Zep 2:5].

[¶44] The Syrians from Kir? - Perhaps a city of the Medes, [Isa 22:6]. Aram, from whom Syria had its name, was the son of Shem, [Gen 10:22]. Part of his descendants settled in this city, and part in Aram Naharaim, "Syria of the two rivers," viz., Mesopotamia, included between the Tigris and the Euphrates.

## 110. Amos · 10 of 10

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/110/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/110/#p-N

[¶0] The meaning of the verse is this: Do not presume on my having brought you out of the land of Egypt and house of bondage, into a land flowing with milk and honey. I have brought other nations, and some of your neighbors, who are your enemies, from comparatively barren countries, into fruitful territories; such, for instance, as the Philistines from Caphtor, and the Syrians from Kir.

### Verse 8

[¶2] The eyes of the Lord God are upon the sinful kingdom - The kingdom of Israel, peculiarly sinful; and therefore to be signally destroyed by the Assyrians.

[¶3] I will not utterly destroy the house of Jacob - The race shall not become extinct: I will reserve them as monuments of my justice, and finally of my mercy.

### Verse 9

[¶5] I will sift the house of Israel among all nations - I will disperse them over the face of the earth; and yet I will so order it that the good shall not be lost; for though they shall be mixed among distant nations, yet there shall be a general restoration of them to their own land.

[¶6] The least grain - צרור tseror, little stone, pebble, or gravel. Not one of them, howsoever little or contemptible, when the time comes, shall be left behind. All shall be collected in Christ, and brought into their own land.

### Verse 10

[¶8] All the sinners of my people - Those who are the boldest and most incredulous; especially they who despise my warnings, and say the evil day shall not overtake nor prevent us; they shall die by the sword. It is no evidence of a man's safety that he is presumptuously fearless. There is a blessing to him who trembles at God's word.

### Verse 11

[¶10] Will I raise up the tabernacle of David - It is well known that the kingdom of Israel, the most profane and idolatrous, fell first, and that the kingdom of Judah continued long after, and enjoyed considerable prosperity under Hezekiah and Josiah. The remnant of the Israelites that were left by the Assyrians became united to the kingdom of Judah; and of the others, many afterwards joined them: but this comparatively short prosperity and respite, previously to the Babylonish captivity, could not be that, as Calmet justly observes, which is mentioned here. This could not be called closing up the breaches, raising up the ruins, and building it as in the days of old; nor has any state of this kind taken place since; and, consequently, the prophecy remains to be fulfilled. It must therefore refer to their restoration under the Gospel, when they shall receive the Lord Jesus as their Messiah, and be by him restored to their own land. See these words quoted by James, [Act 15:17]. Then indeed it is likely that they shall possess the remnant of Edom, and have the whole length and breadth of Immanuel's land, [Amo 9:12]. Nor can it be supposed that the victories gained by the Asmoneans could be that intended by the prophet and which he describes in such lofty terms. These victories procured only a short respite, and a very imperfect re-establishment of the tabernacle of David; and could not warrant the terms of the prediction in these verses.

### Verse 12

[¶12] That they may possess the remnant of Edom - Bp. Newcome translates this clause as follows: "That the residue of men may seek Jehovah, and all the heathen who are called by my name." Here, instead of אדום Edom, he reads אדם Adam, men or mankind, which is the reading of the Arabic, and some MSS. of the Syriac, and of [Act 15:17].

[¶13] The Pachomian MS. of the Septuagint adds here, ὁπως εκζητησωσι με, that they may seek me. And the Arabic has the Lord; and in stead of יירשו yireshu, "they shall possess," the learned bishop seems to have read ידרשו yidreshu, "they may seek;" and thus the text resembles the quotation by St. James, [Act 15:17], "That the residue of men might seek after the Lord." It is strange that not one of the MSS. collated by Kennicott and De Rossi, nor any of my own, favors or countenances any of these alterations. I am of opinion, therefore, that we must dismiss all these conjectural emendations, and take the Hebrew text as we find it. That it speaks of the conversion of the Jews in Gospel times, we have the authority of the New Testament as above to prove; and it we cannot make the words, as they stand there, entirely to agree with the words here, the subject is not affected by it. The Jews shall be converted and restored, and this text in both covenants is a proof of it.

### Verse 13

[¶15] The ploughman shall overtake the reaper - All the seasons shall succeed in due and natural order: but the crops shall be so copious in the fields and in the vineyards, that a long time shall be employed in gathering and disposing of them; so that the seasons of ploughing, sowing, gathering the grapes, treading the wine-press, etc., shall press on the heels of each other; so vast will be the abundance, and so long the time necessary to gather and cure the grain and fruits. We are informed by travelers in the Holy Land, Barbary, etc., that the vintage at Aleppo lasts from the fifteenth of September to the middle of November; and that the sowing season begins at the close of October, and lasts through all November. Here, then, the ploughman, sower, grape-gatherer, and operator at the wine-press, not only succeed each other, but have parts of these operations going on at the same time. But great fertility in the land, abundance in the crops, and regularity of the seasons, seem to be the things which the prophet especially predicts. These are all poetical and prophetical images, by which happy times are pointed out.

### Verse 14

[¶17] They shall plant vineyards, and drink the wine - When threatened with great evils, [Amo 5:11], it is said, "They shall plant pleasant vineyards but shall not drink the wine of them." Previously to their restoration, they shall labor for others; after their restoration, they shall labor for themselves.

### Verse 15

[¶19] I will plant them upon their land - They shall receive a permanent establishment there.

[¶20] And they shall no more be pulled up - Most certainly this prophecy has never yet been fulfilled. They were pulled out by the Assyrian captivity, and by that of Babylon. Many were planted in again, and again pulled out by the Roman conquest and captivity, and were never since planted in, but are now scattered among all the nations of the earth. I conclude, as the word of God cannot fail, and this has not yet been fulfilled, it therefore follows that it will and must be fulfilled to the fullness of its spirit and intention. And this is established by the conclusion: "Saith the Lord thy God." He is Jehovah, and cannot fail; he is Thy God, and will do it. He can do it, because he is Jehovah; and he will do it, because he is Thy God. Amen.

## 111. Obadiah

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/111/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/111/#p-N

### Introduction

[¶1] God is here represented as summoning the nations against Edom, and declaring that his strongholds should not save him, [Oba 1:14]; that not a remnant, not a gleaning, should be left of him, [Oba 1:5]; that the enemy would search out his people, and totally subdue them; and that none of their allies should stand by them, [Oba 1:6-9]. He then enlarges on their particular offense, and threatens them with a speedy recompense, [Oba 1:10-16]. The Babylonians accordingly subdued the Edomites, and expelled them from Arabia Petraea, of which they never afterwards recovered possession. The remaining verses contain a prophecy of the restoration of the Jews from the Babylonish captivity, and of their victory over all their enemies, [Oba 1:17-21]. Some commentators think that these last verses were fulfilled by the conquests of the Maccabees over the Edomites. See 1 Maccabees 5:3-5, 65, etc.

[¶2] Who was this prophet? where born? of what country? at what time did he prophesy? who were his parents? when and where did he die? are questions which have been asked from the remotest antiquity; and which, to this day, have received no answer worthy of recording. There is a multitude of opinions concerning these points; and their multitude and discrepancy are the strongest proofs of their uncertainty. All that seems probable is, that, as he prophesied concerning the destruction of Edom, he flourished a little before, or a little after, the taking of Jerusalem by Nebuchadnezzar, which happened about five hundred and eighty-eight years before Christ; and the destruction of Idumea by the same monarch, which took place a short time after; probably between 588 b.c. and 575 b.c., in the interval of the thirteen years which Nebuchadnezzar employed in the siege of Tyre, which he undertook immediately after the capture of Jerusalem.

[¶3] Obadiah foretells the subduction of the Idumeans by the Chaldeans, and finally by the Jews, whom they had used most cruelly when brought low by other enemies. These prophecies have been literally fulfilled for the Idumeans, as a nation, are totally extinct.

[¶4] Whoever will be at the trouble to collate this short prophecy with the forty-ninth chapter of Jeremiah, will find a remarkable similarity, not only in the sentiments and words, but also in whole verses. In the above chapter Jeremiah predicts the destruction of the Idumeans. Whether he copied Obadiah, or Obadiah copied him, cannot be determined; but it would be very strange if two prophets, unacquainted with each other, should speak of the same event precisely in the same terms. See the parallel texts, and the notes on [Jer 49:1] (note), etc.

### Verse 1

[¶6] We have heard a rumor - See [Jer 49:14], where the same expressions are found. The prophet shows that the enemies of Idumea had confederated against it, and that Jehovah is now summoning them to march directly against it.

### Verse 2

[¶8] I have made thee small among the heathen - God ever attributes to himself the rise and fall of nations. If they be great and prosperous, it is by God's providence; if they be tow and depressed, it is by his justice. Compared with the Assyrians, Chaldeans, Egyptians, Syrians, Arabs, and other neighboring nations, the Idumeans were a small people.

### Verse 3

[¶10] The pride of thine heart - St. Jerome observes that all the southern part of Palestine, from Eleutheropolis to Petra and Aialath, was full of caverns hewn out of the rocks, and that the people had subterranean dwellings similar to ovens. Here they are said to dwell in the clefts of the rock, in reference to the caverns above mentioned. In these they conceived themselves to be safe, and thought that no power brought against them could dislodge them from those fastnesses. Some think that by סלע sela, rock, Petra, the capital of Idumea, is intended.

### Verse 4

[¶12] Though thou exalt thyself as the eagle - Though like this bird thou get into the highest cliff of the highest rock, it will not avail thee. To defend thee, when Jehovah has determined thy destruction, thy deepest caves and highest rocks will be equally useless. See [Jer 49:16].

### Verse 5

[¶14] If thieves came to thee - That is, if thieves entered thy dwellings, they would not have taken every thing; they would have laid hold on thy wealth; and carried off as much as they could escape with conveniently; if grape-gatherers entered thy vineyards, they would not have taken every bunch; some gleanings would have been left. But the Chaldeans have stripped thee bare; they have searched out all thy hidden things, [Oba 1:6], they have left thee nothing. Hour art thou cut off! Thou art totally and irretrievably ruined! The prophet speaks of this desolation as if it had already taken place.

### Verse 7

[¶16] All the men of thy confederacy - The Chaldeans are here intended, to whom the Idumeans were attached, and whose agents they became in exercising cruelties upon the Jews.

[¶17] Have brought thee even to the border - Have hemmed thee in on every side, and reduced thee to distress. Or, they have driven thee to thy border; cast thee out of thy own land into the hands of thine enemies.

[¶18] The men that were at peace with thee - The men of thy covenant, with whom thou hadst made a league.

[¶19] That eat thy bread - That professed to be thy firmest friends, have all joined together to destroy thee.

[¶20] Have laid a wound - Placed a snare or trap under thee. See Newcome.

[¶21] There is none understanding in him - Private counsels and public plans are all in operation against thee; and yet thou art so foolish and infatuated as not to discern thy own danger.

### Verse 8

[¶23] Shall I not - destroy the wise men - It appears, from [Jer 49:7], that the Edomites were remarkable for wisdom, counsel, and prudence. See on the above place.

### Verse 9

[¶25] Thy mighty men, O Teman - This was one of the strongest places in Idumea; and is put here, as in [Amo 1:2], and elsewhere, for Idumea itself.

[¶26] Mount of Esau - Mount Seir.

### Verse 10

[¶28] For thy violence against thy brother Jacob - By this term the Israelites in general are understood; for the two brothers, - Jacob, from whom sprang the Jews, and Esau, from whom sprang the Idumeans or Edomites, - are here put for the whole people or descendants of both. We need not look for particular cases of the violence of the Edomites against the Jews. Esau, their founder, was not more inimical to his brother Jacob, who deprived him of his birthright, than the Edomites uniformly were to the Jews. See [2Chr 28:17], [2Chr 28:18]. They had even stimulated the Chaldeans, when they took Jerusalem, to destroy the temple, and level it with the ground. See [Psa 137:7].

### Verse 11

[¶30] Thou stoodest on the other side - Thou not only didst not help thy brother when thou mightest, but thou didst assist his foes against him.

[¶31] And cast lots - When the Chaldeans cast lots on the spoils of Jerusalem, thou didst come in for a share of the booty; "thou wast as one of them."

### Verse 12

[¶33] Thou shouldest not have looked - It shows a malevolent heart to rejoice in the miseries of those who have acted unkindly or wickedly towards us. The Edomites triumphed when they saw the judgments of God fall upon the Jews. This the Lord severely reprehends in [Oba 1:12-15]. If a man have acted cruelly towards us, and God punish him for this cruelty, and we rejoice in it, we make his crime our own; and then, as we have done, so shall it be done unto us; see [Oba 1:15]. All these verses point out the part the Edomites took against the Jews when the Chaldeans besieged and took Jerusalem, destroyed the temple, and divided the spoils.

### Verse 14

[¶35] Neither shouldest thou have stood in the crossway - They are represented here as having stood in the passes and defiles to prevent the poor Jews from escaping from the Chaldeans. By stopping these passes, they threw the poor fugitives back into the teeth of their enemies. They had gone so far in this systematic cruelty as to deliver up the few that had taken refuge among them.

### Verse 15

[¶37] The day of the Lord is near - God will not associate thee with him in the judgments which he inflicts. Thou also art guilty and shalt have thy punishment in due course with the other sinful nations.

### Verse 16

[¶39] For as ye have drunk - This address is to the Jews. As ye have been visited and punished upon my holy mountain in Jerusalem, so shall other nations be punished in their respective countries. See [Jer 49:12].

### Verse 17

[¶41] But upon Mount Zion shall be deliverance - Here is a promise of the return from the Babylonish captivity. They shall come to Zion, and there they shall find safety; and it is remarkable that after their return they were greatly befriended by the Persian kings, and by Alexander the Great and his successors; so that, whilst they ravaged the neighboring nations, the Jews were unmolested. See Calmet.

[¶42] And there shall be holiness - They shall return to God, separate themselves from their idols, and become a better people than they were when God permitted them to be carried into captivity.

[¶43] The house of Jacob shall possess - They were restored to their former possessions. But this may refer also to their future restoration under the Gospel, when they shall be truly converted, and become holiness to the Lord; for salvation and holiness shall be the characteristics of Zion - the Christian Church, for ever.

### Verse 18

[¶45] The house of Jacob shall be a fire - After their return from captivity, the Jews, called here the house of Jacob and the house of Joseph, did break out as a flame upon the Idumeans; they reduced them into slavery; and obliged them to receive circumcision, and practise the rites of the Jewish religion. See 1 Maccabees 5:3, etc.; 2 Maccabees 10:15-23; and Josephus Antiq., lib. 13 c. 17.

[¶46] There shall not be any remaining - As a people and a nation they shall be totally destroyed. This is the meaning; it does not signify that every individual shall be destroyed.

### Verse 19

[¶48] They of the south - The Jews who possessed the southern part of Palestine, should render themselves masters of the mountains of Idumea which were contiguous to them.

[¶49] They of the plain - From Eleutheropolis to the Mediterranean Sea. In this and the following verse the prophet shows the different districts which should be occupied by the Israelites after their return from Babylon.

[¶50] The fields of Samaria - Alexander the Great gave Samaria to the Jews; and John Hyrcanus subdued the same country after his wars with the Syrians. See Josephus, contra. App. lib, ii., and Antiq. lib. xiii., c. 18.

[¶51] Benjamin shall possess Gilead - Edom lay to the south; the Philistines to the west, Ephraim to the north; and Gilead to the east. Those who returned from Babylon were to extend themselves everywhere. See Newcome; and see, for the fulfillment, 1 Maccabees 5:9, 35, 45; 9:35, 36.

### Verse 20

[¶53] Zarephath - Sarepta, a city of the Sidonians, [1Kgs 17:9]. That is, they should possess the whole city of Phoenicia, called here that of the Canaanites.

[¶54] Which is in Sepharad - This is a difficult word. Some think the Bosphorus is meant; others, Spain; others, France; others, the Euphrates; others, some district in Chaldea; for there was a city called Siphora, in Mesopotamia, above the division of the Euphrates. Dr. Lightfoot says it was a part of Edom. Those who were captives among the Canaanites should possess the country of the Canaanites; and those whom the Edomites had enslaved should possess the cities of their masters. See Newcome and Lowth.

### Verse 21

[¶56] And saviours shall come up - Certain persons whom God may choose to be deliverers of his people; such as Zerubbabel, Ezra, Nehemiah, and the Maccabees.

[¶57] Some think these saviours, מושיעים moshiim, mean the apostles of our Lord. Several MSS. have מושעים mushaim, the preserved; those that are saved, i.e., they who were delivered from the captivity; and those of Mount Zion shall judge, that is, shall execute judgment on the Edomites. And as the Asmonean princes joined the priesthood to the state, it might be what the prophet means when he says, "the kingdom shall be the Lord's," the high priest having both the civil and ecclesiastical power in his own hands. And these actually were masters of Edom, and judged and governed the mountain of Esau. And thus this prophecy appears to have had a very literal fulfillment.

[¶58] But if we take the whole as referring to the times of the Gospel, which I believe is not its primary sense, it may signify the conversion and restoration of the Jews, and that under Jesus Christ the original theocracy shall be restored; and thus, once more, in the promised land, it may be said: - המלוכה ליהוה והיתה hammeluchah laihovah vehayethah "And the kingdom shall belong to Jehovah"

## 112. Jonah · 1 of 4

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/112/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/112/#p-N

### Introduction to the Book of the Prophet Jonah

[¶1] Jonah, the son of Amittai, the fifth of the minor prophets, was a Galilean, a native of Gath-hepher, which is believed to be the same as Jotapata, celebrated for the siege which Josephus the historian there maintained against the Roman army, a little before the destruction of Jerusalem. Gath-hepher was situated in the land of Zebulon, where was the canton of Ophir or Hepher. St. Jerome places it two miles from Sepphoris, in the way towards Tiberias. Some rabbins are of opinion that Jonah was the widow of Sarepta's son, restored to life by Elijah.

[¶2] What we know with certainty of Jonah is, that God having commanded him to go to Nineveh, and there proclaim that the cry of the inhabitants' sins was come up to heaven, and they were threatened with approaching ruin; instead of obeying these orders, he resolved to flee away, and go to Tarsus in Cilicia. For this purpose he embarked at Joppa; but the Lord having sent a violent tempest while he was upon the sea, the mariners, with great fear, cried each of them to his god. In the meantime Jonah slept in the hold; whereupon the pilot wakened him; and they who were in the ship cast lots to know how this tempest was occasioned. The lot falling upon Jonah, they asked him who he was, and what he had done to bring upon them such a storm? He told them he was a Hebrew; that he worshipped the God of heaven; was one of his prophets; and fled from his presence to avoid going to Nineveh, whither he was sent. They asked him what was to be done to secure them from shipwreck? He replied: Throw me into the sea, and the tempest will cease.

[¶3] God prepared a great fish to swallow up Jonah. This fish, according to some, was a whale; or, as others say, the lamia, canis carcharias, or the sea-dog. The prophet continued in the fish three days and three nights. He cried unto the Lord, and the Lord heard him, and commanded the fish to cast him upon the shore, as it is believed, at the foot of a mountain which projects a great way into the sea, between Berytus and Tripoli. Others think it was upon the coast of Cilicia, two leagues north from Alexandretta.

[¶4] After this the word of the Lord came a second time to Jonah, and directed him to go to Nineveh. When he came into the city, which was three days journey in extent, about twenty-five leagues in circumference, Jonah walked up and down a whole day, crying out, "In forty days Nineveh shall be destroyed." The Ninevites believed his word; they appointed a public fast to be observed; and, from the meanest of the people to the greatest, covered themselves with sackcloth. The king of Nineveh, supposed to have been Sardanapalus, known in profane authors by the name of Anacyndaraxa or Anabaxarus, descended from his throne, and covered himself with sackcloth, and sat down upon ashes. God suffered himself to be moved with their repentance, and did not execute the sentence which he had pronounced against them.

[¶5] Jonah was afflicted at this; and complained to God, saying, that he had always questioned whether, as being a God of clemency and mercy, he would not be flexible to their prayers.

[¶6] After this, in all probability, Jonah returned from Nineveh into Judea.

[¶7] The Greeks have for a long time expressed their veneration for Jonah. There was a church dedicated to this prophet in the sixth age.

[¶8] We do not know when it was that Jonah foretold how Jeroboam II., king of Israel, should restore the kingdom of Samaria to its former extent, from the entrance of Hamath to the Dead Sea. Whether this was before or after his going to Nineveh, we cannot tell.

[¶9] Our Savior makes frequent mention of Jonah in the Gospels. He says that the Ninevites shall one day rise in judgment against the Jews, and condemn them, because they repented at the preaching of Jonah, and the Jews would not hearken to Him who was greater than Jonah. And when the Pharisees required a sign of him to prove his mission, he said he would give them no other than that of the prophet Jonah, that is to say, of his resurrection, which would complete all his miracles, and render the Jews inexcusable in their hardness of heart. For a discussion of the question concerning the three days and three nights which Jonah lay in the belly of the fish, see [Mat 12:40] (note), and the notes there. And for Oriental and Jewish legends and fabulous relations relative to the history of this prophet, see Calmet in his preface to this book.

[¶10] That there are difficulties in this book every man must allow; and that learned men have differed greatly in their mode of interpreting the book, and explaining these difficulties, is well known. Some have considered it an allegory; referring entirely to Manasseh, and what was done before, during, and after the war with Esar-haddon, king of Assyria. Manasseh being taken prisoner by the Assyrians, and thrust into a dungeon; where, having lain three days and three nights, on his earnest prayer to God in the dungeon, he was delivered, etc. Others have thought, that instead of a fish, a ship is meant, which had the image of a whale on the stern, and might be called Κητος, or the whale. Others have thought that the whole of the account of Jonah's being swallowed by a great fish, his praying in its belly, and being cast on dry land, was a dream which he had while fast asleep in the ship. See [Jon 1:5]. And others state that the whole book is a parable, intending to point out God's justice and mercy, and how prevalent repentance is to turn aside the threatened stroke of Divine wrath.

[¶11] There is a fable, most probably of Phoenician origin, which, bearing some similitude to the history of Jonah, may have been taken from this book. Laomedon, king of Troy, having displeased Neptune, to appease him, was required to expose his daughter Hesione to be devoured by a sea-monster. She was chained to a rock, and was awaiting her fate at the next flux of the tide. In the interim Hercules slew the sea-monster, and delivered the princess. To this Lycophron, in his Cassandra, verse 33, etc., is supposed to allude: - Τριεσπερου λεοντος, ὁν ποτε γναθοις Τριτωνος ημαλαψε καρχαρος κυων. "Of the lion the offspring of three nights, which the fierce dog of Triton swallowed down greedily."

[¶12] The scholiasts explain this in the following manner: While the princess was standing chained to the rock, expecting the greedy dog (καρχαρος κυων, the shark) to come and devour her, Hercules stood by ready armed; and when the monster came forward with open mouth, he jumped directly down his throat, and spent three days in cutting and hacking his entrails; and afterwards came out of the monster, with the loss of all the hair on his head. Cyril, in his comment, says this was occasioned by the incredible heat of the monster's stomach.

[¶13] This fable might have been easily taken from the true history; though some have been ready enough to intimate that the history of the prophet was taken from the fable.

[¶14] The appeal made to the main facts of this history by our Lord, proves that we are to admit of no allegorical exposition of these facts.

[¶15] 1. There was such a person as Jonah.

[¶16] 2. He was swallowed by a sea-monster, in whose belly he was miraculously preserved three days and three nights.

[¶17] 3. This same prophet preached to the Ninevites; and they repented, and turned from their sins, under his ministry.

[¶18] This testimony puts an end to all mythological, allegorical, and hypothetical interpretations of those great facts. And in its literal sense alone, I undertake the interpretation of this book.

[¶19] Jonah, sent to Nineveh, flees to Tarshish, [Jon 1:1-3]. He is overtaken by a great tempest, [Jon 1:4-14]; thrown into the sea, [Jon 1:15], [Jon 1:16]; and swallowed by a fish, in the belly of which he is miraculously preserved alive three days and three nights, [Jon 1:17].

### Verse 1

[¶21] Now the word of the Lord came unto Jonah - All that is certainly known about this prophet has already been laid before the reader. He was of Gath-hepher, in the tribe of Zebulun, in lower Galilee, [Jos 19:13]; and he prophesied in the reigns of Jeroboam the Second, and Joash, kings of Israel. Jeroboam came to the throne eight hundred and twenty-three years before the Christian era, and reigned in Samaria forty-one years, [2Kgs 14:23-25]. As a prophet, it is likely that he had but this one mission.

### Verse 2

[¶23] Go to Nineveh - This was the capital of the Assyrian empire, and one of the most ancient cities of the world, [Gen 10:10]; and one of the largest, as it was three days' journey in circumference. Ancient writers represent it as oblong; being in length one hundred and fifty stadia, and ninety in breadth, the compass being four hundred and eighty stadia. Now as the stadium is allowed to have been equal to our furlong, eight of which make a mile, this amounts to fifty-four English miles: see on [Jon 3:3] (note). But we must not suppose that all this space was covered with compact streets and buildings; it took in a considerable space of country, probably all the cultivated ground necessary to support all the inhabitants of that district. Calmet computes the measurement of the circumference to be equal to twenty-five French leagues. It is reported to have had walls one hundred feet high, and so broad that three chariots might run abreast upon them. It was situated on the Tigris, or a little to the west, or on the west side of that river. It was well peopled, and had at this time one hundred and twenty thousand persons in it reputed to be in a state of infancy, which on a moderate computation would make the whole number six hundred thousand persons. But some, supposing that persons not being able to distinguish their right hand from their left must mean children under two years of age, and reckoning one such child for every twenty persons from that age upwards, make the population amount to two millions five hundred thousand. Nor can this be considered an exaggerated estimate, when we know that London, not one-tenth of the size of ancient Nineveh, contains a population of upwards of one million. But calculations of this kind, relative to matters of such remote antiquity, are generally precarious, and not very useful: and ancient authors, though the only guides, are not always safe conductors. Mosul is generally supposed to be the same as the ancient Nineveh. It is in the province of Dearbekir, on the west bank of the Tigris.

[¶24] Their wickedness is come up before me - This is a personification of evil. It ascends from earth to heaven; and stands before the Supreme Judge, to bear witness against its own delinquency, and that of the persons whom it has seduced.

### Verse 3

[¶26] To flee unto Tarshish - Some say Tartessus, in Spain, near the straits of Gibraltar, others, Tarsus, in Cilicia; and others, Taprobana, or the island of Ceylon, formerly called Taprobah; and Tabrobavagh in Sanscrit, to the present day.

[¶27] And went down to Joppa - This place is celebrated as that where Andromeda, daughter of Cepheus, was chained to a rock, and exposed to be devoured by a sea-monster, from which she was delivered by the valor of Perseus. It is the nearest port to Jerusalem on that side of the Mediterranean.

[¶28] And he found a ship - The Phoenicians carried on a considerable trade with Tartessus, [Eze 27:12]; and it was probably in one of their ships that Jonah embarked.

[¶29] He paid the fare thereof - He paid for his passage. This shows that there was traffic between the two places, and that each passenger paid a stated fare.

[¶30] From the presence of the Lord - He considered that God was peculiarly resident in Judea; and if he got out of that land, the Lord would most probably appoint another prophet to carry the message; for Jonah appears to have considered the enterprise as difficult and dangerous, and therefore wished to avoid it.

### Verse 4

[¶32] A great wind - They were overtaken with a storm, which appears from the sequel to have come by the immediate direction of God.

[¶33] Like to be broken - They had nearly suffered shipwreck.

### Verse 5

[¶35] Cried every man unto his god - The ship's crew were all heathens; and, it is probable, heathens who had each a different object of religious worship.

[¶36] Cast forth the wares - Threw the lading overboard to lighten the ship, hoping the better to ride out the storm.

[¶37] Jonah was gone down - Most probably into the hold or cabin under the deck; or where they had berths for passengers in the sides of the ship, something in the manner of our packets.

[¶38] Was fast asleep - Probably quite exhausted and overcome with distress, which in many cases terminates in a deep sleep. So the disciples in the garden of Gethsemane.

### Verse 6

[¶40] The shipmaster - Either the captain or the pilot.

[¶41] Arise, call upon thy God - He supposed that Jonah had his god, as well as they had theirs; and that, as the danger was imminent, every man should use the influence he had, as they were all equally involved in it.

### Verse 7

[¶43] Come, and let us cast lots - This was a very ancient mode of endeavoring to find out the mind of Divine Providence; and in this case it proves that they supposed the storm to have arisen on account of some hidden crime of some person aboard.

[¶44] A philosopher being at sea in a violent storm. when the crew began to call earnestly to the gods for safety, he said, "Be silent, and cease your prayers; for should the gods know that you are here, we shall all be lost."

## 113. Jonah · 2 of 4

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/113/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/113/#p-N

[¶0] The lot fell upon Jonah - In this case God directed the lot.

### Verse 8

[¶2] Tell us - for whose cause - A very gentle method of bringing the charge home to himself, and the several questions here asked gave the utmost latitude to make the best of his own case.

### Verse 9

[¶4] I fear the Lord - In this Jonah was faithful. He gave an honest testimony concerning the God he served, which placed him before the eyes of the sailors as infinitely higher than the objects of their adoration; for the God of Jonah was the God of heaven, who made the sea and the dry land, and governed both. He also honestly told them that he was fleeing from the presence of this God, whose honorable call he had refused to obey. See [Jon 1:10].

### Verse 11

[¶6] What shall we do unto thee - In these poor men there was an uncommon degree of humanity and tender feeling.

### Verse 12

[¶8] I know that for my sake - I am not worthy to live; throw me overboard. God will not quiet the storm till I am cast out of the ship. Here was deep compunction; and honest avowal of sin; and a justification of the displeasure which God had now manifested.

### Verse 13

[¶10] The men rowed hard - Were very unwilling to proceed to this extremity, and thought they would risk every thing rather than cast this disobedient prophet into the great deep.

### Verse 14

[¶12] They cried unto the Lord - Under a conviction that he was the self-existing Being, the Maker of the heavens and the earth, and the author of the present storm, they put up their prayers to him.

[¶13] Let us not perish for this man's life - They were now about to cast him overboard; but seemed to call God to witness that it was with the utmost reluctance, and only in obedience to his command. There is a parallel passage in the Argonautics, which has been quoted to illustrate this: - Πολλα δε μερμηριζον ενι φρεσι πευκαλιμησι, Η μεν αποφθισωσι, και ιχθυσι κυρμα βαλωσιν Αινολεχη Μμηδειαν, αποτρεψωσι δ' Εριννυν.

[¶14] Ver. 1171. "And much they doubted, in their prudent minds,

[¶15] Whether to kill and cast a prey to fishes

[¶16] Wretched Medea, and avert their fate."

[¶17] See Newcome.

### Verse 16

[¶19] Offered a sacrifice - The first perhaps ever offered on board a vessel since the ark floated on the waters of the great deluge; and it is most probable that these heathens, witnessing what was done, became sincere converts to the true God.

### Verse 17

[¶21] Now the Lord had prepared a great fish - דג גדול dag gadol.

[¶22] This could not have been a whale, for the throat of that animal can scarcely admit a man's leg; but it might have been a shark, which abounds in the Mediterranean, and whose mouth and stomach are exceedingly capacious. In several cases they have been known to swallow a man when thrown overboard. See the note on [Mat 12:40] (note), where the whole subject of this verse is considered at large. That days and nights do not, among the Hebrews, signify complete days and nights of twenty-four hours, see [Est 4:16], compared with [Est 5:1]; [Jdg 14:17], [Jdg 14:18]. Our Lord lay in the grave one natural day, and part of two others; and it is most likely that this was the precise time that Jonah was in the fish's belly.

### Introduction

[¶24] This chapter (except the first verse and the last, which make a part of the narrative) contains a beautiful prayer or hymn, formed of those devout thoughts which Jonah had in the belly of the great fish, with a thanksgiving for his miraculous deliverance.

### Verse 1

[¶26] Then Jonah prayed - out of the fish's belly - This verse makes the first of the second chapter in the Hebrew text.

[¶27] It may be asked, "How could Jonah either pray or breathe in the stomach of the fish?" Very easily, if God so willed it. And let the reader keep this constantly in view; the whole is a miracle, from Jonah's being swallowed by the fish till he was cast ashore by the same animal. It was God that had prepared the great fish. It was the Lord that spake to the fish, and caused it to vomit Jonah upon the dry land. All is miracle.

### Verse 2

[¶29] Out of the belly of hell - Among the Hebrews שאול sheol means the grave, any deep pit, the place of separate spirits, etc. Here the prophet represents himself as in the bottom of the sea; for so sheol must be understood in this place.

### Verse 3

[¶31] All thy billows and thy waves passed over me - This may be understood literally; while the fish, in whose belly he was, sought its pleasure or sustenance in the paths of the deep, the waves and billows of the sea were rolling above. This line seems borrowed from [Psa 42:7].

### Verse 4

[¶33] I am cast out of thy sight - See [Psa 31:22].

[¶34] Thy holy temple - Then Jerusalem was not yet destroyed, for the temple was standing.

### Verse 5

[¶36] The waters compassed me about even to the soul - So as to seem to deprive me of life. I had no hope left.

[¶37] The weeds were wrapped about my head - This may be understood literally also. He found himself in the fish's stomach, together with sea weeds, and such like marine substances, which the fish had taken for its aliment.

### Verse 6

[¶39] I went down to the bottoms of the mountains - This also may be literally understood. The fish followed the slanting base of the mountains, till they terminated in a plain at the bottom of the great deep.

[¶40] The earth with her bars - He represents himself as a prisoner in a dungeon, closed in with bars which he could not remove, and which at first appeared to be for ever, i.e., the place where his life must terminate.

[¶41] Yet hast thou brought up my life - The substance of this poetic prayer was composed while in the fish's belly; but afterwards the prophet appears to have thrown it into its present poetic form, and to have added some circumstances, such as that before us; for he now speaks of his deliverance from this imminent danger of death. "Thou hast brought up my life from corruption."

### Verse 7

[¶43] When my soul fainted - When I had given up all hope of life.

[¶44] My prayer came in unto thee - Here prayer is personified, and is represented as a messenger going from the distressed, and entering into the temple of God, and standing before him. This is a very fine and delicate image. This clause is one of those which I suppose the prophet to have added when he penned this prayer.

## 114. Jonah · 3 of 4

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### Verse 8

[¶1] They that observe lying vanities - They that trust in idols, follow vain predictions, permit themselves to be influenced with foolish fears, so as to induce them to leave the path of obvious duty, forsake their own mercy. In leaving that God who is the Fountain of mercy, they abandon that measure of mercy which he had treasured up for them.

### Verse 9

[¶3] But I will sacrifice unto thee - I will make a sincere vow, which, as soon as my circumstances will permit, I will faithfully execute; and therefore he adds, "I will pay that which I have vowed."

[¶4] Salvation is of the Lord - All deliverance from danger, preservation of life, recovery from sickness, and redemption of the soul from the power, guilt, and pollution of sin, is from Jehovah. He alone is the Savior, he alone is the Deliverer; for all salvation is from the Lord.

### Verse 10

[¶6] And the Lord spake unto the fish - That is, by his influence the fish swam to shore, and cast Jonah on the dry land. So the whole was a miracle from the beginning to the end; and we need not perplex ourselves to find out literal interpretations; such as, "When Jonah was thrown overboard he swam for his life, earnestly praying God to preserve him from drowning; and by his providence he was thrown into a place of fish - a fishing cove, where he was for a time entangled among the weeds, and hardly escaped with his life; and when safe, he composed this poetic prayer, in metaphorical language, which some have wrongly interpreted, by supposing that he was swallowed by a fish; when דג dag should have been understood, as a place of fish, or fishing creek," etc. Now I say the original has no such meaning in the Bible: and this gloss is plainly contrary to the letter of the text; to all sober and rational modes of interpretation; and to the express purpose for which God appears to have wrought this miracle, and to which Jesus Christ himself applies it. For as Jonah was intended for a sign to the Jews of the resurrection of Christ, they were to have the proof of this semiosis, in his lying as long in the heart of the earth as the prophet was in the belly of the fish, and all interpretations of this kind go to deny both the sign and the thing signified. Some men, because they cannot work a miracle themselves, can hardly be persuaded that God can do it.

[¶7] The text, and the use made of it by Christ, most plainly teach us that the prophet was literally swallowed by a fish, by the order of God; and that by the Divine power he was preserved alive, for what is called three days and three nights, in the stomach of the fish; and at the conclusion of the above time that same fish was led by the unseen power of God to the shore, and there compelled to eject the prey that he could neither kill nor digest. And how easy is all this to the almighty power of the Author and Sustainer of life, who has a sovereign, omnipresent, and energetic sway in the heavens and in the earth. But foolish man will affect to be wise; though, in such cases, he appears as the recently born, stupid offspring of the wild ass. It is bad to follow fancy, where there is so much at stake. Both ancients and moderns have grievously trifled with this prophet's narrative; merely because they could not rationally account for the thing, and were unwilling (and why?) to allow any miraculous interference.

### Introduction

[¶9] Jonah is sent again to Nineveh, a city of three days' journey, (being sixty miles in circumference, according to Diodorus Siculus), [Jon 3:1-4]. The inhabitants, in consequence of the prophet's preaching, repent in dust and ashes, [Jon 3:5-9]. God, seeing that they were deeply humbled on account of their sins, and that they turned away from all their iniquities, repents of the evil with which he had threatened them, [Jon 3:10].

### Verse 1

[¶11] And the word of the Lord - The same oracle as that before given; and which, from what he had felt and seen of the justice and mercy of the Lord, he was now prepared to obey.

### Verse 2

[¶13] And preach unto it the preaching - וקרא את הקריאה vekera eth hakkeriah, "And cry the cry that I bid thee." Be my herald, and faithfully deliver my message. The word κηρυξ in Greek answers to the Hebrew קורא kore: both signifying a crier, a herald, a preacher; one that makes proclamation with a loud and earnest cry. Such was John Baptist, [Isa 40:3]; such was Jesus Christ, John 7:18-37; and such were all his apostles. And such earnestness becomes a ministry that has to do with immortal souls, asleep and dead in sin, hanging on the brink of perdition, and insensible of their state. The soft-speaking, gentle-toned, unmoved preacher, is never likely to awaken souls. As we preach, so the people hear; scarcely receiving any counsels that appear to have no importance by the manner in which they are delivered. But this earnestness is widely different from that noisy, blustering, screaming rant, that manifests more of the turbulence of disorderly passions, than of the real inspired influence of the Spirit of God.

### Verse 3

[¶15] Nineveh was an exceeding great city, of three days' journey - See on [Jon 1:2] (note). Strabo says, lib. xvi., πολυ μειζων ην της Βαβυλωνος, "it was much larger than Babylon:" and Ninus, the builder, not only proposed to make it the largest city of the world, but the largest that could be built by man. See Diodor. Sic. Bib. 50:2. And as we find, from the lowest computation, that it was at least fifty-four or sixty English miles in circumference, it would take the prophet three days to walk round upon the walls, and announce from them the terrible message, "Yet forty days, and Nineveh will be destroyed!"

### Verse 4

[¶17] Yet forty days - Both the Septuagint and Arabic read three days. Probably some early copyist of the Septuagint, from whom our modern editions are derived, mistook the Greek numerals μ forty for γ three; or put the three days' journey in preaching instead of the forty days mentioned in the denunciation. One of Kennicott's MSS., instead of ארבעים arbaim, forty, has שלשים sheloshim, thirty: but the Hebrew text is undoubtedly the true reading; and it is followed by all the ancient versions, the Septuagint and Vulgate excepted. thus God gives them time to think, reflect, take counsel, and return to him. Had they only three days' space, the denunciation would have so completely confounded them, as to excite nothing but terror, and prevent repentance and conversion.

### Verse 5

[¶19] The people of Nineveh believed God - They had no doubt that the threatening would be fulfilled, unless their speedy conversion prevented it; but, though not expressed, they knew that the threatening was conditional. "The promises and threatenings of God, which are merely personal, either to any particular man or number of men, are always conditional, because the wisdom of God hath thought fit to make these depend on the behavior of men." - Dr. S. Clarke's Sermons, vol. i.

[¶20] Proclaimed a fast - And never was there one so general, so deep, and so effectual. Men and women, old and young, high and low, and even the cattle themselves, all kept such a fast as the total abstinence from food implies.

### Verse 6

[¶22] Word came unto the king - This, some think, was Pul; others, Sardanapalus his son, king of Assyria, who flourished in the reign of Jeroboam the Second: but it seems more probable that the monarch here alluded to was a king of Assyria contemporary with Joash, king of Judah. It was by the decree of the king that the fast was instituted, and became general.

### Verse 8

[¶24] Let man and beast be covered - This was done that every object which they beheld might deepen the impression already made, and cause them to mourn after a godly sort. Virgil tells us that the mourning for the death of Julius Caesar was so general, that the cattle neither ate nor drank: -

[¶25] Non ulli pastos illis egere diebus

[¶26] Frigida, Daphni, boves ad flumina: nulla neque amnem

[¶27] Libavit quadrupes, nec graminis attigit herbam.

[¶28] Ecl. 5:24. "The swains forgot their sheep, nor near the brink

[¶29] Of running waters brought their herds to drink.

[¶30] The thirsty cattle of themselves abstain'd,

[¶31] From water, and their grassy fare disdain'd."

[¶32] Dryden.

[¶33] And that they sometimes changed: or reversed the harness and ornaments of cattle, as indicative of mourning, we have a proof in Virgil's description of the funeral procession in honor of Pallas, slain by Turnus, Aen. 11 ver. 89.

[¶34] Post bellator equus, positis insignibus, Aethon

[¶35] It lacrymans, guttisque humectat grandibus ora. "Stripp'd of his trappings, and his head declined,

[¶36] Aethon, his generous warrior-horse, behind,

[¶37] Moves with a solemn, slow, majestic pace;

[¶38] And the big tears come rolling down his face."

### Verse 9

[¶40] Who can tell if God will turn and repent - There is at least a peradventure for our salvation. God may turn towards us, change his purpose, and save us alive. While there is life there is hope; God has no pleasure in the death of sinners; he is gracious and compassionate. Himself has prescribed repentance; if we repent, and turn to him from our iniquities, who knows then whether God will not turn, etc.

### Verse 10

[¶42] And Gods saw their works - They repented, and brought forth fruits meet for repentance; works which showed that they did most earnestly repent. He therefore changed his purpose, and the city was saved. The purpose was: If the Ninevites do not return from their evil ways, and the violence that is in their hands, within forty days, I will destroy the city. The Ninevites did return, etc., and therefore escaped the threatened judgment. Thus we see that the threatening was conditional.

### Introduction

[¶44] Jonah, dreading to be thought a false prophet, repines at God's mercy in sparing the Ninevites, whose destruction he seems to have expected, from his retiring to a place without the city about the close of the forty days. But how does he glorify that mercy which he intends to blame! And what an amiable posture does he give of the compassion of God! [Jon 4:1-5]. This attribute of the Deity is still farther illustrated by his tenderness and condescension to the prophet himself, who, with all his prophetic gifts, had much of human infirmity, [Jon 4:6-11].

## 115. Jonah · 4 of 4

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### Verse 1

[¶1] But it displeased Jonah exceedingly - This hasty, and indeed inconsiderate prophet, was vexed because his prediction was not fulfilled. He had more respect to his high sense of his own honor than he had to the goodness and mercy of God. He appeared to care little whether six hundred and twenty thousand persons were destroyed or not, so he might not pass for a deceiver, or one that denounced a falsity.

[¶2] And he was very angry - Because the prediction was not literally fulfilled; for he totally lost sight of the condition.

### Verse 2

[¶4] I know that thou art a gracious God - See the note on [Exo 34:6].

### Verse 3

[¶6] Take, I beseech thee, my life from me - קח נא את נפשי kach na eth naphshi, "Take, I beseech thee, even my Soul." Do not let me survive this disgrace. Thou hast spared this city. I thought thou wouldst do so, because thou art merciful and gracious, and it was on this account that I refused to go at first, as I knew that thou mightest change thy purpose, though thou hadst commanded me to make an absolute denunciation of judgment. God has left this example on record to show that an inconsiderate man is not fit to be employed in his work; and he chose this one example that it might serve as an endless warning to his Church to employ no man in the work of the ministry that is not scripturally acquainted with God's justice and mercy.

### Verse 4

[¶8] Doest thou well to be angry? - ההיטב הרה לך haheitib harah lac, "Is anger good for thee?" No, anger is good for no man; but an angry preacher, minister, bishop, or prophet, is an abominable man. He who, in denouncing the word of God against sinners, joins his own passions with the Divine threatenings, is a cruel and bad man, and should not be an overseer in God's house. A surly bishop, a peevish, passionate preacher, will bring neither glory to God, nor good to man. Dr. Taylor renders the clause, "Art thou very much grieved?" A man may be very much grieved that a sinner is lost; but who but he who is of a fiendish nature will be grieved because God's mercy triumphs over judgment?

### Verse 5

[¶10] So Jonah went out of the city - I believe this refers to what had already passed; and I therefore agree with Bp. Newcome, who translates, "Now Jonah Had gone out of the city, and Had sat," etc.; for there are many instances where verbs in the preterite form have this force, the ו vau here turning the future into the preterite. And the passage is here to be understood thus: When he had delivered his message he left the city, and went and made himself a tent, or got under some shelter on the east side of the city, and there he was determined to remain till he should see what would become of the city. But when the forty days had expired, and he saw no evidence of the Divine wrath, he became angry, and expostulated with God as above. The fifth verse should be read in a parenthesis, or be considered as beginning the chapter.

### Verse 6

[¶12] And the Lord God prepared a gourd - I believe this should be rendered in the preterpluperfect tense. The Lord Had prepared this plant, קיקיון kikayon. It had in the course of God's providence been planted and grown up in that place, though perhaps not yet in full leaf; and Jonah made that his tent. And its thick branches and large leaves made it an ample shelter for him, and because it was such, he rejoiced greatly on the account. But what was the kikayon? The best judges say the ricinus or palma Christi, from which we get what is vulgarly called castor oil, is meant. It is a tree as large as the olive, has leaves which are like those of the vine, and is also quick of growth. This in all probability was the plant in question, which had been already planted, though it had not attained its proper growth, and was not then in full leaf. Celsus, in his Hierobot., says it grows to the height of an olive tree; the trunk and branches are hollow like a kex, and the leaves sometimes as broad as the rim of a hat. It must be of a soft or spongy substance, for it is said to grow surprisingly fast. See Taylor under the root קיק , 1670. But it is evident there was something supernatural in the growth of this plant, for it is stated to have come up in a night; though the Chaldee understands the passage thus: "It was here last night, and it withered this night." In one night it might have blown and expanded its leaves considerably, though the plant had existed before, but not in full bloom till the time that Jonah required it for a shelter.

### Verse 7

[¶14] But God prepared a worm - By being eaten through the root, the plant, losing its nourishment, would soon wither; and this was the case in the present instance.

### Verse 8

[¶16] A vehement east wind - Which was of itself of a parching, withering nature; and the sun, in addition, made it intolerable. These winds are both scorching and suffocating in the East, for deserts of burning sand lay to the east or south-east; and the easterly winds often brought such a multitude of minute particles of sand on their wings, as to add greatly to the mischief. I believe these, and the sands they carry, are the cause of the ophthalmia which prevails so much both in Egypt and India.

### Verse 9

[¶18] I do well to be angry, even unto death - Many persons suppose that the gifts of prophecy and working miracles are the highest that can be conferred on man; but they are widely mistaken, for the gifts change not the heart. Jonah had the gift of prophecy, but had not received that grace which destroys the old man and creates the soul anew in Christ Jesus. This is the love of which St. Paul speaks, which if a man have not, though he had the gift of prophecy, and could miraculously remove mountains, yet in the sight of God, and for any good himself might reap from it, it would be as sounding brass and a tinkling cymbal. Jonah was a prophet, and yet had all his old bad tempers about him, in a shameful predominancy. Balaam was of the same kind. So we find that God gave the gift of prophecy even to graceless men. But many of the prophets were sanctified in their nature before their call to the prophetic office, and were the most excellent of men.

### Verse 10

[¶20] Which came up in a night - St. Jerome, speaking of this plant, the kikayon, assigns to it an extraordinary rapidity of growth. It delights in a sandy soil, and in a few days what was a plant grows into a large shrub. But he does not appear to have meant the ricinus; this however is the most likely. The expressions coming up in a night and perishing in a night are only metaphorical to express speedy growth and speedy decay; and so, as we have seen, the Chaldee interprets it, די בליליא הדי הוה ובליליא אוחרנא אבד "which existed this night but in the next night perished;" and this I am satisfied is the true import of the Hebrew phrase.

### Verse 11

[¶22] And should not I spare Nineveh - In [Jon 4:10] it is said, thou hast had pity on the gourd, אתה חסת attah Chasta; and here the Lord uses the same word, ואני לא אחוס veani lo Achus, "And shall not I have pity upon Nineveh?" How much is the city better than the shrub? But besides this there are in it one hundred and twenty thousand persons! And shall I destroy them, rather than thy shade should be withered or thy word apparently fail? And besides, these persons are young, and have not offended, (for they knew not the difference between their right hand and their left), and should not I feel more pity for those innocents than thou dost for the fine flowering plant which is withered in a night, being itself exceedingly short-lived? Add to all this, they have now turned from those sins which induced me to denounce judgment against them. And should I destroy them who are now fasting and afflicting their souls; and, covered with sackcloth, are lying in the dust before me, bewailing their offenses and supplicating for mercy? Learn, then, from this, that it is the incorrigibly wicked on whom my judgments must fall and against whom they are threatened. And know, that to that man will I look who is of a broken and contrite spirit, and who trembles at my word. Even the dumb beasts are objects of my compassion; I will spare them for the sake of their penitent owners; and remember with the rest, That the Lord careth for oxen.

[¶23] The great number of cattle to which reference is here made were for the support of the inhabitants; and probably at this time the Ninevites gathered in their cattle from the champaign pasture, expecting that some foe coming to besiege them might seize upon them for their forage, while they within might suffer the lack of all things.

[¶24] No doubt that ancient Nineveh was like ancient Babylon, of which Quintus Curtius says the buildings were not close to the walls, there being the space of an acre left between them; and in several parts there were within the walls portions of cultivated land, that, if besieged, they might have provisions to sustain the inhabitants.

[¶25] And I suppose this to be true of all large ancient cities. They were rather cantons or districts than cities such as now are, only all the different inhabitants had joined together to wall in the districts for the sake of mutual defense.

[¶26] This last expostulation of God, it is to be hoped, produced its proper effect on the mind of this irritable prophet; and that he was fully convinced that in this, as in all other cases, God had done all things well.

[¶27] From this short prophecy many useful lessons may be derived. The Ninevites were on the verge of destruction, but on their repentance were respited. They did not, however, continue under the influence of good resolutions. They relapsed, and about one hundred and fifty years afterwards, the Prophet Nahum was sent to predict the miraculous discomfiture of the Assyrian king under Sennacherib, an event which took place about 710 b.c., and also the total destruction of Nineveh by Cyaxares and his allies which happened about 606 b.c. Several of the ancients, by allegorizing this book, have made Jonah declare the divinity, humanity, death, and resurrection of Christ. These points may be found in the Gospel history, their true repository; but fancy can find them any where it pleases to seek them; but he who seeks not for them will never find them here. Jonah was a type of the resurrection of Christ; nothing farther seems revealed in this prophet relative to the mysteries of Christianity.

[¶28] In conclusion: while I have done the best I could to illustrate the very difficult prophet through whose work the reader has just passed, I do not pretend to say I have removed every difficulty. I am satisfied only of one thing, that I have conscientiously endeavored to do it, and believe that I have generally succeeded; but am still fearful that several are left behind, which, though they may be accounted for from the briefness of the narrative of a great transaction, in which so many surprising particulars are included, yet, for general apprehension, might appear to have required a more distinct and circumstantial statement. I have only to add, that as several of the facts are evidently miraculous, and by the prophet stated as such, others may be probably of the same kind. On this ground all difficulty is removed; for God can do what he pleases. As his power is unlimited, it can meet with no impossibilities. He who gave the commission to Jonah to go and preach to the Ninevites, and prepared the great fish to swallow the disobedient prophet, could maintain his life for three days and three nights in the belly of this marine monster; and cause it to eject him at the termination of the appointed time, on any sea-coast he might choose; and afterwards the Divine power could carry the deeply contrite and now faithful prophet over the intervening distance between that and Nineveh, be that distance greater or less. Whatever, therefore, cannot be accounted for on mere natural principles in this book, may be referred to this supernatural agency; and this, on the ostensible principle of the prophecy itself, is at once a mode of interpretation as easy as it is rational. God gave the commission; he raised the storm, he prepared the fish which swallowed the prophet; he caused it to cast him forth on the dry land; he gave him a fresh commission, carried him to the place of his destination, and miraculously produced the sheltering gourd, that came to perfection in a night and withered in a night. This God therefore performed the other facts for which we cannot naturally account, as he did those already specified. This concession, for the admission of which both common sense and reason plead, at once solves all the real or seeming difficulties to be found in the Book of the Prophet Jonah.

## 116. Micah · 1 of 8

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### Introduction to the Book of the Prophet Micah

[¶1] Micah, the Morasthite, or of Moresa, a village near the city Eleutheropolis, in the southern part of Judah, is the sixth in order of the twelve minor prophets. He prophesied under Jotham, Ahaz, and Hezekiah, kings of Judah, for about fifty years. Some have confounded him with Micaiah, son of Imlah, who lived in the kingdom of the ten tribes, under the reign of Ahab.

[¶2] The spurious Dorotheus says that Micah was buried in the burying-place of the Anakim, whose habitation had been at Hebron, and round about it. This prophet appeared almost at the same time with Isaiah, and has even borrowed some expressions from him. Compare [Isa 2:2] with [Mic 4:1], and [Isa 41:15] with [Mic 4:13].

[¶3] The prophecy of Micah contains but seven chapters. He foretells the calamities of Samaria, which was taken by Shalmaneser, and reduced to a heap of stones. Afterwards he prophesies against Judah, and declares the troubles that Sennacherib should bring upon it under the reign of Hezekiah. Then he declaims against the iniquities of Samaria. He foretells the captivity of the ten tribes, and their return into their own country. The third chapter contains a pathetic invective against the princes of the house of Jacob, and the judges of the house of Israel; which seems leveled against the chief of the kingdom of Judah, the judges, the magistrates, the priests, the false prophets, etc. He upbraids them with their avarice, their injustice, and falsehood; and tells them they will be the occasion that Jerusalem shall be reduced to a heap of rubbish, and the mountain of the temple shall be as a forest. We are informed, [Jer 26:18], [Jer 26:19], that this prophecy was pronounced in the reign of Hezekiah; and that it saved Jeremiah from death.

[¶4] After these terrible denunciations, Micah speaks of the reign of the Messiah, and of the establishment of the Christian Church. And as the peaceable times which succeeded the return from the Babylonish captivity, and which were a figure of the reign of the Messiah, were disturbed by a tempest of a short continuance, Micah foretold it in such a manner as agrees very well with what Ezekiel says of the war of Gog against the Jews. Micah speaks in particular of the birth of the Messiah; that he was to be born at Bethlehem; and that his dominion was to extend to the utmost parts of the earth. He says that God should raise seven shepherds, who should reign by the sword over Assyria, and in the land of Nimrod; which Calmet explains of Darius, son of Hystaspes; and of the seven confederates that killed the magian, and who possessed the empire of the Persians, after the extinction of the family of Cyrus. The fifth chapter, from verse 7 to the end, describes the flourishing estate of the Jews in their own country, from the reign of Darius, and after the Maccabees; yet in such a manner, that he mingles several things in it that can apply only to the Church of Jesus Christ.

[¶5] The two last chapters of Micah contain, first, a long invective against the iniquities of Samaria: then he foretells the fall of Babylon; the re-establishment of the cities of Israel; the greatness of the country possessed by the Israelites; their happiness; the graces wherewith God will favor them; and all this in such lofty terms, that they chiefly agree with the Christian Church. St. Jerome says that Micah was buried at Morasthi, ten furlongs from Eleutheropolis; and Sozomenes says that his tomb was revealed to Zebennus, bishop of Eleutheropolis, under the reign of Theodosius the Great. He calls the place of his burial Beretsate, which is probably the same as Morasthi, ten furlongs from Eleutheropolis.

[¶6] Bishop Newcome observes that Micah was of the kingdom of Judah, as he only makes mention of kings who reigned over that country. It is supposed that he prophesied farther on in the reign of Hezekiah than Hosea did; although [Mic 5:5] was written before the captivity of the ten tribes, which happened in the sixth year of Hezekiah. It is plain from [Mic 1:1], [Mic 1:5], [Mic 1:9], [Mic 1:12], [Mic 1:13], that he was sent both to Israel and Judah. Like Amos and Hosea, he reproves and threatens, with great spirit and energy, a corrupt people. See [Mic 2:1-3], [Mic 2:8], [Mic 2:9], [Mic 2:10]; [Mic 3:2-4], [Mic 3:6], [Mic 3:10-12]; [Mic 7:2-4]. And, like Hosea, he inveighs against the princes and prophets with the highest indignation. See [Mic 3:5-7], [Mic 3:9-12]; [Mic 7:3]. The reader will observe that these similar topics are treated of by each prophet with remarkable variety, and copiousness of expression.

[¶7] Some of his prophecies are distinct and illustrious ones, as [Mic 2:12], [Mic 2:13]; [Mic 3:12]; [Mic 4:1-4], [Mic 4:10]; [Mic 5:2-4]; [Mic 6:13]; [Mic 7:8-10].

[¶8] We may justly admire the elegance of his diction: - [Mic 2:12] - "I will surely gather, O Jacob, all of thee:I will surely assemble the residue of Israel.I will put them together as sheep of Bozra,As a flock in the midst of their fold:They shall make a tumult from the multitude of men. [Mic 2:13] - He that forceth a passage is come up before them:They have forced a passage, and have passed through the gate; and are gone forth by it:And their King passeth before them, even Jehovah at the head of them." [Mic 4:1] - "But it shall come to pass, in the latter days,That the mountain of the temple of Jehovah shall beEstablished on the top of the mountains,And it shall be exalted above the hills;And the people shall flow into it: [Mic 4:2] - And many nations shall go, and shall say,Come, and let us go up unto the mountain of Jehovah,And unto the temple of the God of Jacob:That he may teach us of his ways, and that we may walk in his paths. For from Sion shall go forth a law,And the word of Jehovah from Jerusalem. [Mic 4:3] - And he shall judge between many people,And he shall convince strong nations afar off:And they shall beat their swords into ploughshares,And their spears into pruninghooks:Nation shall not lift up sword against nation,Neither shall they any longer learn war."

[¶9] His animation - [Mic 1:5], lines 3, 4 - "What is the transgression of Jacob? - is it not that of Samaria?And what are the high places of Judah? - are they not those of Jerusalem?" [Mic 4:9] - "And now why dost thou cry out loudly?Is there no king in thee?Hath thy counsellor perished?For pangs have seized thee, as a woman in travail."

[¶10] There are few beauties of composition of which examples may not be found in this prophet. For sublimity and impressiveness in several places, he is unrivalled. The Lord's controversy, [Mic 6:1-8], is equal to any thing even in the prophet Isaiah. It has a powerful effect on every attentive reader.

[¶11] His strength of expression: - [Mic 1:6] - "Therefore will I make Samaria a heap of the field, a place for the plantings of a vineyard:And I will pour down her stones into the valley, and I will discover her foundations." [Mic 3:2] - "Ye who hate good and love evil:Who pluck their skin from off them,And their flesh from off their bones." [Mic 3:3] - Who have also eaten the flesh of my people,And have flayed their skin from off them,And have broken their bones;And have divided them asunder, as flesh in the pot:And as meat within the caldron." [Mic 7:1] - "Wo is me; for I am becomeAs the gatherers of late figs, as the gleaners of the vintage.There is no cluster to eat:My soul desireth the first-ripe fig. [Mic 7:2] - The good man is perished from the land,And there is none upright among men.All of them lie in wait for blood;They hunt every man his brother for his destruction."

[¶12] His pathos: - [Mic 1:16] - "Make thee bald, and cut off thine hair for thy delicate children;Enlarge thy baldness as the eagle;For they are gone into captivity from thee." [Mic 2:4] - "In that day shall a proverb be taken up against you;And a grievous lamentation shall be made:Saying, 'We are utterly laid waste:He hath changed the portion of my people:How hath he departed from me,To bring again him that divided our fields!'"

[¶13] His sublimity: - [Mic 1:2] - "Hear, O ye people, all of you:Hearken, O land, and all that are therein.And let the Lord Jehovah be witness against you;Even the Lord from his holy temple. [Mic 1:3] - For, behold, Jehovah will go forth from his place:And he will come down, and will tread upon the high places of the earth. [Mic 1:4] - And the mountains shall be molten under him;And the valleys shall cleave asunder;As wax before the fire, As waters poured down a steep place." [Mic 6:1] - "Hear ye now what Jehovah saith:Arise, contend thou before the mountains;And let the hills hear thy voice." [Mic 7:16] - "The nations shall see, and shall be confounded because of their might:They shall lay their hand upon their mouth; their ears shall be deaf. [Mic 7:17] - They shall lick the dust as the serpent;As the creeping things upon the earth, they shall tremble from their close places:Because of Jehovah our God, they shall stand in awe; and they shall fear because of thee."

[¶14] The prophet begins with calling the attention of all people to the awful descent of Jehovah, coming to execute his judgments against the kingdoms of Israel and Judah, [Mic 1:1-5]; first against Samaria, whose fate the prophet laments on the dress of mourners, and with the doleful cries of the fox or ostrich, [Mic 1:6-8]; and then against Jerusalem, which is threatened with the invasion of Sennacherib. Other cities of Judah are likewise threatened; and their danger represented to be so great as to oblige them to have recourse for protection even to their enemies the Philistines, from whom they desired at first to conceal their situation. But all resources are declared to be vain; Israel and Judah must go into captivity, [Mic 1:9-16].

### Verse 1

[¶16] The word of the Lord that came to Micah the Morasthite - For all authentic particulars relative to this prophet, see the introduction.

[¶17] In the days of Jotham, Ahaz, and Hezekiah - These three kings reigned about threescore years; and Micah is supposed to have prophesied about forty or fifty years; but no more of his prophecies have reached posterity than what are contained in this book, nor is there any evidence that any more was written. His time appears to have been spent chiefly in preaching and exhorting; and he was directed to write those parts only that were calculated to profit succeeding generations.

### Verse 2

[¶19] Hear, all ye people - The very commencement of this prophecy supposes preceding exhortations and predictions.

[¶20] Hearken, O earth - ארץ arets, here, should be translated land, the country of the Hebrews being only intended.

[¶21] And let the Lord God be Witness - Let him who has sent me with this message be witness that I have delivered it faithfully; and be a witness against you, if you take not the warning.

[¶22] The Lord from his holy temple - The place where he still remains as your King, and your Judge; and where you profess to pay your devotions. The temple was yet standing, for Jerusalem was not taken for many years after this; and these prophecies were delivered before the captivity of the ten tribes, as Micah appears to have been sent both to Israel and to Judah. See [Mic 1:5-9], [Mic 1:12], [Mic 1:13].

### Verse 3

[¶24] For, behold, the Lord cometh forth - See this clause, [Amo 4:13] (note). He represents Jehovah as a mighty conqueror, issuing from his pavilion, stepping from mountain to mountain, which rush down and fill the valleys before him; a consuming fire accompanying him, that melts and confounds every hill and dale, and blends all in universal confusion. God is here represented as doing that himself which other conquerors do by the multitude of their hosts; levelling the mountains, filling some of the valleys, and digging for waters in others, and pouring them from hills and dales for the use of the conquering armies, by pipes and aqueducts.

[¶25] And why is all this mighty movement? [Mic 1:5]. "For the transgression of Jacob is all this, and for the sins of the house of Israel."

### Verse 5

[¶27] What is the transgression of Jacob? - Is it not something extremely grievous? Is it not that of Samaria? Samaria and Jerusalem, the chief cities, are infected with idolatry. Each has its high places, and its idol worship, in opposition to the worship of the true God. That there was idolatry practiced by the elders of Israel, even in the temple of Jehovah, see [Eze 8:1], etc. As the royal cities in both kingdoms gave the example of gross idolatry, no wonder that it spread through the whole land, both of Israel and Judah.

### Verse 6

[¶29] I will make Samaria - I will bring it to desolation: and, instead of being a royal city, it shall be a place for vineyards. Newcome observes, that Samaria was situated on a hill, the right soil for a vineyard.

[¶30] I will discover the foundations thereof - I will cause its walls and fortifications to be razed to the ground.

### Verse 7

[¶32] All the hires thereof shall be burned - Multitudes of women gave the money they gained by their public prostitution at the temples for the support of the priesthood, the ornamenting of the walls, altars, and images. So that these things, and perhaps several of the images themselves, were literally the hire of the harlots: and God threatens here to deliver all into the hands of enemies who should seize on this wealth, and literally spend it in the same way in which it was acquired; so that "to the hire of a harlot these things should return."

### Verse 8

[¶34] I will make a wailing like the dragons - Newcome translates: -

[¶35] I will make a wailing like the foxes, (or jackals),

[¶36] And mourning like the daughters of the ostrich.

[¶37] This beast, the jackal or shiagal, we have often met with in the prophets. Travellers inform us that its howlings by night are most lamentable; and as to the ostrich, it is remarkable for its fearful shrieking and agonizing groanings after night. Dr. Shaw says he has often heard them groan as if they were in the greatest agonies.

### Verse 9

[¶39] Her wound is incurable - Nothing shall prevent their utter ruin, for they have filled up the measure of their iniquity.

[¶40] He is come - even to Jerusalem - The desolation and captivity of Israel shall first take place; that of Judah shall come after.

### Verse 10

[¶42] Declare ye it not at Gath - Do not let this prediction be known among the Philistines, else they will glory over you.

[¶43] House of Aphrah - Or, Beth-aphrah. This place is mentioned [Jos 18:23], as in the tribe of Benjamin. There is a paronomasia, or play on words, here: בבית לעפרה עפר bebeith leaphrah aphar, "Roll thyself in the dust in the house of dust."

## 117. Micah · 2 of 8

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/117/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/117/#p-N

### Verse 11

[¶1] Inhabitant of Saphir - Sapher, Sepphoris, or Sephora, was the strongest place in Galilee. - Calmet. It was a city in the tribe of Judah, between Eleutheropolis and Ascalon. - Houbigant.

[¶2] Zaanan - Another city in the tribe of Judah, [Jos 15:13].

[¶3] Beth-ezel - A place near Jerusalem, [Zac 14:5]. Some think that Jerusalem itself is intended by this word.

### Verse 12

[¶5] The inhabitant of Maroth - There was a city of a similar name in the tribe of Judah, [Jos 15:59].

### Verse 13

[¶7] Inhabitant of Lachish - This city was in the tribe of Judah, [Jos 15:39], and was taken by Sennacherib when he was coming against Jerusalem, [2Kgs 18:13], etc., and it is supposed that he wished to reduce this city first, that, possessing it, he might prevent Hezekiah's receiving any help from Egypt.

[¶8] She is the beginning of the sin - This seems to intimate that Lachish was the first city in Judah which received the idolatrous worship of Israel.

### Verse 14

[¶10] Give presents to Moresheth-gath - Calmet says that Moresa or Morashti, and Achzib, were cities not far from Gath. It is possible that when Ahaz found himself pressed by Pekah, king of Israel, he might have sent to these places for succor, that by their assistance he might frustrate the hopes of the king of Israel; and this may be the meaning of "The houses of Achzib shall be a lie to the kings of Israel." In these verses there are several instances of the paronomasia. See [Mic 1:10], עפר aphar, dust, and עפרה aphrah, the name of the city. [Mic 1:11]. צאנן tsaanan, the city, and יצאה yatsah, to go out. [Mic 1:13], לכיש lachish, the city, and רכש rechesh, the swift beast. [Mic 1:14], אכזיב achzib, the city, and אכזב achzab, a lie. Such paronomasias were reputed ornaments by the prophets. They occur in Isaiah with great effect. See [Isa 5:7].

### Verse 15

[¶12] Yet will I bring an heir unto thee, O - Mareshah - Here is another instance, הירש haigeresh, to bring an heir, and מרשה mareshah, the city, the name of which signifies heirship. And so of the above proper names.

[¶13] Adullam the glory of Israel - This was a fenced city in the south of Judah (see [2Chr 11:7]) towards the Dead Sea.

[¶14] There is much obscurity in the concluding verses of this chapter. They undoubtedly refer to the captivity of Israel, and to circumstances of distress, etc., which are not mentioned in any of the historical books, and therefore their reference and meaning can only be conjectured.

### Verse 16

[¶16] Make thee bald - Cutting off the hair was a sign of great distress, and was practised on the death of near relatives; see [Amo 8:10].

[¶17] The desolation should be so great that Israel should feel it to her utmost extent; and the mourning should be like that of a mother for the death of her most delicate children.

[¶18] Enlarge thy baldness as the eagle - Referring to the mounting of this bird, when in casting its feathers and breeding new ones, it is very sickly, and its strength wholly exhausted.

[¶19] They are gone into captivity - This is a prediction of the captivity by Shalmaneser. Samaria, the chief city, is called on to deplore it, as then fast approaching.

### Introduction

[¶21] Here the prophet denounces a wo against the plotters of wickedness, the covetous and the oppressor, [Mic 2:1], [Mic 2:2]. God is represented as devising their ruin, [Mic 2:3]. An Israelite is then introduced as a mourner, personating his people, and lamenting their fate, [Mic 2:4]. Their total expulsion is now threatened on account of their very numerous offenses, [Mic 2:5-10]. Great infatuation of the people in favor of those pretenders to Divine inspiration who prophesied to them peace and plenty, [Mic 2:11]. The chapter concludes with a gracious promise of the restoration of the posterity of Jacob from captivity; possibly alluding to their deliverance from the Chaldean yoke, an event which was about two hundred years in futurity at the delivery of this prophecy, [Mic 2:12], [Mic 2:13].

### Verse 1

[¶23] Wo to them that devise iniquity - Who lay schemes and plans for transgressions; who make it their study to find out new modes of sinning; and make these things their nocturnal meditations, that, having fixed their plan, they may begin to execute it as soon as it is light in the morning.

[¶24] Because it is in the power of their hand - They think they may do whatever they have power and opportunity to do.

### Verse 2

[¶26] They covet fields - These are the rich and mighty in the land; and, like Ahab, they will take the vineyard or inheritance of any poor Naboth on which they may fix their covetous eye; so that they take away even the heritage of the poor.

### Verse 3

[¶28] Against this family (the Israelites) do I devise an evil - You have devised the evil of plundering the upright; I will devise the evil to you of punishment for your conduct; you shall have your necks brought under the yoke of servitude. Tiglath-pileser ruined this kingdom, and transported the people to Assyria, under the reign of Hezekiah, king of Judah; and Micah lived to see this catastrophe. See on [Mic 2:9] (note).

### Verse 4

[¶30] Take up a parable against you - Your wickedness and your punishment shall be subjects of common conversation; and a funeral dirge shall be composed and sung for you as for the dead. The lamentation is that which immediately follows: We be utterly spoiled; and ends, Are these his doings? [Mic 2:7].

### Verse 5

[¶32] None that shall cast a cord - You will no more have your inheritance divided to you by lot, as it was to your fathers; ye shall neither have fields nor possessions of any kind.

### Verse 6

[¶34] Prophesy ye not - Do not predict any more evils - we have as many as we can bear. We are utterly ruined - shame and confusion cover our faces. The original is singular, and expressive of sorrow and sobbing. Literally, "Do not cause it to rain; they will cause it to rain; they cannot make it rain sooner than this; confusion shall not depart from us." To rain, often means to preach, to prephesy; [Eze 20:46], [Eze 21:2]; [Amo 7:16]; [Deu 32:2]; [Job 29:22]; [Pro 5:3], etc.

[¶35] The last line Bp. Newcome translates, "For he shall not remove from himself reproaches;" and paraphrases, "The true prophet will subject himself to public disgrace by exercising his office."

### Verse 7

[¶37] Is the Spirit of the Lord straitened? - This is the complaint of the Israelites, and a part of the lamentation. Doth it not speak by other persons as well as by Micah? Doth it communicate to us such influences as it did formerly? Is it true that these evils are threatened by that Spirit? Are these his doings? To which Jehovah answers, "Do not my words do good to him that walketh uprightly?" No upright man need fear any word spoken by me: my words to such yield instruction and comfort; never dismay. Were ye upright, ye would not complain of the words of my prophets. The last clause may be translated, "Walking with him that is upright." The upright man walks by the word; and the word walks with him who walks by it.

### Verse 8

[¶39] My people is risen up as an enemy - Ye are not only opposed to me, but ye are enemies to each other. Ye rob and spoil each other. Ye plunder the peaceable passenger; depriving him both of his upper and under garment; ye pull off the robe from those who, far from being spoilers themselves, are averse from war.

### Verse 9

[¶41] The women of my people - Ye are the cause of the women and their children being carried into captivity - separated from their pleasant habitations, and from my temple and ordinances - and from the blessings of the covenant, which it is my glory to give, and theirs to receive. These two verses may probably relate to the war made on Ahaz by Rezin, king of Syria, and Pekah, king of Israel. They fell suddenly upon the Jews; killed in one day one hundred and twenty thousand, and took two hundred thousand captive; and carried away much spoil. Thus, they rose up against them as enemies, when there was peace between the two kingdoms; spoiled them of their goods, carried away men, women, and children, till, at the remonstrances of the prophet Oded, they were released. See [2Chr 28:6], etc. Micah lived in the days of Ahaz, and might have seen the barbarities which he here describes.

### Verse 10

[¶43] Arise ye, and depart - Prepare for your captivity; ye shall have no resting place here: the very land is polluted by your iniquities, and shall vomit you out, and it shall be destroyed; and the destruction of it shall be great and sore.

[¶44] Some think this is an exhortation to the godly, to leave a land that was to be destroyed so speedily.

## 118. Micah · 3 of 8

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/118/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/118/#p-N

### Verse 11

[¶1] If a man walking in the spirit and falsehood - The meaning is: If a man who professes to be Divinely inspired do lie, by prophesying of plenty, etc., then such a person shall be received as a true prophet by this people. It not unfrequently happens that the Christless worldling, who has got into the priest's office for a maintenance, and who leaves the people undisturbed in their unregenerate state, is better received than the faithful pastor, who proclaims the justice of the Lord, and the necessity of repentance and forsaking sin, in order to their being made partakers of that holiness without which no man shall see God.

### Verse 12

[¶3] I will surely assemble - This is a promise of the restoration of Israel from captivity. He compares them to a flock of sheep rushing together to their fold, the hoofs of which make a wonderful noise or clatter. So when one hundred sheep run, eight hundred toes or divisions of these bifid animals make a clattering noise. This appears to be the image.

### Verse 13

[¶5] The breaker is come up - He who is to give them deliverance, and lead them out on the way of their return. He who takes down the hurdles, or makes a gap in the wall or hedge, to permit them to pass through. This may apply to those human agents that shall permit and order their return. And Jehovah being at their head, may refer to their final restoration, when the Lord Jesus shall become their leader, they having returned unto him as the shepherd and bishop of their souls; and they and the Gentiles forming one fold under one shepherd, to go no more out into captivity for ever. Lord, hasten the time!

### Introduction

[¶7] In this chapter the prophet inveighs with great boldness and spirit against the princes and prophets of Judah; and foretells the destruction of Jerusalem as the consequence of their iniquity, [Mic 3:1-12]. The last verse was fulfilled to a certain extent by Nebuchadnezzar; but most fully and literally by the Romans under Titus. See Josephus.

### Verse 1

[¶9] Hear - O heads of Jacob - The metaphor of the flock is still carried on. The chiefs of Jacob, and the princes of Israel, instead of taking care of the flocks, defending them, and finding them pasture, oppressed them in various ways. They are like wolves, who tear the skin of the sheep, and the flesh off their bones. This applies to all unjust and oppressive rulers.

[¶10] Suetonius tells us, in his Life of Tiberius, that when the governors of provinces wrote to the emperor, entreating him to increase the tributes, he wrote back: "It is the property of a good shepherd to shear his sheep, not to skin them." Praesidibus onerandas tributo provincias suadentibus rescripsit: Boni Pastoris esse Tondere pecus, non Deglubebe. This is a maxim which many rulers of the earth do not seem to understand.

### Verse 4

[¶12] Then shall they cry - When calamity comes upon these oppressors, they shall cry for deliverance: but they shall not be heard; because, in their unjust exactions upon the people, they went on ruthlessly, and would not hear the cry of the oppressed.

### Verse 5

[¶14] That bite with their teeth - That eat to the full; that are well provided for, and as long as they are so, prophesy smooth things, and cry, Peace! i.e., Ye shall have nothing but peace and prosperity. Whereas the true prophet, "who putteth not into their mouths," who makes no provision for their evil propensities, "they prepare war against him." קדשו עליו מלחמה kiddeshu alaiv milchamah, "They sanctify a war against him." They call on all to help them to put down a man who is speaking evil of the Lord's people; and predicting the destruction of his temple, and Israel his inheritance.

### Verse 6

[¶16] Night shall be unto you - Ye shall have no spiritual light, nor will God give you any revelation of his will.

[¶17] The sun shall go down over the prophets - They prospered for a while, causing the people to err; but they shall also be carried into captivity, and then the sun of their prosperity shall go down for ever, and the very day that gives light and comfort to others, shall be darkness and calamity to them.

### Verse 7

[¶19] Shall the seers be ashamed - For the false visions of comfort and prosperity which they pretended to see.

[¶20] And the diviners confounded - Who pretended to foretell future prosperity; for they themselves are now thralled in that very captivity which the true prophets foretold, and which the false prophets said should not happen.

### Verse 8

[¶22] But - I am full of power - Here is the character of the true prophet. He is filled, all his soul is occupied with power, כח coach, with heavenly energy; by the Spirit of the Lord, the fountain of all truth and might; and of judgment, which enables him to make a proper discernment between the precious and the vile; and of might, גבורה geburah, prevalent power, against which vice shall not be able to prevail, and before which iniquity shall not be able to stand: but all shall fall together, and be confounded.

### Verse 9

[¶24] Hear this - An appeal similar to that in [Mic 3:1].

### Verse 10

[¶26] They build up Zion with blood - They might cry out loudly against that butchery practiced by Pekah, king of Israel, and Pul coadjutor of Rezie, against the Jews. See on [Mic 2:9] (note). But these were by no means clear themselves; for if they strengthened the city, or decorated the temple, it was by the produce of their exactions and oppressions of the people.

[¶27] I do not know a text more applicable than this to slave-dealers; or to any who have made their fortunes by such wrongs as affect the life of man; especially the former, who by the gains of this diabolic traffic have built houses etc.; for, following up the prophet's metaphor, the timbers, etc., are the bones of the hapless Africans; and the mortar, the blood of the defenceless progeny of Ham. What an account must all those who have any hand in or profit from this detestable, degrading, and inhuman traffic, give to Him who will shortly judge the quick and dead!

### Verse 11

[¶29] The heads thereof judge for reward - This does not apply to the regular law officers, who have their proper salaries for giving up their whole time and attention to the conscientious discharge of the duties of their office; but to those who take a reward, who take Bribes, for the perversion of justice; who will decide in favor of those from whom they get the greatest reward.

[¶30] The prophets - divine for money - These are evidently the false prophets; for none, professing to be sent by God, used any kind of divination.

[¶31] Yet will they lean upon the Lord - They will prescribe fasts and public thanksgivings, while not one sin is repented of or forsaken, and not one public grievance is redressed.

[¶32] Is not the Lord among us? - Here is his temple, here are his ordinances, and here are his people. Will he leave these? Yes, he will abandon the whole, because all are polluted.

### Verse 12

[¶34] Therefore shall Zion - be ploughed as a field - It shall undergo a variety of reverses and sackages, till at last there shall not be one stone left on the top of another, that shall not be pulled down; and then a plough shall be drawn along the site of the walls, to signify an irreparable and endless destruction. Of this ancient custom Horace speaks, Odar. lib. i., Od. 16, ver. 18.

[¶35] Altis urbibus ultimae

[¶36] Stetere causae cur perirent

[¶37] Funditus, imprimeretque muris

[¶38] Hostile aratrum exercitus insolens. "From hence proud cities date their utter falls;

[¶39] When, insolent in ruin, o'er their walls

[¶40] The wrathful soldier drags the hostile plough,

[¶41] That haughty mark of total overthrow."

[¶42] Francis.

[¶43] Thus did the Romans treat Jerusalem when it was taken by Titus. Turnus Rufus, or as he is called by St. Jerome, Titus Arinius Rufus, or Terentius Rufus, according to Josephus, caused a plough to be drawn over all the courts of the temple to signify that it should never be rebuilt, and the place only serve for agricultural purposes. See the note on [Mat 24:2]. Thus Jerusalem became heaps, an indiscriminate mass of ruins and rubbish; and the mountain of the house, Mount Moriah, on which the temple stood, became so much neglected after the total destruction of the temple, that it soon resembled the high places of the forest. What is said here may apply also, as before hinted, to the ruin of the temple by Nebuchadnezzar in the last year of the reign of Zedekiah, the last king of the Jews.

[¶44] As the Masoretes, in their division of the Bible, reckon the twelve minor prophets but as one book, they mark this verse ([Mic 3:12]) the Middle verse of these prophets.

## 119. Micah · 4 of 8

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/119/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/119/#p-N

### Introduction

[¶1] In the commencement of this chapter we have a glorious prophecy of the establishment and prosperity of the Messiah's kingdom; its peaceful character, increasing spiritual and political influence, ultimate universality, and everlasting duration, [Mic 4:1-4]. Then breaks in a chorus of his people declaring their peculiar happiness in being members of his kingdom, [Mic 4:5]. The prophet resumes the subject; predicts the restoration and future prosperity of Israel, [Mic 4:6-8]; and exhorts them not to be discouraged at their approaching captivity, as they should in due time not only be delivered from it, but likewise be victorious over all their enemies, [Mic 4:9-13]. These last verses, which evidently contain a prediction of the final triumph of Christianity over every adversary, have been applied to the conquests of the Maccabees; but the character and beneficial results of their military exploits, as far as we have any account of them, correspond but in a very faint degree to the beautiful and highly wrought terms of the prophecy. The first three verses of this chapter are very similar to the commencement of the second chapter of Isaiah; and the fourth, for beauty of imagery and elegance of expression, is not unworthy of that prophet.

### Verse 1

[¶3] But in the last days it shall come to pass - These four verses contain, says Bp. Newcome, a prophecy that was to be fulfilled by the coming of the Messiah, when the Gentiles were to be admitted into covenant with God, and the apostles were to preach the Gospel, beginning at Jerusalem, [Luk 24:47]; [Act 2:14], etc., when Christ was to be the spiritual Judge and King of many people, was to convince many nations of their errors and vices, and was to found a religion which had the strongest tendency to promote peace. Bp. Lowth thinks that "Micah took this passage from Isaiah;" or the Spirit may have inspired both prophets with this prediction; or both may have copied some common original, the words of a prophet well known at that time. The variations (few and of little importance) may be seen in the notes on the parallel passages, [Isa 2:2], etc.; to which the reader is requested to refer.

### Verse 4

[¶5] Under his vine and under his fig tree - A proverbial expression, indicative of perfect peace, security, and rural comfort. See on [Isa 2:1] (note). This verse is an addition to the prophecy as it stands in Isaiah. See Clarke on [Mic 4:1] (note).

### Verse 5

[¶7] Every one in the name of his god - This shall be the state of the Gentile world; but after the captivity, the Jews walked in the name of Jehovah alone; and acknowledge no other object of religious worship to the present day.

### Verse 6

[¶9] Will I assemble her that halteth - driven out - afflicted - Under these epithets, the state of the Jews, who were to be gathered into the Christian Church, is pointed out. They halted between the true God and idols; they were driven out into captivity, because of this idolatry; and they were variously afflicted, because they would not return unto the Lord that bought them.

### Verse 7

[¶11] Her that halted a remnant - I will preserve them as a distinct people after their return from captivity, for the farther purposes of my grace and mercy.

[¶12] And the Lord shall reign over them in Mount Zion - The Chaldee is remarkable here, and positively applies the words to the Messiah: "But thou, O Messiah, of Israel, who art hidden because of the sins of the congregation of Zion, the kingdom shall come unto thee."

### Verse 8

[¶14] O tower of the flock - I think the temple is meant, or Jerusalem; the place where the flock, the whole congregation of the people assembled to worship God. Newcome retains the Hebrew word עדר eder, a tower in or near Beth-lehem, [Gen 35:21] or, as some think, a tower near the sheep-gate in Jerusalem, I believe Jerusalem, or the temple, or both, are meant; for these were considered the stronghold of the daughter-of Zion, the fortress of the Jewish people.

[¶15] Even the first dominion - What was this? The Divine theocracy under Jesus Christ; this former, this first dominion, was to be restored. Hence the angel called him Immanuel, God with us, ruling among us.

### Verse 9

[¶17] Is there no King in thee? - None. And why? Because thou hast rejected Jehovah thy king.

[¶18] Is thy counsellor perished? - No: but thou hast rejected the words and advices of the prophets.

[¶19] Pangs have taken thee - He is speaking of the desolations that should take place when the Chaldeans should come against the city; and hence he says, "Thou shalt go to Babylon;" ye shall be cast out of your own land, and sent slaves to a foreign country, He represents the people under the notion of a woman in travail.

### Verse 10

[¶21] There shalt thou be delivered - There God shall meet thee; and by redeeming thee from thy captivity, bringing thee back to thine own land, and finally converting thee unto himself, shall deliver thee from the burden of grief and wo which thou now bearest, and under which thou dost groan.

### Verse 11

[¶23] Many nations are gathered against thee - The Chaldeans, who were composed of many nations. And, we may add, all the surrounding nations were their enemies; and rejoiced when the Chaldean army had overthrown Jerusalem, destroyed the temple, and led the people away captive.

[¶24] Let her be defiled - This was their cry and their wish: Let Jerusalem be laid as low as she can be, like a thing defiled and cast away with abhorrence; that their eyes might look upon Zion with scorn, contempt, and exultation.

### Verse 12

[¶26] But they know not the thoughts of the Lord - These think that God has utterly rejected his people, and they shall have a troublesome neighbor no more: but this is not his design; he will afflict them for a time; but these, the enemies of his people, he will gather as sheaves into the threshing-floor, there to be trodden, and the wheel to go over them. This is the counsel, the purpose of God, which these do not understand. The persons here referred to are not only the Chaldeans which were threshed by the Persians and Medes; but the Idumeans, Ammonites, Moabites, and Philistines, which the Jews afterwards subdued.

### Verse 13

[¶28] Arise and thresh, O daughter of Zion - This refers to the subject of the preceding verse. When God shall have gathered together all thy enemies, as into the threshing-floor, he will give thee commission and power to get a complete victory over them, and reduce them to servitude. And that thou mayest be able to do this, he will be on thy side as a powerful helper; here signified by the metaphors, iron horns, and brazen hoofs. Thou shalt have power, authority, and unconquerable strength; for thine enemies shall be no more against thee than the corn against oxen shod with brass, or a puny animal against the horn of a fierce bull tipped with iron.

[¶29] I will consecrate their gain unto the Lord - What they have taken from thee in the way of spoil shall be restored; and again consecrated unto the service of him who will show himself to be the Lord, the Supreme Governor of the whole earth. Was not this prediction fulfilled when Cyrus gave the Jews permission to return to their own land, and gave them back the sacred vessels of the temple which Nebuchadnezzar had carried away? The Maccabees and their successors recovered much of the booty of which the neighboring nations had deprived the Jews; and the treasure taken was devoted to Jehovah. The first verse of the next chapter should conclude this.

### Introduction

[¶31] This chapter begins, according to the opinion of some commentators, with a prophecy concerning the siege of Jerusalem by Nebuchadnezzar, and the great indignities which Zedekiah should suffer from the Babylonians, [Mic 5:1]. We have next a most famous prediction concerning the birthplace of the Messiah, "whose goings forth have been from of old, from Everlasting, [Mic 5:2]. See [Mat 2:6]. The Jews obstinately persisting in their opposition to the Messiah, God will therefore give them up into the hands of their enemies till the times of the Gentiles be fulfilled: and then all the posterity of Jacob, both Israel and Judah, shall be converted to the faith of our Lord Jesus Christ, and, along with the Gentiles, be brought into the large and peaceful pastures of this Great Shepherd of the sheep, [Mic 5:3], [Mic 5:4]. After this illustrious prophecy, the prophet goes on to foretell the downfall of the Assyrians, by whom are meant the enemies of the Church in general, the type being probably put for the antitype; the miraculous discomfiture of the great Assyrian army in the reign of Sennacherib strongly shadowing forth the glorious and no less miraculous triumphs of Christianity in the latter times, [Mic 5:5], [Mic 5:6]. See [Isa 11:16]. Some understand this prophecy of Antiochus and the seven famous Maccabees, with their eight royal successors, from Aristobulus to Antigonus; and it is not impossible that these people may be also intended, for we have often had occasion to remark that a prophecy of the Old Testament Scriptures has frequently more than one aspect. The seventh verse was fulfilled by the Jews spreading the knowledge of the true God during their captivity, and so paving the way for the gospel; but will be more signally fulfilled after their conversion and restoration. See [Rom 11:12-15]. The remaining verses contain a prophecy of the final overthrow of all the enemies of pure and undefiled religion, and of the thorough purification of the Church of God from the corruptions of Antichrist, [Mic 5:9-15].

### Verse 1

[¶33] O daughter of troops - The Chaldeans, whose armies were composed of troops from various nations.

[¶34] He (Nebuchadnezzar) hath laid siege against us; (Jerusalem ); they shall smite the judge of Israel (Zedekiah) with a rod upon the cheek - They shall offer him the greatest indignity. They slew his sons before his face; and then put out his eyes, loaded him with chains, and carried him captive to Babylon.

### Verse 2

[¶36] But thou, Beth-lehem Ephratah - I have considered this subject in great detail in the notes on [Mat 2:6], to which the reader will be pleased to refer. This verse should begin this chapter; the first verse belongs to the preceding chapter.

[¶37] Bethlehem Ephratah, to distinguish it from another Beth-lehem, which was in the tribe of Zebulun, [Jos 19:15].

[¶38] Thousands of Judah - The tribes were divided into small portions called thousands; as in our country certain divisions of counties are called hundreds.

[¶39] Whose goings forth have been from of old - In every age, from the foundation of the world, there has been some manifestation of the Messiah. He was the hope, as he was the salvation, of the world, from the promise to Adam in paradise, to his manifestation in the flesh four thousand years after.

[¶40] From everlasting - מימי עולם miyemey olam, "From the days of all time;" from time as it came out of eternity. That is, there was no time in which he has not been going forth-coming in various ways to save men. And he that came forth the moment that time had its birth, was before that time in which he began to come forth to save the souls that he had created. He was before all things. As he is the Creator of all things, so he is the Eternal, and no part of what was created. All being but God has been created. Whatever has not been created is God. But Jesus is the Creator of all things; therefore he is God; for he cannot be a part of his own work.

### Verse 3

[¶42] Therefore wilt he give them up - Jesus Christ shall give up the disobedient and rebellious Jews into the hands of all the nations of the earth, till she who travaileth hath brought forth; that is, till the Christian Church, represented [Rev 12:1], under the notion of a woman in travail, shall have had the fullness of the Gentiles brought in. Then the remnant of his brethren shall return; the Jews also shall be converted unto the Lord; and thus all Israel shall be saved according to [Rom 11:26].

[¶43] Unto the children of Israel - Taking in both families, that of Judah and that of Israel. The remnant of the ten tribes, wherever they are, shall be brought in under Christ; and though now lost among the nations of the earth, they will then not only be brought in among the fullness of the Gentiles, but most probably be distinguished as Jews.

[¶44] On this verse Abp. Newcome says, "The sense is, God will not fully vindicate and exalt his people, till the virgin mother shall have brought forth her Son; and till Judah and Israel, and all the true sons of Abraham among their brethren the Gentiles, be converted to Christianity.

## 120. Micah · 5 of 8

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/120/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/120/#p-N

### Verse 4

[¶1] He shall stand and feed - The Messiah shall remain with his followers, supporting and governing them in the strength and majesty of the Lord, with all the miraculous interferences of his power, and all the glories of his grace.

[¶2] And they shall abide - After this the Jews shall no more go astray, but shall remain one people with the Gentiles, under the one Shepherd and Bishop of all souls.

[¶3] Newcome translates, "They shall be converted" for instead of וישבו veyashebu, he reads וישובו veyashubu, which gives him the translation above. This is the reading of three MSS. of Kennicott's and De Rossi's, with the Syriac, Chaldee, and Vulgate.

[¶4] For now shall he be great - The Messiah shall be great, as bringing salvation to the ends of the earth. All nations shall receive his religion, and he shall be universal King.

### Verse 5

[¶6] And this man shall be the peace - This clause should be joined to the preceding verse, as it finishes the prophecy concerning our blessed Lord, who is the Author and Prince of Israel; and shall finally give peace to all nations, by bringing them under his yoke.

[¶7] When the Assyrian shall come - This is a new prophecy, and relates to the subversion of the Assyrian empire.

[¶8] Then shall we raise against him seven shepherds - Supposed to mean the seven Maccabees, Mattathias, and his five sons, and Hyrcanus, the son of Simon.

[¶9] Eight principal men - Eight princes, the Asmonean race; beginning with Aristobulus, and ending with Herod, who was married to Mariamne. - Sharpe. Perhaps seven and eight are a definite for an indefinite number, as [Ecc 11:2]; [Job 5:19]. The prophet means the chiefs of the Medes and Babylonians, the prefects of different provinces who took Nineveh, whose number may have been what is here specified. - Newcome.

[¶10] Calmet considers this as referring to the invasion of Judea by Cambyses, when the Lord raised up against him the seven magi. He of them who passed for king of the Persians was the Smerdis of Herodotus, the Oropastes of Trogus, and the Artaxerxes of Ezra. These magi were put to death by seven Persian chiefs; who, having delivered the empire from them, set one of themselves, Darius, the son of Hystaspes, upon the throne.

### Verse 6

[¶12] The land of Nimrod - Assyria, and Nineveh its capital; and Babylon, which was also built by Nimrod, who was its first king, [Gen 10:11], [Gen 10:12], in the margin.

[¶13] In the entrances thereof - At its posts or watergates; for it was by rendering themselves masters of the Euphrates that the Medes and Persians took the city, according to the prediction of Jeremiah, [Jer 51:32], [Jer 51:36]. Calmet thinks that this refers to the deliverance of the land from Cambyses by his death, and the insurrection of the eight princes mentioned above, who made themselves masters of the whole Babylonian empire, etc. Perhaps it is best to refer it to the invasion of Judea by Nebuchadnezzar; and the final destruction of the Babylonish empire by Cyrus, who took Babylon, slew Belshazzar, and possessed himself of the kingdom.

### Verse 7

[¶15] The remnant of Jacob - From the reign of Darius Hystaspes (Ahasuerus, husband of Esther) the Jews were greatly favored. Those who continued in Persia and Chaldea were greatly honored under the protection of Mordecai and Esther. - Calmet. But others consider this as applying to the Maccabees.

[¶16] As a dew from the Lord - Even during their captivity many of the Jews were the means of spreading the knowledge of the one true God; see [Dan 2:47]; [Dan 3:29]; [Dan 4:34]; [Dan 6:26]. This may be the dew from the Lord mentioned here. When the Messiah appeared, the Gospel was preached by them; and it shall again be propagated by their future glorious restoration, [Rom 11:12], [Rom 11:25].

[¶17] The grass, that tarrieth not for man - Which grass springs up without the attention and culture of man; לאיש leish, even the best and most skillful of men.

[¶18] Nor waiteth for the sons of men - לבני אדם libney adam, for the sons of Adam, the first transgressor. The dew and the showers descend on the earth and water it, in order to render it fruitful; and the grass springs up independently either of the worth or wickedness of man. All comes through God's bounty, who causes his sun to shine on the just and the unjust, and his rain to descend on the evil and the good.

### Verse 8

[¶20] As a lion - In this and the following verse the victories of the Maccabees are supposed to be foretold.

### Verse 9

[¶22] All thine enemies shall be cut off - The Assyrians, who had destroyed Israel; and the Babylonians, who had ruined Judah.

### Verse 10

[¶24] I will cut off thy horses - Thou shalt have no need of cavalry in thine armies; God will fight for you.

### Verse 11

[¶26] I will - throw down all thy strongholds - Thou shalt have no need of fortified cities; I will be thy defense.

### Verse 12

[¶28] I will cut off witchcrafts - Thou shalt seek help only in Jehovah thy God. They have had neither soothsayers, images, groves, nor high places, from the captivity to the present day.

### Verse 13

[¶30] Thy graven images also will I cut off - Thou shalt be no more an idolatrous people.

### Verse 15

[¶32] I will execute vengeance - upon the heathen - And he did so; for the empires of the Assyrians, Chaldeans, and others, the sworn enemies of the Jews, have long since been utterly destroyed.

### Introduction

[¶34] This chapter reproves and threatens. The manner of raising the attention by calling on man to urge his plea in the face of all nature, and on the inanimate creation to hear the expostulation of Jehovah with his people, is awakening and sublime. The words of Jehovah follow, [Mic 6:3-5]. And God's mercies hawing been set forth to his people, one of them is introduced, in a beautiful dramatic form, asking what his duty is towards a God so gracious, [Mic 6:6], [Mic 6:7]. The answer follows in the words of the prophet, [Mic 6:8]; who goes on to upbraid the people of his charge with their injustice and idolatry, to which he ascribes want of success in their lawful undertakings, and those heave calamities which are now impending, [Mic 6:9-15].

### Verse 1

[¶36] Arise, contend thou - This chapter is a sort of dialogue between God and the people. God speaks the five first verses, and convicts the people of sin, righteousness, and judgment. The People, convinced of their iniquity, deprecate God's judgments, in the sixth and seventh verses. In the eighth verse God prescribes the way in which they are to be saved; and then the prophet, by the command of God, goes on to remonstrate from the ninth verse to the end of the chapter.

### Verse 2

[¶38] Hear ye, O mountains - Micah, as God's advocate, summons this people into judgment, and makes an appeal to inanimate creation against them. He had spoken to the priests, to the princes, to the people. He had done every thing that was necessary to make them wise, and holy, and happy; they had uniformly disobeyed, and were ever ungrateful. It was not consistent with either the justice or mercy of God to permit them to go on without reprehension and punishment. He now calls them into judgment; and such was the nature of their crimes that, to heighten the effect, and show what reason he had to punish such a people, he appeals to inanimate creation. Their ingratitude and rebellion are sufficient to make the mountains, the hills, and the strong foundations of the earth to hear, tremble, and give judgment against them. This, then, is the Lord's controversy with his people, and thus he will plead with Israel.

### Verse 3

[¶40] O my people, what have I done unto thee? - They are called to show why God should not pronounce sentence upon them. This condescension is truly astonishing! God appears to humble himself to his creatures. You have acted basely, treacherously, and ungratefully to me; this had already been proved by the prophets. What cause have I given you for such conduct? I have required a religious service from you; but have I wearied you by a fatiguing round of difficult duties? If I have, now testify against me; and you shall be first heard, and your plea received, if it be reasonable and good. They are silent; and God proceeds, and states what he has done for them.

### Verse 4

[¶42] I brought thee up out of the land of Egypt - Where you were slaves, and grievously oppressed; from all this I redeemed you. Was this a small benefit? I sent before thee Moses, my chosen servant, and instructed him that he might be your leader and lawgiver. I sent with him Aaron, that he might be your priest and transact all spiritual matters between myself and you, in offerings, sacrifices, and atonements. I sent Miriam, to whom I gave the spirit of prophecy, that she might tell you things to come, and be the director of your females. To this sense the Chaldee, "I have sent three prophets before you; Moses, that he might teach you the tradition of judgments, Aaron, that he might make atonement for the people; and Miriam, that she might instruct the females."

### Verse 5

[¶44] Remember now what Balak king of Moab consulted - He sent for Balaam to curse your fathers; but by my influence he was obliged to bless them. See Numbers 22 (note) and Numbers 23 (note), and the notes there, where this subject is largely considered.

[¶45] From Shittim unto Gilgal - From the encampment at Shittim, [Num 25:1], on the way to that of Gilgal, [Jos 4:19]. Balaam gave different answers in the interval between these places. We may suppose that the encampments of Israel advanced slowly to that part of Jordan which was opposite to Gilgal. The Chaldee has, "Were there not wonderful things done in your behalf from the valley of Shittim to the house of Gilgal?" See [Jos 3:1]; [Jos 4:20]. Thus there will be a reference to the miraculous passage over Jordan. See Newcome.

## 121. Micah · 6 of 8

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[¶0] That ye may know the righteousness - The just, equitable, and merciful dealing of the Most High. Recollect those things, that ye may have a proper impression of this. There are many interpretations given of this rather obscure clause; what I have proposed seems to me the most simple.

[¶1] This is the sum of the address; and here the case of the plaintiff terminates, the prisoners being called to show why the sentence of the law should not be pronounced. I make no apology for using any forensic terms, as the passages before us refer to a case brought into a court to be judged, and the terms in the original are all such as are proper for a court of justice; and the thing itself is called the Lord's controversy, ריב יהוה rib Yehovah, Jehovah's suit at law. And hence it is said, He will plead, litigate, with Israel.

### Verse 6

[¶3] Wherewith shall I come before the Lord - Now the people, as defendants, appear; but instead of vindicating themselves, or attempting to dispute what has been alleged against them, they seem at once to plead guilty; and now anxiously inquire how they shall appease the wrath of the Judge, how they shall make atonement for the sins already committed.

[¶4] Bow myself before the high God - They wish to pray, and to make supplication to their Judge; but how shall they come before him? They have no right to come into his presence. Some offering must be brought; but of what kind, or of what value? Their sin is unprecedented, and usual methods of access will not avail. They are distracted in their minds, and make a variety of proposals to themselves, some rational, some absurd and impossible, and some even sinful.

[¶5] Shall I come before him with burnt-offerings - This is reasonable, and according to the law; but this will be insufficient.

### Verse 7

[¶7] Will the Lord be pleased with thousands of rams - These might be procured, though with difficulty; but conscience says neither will these do.

[¶8] With ten thousands of rivers of oil - This is absurd and impossible; but could even these be procured, could they all make atonement for such guilt, and ingratitude, and rebellion?

[¶9] Shall I give my first-born for my transgression - This was sinful and wicked; but such offerings had been made by the Phoenicians, and their successors the Carthaginians, and this very custom was copied by the corrupt Israelites. See some cases of such offerings, [2Kgs 3:27] (note); [Lev 20:27] (note).

[¶10] The fruit of my body for the sin of my soul? - This clause is an explanation of the former. Shall I make the first-born, the best and goodliest of my children, חטאת chattath, a Sin-Offering for my soul? And thus the original is used in a multitude of places.

[¶11] When they had put all these questions to their reason and conscience, they found no satisfaction; their distraction is increased, and despair is about to take place, when Jehovah, the plaintiff, in his mercy interposes:

### Verse 8

[¶13] He hath showed thee, O Man, what is good - All the modes of expiation which ye have proposed are, in the sight of God, unavailable; they cannot do away the evil, nor purify from the guilt of sin. He himself has shown thee what is good; that which is profitable to thee, and pleasing to himself. And what is that? Answer, Thou art: -

[¶14] I. To do justly; to give to all their due.

[¶15] 1. To God his due; thy heart, thy body, soul, and spirit; thy Wisdom, understanding, judgment. "To love him with all thy heart, soul, mind, and strength, and thy neighbor as thyself." This is God's due and right from every man.

[¶16] 2. Thou art to give thy neighbor his due to do to him as thou wouldst that he should do to thee, never working ill to him.

[¶17] 3. Thou art to give to thyself thy due; not to deprive thy soul of what God has provided for it; to keep thy body in temperance, sobriety, and chastity; avoiding all excesses, both in action and passion.

[¶18] II. Thou art to love mercy; not only to do what justice requires, but also what mercy, kindness, benevolence, and charity require.

[¶19] III. But how art thou to do this? Thou art to walk humbly with thy God; הצנע hatsnea, to humble thyself to walk. This implies to acknowledge thy iniquity, and submit to be saved by his free mercy, as thou hast already found that no kind of offering or sacrifice can avail. Without this humiliation of soul there never was, there never can be, any walking With God; for without his mercy no soul can be saved; and he must be Thy God before thou canst walk with him. Many, when they hear the nature of sin pointed out, and the way of salvation made plain through the blood of the Lamb, have shut their eyes both against sin and the proper sacrifice for it, and parried all exhortation, threatening, etc., with this text: "God requires nothing of us but to do justly, love mercy, and walk humbly with him." Now I ask any man, Art thou willing to stand or fall by this text? And it would cost me neither much time nor much pains to show that on this ground no soul of man can be saved. Nor does God say that this doing justly, etc., shall merit eternal glory. No. He shows that in this way all men should walk; that this is the duty of Every rational being; but he well knows that no fallen soul can act thus without especial assistance from him, and that it is only the regenerate man, the man who has found redemption through the blood of the cross, and has God for His God, that can thus act and walk. Salvation is of the mere mercy of God alone; for by the works of the law shall no flesh be justified.

[¶20] The manner of raising attention, says Bp. Newcome, on [Mic 6:1], [Mic 6:2], by calling on man to urge his plea in the face of all nature, and on the inanimate creation to hear the expostulation of Jehovah with his people, is truly awakening and magnificent. The wards of Jehovah follow in [Mic 6:3-5]. And God's mercies having been set before the people, one of them is introduced in a beautiful dramatic form; asking what his duty is towards so gracious a God, [Mic 6:6], [Mic 6:7]. The answer follows in the words of the prophet, [Mic 6:8]. Some think we have a sort of dialogue between Balak and Balaam, represented to us in the prophetical way. The king of Moab speaks, [Mic 6:6]. Balaam replies by another question in the two first hemistichs of [Mic 6:7]. The king of Moab rejoins in the remaining part of the verse; and Balaam replies, [Mic 6:8]. Bps. Butler and Lowth favor this. I cannot agree.

### Verse 9

[¶22] The Lord's voice crieth unto the city - No man is found to hear; but the man of wisdom will hear, תושיה tushiyah; a word frequent in the writings of Solomon and Job, signifying wisdom, wealth, substance, reason, essence, happiness; any thing that is complete; or that which is substantial, in opposition to vanity, emptiness, mere show, unsubstantiality. When God speaks, the man of common sense, who has any knowledge of God or his own soul, will see thy name; but instead of יראה yireh, will see, the Septuagint, Syriac, Vulgate, and Arabic, with twelve of Kennicott's and De Rossi's MSS., have read יראי yirey, they that Fear. The Vulgate reads: -

[¶23] Et salus erit timentibus nomen tuum. "And thou shalt be salvation to them that fear thy name."

[¶24] The Septuagint - Και σωσει φαβουμενους το ονομα αυτου.

[¶25] And he shall save those who fear his name. -

[¶26] This the Arabic copies.

[¶27] The Targum has, "And the teachers shall fear the name." That is, יהוה Yehovah.

[¶28] The French Bible is very strange: -

[¶29] Car ton nom volt comme il va de tout. "For thy name sees how every thing goes."

[¶30] The word תושיה tushiyah, mentioned above, which occasions all the difficulty, has been read with an ע ain by the Vulgate and Septuagint, as coming from the root ישע yasha, to be saved; and it is very likely that this was the original reading. The two last letters in the word, יה, might have been easily mistaken in the MS. for the letter ע where I may suppose the word stood thus, תושע, shall be saved; and as several MSS. read יראי yirey, they who fear, instead of יראה yireh, he shall see, the whole clause might have been just what it appears in the Vulgate and Septuagint. It is also necessary to remark that the word in dispute has various forms in some MSS., which is a strong presumption against its authenticity. See Kennicott and De Rossi.

### Verse 10

[¶32] Are there yet the treasures of wickedness - Such as false balances and deceitful weights. See on [Hos 12:7] (note). This shows that they were not Doing Justly. They did not give to each his due.

### Verse 12

[¶34] For the rich men thereof are full of violence - This shows that they did not love mercy.

[¶35] The inhabitants thereof have spoken lies - This shows that they did not humble themselves to walk with God.

### Verse 13

[¶37] Will I make thee sick in smiting thee - Perhaps better, "I also am weary with smiting thee, in making thee desolate for thy sins." They were corrected, but to no purpose; they had stroke upon stroke, but were not amended.

### Verse 14

[¶39] Thou shalt eat, but not be satisfied - All thy possessions are cursed, because of thy sins; and thou hast no real good in all thy enjoyments.

[¶40] And thy casting down - For וישחך veyeshchacha, "thy casting down," Newcome, by transposing the ח and ש, reads ויחשך veyechshach, "and it shall be dark;" and this is probably the true reading. The Arabic and Septuagint have read the same. "There shall be calamity in the midst of thee." It shall have its seat and throne among you.

### Verse 15

[¶42] Thou shalt sow, but thou shalt not reap - Thou shalt labor to amass property, but thou shalt not have God's blessing; and whatever thou collectest, thy enemies shall carry away. And at last carry thyself into captivity.

### Verse 16

[¶44] The statutes of Omri are kept - Omri, king of Israel, the father of Ahab, was one of the worst kings the Israelites ever had; and Ahab followed in his wicked father's steps. The statutes of those kings were the very grossest idolatry. Jezebel, wife of the latter, and daughter of Ithobaal, king of Tyre, had no fellow on earth. From her Shakespeare seems to have drawn the character of Lady Macbeth; a woman, like her prototype, mixed up of tigress and fiend, without addition. Omri Ahab, and Jezebel, were the models followed by the Israelites in the days of this prophet.

## 122. Micah · 7 of 8

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[¶0] The inhabitants thereof a hissing - לשרקה lishrekah, "for a shriek;" because those who should see them should be both astonished and affrighted at them.

[¶1] There are few chapters in the prophets, or in the Bible, superior to this for genuine worth and importance. The structure is as elegant as it is impressive; and it is every way worthy of the Spirit of God.

### Introduction

[¶3] The prophet begins this chapter with lamenting the decay of piety and the growth of ungodliness, using a beautiful allegory to imply (as explained in [Mic 7:2]) that the good man is as seldom to be met with as the early fig of best quality in the advanced season, or the cluster after the vintage, [Mic 7:1], [Mic 7:2]. He then reproves and threatens in terms so expressive of great calamities as to be applied in the New Testament to times of the hottest persecution, [Mic 7:3-6]. See [Mat 10:35], [Mat 10:36]. Notwithstanding which a Jew is immediately introduced declaring, in the name of his captive people, the strongest faith in the mercy of God the most submissive resignation to his will, and the firmest hope in his favor in future times, when they should triumph over their enemies, [Mic 7:7-10]. The prophet upon this resumes the discourse, and predicts their great prosperity and increase, [Mic 7:11], [Mic 7:12]; although the whole land of Israel must first be desolated on account of the great wickedness of its inhabitants, [Mic 7:13]. The prophet intercedes in behalf of his people, [Mic 7:14]. After which God is introduced promising, in very ample terms, their future restoration and prosperity, [Mic 7:15-17]. And then, to conclude, a chorus of Jews is introduced, singing a beautiful hymn of thanksgiving, suggested by the gracious promises which precede, [Mic 7:18-20].

### Verse 1

[¶5] Wo is me! - This is a continuation of the preceding discourse. And here the prophet points out the small number of the upright to be found in the land. He himself seemed to be the only person who was on God's side; and he considers himself as a solitary grape, which had escaped the general gathering. The word קץ kayits, which is sometimes used for summer, and summer fruits in general, is here translated late figs; and may here, says Bishop Newcome, be opposed to the early ripe fig of superior quality. See on [Hos 9:10] (note), and [Amo 8:1] (note), [Amo 8:2] (note). He desired to see the first-ripe fruit - distinguished and eminent piety; but he found nothing but a very imperfect or spurious kind of godliness.

### Verse 2

[¶7] The good man is perished out of the earth - A similar sentiment may be found, [Psa 12:1]; [Isa 57:1]. As the early fig of excellent flavor cannot be found in the advanced season of summer, or a choice cluster of grapes after vintage, so neither can the good and upright man be discovered by searching in Israel. This comparison, says Bp. Newcome, is beautifully implied.

[¶8] They hunt every man his brother with a net - This appears to be an allusion to the ancient mode of duel between the retiarius and secutor. The former had a casting net, which he endeavoured to throw over the head of his antagonist, that he might then despatch him with his short sword. The other parried the cast; and when the retiarius missed, he was obliged to run about the field to get time to set his net in right order for another throw. While he ran, the other followed, that he might despatch him before he should be able to recover the proper position of his net; and hence the latter was called secutor, the pursuer, as the other was called retiarius, or the net man. I have explained this before on Job, and other places; but because it is rarely noticed by commentators, I explain the allusion here once more. Abp. Newcome by not attending to this, has translated איש את אחיהו יצודו חרם ish eth achihu yatsudu cherem, "They hunt every man his brother for his destruction;" though he put net in the margin.

### Verse 3

[¶10] That they may do evil with both hands - That is, earnestly, greedily, to the uttermost of their power. The Vulgate translates: Malum manuum suarum dicunt bonum; "The evil of their hands they call good."

[¶11] The prince asketh - A bribe, to forward claims in his court.

[¶12] The judge asketh for a reward - That he may decide the cause in favor of him who gives most money, whether the cause be good or evil. This was notoriously the case in our own country before the giving of Magna Charta; and hence that provision, Nulli vendemus justitiam aut rectum: "We will not sell justice to any man." And this was not the only country in which justice and judgment were put to sale.

[¶13] The great man, he uttereth his mischievous desire - Such consider themselves above law, and they make no secret of their unjust determinations. And so they wrap it up - they all conjoin in doing evil in their several offices, and oppressing the poor; so our translators have interpreted the original ויעבתוה vayeabtuha, which the versions translate variously. Newcome has, "And they do abominably."

### Verse 4

[¶15] The best of them is as a brier - They are useless in themselves, and cannot be touched without wounding him that comes in contact with them. He alludes to the thick thorn hedges, still frequent in Palestine.

[¶16] The day of thy watchmen - The day of vengeance, which the prophets have foreseen and proclaimed, is at hand. Now shall be their perplexity; no more wrapping up, all shall be unfolded. In that day every man will wish that he were different from what he is found to be; but he shall be judged for what he is, and for the deeds he has done.

### Verse 5

[¶18] Trust ye not in a friend - These times will be so evil, and the people so wicked, that all bonds will be dissolved; and even the most intimate will betray each other, when they can hope to serve themselves by it.

[¶19] On this passage, in the year 1798, I find I have written as follows: - "Trust ye not in a friend. - Several of those whom I have delighted to call by that name have deceived me. "Put ye not confidence in a guide. - Had I followed some of these I should have gone to perdition. "Keep the door of thy mouth from her that lieth in thy bosom. - My wife alone never deceived me."

[¶20] It is now twenty-seven years since, and I find no cause to alter what I then wrote.

### Verse 6

[¶22] For the son dishonoreth the father - See the use our Lord has made of these words, where he quotes them, [Mat 10:21] (note), [Mat 10:25] (note), [Mat 10:36] (note), and the notes there.

### Verse 7

[¶24] Therefore I will look unto the Lord - Because things are so, I will trust in the Lord more firmly, wait for him more patiently, and more confidently expect to be supported, defended, and saved.

### Verse 8

[¶26] Rejoice not against me, O mine enemy - The captive Israelites are introduced as speaking here and in the preceding verse. The enemy are the Assyrians and Chaldeans; the fall is their idolatry and consequent captivity; the darkness, the calamities they suffered in that captivity; their rise and light, their restoration and consequent blessedness.

[¶27] To rejoice over the fall or miseries of any man, betrays a malignant spirit. I have known several instances where people professing to hold a very pure and Christian creed, having become unfaithful and fallen into sin, their opponents, who held a very impure and unchristian creed, have exulted with "Ha, ha! so would we have it!" and have shown their malignity more fully, by giving all possible publicity and circulation to such accounts. Perhaps in the sight of God this was worse than the poor wretch's fall, in which they exulted as having taken place in one who held a creed different from their own. But these arose again from their fall, while those jesters at holiness continued in the gall of bitterness and bonds of inward corruption.

### Verse 9

[¶29] I will bear the indignation of the Lord - The words of the penitent captives, acknowledging their sins and praying for mercy.

[¶30] Until he plead my cause - And wo to the slanderers, when God undertakes to plead for the fallen who have returned to him with deep compunction of heart, seeking redemption in the blood of the cross.

### Verse 10

[¶32] Then she that is mine enemy - This may refer particularly to the city of Babylon.

[¶33] Shall she be trodden down - Literally fulfilled in the package of that city by the Persians, and its consequent total ruin. It became as mire; its walls, formed of brick kneaded with straw and baked in the sun, becoming exposed to the wet, dissolved, so that a vestige of the city remains not, except a few bricks digged from under the rubbish, several pieces of which now lie before me, and show the perishing materials of which the head of this proud empire was composed.

### Verse 11

[¶35] In the day that thy walls are to be built - This refers to Jerusalem; the decree, to the purpose of God to deliver the people into captivity. "This shall be far removed." God having purposed their return, I cannot think, with some commentators, that this verse contains threatenings against Jerusalem, and not promises. See [Hag 1:1-15] (note), where the subject is similar; and the restoration of Jerusalem is certainly what the prophet describes.

### Verse 12

[¶37] In that day also he shall come - Bp. Newcome translates: - "And in that day they shall come unto thee

[¶38] From Assyria and the fenced cities;

[¶39] And from Egypt even unto the river."

[¶40] Calmet translates: - "They shall come to thee from Assyria even unto Egypt;

[¶41] And from Egypt even to the river; (Euphrates);

[¶42] And from one sea to another, and from one mountain to another."

[¶43] This, says he, gives an easy sense; whereas we cannot tell where to find those fortified cities spoken of by other translators. The Israelites were to return from their captivity, and re-occupy their ancient country from Assyria to Egypt; that is, from the river Euphrates to the river Nile; and from the Mediterranean Sea to the Ocean, and from Mount Libanus to the mountains of Arabia Petraea, or Mount Seir. See [Amo 8:12]. This prediction was literally fulfilled under the Asmoneans. The Jewish nation was greatly extended and very powerful under Herod, at the time that our Lord was born. See Calmet.

## 123. Micah · 8 of 8

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### Verse 13

[¶1] Notwithstanding the land shall be desolate - This should be translated in the preter tense, "Though the land Had been desolate;" that is, the land of Israel had been desolate during the captivity, which captivity was the "fruit of the evil doings of them that had dwelt therein."

### Verse 14

[¶3] Feed thy people with thy rod - בשבטך beshibtecha, "with thy crook." The shepherd's crook is most certainly designed, as the word flock immediately following shows. No rod of correction or affliction is here intended; nor does the word mean such.

[¶4] Solitarily - They have been long without a shepherd or spiritual governor.

[¶5] In the midst of Carmel - Very fruitful in vines.

[¶6] Bashan and Gilead - Proverbially fruitful in pasturages.

### Verse 15

[¶8] According to the days - This is the answer to the prophet's prayer; and God says he will protect, save, defend, and work miracles for them in their restoration, such as he wrought for their fathers in their return from Egypt to the promised land.

### Verse 16

[¶10] The nations shall see and be confounded - Whether the words in these verses ([Mic 7:15-17]) be applied to the return from the Babylonish captivity, or to the prosperity of the Jews under the Maccabees, they may be understood as ultimately applicable to the final restoration of this people, and their lasting prosperity under the Gospel.

### Verse 18

[¶12] Who is a God like unto thee, etc - Here is a challenge to all idol worshippers, and to all those who take false views of the true God, to show his like. See his characters; they are immediately subjoined.

[¶13] 1. He pardoneth iniquity. This is the prerogative of God alone; of that Being who alone has power to save or to destroy.

[¶14] 2. He passeth by transgression. He can heal backsliding, and restore them that are fallen.

[¶15] 3. He retaineth not his anger forever. Though, justly displeased because of sin, he pours out his judgments upon the wicked; yet when they return to him, he shows "that he retaineth not his anger forever," but is indescribably ready to save them.

[¶16] 4. He delighteth in mercy. Judgment is his strange work: he is ever more ready to save than to destroy. Nothing can please him better than having the opportunity, from the return and repentance of the sinner, to show him that mercy without which he must perish everlastingly.

[¶17] 5. Because he is such a God -

[¶18] 1. "He will turn again." His face has been long turned from us, because of our sins.

[¶19] 2. "He will have compassion upon us" pity our state, and feel for our sorrows.

[¶20] 3. "He will subdue our iniquities." Though they have been mighty, he will bring them down, and bruise them under our feet.

[¶21] 4. "He will cast all their sins into the depths of the sea." Will fully pardon them, and never more remember them against us. Instead of חטאתם chattotham, Their sins, five MSS. of Kennicott's and De Rossi's, with the Septuagint, Syriac, Vulgate, and Arabic read חטאתינו chattotheynu, Our sins. He will plunge them into eternal oblivion, never more to come into sight or remembrance; like a stone dropped into the "depths of the sea."

### Verse 20

[¶23] Thou wilt perform the truth to Jacob - The promises which he has made to Jacob and his posterity. Not one of them can ever fall to the ground. "And the mercy to Abraham, which thou hast sworn;" viz., that "in his Seed all the families of the earth should be blessed;" that the Messiah should come from Abraham, through his son Isaac, by Jacob and David; be a light to lighten the Gentiles, and the glory of his people Israel. And this promise, and this oath, God has most signally fulfilled by the incarnation of Christ, who was sent to bless us by turning away every one of us from his iniquities; and for this purpose he was delivered for our offenses, and rose again for our justification; and repentance and remission of sins are preached in his name to all nations. The proclamation was first made at Jerusalem; and that the prophet refers to this, is evident from the use made of these words by Zacharias, the father of John the Baptist, when, under the full afflatus of the Spirit of God, he quoted this prophecy of Micah, as fulfilled in the incarnation of Christ, [Luk 1:72], [Luk 1:73]. The Chaldee paraphrases this last verse with spirit and propriety: "Thou wilt give the truth to Jacob his son, as thou hast promised by oath to him in Beth-el. And the mercy to Abraham and to his seed after him, as thou didst swear to him amidst the divisions. Thou wilt be mindful of us on account of the binding of Isaac, who was bound upon the altar before thee.

[¶24] And thou wilt do us that good, which, from the most ancient days, thou hast promised to our fathers by an oath." Between the divisions, refers to the covenant made between God and Abraham, [Gen 15:9-11], [Gen 15:17], [Gen 15:18]. Well might the prophet exult in his challenge to earth and hell. Who Is a God Like unto Thee! Hell is speechless, earth is dumb. Infidels dare not open their mouths!!! Hallelujah! מי אל כמוך mi El camocha! Jesus is the mighty God and Savior, pardoning iniquity, transgression, and sin, and saving to the uttermost all that come unto God through him. Blessed be God! Reader, lay this to heart.

## 124. Nahum · 1 of 4

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### Introduction to the Book of the Prophet Nahum

[¶1] Nahum, the seventh of the twelve minor prophets, was a native of Elkoshai, a little village of Galilee, whose ruins were still in being in the time of St. Jerome. However there are some who think that Elkoshai is rather the name of his father, and that the place of his birth was Bethabor, or Bethabara, beyond Jordan They used to show the tomb of the prophet at a village called Beth-gabre, now called Gibbin, near Emmaus. The Chaldee calls him Nahum of Beth-koshi, or of Beth-kitsi; but the situation of this place is as much unknown as that of Elkoshai.

[¶2] The particular circumstances of the life of Nahum are altogether unknown. His prophecy consists of three chapters, which make up but one discourse, wherein he foretells the destruction of Nineveh. He describes it in so lovely and pathetic a manner, that he seems to have been upon the spot to declare to the Ninevites the destruction of their city.

[¶3] Opinions are divided as to the time in which he prophesied. Josephus will have it that he foretold the fall of Nineveh one hundred and fifteen years before it happened, which will bring the time of Nahum to that of King Ahaz. The Jews say that he prophesied under Manasseh. We are inclined to be of St. Jerome's opinion, that he foretold the destruction of Nineveh in the time of Hezekiah, and after the war of Sennacherib in Egypt, mentioned by Berosus. Nahum speaks plainly of the taking of No-Ammon, a city of Egypt; of the haughtiness of Rabshakeh; of the defeat of Sennacherib; and he speaks of them as things that were past. He supposes that the Jews were still in their own country, and that they there celebrated their festivals. He speaks of the captivity, and of the dispersion of the ten tribes. All these evidences convince us that Nahum cannot be placed before the fifteenth year of Hezekiah, since the expedition of Sennacherib against this prince was in the fourteenth year of his reign.

[¶4] This prophet gives us a fine description of the destruction of Nineveh. He says that this city should be ruined by a deluge of waters, which should overflow it and demolish its walls.

[¶5] Diodorus Siculus and Athenaeus relate, that during the time this city was besieged by Belesis and by Arbaces, under Sardanapalus, the river Tigris swelled so as to overthrow twenty furlongs of the walls of Nineveh. But as the siege mentioned by Nahum was long after the taking of Nineveh under Sardanapalus, it must needs be that the same thing happened to Nineveh at the second and last siege, under Nebuchadnezzar and Astyages. Probably the besiegers at this second siege determined the course of the waters, and brought on the same fate to the city by the same means as at the first siege. And as the walls of those ancient cities were generally formed of brick kneaded with straw and baked in the sun, a flood of waters could easily effect their dissolution. Babylon was built in the same manner; and this is the reason why scarcely any vestiges of those cities are to be found. See on [Nah 3:14] (note).

[¶6] The time of the prophet's death is not known. The Greek meneologies and the Latin martyrologies place his festival on the first of December. Petrus Natalis places it on the twenty-fourth of the same month, which he says was the day of his death, without acquainting us whence he had learned this circumstance.

[¶7] The conduct and imagery of this prophetical poem are truly admirable.

[¶8] The exordium sets forth with grandeur the justice and power of God, tempered by lenity and goodness, [Nah 1:1-8].

[¶9] A sudden address to the Assyrians follows; and a prediction of their perplexity and overthrow, as devisers of evil against the true God, [Nah 1:9-11]. Jehovah himself then proclaims freedom to his people from the Assyrian yoke, and the destruction of the Assyrian idols, [Nah 1:12-14]. Upon which the prophet, in a most lively manner, turns the attention of Judah to the approach of the messenger who brings such glad tidings, and bids her celebrate her festivals and offer her thank-offerings, without fear of so powerful an adversary, [Nah 1:15]. [Nah 2:1-13]. In the next place Nineveh is called on to prepare for the approach of her enemies, as instruments in the hands of Jehovah; and the military array and muster of the Medes and Babylonians, their rapid approach to the city, the process of the siege, the capture of the place, the captivity, lamentation, and flight of the inhabitants, the sacking of the wealthy city, and the consequent desolation and terror, are described in the true spirit of Eastern poetry, and with many pathetic, vivid, and sublime images, [Nah 2:1-10].

[¶10] A grand and animated allegory succeeds this description, [Nah 2:11], [Nah 2:12]; which is explained and applied to the city of Nineveh in [Nah 2:13].

[¶11] Chap. 3. The prophet denounces a wo against Nineveh for her perfidy and violence, and strongly places before our eyes the number of her chariots and cavalry, her burnished arms, and the great and unrelenting slaughter which she spread around her, [Nah 3:1-3].

[¶12] He assigns her idolatries as one cause of her ignominious and unpitied fall, [Nah 3:4-7].

[¶13] He foretells that No-Ammon, (the Diospolis in the Delta), her rival in populousness, confederacies, and situation, should share a like fate with herself, [Nah 3:8-11]; and beautifully illustrates the ease with which her strong holds should be taken, [Nah 3:12], and her pusillanimity during the siege, [Nah 3:13].

[¶14] He pronounces that all her preparations, [Nah 3:14], [Nah 3:15], her numbers, her opulence, her multitude of chief men, would be of no avail, [Nah 3:15-17].

[¶15] He foretells that her tributaries would desert her, [Nah 3:18].

[¶16] He concludes with a proper epiphonema; the topics of which are, the greatness and incurableness of her wound, and the just triumph of others over her on account of her extensive oppressions, [Nah 3:19].

[¶17] To sum up all with the decisive judgment of an eminent critic: "Not one of the minor prophets equals the sublimity, genius, and spirit of Nahum. Besides, his prophecy is a perfect poem. The exordium is exceedingly majestic. The apparatus for the destruction of Nineveh, and the description of that catastrophe, are painted in the most glowing colours, and are admirably clear and powerful." Lowth, Praelect. Hebrews 21, p. 282.

[¶18] It must be farther observed, that this prophecy was highly interesting to the Jews; as the Assyrians had often ravaged their country, and I suppose had recently destroyed the kingdom of Israel. See Calmet.

[¶19] This chapter opens the prophecy against the Assyrians and their metropolis with a very magnificent description of the infinite justice, tender compassion, and uncontrollable power of God, [Nah 1:1-8]. To this succeeds an address to the Assyrians; with a lively picture of their sudden overthrow, because of their evil device against Jerusalem, [Nah 1:9-11]. Then appears Jehovah himself, proclaiming deliverance to his people from the Assyrian yoke, and the destruction of the Assyrian idols, [Nah 1:12-14]; upon which the prophet, with great emphasis, directs the attention of Judah to the approach of the messenger who brings such glad tidings; and exultingly bids his people to celebrate their solemn feasts, and perform their vows, as a merciful Providence would not suffer these enemies of the Jewish state to prevail against them, [Nah 1:15].

### Verse 1

[¶21] The burden of Nineveh - משא massa not only signifies a burden, but also a thing lifted up, pronounced, or proclaimed; also a message. It is used by the prophets to signify the revelation which they have received from God to deliver to any particular people: the oracle - the prophecy. Here it signifies the declaration from God relative to the overthrow of Nineveh, and the commission of the prophet to deliver it.

[¶22] As the Assyrians under Pul, Tiglath-pileser, and Shalmaneser, three of their kinds, had been employed by a just God for the chastisement of his disobedient people; the end being now accomplished by them, God is about to burn the rod wherewith he corrected Israel; and Nineveh, the capital of the Assyrian empire, is to be destroyed. This prediction appears to have been accomplished a short time after this by Nebuchadnezzar and Cyaxares, the Ahasuerus of Scripture.

[¶23] Nahum, נחום Nachum, signifies comforter. The name was very suitable, as he was sent to comfort the people, by showing them that God was about to destroy their adversaries.

### Verse 2

[¶25] God is jealous - For his own glory.

[¶26] And - revengeth - His justice; by the destruction of his enemies.

[¶27] And is furious - So powerful in the manifestations of his judgments, that nothing can stand before him.

[¶28] He reserveth wrath - Though they seem to prosper for a time, and God appears to have passed by their crimes without notice, yet he reserveth - treasureth up - wrath for them, which shall burst forth in due time.

### Verse 3

[¶30] The Lord is slow to anger - He exercises much longsuffering towards his enemies, that this may lead them to repentance. And it is because of this longsuffering that vengeance is not speedily executed on every evil work.

[¶31] Great in power - Able at all times to save or to destroy.

[¶32] The Lord hath his way in the whirlwind and in the storm - These are the effects of his power; and when they appear unusual, they may be considered as the immediate effects of his power: and although he be in them to punish and destroy, he is in them to direct their course, to determine their operations, and to defend his followers from being injured by their violence. The pestilential wind which slew one hundred and eighty-five thousand of the Assyrians did not injure one Israelite. See [2Kgs 19:35].

[¶33] The clouds are the dust of his feet - This is spoken in allusion to a chariot and horses going on with extreme rapidity: they are all enveloped in a cloud of dust. So Jehovah is represented as coming through the circuit of the heavens as rapidly as lightning; the clouds surrounding him as the dust does the chariot and horses.

### Verse 4

[¶35] He rebuketh the sea - The Red Sea and the rivers: probably an allusion to the passage of the Red Sea and Jordan.

[¶36] The description of the coming of Jehovah, from the third to the sixth verse, is dreadfully majestic. He is represented as controlling universal nature. The sea and the rivers are dried up, the mountains tremble, the hills melt, and the earth is burnt at his presence. Bashan, Carmel, and Lebanon are withered and languish: streams of fire are poured out, and the rocks are cast down to make him a passage. If then, the seas, the rivers, the mountains, the hills, the rocks, and the earth itself, fail before Jehovah, or flee from his presence, how shall Nineveh and the Assyrian empire stand before him?

### Verse 7

[¶38] The Lord is good - In the midst of judgment he remembers mercy; and among the most dreadful denunciations of wrath he mingles promises of mercy. None that trust in him need be alarmed at these dreadful threatenings; they shall be discriminated in the day of wrath, for the Lord knoweth them that trust in him.

### Verse 8

[¶40] But with an overrunning flood - Bishop Newcome thinks this may refer to the manner in which Nineveh was taken. The Euphrates overflowed its banks, deluged a part of the city, and overturned twenty stadia of the wall; in consequence of which the desponding king burnt himself, and his palace, with his treasures. - Diodor. Sic., Edit. Wessel., p. 140, lib. ii., s. 27.

[¶41] Darkness shall pursue - Calamity. All kinds of calamity shall pursue them till they are destroyed.

### Verse 9

[¶43] Affliction shall not rise up the second time - There shall be no need to repeat the judgment; with one blow God will make a full end of the business.

## 125. Nahum · 2 of 4

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### Verse 10

[¶1] While they be folden together - However united their counsels may be, they shall be as drunken men - perplexed and unsteady in all their resolutions; and before God's judgments they shall be as dry thorns before a devouring fire.

### Verse 11

[¶3] Imagineth evil against the Lord - Such were Pul, [2Kgs 15:10], Tiglath-pileser, [2Kgs 15:29]; Shalmaneser, [2Kgs 17:6]; and Sennacherib, [2Kgs 18:17]; [2Kgs 19:23].

[¶4] A wicked counsellor - Sennacherib and Rabshakeh.

### Verse 12

[¶6] Though they be - many - Sennacherib invaded Judea with an army of nearly two hundred thousand men.

[¶7] Thus shall they be cut down - The angel of the Lord (a suffocating wind) slew of them in one night one hundred and eighty-five thousand [2Kgs 19:35].

### Verse 13

[¶9] Now will I break his yoke from off thee - This refers to the tribute which the Jews were obliged to pay to the Assyrians, [2Kgs 17:14].

### Verse 14

[¶11] No more of thy name be sown - No more of you shall be carried away into captivity.

[¶12] I will make thy grave; for thou art vile - I think this is an address to the Assyrians, and especially to Sennacherib. The text is no obscure intimation of the fact. The house of his gods is to be his grave: and we know that while he was worshipping in the house of his god Nisroch, his two sons, Adrammelech and Sharezer, smote him there that he died, [2Kgs 19:37].

### Verse 15

[¶14] Behold upon the mountains - Borrowed probably from [Isa 52:7], but applied here to the messengers who brought the good tidings of the destruction of Nineveh. Judah might then keep her solemn feasts, for the wicked Assyrian should pass through the land no more; being entirely cut off, and the imperial city razed to its foundations.

### Introduction

[¶16] Nineveh is now called upon to prepare for the approach of her enemies, the instruments of Jehovah's vengeance, [Nah 2:1]; and the military array and muster, the very arms and dress, of the Medes and Babylonians in the reigns of Cyaxares and Nabopolassar; their rapid approach to the city; the process of the siege, and the inundation of the river; the capture of the place; the captivity, lamentation, and flight of the inhabitants; the sacking of this immense, wealthy, and exceedingly populous city; and the consequent desolation and terror, are all described in the pathetic, vivid, and sublime imagery of Hebrew poetry, [Nah 2:2-10]. This description is succeeded by a very beautiful and expressive allegory, [Nah 2:11-12]; which is immediately explained, and applied to the city of Nineveh, [Nah 2:13]. It is thought by some commentators that the metropolitan city of the Assyrian empire is also intended by the tender and beautiful simile, in the seventh verse, of a great princess led captive, with her maids of honor attending her, bewailing her and their own condition, by beating their breasts, and by other expressions of sorrow.

### Verse 1

[¶18] He that dasheth in pieces - Or scattereth. The Chaldeans and Medes.

[¶19] Keep the munition - Guard the fenced places. From this to the end of the fifth verse, the preparations made at Nineveh to repel their enemies are described. The description is exceedingly picturesque.

[¶20] Watch the way - By which the enemy is most likely to approach.

[¶21] Make thy loins strong - Take courage.

[¶22] Fortify thy power - Muster thy troops; call in all thy allies.

### Verse 2

[¶24] For the Lord hath turned away - Bishop Newcome reads, for the Lord restoreth, by a slight alteration in the text. I do not see that we gain much by this. The Lord has been opposed to Jacob, and the enemy has prevailed against him.

[¶25] Emptied them out - Brought them from their own land into captivity. This was the emptying!

### Verse 3

[¶27] The shield of his mighty men is made red - These things may refer to the war-like preparations made by the Ninevites: they had red shields, and scarlet or purple clothing; their chariots were finely decorated, and proceeded with amazing rapidity.

[¶28] The fir trees shall be terribly shaken - This may refer to the darts, arrows, and javelins, flung with destructive power.

### Verse 4

[¶30] The chariots shall rage - Those of the besiegers and the besieged, meeting in the streets, producing universal confusion and carnage.

### Verse 5

[¶32] He shall recount his worthies - Muster up his most renowned warriors and heroes.

[¶33] Shall make haste to the wall - Where they see the enemies making their most powerful attacks, in order to get possession of the city.

### Verse 6

[¶35] The gates of the rivers shall be opened - I have already referred to this, see the note on [Nah 1:8]; but it will be necessary to be more particular. The account given by Diodorus Siculus, lib. ii., is very surprising. He begins thus: Ην δ' αυτῳ λογιον παραδεδομενον εκ προγονων, κ.τ.λ. - "There was a prophecy received from their forefathers, that Nineveh should not be taken till the river first became an enemy to the city. It happened in the third year of the siege, that the Euphrates [query, Tigris] being swollen with continued rains, overflowed part of the city, and threw down twenty stadia of the wall. The king then imagining that the oracle was accomplished, and that the river was now manifestly become an enemy to the city, casting aside all hope of safety, and lest he should fall into the hands of the enemy, built a large funeral pyre in the palace, (εν τοις βασιλειοις), and having collected all his gold and silver and royal vestments, together with his concubines and eunuchs, placed himself with them in a little apartment built in the pyre; burnt them, himself, and the palace together. When the death of the king (Sardanapalus) was announced by certain deserters, the enemy entered in by the breach which the waters had made, and took the city." Thus the prophecy of Nahum was literally fulfilled:" the gates of the river were opened, and the palace dissolved," i.e., burnt.

### Verse 7

[¶37] And Huzzab shall be led away captive - Perhaps Huzzab means the queen of Nineveh, who had escaped the burning mentioned above by Diodorus. As there is no account of the queen being burnt, but only of the king, the concubines, and the eunuchs, we may, therefore, naturally conclude that the queen escaped; and is represented here as brought up and delivered to the conqueror; her maids at the same time bewailing her lot. Some think Huzzab signifies Nineveh itself.

### Verse 8

[¶39] But Nineveh is of old like a pool of water - מימי mimey, from days. Bp. Newcome translates the line thus: "And the waters of Nineveh are a pool of waters." There may be reference here to the fact given in the preceding note, the overflowing of the river by which the city was primarily destroyed.

[¶40] Stand, stand - Consternation shall be at its utmost height, the people shall flee in all directions; and though quarter is offered, and they are assured of safety it they remain, yet not one looketh back.

### Verse 9

[¶42] Take ye the spoil - Though the king burnt his treasures, vestments, etc., he could not totally destroy the silver and the gold. Nor did he burn the riches of the city; these fell a prey to the conquerors; and there was no end of the store of glorious garments, and the most costly vessels and furniture.

### Verse 10

[¶44] She is empty, and void, and waste - The original is strongly emphatic; the words are of the same sound; and increase in their length as they point out great, greater, and greatest desolation. בוקה ומבוקה ומבלקה

[¶45] Bukah, umebukah, umebullakah.

## 126. Nahum · 3 of 4

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[¶0] She is void, empty, and desolate.

[¶1] The faces of them all gather blackness - This marks the diseased state into which the people had been brought by reason of famine, etc.; for, as Mr. Ward justly remarks, "sickness makes a great change in the countenance of the Hindoos; so that a person who was rather fair when in health, becomes nearly black by sickness." This was a general case with the Asiatics.

### Verse 11

[¶3] Where is the dwelling of the lions - Nineveh, the habitation of bold, strong, and ferocious men.

[¶4] The feeding place of the young lions - Whither her victorious and rapacious generals frequently returned to consume the produce of their success. Here they walked at large, and none made them afraid. Wheresoever they turned their arms they were victors; and all nations were afraid of them.

### Verse 12

[¶6] The lion did tear - This verse gives us a striking picture of the manner in which the Assyrian conquests and depredations were carried on. How many people were spoiled to enrich his whelps - his sons, princes, and nobles! How many women were stripped and slain, whose spoils went to decorate his lionesses - his queen, concubines, and mistresses. And they had even more than they could assume; their holes and dens - treasure-houses, palaces, and wardrobes - were filled with ravin, the riches which they got by the plunder of towns, families, and individuals. This is a very fine allegory, and admirably well supported.

### Verse 13

[¶8] Behold, I am against thee - Assyria, and Nineveh its capital. I will deal with you as you have dealt with others.

[¶9] The voice of thy messengers - Announcing thy splendid victories, and the vast spoils taken - shall no more be heard - thou and thy riches, and ill-got spoils, shall perish together.

### Introduction

[¶11] The prophet denounces a wo against Nineveh for her perfidy and violence. He musters up before our eyes the number of her chariots and cavalry; points to her burnished arms, and to the great and unrelenting slaughter which she spreads around her, [Nah 3:1-3]. Because Nineveh is a city wholly given up to the grossest superstition, and is an instructress of other nations in her abominable rites, therefore she shall come to a most ignominious and unpitied end, [Nah 3:3-7]. Her final ruin shall be similar to that of No, a famous city of Egypt, [Nah 3:8-11]. The prophet then beautifully describes the great ease with which the strong holds of Nineveh should be taken, [Nah 3:12], and her judicial pusillanimity during the siege, [Nah 3:13]; declares that all her preparation, her numbers, opulence, and chieftains, would be of no avail in the day of the Lord's vengeance, [Nah 3:14-17]; and that her tributaries would desert her, [Nah 3:18]. The whole concludes with stating the incurableness of her malady, and the dreadful destruction consequently awaiting her; and with introducing the nations which she had oppressed as exulting at her fall, [Nah 3:19].

### Verse 1

[¶13] Wo to the bloody city! - Nineveh: the threatenings against which are continued in a strain of invective, astonishing for its richness, variety, and energy. One may hear and see the whip crack, the horses prancing, the wheels rumbling, the chariots bounding after the galloping steeds; the reflection from the drawn and highly polished swords; and the hurled spears, like gashes of lightning, dazzling the eyes; the slain lying in heaps, and horses and chariots stumbling over them! O what a picture, and a true representation of a battle, when one side is broken, and all the cavalry of the conqueror fall in upon them, hewing them down with their swords, and trampling them to pieces under the hoofs of their horses! O! infernal war! Yet sometimes thou art the scourge of the Lord.

### Verse 4

[¶15] Because of the multitude of the whoredoms - Above, the Ninevites were represented under the emblem of a lion tearing all to pieces; here they are represented under the emblem of a beautiful harlot or public prostitute, enticing all men to her, inducing the nations to become idolatrous, and, by thus perverting them, rendering them also objects of the Divine wrath.

[¶16] Mistress of witchcrafts, that selleth nations through her whoredoms - Using every means to excite to idolatry; and being, by menace or wiles, successful in all.

### Verse 5

[¶18] I will discover thy skirts upon thy face - It was an ancient, though not a laudable custom, to strip prostitutes naked, or throw their clothes over their heads, and expose them to public view, and public execration. This verse alludes to such a custom.

### Verse 6

[¶20] I will cast abominable filth upon thee - I will set thee as a gazing-stock. This was a punishment precisely like our pillory. They put such women in the pillory as a gazing-stock; and then, children and others threw mud, dirt, and filth of all kinds at them.

### Verse 7

[¶22] Who will bemoan her? - In such cases, who pities the delinquent? She has been the occasion of ruin to multitudes, and now she is deservedly exposed and punished. And so it should be thought concerning Nineveh.

### Verse 8

[¶24] Art thou better than populous No - No-Ammon, or Diospolis, in the Delta, on one branch of the Nile. This is supposed to be the city mentioned by Nahum; and which had been lately destroyed, probably by the Chaldeans.

[¶25] The waters round about it - Being situated in the Delta, it had the fork of two branches of the Nile to defend it by land; and its barrier or wall was the sea, the Mediterranean, into which these branches emptied themselves: so that this city, and the place it stood on, were wholly surrounded by the waters.

### Verse 9

[¶27] Ethiopia and Egypt were her strength - The land of Cush, not far from Diospolis; for it was in Arabia, on the Red Sea.

[¶28] Put and Lubim - A part of Africa and Libya, which were all within reach of forming alliances with No-Ammon or Diospolis.

### Verse 10

[¶30] They cast lots for her honorable men - This refers still to the city called populous No. And the custom of casting lots among the commanders, for the prisoners which they had taken, is here referred to.

[¶31] Great men were bound in chains - These were reserved to grace the triumph of the victor.

### Verse 12

[¶33] Thy strong holds - The effects of the consternation into which the Ninevites were cast by the assault on their city are here pointed out by a very expressive metaphor; the first-ripe figs, when at full maturity, fell from the tree with the least shake; and so, at the first shake or consternation, all the fortresses of Nineveh were abandoned; and the king, in despair, burnt himself and household in his own palace.

### Verse 13

[¶35] Thy people - are women - They lost all courage, and made no resistance. O vere Phrygiae, neque enim Phryges: "Verily, ye are Phrygian women, not Phrygian men." So said Numanus to the Trojans. Virg., Aen. ix.

### Verse 14

[¶37] Draw thee waters for the siege - The Tigris ran near to Nineveh, and here they are exhorted to lay in plenty of fresh water, lest the siege should last long, and lest the enemy should cut off this supply.

[¶38] Go into clay, and tread the mortar - This refers to the manner of forming bricks anciently in those countries; they digged up the clay, kneaded it properly by treading, mixed it with straw or coarse grass, moulded the bricks, and dried them in the sun. I have now some of the identical bricks, that were brought from this country, lying before me, and they show all these appearances. They are compact and very hard, but wholly soluble in water. There were however others without straw, that seem to have been burnt in a kiln as ours are. I have also some fragments or bats of these from Babylon.

### Verse 15

[¶40] Make thyself many as the cankerworm - On the locusts, and their operations in their various states, see the notes on Joel 2 (note). The multitudes, successive swarms, and devastation occasioned by locusts, is one of the most expressive similes that could be used to point out the successive armies and all-destroying influences of the enemies of Nineveh. The account of these destroyers from Dr. Shaw, inserted Joel 2, will fully illustrate the verses where allusion is made to locusts.

### Verse 16

[¶42] Thou hast multiplied thy merchants - Like Tyre, this city was a famous resort for merchants; but the multitudes which were there previously to the siege, like the locusts, took the alarm, and fled away.

### Verse 17

[¶44] Thy crowned are as the locusts - Thou hast numerous princes and numerous commanders.

## 127. Nahum · 4 of 4

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[¶0] Which camp in the hedges in the cold day - The locusts are said to lie in shelter about the hedges of fertile spots when the weather is cold or during the night; but as soon as the sun shines out and is hot, they come out to their forage, or take to their wings.

### Verse 18

[¶2] Thy shepherds slumber - That is, the rulers and tributary princes, who, as Herodotus informs us, deserted Nineveh in the day of her distress, and came not forward to her succor.

[¶3] Diodorus Siculus says, lib. ii., when the enemy shut up the king in the city, many nations revolted, each going over to the besiegers, for the sake of their liberty; that the king despatched messengers to all his subjects, requiring power from them to succor him; and that he thought himself able to endure the siege, and remained in expectation of armies which were to be raised throughout his empire, relying on the oracle that the city would not be taken till the river became its enemy. See the note on [Nah 2:6].

### Verse 19

[¶5] There is no healing of thy bruise - Thou shalt never be rebuilt.

[¶6] All that hear the bruit of thee - The report or account.

[¶7] Shall clap the hands - Shall exult in thy downfall.

[¶8] For upon whom hath not thy wickedness passed - Thou hast been a universal oppressor, and therefore all nations rejoice at thy fall and utter desolation.

[¶9] Bp. Newton makes some good remarks on the fall and total ruin of Nineveh. "What probability was there that the capital city of a great kingdom, a city which was sixty miles in compass, a city which contained so many thousand inhabitants, a city which had walls a hundred feet high, and so thick that three chariots could go abreast upon them, and which had one thousand five hundred towers, of two hundred feet in height; what probability was there that such a city should ever be totally destroyed? And yet so totally was it destroyed that the place is hardly known where it was situated. What we may suppose helped to complete its ruin and devastation, was Nebuchadnezzar's enlarging and beautifying Babylon, soon after Nineveh was taken. From that time no mention is made of Nineveh by any of the sacred writers; and the most ancient of the heathen authors, who have occasion to say any thing about it, speak of it as a city that was once great and flourishing, but now destroyed and desolate. Great as it was formerly, so little of it is remaining, that authors are not agreed even about its situation. From the general suffrage of ancient historians and geographers, it appears to have been situated upon the Tigris, though others represent it as placed upon the Euphrates. Bochart has shown that Herodotus, Diodorus Siculus, and Ammianus Marcellinus, all three speak differently of it; sometimes as if situated on the Euphrates, sometimes as if on the Tigris; to reconcile whom he supposes that there were two Ninevehs; and Sir John Marsham, that there were three; the Syrian upon the Euphrates, the Assyrian on the Tigris, and a third built afterwards upon the Tigris by the Persians, who succeeded the Parthians in the empire of the East, in the third century, and were subdued by the Saracens in the seventh century after Christ. But whether this latter was built in the same place as the old Nineveh, is a question that cannot be decided. "There is a city at this time called Mosul, situate upon the western side of the Tigris; and on the opposite eastern shore are ruins of great extent, which are said to be those of Nineveh. "Dr. Prideaux, following Thevenot, observes that Mosul is situated on the west side of the Tigris, where was anciently only a suburb of the old Nineveh; for the city itself stood on the east side of the river, where are to be seen some of its ruins of great extent even to this day. Even the ruins of old Nineveh, as we may say, have been long ago ruined and destroyed; such an utter end hath been made of it, and such is the truth of the Divine predictions! "These extraordinary circumstances may strike the reader more strongly by supposing only a parallel instance. Let us then suppose that a person should come in the name of a prophet, preaching repentance to the people of this kingdom, or otherwise denouncing the destruction of the capital city within a few years. 'With an overflowing flood will God make an utter end of the place thereof; he will make an utter end: its place may be sought, but it shall never be found.' I presume we should look upon such a prophet as a madman, and show no farther attention to his message than to deride and despise it. And yet such an event would not be more strange and incredible than the destruction and devastation of Nineveh; for Nineveh was much the larger, stronger, and older city of the two. And the Assyrian empire had subsisted and flourished more ages than any form of government in this country; so there is no objecting the instability of Eastern monarchies in this case. Let us then since this event would not be more improbable and extraordinary than the other, suppose again, that things should succeed according to the prediction; that the floods should arise, and the enemies should come; the city should be overthrown and broken down, be taken and pillaged, and destroyed so totally that even the learned could not agree about the place where it was situated. What would be said or thought in such a case? Whoever of posterity should read and compare the prophecy and event together, must they not, by such an illustrious instance, be thoroughly convinced of the providence of God, and of the truth of his prophet, and be ready to acknowledge, 'Verily, this is the word which the Lord hath spoken; verily, there is a God who judgeth the earth?"' - See Bp. Newton, vol. i., dissert. 9.

## 128. Habakkuk · 1 of 5

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### Introduction

[¶1] The prophet enters very abruptly on his subject, his spirit being greatly indignant at the rapid progress of vice and impiety, [Hab 1:1-4]. Upon which God is introduced threatening very awful and sudden judgments to be indicted by the ministry of the Chaldeans, [Hab 1:5-10]. The Babylonians attribute their wonderful successes to their idols, [Hab 1:11]. The prophet then, making a sudden transition, expostulates with God (probably personating the Jews) for permitting a nation much more wicked than themselves, as they supposed, to oppress and devour them, as fishers and foulers do their prey, [Hab 1:12-17].

[¶2] We know little of this prophet; for what we find in the ancients concerning him is evidently fabulous, as well as that which appears in the Apocrypha. He was probably of the tribe of Simeon, and a native of Beth-zacar. It is very likely that he lived after the destruction of Nineveh, as he speaks of the Chaldeans, but makes no mention of the Assyrians. And he appears also to have prophesied before the Jewish captivity, see [Hab 1:5]; [Hab 2:1]; [Hab 3:2], [Hab 3:16-19]; and therefore Abp. Newcome thinks he may be placed in the reign of Jehoiakim, between the years 606 b.c. and 598 b.c.

[¶3] As a poet, Habakkuk holds a high rank among the Hebrew prophets. The beautiful connection between the parts of his prophecy, its diction, imagery, spirit, and sublimity, cannot be too much admired; and his hymn, chap. 3, is allowed by the best judges to be a masterpiece of its kind. See Lowth's Praelect. xxi., xxviii.

### Verse 1

[¶5] The burden - המשא hammassa signifies not only the burdensome prophecy, but the prophecy or revelation itself which God presented to the mind of Habakkuk, and which he saw-clearly perceived, in the light of prophecy and then faithfully declared, as this book shows. The word signifies an oracle or revelation in general; but chiefly, one relative to future calamities.

### Verse 2

[¶7] O Lord, how long shall I cry - The prophet feels himself strongly excited against the vices which he beheld; and which, it appears from this verse, he had often declaimed against, but in vain; the people continued in their vices, and God in his longsuffering.

[¶8] Habakkuk begins his prophecy under a similar feeling, and nearly in similar words, as Juvenal did his Satires: -

[¶9] Semper ego auditor tantum?

[¶10] Nunquamne reponam?

[¶11] Vexatus toties rauci Theseide Codri?

[¶12] Sat. 1:1. "Shall I always be a hearer only?

[¶13] Shall I never reply?

[¶14] So often vexed?"

[¶15] Of violence - The most unlawful and outrageous acts.

### Verse 3

[¶17] And cause me to behold grievance - עמל amal, labor, toil, distress, misery, etc., the common fruits of sin.

### Verse 4

[¶19] The law is slacked - They pay no attention to it; it has lost all its vigor, its restraining and correcting power, it is not executed; right judgment is never pronounced; and the poor righteous man complains in vain that he is grievously oppressed by the wicked, and by those in power and authority. That the utmost depravity prevailed in the land of Judah is evident from these verses; and can we wonder, then, that God poured out such signal judgments upon them? When judgment doth not proceed from the seat of judgment upon earth, it will infallibly go forth from the throne of judgment in heaven.

### Verse 5

[¶21] Behold ye among the heathen - Instead of בגוים baggoyim, among the nations or heathen, some critics think we should read בגדים bogedim, transgressors; and to the same purpose the Septuagint, Syriac, and Arabic have read; and thus it is quoted by St. Paul [Act 13:41]. But neither this, nor any tantamount reading, is found in any of the MSS. yet collated. Newcome translates, "See, ye transgressors, and behold a wonder, and perish."

[¶22] I will work a work in your days - As he is speaking of the desolation that should be produced by the Chaldeans, it follows, as Bp. Newcome has justly observed, that the Chaldeans invaded Judah whilst those were living whom the prophet addressed.

[¶23] Which ye will not believe - Nor did they, after all the declarations of various prophets. They still supposed that God would not give them up into the hands of their enemies, though they continued in their abominations!

[¶24] It is evident that St. Paul, in the above place, accommodates this prediction to his own purpose. And possibly this sense might have been the intention of the Divine Spirit when he first spoke the words to the prophet; for, as God works in reference to eternity, so he speaks in reference to the same; and therefore there is an infinity of meaning in his Word. These appear to be the words of God in answer to the prophet, in which he declares he will entirely ruin this wicked people by means of the Chaldeans.

### Verse 6

[¶26] That bitter and hasty nation - Cruel and oppressive in their disposition; and prompt and speedy in their assaults and conquests.

### Verse 7

[¶28] Their judgment - shall proceed of themselves - By revolting from the Assyrians, they have become a great nation. Thus, their judgment and excellence were the result of their own valor. Other meanings are given to this passage.

### Verse 8

[¶30] Their horses also are swifter than the leopards - The Chaldean cavalry are proverbial for swiftness, courage, etc. In Jeremiah, [Jer 4:13], it is said, speaking of Nebuchadnezzar, "His chariots are as a whirlwind; his horses are swifter than eagles."

[¶31] Oppian, speaking of the horses bred about the Euphrates, says, "They are by nature warhorses, and so intrepid that neither the sight nor the roaring of the lion appals them; and, besides, they are astonishingly fleet." The leopard, of all quadrupeds, is allowed to be the swiftest.

[¶32] The evening wolves - The wolf is remarkable for his quick sight. Aelian says, Οξυωτεστατον εστι ζωον, και μεντοι, και νυκτος και σεληνης ουκ ουσης ὁδε ὁρᾳ; "The wolf is a very fleet animal; and, besides, it can see by night, even when there is no moonlight." Some think the hyena is meant: it is a swift, cruel, and untameable animal. The other prophets speak of the Chaldeans in the same way. See [Deu 28:49]; [Jer 48:40]; [Jer 49:22]; [Eze 17:5]; [Lam 4:19].

### Verse 9

[¶34] Their faces shall sup up as the east wind - This may be an allusion to those electrical winds which prevail in that country. Mr. Jackson, in his overland journey from India, mentions his having bathed in the Tigris. On his coming out of the river one of those winds passed over him, and, in a moment, carried off every particle of water that was on his body and in his bathing dress. So, the Chaldeans shall leave no substance behind them; their faces, their bare appearance, is the proof that nothing good shall be left.

[¶35] Shall gather the captivity as the sand - They shall carry off innumerable captives.

### Verse 10

[¶37] They shall scoff at the kings - No power shall be able to stand before them. It will be only as pastime to them to take the strongest places. They will have no need to build formidable ramparts: by sweeping the dust together they shall make mounts sufficient to pass over the walls and take the city.

### Verse 11

[¶39] Then shall his mind change - This is thought to relate to the change which took place in Nebuchadnezzar, when "a beast's heart was given to him," and he was "driven from the dwellings of men." And this was because of his offending - his pride and arrogance; and his attributing all his success, etc., to his idols.

### Verse 12

[¶41] Art thou not frown everlasting - The idols change, and their worshippers change and fail: but thou, Jehovah, art eternal; thou canst not change, and they who trust in thee are safe. Thou art infinite in thy mercy; therefore, "we shall not die," shall not be totally exterminated.

[¶42] Thou hast ordained them for judgment - Thou hast raised up the Chaldeans to correct and punish us; but thou hast not given them a commission to destroy us totally.

[¶43] Instead of לא נמות lo namuth, "we shall not die," Houbigant and other critics, with a little transposition of letters, read אל אמת El emeth, "God of truth;" and then the verse will stand thus: "Art thou not from everlasting, O Jehovah, my God, my Holy One? O Jehovah, God of Truth, thou hast appointed them for judgment." But this emendation, however elegant, is not supported by any MS.; nor, indeed, by any of the ancient versions, though the Chaldee has something like it. The common reading makes a very good sense.

## 129. Habakkuk · 2 of 5

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### Verse 13

[¶1] Thou art of purer eyes - Seeing thou art so pure, and canst not look on iniquity - it is so abominable - how canst thou bear with them who "deal treacherously, and hold thy tongue when the wicked devour the righteous?" All such questions are easily solved by a consideration of God's ineffable mercy, which leads him to suffer long and be kind. He has no pleasure in the death of a sinner.

### Verse 14

[¶3] Makest men as the fishes of the sea - Easily are we taken and destroyed. We have no leader to guide us, and no power to defend ourselves. Nebuchadnezzar is here represented as a fisherman, who is constantly casting his nets into the sea, and enclosing multitudes of fishes; and, being always successful, he sacrifices to his own net - attributes all his conquests to his own power and prudence; not considering that he is only like a net that after having been used for a while, shall at last be thrown by as useless, or burnt in the fire.

### Verse 16

[¶5] They sacrifice unto their net - He had no God; he cared for none; and worshipped only his armor and himself. King Mezentius, one of the worst characters in the Aeneid of Virgil, is represented as invoking his own right hand and his spear in battle. Aen. 10:773.

[¶6] Dextra mihi Deus, et telum quod missile libro, Nunc adsint. "My strong right hand and sword, assert my stroke.

[¶7] Those only gods Mezentius will invoke."

[¶8] Dryden.

[¶9] And Capaneus, in Statius, gives us a more decisive proof of this self-idolatry. Thebaid, lib. x.

[¶10] Ades, O mihi dextera tantum

[¶11] Tu praeses belli, et inevitabile Numen,

[¶12] Te voco, te solum Superum contemptor adoro. "Only thou, my right hand, be my aid; I contemn the gods, and adore thee as the chief in battle, and the irresistible deity."

[¶13] The poet tells us that, for his impiety, Jupiter slew him with thunder.

[¶14] This was an ancient idolatry in this country, and has existed till within about a century. There are relics of it in different parts of Europe; for when military men bind themselves to accomplish any particular purpose, it is usual to lay their hand upon their sword: but formerly they kissed it, when swearing by it. With most heroes, the sword is both their Bible and their God. To the present day it is a custom among the Hindoos annually to worship the implements of their trades. See Ward.

### Verse 17

[¶16] And not spare continually to slay the nation? - They are running from conquest to conquest; burning, slaying, sacking, and slaughtering. Like the fishermen, who throw cast after cast while any fish are to be caught, so Nebuchadnezzar is destroying one nation after another. This last sentence explains the allegory of the net.

### Introduction

[¶18] The prophet, waiting for a return to his expostulation, is answered by God that the time for the destruction of the Jewish polity by the Chaldeans is not only fixed in the Divine counsel, but is awfully near; and he is therefore commanded to write down the vision relative to this appalling subject in the most legible characters, and in the plainest language, that all who read it with attention (those just persons who exercise an unwavering faith in the declaration of God respecting the violent irruption of the merciless Babylonians) may flee from the impending vengeance, [Hab 2:1-4]. The fall of the Chaldeans, and of their ambitious monarch is then predicted, [Hab 2:5-10]; and, by a strong and bold personification, the very stone and wood of those magnificent buildings, which the Babylonish king had raised by oppression and bloodshed, pronounce his wo, and in responsive taunts upbraid him, [Hab 2:11], [Hab 2:12]. The prophet then beautifully sets forth the absolute impotence of every effort, however well conducted, which is not in concert with the Divine counsel: for though the wicked rage, and threaten the utter extermination of the people of God; yet when the Set time to favor Zion is come, the destroyers of God's heritage shall themselves be destroyed, and "the earth shall be filled with the knowledge of the glory of God, as the waters cover the sea," [Hab 2:13], [Hab 2:14]. See [Psa 102:13-16]. For the cup of idolatry which Babylon has given to many nations, she will receive of the Lord's hand the cup of fury by the insurrection of mighty enemies (the Medes and Persians) rushing like wild beasts to destroy her, [Hab 2:15]. In the midst of this distress the prophet very opportunely asks in what the Babylonians had profited by their idols, exposes the absurdity of trusting in them, and calls upon the whole world to stand in awe of the everlasting Jehovah, [Hab 2:16-19].

### Verse 1

[¶20] I will stand upon my watch - The prophets are always represented as watchmen, watching constantly for the comfort, safety, and welfare of the people; and watching also to receive information from the Lord: for the prophetic influence was not always with them, but was granted only at particular times, according to the will of God. When, in doubtful cases, they wished to know what God was about to do with the country, they retired from society and gave themselves to meditation and prayer, waiting thus upon God to hear what he would say In them.

[¶21] What he will say unto me - בי bi, In me - in my understanding and heart.

[¶22] And what I shall answer when I am reproved - What I shall say to God in behalf of the people; and what the Lord shall command me to say to the people. Some translate, "And what he will answer for my conviction." Or, "what shall be answered to my pleading."

### Verse 2

[¶24] Write the vision - Carefully take down all that I shall say.

[¶25] Make it plain upon tables - Write it in a full plain, legible hand.

[¶26] That he may run that readeth it - That he who attentively peruses it may speed to save his life from the irruption of the Chaldeans, by which so many shall be cut off. The prophet does not mean that the words are to be made so plain, that a man running by may easily read them, and catch their meaning. This interpretation has been frequently given; and it has been incautiously applied to the whole of the Bible: "God's book is so plain, that he that runs may read;" but it is very foolish: God never intends that his words shall be understood by the careless. He that reads, studies, meditates, and prays, shall understand every portion of this sacred book that relates immediately to his own salvation. But no trifler can understand it. If the contents of a play-bill were to be read as many read the Bible, they would know just as much of the one as they do of the other.

### Verse 3

[¶28] The vision is yet for an appointed time - The Chaldeans, who are to ruin Judea, shall afterwards be ruined themselves: but they must do this work before they receive their wages; therefore the vision is for an appointed time. But at the end it shall speak. When his work of devastation is done, his day of retribution shall take place.

[¶29] Though it tarry - Though it appear to be long, do not be impatient; it will surely come; it will not tarry longer than the prescribed time, and this time is not far distant. Wait for it.

### Verse 4

[¶31] Behold, his soul which is lifted up - He that presumes on his safety without any special warrant from God, is a proud man; and whatever he may profess, or think of himself, his mind is not upright in him. But he that is just by faith shall live - he that believes what God hath said relative to the Chaldeans besieging Jerusalem, shall make his escape from the place, and consequently shall save his life. The words in the New Testament are accommodated to the salvation which believers in Christ shall possess. Indeed, the just - the true Christians, who believed in Jesus Christ's words relative to the destruction of Jerusalem, when they found the Romans coming against it, left the city, and escaped to Pella in Coelesyria, and did live - their lives were saved: while the unbelieving Jews, to a man, either perished or were made slaves. One good sense is, He that believes the promises of God, and has found life through believing, shall live by his faith.

### Verse 5

[¶33] Because he transgresseth by wine - From the present translation, it is not easy to see either reason or meaning in the first clause of this verse. Newcome translates, "Moreover, as a mighty man transgresseth through wine, he is proud, and remaineth not at rest." Houbigant thus: "For he, though he be a despiser, and powerful, and proud, yet shall he not have rest."

[¶34] Nebuchadnezzar is here represented in his usual character, proud, haughty, and ambitious; inebriated with his successes, and determined on more extensive conquests; and, like the grave, can never have enough: yet, after the subjugation of many peoples and nations, he shall be brought down, and become so despicable that he shall be a proverb of reproach, and be taunted and scorned by all those whom he had before enslaved.

[¶35] And cannot be satisfied - When he has obtained all that is within his reach, he wishes for more; and becomes miserable, because any limits are opposed to his insatiable ambition. It is said of Alexander: -

[¶36] Unus Pellaeo juveni non sufficit orbis;

[¶37] Aestuat infelix angusto limite mundi.

[¶38] Juv. Sat. 10:168.

[¶39] One world sufficed not Alexander's mind;

[¶40] Coop'd up, he seem'd on earth and seas confined.

[¶41] And the poet justly ridicules him, because at last the sarcophagus was found too large for his body!

### Verse 6

[¶43] Shall not all these take up a parable against him - His ambition, derangement, and the final destruction of his mighty empire by the Persians, shall form the foundation of many sententious sayings among the people. "He who towered so high, behold how low he is fallen!" "He made himself a god; behold, he herds with the beasts of the field!" "The disturber of the peace of the world is now a handful of dust!"

### Verse 7

[¶45] Shall they not rise up suddenly - Does not this refer to the sudden and unexpected taking of Babylon by Cyrus, whose troops entered into the city through the bed of the Euphrates, whose waters they had diverted by another channel; so that the Babylonians knew nothing of the matter till they saw the Persian soldiers rise up as in a moment, in the very heart of their city?

## 130. Habakkuk · 3 of 5

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### Verse 8

[¶1] For the violence of the land - Or, for the violence done to the land of Judea, and to the city of Jerusalem.

### Verse 9

[¶3] An evil covetousness to his house - Nebuchadnezzar wished to aggrandize his family, and make his empire permanent: but both family and empire were soon cut off by the death of his son Belshazzar, and the consequent destruction of the Chaldean empire.

### Verse 10

[¶5] Hast sinned against thy soul - Thy life is forfeited by thy crimes.

### Verse 11

[¶7] The stone shall cry out of the wall, and the beam out of the timber shall answer it - This appears to refer to the ancient mode of building walls; two or three courses of stone. and then one course of timber. See [1Kgs 6:36] : thus was the palace of Solomon built. The splendid and costly buildings of Babylon have been universally celebrated. But how were these buildings erected? By the spoils of conquered nations, and the expense of the blood of multitudes; therefore the stones and the timber are represented as calling out for vengeance against this ruthless conqueror.

### Verse 12

[¶9] Wo to him that buildeth a town with blood - At the expense of much slaughter. This is the answer of the beam to the stone. And these things will refer to the vast fortunes gained, and the buildings erected, by means of the slave-trade; where, to a considerate and humane mind, the walls appear as if composed of the bones of negroes, and cemented by their blood! But the towns or houses established by this iniquity soon come to ruin; and the fortunes made have, in most cases, become as chaff and dust before the whirlwind of God's indignation. But where are the dealers in the souls and bodies of men? Ask him who has them in his keeping. He can tell.

### Verse 13

[¶11] The people shall labor in the very fire - All these superb buildings shall be burnt down. See the parallel passage, [Jer 51:58] (note), and the note there.

[¶12] Shall weary themselves for very vanity? - For the gratification of the wishes of ambition, and in buildings which shall be brought to naught.

### Verse 14

[¶14] For the earth shall be filled - This is a singular and important verse. It may be first applied to Babylon. God's power and providence shall be widely displayed in the destruction of this city and empire, in the humiliation of Nebuchadnezzar, [Dan 4:37], and in the captivity and restoration of his people. See Newcome, and see [Isa 11:9].

[¶15] Secondly. It may be applied to the glorious days of the Messiah. The land of Judea should by his preaching, and that of his disciples, be filled with the knowledge of God. God's great design fully discovered, and the scheme of salvation amply explained.

[¶16] Thirdly. It may be applied to the universal spread of the Gospel over the habitable globe; when the fullness of the Gentiles should be brought in, and the Jews gathered in with that fullness. The earth cannot perish till every continent, island, and inhabitant, is illuminated with the light of the Gospel.

### Verse 15

[¶18] Wo unto him that giveth his neighbor drink - This has been considered as applying to Pharaoh-hophra, king of Egypt, who enticed his neighbors Jehoiachin and Zedekiah to rebel against Nebuchadnezzar, whereby the nakedness and imbecility of the poor Jews was soon discovered; for the Chaldeans soon took Jerusalem, and carried its kings, princes, and people, into captivity.

### Verse 16

[¶20] The cup of the Lord's right hand - Among the ancients, all drank out of the same cup; was passed from hand to hand, and each drank as much as he chose. The Chaldeans gave to the neighboring nations the cup of idolatry and of deceitful alliance: and in return they received from the Lord the cup of his fury. So Grotius.

### Verse 17

[¶22] For the violence of Lebanon - Or, the violence done to Lebanon; to men, to cattle, to Judea, and to Jerusalem. See the note on the parallel place, [Hab 2:8] (note). This may be a threatening against Egypt, as the former was against Chaldea.

### Verse 18

[¶24] What profiteth the graven image - This is against idolatry in general, and every species of it, as well as against those princes, priests, and people who practice it, and encourage others to do the same. See on [Isa 44:9-10] (note); [Isa 46:2] (note).

[¶25] Dumb idols? - אלילים אלמים elilim illemim, "dumb nothings." This is exactly agreeable to St. Paul, [1Cor 8:4], who says, "An idol is nothing in the world." What signify the idols worshipped by the Chaldeans, Tyrians, and Egyptians? They have not been able to save their worshippers.

### Verse 19

[¶27] Wo unto him - How foolish and contemptible to worship a thing formed by the hand of man out of wood, stone, gold, or silver! The meanest brute is superior to them all; it breathes and lives, but they have no breath in them. However, they are said above to be teachers of lies; that is, they appeared to give out oracles: but these were lies; and were not given by the statue, but by the priest.

### Verse 20

[¶29] The Lord is in his holy temple - Jehovah has his temple, the place where he is to be worshipped; but there there is no image. Oracles, however, are given forth; and every word of them is truth, and is fulfilled in its season. And this temple and its worship are holy; no abomination can be practiced there, and every thing in it leads to holiness of heart and life.

[¶30] Let all the earth keep silence before him - Let all be dumb. Let none of them dare to open their mouths in the presence of Jehovah. He alone is Sovereign. He alone is the arbiter of life and death. Let all hear his commands with the deepest respect, obey them with the promptest diligence, and worship him with the most profound reverence. When an Asiatic sovereign goes to the mosque on any of the eastern festivals, such as the Bairham, the deepest silence reigns among all his retinue, viziers, foreign ambassadors, etc. They all bow respectfully before him; but no word is spoken, no sound uttered. It is to this species of reverence that the prophet alludes, and with this he concludes the prophetic part of this book. What God has threatened or promised, that he will fulfill. Let every soul bow before him, and submit to his authority.

### Introduction

[¶32] The prophet, being apprised of the calamities which were to be brought on his country by the ministry of the Chaldeans, and the punishments which awaited the Chaldeans themselves, partly struck with terror, and partly revived with hope and confidence in the Divine mercy, beseeches God to hasten the redemption of his people, [Hab 3:1], [Hab 3:2]. Such a petition would naturally lead his thoughts to the astonishing deliverance which God vouchsafed to the same people of old; and the inference from it was obvious, that he could with the same ease deliver their posterity now. But, hurried on by the fire and impetuosity of his spirit, he disdains to wait the process of connecting these ideas, and bounds at once into the midst of his subject: "God came from Teman," etc., [Hab 3:3]. He goes on to describe the majesty and might which God displayed in conducting his people to the land of promise, selecting the most remarkable circumstances, and clothing them in the most lofty language. As he goes along, his fancy becomes more glowing, till at length he is transported to the scene of action, and becomes an eyewitness of the wonders he describes. "I beheld the tents of Cushan in affliction," [Hab 3:4-6]. After having touched on the principal circumstances of that deliverance which he celebrates, he returns to what passed before them in Egypt; his enthusiasm having led him to begin in the midst of his subject, [Hab 3:7-15]. And at last he ends the hymn as he began it, with expressing his awe of the Divine judgments, and his firm trust in the mercy and goodness of God while under them; and that in terms of such singular beauty, elegance, and sublimity, as to form a to proper conclusion to this admirable piece of Divinely inspired composition, [Hab 3:16-19]. It would seem from the title, and the note appended at the end, that it was set to music, and sung in the service of the temple.

### Verse 1

[¶34] A prayer of Habakkuk - upon Shigionoth - See the note on the title of Psalm 7 (note), where the meaning of Shiggaion is given. The Vulgate has, pro ignorantiis, for ignorances, or sins committed in ignorance; and so it is understood by the Chaldee. The Syriac has nothing but merely, A prayer of Habakkuk. And the Septuagint, instead of Shigionoth, have μετα ῳδης, with a hymn, which is copied by the Arabic.

[¶35] I suspect that the title here given is of a posterior date to the prophecy. It appears to interrupt the connection between this and the termination of the preceding verse. See them together: - [Hab 2:20] : "But the Lord is in his holy temple:Be silent before him, all the earth. [Hab 3:1] : O Lord, I have heard thy speech:I have feared, O Lord, thy work.As the years approach thou hast shown;As the years approach thou makest known.In wrath thou rememberest mercy."

[¶36] The prophet may here refer to the speech which God had communicated to him, [Hab 1:1-11], 2:4-20, and the terror with which he was struck, because of the judgments denounced against Jerusalem. I have followed the version of Apb. Newcome in this first verse. The critical reader may consult his notes, and the various readings of Kennicott and De Rossi.

### Verse 2

[¶38] In the midst of the years - בקרב שנים bekereb shanim, "As the years approach." The nearer the time, the clearer and fuller is the prediction; and the signs of the times show that the complete fulfillment is at hand. But as the judgments will be heavy, (and they are not greater than we deserve), yet, Lord, in the midst of wrath - infliction of punishment - remember mercy, and spare the souls that return unto thee with humiliation and prayer.

### Verse 3

[¶40] God came from Teman - Bp. Lowth observes: "This is a sudden burst of poetry, in the true spirit of the ode; the concealed connection being that God, who had formerly displayed such power in delivering the Israelites from Egyptian slavery, might succor their posterity in a like wonderful manner." Hence the prophet selects the most striking facts of that first deliverance; and to decorate and render them impressive, brings forth all the powers of his genius, in all the strength and elegance of his language. "What crowns the sublimity of this piece," says Bp. Lowth, "is the singular elegance of the close; and were it not that antiquity has here and there thrown its veil of obscurity over it, there could not be conceived a more perfect and masterly poem of its kind." See, for more particulars, his twenty-eighth Prelection.

[¶41] I shall endeavor to show the facts in the deliverance from Egypt, to which the prophet refers.

[¶42] Teman - This was a city, the capital of a province of Idumea, to the south of the land of Canaan. [Num 20:21]; [Jer 49:7].

[¶43] Paran - Was a city which gave its name to a province in Arabia Petraea. [Gen 21:21]; [Deu 33:2].

[¶44] Selah - This word is not well known; probably it means a pause or alteration in the music. See it in the Psalms, and its explanation there.

## 131. Habakkuk · 4 of 5

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[¶0] His glory covered the heavens - His glory when he descended on Mount Sinai, and in the pillar of fire by night.

[¶1] The earth was full of his praise - All the land was astonished at the magnificence of his works in behalf of his people. Instead of praise, some translate splendor. The whole land was illuminated by his glory.

### Verse 4

[¶3] He had horns coming out of his hand - קרנים karnayim, rays. His hand - his power - was manifested in a particular place, by the sudden issuing out of pencils of rays, which diverged in coruscations of light, so as to illuminate the whole hemisphere. Yet "there was the hiding of his power." His Majesty could not be seen, nor any kind of image, because of the insufferable splendor. This may either refer to the lightnings on Mount Sinai or to the brightness which occasionally proceeded from the shechinah or glory of God between the cherubim, over the mercy-seat. See Capellus and Newcome. If lightnings are intended, the dense cloud from which they proceeded may be meant by the "hiding of his power;" for when the lightnings burst forth, his power and energy became manifest.

[¶4] Probably from this the Jupiter Keraunos or Jupiter Brontes of the heathens was borrowed; who is always represented with forked or zigzag lightnings in his hand.

### Verse 5

[¶6] Before him went the pestilence - This plague was several times inflicted on the disobedient Israelites in the wilderness; see [Num 11:33]; [Num 14:37]; [Num 16:46]; and was always the proof that the just God was then manifesting his power among them.

[¶7] Burning coals event forth at his feet - Newcome translates, "And flashes of fire went forth after him." The disobedient Israelites were consumed by a fire that went out from Jehovah; see [Lev 10:2]; [Num 11:1]; [Num 16:35]. And the burnt-offering was consumed by a fire which came out from before Jehovah, [Lev 11:24].

### Verse 6

[¶9] He stood, and measured the earth - ארץ erets, the land; he divided the promised land among the twelve tribes. This is the allusion; and this the prophet had in his eye. God not only made a general assignment of the land to the Hebrews; but he even divided it into such portions as the different families required. Here were both power and condescension. When a conqueror had subdued a country, he divided it among his soldiers. Among the Romans, those among whom the conquered lands were divided were termed beneficiary; and the lands beneficia, as being held on the beneficence of the sovereign.

[¶10] He beheld, and drove asunder the nations - The nations of Canaan, the Hittites, Hivites, Jebusites, etc., and all who opposed his people. Even his look dispersed them.

[¶11] The everlasting mountains were scattered - Or, broken asunder. This may refer to the convulsions on Mount Sinai; and to the earth quake which announced the descent of the Most High. See [Exo 19:18]. "God occupied the summit of the eternal Mount Sinai; and led his people over the eternal mountains of Arabia Petraea; and this sense is preferable to the figurative one, that his ways or doings are predetermined front everlasting." - Newcome.

[¶12] The epithets עד ad, and עולם olam, eternal, and everlasting, are applied to mountains and immense rocks, because no other parts of nature are less subject to decay or change, than these immense masses of earth and stone, and that almost indestructible stone, granite, out of which Sinai appears to be formed. A piece of the beautiful granite of this mountain now lies before me. This is a figurative description of the passage of the Israelites through the deserts of Arabia, over mountains, rocks, and through the trackless wilderness; over and through which God, by his power and providence, gave them a safe passage.

[¶13] The following beautiful piece from the Fragments of Aeschylus will illustrate the preceding description, and please the learned reader. Χωριζε θνητων τον Θεον, και μη δοκει Ομοιον αυτῳ σαρκινον καθεσταναι· Ουκ οισθα δ' αυτον· ποτε μεν ὡς πυρ φαινεται Απλαστον ὁρμῃ ποτε δ' ὑδωρ, ποτε δε γνοφος. Και θηρσιν αυτος γινεται παρεμφερης, Ανεμῳ, νεφει τε, κᾳστραπῃ, βροντῃ, βροχῃ. Ὑπηρετει δ' αυτῳ θαλασσα, και πετραι, Και πασα πηγη, χ' ὑδατος συστηματα· Τρεμει δ' ορη και γαια και πελωριος Βυθος θαλασσης, κωρεων ὑψος μεγα, Οταν επιβλεψῃ γοργον ομμα δεσποτου.

[¶14] Aeschyli Fragm.

[¶15] Confound not God with man; nor madly deem

[¶16] His form is mortal, and of flesh like thine.

[¶17] Thou know'st him not. Sometimes like fire he glows

[¶18] In wrath severe; sometimes as water flows;

[¶19] In brooding darkness now his power conceals

[¶20] And then in brutes that mighty power reveals.

[¶21] In clouds tempestuous we the Godhead find;

[¶22] He mounts the storm, and rides the winged wind;

[¶23] In vivid lightnings flashes from on high;

[¶24] In rattling thunders rends the lowering sky;

[¶25] Fountains and rivers, seas and floods obey,

[¶26] And ocean's deep abyss yields to his sway;

[¶27] The mountains tremble, and the hills sink down,

[¶28] Crumbled to dust by the Almighty's frown.

[¶29] When God unfolds the terrors of his eye,

[¶30] All things with horror quake, and in confusion lie.

[¶31] J. B. B. Clarke.

### Verse 7

[¶33] I saw the tents of Cushan in affliction - Cush is Arabia. The Arabians dwelt in tents, hence they were called Scenitae. When the Lord appeared on Mount Sinai, the Arabs of the Red Sea abandoned their tents, being terror-struck; and the Midianites also were seized with fear. See the desolation wrought among this people by Phinehas, [Num 31:1], etc., on account of their having enticed the Israelites to idolatry, [Num 25:1], etc. Either Cush and Midian lay contiguous to each other; or, these names are poetically used to express the same place.

### Verse 8

[¶35] Was the Lord displeased against the rivers? - Floods; here is a reference to the passage of the Red Sea. The Lord is represented as heading his troops, riding in his chariot, and commanding the sea to divide, that a free passage might be left for his army to pass over.

### Verse 9

[¶37] Thy bow was made quite naked - That is, it was drawn out of its case; as the arrows had their quiver, so the bows had their cases. A fine oriental bow and bow-case, with quiver and arrows, are now before me; they show with what propriety Jehovah is represented as taking his bow out of its case, in order to set his arrow upon the cord, to shoot at his enemies. It is not the drawing out, or making bare the arrow, that is mentioned here; but the taking the bow out of its case to prepare to shoot.

[¶38] This verse appears to be an answer to the questions in the preceding: "Was the Lord displeased," etc. The answer is, All this was done "according to the oaths of the tribes;" the covenant of God, frequently repeated and renewed, which he made with the tribes, to give them the land of the Canaanites for their inheritance.

[¶39] Thou didst cleave the earth with rivers - Or, "Thou didst cleave the streams of the land." Or, "Thou cleavedst the dry land into rivers." This may be a reference to the passage of Jordan, and transactions at Arnon and the brook Jabbok. See [Num 21:13-15].

[¶40] In this verse we have Selah again, which, as before, may signify a pause, or some alteration in the music.

### Verse 10

[¶42] The mountains saw thee - This is the continued answer to the questions in [Hab 3:8]. These are figures highly poetic, to show with what ease God accomplished the most arduous tasks in behalf of his people. As soon as the mountains saw him, they trembled, they were in pangs. When he appeared, the sea fled to right and left, to give him a passage. "It uttered its voice." The separation of the waters occasioned a terrible noise. "And it lifted up its hands on high." Its waters, being separated, stood in heaps on the right hand and left. These heaps or waves are poetically represented here as the hands of the sea.

### Verse 11

[¶44] The sun and moon stood still - This was at the prayer of Joshua, when he fought against the Amorites. See [Jos 10:11-12] (note), and the notes there.

## 132. Habakkuk · 5 of 5

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[¶0] At the light of thine arrows they went - I think we should translate: -

[¶1] By their light, thine arrows went abroad; By their brightness, the lightning of thy spear.

[¶2] Calvin very justly remarks that the arrows and spears of the Israelites are called those of God, under whose auspices the people fought: the meaning is, that by the continuation of the light of the sun and moon, then stayed in their course, the Israelites saw how to continue the battle, till their enemies were all defeated.

### Verse 12

[¶4] Thou didst march through the land - This refers to the conquest of Canaan. God is represented as going at the head of his people as general-in-chief; and leading them on from conquest to conquest - which was the fact.

[¶5] Thou didst thresh the heathen in anger - Thou didst tread them down, as the oxen do the sheaves on the threshing-floor.

### Verse 13

[¶7] Thou wentest forth for the salvation of thy people - Their deliverance would not have been effected but through thy interference.

[¶8] For salvation with thine anointed - That is, with Joshua, whom God had anointed, or solemnly appointed to fill the place of Moses, and lead the people into the promised land. If we read, with the common text, משיחך meshichecha, "thy anointed," the singular number, Joshua is undoubtedly meant, who was God's instrument to put the people in possession of Canaan: but if, with several MSS. and some copies of the Septuagint, we read משיחיך meshicheycha, "thy anointed ones," the Israelites must be intended. They are frequently called God's anointed, or God's saints. The sense is very far-fetched when applied to Jesus Christ.

[¶9] Thou woundedst the head out of the house of the wicked - This alludes to the slaying of the first-born through all the land of Egypt. These were the heads of the houses or families.

[¶10] By discovering the foundation unto the neck - The general meaning of this clause is sufficiently plain: the government of these lands should be utterly subverted; the very foundations of it should be razed. But what means unto the neck, עד צואר ad tsavvar? Several critics read עד צור ad tsar, "Unto the Rock," that on which the house is founded: and this very intelligible reading is obtained by the omission of a single letter, א aleph, from the word צוער, This conjecture has been adopted by Newcome, though unsupported either by MS. or version. But is the conjecture necessary? I think not: read the verse as it ought to be read, and all will be plain. "Thou hast wounded the head even unto the neck, in the house of the wicked, by laying bare the foundation." The whole head, neck, and all are cut off. There was no hope left to the Egyptians, because the first-born of every family was cut off, so that the very foundation was laid bare, no first-born being left to continue the heirship of families.

### Verse 14

[¶12] Thou didst strike through - The Hebrew will bear this sense: "Thou hast pierced amidst their tribes the head of their troops," referring to Pharaoh and his generals, who came like a whirlwind to fall upon the poor Israelites, when they appeared to be hemmed in by sea, and no place for their escape. If we follow the common reading, it seems to intimate that the troops of Pharaoh, in their confusion (for God shone out upon them from the cloud) fell foul of each other; and with their staves, or weapons, slew one another: but the head of the villages or towns, i.e., Pharaoh was drowned with his army in the Red Sea.

### Verse 15

[¶14] Thou didst walk through the sea - There was no occasion to hurry across; all was safe, for God had divided the waters: and his terrible cloud had removed from before, and stood behind them, so that it was between them and the Egyptians. See [Exo 14:19], [Exo 14:20].

### Verse 16

[¶16] When I heard, my belly trembled - The prophet, having finished his account of the wonders done by Jehovah, in bringing their fathers from Egypt into the promised land, now returns to the desolate state of his countrymen, who are shortly to be led into captivity, and suffer the most grievous afflictions; and although he had a sure word of prophecy that they should be ultimately delivered, yet the thoughts of the evils they must previously endure filled his soul with terror and dismay; so that he wishes to be removed from earth before this tribulation should come, that his eyes might not behold the desolations of his country.

[¶17] When he (Nebuchadnezzar) cometh up unto the people, (the Jews), he will invade them (overpower and carry them away captive) with his troops.

### Verse 17

[¶19] Although the fig tree shall not blossom - תפרח tiphrach, "shall not flourish," shall not put forth its young figs, for the fig tree does not blossom. The young figs appear as soon as the old ones are ripe, as I have often had occasion to observe.

[¶20] This verse most nervously paints the desolate state of the land of Judea during the captivity. In its hemistich form, it may be translated thus: -

[¶21] For the fig tree shall not flourish,

[¶22] And there shall be no fruit on the vines;

[¶23] The fruit of the olive shall fail,

[¶24] And the fields shall supply no food:

[¶25] The flocks shall be cut off from the fold,

[¶26] And no herds shall be found in the stalls:

[¶27] Yet in Jehovah will I exult;

[¶28] I will joy in the God of my salvation.

[¶29] The Vulgate has: -

[¶30] Yet I in the Lord will rejoice,

[¶31] And will exult in Jesus my God.

[¶32] The Targum countenances this version: - - ואנא במימרא דיי אבוע veana bemeimra dayai abua, "But in the Word of the Lord will I rejoice," i.e., the personal, substantial Word of Jehovah.

[¶33] These two verses give the finest display of resignation and confidence that I have ever met with. He saw that evil was at hand, and unavoidable, he submitted to the dispensation of God, whose Spirit enabled him to paint it in all its calamitous circumstances. He knew that God was merciful and gracious. He trusted to his promise, though all appearances were against its fulfillment; for he knew that the word of Jehovah could not fail, and therefore his confidence is unshaken.

[¶34] No paraphrase can add any thing to this hymn, which is full of inexpressible dignity and elegance, leaving even its unparalleled piety out of the question.

### Verse 19

[¶36] The Lord God is my strength - This is an imitation, if not a quotation, from [Psa 18:32-33] (note), where see the notes.

[¶37] Will make me to walk upon mine high places - This last verse is spoken in the person of the people, who seem to anticipate their restoration; and that they shall once more rejoice in the hills and mountains of Judea.

[¶38] To the chief singer on my stringed instruments - This line, which is evidently a superscription, leads me to suppose that when the prophet had completed his short ode, he folded it up, with the above direction to the master singer, or leader of the choir, to be sung in the temple service. Many of the Psalms are directed in the same way. "To the master singer;" or, "chief musician;" to be sung, according to their nature, on different kinds of instruments, or with particular airs or tunes.

[¶39] Neginoth, נגינות which we translate stringed instruments, means such as were struck with a plectrum, or excited by some kind of friction or pulsation; as violins and cymbals or tambourines are. I do not think that the line makes any part of the prophecy, but merely the superscription or direction of the work when it was finished. The ending will appear much more dignified, this line being separated from it.

## 133. Zephaniah · 1 of 4

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### Introduction

[¶1] This chapter begins with denouncing God's judgments against Judah and Jerusalem, [Zep 1:1-3]. Idolaters, and sinners of several other denominations, are then particularly threatened; and their approaching visitation enlarged on, by the enumeration of several circumstances which tend greatly to heighten its terrors, [Zep 1:4-18].

### Verse 1

[¶3] The word of the Lord which came unto Zephaniah - Though this prophet has given us so large a list of his ancestors, yet little concerning him is known, because we know nothing certain relative to the persons of the family whose names are here introduced. We have one chronological note which is of more value for the correct understanding of his prophecy than the other could have been, how circumstantially soever it had been delivered; viz., that he prophesied in the days of Josiah, son of Amon, king of Judah; and from the description which he gives of the disorders which prevailed in Judea in his time, it is evident that he must have prophesied before the reformation made by Josiah, which was in the eighteenth year of his reign. And as he predicts the destruction of Nineveh, [Zep 2:13], which, as Calmet remarks, could not have taken place before the sixteenth of Josiah, allowing with Berosus twenty-one years for the reign of Nabopolassar over the Chaldeans; we must, therefore, place this prophecy about the beginning of the reign of Josiah, or from b.c. 640 to b.c. 609. But see the chronological notes.

### Verse 2

[¶5] I will utterly consume all things - All being now ripe for destruction, I will shortly bring a universal scourge upon the land. He speaks particularly of the idolaters.

### Verse 3

[¶7] I will consume man and beast - By war, and by pestilence. Even the waters shall he infected, and the fish destroyed; the air become contaminated, and the fowls die.

### Verse 4

[¶9] I will cut off the remnant of Baal - I think he refers here, partly at least, to the reformation which Josiah was to bring about. See the account, [2Kgs 23:5] (note).

[¶10] The Chemarims - The black-robed priests of different idols. See the note on [2Kgs 23:6]. These were put down by Josiah.

### Verse 5

[¶12] The host of heaven - Sun, moon, planets, and stars. This worship was one of the most ancient and the most common of all species of idolatry; and it had a greater semblance of reason to recommend it. See [2Kgs 23:6], [2Kgs 23:12]; [Jer 19:13]; [Jer 32:29].

[¶13] That swear by the Lord, and that swear by Malcham - Associating the name of an idol with that of the Most High. For Malcham, see on [Hos 4:15] (note), and [Amo 5:26] (note).

### Verse 6

[¶15] Them that are turned back - Who have forsaken the true God, and become idolaters.

[¶16] Nor inquired for him - Have not desired to know his will.

### Verse 7

[¶18] Hold thy peace at the presence of the Lords God - הס has, the same as hush, hist, among us. Remonstrances are now useless. You had time to acquaint yourselves with God; you would not: you cry now in vain; destruction is at the door.

[¶19] The Lord hath prepared a sacrifice - A slaughter of the people.

[¶20] He hath bid his guests - The Babylonians, to whom he has given a commission to destroy you. In all festivals sacrifices,

[¶21] 1. The victims were offered to God, and their blood poured out before the altar.

[¶22] 2. The people who were invited feasted upon the sacrifice. See on [Isa 34:6] (note).

### Verse 8

[¶24] I will punish the princes, and the king's children - After the death of Josiah the kingdom of Judah saw no prosperity, and every reign terminated miserably; until at last King Zedekiah and the king's children were cruelly massacred at Riblah, when Nebuchadnezzar had taken Jerusalem.

[¶25] Strange apparel - I really think this refers more to their embracing idolatrous customs and heathen usages, than to their changing their dress. They acquired new habits, as we would say; customs, that they used as they did their clothing - at all times, and in every thing.

### Verse 9

[¶27] That leap on the threshold - Or, that leap over the threshold. It is most probable that the Philistines are here meant. After the time that Dagon fell before the ark, and his hands were broken off on the threshold of his temple, his worshippers would no more set a foot upon the threshold, but stepped or leaped over it, when they entered into his temple. The Chaldee understands this of the Philistines, without giving this reason for it. Some understand it of haughtiness and pride: others think that leaping on the threshold refers to the customs of the Arabs, who used to ride into people's houses and take away whatever they could carry; and that this is the reason why, in several parts of the East, they have their doors made very low, to prevent those depredators from entering. In this manner, we learn the Persians have frequently oppressed the poor Armenians, going on horseback into their houses, and taking whatever they thought proper. Mr. Harmer understands it in this way.

### Verse 10

[¶29] A cry from the fish-gate - This gate, which is mentioned [Neh 3:3], was opposite to Joppa; and perhaps the way in which the news came of the irruption of the Chaldean army, the great crashing from the hills.

[¶30] The second - Or second city, may here mean a part of Jerusalem, mentioned [2Kgs 22:14]; [2Chr 34:22].

### Verse 11

[¶32] Maktesh - Calmet says this signifies a mortar, or a rock in form of a mortar, and was the name of a quarter of Jerusalem where they hulled rice, corn, etc., according to St. Jerome. Some think the city of Jerusalem is meant, where the inhabitants should be beat and pounded to death as grain is pounded in a mortar.

[¶33] Newcome translates it, the lower city, and considers it the valley in Jerusalem, which divided the upper from the lower city.

[¶34] They that bear silver - The merchants, moneychangers, usurers, rich men.

### Verse 12

[¶36] I will search Jerusalem with candles - I will make a universal and thorough search.

[¶37] That are settled on their lees - Those who are careless, satisfied with the goods of this life; who trust in their riches, and are completely irreligious; who, while they acknowledge that there is a God, think, like the Aristotelians, that he is so supremely happy in the contemplation of his own excellences, that he feels it beneath his dignity to concern himself with the affairs of mortals.

### Verse 13

[¶39] Their goods (in which they trust) shall become a booty - To the Chaldeans. They shall have no profit of all their labors. The houses they have built they shall not inhabit; of the wine of the vineyards they have planted, they shall not drink. See [Amo 5:11], where we find the same evils threatened.

### Verse 14

[¶41] The great day of the Lord is near - It commenced with the death of the good king Josiah, who was slain by Pharaoh-necho at Megiddo, and continued to the destruction of Jerusalem by Nebuchadnezzar.

### Verse 15

[¶43] That day is a day of wrath - See [Isa 22:5] (note); [Jer 30:7] (note); [Joe 2:2] (note), [Joe 2:11] (note); [Amo 5:18] (note); [Zep 1:18] (note), and the notes there. From the fourteenth to the sixteenth verse inclusive there is a most beautiful amplification of the disasters that were coming on Jerusalem; the invasion, incursion, attack, carnage, confusion, horrible din occasioned by the sound of the trumpet, the cries of the people, and the shrieks and groans of the dying, are pointed out with great force and mighty effect.

## 134. Zephaniah · 2 of 4

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### Verse 17

[¶1] They shall walk like blind men - Be in the most perplexing doubt and uncertainty; and while in this state, have their blood poured out by the sword of their enemies, and their flesh trodden under foot.

### Verse 18

[¶3] Their silver nor their gold - In which they trusted, and from which they expected happiness; these shall not profit them in this awful day. And God will bring this about speedily; and a speedy riddance - a universal desolation, shall in a short time take place in every part of the land.

### Introduction

[¶5] The prophet, having declared the judgments which were ready to fall on his people, earnestly exhorts them to repentance, that these judgments may be averted, [Zep 2:1-3]. He then foretells the fate of other neighboring and hostile nations: the Philistines, [Zep 2:4-7]; Moabites and Ammonites, [Zep 2:8-11]; Ethiopians, [Zep 2:12]; and Assyrians, [Zep 2:13]. In the close of the chapter we have a prophecy against Nineveh. These predictions were accomplished chiefly by the conquests of Nebuchadnezzar.

### Verse 1

[¶7] Gather yourselves - Others, sift yourselves. Separate the chaff from the wheat, before the judgments of God fall upon you. O nation not desired - unlovely, not delighted in; hated because of your sin. The Israelites are addressed.

### Verse 3

[¶9] Ye meek of the earth - ענוי anavey, ye oppressed and humbled of the land.

[¶10] It may be ye shall be hid - The sword has not a commission against you. Ask God, and he will be a refuge to you from the storm and from the tempest.

### Verse 4

[¶12] Gaza shall be forsaken - This prophecy is against the Philistines. They had been greatly harassed by the kings of Egypt; but were completely ruined by Nebuchadnezzar, who took all Phoenicia from the Egyptians; and about the time of his taking Tyre, devastated all the seignories of the Philistines. This ruin we have seen foretold by the other prophets, and have already remarked its exact fulfillment.

### Verse 5

[¶14] The sea-coasts, the nation of the Cherethites - The sea-coasts mean all the country lying on the Mediterranean coast from Egypt to Joppa and Gaza. The Cherethites - the Cretans who were probably a colony of the Phoenicians. See on [1Sam 30:14] (note), and [Amo 9:7] (note).

### Verse 6

[¶16] And the sea-coasts shall be dwellings - Newcome considers כרת keroth as a proper name, not cottages or folds. The Septuagint have Κρητη, Crete, and so has the Syriac. Abp. Secker notes, Alibi non extat כרת, et forte notat patriam των כרתים. "The word כרת is not found elsewhere, and probably it is the name of the country of the Cherethim."

### Verse 7

[¶18] The coast shall be for the remnant - Several devastations fell on the Philistines. Gaza was ruined by the army of Alexander the Great, and the Maccabees finally accomplished all that was predicted by the prophets against this invariably wicked people. They lost their polity, and were at last obliged to receive circumcision.

### Verse 8

[¶20] I have heard the reproach of Moab - God punished them for the cruel part they had taken in the persecutions of the Jews; for when they lay under the displeasure of God, these nations insulted them in the most provoking manner. See on [Amo 1:13] (note), and [Gen 19:25] (note); [Deu 29:23] (note); [Isa 13:19] (note); [Isa 34:13] (note); [Jer 49:18] (note); [Jer 50:40] (note).

### Verse 9

[¶22] The breeding of nettles - That is, their land shall become desolate, and be a place for nettles, thorns, etc., to flourish in, for want of cultivation.

### Verse 10

[¶24] Because they have reproached - See on [Zep 2:8] (note).

### Verse 11

[¶26] He will famish all the gods of the earth - They shall have no more sacrifices; their worship shall be entirely destroyed. Idolaters supposed that their gods actually fed on the fumes and spirituous exhalations that arose from the burnt-offerings which they made unto their idols. It is in reference to this opinion that the Lord says, "He will famish all the gods of the land."

### Verse 12

[¶28] Ye Ethiopians also - Nebuchadnezzar subdued these. See [Jer 46:2], [Jer 46:9]; [Eze 30:4], [Eze 30:10]. See also on [Amo 9:7] (note).

### Verse 13

[¶30] He will - destroy Assyria - He will overthrow the empire, and Nineveh, their metropolitan city. See on Jonah and Nahum.

### Verse 14

[¶32] And flocks shall lie down in the midst of her - Nineveh was so completely destroyed, that its situation is not at present even known. The present city of Mossoul is supposed to be in the vicinity of the place where this ancient city stood.

[¶33] The cormorant קאת kaath; and the bittern, קפד kippod. These Newcome translates, "The pelican and the porcupine."

[¶34] Their voice shall sing in the windows - The windows shall be all demolished; wild fowl shall build their nests in them, and shall be seen coming from their sills, and the fine cedar ceilings shall be exposed to the weather, and by and by crumble to dust. See the note on [Isa 34:11-14] (note), where nearly the same terms are used.

[¶35] I have in another place introduced a remarkable couplet quoted by Sir W. Jones from a Persian poet, which speaks of desolation in nearly the same terms. "The spider holds the veil in the palace of Caesar:

[¶36] The owl stands sentinel in the watchtower of Afrasiab."

### Verse 15

[¶38] This is the rejoicing city - The city in which mirth, jocularity, and pleasure, reigned without interruption.

[¶39] And wag his hand - Will point her out as a mark and monument of Divine displeasure.

### Introduction

[¶41] The prophet reproves Jerusalem, and all her guides and rulers, for their obstinate perseverance in impiety, notwithstanding all the warnings and corrections which they had received from God, [Zep 3:1-7]. They are encouraged, however, after they shall have been chastised for their idolatry, and cured of it, to look for mercy and restoration, [Zep 3:8-13]; and exited to hymns of joy at the glorious prospect, [Zep 3:14-17]. After which the prophet concludes with large promises of favor and prosperity in the days of the Messiah, [Zep 3:18-20]. We take this extensive view of the concluding verses of this chapter, because an apostle has expressly assured us that in Every prophetical book of the Old Testament Scriptures are confined predictions relative to the Gospel dispensation. See [Act 3:24].

### Verse 1

[¶43] Wo to her that is filthy - This is a denunciation of Divine judgment against Jerusalem.

### Verse 2

[¶45] She obeyed not the voice - Of conscience, of God, and of his prophets.

## 135. Zephaniah · 3 of 4

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[¶0] She received not correction - Did not profit by his chastisements; was uneasy and ill-tempered under her afflictions, and derived no manner of good from these chastisements.

[¶1] She trusted not in the Lord - Did not consider him as the Fountain whence all help and salvation should come; and rather sought for support from man and herself, than from God.

[¶2] She drew not near to her God - Did not worship him; did not walk in his ways; did not make prayer and supplication to him.

### Verse 3

[¶4] Her princes - are roaring lions - Tearing all to pieces without shadow of law, except their own despotic power.

[¶5] Her judges are evening wolves - Being a little afraid of the lion-like princes, they practice their unjust dealings from evening to morning, and take the day to find their rest.

[¶6] They gnaw not the bones till the morrow - They devour the flesh in the night, and gnaw the bones and extract the marrow afterwards. They use all violence and predatory oppression, like wild beasts; they shun the light, and turn day into night by their revellings.

### Verse 4

[¶8] Her prophets are light and treacherous persons - They have no seriousness, no deep conviction of the awful nature of their office, no concern for the immortal souls of the people. Treacherous persons - they betray the souls of the people for the sake of worldly honor, pleasure, and profit. Even in our own enlightened country we find prophets who prefer hunting the hare or the fox, and pursuing the partridge and pheasant, to visiting the sick, and going after the strayed, lost sheep of the house of Israel. Poor souls! They know neither God nor themselves; and if they did visit the sick, they could not speak to them to exhortation, edification, or comfort. God never called them to his work; therefore they know nothing of it. But O, what an account have these pleasure-taking false prophets to render to the Shepherd of souls!

[¶9] They have done violence to the law - They have forced wrong constructions on it in order to excuse themselves, and lull the people into spiritual slumber. So we find that it was an ancient practice for men to wrest the Scriptures to their own destruction.

### Verse 5

[¶11] The just Lord is in the midst thereof - He sees, marks down, and will punish all these wickednesses.

[¶12] Every morning doth he bring his judgment to light - The sense is, says Bp. Newcome, "Not a day passes but we see instances of his goodness to righteous men, and of his vengeance on the wicked."

### Verse 6

[¶14] I have cut off the nations - Syria, Israel, and those referred to, [Isa 36:18], [Isa 36:20]. - Newcome.

### Verse 7

[¶16] Surely thou wilt fear me - After so many displays of my sovereign power and judgments.

[¶17] But they rose early - And instead of returning to God, they practiced every abomination. They were diligent to find out times and places for their iniquity. This is the worst state of man.

### Verse 8

[¶19] Wait ye upon me - Expect the fulfilment of all my promises and threatenings: I am God, and change not.

[¶20] For all the earth - All the land of Judah.

### Verse 9

[¶22] Will I turn to the people - This promise must refer to the conversion of the Jews under the Gospel.

[¶23] That they may all call - That the whole nation may invoke God by Christ, and serve him with one consent; not one unbeliever being found among them.

[¶24] The pure language, שפה ברורה saphah berurah, may here mean the form of religious worship. They had been before idolaters: now God promises to restore his pure worship among them. The word has certainly this meaning in [Psa 81:6]; where, as God is the speaker, the words should not be rendered, "I heard a language which I understood not," but, "I heard a religious confession, which I approved not." See [Isa 19:18]; [Hos 14:3]; and see [Joe 2:28], where a similar promise is found.

### Verse 10

[¶26] From beyond the rivers of Ethiopia - This may denote both Africa and the southern Arabia. Bochart thinks that Arabia Chusaer is meant; and that the rivers are Besor, which flows into the Mediterranean; Rhinocorura, which flows into the Lake Sirbonis; Trajanus Amnis, which flows into the Red Sea; and the river Corys. Calmet thinks that these rivers mean the Nile, which by seven mouths falls into the Mediterranean. The Nile comes from Ethiopia, properly so called; and runs through all Egypt, and falls into the sea at that part of Arabia which the Scripture calls Cush or Ethiopia.

[¶27] My dispersed - The Jews, scattered through different parts of the world. Shall bring mine offering. Shall acknowledge my mercy in sending them the Messiah to bless them, by turning every one of them away from their iniquities.

### Verse 11

[¶29] Shalt thou not be ashamed - Thy punishment shall cease, for God shall pardon thy sin.

[¶30] For then I will take away out of the midst of thee - The wicked Jewish priests and scribes who blasphemed Christ, and would not come under his yoke.

[¶31] Because of my holy mountain - Thou wilt no more boast in my temple, but become meek and lowly in following him who is meek and lowly in heart, that ye may obtain rest to your souls.

### Verse 12

[¶33] An afflicted and poor people - In such a state will the Jews be found when they shall hear the universal call, and believe in Christ Jesus. Indeed, this is the general state of the Jews in the present day; except a Jew that are called Jews, who are very rich; and who believe just as much in the God of Jacob, as they do in Jesus Christ.

### Verse 13

[¶35] The remnant of Israel shall not do iniquity - O what a change! And then, how different shall they be from their present selves! Iniquity, lying, and deceit shall not be found among them! A Jew once said to me "Tere are shome of you Christians who are making wonderful efforts to convert the Tshews (Jews.) Ah, dere ish none but Gott Almighty dat can convert a Tshew." Truly I believe him. Only God can convert any man; and if there be a peculiar difficulty to convert any soul, that difficulty must lie in the conversion of the Jew.

### Verse 14

[¶37] Sing, O daughter of Zion - Here is not only a gracious prophetic promise of their restoration from captivity, but of their conversion to God through Christ.

### Verse 15

[¶39] The King of Israel, even the Lord, is in the midst of thee - They have never had a king since the death of Zedekiah, and never shall have one till they have the King Messiah to reign among them; and this promise refers to that event.

### Verse 16

[¶41] Fear thou not - Thou shalt have no more captivities nor national afflictions.

[¶42] Let not thine hands be slack - This may refer, first, to the rebuilding of the temple of God, after the return from Babylon; and, secondly, to their diligence and zeal in the Christian Church.

### Verse 17

[¶44] The Lord thy God - יהוה אלהיך Yehovah Eloheycha, "The self-existent and eternal Being, who is in covenant with you;" the character of God in reference to the Jews when standing in the nearest relation to them.

## 136. Zephaniah · 4 of 4

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[¶0] Is mighty - גבור gibbor, is the prevailing One, the all-conquering Hero. The character which is given to Christ, [Isa 9:6] : "His name shall be called אל גבור El gibbor, the prevailing Almighty God."

[¶1] He will save - Deliver thee from all the power from all the guilt, and from all the pollution of thy sins; and when thus saved "he will rejoice over thee with joy," with peculiar gladness. "He will rest in his love," - he will renew his love. He will show the same love to you that he did of old to Abraham, Isaac, and Jacob.

[¶2] He will joy over thee with singing - The conversion of the Jews will be a subject of peculiar delight and exultation to God himself! There will be a more than ordinary joy in heaven, when the Jews return to God through Christ. This event cannot be at a great distance; they are as wretched and as ungodly as they can well be. The arms of Christians are open to receive them; and all things are now ready!

### Verse 18

[¶4] I will gather - sorrowful - This may refer to those who, during the captivity, mourned for their former religious assemblies; and who were reproached by their enemies, because they could not enjoy their religious solemnities. See [Psa 137:1-9] : "By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion. For there they that carried us away captive required of us a song," etc. This very circumstance may be the reference here.

### Verse 19

[¶6] I wilt unto all that afflict thee - They who have persecuted you shall be punished for it. It shows much malignity and baseness of mind, to afflict or reproach those who are lying under the chastising hand of God. This was the conduct of the Edomites, Moabites, and Ammonites, when the Jews were in adversity; and how severely did the Lord punish them for it! And he gave this as the reason for the severity of the punishment.

[¶7] The first clause here is translated thus by Abp. Newcome: "Behold I will work with thee for thy sake at that time." The original is obscure; and it may bear the above sense.

[¶8] I wilt save her that halteth - See [Mic 4:6] (note), where there is a parallel place.

[¶9] And gather her that was driven out - By captivity. The reference may be to renewing the covenant with the Jews, who were considered as an unfaithful spouse divorced by her husband. I will bring her back to my house.

[¶10] I will get them praise and fame in every land - They shall become a great, a good, and a useful people. And as they are now a proverb of reproach, full of base wiles and degrading selfishness, they shall lose this character, and be totally changed; and they shall be as eminent for excellence, as they were before for baseness in those countries where they had sojourned.

### Verse 20

[¶12] At that time - First, when the seventy years of the Babylonish captivity shall terminate. "I will bring you again" to your own land; and this restoration shall be a type of their redemption from sin and iniquity; and at this time, and at this only, will they have a name and praise among all the people of the earth, not only among the Jews, but the Gentiles.

[¶13] Before your eyes - Some read before Their eyes; that is, the eyes of all people. On their conversion to Christianity, they shall become as eminent as they ever were in the most illustrious days of their history, Lord, hasten the conversion of Israel! Amen.

## 137. Haggai · 1 of 2

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### Introduction

[¶1] The prophet reproves the people, and particularly their ruler and high priest, for negligence and delay in rebuilding the temple; and tells them that their neglect was the cause of their having been visited with unfruitful seasons, and other marks of the Divine displeasure, [Hag 1:1-11]. He encourages them to set about the work, and on their doing so, promises that God will be with them, [Hag 1:12-15].

[¶2] We know nothing of the parentage of Haggai. He was probably born in Babylon during the captivity, and appears to have been the first prophet sent to the Jews after their return to their own land. He was sent particularly to encourage the Jews to proceed with the building of the temple, which had been interrupted for about fourteen years. Cyrus, who had published an edict empowering the Jews to return to Jerusalem and rebuild their city and temple, revoked this edict in the second year of his reign, through the evil advice of his courtiers and other enemies of the Jews. After his death Cambyses renewed the prohibition, but after the death of Cambyses, Darius, the son of Hystaspes, renewed the permission; and Haggai was sent to encourage his countrymen to proceed with the work. Darius came to the throne about the year b.c. 521, and published his edict of permission for the Jews to rebuild the city and temple in the second year of his reign, which was the sixteenth of their return from Babylon.

### Verse 1

[¶4] In the sixth month - Called Elul by the Hebrews. It was the sixth month of the ecclesiastical year, and the last of the civil year, and answered to a part of our September.

[¶5] Zerubbabel the son of Shealtiel - Who was son of Jeconiah, king of Judah, and of the family of David, and exercised the post of a governor among the people, but not over them, for both he and they were under the Persian government; but they were permitted to have Zerubbabel for their own governor, and Joshua for their high priest; and these regulated all matters relative to their peculiar political and ecclesiastical government. But it appears from Ezra, [Ezr 5:3], that Tatnai, the governor on this side the river, had them under his cognizance. None of their own governors was absolute. The Persians permitted them to live under their own laws and civil regulations; but they always considered them as a colony, over which they had a continual superintendence.

[¶6] Joshua the son of Josedech - And son of Seraiah, who was high priest in the time of Zedekiah, and was carried into captivity by Nebuchadnezzar, [1Chr 6:15]. But Seraiah was slain at Riblah, by order of Nebuchadnezzar, [2Kgs 25:18-21].

### Verse 2

[¶8] The time is not come - They thought that the seventy years spoken of by Jeremiah were not yet completed, and it would be useless to attempt to rebuild until that period had arrived. But Abp. Usher has shown that from the commencement of the last siege of Jerusalem unto this time, precisely sixty-nine years had been completed.

### Verse 4

[¶10] Is it time for you - If the time be not come to rebuild the temple, it cannot be come for you to build yourselves comfortable houses: but ye are rebuilding your houses; why then do ye not rebuild the house of the Lord? The foundation of the temple had been laid fourteen years before, and some considerable progress made in the building; and it had been lying waste in that unfinished state to the present time.

### Verse 5

[¶12] Consider your ways - Is it fit that you should be building yourselves elegant houses, and neglect a place for the worship of that God who has restored you from captivity?

### Verse 6

[¶14] Ye have sown much - God will not bless you in any labor of your hands, unless you rebuild his temple and restore his worship. This verse contains a series of proverbs, no less than five in the compass of a few lines.

### Verse 8

[¶16] Go up to the mountain, and bring wood - Go to Lebanon, and get timber. In the second year of the return from the captivity, they had procured cedar trees from Lebanon, and brought them to Joppa, and had hired masons and carpenters from the Tyrians and Sidonians; but that labor had been nearly lost by the long suspension of the building. [Ezr 3:7].

### Verse 9

[¶18] Ye looked for much - Ye made great pretensions at first; but they are come to nothing. Ye did a little in the beginning; but so scantily and unwillingly that I could not but reject it.

[¶19] Ye run every man unto his own house - To rebuild and adorn it; and God's house is neglected!

### Verse 10

[¶21] Therefore the heaven over you is stayed from dew - It appears from the following verse that God had sent a drought upon the land, which threatened them with scarcity and famine.

### Verse 12

[¶23] Then Zerubbabel - The threatening of Haggai had its proper effect. - The civil governor, the high priest, and the whole of the people, united together to do the work. When the authority of God is acknowledged, his words will be carefully obeyed.

### Verse 13

[¶25] Then spake Haggai - He was the Lord's messenger, and he came with the Lord's message, and consequently he came with authority. He is called מלאך יהוה malach Yehovah, the angel of Jehovah, just as the pastors of the seven Asiatic churches are called Angels of the Churches, [Rev 1:2].

[¶26] I am with you, saith the Lord - Here was high encouragement. What may not a man do when God is his helper?

### Verse 14

[¶28] And the Lord stirred up the spirit - It is not only necessary that the judgment should be enlightened, but the soul must be invigorated by the Spirit of God, before any good work can be effectually done.

### Verse 15

[¶30] In the four and twentieth day - Haggai received his commission on the first day of this month and by the twenty-fourth day he had so completely succeeded that he had the satisfaction to see the whole people engaged heartily in the Lord's work; they left their own houses to build that of the Lord. Here was a faithful reprover, and he found obedient ears; and the Lord's work was done, for the people had a mind to work.

### Introduction

[¶32] When this prophecy was uttered, about four years before the temple was finished, and sixty-eight after the former one was destroyed, it appears that some old men among the Jews were greatly dispirited on account of its being so much inferior in magnificence to that of Solomon. Compare [Ezr 3:12]. To raise the spirits of the people, and encourage them to proceed with the work, the prophet assures them that the glory of the second temple should be greater than that of the first, alluding perhaps to the glorious doctrines which should be preached in it by Jesus Christ and his apostles, [Hag 2:1-9]. He then shows the people that the oblations brought by their priests could not sanctify them while they were unclean by their neglect of the temple; and to convince them that the difficult times they had experienced during that neglect proceeded from this cause, he promises fruitful seasons from that day forward, [Hag 2:10-19]. The concluding verses contain a prediction of the mighty revolutions that should take place by the setting up of the kingdom of Christ under the type of Zerubbabel, [Hag 2:20-23]. As the time which elapsed between the date of the prophecy and the dreadful concussion of nations is termed in [Hag 2:6], A Little While, the words may likewise have reference to some temporal revolutions then near, such as the commotions of Babylon in the reign of Darius, the Macedonian conquests in Persia, and the wars between the successors of Alexander; but the aspect of the prophecy is more directly to the amazing victories of the Romans, who, in the time of Haggai and Zechariah, were on the Very Eve of their successful career, and in the lapse of a few centuries subjugated the whole habitable globe; and therefore, in a very good sense, God may be said by these people to have shaken "the heavens, and the earth, and the sea, and the dry land;" and thus to have prepared the way for the opening of the Gospel dispensation. See [Heb 12:25-29]. Others have referred this prophecy to the period of our Lord's second advent, to which there is no doubt it is also applicable; and when it will be in the most signal manner fulfilled. That the convulsion of the nations introducing this most stupendous event will be very great and terrible, is sufficiently plain from Isaiah 34, [Isa 35:1-10], as well as from many other passages of holy writ.

### Verse 1

[¶34] In the seventh month - This was a new message, and intended to prevent discouragement, and excite them to greater diligence in their work.

### Verse 3

[¶36] Who is left among you that saw this house in her first glory? - Who of you has seen the temple built by Solomon? The foundation of the present house had been laid about fifty-three years after the destruction of the temple built by Solomon and though this prophecy was uttered fifteen years after the foundation of this second temple, yet there might still survive some of those who had seen the temple of Solomon.

[¶37] Is it not in your eyes - Most certainly the Jews at this time had neither men nor means to make any such splendid building as that erected by Solomon. The present was as nothing when compared with the former.

### Verse 4

[¶39] Yet now be strong - Do not let this discourage you. The chief glory of the temple is not its splendid building, but my presence; and as I covenanted to be with you when ye came out of Egypt, so I will fulfill my covenant; for my Spirit remaineth among you, fear not; [Hag 2:5]. What is the most splendid cathedral, if God be not in it, influencing all by his presence and Spirit? But he will not be in it unless there be a messenger of the Lord there, and unless he deliver the Lord's message.

### Verse 6

[¶41] Yet once, it is a little while, and I will shake the heavens - When the law was given on Mount Sinai, there was an earthquake that shook the whole mountain, [Exo 19:18]. "The political or religious revolutions which were to be effected in the world, or both, are here," says Abp. Newcome, "referred to; compare [Exo 19:21], [Exo 19:22]; [Mat 24:29]; [Heb 12:26-28]. The political ones began in the overthrow of the Persian monarchy by Alexander, within two centuries after this prediction; and if the Messiah's kingdom be meant, which is my opinion, this was erected in somewhat more than five centuries after the second year of Darius; a short period of time when compared with that which elapsed from the creation to the giving of the law, or from the giving of the law to the coming of the Messiah's kingdom. It must be understood that the word אחת achath, once, has a clear sense, if understood of the evangelical age; for many political revolutions succeeded, as the conquest of Darius Codomanus, and the various fortunes of Alexander's successors; but only one great and final religious revolution." - Newcome.

### Verse 7

[¶43] And the Desire of all nations shall come - The present Hebrew text is as follows: ובאו חמדת כל הגוים. This is a difficult place if understood of a person: but חמדת chemdath, desire, cannot well agree with באו bau, they shall come. It is true that some learned men suppose that חמדות chemdoth, desirable things, may have been the original reading: but this is supported by no MS., nor is באו found in the singular number in any. It is generally understood of the desirable or valuable things which the different nations should bring into the temple; and it is certain that many rich presents were brought into this temple. All are puzzled with it. But the principal difficulty lies in the verb ובאו ubau, they shall come. If we found ובאה חמדת ubaa chemdath in the singular, then it would read as in our text, And the Desire of all nations shall come: but no such reading appears in any MS.; nor is it fairly acknowledged, except by the Vulgate, which reads, Et veniet desideratus cunctis gentibus, "And that which is desired," or the desired Person, "shall come to all nations." In [Hag 2:7] God says he will shake or stir up all nations; that these nations shall bring their desirable things; that the house shall be filled with God's glory; that the silver and gold, which these nations are represented as bringing by way of gifts, are the Lord's; and that the glory of this latter house shall exceed the former. Bp. Chandler labors to vindicate the present translation; but he makes rash assertions, and is abandoned by the Hebrew text. The בא ba, to come, is often used in the sense of bring, and that חמדת chemdath, desire, may be considered as the plural for חמדות, having the point holem instead of the ו vau, and thus mean desirable things, will not be denied by those who are acquainted with the genius and construction of the Hebrew language. Bp. Chandler thinks that בא, he came, cannot be used of things, but of persons only. Here he is widely mistaken, for it is used of days perpetually; and of the ark, [2Sam 6:9]; and of mounts coming against Jerusalem, [Jer 32:24]; and of trees coming to adorn the temple, [Isa 60:13]; and of silver and gold coming into the temple, [Jos 6:19]; and [Jer 6:20], Why doth incense come to me? See Abp. Secker's notes. I cannot see how the words can apply to Jesus Christ, even if the construction were less embarrassed than it is; because I cannot see how he could be called The Desire of All Nations.

[¶44] The whole seems to be a metaphorical description of the Church of Christ, and of his filling it with all the excellences of the Gentile world, when the fullness of the Gentiles shall be brought in.

## 138. Haggai · 2 of 2

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### Verse 9

[¶1] And in this place will I give peace - שלום shalom a peace-offering, as well as peace itself; or Jesus Christ, who is called the Prince of peace, through whom peace is proclaimed between God and man, between man and his fellows; and through whom peace is established in the disconsolate soul. And at this temple this peace was first promulgated and proclaimed.

[¶2] But it is said that the glory of this latter house shall be greater than of the former. Now this cannot be said because Jesus Christ made his personal appearance in that temple, or rather in that built by Herod; for, though we allow that Jesus Christ is equal with God, we do not grant that he is greater. Now the first temple was the dwelling-place of God: here he manifested his glory between the cherubim, and it was his constant residence for more than four hundred years. But the glory of this latter house was greater because under it the grand scheme of human salvation was exhibited, and the redemption price paid down for a lost world. As all probably applies to the Christian Church, the real house of God, its glory was most certainly greater than any glory which was ever possessed by that of the Jews. See on [Hag 2:22-23] (note).

### Verse 10

[¶4] In the four and twentieth day of the ninth month - Three months after they had begun to rebuild the temple, Haggai is ordered to go and put two questions to the priests.

[¶5] 1. If one bear holy flesh in the skirt of his garment, and he touch any thing with his skirt, is that thing made holy? The priests answered, No! [Hag 2:12].

[¶6] 2. If one has touched a dead body and thereby become unclean, does he communicate his uncleanness to whatever he may touch? And the priests answered, Yes! [Hag 2:13].

### Verse 14

[¶8] Then answered Haggai - So is this people - As an unclean man communicates his uncleanness to every thing he touches, so are ye unclean; and whatever ye have hitherto done is polluted in the sight of God. For your neglect of my temple has made you unclean, as if you had contracted legal pollution by touching a dead body.

### Verse 16

[¶10] Since those days were - I have shown my displeasure against you, by sending blasting and mildew; and so poor have been your crops that a heap of corn which should have produced twenty measures produced only ten; and that quantity of grapes which in other years would have produced fifty measures, through their poverty, smallness, etc., produced only twenty. And this has been the case ever since the first stone was laid in this temple; for your hearts were not right with me, and therefore I blasted you in all the labors of your hands; and yet ye have not turned to me, [Hag 2:17].

### Verse 18

[¶12] Consider now from this day - I will now change my conduct towards you: from, this day that ye have begun heartily to rebuild my temple, and restore my worship, I will bless you. Whatever you sow, whatever you plant, shall be blessed; your land shall be fruitful, and ye shall have abundant crops of all sorts.

### Verse 20

[¶14] Again the word of the Lord came - This was a second communication in the same day.

### Verse 21

[¶16] I will shake the heavens and the earth - Calmet supposes that the invasion of Cambyses, and his death, are what the prophet has in view by this shaking of the heavens and the earth: but this invasion and defeat happened three years before they had begun to work at the temple; and how could it be made a matter of interest to Zerubbabel? Calmet answers this, by translating the words in the past tense; and shows that the fact was recalled to Zerubbabel's attention, to fix his confidence in God, etc. Bp. Newcome says we may well understand this and the twenty-second verse of the calamity undergone by Babylon in the reign of Darius; of the Macedonian conquests in Persia; and of the wars which the successors of Alexander waged against each other: others under stand it of the Romans.

### Verse 23

[¶18] In that day, saith the Lord - Some think, says this same learned writer, that Zerubbabel is put here for his people and posterity: but it may well be said that the commotions foretold began in the rebellion of Babylon, which Darius besieged and took; and exercised great cruelties upon its inhabitants. - Herod. lib. iii., sec. 220. Justin. 1:10. Prideaux places this event in the fifth year of Darius; others with more probability, in the eighth year. Compare [Zac 2:9].

[¶19] And will make thee as a signet - I will exalt thee to high dignity, power, and trust, of which the seal was the instrument or sign in those days. Thou shalt be under my peculiar care, and shalt be to me very precious. See [Jer 22:24] (note); [Sol 8:6] (note); and see the notes on these two places.

[¶20] For I have chosen thee - He had an important and difficult work to do, and it was necessary that he should be assured of God's especial care and protection during the whole.

[¶21] On the three last verses of this prophecy a sensible and pious correspondent sends me the following illustration, which I cheerfully insert. Though in many respects different from that given above, yet I believe that the kingdom of Christ is particularly designed in this prophecy. "I think there is an apparent difficulty in this passage, because the wars of the Persians and Babylonians were not so interesting to the rising commonwealth of the Jews as many subsequent events of less note in the world, but which were more directly levelled at their own national prosperity; and yet neither the one nor the other could be termed 'a shaking of the heavens and the earth, and an overthrow of the throne of kingdoms.' "I know not if the following view may be admitted as an explanation of this difficult passage. I take 'the shaking of the heavens and earth' here (as in [Hag 2:6]) to have a more distant and comprehensive meaning than can belong to Zerubbabel's time, or to his immediate posterity; and that it extends not only to the overthrow of kingdoms then existing, but of the future great monarchies of the world; and not excepting even the civil and ecclesiastical establishments of the Jews themselves. For I take 'the heavens,' in the prophetic language, uniformly to denote the true Church, and never the superstitions and idols of the nations. "What, then, are we to understand by the promise made to Zerubbabel, 'I will make thee as a signet?' In the first place, the restitution of the religious and civil polity of the people of Israel, conformably to the promises afterwards given in the four first chapters of Zechariah. And, secondly, as the royal signet is the instrument by which kings give validity to laws, and thereby unity and consistence to their empire; so Jehovah, the God and King of Israel, condescends to promise he will employ Zerubbabel as his instrument of gathering and uniting the people again as a distinguished nation; and that such should be the permanency of their political existence, that, whilst other nations and mighty empires should be overthrown, and their very name blotted out under heaven, the Jews should ever remain a distinct people, even in the wreck of their own government, and the loss of all which rendered their religion splendid and attractive. "In confirmation of this interpretation, I would refer to the threatening denounced against Jeconiah, (called Coniah, Jeremiah 22), the last reigning king of Judah, and the progenitor of Zerubbabel. I apprehend I may be authorized to read [Jer 22:24] thus: 'As I live, saith the Lord, though Coniah, the son of Jehoiakim, king of Judah, be the signet upon my right hand, yet will I pluck thee thence, and I will give thee into the hand of them that seek thy life,' etc. "If it be considered that the kings of Judah were in an especial and peculiar manner the delegates of Jehovah, governing in his name and by his authority, a peculiar propriety will appear in their being resembled to signets, or royal seals contained in rings. Compare [Gen 41:42]; [Est 3:10], [Est 3:12]; [Est 8:2], [Est 8:8]; [Dan 6:7]. And the promise to Zerubbabel will be equivalent to those which clearly predict the preservation of the Jewish people by the Divine command. see [Zac 2:1-13]; and the faithfulness of God to his covenant concerning the Messiah, who should be born of the seed of Abraham, and in the family of David, of whose throne he was the rightful Proprietor. "According to this view, by the promise, 'In that day; - I will make thee as a signet,' etc., must be understood, that the preservation of the Jews as a distinct people, when all the great empires of the heathen were overthrown, would manifest the honor now conferred on Zerubbabel as the instrument of their restoration after the Babylonish-captivity. Thus the promise to Abraham, Genesis 22, 'I will make of thee a great nation - and in thee shall all families of the earth be blessed,' evidently referred to a very distant future period and the honor connected with it could not be enjoyed by Abraham during his mortal life." - M. A. B.

[¶22] I think, however, that we have lived to see the spirit of this prophecy fulfilled. The earth has been shaken; another shaking, and time shall be swallowed up in eternity.

## 139. Zechariah · 1 of 13

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### Introduction to the Book of the Prophet Zechariah

[¶1] Zechariah, the eleventh of the twelve minor prophets, was son of Berechiah, and grandson of Iddo. He returned from Babylon with Zerubbabel: and began to prophesy in the second year of the reign of Darius, son of Hystaspes, in the year of the world 3484; before Christ, 516; before the vulgar era, 520; in the eighth month of the holy year; and two months after Haggai had begun to prophesy.

[¶2] These two prophets, with united zeal, encouraged at the same time the people to go on with the work of the temple, which had been discontinued for some years.

[¶3] The time and place of the birth of Zechariah are unknown. Some will have him to have been born at Babylon, during the captivity; others think he was born at Jerusalem, before the tribes of Judah and Benjamin were carried away. Some maintain that he was a priest; but others affirm that he was no priest. Many say he was the immediate son of Iddo; others believe, with much more reason, that he was son of Berechiah, and grandson of Iddo.

[¶4] He has been confounded with one Zechariah, the son of Barachiah, who lived in the time of Isaiah; and with Zechariah, the father of John the Baptist; which opinion is plainly incongruous. Lastly, he has been thought to be Zechariah the son of Barachiah, whom our Savior mentions, and says he was killed between the temple and the altar; though no such thing is anywhere said of our prophet. A tomb is shown to this day at the foot of the Mount of Olives, which, it is pretended, belongs to the prophet Zechariah. Dorotheus maintains that he was buried in a place called Bethariah, one hundred and fifty furlongs from Jerusalem.

[¶5] Zechariah is the longest and the most obscure of all the twelve minor prophets. His style is interrupted, and without connection. His prophecies concerning the Messiah are more particular and express than those of the other prophets. Some modern critics, as Mede and Hammond, have been of opinion that the ninth, tenth, and eleventh chapters of this prophet were written by Jeremiah; because in Matthew, [Mat 27:9], [Mat 27:10], under the name of Jeremiah, we find quoted Zechariah; ([Zac 11:12]); and as the aforesaid chapters make but one continued discourse, they concluded from thence that all three belonged to Jeremiah. But it is much more natural to suppose that, by some unlucky mistake, the name of Jeremiah has slipped into the text of St. Matthew instead of that of Zechariah.

[¶6] The prophet Zechariah exactly foretold the siege of Babylon by Darius, son of Hystaspes. This prince laid siege to that rebellious city at the beginning of the fifth year of his reign, and reduced it at the end of twenty months. The prophets Isaiah and Jeremiah had foretold this calamity, and had admonished the Jews, that inhabited there to make their escape when they perceived the time draw nigh. Isaiah says to them, "Go ye forth to Babylon, flee from the Chaldeans; with a voice of singing declare ye, tell this, utter it even to the end of the earth; say ye, The Lord hath redeemed his servant Jacob." And Jeremiah says, "Remove out of the midst of Babylon, and go forth out of the land of the Chaldeans, and be as the he-goats before the flocks." And elsewhere, "Flee out of the midst of Babylon, and deliver every man his soul; be not cut off in her iniquity: for this is the time of the Lord's vengeance, He will render unto her a recompense." Lastly, Zechariah, a little before the time of her fall, writes thus to the Jews that were still in this city: "Ho, ho, come forth, and flee from the land of the north, saith the Lord; for I have spread you abroad as the four winds of heaven, saith the Lord. Deliver thyself, O Zion, that dwellest with the daughter of Babylon. For thus saith the Lord of hosts, after the glory hath he sent me unto the nations which spoiled you, for he that toucheth you, toucheth the apple of his eye. For, behold, I will shake mine hand upon them, and they shall be a spoil to their servants; and ye shall know that the Lord of hosts hath sent me." It is probable that the Jews took advantage of these admonitions, and returned from Babylon into their country; or, at least, withdrew into a place of more security till the city was taken. We do not hear, either from the history or the prophecies, that they suffered any thing by this siege, or that Darius, son of Hystaspes, bore them any grudge for the revolt of Babylon; which seems to indicate that they had no part in it.

[¶7] The Mohammedans do not distinguish between the prophet Zechariah, and Zachariah the father of John the Baptist. Some of them make him to be descended from David; and others, from Levi. By an anachronism that is still more insupportable, these confound Mary, the mother of Jesus Christ, with Mary or Miriam, the sister of Moses, which they derive even from the Koran itself.

[¶8] The author of Tarik Montekhib relates that, when Jesus Christ was born of the virgin the prophet Zechariah could not believe that a child could be born without a father; and that, declaring his sentiments upon this point, the Jews entertained a suspicion of him, and obliged him to betake himself to flight. He withdrew; and hid himself in a hollow oak, which the Jews sawed in two.

[¶9] Such is the ignorance of the Mussulmans as regards the history both of the Old and New Testaments.

[¶10] The prophet earnestly exhorts the people to repentance, that they may escape such punishments as had been inflicted on their fathers, [Zac 1:1-6]. The vision of the horses, with the signification, [Zac 1:7-11]. The angel of the Lord successfully intercedes in behalf of Jerusalem, [Zac 1:12-17]. The vision of the four horns, and of the four carpenters, [Zac 1:18-21].

### Verse 1

[¶12] In the eighth month, in the second year of Darius - This was Darius Hystaspes; and from this date we find that Zechariah began to prophecy just two months after Haggai.

[¶13] Son of Iddo - There are a number of various readings on this name, ידו Iddo, and עדוא Iddo, both in MSS. and in editions; but they are only different ways of writing the same name.

### Verse 2

[¶15] The Lord hath been sore displeased with your fathers - For their ingratitude idolatry, iniquity, and general rebellion.

### Verse 3

[¶17] Turn ye unto me - This shows that they had power to return, if they would but use it.

[¶18] And I will turn unto you - I will show you mercy and grant you salvation, if you will use the grace I have already given you. Men are lost, because they turn not unto God; but no man is lost because he had not power to return. God gives this, and he will require it.

### Verse 5

[¶20] Your fathers, where are they? - Israel has been destroyed and ruined in the bloody wars with the Assyrians; and Judah, in those with the Chaldeans.

[¶21] The prophets, do they live for ever? - They also, who spoke unto your fathers, are dead; but their predictions remain; and the events, which have taken place according to those predictions, prove that God sent them.

### Verse 6

[¶23] Did they not take hold of your fathers? - Every thing happened according to the predictions, and they were obliged to acknowledge this; and yet they would not turn from their evil way.

### Verse 7

[¶25] Upon the four and twentieth day of the eleventh month - This revelation was given about three months after the former, and two months after they had recommenced the building of the temple.

[¶26] Sebat - Answers to a part of our February. See [Hag 2:18].

### Verse 8

[¶28] I saw by night - The time was emblematical of the affliction under which the Jews groaned.

[¶29] A man - An angel in the form of a man: supposed to have been the Lord Jesus; who seems to have appeared often in this way, as a prelude to his incarnation; see [Jos 5:13]; [Eze 1:26]; [Dan 7:13]; [Dan 10:6]. The same, probably, that appeared to Joshua with a drawn sword, as the captain of the Lord's host. [Jos 5:13-15].

[¶30] A red horse - An emblem of war and bloodshed.

[¶31] Among the myrtle trees - This tree was an emblem of peace; intimating that all war was shortly to end. But some think these trees are emblematical of the true followers of Christ.

[¶32] And behind him were there red horses - Probably pointing out the different orders of angels in the heavenly host, which are employed by Christ in the defense of his Church. The different colors may point out the gradations in power, authority, and excellence, of the angelic natures which are employed between Christ and men.

### Verse 9

[¶34] O my lord, what are these - The angel here mentioned was distinct from those mentioned in the eighth verse; he who talked with the prophet, [Zac 1:13].

### Verse 10

[¶36] The man that stood among the myrtle trees - The angel of the Covenant, as above, [Zac 1:11].

[¶37] Whom the Lord hath sent - Who are constituted guardians of the land.

### Verse 11

[¶39] All the earth sitteth still, and is at rest - There is general peace through the Persian empire, and other states connected with Judea; but the Jews are still in affliction; their city is not yet restored, nor their temple built.

### Verse 12

[¶41] Then the angel of the Lord - He who was among the myrtles - the Lord Jesus.

[¶42] O Lord of hosts, how long - Jesus Christ was not only the "Lamb slain from the foundation of the world," but was always the sole Mediator and intercessor between God and man.

[¶43] These threescore and ten years? - This cannot mean the duration of the captivity for that was nearly twenty years past. It must mean simply the time that had elapsed from the destruction of the temple to the time in which the angel spoke. As the temple was destroyed in the nineteenth year of Nebuchadnezzar, and this vision took place in the second year of Darius, the term of seventy years was completed, or nearly so, between these two periods.

## 140. Zechariah · 2 of 13

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/140/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/140/#p-N

### Verse 13

[¶1] The Lord answered the angel - And the angel told the prophet that the answer was gracious and comfortable. This answer is given in the next verse.

### Verse 14

[¶3] I am jealous for Jerusalem - I have for them a strong affection; and indignation against their enemies.

### Verse 15

[¶5] I was but a little displeased - I was justly displeased with my people, and I gave their enemies a commission against them; but they carried this far beyond my design by oppression and cruelty; and now they shall suffer in their turn.

### Verse 16

[¶7] I am returned to Jerusalem with mercies - Before, he came to them in judgments; and the principal mercy is, the house of the Lord shall be rebuilt, and the ordinances of' the Lord re-established.

[¶8] And a line shall be stretched forth - The circuit shall be determined, and the city built according to the line marked out.

### Verse 17

[¶10] By cities - shall yet be spread abroad - The whole land of Judea shall be inhabited, and the ruined cities restored.

### Verse 18

[¶12] And behold four horns - Denoting four powers by which the Jews had been oppressed; the Assyrians, Persians, Chaldeans, and Egyptians. Or these enemies may be termed four, in reference to the four cardinal points of the heavens, whence they came: -

[¶13] 1. North. The Assyrians and Babylonians.

[¶14] 2. East. The Moabites and Ammonites.

[¶15] 3. South. The Egyptians.

[¶16] 4. West. The Philistines.

[¶17] See Martin.

### Verse 20

[¶19] Four carpenters - Four other powers, who should defeat the powers intended by the horns. These are the same as the four chariots mentioned [Zac 6:1-3], [Zac 6:6], [Zac 6:7]. The first was Nabopolassar, father of Nebuchadnezzar, who overturned the empire of the Assyrians. The second was Cyrus, who destroyed the empire of the Chaldeans. The third was Alexander the Great, who destroyed the empire of the Persians. And the fourth was Ptolemy, who rendered himself master of Egypt. Some of these had already been cast down; the rest were to follow. Calmet gives this interpretation, and vindicates it at length.

### Verse 21

[¶21] These are come to fray them - To break, pound, and reduce them to powder. Fray, from the French, frayer, to rub. חרשים charashim signifies either carpenters or smiths; probably the latter are here intended, who came with hammers, files, and such like, to destroy these horns, which no doubt seemed to be of iron.

[¶22] From a sensible correspondent I have received the following note: - "The word we translate carpenters, חרשים charashim, is a root which, according to Mr. Parkhurst, denotes silent thought or attention; and in kal and hiphil, to contrive, devise secretly, or in silence; hence applied as a noun to an artificer of any kind, and to any work which disposes to silent attention. Thus, to potters' ware, [Lev 6:28]; [Job 2:8]; and in many other places. So also to ploughing, [Deu 22:10]; [Pro 20:4], which requires constant attention to make 'the right-lined furrow.' Let it be remembered that in ancient times such works were more esteemed than the useless ones we have learned to admire. So again, in [Gen 24:21], and elsewhere, it implies to be silent, as in deep thought or great attention. "Now it is evident that the purport of this vision is the same with the gracious declarations which precede it, viz., to express the return of the protecting mercies of God to his people, delivering them from their enemies. I should therefore be inclined to render חרשים charashim here, watchers or inspectors, in the sense which our translators have rendered the Chaldee עיר ir, a watcher, in the fourth chapter of Daniel, [Dan 4:13]; understanding thereby 'spirits of the heavens, which go forth from standing before the Lord of all the earth,' [Zac 6:6], and are described in the first vision as 'sent to walk to and fro through the earth.' This gives to the whole narrative a sublime and important sense, affording us some glimpse of the Divine government by the ministration of angels, such as Jacob was favored with in his vision at Beth-el, and which our Savior himself informed Nathanael constituted part of the glory of his mediatorial kingdom." - M. A. B.

### Introduction

[¶24] The vision with which this chapter opens, portended great increase and prosperity to Jerusalem. Accordingly Josephus tells us, (Wars 5:4: 2), that "the city, overflowing with inhabitants, extended beyond its walls," as predicted in the fourth verse, and acquired much glory during the time of the Maccabees; although these promises, and particularly the sublime image in the fifth verse, has certainly a still more pointed reference to the glory and prosperity of the Christian Church in the latter days, [Zac 2:1-5]. See Revelation 21, 22. In consequence of these promises, the Jews, still inhabiting Babylon and the regions round about, are called upon to hasten home, that they might not be involved in the fate of their enemies, who were destined to fall a prey to the nations which they had formerly subdued; God's great love and zeal for his people moving him to glorify them by humbling all their adversaries, [Zac 2:6-9]. The most gracious promises of God's presence with his Church, and her consequent increase and prosperity, set forth in the remaining verses, [Zac 2:10-13], were to a certain extent fulfilled in the great number of proselytes made to Judaism after the return from the captivity; but shall be more fully accomplished after the restoration of the Jews to the favor of God under the Gospel. "For if the casting away of the natural Israel be the reconciling of the world, what shall the receiving of them be but life from the dead?"

### Verse 1

[¶26] A man with a measuring-line in his hand - Probably a representation of Nehemiah, who got a commission from Artaxerxes Longimanus to build up the walls of Jerusalem; for hitherto it had remained without being enclosed.

### Verse 4

[¶28] Run, speak to this young man - Nehemiah must have been a young man when he was sakee, or cup-bearer, to Artaxerxes.

[¶29] As towns without walls - It shall be so numerously inhabited as not to be contained within its ancient limits. Josephus, speaking of this time, says, Wars 5:4:2, "The city, overflowing with inhabitants, by degrees extended itself beyond its walls."

### Verse 5

[¶31] I - will be unto her a wall of fire - Her safety shall consist in my defense. I shall be as fire round about her. No adversary shall be permitted to touch her. Much of this must refer to the New Jerusalem.

### Verse 6

[¶33] Flee from the land of the north - From Chaldee, Persia, and Babylon, where several of the Jews still remained. See [Zac 2:7].

### Verse 8

[¶35] After the glory - After your glorious deliverance from the different places of your dispersion; He hath sent me unto the nations which spoiled you, that they may fall under grievous calamities, and be punished in their turn. On Babylon a great calamity fell, when besieged and taken by the Persians.

[¶36] The following note I received from a sensible and pious correspondent: - [Zac 2:5]. "For I, saith the Lord, will be unto her a wall of fire round about, and will be the glory in the midst of her. [Zac 2:8]. "For thus saith the Lord of hosts, who hath sent me, the future glory (or the glory which is to come) unto the nations which spoiled you; for he that toucheth you toucheth the apple of his eye. Behold, I will shake mine hand upon them, and they shall be a spoil to their servants; and ye shall know that the Lord of hosts hath sent me. Sing and rejoice, O daughter of Zion; for lo, I come, and I will dwell in the midst of thee, saith the Lord. And many nations shall be joined to the Lord in that day, and shall be my people; and I will dwell in the midst of thee, and thou shalt know that the Lord of hosts hath sent me unto thee. And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. "If in the eighth verse אחר כבוד may be rendered the future, or the glory that is to come, it will harmonize with the context as a prophecy of the Messiah, whereas in our English translation the words after the glory are unintelligible. And so the Seventy. "It is evident the person speaking is distinguished from the Lord of hosts, as being sent by him; yet this person sent is also called Jehovah; and the nations who shall be joined to Jehovah in that day are called his people; and he (the person sent) will dwell in the midst of thee, (i.e., Zion), and shall inherit Judah his portion, etc. "In confirmation of my view of the eighth verse, I think Exodus 33 may be compared with it. Moses besought God that he would show him his glory; upon which it was said to him, "Whilst my glory passeth by,' I will put thee in a cleft of the rock, and will cover thee with my hand whilst I pass by; and I will take away my hand, and thou shalt see my אחר achar. Now as this was a fulfillment of Moses's request, who entreated to behold the glory, it follows that this אחר was the Divine glory, which alone he was capable of seeing. "'No man hath seen God at any time, the only begotten Son, (the Lord Jesus Christ), which is in the bosom of the Father, he hath declared him.'" - M. A. B.

[¶37] Toucheth the apple of his eye - בבבת עינו bebabath eyno, the babet of his eye. This is a remarkable expression. Any person, by looking into the eye of another, will see his own image perfectly expressed, though in extreme miniature, in the pupil. Does our English word babbet or baby come from this? And does not the expression mean that the eye of God is ever on his follower, and that his person is ever impressed on the eye, the notice, attention, providence, and mercy of God?

### Verse 9

[¶39] I will shake mine hand upon them - I will threaten first, and then stretch out my hand of judgment against them.

[¶40] A spoil to their servants - To those whom they had formerly subjected to their sway. As the Babylonians to the Medes and Persians; and so of the rest in the subversion of empires.

### Verse 10

[¶42] I will dwell in the midst of thee, saith the Lord - This must chiefly refer to the Christian church, in which God ever dwells by the power of his Spirit, as he had done by the symbol of his presence in the first Jewish temple.

### Verse 11

[¶44] Many nations shall be joined to the Lord - This most certainly belongs to the Christian church. No nation or people ever became converts to the Jewish religion, but whole nations have embraced the faith of our Lord Jesus Christ.

## 141. Zechariah · 3 of 13

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/141/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/141/#p-N

### Verse 12

[¶1] The Lord shall inherit Judah his portion in the holy land - This is a promise of the final restoration of the Jews, and that they should be God's portion in their own land.

### Verse 13

[¶3] Be silent, O all flesh - Let all the nations of the world be astonished at this. God will arise, and deliver this ancient people, and bring them into the glorious liberty of the sons of God.

### Introduction

[¶5] While the Jews were rebuilding their temple, their adversaries endeavored to stop the work, Ezra 5. This vision is therefore calculated to give them the strongest encouragement that God, after plucking them as brands out of the fire (or captivity of Babylon), would not now give them up, but would continue to prosper and favor them; and that notwithstanding the interruptions they should meet with, the work should be finished under the gracious superintendence of Providence; and their high priest, clothed in his pontifical robes, would soon officiate in the holy of holies, [Zac 3:1-7]. The subject is then, by an easy transition, applied to a much greater future deliverance and restoration, of which Joshua and his companions, delivered now, are declared to be figures or types; for that the Messiah or Branch, the great high priest typified by Joshua, would be manifested; and, like the principal stone represented in the vision, become the chief corner stone of his Church; that the all-seeing eye of God would constantly guard it; and that by his atonement he would procure for it peace and pardon, [Zac 3:8-10].

### Verse 1

[¶7] And he showed me Joshua the high priest - The Angel of the Lord is the Messiah, as we have seen before; Joshua, the high priest, may here represent the whole Jewish people; and Satan, the grand accuser of the brethren. What the subject of dispute was, we perhaps learn from [Jde 1:9]. Michael and Satan disputed about the body of Moses. This could not refer to the natural body of the Jewish lawgiver, which had been dead about owe thousand years; it must therefore refer to that body of laws given to the Jews by Moses, for the breach of which Satan, who was their tempter to disobedience, now comes forward as their accuser; that, exciting the justice of God against them, they may be all brought to perdition. There is a paronomasia here: -

[¶8] Satan standing at his right hand to resist him - שטן Satan signifies an adversary. לשטנו lesiteno, to be his adversary, or accuser.

### Verse 2

[¶10] Is not this a brand plucked out of the fire? - The Jews were nearly destroyed because of their sins; a remnant of them is yet left, and God is determined to preserve them. He has had mercy upon them, and forgiven them their sins. Wouldst thou have them destroyed? It is God that hath justified them; who art thou that condemnest them? The Lord rebuke thee! God confound thee for what thou hast done, and for what thou desirest farther to do! It is evident that [Jde 1:9] relates to this circumstance - the very same phraseology which occurs here. See the notes on [Jde 1:9], where the subject is largely considered. With difficulty has this remnant escaped, and God will not permit fresh evils to fall upon them, by which they might be totally consumed. This was Satan's design, who accuses the followers of God day and night. See [Rev 12:10].

### Verse 3

[¶12] Joshua was clothed with filthy garments - The Jewish people were in a most forlorn, destitute, and to all human appearance despicable, condition; and besides all, they were sinful, and the priesthood defiled by idolatry; and nothing but the mercy of God could save them.

### Verse 4

[¶14] Take away the filthy garments - The Jews wore sackcloth in times of public calamity; probably the filthy garments refer to this. Let their clothing be changed. I have turned again their captivity; I will fully restore them, and blot out all their iniquities.

### Verse 5

[¶16] A fair mitre upon his head - To signify that he had renewed to him the office of the high priesthood, which had been defiled and profaned before. The mitre was the bonnet which the high priest put on his head when he entered into the sanctuary, [Exo 28:4], etc.

[¶17] Clothed him with garments - Referring to the vestments of the high priest. The true high priest, who is over the house of God, will establish his office among them, when they shall acknowledge him as their Messiah, and seek redemption in the blood of the sacrifice which he has offered for their sins; and not for theirs only, but for the sins of the whole world.

### Verse 7

[¶19] If thou wilt walk in my ways - If ye, Israelites, priests and people, now restored to your own land, will walk in my ways, etc., ye shall be a part of my family; and have places - mansions - in eternal glory, with all them that are sanctified.

### Verse 8

[¶21] O Joshua - thou, and thy fellows - Thy countrymen, who have now returned from your captivity, in a very wonderful manner. אנשי מופת anshey mopheth, figurative men, men whose office and ministration prefigured the Lord Jesus Christ; and therefore it is immediately added, "I will bring forth my servant The Branch." Abp. Newcome thinks this means Zerubbabel, so called because he was the grandson of Jehoiakim, or Jeconiah, king of Judah, [Mat 1:12], and heir to the throne of Judah. The Chaldee has, "My servant the Messiah." See the note on [Isa 4:2] (note). I think the word cannot apply to Zerubbabel, except as a type of Christ; in that sense it may be understood of him. See [Zac 6:11], [Zac 6:12].

### Verse 9

[¶23] For behold the stone that I have laid - Alluding no doubt to the foundation stone of the temple: but this represented Christ Jesus: "Behold, I lay in Zion for a foundation a Stone, a tried stone, a precious Corner Stone, a Sure Foundation," [Isa 28:16]. This means Christ, and none other; on him his whole Church rests, as a building does on its foundation.

[¶24] Upon one stone shall be seven eyes - This is supposed to mean the providence of God, as under it all the work should be completed.

[¶25] There may be an allusion to the seven counsellors, which stood always about the persons of the Asiatics sovereigns; and those who were the governors of provinces were termed the eyes of the king. To this there is an allusion in [Rev 1:4]. In Christ there is a plentitude of wisdom, power, goodness, mercy, truth, love, and compassion, to direct, protect, save, uphold, purify, govern, and preserve all the souls that trust in him.

[¶26] I will engrave the graving thereof - This is an allusion to engraving precious stones, in which the ancients greatly excelled. Heads, animals, and various devices were the subjects of those engravings. But what was this engraving? Was it not the following words? I will remove the iniquity of that land in one day;" and was not this when Jesus Christ expired upon the cross? This was the grand, the only atonement, satisfaction, and sacrifice for the sins of the whole world. Does not our Lord refer to this place, [Joh 6:27] (note)? Him hath God thy Father sealed; and on the inscription there was, "This is my beloved Son, in whom I am well pleased." See the note on the above passage.

### Verse 10

[¶28] Shall ye call every man his neighbour - See on [Isa 36:16] (note). Every one shall be inviting and encouraging another to believe on the Lord Jesus Christ; and thus taste and see that God is good. See on [Isa 2:2] (note), [Isa 2:3] (note). And there shall be the utmost liberty to preach, believe on, and profess the faith of our Lord Jesus Christ.

### Introduction

[¶30] The prophet, overpowered by his last vision, is roused by the angel to behold another, [Zac 4:1]; intended also to assure the Jews of the success of Joshua and Zerubbabel in building the temple, and surmounting every obstacle in the way; till at length, by the good providence of God, it should be finished, amidst the joyful acclamations of the spectators, [Zac 4:2-10]. The angel's explanation of the golden candlestick, and of the two olive trees, [Zac 4:11-14].

### Verse 2

[¶32] A candlestick all of gold - This candlestick is formed in some measure after that of the sanctuary, [Exo 25:31], [Exo 25:32] : but in that of the sanctuary there was no bowl, nor seven pipes, nor seven lamps, nor the two olive trees. The two olive trees were to supply the bowl with oil; the bowl was to communicate the oil to the seven pipes; and the seven pipes were to supply the seven lamps. In general, the candlestick, its bowl, pipes, lamps, and olive trees, are emblems of the pure service of God, and the grace and salvation to be enjoyed by his true worshippers. The candlestick may, however, represent the whole Jewish state, ecclesiastical and civil; the oil, producing the light, the grace and mercy of God; and the two olive trees, the source of infinite love, whence that grace proceeds. The pipes may signify all means of grace; and the seven lamps, the perfection and abundance of the light and salvation provided. Some may take them in the following way: -

[¶33] 1. The olive trees, the Divine goodness, yield the oil from the olive berry, which is its fruit.

[¶34] 2. From each comes a pipe to convey the oil to the bowl.

[¶35] 3. This oil is collected in the bowl, which is supposed to represent Jesus, the great Mediator, through whom alone all grace and mercy descend to man.

[¶36] 4. The seven pipes, the various means of grace - reading, hearing, prayer, sacraments, etc. - through which Christ dispenses his grace and blessing to his followers.

[¶37] 5. The seven lamps - the Spirit of God in its plentitude of graces, gifts, and light, dispensed to the Christian Church.

### Verse 6

[¶39] This is the word of the Lord unto Zerubbabel - This prince was in a trying situation, and he needed especial encouragement from God; and here it is: Not by might, (of thy own), nor by power, (authority from others), but by my Spirit - the providence, authority, power, and energy of the Most High. In this way shall my temple be built; in this way shall my Church be raised and preserved. No secular arm, no human prudence, no earthly policy, no suits at law, shall ever be used for the founding, extension, and preservation of my Church. But the spirit of the world says, "These are all means to which as we must have recourse; otherwise the cause of God may be ruined." Satan, thou liest!

### Verse 7

[¶41] O great mountain? - The hinderances which were thrown in the way; the regal prohibition to discontinue the building of the temple.

[¶42] Before Zerubbabel - a plain - The sovereign power of God shall remove them. March on, Zerubbabel; all shall be made plain and smooth before thee. I have given thee the work to do, and I will remove all hinderances out of thy way.

[¶43] He shall bring forth the headstone - As he has laid the foundation stone, so shall he put on the headstone: as he has begun the building, so shall he finish it!

[¶44] With shoutings - The universal acclamation of the people.

[¶45] Grace, grace unto it - How beautiful is this structure! May the favor of God ever rest upon it, and be manifested in it!

## 142. Zechariah · 4 of 13

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/142/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/142/#p-N

### Verse 10

[¶1] Who hath despised the day of small things? - The poverty, weakness, and unbefriended state of the Jews. It was said, "What do these feeble Jews?" "Will they build," etc.? No. But God will build by them, and perfect his building too.

[¶2] And shall see the plummet in the hand of Zerubbabel - He is master builder under God, the grand architect.

[¶3] Those seven - are the eyes of the Lord - Either referring to his particular and especial providence; or to those ministering spirits, whom he has employed in behalf of the Jews, to dispense the blessings of that providence. See [2Chr 16:9] (note); [Pro 15:3] (note); [Zac 3:9] (note).

### Verse 11

[¶5] What are these two olive trees - See on [Zac 4:2] (note).

### Verse 12

[¶7] What be these two olive branches - That is, two boughs laden with branches of olive berries.

### Verse 14

[¶9] These are the two anointed ones - Joshua, the high priest; and Zerubbabel the governor. These are anointed - appointed by the Lord; and stand by him, the one to minister in the ecclesiastical, the other in the civil state.

[¶10] Probably we may not be able to comprehend the whole of this hieroglyphical vision; for even the interpreting angel does not choose to answer the questions relative to this, which were put to him by the prophet. See [Zac 4:4], [Zac 4:11]. But though the particulars are hard to be understood; yet the general meaning has, I hope, been given.

### Verse 1

[¶12] The angel - came again, and waked me - Abp. Newcome considers this vision as represented on the same night, [Zac 1:8], with the preceding ones. See the latter part of [Zac 1:10], compared with [Zac 3:9]. After some interval the prophet, overpowered with the vision which had been presented to him, was awakened from his prophetic trance as from a sleep.

### Introduction

[¶14] The vision of the large flying roll, with the angel's explanation, [Zac 5:1-4]. The vision of the ephah, and of the woman sitting on it, with the signification, [Zac 5:5-11].

### Verse 1

[¶16] Behold a flying roll - This was twenty cubits long, and ten cubits broad; the prophet saw it expanded, and flying. Itself was the catalogue of the crimes of the people, and the punishment threatened by the Lord. Some think the crimes were those of the Jews; others, those of the Chaldeans. The roll is mentioned in allusion to those large rolls on which the Jews write the Pentateuch. One now lying before me is one hundred and fifty-three feet long, by twenty-one inches wide, written on fine brown Basle goat-skin; some time since brought from Jerusalem, supposed to be four hundred years old.

### Verse 3

[¶18] Every one that stealeth - and every one that sweareth - It seems that the roll was written both on the front and back: stealing and swearing are supposed to be two general heads of crimes; the former, comprising sins against men; the latter, sins against God. It is supposed that the roll contained the sins and punishments of the Chaldeans.

### Verse 4

[¶20] Into the house of him - Babylon, the house or city of Nebuchadnezzar, who was a public plunderer, and a most glaring idolater.

### Verse 6

[¶22] This is an ephah that goeth forth - This, among the Jews, was the ordinary measure of grain. The woman in the ephah is supposed to represent Judea, which shall be visited for its sins; the talent of lead on the ephah, within which the woman was enclosed, the wrath of God, bending down this culprit nation, in the measure of its sins; for the angel said, "This is wickedness;" that is, the woman represents the mass of iniquity of this nation.

### Verse 9

[¶24] There came out two women - As the one woman represented the impiety of the Jewish nation; so these two women who were to carry the ephah, in which the woman Iniquity was shut up, under the weight of a talent of lead, may mean the desperate Unbelief of the Jews in rejecting the Messiah; and that Impiety, or universal corruption of manners, which was the consequence of their unbelief, and brought down the wrath of God upon them. The strong wings, like those of a stork, may point out the power and swiftness with which Judea was carried on to fill up the measure of her iniquity, and to meet the punishment which she deserved.

[¶25] Between the earth and the heaven - Sins against God and Man, sins which heaven and earth contemplated with horror.

[¶26] Or the Babylonians and Romans may be intended by the two women who carried the Jewish ephah to its final punishment. The Chaldeans ruined Judea before the advent of our Lord; the Romans, shortly after.

### Verse 11

[¶28] To build it a house in the land of Shinar - The land of Shinar means Babylon; and Babylon means Rome, in the Apocalypse. The building the house for the woman imprisoned in the ephah may signify, that there should be a long captivity under the Romans, as there was under that of Shinar or Babylon, by which Rome may here be represented. That house remains to the present day: the Jewish woman is still in the ephah; it is set on its own base - continues still as a distinct nation; and the talent of lead - God's displeasure - is still on the top. O Lord, save thy people, the remnant of Israel!

### Introduction

[¶30] The vision of the four chariots drawn by several sorts of horses, [Zac 6:1-8]. The other vision in thus chapter may refer in its primary sense to the establishment of the civil and religious polity of the Jews under Joshua and Zerubbabel; but relates in a fuller sense, to the Messiah, and to that spiritual kingdom of which he was to be both king and high priest. In him all these types and figures were verified; on him all the promises are yea and amen, [Zac 6:9-15].

### Verse 1

[¶32] There came four chariots - Four monarchies or empires. This is supposed to mean the same with the vision of the four horns, in chap. 1.

[¶33] Mountains of brass - The strong barriers of God's purposes, which restrained those powers within the times and limits appointed by Jehovah.

### Verse 2

[¶35] In the first chariot were red horses - The empire of the Chaldeans, which overthrew the empire of the Assyrians.

[¶36] The second chariot black horses - The empire of the Persians founded by Cyrus, which destroyed the empire of the Chaldeans.

### Verse 3

[¶38] The third chariot white horses - The empire of the Greeks, founded by Alexander the Great, which destroyed the empire of the Persians.

[¶39] The fourth chariot grisled and bay horses - That is party-coloured horses, or with horses, some grisled and some bay. The empire of the Romans or of the Greeks. The Greeks divided after the death of Alexander; one part pointing out the Lagidae, who attacked and subdued Egypt; and the other, the seleucidae, who subdued Syria under Seleucus.

### Verse 5

[¶41] The four spirits of the heavens - Ministers of God's wrath against the sinful nations of the world.

### Verse 6

[¶43] The black horses - This refers to the second chariot; of the first the angel makes no mention, because the empire designed by it had ceased to exist. This had red horses, to show the cruelty of the Chaldeans towards the Jews, and the carnage they committed in the land of Judea.

[¶44] The black - Cyrus, at the head of the Persians and Medes, bringing devastation and death among the Chaldeans, called the north in many parts of Scripture.

## 143. Zechariah · 5 of 13

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[¶0] The white - Alexander, who was splendid in his victories, and mild towards all that he conquered.

[¶1] The grisled - The Lagidae or Ptolemies, who founded an empire in Egypt; of these some were good, some bad, some despotic, some moderate, some cruel, and some mild, represented by the party-coloured horses.

### Verse 7

[¶3] And the bay went forth - The Seleucidae, who conquered Syria and the upper provinces, and who wished to extend their conquests, and "sought to go, that they might walk to and fro throughout the earth," were of unbounded ambition, and sought universal empire; such as Antiochus the Great. "So they walked to and fro," did extend their conquests; and harassed many countries by their vexatious and almost continual wars. Some think the Romans are meant, who carried their conquests hither and thither, just as the Divine providence permitted them.

### Verse 8

[¶5] Have quieted my spirit in the north country - They have fulfilled my judgments on Assyria and Chaldea. Nabopolassar and Cyrus first, against the Assyrians and Chaldeans; and Alexander next, against the Persians. On this vision Abp. Newcome remarks: -

[¶6] The black horses seem to denote the Persian empire; which, by subduing the Chaldeans, and being about to inflict a second heavy chastisement on Babylon, quieted God's spirit with respect to Chaldea; a country always spoken of as lying to the north of the Jews.

[¶7] The white horses seem to be the Macedonian empire; which, like the Persian, overcame Chaldea.

[¶8] The spotted bay horses seem to be the Roman empire. This description suits it because it was governed by kings, consuls, dictators, and emperors. It penetrated southward to Egypt and Africa. The Roman empire is mentioned twice, [Zac 6:6], [Zac 6:7], under each epithet given it, [Zac 6:3].

### Verse 10

[¶10] Take of them of the captivity - The names that follow were probably those to whom the silver and golden vessels of the temple were intrusted; and who might have had bullion of silver and gold, for particular purposes, about the ornaments of the temple.

[¶11] The house of Josiah - Probably an artificer in silver, gold, etc.

### Verse 11

[¶13] Make crowns - עטרות ataroth; but seven MSS. of Kennicott's and De Rossi's, and one ancient of my own, with the Syriac and Chaldee, have עטרת atereth, a crown, or tiara. And as Joshua the high priest is alone concerned here, I think one crown only is intended.

### Verse 12

[¶15] Behold the man whose name is The Branch! - I cannot think that Zerubbabel is here intended; indeed, he is not so much as mentioned in [Zac 3:8]. Joshua and his companions are called אנשי מופת anshey mopheth, figurative or typical men; the crowning therefore of Joshua in this place, and calling him the Branch, was most probably in reference to that glorious person, the Messiah, of whom he was the type or figure. The Chaldee has, "whose name is my Messiah," or Christ.

[¶16] And he shall grow up out of his place - That is, out of David's root, tribe, and family.

[¶17] And he shall build the temple of the Lord - This cannot refer to the building of the temple then in hand, for Zerubbabel was its builder: but to that temple, the Christian Church, that was typified by it; for Zerubbabel is not named here, and only Joshua or Jesus (the name is the same) is the person who is to be crowned and to build this spiritual temple.

### Verse 13

[¶19] Even he shall build the temple - Joshua, not Zerubbabel.

[¶20] He shall bear the glory - Have all the honor of it; for none can do this but himself. The Messiah is still intended.

[¶21] And shall sit and rule upon his throne - For the government of the Church shall be upon his shoulder.

[¶22] And he shall be a priest upon his throne - He shall, as the great high priest, offer the only available offering and atonement; and so he shall be both king and priest, a royal king and a royal priest; for even the priest is here stated to sit upon his throne.

[¶23] And the counsel of peace shall be between them both - Whom? Zerubbabel and Joshua? Certainly not Zerubbabel, for he is not mentioned in all this prediction; but, as the Messiah is intended, the counsel of peace - the purpose to establish peace between heaven and earth, must be between the Father and the Son.

### Verse 14

[¶25] And the crowns shall be - One of my MSS. has אטרות ataroth, crowns, corrected into עטרת atereth, crown; and so the Septuagint, Syriac, and Arabic. The Chaldee has, "And praise shall be," etc. The meaning appears to be this, that the crown made for Joshua should be delivered to the persons mentioned here and in [Zac 6:10], to be laid up in the temple of the Lord, as a memorial of this typical transaction.

### Verse 15

[¶27] And they that are far off shall come - The Gentiles shall come to the Savior of the world; and build - become a part of this new temple; for they, as living stones, shall become a holy temple, a habitation of God through the Spirit.

[¶28] Ye shall know that the Lord of hosts hath sent me - These predictions, relative to the regal and sacerdotal offices of the Messiah, shall be so circumstantially fulfilled, that ye, Jews, shall be obliged to acknowledge that the Lord of hosts hath sent me with this message.

[¶29] And this shall come to pass - Your own temple shall be rebuilt, and God shall dwell among you now, if ye will diligently obey the voice of Jehovah your God.

### Introduction

[¶31] Some Jews being sent from those who remained at Babylon to inquire of the priests and prophets at Jerusalem whether they were still bound to observe those fasts which had been appointed on occasion of the destruction of Jerusalem, and kept during the captivity, the prophet is commanded to take this opportunity of enforcing upon them the weightier matters of the law, judgment and mercy, that they might not incur such calamities as befell their fathers. He also intimates that in their former fasts they had regarded themselves more than God; and that they had rested too much on the performance of external rites, although the former prophets had largely insisted on the superior excellence of moral duties, [Zac 7:1-14].

### Verse 1

[¶33] The fourth year of Ring Darius - Two years after they began to rebuild the temple, see [Zac 1:1], A.M. 3486.

[¶34] The ninth month, even in Chisleu - This answers to a part of our November and December. The names of the month appear only under and after the captivity.

### Verse 2

[¶36] When they had sent - Sherezer and Regem-melech - To inquire whether the fasts should be continued, which they had hitherto observed on account of their ruined temple; and the reason why they inquired was, that they were rebuilding that temple, and were likely to bring it to a joyful issue.

### Verse 5

[¶38] When ye fasted and mourned in the fifth - month - This they did in the remembrance of the burning of the temple, on the tenth day of that month; and on the seventh month, on the third of which month they observed a fast for the murder of Gedaliah, and the dispersion of the remnant of the people which were with him. See [Jer 41:1], and [2Kgs 25:25].

### Verse 6

[¶40] And when ye did eat - They had not observed those fasts as they should have done. They deplored the loss of their temple, and its riches, etc., but they did not humble themselves because of those iniquities which had brought the displeasure of God upon them, their temple, and their city.

### Verse 7

[¶42] The words which the Lord hath cried by the former prophets - נביאים הראשנים nebiim harishonim, is the title which the Jews give to Joshua, Judges, the two books of Samuel, and the two books of Kings.

[¶43] The latter prophets, נביאים אחרונים nebiim acharonim, are Isaiah, Jeremiah, Ezekiel, and the twelve minor prophets.

[¶44] The hagiographa, כתובים kethubim, holy writings, are the Psalms, Proverbs, Job, Song of Solomon, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, Nehemiah, and the two books of Chronicles. But the above words, the former prophets, seem to apply to Isaiah, Jeremiah, and Ezekiel.

## 144. Zechariah · 6 of 13

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[¶0] The south and the plain? - From Eleutheropolis to the sea, [Oba 1:19]. The south was the wilderness and mountainous parts of Judea: and the plain, the plains of Jericho.

### Verse 9

[¶2] Execute true judgment - See [Isa 58:6], [Isa 58:7]; Jeremiah[Jer 7:23]; [Mic 6:8], chap. 8.

### Verse 10

[¶4] Evil against his brother in your heart - Do not indulge an unfavourable opinion of another: do not envy him; do not harbour an unbrotherly feeling towards him.

### Verse 11

[¶6] Pulled away the shoulder - From under the yoke of the law, like an unbroken or restive bullock in the plough.

### Verse 12

[¶8] Made their hearts as an adamant stone - שמיר shamir may mean the granite. This is the hardest stone with which the common people could be acquainted. Perhaps the corundum, of which emery is a species, may be intended. Bochart thinks it means a stone used in polishing others. The same name, in Hebrew, applies to different stones.

### Verse 14

[¶10] I scattered them with a whirlwind - This refers to the swift victories and cruel conduct of the Chaldeans towards the Jews; they came upon them like a whirlwind; they were tossed to and fro, and up and down, everywhere scattered and confounded.

### Introduction

[¶12] In thus chapter God promises the continuance of his favor to those who are returned from the captivity; so that upon the removal of his judgments, the fasts they had observed during the captivity may now be converted to so many occasions of rejoicing. He likewise promises in due time a general restoration of his people, and the enlargement of the Church by the accession of the Gentiles, vv. 1-20. The conclusion of the chapter intimates farther that the Jews, after their restoration, will be instrumental in converting many other nations, [Zac 8:21-23]. Compare [Rom 11:15], [Rom 11:16].

### Verse 2

[¶14] I was jealous - Some refer this to the Jews themselves. They were as the spouse of Jehovah: but they were unfaithful, and God punished them as an injured husband might be expected to punish an unfaithful wife. Others apply it to the enemies of the Jews. Though I gave them a commission to afflict you, yet they exceeded their commission: I will therefore deal with them in fury - in vindictive justice.

### Verse 3

[¶16] I am returned unto Zion - I have restored her from her captivity. I will dwell among them. The temple shall be rebuilt, and so shall Jerusalem; and instead of being false, unholy, and profligate, it shall be the city of truth. and my holy mountain. Truth shall dwell in it.

### Verse 4

[¶18] There shall yet old men and old women - In those happy times the followers of God shall live out all their days, and the hoary head be always found in the way of righteousness.

### Verse 5

[¶20] The streets of the city shall be full of boys and girls - The progeny shall be numerous, healthy, and happy. Their innocent gambols and useful exercises shall be a means of health, and a proof of happiness. To be healthy, children must have exercise. But they cannot take exercise, except in the way of play and diversion: ergo, such playfulness cannot be sinful. Let them be kept from evil words, lying, swearing, and scurrility; and all the rest may be innocent.

### Verse 6

[¶22] If it be marvellous - You may think that this is impossible, considering your present low condition: but suppose it be impossible in your eyes, should it be so in mine! saith the Lord of hosts.

### Verse 7

[¶24] I will save my people from the east country, and from the west - From every land in which any of them may be found. But these promises principally regard the Christian Church, or the bringing in the Jews with the fullness of the Gentiles.

### Verse 9

[¶26] By the mouth of the prophets - The day or time of the foundation was about two years before, as this discourse of the prophet was in the fourth year of Darius. After this God raised up prophets among them.

### Verse 10

[¶28] For before these days there was no hire for man - Previously to this, ye had no prosperity; ye had nothing but civil divisions and domestic broils. I abandoned you to your own spirits, and to your own ways.

### Verse 12

[¶30] For the seed shall be prosperous - Ye shall be a holy and peaceable people; and God will pour down his blessing on yourselves, your fields, and your vineyards.

### Verse 13

[¶32] As ye were a curse - Instead of being execrated among the people, ye shall be blessed; instead of being reproached, ye shall be commended. Ye shall be a blessing to all the nations round about. All these promises we may expect to be completely fulfilled when the Jews acknowledge their Messiah.

[¶33] O house of Judah, and house of Israel - The restoration shall be complete, when both Israel and Judah are brought back.

### Verse 16

[¶35] Speak ye every man the truth - See [Zac 7:9], [Zac 7:10].

### Verse 19

[¶37] The fast of the fourth month - To commemorate the taking of Jerusalem; [2Kgs 25:3]; [Jer 39:2]; [Jer 52:6], [Jer 52:7].

[¶38] The fast of the fifth - In memory of the ruin of the temple, [2Kgs 25:8]; [Jer 52:12], [Jer 52:13].

[¶39] The fast of the seventh - For the murder of Gedaliah, Jeremiah 41:1-17.

[¶40] The fast of the tenth - In commemoration of the siege of Jerusalem, which began on the tenth day of the tenth month; [2Kgs 25:1]; [Jer 52:4]; [Eze 24:1], [Eze 24:2]; and see on [Zac 7:3] (note), [Zac 7:5] (note).

[¶41] Cheerful feasts - Ye shall find all your evils so completely redressed, that these mournful fasts shall be turned into joyful feasts.

### Verse 20

[¶43] There shall come people - Similar promises to those in [Isa 2:3] and in [Mic 4:1], [Mic 4:2]. Many Gentiles, as well as Jews, will then be found devoting themselves to the Lord.

## 145. Zechariah · 7 of 13

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### Verse 21

[¶1] I will go also - This is the answer of the person invited. It is a good work. We must have God for our friend. We cannot expect this unless we seek him: and as we know not what an hour may bring forth, let us go speedily.

### Verse 22

[¶3] And strong nations - This may refer to the conversion of the Mohammedan tribes; especially to those in the vicinity of Palestine. Perhaps even the Egyptians, inhabitants of Arabia Petraea, of Syria, etc.

### Verse 23

[¶5] Ten men - shall take hold of the skirt of him that is a Jew - The converts from among the Gentiles shall be to the Jews as ten to one. But ten may here signify a great number, without comparison. And from this scripture it appears as if the Jews, converted to God, should be the instruments of converting many Gentiles. See on [Isa 3:6] (note). Catching hold of the skirt is a gesture naturally used to entreat assistance and protection. This and the three foregoing verses, says Abp. Newcome, refer to the great accession of converts which the Jewish Church received between the captivity and the coming of Christ; to the number of Christian disciples which the Jewish preachers made, and to the future conversions of which the restoration of the Jews will be an eminent cause.

### Introduction

[¶7] Syria, Phoenicia, and Palestine, were conquered by Nebuchadnezzar, and afterwards by Alexander. Some apply the beginning of this chapter ([Zac 9:1-7]) to the one event, and some to the other. The close of the seventh verse relates to the number of Philistines that should become proselytes to Judaism; (see Josephus Antiq. 14:15, 4); and the eighth, to the watchful providence of God over his temple in those troublesome times. From this the prophet passes on to that most eminent instance of God's goodness to his Church and people, the sending of the Messiah, with an account of the peaceable tendency and great extent of his kingdom, [Zac 9:9], [Zac 9:10]. God then declares that he has ratified his covenant with his people, delivered them from their captivity, and restored them to favor, [Zac 9:11], [Zac 9:12]. In consequence of this, victory over their enemies is promised them in large and lofty terms, with every other kind of prosperity, [Zac 9:13-17]. Judas Maccabeus gained several advantages over the troops of Antiochus, who was of Grecian or Macedonian descent. But without excluding these events, it must be allowed that the terms of this prophecy are much too strong to be confined to them; their ultimate fulfillment must therefore be referred to Gospel times.

### Verse 1

[¶9] The burden of the word of the Lord - The oracle contained in the word which Jehovah now speaks.

[¶10] This is a prophecy against Syria, the Philistines, Tyre, and Sidon, which were to be subdued by Alexander the Great. After this the prophet speaks gloriously concerning the coming of Christ, and redemption by him.

[¶11] Most learned men are of opinion that this and the succeeding chapters are not the work of Zechariah, but rather of Jeremiah; Hosea, or some one before the captivity. It is certain that [Zac 11:12], [Zac 11:13], is quoted [Mat 27:9], [Mat 27:10], as the language of Jeremiah the prophet. The first eight chapters appear by the introductory parts to be the prophecies of Zechariah: they stand in connection with each other, are pertinent to the time when they were delivered, are uniform in style and manner, and constitute a regular whole; but the six last chapters are not expressly assigned to Zechariah, and are unconnected with those that precede: - the three first of them are unsuitable in many parts to the time when Zechariah lived; all of them have a more adorned and poetical turn of composition than the eight first chapters, and they manifestly break the unity of the prophetical book.

[¶12] I conclude, from internal marks, that these three chapters, (9, 10, 11), were written much earlier than the time of Jeremiah, and before the captivity of the ten tribes. They seem to suit Hosea's age and manner; but whoever wrote them, their Divine authority is established by the two quotations from them, [Zac 9:9]; [Zac 11:12], [Zac 11:13]. See below.

[¶13] The twelfth, thirteenth, and fourteenth chapters form a distinct prophecy, and were written after the death of Josiah, [Zac 12:11]; but whether before or after the captivity, and by what prophet, is uncertain, although I incline to think that the author lived before the destruction of Jerusalem by the Babylonians. See on [Zac 13:2-6] (note). They are twice quoted in the New Testament, [Zac 12:10]; [Zac 13:7]. - Newcome.

[¶14] My own opinion is, that these chapters form not only a distinct work, but belong to a different author. If they do not belong to Jeremiah, they form a thirteenth book in the minor prophets, but the inspired writer is unknown.

[¶15] The land of Hadrach - The valley of Damascus, or a place near to Damascus. Alexander the Great gained possession of Damascus, and took all its treasures; but it was without blood; the city was betrayed to him.

[¶16] Damascus shall be the rest thereof - The principal part of this calamity shall fall on this city. God's anger rests on those whom he punishes, [Eze 5:13]; [Eze 16:42]; [Eze 24:13]. And his rod, or his arm, rests upon his enemies, [Psa 125:3]; [Isa 30:23]. See Newcome.

[¶17] When the eye of man - Newcome translates thus: "For the eye of Jehovah is over man,

[¶18] And over all the tribes of Israel."

[¶19] This is an easy sense, and is followed by the versions.

### Verse 2

[¶21] And Hamath also shall border thereby - Hamath on the river Orontes; and Tyre and Sidon, notwithstanding their political wisdom, address, and cunning, shall have a part in the punishment.

[¶22] These prophecies are more suitable to the days of Jeremiah than to those of Zechariah; for there is no evidence - although Alexander did take Damascus, but without bloodshed - that it was destroyed from the times of Zechariah to the advent of our Lord. And as Tyre and Sidon were lately destroyed by Nebuchadnezzar, it is not likely that they could soon undergo another devastation.

### Verse 3

[¶24] And Tyrus did build herself - The rock on which Tyre was built was strongly fortified; and that she had abundance of riches has been already seen, [Eze 28:1], etc.

### Verse 4

[¶26] Will smite her power in the sea - See [Eze 26:17]. Though Alexander did take Tyre, Sidon, Gaza, etc.; yet it seems that the prediction relative to their destruction was fulfilled by Nebuchadnezzar. See [Amo 1:6-8]; [Zep 2:4], [Zep 2:7].

### Verse 5

[¶28] Ashkelon shall see it, and fear - All these prophecies seem to have been fulfilled before the days of Zechariah; another evidence that these last chapters were not written by him.

[¶29] Her expectation shalt be ashamed - The expectation of being succoured by Tyre.

### Verse 6

[¶31] A bastard shall dwell in Ashdod - This character would suit Alexander very well, who most certainly was a bastard; for his mother Olympia said that Jupiter Ammon entered her apartment in the shape of a dragon, and begat Alexander! Could her husband Philip believe this? The word signifies a stranger.

### Verse 7

[¶33] I will take away his blood out of his mouth - The Philistines, when incorporated with the Israelites, shall abstain from blood, and every thing that is abominable.

[¶34] And Ekron as a Jebusite - As an inhabitant of Jerusalem. Many of the Philistines became proselytes to Judiasm; and particularly the cities of Gaza, and Ashdod. See Josephus Antiq. lib. xlii., c. 15, s. 4.

### Verse 8

[¶36] I will encamp about mine house - This may apply to the conquests in Palestine by Alexander, who, coming with great wrath against Jerusalem, was met by Jaddua the high priest and his fellows in their sacred robes, who made intercession for the city and the temple; and, in consequence, Alexander spared both, which he had previously purposed to destroy. He showed the Jews also much favor, and remitted the tax every seventh year, because the law on that year forbade them to cultivate their ground. See this extraordinary account in Josephus Antiq. lib. xi., c. 8, s. 5. Bishop Newcome translates: "I will encamp about my house with an army, so that none shall pass through or return."

### Verse 9

[¶38] Rejoice greatly, O daughter of Zion - See this prophecy explained on [Mat 21:5] (note).

[¶39] Behold, thy King cometh - Not Zerubbabel, for he was never king; nor have they had a king, except Jesus the Christ, from the days of Zedekiah to the present time.

[¶40] He is just - The righteous One, and the Fountain of righteousness.

[¶41] Having salvation - He alone can save from sin, Satan, death, and hell.

[¶42] Lowly - Without worldly pomp or splendor; for neither his kingdom, nor that of his followers, is of this world.

[¶43] Riding upon an ass - God had commanded the kings of Israel not to multiply horses. The kings who broke this command were miserable themselves, and scourgers to their people. Jesus came to fulfill the law. Had he in his title of king rode upon a horse, it would have been a breach of a positive command of God; therefore, he rode upon an ass, and thus fulfilled the prophecy, and kept the precept unbroken. Hence it is immediately added: -

### Verse 10

[¶45] I will cut off the chariot from Ephraim, and the horse from Jerusalem - No wars shall be employed to spread the kingdom of the Messiah; for it shall be founded and established, "not by might nor by power, but by the Spirit of the Lord of hosts," [Zac 4:6].

## 146. Zechariah · 8 of 13

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### Verse 11

[¶1] As for thee also (Jerusalem) by the blood of thy covenant - The covenant made with Abraham, Isaac, Jacob, and the Israelites in general, and ratified by the blood of many victims; until the time should come in which the Messiah should shed his blood, as typified by the ancient sacrifices.

[¶2] I have sent forth thy prisoners - Those who were under the arrest of God's judgments; the human race, fast bound in sin and misery, and who by the pitifulness of his tender mercy were loosed, he dying in their stead.

### Verse 12

[¶4] Turn you to the strong hold - Ye who feel your sins, and are shut up under a sense of your guilt, look up to him who was delivered for your offenses, and rose again for your justification. Ye have hope, let that hope lead you to faith, and that faith to the blood of the covenant; and, through that blood, to God, the Father of all.

[¶5] I will render double unto thee - Give thee an abundance of peace and salvation.

### Verse 13

[¶7] When I have bent Judah - Judah is the bow, and Ephraim is the arrows; and these are to be shot against the Greeks. I am inclined, with Bp. Newcome, to consider that the language of this prophecy is too strong to point out the only trifling advantage which the Maccabees gained over Antiochus, who was of Macedonian descent; and it is probable that these prophecies remain to be fulfilled against the present possessors of Javan or Greece, Macedonia, and a part of Asia Minor.

### Verse 14

[¶9] The Lord shall be seen over them - Shadowing and refreshing them, as the cloud did the camp in the wilderness.

[¶10] His arrow shall go forth as the lightning - They shall be conquered in a way that will show that God fights for his followers.

[¶11] The description here is very sublime; we have a good imitation of it in Nonnus: - Και τοτε γαιαν ἁπασαν επεκλυσεν ὑετιος Ζευς, Πυκνωσας νεφεεσσιν ὁλον πολον· ουρανιη γαρ Βρονταιοις παταγοισι Διος μυκησατο σαλπιγξ.

[¶12] Nonn. Dionys., lib. 6. ver. 229. "When heaven's dread trumpet, sounding from on high,

[¶13] Breaks forth in thunders through the darken'd sky;

[¶14] The pregnant clouds to floods of rain give birth.

[¶15] And stormy Jove o'erwhelms the solid earth."

[¶16] J. B. B. C.

[¶17] In these two verses there is a fine image, and an allusion to a particular fact, which have escaped the notice of every commentator. I must repeat the verses: [Zac 9:13] : When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man. [Zac 9:14] : And the Lord shall be seen over them, and his arrows shall go forth like lightning.

[¶18] The reader will consult what is said on [Hos 7:16], relative to the oriental bow, which resembles a [figure C] in its quiescent state, and must be recurved in order to be strung. Here, Judah is represented as the recurved bow; Ephraim, as an arrow placed on the string, and then discharged against the Javanites or Greeks with the momentum of lightning; the arrow kindling in its course through the air, and thus becoming the bolt of death to them against whom it was directed.

[¶19] Volat illud, et incandescit eundo,

[¶20] Et quos non habuit, sub nubibus invenit ignes. "It flies apace; and, heating, mounts on high,

[¶21] Glows in its course, and burns along the sky."

### Verse 15

[¶23] The Lord of hosts shall defend then - He alone is the sure trust of his Church.

[¶24] Subdue with sling-stones - This was an ancient and powerful instrument in the hands of the Hebrews. See the note on [Jdg 20:16].

[¶25] They shall drink - After the victory gained as above, thy people shall hold a feast, and drink and be filled with wine. There is no intimation here that they shall drink the blood of their enemies, as some barbarous nations were accustomed to do. When they have gained the victory, they shall banquet abundantly on the spoils taken from the enemy.

[¶26] As the corners of the altar - They shall pour out libations of wine at the foot of the altar, as the priests were accustomed to pour out the blood of the victims.

### Verse 16

[¶28] Shall save them in that day - They are his flock, and he is their Shepherd; and, as his own, he shall save and defend them.

[¶29] As the stones of a crown - אבני נזר מתנוססות abney nezer mithnosesoth, "crowned stones erecting themselves;" i.e., being set up by themselves, as monuments of some deliverance, they seem to be lifting themselves up; offering themselves to the attention of every passenger. It may however refer to stones anointed with oil; a sort of temporary altars set up to the Lord for a victory gained. The same word is used, [Lev 21:12] : "Because the crown, נזר nezer, of the anointing oil of his God is upon him." Perhaps most of those upright stones, standing in circles, which pass for druidical monuments, were erected to commemorate victories, or to grace the tomb of an illustrious chief. These verses may refer to some final victory over the enemies of God's people.

### Verse 17

[¶31] How great is his goodness - In himself and towards them.

[¶32] And how great is his beauty! - His comeliness, holiness, and purity, put in and upon them.

[¶33] Corn shall make the young men cheerful - They shall be gladdened and strengthened by plenty of food; and they shall speak aloud of God's mercies in their harvest home.

[¶34] And new wine the maids - Who shall prepare the wine from an abundant vintage.

### Introduction

[¶36] The promise of prosperity and plenty in the close of the preceding chapter leads the prophet to suggest, next, the means of obtaining them; supplication to Jehovah, and not to idols, whose worship had already proved a fertile source of calamities, [Zac 10:1-3]. The rest of the chapter (like the preceding) promises to the Jews a restoration to their own land under rulers and governors, victory over their enemies, and much increase and prosperity; and this in a manner so miraculous, that it is described, [Zac 10:4-12], by allusions to the deliverance from Egypt.

### Verse 1

[¶38] Ask ye of the Lord rain - Rain in the due seasons -

[¶39] 1. To impregnate the seed when sown; and

[¶40] 2. To fill the ear near the time of harvest - was so essential to the fertility of the land, and the well-being of the people, that it stands well among the chief of God's mercies and the promise of it here shows that God designs to ensure the prosperity promised, by using those means by which it was promoted.

### Verse 2

[¶42] The idols have spoken vanity - This is spoken of the Jews, and must refer to their idolatry practiced before the captivity, for there were no idols after.

[¶43] Therefore they went their way - They were like a flock that had no shepherd, shifting from place to place, and wandering about in the wilderness, seeking for pasture, wherever they might find it. Some think that the idols and diviners were those of the Seleucidae Greeks, who excited their masters with promises of success against the Maccabees. Others think that the Babylonish captivity is foretold; for a determined future event is frequently spoken of by the prophets as past.

## 147. Zechariah · 9 of 13

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### Verse 3

[¶1] Mine anger was kindled against the shepherds - Bad kings and bad priests. I will punish the goats; these were the wicked priests, who were shepherds by their office, and goats by the impurity of their lives.

[¶2] As his goodly horse in the battle - The honorable war horse, or the horse that carried the general's equipage. In the unaccountable variation of interpreters on these chapters, this, among other things, is thought to be spoken of Matthias, and Judas Maccabeus, who assembled the people from all quarters, as a shepherd gathers his sheep together; and led them against the sons of Greece, the Seleucidae Greeks. Others refer every thing here to times before the captivity.

### Verse 4

[¶4] Out of him came forth the corner - This is spoken of the tribe of Judah: all strength, counsel, and excellence came from that tribe. The corner stone, the ornament and completion of the building; the nail, by which the tents were fastened, and on which they hung their clothes, armor, etc., the battlebow, the choicest archers.

[¶5] Every oppressor together - Those heroes and generals, by whom, under God, their foes should be totally routed. Newcome translates, "Every ruler together." Perhaps all this is spoken of the Messiah.

### Verse 5

[¶7] They shall be as mighty men - The Maccabees and their successors.

[¶8] Riders on horses - The Macedonians, who opposed the Maccabees, and had much cavalry; whereas the Jews had none, and even few weapons of war; yet they overcame these horsemen.

### Verse 6

[¶10] I will strengthen the house of Judah - I doubt whether the sixth, seventh, eighth, and ninth verses are not to be understood of the future ingathering of the Jews in the times of the Gospel. See [Jer 3:14]; [Jer 23:6]; [Hos 1:2]; [Hos 6:11].

### Verse 7

[¶12] Ephraim shall be like a mighty man - This tribe was always distinguished for its valor.

### Verse 8

[¶14] I will hiss for them - אשרקה eshrekah, "I will shriek for them;" call them with such a shrill strong voice, that they shall hear me, and find that it is the voice of their redemption.

### Verse 9

[¶16] I will sow them among the people - Wherever they have been dispersed, my voice in the preaching of the Gospel shall reach them. And they shall remember me, and they and their children shall turn again to the Lord, through Messiah their King.

### Verse 10

[¶18] Out of the land of Egypt - I will bring them out of all the countries where they have been dispersed, and bring them back to their own land; and they shall be so numerous that they shall scarcely find there, in all its length and breadth, a sufficiency of room. If all the Jews that are now scattered over the face of the earth were gathered together, they would make a mighty nation. And God will gather them together. As a wonderful providence has preserved them in every place, so a wondrous providence will collect them from every place of their dispersion. When the great call comes, no one soul of them shall be left behind.

### Verse 11

[¶20] And he shall pass through the sea - Here is an allusion to the passage of the Red Sea, on their coming out of Egypt, and to their crossing Jordan, when they went into the promised land; the waves or waters of both were dried up, thrown from side to side, till all the people passed safely through. When they shall return from the various countries in which they now sojourn, God will work, if necessary, similar miracles to those which he formerly worked for their forefathers; and the people shall be glad to let them go, however much they may be profited by their operations in the state. Those that oppose, as Assyria and Egypt formerly did, shall be brought down, and their scepter broken.

### Verse 12

[¶22] I will strengthen them in the Lord - I, the God of Israel, will strengthen them in the Lord-Jesus, the Messiah; and thus indeed the Chaldee: I will strengthen them, בימרא דיי bemeymre dayai, in or by the Word of Jehovah, the same personal Word which we so often meet with in the Chaldee paraphrases or Targum.

[¶23] They shall walk up and down in his name - In the name of the Messiah. Saith the Lord - God speaks here, not of himself, but concerning his Christ. The Jews shall have complete liberty; they shall appear everywhere as a part of the flock of Christ, and no difference be made between them and the converted Gentiles. They shall be all one fold under one Shepherd and Bishop of all souls.

### Introduction

[¶25] The commencement of this chapter relates to the destruction of Jerusalem and the Jewish polity, probably by the Babylonians; at least in the first instance, as the fourth verse speaks of the people thus threatened as the prophet's charge, [Zac 11:1-6]. The prophet then gives an account of the manner in which he discharged his office, and the little value that was put on his labors. And this he does by symbolical actions, a common mode of instruction with the ancient prophets, [Zac 11:7-14]. After the prophet, on account of the unsuccessfulness of his labors, had broken the two crooks which were the true badges of his pastoral office, (to denote the annulling of God's covenant with them, and their consequent divisions and dispersions), he is directed to take instruments calculated to hurt and destroy, perhaps an iron crook, scrip, and stones, to express by these symbols the judgments which God was about to inflict on them by wicked rulers and guides, who should first destroy the flock, and in the end be destroyed themselves, [Zac 11:15-17]. Let us now view this prophecy in another light, as we are authorized to do by Scripture, [Mat 27:7]. In this view the prophet, in the person of the Messiah, sets forth the ungrateful returns made to him by the Jews, when he undertook the office of shepherd in guiding and governing them; how they rejected him, and valued him and his labors at the mean and contemptible price of thirty pieces of silver, the paltry sum for which Judas betrayed him. Upon which he threatens to destroy their city and temple; and to give them up to the hands of such guides and governors as should have no regard to their welfare.

### Verse 1

[¶27] Open thy doors, O Lebanon - I will give Mr. Joseph Mede's note upon this verse: - "That which moveth me more than the rest, is in chap. 11, which contains a prophecy of the destruction of Jerusalem, and a description of the wickedness of the inhabitants, for which God would give them to the sword, and have no more pity upon them. It is expounded of the destruction by Titus; but methinks such a prophecy was nothing seasonable for Zachary's time, (when the city yet for a great part lay in her ruins, and the temple had not yet recovered hers), nor agreeable to the scope. Zachary's commission, who, together with his colleague Haggai, was sent to encourage the people, lately returned from captivity, to build their temple, and to instaurate their commonwealth. Was this a fit time to foretell the destruction of both, while they were yet but a-building? And by Zachary too, who was to encourage them? Would not this better befit the desolation by Nebuchadnezzar?" I really think so. See Mr. J. Mede's 61. Epistle.

[¶28] Lebanon signifies the temple, because built of materials principally brought from that place.

### Verse 2

[¶30] Howl, fir tree - This seems to point out the fall and destruction of all the mighty men.

### Verse 3

[¶32] Young lions - Princes and rulers. By shepherds, kings or priests may be intended.

### Verse 4

[¶34] Feed the flock of the slaughter - This people resemble a flock of sheep fattened for the shambles; feed, instruct, this people who are about to be slaughtered.

### Verse 5

[¶36] Whose possessors - Governors and false prophets, slay them, by leading them to those things that will bring them to destruction.

[¶37] And they that sell them - Give them up to idolatry; and bless God, strange to tell, that they get secular advantage by the establishment of this false religion.

### Verse 6

[¶39] For I will no more pity - I have determined to deliver them into the hands of the Chaldeans.

### Verse 7

[¶41] And I wilt feed the flock of slaughter - I showed them what God had revealed to me relative to the evils coming upon the land; and I did this the more especially for the sake of the poor of the flock.

[¶42] Two staves - Two shepherd's crooks. One I called Beauty - that probably by which they marked the sheep; dipping the end into vermillion, or some red liquid. And this was done when they were to mark every tenth sheep, as it came out of the field, when the tithe was to be set apart for the Lord.

[¶43] The other I called Bands - Probably that with the hook or crook at the head of it, by which the shepherd was wont to catch the sheep by the horns or legs when he wished to bring any to hand.

[¶44] And I fed the flock - These two rods show the beauty and union of the people, while under God as their Shepherd. It was the delight of God to see them in a state of peace and harmony.

## 148. Zechariah · 10 of 13

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/148/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/148/#p-N

### Verse 8

[¶1] Three shepherds also I cut off in one month - Taking this literally, some think the three shepherds mean the three Maccabees, Judas, Jonathan, and Simon; others, the three wicked high priests, Jason, Alcimus, and Menelaus; others, the three last princes of the Asmonean race, Alexander, Hyrcanus, and Antigonus.

[¶2] Perhaps three orders may be intended:

[¶3] 1. The priesthood.

[¶4] 2. The dictatorship, including the Scribes, Pharisees, etc.

[¶5] 3. The magistracy, the great sanhedrin, and the smaller councils.

[¶6] These were all annihilated by the Roman conquest.

### Verse 9

[¶8] I will not feed you - I shall instruct you no longer: some of you are appointed to death by famine; others, to be cut off by the sword; and others of you, to such desperation that ye shall destroy one another.

### Verse 10

[¶10] I took my staff - Beauty, and cut it asunder - And thus I showed that I determined no longer to preserve them in their free and glorious state. And thus I brake my covenant with them, which they had broken on their part already.

### Verse 11

[¶12] So the poor of the flock - The pious, who attended to my teaching, saw that this was the word - the design, of God.

### Verse 12

[¶14] If ye think good, give me my price - "Give me my hire." And we find they rated it contemptuously; thirty pieces of silver being the price of a slave, [Exo 21:32].

### Verse 13

[¶16] And the Lord said unto me, Cast it unto the potter - Jehovah calls the price of his prophet his own price; and commands that it should not be accepted, but given to a potter, to foreshadow the transaction related [Mat 27:7]. "Earthen vessels were used in the temple; and we may suppose that some Levites were employed within the sacred precincts to furnish them. To these, the humblest of his ministers in the temple, God commands that the degrading price should be cast." This is the substance of the notes on these two verses, given by Abp. Newcome.

[¶17] We may look at it in another light, Give me my price! הבו שכרי habu sichri, bring my price, or give him any price; that is, Give the money to Judas which you have agreed to give him; for he can neither betray me nor you crucify me, but my own permission. But if not, forbear; take time to consider this bloody business, and in time forbear. For though I permit you to do it, yet remember that the permission does not necessitate you to do it; and the salvation of the world may be effected without this treachery and murder.

[¶18] See my notes on this place, [Mat 27:9], where I have examined the evidence for the reading of "Zechariah the prophet," instead of "Jeremiah."

### Verse 14

[¶20] That I might break the brotherhood - I cannot, says Newcome, explain this passage, without supposing that the kingdom of Israel subsisted when the prophet wrote it; and that either the wars between Judah and Israel are referred to, (see [2Kgs 16:5]), or the captivity of the ten tribes, when the brotherly connection between these kingdoms ceased.

### Verse 15

[¶22] The instruments of a foolish shepherd - Such as a bag without bread, a scrip without measure, and a staff without a hook, etc., things that were needless or of no use; to point out to the Jewish pastors, who took no care of the flock, but devoured them, or ruled them with force and with cruelty.

### Verse 16

[¶24] I will raise up a shepherd in the land - Some wicked king; and Newcome supposes Hoshea may be meant. See [2Kgs 17:1], [2Kgs 17:2], and to such an abominable sovereign the prophecy may well apply.

### Verse 17

[¶26] Wo to the idol shepherd - רעי האליל roi haelil, "the worthless," or "good for nothing shepherd." The shepherd in name and office, but not performing the work of one. See [Joh 10:11].

[¶27] The sword shall be upon his arm - Punishment shall be executed upon the wicked Jews, and especially their wicked kings and priests. See [Zac 11:16].

[¶28] Arm - the secular power; right eye - the ecclesiastical state.

[¶29] His arm shall be clean dried up - The secular power shall be broken, and become utterly inefficient.

[¶30] His right eye shall be utterly darkened - Prophecy shall be restrained; and the whole state, ecclesiastical and civil, shall be so completely eclipsed, that none of their functions shall be performed. This may refer to the worthless and wicked governor mentioned in the preceding verse.

[¶31] There are several things in this chapter that are very obscure, and we can hardly say what opinion is right; nor is it at all clear whether they refer to a very early or late period of the Jewish history.

### Introduction

[¶33] The first part of this chapter, with several passages in chap. 14, relates to an invasion that shall be made on the inhabitants of Judea and Jerusalem in the latter ages of the world, some time after the restoration and settlement of the Jews in their own land. It also describes, in very magnificent terms, the signal interposition of God in their favor. From this the prophet proceeds in the latter part of the chapter, [Zac 14:10-14], to describe the spiritual mercies of God to converting his people; and gives a very pathetic and affecting account of the deep sorrow of that people, when brought to a sense of their great sin in crucifying the Messiah, comparing it to the sorrow of a parent for his first-born and only son, or to the lamentations made for Josiah in the valley of Megiddon, [2Chr 35:24], [2Chr 35:25]. A deep, retired sorrow, which will render the mourners for a season insensible to all the comforts and enjoyments of the most endearing society.

### Verse 1

[¶35] The burden of the word of the Lord - This is a new prophecy. It is directed both to Israel and Judah, though Israel alone is mentioned in this verse.

[¶36] Which stretcheth forth the heavens - See on [Isa 42:5] (note).

[¶37] Formeth the spirit of man within him - Then it is not the same substance with his body. It is a Spirit within Him.

### Verse 2

[¶39] Jerusalem a cup of trembling - The Babylonians, who captivated and ruined the Jews, shall in their turn be ruined.

[¶40] I incline to think that what is spoken in this chapter about the Jews and Jerusalem, belongs to the "glory of the latter times."

[¶41] Shall be in the siege - This may refer to some war against the Church of Christ, such as that mentioned [Rev 20:9].

### Verse 3

[¶43] A burdensome stone - Probably referring to that stone which was thrown on the breast of a culprit adjudged to lose his life by stoning, by which the whole region of the thorax, heart, lungs, liver, etc., was broken to pieces.

### Verse 4

[¶45] I will smite every horse - Some apply this to the wars of the Maccabees with the Syrians; but it is more likely to be a prophecy not yet accomplished. The terms are too strong for such petty and evanescent victories as those of the Maccabees.

## 149. Zechariah · 11 of 13

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### Verse 5

[¶1] The governors of Judah - This supposes a union between the two kingdoms of Israel and Judah.

### Verse 6

[¶3] Jerusalem shall be inhabited again - This seems to refer to the future conversion of the Jews, and their "return to their own land."

### Verse 7

[¶5] The Lord also shall save the tents of Judah first - This, I suppose, refers to the same thing. The Gospel of Christ shall go from the least to the greatest. Eminent men are not the first that are called; the poor have the Gospel preached to them. And this is done in the wise providence of God, that the "glory of the house of David," etc., that secular influence may appear to have no hand in the matter; and that God does not send his Gospel to a great man, because he is such.

### Verse 8

[¶7] He that is feeble among them - shall be as David - Here is a marked difference between Judaism and Christianity. So clear, full, and efficient shall be the salvation of believers under the Gospel that the feeblest among them shall be as strong, as full of courage, and as successful as David when he went against Goliath. The least in the kingdom of heaven was greater than John the Baptist.

[¶8] And the house of David - as the angel of the Lord - The family the Church of the true David, the Lord Jesus, shall be as the angel of the Lord; shall stand in the Divine presence like Gabriel; for Christ hath said, "Blessed are the pure in heart, for they shall see God." So "we all, with open face beholding as in a glass the glory of the Lord, are changed from glory into glory, as by the Spirit of the Lord." Thus the house of David, the true Christians, shall here walk with, after, and before God.

### Verse 9

[¶10] I will seek to destroy all the nations - When this time shall arrive, all nations that "will not receive the faith of our Lord Jesus" shall be destroyed, when the longsuffering of God shall no longer wait upon them. This seems to belong to a period yet very remote.

### Verse 10

[¶12] I will pour upon the house of David - This is the way in which the Jews themselves shall be brought into the Christian Church.

[¶13] 1. "They shall have the spirit of grace," God will show them that he yet bears favor to them.

[¶14] 2. They shall be excited to fervent and continual prayer for the restoration of the Divine favor.

[¶15] 3. Christ shall be preached unto them; and they shall look upon and believe in him whom they pierced, whom they crucified at Jerusalem.

[¶16] 4. This shall produce deep and sincere repentance; they shall mourn, and be in bitterness of soul, to think that they had crucified the Lord of life and glory, and so long continued to contradict and blaspheme, since that time.

### Verse 11

[¶18] A great mourning - A universal repentance.

[¶19] As the mourning of Hadadrimmon - They shall mourn as deeply for the crucified Christ as their forefathers did for the death of Josiah, who was slain at Hadadrimmon in the valley of Megiddon. See [2Chr 35:24], [2Chr 35:25].

### Verse 12

[¶21] Every family apart - The meaning of the word apart, which recurs here so often, may be this: Their sorrow shall be so deep and distressing, that every one will endeavor to avoid another, and vent his grief and distress of soul in private. And even husbands and wives shall separate from each other in this general mourning, as they were obliged to do by law in certain circumstances. See [1Cor 7:5] (note), and the note there.

### Introduction

[¶23] After the humiliation and conversion of the Jews, foretold in the preceding chapter, they are here promised the full pardon of their sins, and a deliverance from idolatry and false prophets, [Zac 13:1-6]. Prophecy concerning the death of the Messiah, and the persecution of his disciples, [Zac 13:7]. The remaining verses may refer to those Jewish converts to Christianity who survived the calamities which their country suffered from the Romans, [Zac 13:8], [Zac 13:9].

### Verse 1

[¶25] In that day there shall be a fountain opened - This chapter is a continuation of the preceding, and should not have been separated from it.

[¶26] A fountain - The source of mercy in Christ Jesus; perhaps referring to the death he should die, and the piercing of his side, when blood and water issued out.

[¶27] To the house of David - To David's family, and such like persons as it included. See the history of David and his sons, and then learn for whom Christ shed his blood.

[¶28] Inhabitants of Jerusalem - Such like persons as the Jews were in every part of their history, and in their last times, when they clamoured for the blood of Christ, and pursued him unto death! Learn from this also for whom Christ died! These were the worst of the human race; and if he died for them, none need despair. They rejected, betrayed, crucified, slew, and blasphemed Christ, and afterwards persecuted his followers. For these he died! Yes: and he tasted death for Every Man.

[¶29] For sin and for uncleanness - For the removal of the guilt of sin, and for the purification of the soul from the uncleanness or pollution of sin.

### Verse 2

[¶31] I will cut off the names of the idols - There shall not only be no idolatry, but the very names of the idols shall be forgotten, or be held in such abhorrence that no person shall mention them. This prophecy seems to be ancient, and to have been delivered while idolatry had prevalence in Israel and Judah.

[¶32] I will cause the prophets - All false teachers.

[¶33] And the unclean spirit - That which leads to impurity, the spirit of divination; the lust of the flesh, and of the eye, and the pride of life. Satan shall have neither a being in, nor power over, the hearts of sincere believers in Christ.

### Verse 3

[¶35] When any shall yet prophesy - Falsely; such shall be the horror of such an evil, that there shall be no toleration of it. Itself, and they who practice it, shall be everywhere destroyed.

### Verse 4

[¶37] Neither shall they wear a rough garment - A rough garment made of goats' hair, coarse wool, or the course pile of the camel, was the ordinary garb of God's prophets. And the false prophets wore the same; for they pretended to the same gifts, and the same spirit, and therefore they wore the same kind of garments. John Baptist had a garment of this kind.

### Verse 5

[¶39] But he shall say, I am no prophet - This must be the case of a false prophet or diviner, who had been obliged to give up his infamous practice, and become even a laborer in the land. But having been known to be such, he is questioned by the people to see if he still were addicted in heart to the same practices. He declares he is no prophet, neither true nor false; that he is now a husbandman, and was brought up a herdsman.

### Verse 6

[¶41] What are these wounds in thine hands? - Marks which he had received in honor of his idols. But he shall excuse himself by stating that he had received these marks in his own family; when, most probably, they had been dedicated to some of those idols. See the note on [Isa 44:5]. I do not think that these words are spoken at all concerning Jesus Christ. I have heard them quoted in this way; but I cannot hear such an application of them without horror. In quoting from the Old Testament in reference to the New, we cannot be too cautious. We may wound the truth instead of honoring it.

### Verse 7

[¶43] Awake, O sword, against my Shepherd - This is generally understood of Jesus Christ. The sword is that of Divine justice which seemed to have been long asleep, and should long ago have struck either Man, or his Substitute, the Messiah. Jesus is here called God's Shepherd, because he had appointed him to feed and govern, as well as to save, the whole lost world. This is a prosopopoeia, and the address to the sword is very poetic. There is a fine passage in Aeschylus to the same effect: - Ξενος δε κληροις επινωμᾳ, Χαλυβος Σκυθων αποικας, Κτεανων χρηματοδαιτας Πικρος, ωμοφρων σιδαρος, Χθονα ναιειν διαπηλας Ὁποσαν αν και φθιμενοισι κατεχειν, Των μεγαλων πεδιων αμοιροις,

[¶44] Aeschyl. Sept. cont. Hebrews 733. "The rude barbarian, from the mines

## 150. Zechariah · 12 of 13

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/150/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/150/#p-N

[¶0] Of Scythia, o'er the lots presides;

[¶1] Ruthless to each his share assigns,

[¶2] And the contested realm divides:

[¶3] To each allots no wider a domain

[¶4] Than, on the cold earth as they lie,

[¶5] Their breathless bodies occupy,

[¶6] Regardless of an ampler reign:

[¶7] Such narrow compass does the sword -

[¶8] A cruel umpire - their high claims afford."

[¶9] Potter.

[¶10] The man that is my Fellow - ועל גבר עמיתי veal geber amithi, "upon the strong man," or "the hero that is with Me;" my neighbor. "The Word was God, and the Word was With God;" [Joh 1:1]. "I and my Father are One;" [Joh 10:30].

[¶11] Smite the Shepherd, and the sheep shall be scattered - This is quoted by our Lord, [Mat 26:31], in relation to his disciples, who should be scattered on his crucifixion: and they were so; for every one, giving up all for lost, went to his own house.

[¶12] And I will turn mine hand upon the little ones - I will take care of the little flock, and preserve them from Jewish malice and Gentile persecution. And so this little flock was most wondrously preserved, and has been increasing from year to year from that time to the present day.

### Verse 8

[¶14] Two parts therein shall be cut off - In the war with the Romans.

[¶15] But the third shall be left - Those who believe on the Lord Jesus Christ shall be preserved alive; and not one of these perished in the siege, or afterwards, by those wars.

### Verse 9

[¶17] I will bring the third part through the fire - The Christian Church shall endure a great fight of afflictions, by which they shall be refined - not consumed.

[¶18] They shall call on my name - In this way shall they offer all their prayers and supplications to God.

[¶19] I will say, It is my people - The Church that I have chosen in the place of the Jews who have filled up the measure of their iniquity.

[¶20] And they shall say, The Lord is my God - And thus communion shall be established between me and them for ever. Thus there shall be a general restoration.

### Introduction

[¶22] The commencement of this chapter relates to the destruction of Jerusalem by the Romans, and to the calamities consequent on that event. From this great Jewish tragedy the prophet immediately passes to the utter extermination of the enemies of Christianity in the latter days. God will display his power in behalf of his people in a manner so astonishing and miraculous, that even they themselves, and much more their enemies, shall be struck with terror, [Zac 14:4], [Zac 14:5]. The national prosperity of the Jews shall then be permanent and unmixed, [Zac 14:6], [Zac 14:7]; and these people shall be made the instruments of converting many to the faith of the Messiah, [Zac 14:8], [Zac 14:9]. The great increase and prosperity of the Christian Church, the New Jerusalem, is then described in terms accommodated to Jewish ideas; and the most signal vengeance denounced against all her enemies, [Zac 14:10-19]. From that happy period God's name will be honored in every thing, and his worship every where most reverently observe, [Zac 14:20], [Zac 14:21].

### Verse 1

[¶24] Behold, the day of the Lord cometh - This appears to be a prediction of that war in which Jerusalem was finally destroyed, and the Jews scattered all over the face of the earth; and of the effects produced by it.

### Verse 2

[¶26] I will gather all nations - The Romans, whose armies were composed of all the nations of the world. In this verse there is a pitiful account given of the horrible outrages which should be committed during the siege of Jerusalem, and at its capture.

[¶27] The residue of the people shad not be cut off - Many were preserved for slaves, and for exhibition in the provincial theatres.

### Verse 3

[¶29] Then shall the Lord go forth, and fight against those nations - Against the Romans, by means of the northern nations; who shall destroy the whole empire of this once mistress of the world. But this is an obscure place.

### Verse 4

[¶31] And his feet shall stand - He shall appear in full possession of the place, as a mighty conqueror.

[¶32] And the mount of Olives shall cleave - God shall display his miraculous power as fully in the final restoration of the Jews, as he did when he divided the Red Sea that their forefathers might pass through dry-shod. Some refer this to the destruction of the city by the Romans. It was on the mount of Olives that Titus posted his army to batter Jerusalem. Here the tenth legion that came to him from Jericho was placed. Joseph. De Bello, lib. 6 c. 3. It was from this mountain that our Lord beheld Jerusalem, and predicted its future destruction, [Luk 19:41], with [Mat 24:23]; and it was from this mountain that he ascended to heaven, ([Act 1:12]), utterly leaving an ungrateful and condemned city.

[¶33] And half of the mountain shall remove - I really think that these words refer to the lines of circumvallation, to intrenchments, redoubts, etc., which the Romans made while carrying on the siege of this city; and particularly the lines or trenches which the army made on Mount Olivet itself.

### Verse 5

[¶35] Ye shall flee to the valley - Some think this refers to the valley through which Zedekiah and others endeavored to escape when Nebuchadnezzar pressed the siege of Jerusalem: but it appears to speak only of the Jewish wars of the Romans.

[¶36] Azal - This, as a place, is not known. If a place, it was most probably near to Jerusalem; and had its name from that circumstance.

### Verse 6

[¶38] The light shall not be clear, nor dark - Metaphorically, there will be a mixture of justice and mercy in all this; or a bright light and darkness. Mercy shall triumph over judgment. There shall be darkness - distress, etc.; but there shall be more light - joy and prosperity - than darkness.

### Verse 7

[¶40] At evening time it shall be light - At the close of this awful visitation, there shall be light. The light of the glorious Gospel shall go forth from Jerusalem; and next, from the Roman empire to every part of the earth.

### Verse 8

[¶42] Living waters shall go out - There shall be a wide diffusion of Divine knowledge, and of the plan of human salvation, which shall go out by apostles and preachers, first from Jerusalem, then to Syria, Asia Minor, Greece, Italy, the isles of the sea, Britain, etc.

[¶43] The former sea, and - the hinder sea - The Dead Sea and the Mediterranean; see on [Joe 2:20] (note). These are metaphors.

[¶44] In summer - In time of drought; or in the countries where there was no knowledge of God, there shall these waters flow. The stream shall never cease; it shall run in summer as well as winter. These are living waters - perennial, incessant, and waters that shall preserve life. See [Joh 7:37].

## 151. Zechariah · 13 of 13

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/151/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/151/#p-N

### Verse 9

[¶1] And the Lord shall be King - When this universal diffusion of Divine knowledge shall take place. Wherever it goes, the laws of God shall be acknowledged; and, consequently, he shall be King over the whole earth.

[¶2] One Lord, and his name one - There shall be in those blessed days, only one religion, and one form of religion. There shall not be gods many, and lords many. All mankind shall be of one religion, the essence of which is, "Thou shalt love the Lord thy God with all thy heart, soul, mind, and strength; and thy Neighbor as thyself."

### Verse 10

[¶4] All the land shall be turned as a plain - Or rather, "He shall encompass the whole land as a plain." He shall cast his defence all around it; from Geba, in Benjamin, north of Jerusalem, ([Jos 21:17]), to Rimmon in Judah, to the south of Jerusalem, [Jos 15:32].

[¶5] It shall be lifted up - The city shall be exalted.

[¶6] And inhabited in her place - Jerusalem, shall be rebuilt In the very place in which it originally stood. From Benjamin's gate, which was probably on the north side of Jerusalem, unto the place of the first gate, supposed to be that called the old gate, [Neh 3:6]; [Neh 12:39], placed by Lightfoot towards the southwest.

[¶7] Unto the corner gate - See [2Kgs 14:13].

[¶8] The tower of Hananeel - This tower and the corner gate seem to be placed as two extremities of the city.

[¶9] Unto the king's wine-presses - Near to the king's gardens, southward. - See Newcome.

### Verse 11

[¶11] There shall be no more utter destruction - After this final restoration of Jerusalem it shall never more be destroyed; but as this was the first city of the living God upon earth, so shall it be the last; it shall be safely inhabited. It shall see war no more.

### Verse 12

[¶13] And this shall be the plague - All her enemies shall be destroyed.

[¶14] Their flesh shall consume away - These are the effects of famine which are described in this verse.

### Verse 13

[¶16] A great tumult from the Lord - Among those enemies of his Church, who shall engage and destroy each other.

### Verse 14

[¶18] And Judah also shall fight - They shall have little else to do than take the spoil, the wealth of all the heathen round about; gold, silver, and apparel.

### Verse 15

[¶20] So shall be the plague of the horse, and the mule - There shall be plagues on the substance of the enemies of the Church, as there were on the cattle and goods of the Egyptians.

### Verse 16

[¶22] Shall even go up from year to year - The Jews had three grand original festivals, which characterized different epochs in their history, viz.: -

[¶23] 1. The feast of the passover, in commemoration of their departure from Egypt.

[¶24] 2. The feast of pentecost, in commemoration of the giving of the law upon Mount Sinai.

[¶25] 3. The feast of tabernacles, in commemoration of their wandering forty years in the wilderness.

[¶26] This last feast is very properly brought in here to point out the final restoration of the Jews, and their establishment in the light and liberty of the Gospel of Christ, after their long wandering in vice and error.

### Verse 17

[¶28] Upon them shall be no rain - Those who do not worship God shall not have his blessing; and those who do not attend Divine ordinances cannot have the graces and blessings which God usually dispenses by them. On such slothful, idle Christians, there shall be no rain!

### Verse 18

[¶30] If the family of Egypt - This may allude to those Jews who, flying from the persecution of Antiochus Epiphanes, settled in Egypt, and built a temple at Heliopolis, under the direction of Onias, son of the high priest. Josephus Antiq. lib. xiii., c. 6, and War, lib. vii., c. 36. If these do not rejoin their brethren, they shall have no rain, no interest in the favor of God.

### Verse 19

[¶32] This shall be the punishment - of all nations that come not up - God will have his public worship established everywhere, and those who do not worship him shall lie under his curse.

### Verse 20

[¶34] Upon the bells of the horses - They appear, formerly, to have had bells on horses, camels, etc., as we have now, to amuse the animals, and encourage them in their work. In some very fine Asiatic paintings now before me, I see bells both on horses, mules, and camels; little bells tied to their legs, and larger ones about their necks, particularly in the representation of a caravan passing through the valley of serpents, in the island of Serendib, now Ceylon. The margin reads bridles.

[¶35] Holiness Unto The Lord - As the Gospel is a holy system, preaching holiness and producing holiness in those who believe, so all without, as well as within, shall bear this impress; and even a man's labor shall be begun and continued, and ended in the Lord; yea, and the animals he uses, and the instruments he works with, shall be all consecrated to God through Christ.

[¶36] The pots - "The meanest utensil in the house of God, [Neh 10:29], shall be as the vessels of silver, and gold used in solemn sacrifice; they shall be like the bowls before the altar." - See Newcome.

### Verse 21

[¶38] Yea, every pot in Jerusalem - "The utensils of the Jews shall be treated as holy, and the worshippers shall use them reverently. The idea of preparing food in them (they that - seethe therein) is taken from the custom of feasting after sacrifice. And no trafficker (see [Eze 18:4]) shall pollute the house of God, as was the custom when our blessed Lord cleansed the temple." - See Newcome. This is what is called the Canaanite in the house of God. The Canaanite is the merchant; and where such are tolerated in a place dedicated to Divine worship, that is not the house of the Lord of hosts. In churches and chapels, collections may be made for the simple purpose of supporting and extending the worship of Jehovah; but for no other purpose, especially on the Lord's day. Amen.

## 152. Malachi · 1 of 5

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/152/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/152/#p-N

### Introduction

[¶1] This chapter begins with showing the great and free favor which God had manifested to the Israelites, above what he had done to the Edomites, who are threatened with farther marks of the Divine displeasure; alluding, perhaps, to the calamities which they suffered from Judas Maccabeus and John Hyrcanus, (see 1 Maccabees 5:65, and Joseph Antiq. 13:9), [Mal 1:1-5]. God then reproaches his people, and especially their priests, for their ungrateful returns to his distinguished goodness, [Mal 1:6]. They are particularly charged with sacrificing the refuse of beasts, [Mal 1:7-9], for which God threatens to reject them, [Mal 1:10], and choose other nations who will show more reverence to his name and worship, [Mal 1:11-14].

### Verse 1

[¶3] The burden of the word of the Lord to Israel by Malachi - This prophet is undoubtedly the last of the Jewish prophets. He lived after Zechariah and Haggai; for we find that the temple, which was begun in their time, was standing complete in his. See [Mal 3:10]. Some have thought that he was contemporary with Nehemiah; indeed, several have supposed that Malachi, is no other than Ezra under the feigned name of angel of the Lord, or my angel. John the Baptist was the link that connected Malachi with Christ. According to Abp. Usher he flourished b.c. 416, but the authorized version, which we have followed in the margin, states this event to have happened nineteen years later. Both the Hebrew language and poetry had declined in his days.

[¶4] Israel - Here means the Jewish people in general.

### Verse 2

[¶6] Was not Esau Jacob's brother? - Have I not shown a greater partiality to the Israelites than I have to the Edomites?

[¶7] I loved Jacob - My love to Jacob has been proved by giving him greater privileges and a better inheritance than what I have given to Esau.

### Verse 3

[¶9] And I hated Esau - I have shown him less love; [Gen 29:30], [Gen 29:31]. I comparatively hated him by giving him an inferior lot. And now, I have not only laid waste the dwelling-place of the Edomites, by the incursions of their enemies; but ([Mal 1:4]) they shall remain the perpetual monuments of my vengeance. On the subject of loving Jacob and hating Esau, see the notes on Genesis 27 (note), and [Rom 9:13] (note). Let it be remembered,

[¶10] 1. That there is not a word spoken here concerning the eternal state of either Jacob or Esau.

[¶11] 2. That what is spoken concerns merely their earthly possessions. And,

[¶12] 3. That it does not concern the two brothers at all, but the posterity of each.

### Verse 4

[¶14] They shall build, but I will throw down - We have already seen enough of the wickedness of the Edomites to justify the utmost severity of Divine justice against them. The pulling down predicted here was by Judas Maccabeus; see 1 Maccabees 5:65; and by John Hyrcanus; see Joseph Antiq., lib. 13 c. 9. s. 1.

[¶15] They shall call them, The border of wickedness - A wicked land. Among this people scarcely any trace of good could ever be noted.

### Verse 5

[¶17] Your eyes - Ye Israelites shall see, in your succeeding generations, that: -

[¶18] The Lord will be magnified - By his kindness in Israel, and his judgments beyond.

### Verse 6

[¶20] A son honoreth his father - I am your Father - where, then, is my honor? Where your filial obedience?

[¶21] If I be a master, where is my fear? - The respect due to me.

### Verse 7

[¶23] Ye offer polluted bread - The priests, probably to ingratiate themselves with the people, took the refuse beasts, etc., and offered them to God; and thus the sacrificial ordinances were rendered contemptible.

### Verse 8

[¶25] Offer it now unto thy governor - פחת pechath, a word signifying a lieutenant, or viceroy, among the Chaldeans, Syrians, and Persians; for neither at this time, nor ever after, was there a king in Israel.

### Verse 9

[¶27] Beseech God - There were evident marks of God's displeasure in the land, and it was occasioned by these pollutions through the priests. And now he exhorts them to pray to God that they may be pardoned: for, if this practice be persisted in, God will not accept any offering made by them.

### Verse 10

[¶29] Who is - among you - From this we learn that there was not one sincere or honest priest among them. They were selfish and worldly; and so basely so, that not one of them would even kindle a fire on the hearth of the altar unless he were paid for it.

### Verse 11

[¶31] From the rising of the sun - The total abolition of the Mosaic sacrifices, and the establishment of a spiritual worship over the whole earth, is here foretold. The incense of praise, and the pure offering of the Lamb without spot, and through him a holy, loving heart, shall be presented everywhere among the Gentiles; and the Jews and their mock offerings shall be rejected.

### Verse 12

[¶33] Ye have profaned it - Ye have desecrated God's worship; is it any wonder that God should cast you off, and follow you with his judgments?

### Verse 13

[¶35] Ye have snuffed at it - A metaphor taken from cattle which do not like their fodder. They blow strongly through their nose upon it; and after this neither they nor any other cattle will eat it.

[¶36] Ye brought that which was torn, and the lame, and the sick - There had never been such abominations in the Divine worship before. What was of no worth in itself, and what could not be used by its owner, was brought to God's altar, and offered for sacrifice! Was not the punishment of these wretches less than their crimes?

### Verse 14

[¶38] Cursed be the deceiver - Those who act thus, as they cannot elude God's notice, so neither shall they escape his curse.

[¶39] And voweth, and sacrificeth - a corrupt thing - The history of Ananias and Sapphira, [Act 5:1], etc., is a complete comment on this. It was high time to break up this corrupt service; and after this time God does not appear to have paid any regard to it, for he sent them no other prophet.

### Introduction

[¶41] The priests reproved for their unfaithfulness in their office, for which they are threatened to be deprived of their share of the sacrifice, (the shoulder), and rewarded only with ignominy and ordure, [Mal 2:1-3]. The degeneracy of the order is then complained of, and they are again threatened, [Mal 2:4-9]. The rest of the chapter reproves the people for marrying strange and idolatrous women; and multiplying divorces, with all their consequent distress, in order to make way for such illicit alliances, [Mal 2:10-17]. See [Neh 10:30]; [Neh 13:13], etc.

### Verse 2

[¶43] If ye will not hear - What I have spoken, lay it to heart, and let it sink down into your souls.

[¶44] Give glory unto my name - That honor that is due to me as a Father, and that fear that belongs to me as a Master, [Mal 1:6].

## 153. Malachi · 2 of 5

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[¶0] I will even send a curse upon you - I will dispense no more good.

[¶1] I will curse your blessings - Even that which ye have already shall not profit you. When temporal blessings are not the means of leading us to God and heaven, they will infallibly lead us to hell. In speaking of the abuse of temporal blessings, one of our old poets, in his homely phrase, expresses himself thus: -

[¶2] Thus God's best gifts, usurped by wicked ones,

[¶3] To poison turn by their con-ta-gi-ons.

[¶4] Yea, I have cursed them already - This may refer, generally, to unfruitful seasons; or, particularly, to a dearth that appears to have happened about this time. See [Hag 1:6-11].

### Verse 3

[¶6] Behold, I will corrupt your seed - So as to render it unfruitful. Newcome translates, - "I will take away from you the shoulder." This was the part that belonged to the priest, [Lev 7:32]; [Deu 18:3].

[¶7] Spread dung upon your faces - Instead of receiving a sacrifice at your hands, I will throw your offerings back into your faces. Here God shows his contempt for them and their offerings.

### Verse 4

[¶9] This commandment - That in the first verse; to drive such priests from his presence and his service.

[¶10] That my covenant might be with Levi - I gave the priesthood and the service of my altar to that tribe.

### Verse 5

[¶12] My covenant was with him of life and peace - These are the two grand blessings given to men by the New Covenant, which was shadowed by the Old. To man, excluded from the favor of God, and sentenced to death because of sin, God gave ברית berith, a covenant sacrifice, and this secured life - exemption from the death deserved by transgressors; communication of that inward spiritual life given by Christ, and issuing in that eternal life promised to all his faithful disciples. And, as it secured life, so it gave peace, prosperity, and happiness; peace between God and man, between man and man, and between man and his own conscience.

### Verse 6

[¶14] The law of truth was in his mouth - See the qualifications of Levi:

[¶15] 1. "He feared me;" he was my sincere worshipper.

[¶16] 2. "He was afraid;" he acted as in the presence of a just and holy God, and acted conscientiously in all that he did.

[¶17] 3. "My law of truth was ever in his mouth;" by this he directed his own conduct and that of others.

[¶18] 4. "No iniquity;" nothing contrary to justice and equity ever proceeded "from his lips."

[¶19] 5. "He walked with me in peace;" he lived in such a way as to keep up union with me.

[¶20] 6. "He did turn many away from iniquity;" by his upright administration, faithful exhortations, and pious walk, he became the instrument of converting many sinners.

[¶21] This character suits every genuine minister of God. And as the priest's lips should preserve knowledge, so the people should seek "the law at his mouth;" for he is the messenger of the Lord of hosts, [Mal 2:7].

### Verse 8

[¶23] But ye are departed out of the way - Ye are become impure yourselves, and ye have led others into iniquity.

### Verse 9

[¶25] Therefore have I also made you contemptible - The people despised you because they saw that you acted contrary to your functions. This has happened repeatedly since, to several classes of priests. Not maintaining, by purity of life and soundness of doctrine, the dignity of the ministerial function, they became contemptible before the people; their meager preaching was disregarded, and their persons at last cast out as a general loathing to the universe! See what happened to the truly abominable priesthood of France and Rome 1796-8. They were the sole cause of that infidelity that brought about the revolution. They are now partially restored; and are endeavouring to supply by grimace, paltry superstition, and jesuitical cunning, what they want in purity of morals, soundness of doctrine, and unction from God. They must mend, or look for another revolution. Mankind will no longer put up with the chaff of puerile and fanatical ceremonies in place of the wheat of God's word and worship.

### Verse 10

[¶27] Have we not all one Father? - From this to [Mal 2:16] the prophet censures the marriages of Israelites with strange women, which the law had forbidden, [Deu 7:3]. And also divorces, which seem to have been multiplied for the purpose of contracting these prohibited marriages. - Newcome.

[¶28] Why do we deal treacherously - Gain the affections of the daughter of a brother Jew, and then profane the covenant of marriage, held sacred among our fathers, by putting away this same wife and daughter! How wicked, cruel, and inhuman!

### Verse 11

[¶30] Daughter of a strange god - Of a man who worships an idol.

### Verse 12

[¶32] The master and the scholar - He who teachers such doctrine, and he who follows this teaching, the Lord will cut off both the one and the other.

### Verse 13

[¶34] Covering the altar of the Lord with tears - Of the poor women who, being divorced by cruel husbands, come to the priests, and make an appeal to God at the altar; and ye do not speak against this glaring injustice.

### Verse 14

[¶36] Ye say, Wherefore? - Is the Lord angry with us? Because ye have been witness of the contract made between the parties; and when the lawless husband divorced his wife, the wife of his youth, his companion, and the unite of his covenant, ye did not execute on him the discipline of the law. They kept their wives till they had passed their youth, and then put them away, that they might get young ones in their place.

### Verse 15

[¶38] And did not he make one? - One of each kind, Adam and Eve. Yet had he the residue of the Spirit, he could have made millions of pairs, and inspired them all with living souls. Then wherefore one? He made one pair from whom all the rest might proceed, that he might have a holy offspring; that children being a marked property of one man and one woman, proper care might be taken that they should be brought up in the discipline of the Lord. Perhaps the holy or godly seed, זרע אלהים zera Elohim, a seed of God, may refer to the Messiah. God would have the whole human race to spring from one pair, that Christ, springing from the same family, might in his sufferings taste death for every man; because he had that nature that was common to the whole human race. Had there been several heads of families in the beginning, Jesus must have been incarnated from each of those heads, else his death could have availed for those only who belonged to the family of which he was incarnated.

[¶39] Take heed to your spirit - Scrutinize the motives which induce you to put away your wives.

### Verse 16

[¶41] For the Lord - hateth putting away - He abominates all such divorces, and him that makes them.

[¶42] Covereth violence with his garment - And he also notes those who frame idle excuses to cover the violence they have done to the wives of their youth, by putting them away, and taking others in their place, whom they now happen to like better, when their own wives have been worn down in domestic services.

### Verse 17

[¶44] Ye have wearied the Lord - He has borne with you so long, and has been provoked so often, that he will bear it no longer. It is not fit that he should.

## 154. Malachi · 3 of 5

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[¶0] Every one that doeth evil - Ye say that it is right in the sight of the Lord to put away a wife, because she has no longer found favor in the sight of her husband. And because it has not been signally punished hitherto, ye blaspheme and cry out, "Where is the God of judgment?" Were he such as he is represented, would he not speak out? All these things show that this people were horribly corrupt. The priests were bad; the prophets were bad; the Levites were bad; and no wonder that the people were irreligious, profane, profligate, and cruel.

### Introduction

[¶2] In allusion to the custom of sending pioneers to prepare the way for the march of an eastern monarch, the coming of Christ's forerunner is described, and then the coming of Christ himself, [Mal 3:1]; with the terrible judgments which were to accompany that event, in order to refine and purify his people and his priests, [Mal 3:2-6]. The following verses reprehend them for withholding the legal tithes and offerings, with large promises in case of their repentance and amendments, [Mal 3:7-12]. The prophet expostulates with the people for their hard and profane speeches against the conduct of Providence, and declares God will one day make a fearful and final distinction between the righteous and the wicked, whose different characters are in the mean time carefully recorded, [Mal 3:13-18].

### Verse 1

[¶4] Behold, I will send my messenger - מלאכי Malachi, the very name of the prophet. But this speaks of John the Baptist. I, the Messiah, the Seed of God, mentioned above, will send my messenger, John the Baptist.

[¶5] He shall prepare the way - Be as a pioneer before me; a corrector of civil abuses, and a preacher of righteousness.

[¶6] And the Lord, whom ye seek - The Messiah, whom ye expect, from the account given by the prophet Daniel, in his seventy weeks, [Dan 9:24].

[¶7] Shall suddenly come to his temple - Shall soon be presented before the Lord in his temple; cleanse it from its defilement, and fill it with his teaching and his glory.

[¶8] The Messenger of the covenant - He that comes to fulfill the great design, in reference to the covenant made with Abram, that in his seed all the families of the earth should be blessed. See the parallel texts in the margin, and the notes on them.

### Verse 2

[¶10] But who may abide the day of his coming? - Only they who shall believe on his name; for they that will not, shall be blinded, and the unbelieving nations shall be destroyed by the Romans.

[¶11] Like fuller's soap - כברית keborith, from ברר barar, to cleanse, any thing that deterges. Kali, or fern ashes, or such things. I doubt whether the composition which we call soap, was known in ancient times.

### Verse 3

[¶13] He shall sit as a refiner - Alluding to the case of a refiner of metals, sitting at his fire; increasing it when he sees necessary, and watching the process of his work.

[¶14] The sons of Levi - Those who minister in their stead under the New covenant, for the Old Levitical institutions shall be abolished; yet, under the preaching of our Lord, a great number of the priests became obedient to the faith, [Act 6:7]; and, as to the others that did not believe, this great Refiner threw them as dross into the Roman fire, that consumed both Jerusalem and the temple.

### Verse 5

[¶16] I will come near to you to judgment - And what fearful cases does he get to judge! Sorcerers, adulterers, false swearers, defrauders of the wages of the hireling, oppressors of widows and orphans, and perverters of the stranger and such as do not fear the Lord: a horrible crew; and the land at that time was full of them. Several were converted under the preaching of Christ and his apostles, and the rest the Romans destroyed or carried into captivity.

### Verse 6

[¶18] I am the Lord, I change not - The new dispensation of grace and goodness, which is now about to be introduced, is not the effect of any change in my counsels; it is, on the contrary, the fulfillment of my everlasting purposes; as is also the throwing aside of the Mosaic ritual, which was only intended to introduce the great and glorious Gospel of my Son.

[¶19] And because of this ancient covenant, ye Jews are not totally consumed; but ye are now, and shall be still, preserved as a distinct people - monuments both of my justice and mercy.

### Verse 7

[¶21] Gone away from mine ordinances - Never acting according to their spirit and design.

[¶22] Return unto me - There is still space to repent.

[¶23] Wherein shall we return? - Their consciences were seared, and they knew not that they were sinners.

### Verse 8

[¶25] Will a man rob God? - Here is one point on which ye are guilty; ye withhold the tithes and offerings from the temple of God, so that the Divine worship is neglected.

### Verse 9

[¶27] Ye are cursed with a curse - The whole nation is under my displeasure. The curse of God is upon you.

### Verse 10

[¶29] Bring ye all the tithes - They had so withheld these that the priests had not food enough to support life, and the sacred service was interrupted. See [Neh 13:10].

[¶30] And prove me now herewith - What ye give to God shall never lessen your store. Give as ye should, and see whether I will not so increase your store by opening the windows of heaven - giving you rain and fruitful seasons - that your barns and granaries shall not be able to contain the abundance of your harvests and vintage.

### Verse 11

[¶32] I wilt rebuke the devourer - The locusts, etc., shall not come on your crops; and those that are in the country I will disperse and destroy.

[¶33] Neither shall your vine cast her fruit - Every blossom shall bear fruit, and every bunch of grapes come to maturity.

### Verse 12

[¶35] All nations shall call you blessed - They shall see that a peculiar blessing of God rests upon you, and your land shall be delightsome; like Paradise, the garden of the Lord.

### Verse 13

[¶37] Your words have been stout against me - He speaks here to open infidels and revilers.

[¶38] What have we spoken - They are ready either to deny the whole, or impudently to maintain and defend what they had spoken!

### Verse 14

[¶40] Ye have said, It is vain to serve God - They strove to destroy the Divine worship; they asserted that it was vanity; that, if they performed acts of worship, they should be nothing the better; and if they abstained, they should be nothing the worse. This was their teaching to the people.

[¶41] Walked mournfully - Even repentance they have declared to be useless. This was a high pitch of ungodliness; but see what follows; behold the general conclusions of these reprobates: -

### Verse 15

[¶43] And now we call the proud happy - Proud and insolent men are the only happy people, for they domineer everywhere, and none dares to resist them.

[¶44] They that work wickedness are set up - The humble and holy are depressed and miserable; the proud and wicked are in places of trust and profit. Too often it is so.

## 155. Malachi · 4 of 5

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[¶0] They that tempt God are even delivered - Even those who despise God, and insult his justice and providence, are preserved in and from dangers; while the righteous fall by them.

### Verse 16

[¶2] They that feared the Lord - There were a few godly in the land, who, hearing the language and seeing the profligacy of the rebels above, concluded that some signal mark of God's vengeance must fall upon them; they, therefore, as the corruption increased, cleaved the closer to their Maker. There are three characteristics given of this people, viz.: -

[¶3] 1. They feared the Lord. They had that reverence for Jehovah that caused them to depart from evil, and to keep his ordinances.

[¶4] 2. They spake often one to another. They kept up the communion of saints. By mutual exhortation they strengthened each other's hands in the Lord.

[¶5] 3. They thought on his name. His name was sacred to them; it was a fruitful source of profound and edifying meditation. The name of God is God himself in the plenitude of his power, omniscience, justice, goodness, mercy, and truth. What a source for thinking and contemplation! See how God treats such persons: The Lord hearkened to their conversation, heard the meditations of their hearts; and so approved of the whole that a book of remembrance was written before the Lord - all their names were carefully registered in heaven. Here is an allusion to records kept by kings, [Est 6:1], of such as had performed signal services, and who should be the first to be rewarded.

### Verse 17

[¶7] They shall be mine - I will acknowledge them as my subjects and followers; in the day, especially, when I come to punish the wicked and reward the righteous.

[¶8] When I make up my jewels - סגלה segullah, my peculium, my proper treasure; that which is a man's own, and most prized by him. Not jewels; for in no part of the Bible does the word mean a gem or precious stone of any kind. The interpretations frequently given of the word in this verse, comparing saints to jewels, are forced and false.

[¶9] I will spare them - When I come to visit the wicked, I will take care of them. I will act towards them as a tender father would act towards his most loving and obedient son.

### Verse 18

[¶11] Then shall ye return - To your senses, when perhaps too late; and discern - see the difference which God makes, between the righteous and the wicked, which will be most marked and awful.

[¶12] Between him that serveth God - Your obedience to whom, ye said, would be unprofitable to you.

[¶13] And hits that serveth him not - Of whom ye said, his disobedience would be no prejudice to him. You will find the former received into the kingdom of glory; and the latter, with yourselves, thrust down into the bitter pains of an eternal death. Reader, ponder these things.

[¶14] In the great day of the Lord, at least, if not long before, it will be fully discovered who have been the truly wise people; those who took up their cross and followed Christ; or those who satisfied the flesh, with its affections and desires, following a multitude to do evil.

### Introduction

[¶16] God's awful judgments on the wicked, [Mal 4:1]. Great blessedness of the righteous, [Mal 4:2], [Mal 4:3]. The prophet then, with a solemnity becoming the last of the prophets, closes the Sacred Canon with enjoining the strict observance of the law till the forerunner already promised should appear, in the spirit of Elijah, to introduce the Messiah, and begin a new and everlasting dispensation, [Mal 4:4-6].

### Verse 1

[¶18] Behold, the day cometh, that shall burn as an oven - The destruction of Jerusalem by the Romans.

[¶19] And all the proud - This is in reference to [Mal 3:15] of the preceding chapter.

[¶20] The day that cometh shall burn them up - Either by famine, by sword, or by captivity. All those rebels shall be destroyed.

[¶21] It shall leave them neither root nor branch - A proverbial expression for total destruction. Neither man nor child shall escape.

### Verse 2

[¶23] You that fear my name - The persons mentioned in the sixteenth verse of the preceding chapter, ye that look for redemption through the Messiah.

[¶24] The Sun of righteousness - The Lord Jesus, the promised Messiah; the Hope of Israel.

[¶25] With healing in his wings - As the sun, by the rays of light and heat, revives, cheers, and fructifies the whole creation, giving, through God, light and life everywhere; so Jesus Christ, by the influences of his grace and Spirit, shall quicken, awaken, enlighten, warm, invigorate heal, purify, and refine every soul that believes in him, and, by his wings or rays, diffuse these blessings from one end of heaven to another; everywhere invigorating the seeds of righteousness, and withering and drying up the seeds of sin. The rays of this Sun are the truths of his Gospel, and the influences of his Spirit. And at present these are universally diffused.

[¶26] And ye shall go forth - Ye who believe on his name shall go forth out of Jerusalem when the Romans shall come up against it. After Cestius Gallus had blockaded the city for some days, he suddenly raised the siege. The Christians who were then in it, knowing, by seeing Jerusalem encompassed with armies, that the day of its destruction was come, when their Lord commanded them to flee into the mountains, took this opportunity to escape from Jerusalem, and go to Pella, in Coelesyria; so that no Christian life fell in the siege and destruction of this city.

[¶27] But these words are of more general application and meaning; "ye shall go forth" in all the occupations of life, but particularly in the means of grace; and: -

[¶28] Grow up as calves of the stall - Full of health, of life, and spirits; satisfied and happy.

### Verse 3

[¶30] Ye shall tread down - This may be the commission given to the Romans: Tread down the wicked people, tread down the wicked place; set it on fire, and let the ashes be trodden down under your feet.

### Verse 4

[¶32] Remember ye the law of Moses - Where all these things are predicted. The Septuagint, Arabic, and Coptic, place this verse the last.

### Verse 5

[¶34] Behold, I will send you Elijah the prophet - This is meant alone of John the Baptist, as we learn from [Luk 1:17] (note), in whose spirit and power he came.

### Verse 6

[¶36] And he shall turn (convert) the heart of the fathers (על al, with) the children - Or, together with the children; both old and young. Lest I come, and, finding them unconverted, smote the land with a curse, חרם cherem, utter extinction. So we find that, had the Jews turned to God, and received the Messiah at the preaching of John the Baptist and that of Christ and his apostles, the awful חרם cherem of final excision and execration would not have been executed upon them. However, they filled up the cup of their iniquity, and were reprobated, and the Gentiles elected in their stead. Thus, the last was first, and the first was last. Glory to God for his unspeakable gift!

[¶37] There are three remarkable predictions in this chapter: -

[¶38] 1. The advent of John Baptist, in the spirit and authority of Elijah.

[¶39] 2. The manifestation of Christ in the flesh, under the emblem of the Sun of righteousness.

[¶40] 3. The final destruction of Jerusalem, represented under the emblem of a burning oven, consuming every thing cast into it.

[¶41] These three prophecies, relating to the most important facts that have ever taken place in the history of the world, announced here nearly four hundred years before their occurrence, have been most circumstantially fulfilled.

[¶42] In most of the Masoretic Bibles the fifth verse is repeated after the sixth - "Behold, I send unto you Elijah the prophet, before the great and terrible day of Jehovah come;" for the Jews do not like to let their sacred book end with a curse; and hence, in reading, they immediately subjoin the above verse, or else the fourth - "Remembering ye the law of Moses my servant."

[¶43] In one of my oldest MSS. the fifth verse is repeated, and written at full length: "Behold, I send you Elijah the prophet, before the coming of the great and dreadful day of the Lord." In another, only these words are added: "Behold, I will send you Elijah." It is on this ground that the Jews expect the reappearance of Elijah the prophet, and at their marriage-feast always set a chair and knife and fork for this prophet, whom they suppose to be invisibly present. But we have already seen that John the Baptist, the forerunner of our Lord, was the person designed; for he came in the spirit and power of Elijah, (see on [Mal 3:1] (note)), and has fulfilled this prophetic promise. John is come, and the Lord Jesus has come also; he has shed his blood for the salvation of a lost world; he has ascended on high; he has sent forth his Holy Spirit; he has commissioned his ministers to proclaim to all mankind redemption in his blood; and he is ever present with them, and is filling the earth with righteousness and true holiness. Hallelujah! The kingdoms of this world are about to become the kingdoms of God and our Lord Jesus! And now, having just arrived at the end of my race in this work, and seeing the wonderful extension of the work of God in the earth, my heart prays: - O Jesus, ride on, till all are subdued, Thy mercy make known, and sprinkle thy blood; Display thy salvation, and teach the new song, To every nation, and people, and tongue!

[¶44] In most MSS. and printed Masoretic Bibles there are only three chapters in this prophet, the fourth being joined to the third, making it twenty-four verses.

## 156. Malachi · 5 of 5

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/156/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/156/#p-N

[¶0] In the Jewish reckonings the Twelve Minor Prophets make but one book; hence there is no Masoretic note found at the end of any of the preceding prophets, with accounts of its verses, sections etc.; but, at the end of Malachi we find the following table, which, though it gives the number of verses in each prophet, yet gives the total sum, middle verse, and sections, at the end of Malachi, thereby showing that they consider the whole twelve as constituting but one book.

## 157. Matthew · 1 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/157/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/157/#p-N

### Preface to the Gospel of St. Matthew With a Short Account of His Life

[¶1] The general title of this latter collection of sacred books, which, as well as the former, all Christians acknowledge to have been given by immediate inspiration from God, is in the Greek Η ΚΑΙΝΗ ΔΙΑΘΗΚΗ, which we translate The New Testament: but which should rather be translated The New Covenant; or, if it were lawful to use a periphrasis, the New Covenant, including a Testamentary Declaration and Bequest: for this is precisely the meaning of this system of justice, holiness, goodness, and truth. St. Paul, [2Cor 3:14], calls the sacred books before the time of Christ, Η ΠΑΛΑΙΑ ΔΙΑΘΗΚΗ, The Old Covenant; which is a very proper and descriptive title of the grand subject of those books. This apostle evidently considers the Old Testaments and the New, as two covenants, [Gal 4:24]; and, if comparing these two together, he calls one παλαιαν διαθηκην, the old covenant, the other καινην, the new; one πρωτην, the first, the other νεαν, that which is recent; in opposition to the old covenant, which was to terminate in the new, he calls this κρειττονα, better, more excellent, [Heb 7:22]; [Heb 8:6]; and αιωνιον, everlasting, [Heb 13:20], because it is never to be changed, nor terminate in any other; and to endure endlessly itself. The word covenant, from con together, and venio, I come, signifies a contract or agreement made between two parties; to fulfill the conditions of which, they are mutually bound. The old covenant, in its essential parts, was very simple. I Will Be Your God. Ye Shall Be My People - the spirit of which was never changed. The people were to take Jehovah as the sole object of their religious worship; put their whole trust and confidence in him; serve him in his own way, according to the prescribed forms which he should lay before them. This was their part. On his side, God was to accept them as his people, give them his Spirit to guide them, his mercy to pardon them, his providence to support them, and his grace to preserve them unto eternal life. But all this was connected with the strict observance of a great variety of rites and ceremonies, at once expressive of the holiness of God, the purity of the Divine justice, and the exceeding sinfulness and utter helpless state of man. A great part of the four latter books of Moses is employed in prescribing and illustrating these rites and ceremonies; and what is called the new covenant is the complement and perfection of the whole.

[¶2] The word Διαθηκη, from δια and τιθημι, I lay down, signifies not only a covenant agreement, but also that disposal which a man makes of his secular matters during his life, which is to take place after his death. It answers to the Hebrew ברית berith, from בר bar, to purify, because, in making covenants, a sacrifice was usually offered to God, for the purification of the contracting parties; and hence the word ברית berith is frequently used to express not only the covenant itself, but also the sacrifice offered on the occasion. See below under Gospel; and see the notes on [Gen 6:18]; [Gen 15:18] (note); [Exo 29:45] (note); [Lev 26:15] (note); and [Deu 29:12] (note), where every thing relative to this subject is minutely considered.

[¶3] The term new covenant, as used here, seems to mean that grand plan of agreement or reconciliation which God made between himself and mankind, by the death of Jesus Christ; in consequence of which, all those who truly repent, and unfeignedly believe in the great atoning sacrifice, are purified from their sins, and united to God. Christ is called της Διαθηκης καινης μεσιτης, the Mediator of the new covenant, [Heb 9:15]. And referring to the ratification of this new covenant or agreement, by means of his own death, in the celebration of his last supper, Christ calls the cup, το ποτεριον η καινη Διαθηκη εν τῳ αιματι μου, this cup is the new covenant in my blood: i.e. an emblem or representation of the new covenant ratified by his blood. See [Luk 22:20]. And from these expressions, and their obvious meaning, the whole Christian Scriptures have obtained this title, The New Testament, or Covenant, of Our Lord and Savior Jesus Christ.

[¶4] Those writings, and the grand subject of them, which, previously to the New Testament times, were termed simply The covenant; were, after the incarnation, called the Old covenant, as we have already seen, to distinguish them from the Christian Scriptures, and their grand subject, which were called the New covenant; not so much because it was a new agreement, but rather a renewal of the old, in which the spirit, object, and design of that primitive covenant were more clearly and fully manifested.

[¶5] The particular title to each of the four following books, in most Greek MSS. and printed editions, is ΕΥΑΓΓΕΛΙΟΝ κατα ΜΑΤΘΑΙΟΝ - ΜΑΡΚΟΝ - ΛΟΥΚΑΝ - ΙΟΑΝΝΗΝ, which we translate, the Gospel according to Matthew - Mark - Luke - John; i.e. the gospel or history of our blessed Lord, as written and transmitted to posterity by each of these writers. Our word Gospel, which should be always written godspel, or godespel, comes from the Anglo-Saxon, and is compounded of good, and history, narrative, doctrine, mystery, or secret; and was applied by our ancestors to signify the revelation of that glorious system of truth, which had been, in a great measure, hidden or kept secret from the foundation of the world.

[¶6] Among Saxon scholars, the word Gospel has been variously explained. Mr. Somner explains it thus, Sermo Dei mysticus; Dei historia. "The mystic word of God; the history of God, or God's history." But he supposes that it may be compounded of good, and, a message; and very properly observes, that the verb signifies, not only to preach, or proclaim the Gospel; but also to foretell, or predict; to prophesy, to divine: and in this latter sense the word spell was anciently used among us, and still signifies an incantation, or a charm; which implies a peculiar collocation and repetition of certain words, which were supposed to produce supernatural effects by means of spiritual influence or agency; which agency was always attracted and excited by such words, through some supposed correspondency between the words, and the spiritual agency to be employed. The word, in this sense, occurs in King Alfred's Saxon translation of Boethius, De Consolatione Philosophiae, chap. 38., Then deceitful men began to practice incantations. It is possible that our ancestors gave this title to the preaching of Christ crucified, from observing the astonishing effects produced by it, in changing the hearts and lives of sinners. And very innocently might they denominate the pure powerful preaching of the death and resurrection of Christ, God's charm: that wonderful word, which, accompanied with the demonstration and power of the Holy Ghost, produced such miraculous effects among men.

[¶7] As the word spellian signifies to teach or instruct, hence our word to spell, i.e. to teach a person, by uniting vowels and consonants, to enunciate words; and thus learn to read. And hence the book out of which the first rudiments of language are learned is termed a spelling book, exactly answering to the spell-book of our ancestors, which signified a book of homilies, or plain discourses, for the instruction of the common people. We may see (note on [Gen 1:1] (note)) that god among our ancestors, not only signified God, the supreme Being; but also good or goodness, which is his nature: godspell, therefore, is not only God's history, doctrine, or plan of teaching; but also the good history, the good doctrine; and hence spellian to preach or proclaim this doctrine; spel-boc the sermons that contained the rudiments of it, for the instruction of men; and spel-boda, the orator, messenger, or ambassador, that announced it.

[¶8] The Greek word Ευαγγελιον, from ευ good, and αγγελια a message, signifies good news, or glad tidings in general; and is evidently intended to point out, in this place, the good message or the glad tidings of great joy which God has sent to all mankind, preaching peace and reconciliation by Christ Jesus, who is Lord of all: proclaiming that he, as the promised Messiah, has, by the grace of God, tasted death for every man - for he has died for their offenses, and risen again for their justification; and that, through his grace, every sinner under the whole heaven, may turn to God, and find mercy. This is good news, glad tidings, a joyful message; and it is such to all mankind, as in it every human spirit is interested.

[¶9] It is used in this sense by Achilles Tatius, lib. v. c. 12, Ταυτα ακαυσας ὁ Σατυρος, προστρεχει προς την Μελιττην ευαγγελια φερων: Having heard these things, Satyrus ran to Melitta, bringing the good news.

[¶10] But, besides this general meaning, the word Ευαγγελιον, has other acceptations in the New Testament, and in the Greek writers, which may be consulted here with great propriety and effect.

[¶11] 1. It signifies the reward given to those who brought good news. Thus Homer represents the disguised Ulysses claiming a reward ευαγγελιον, a vest and mantle, should he verify to Eumeus the glad tidings of his master's safety. Ευαγγελιον δε μοι εϚω. Let me have a reward for my good news. Odyss. xiv. v. 152. To which Eumeus, who despaired of his master's return, replied: - Ω γερον, ουτ' αρ' εγων Ευαγγελιον τοδε τισω, Ουτ' Οδυσσευς ετι οικον ελευσεται.

[¶12] Ib. v. 266

[¶13] Old friend! nor cloake nor vest thy gladsome news Will ever earn: Ulysses comes no more!

[¶14] Cowper And on the word, as thus used, Eustathius gives the following comment: Ευαγγελιον; δωρον υπερ αγαθης ευαγγελιας. "Euangelion signifies the reward given for bringing good news." St. Chrysostom, in his sixth Homily on the Acts, gives this as a common meaning of the word. "The Gospel is this: Thou shalt receive good things: as men are accustomed in their common conversation to say to each other, τι μοι των ευαγγελιων; What reward wilt thou give me for my good news? etc." It is used in the same sense by the Septuagint. [2Sam 4:10]. When one told me, saying, Behold, Saul is dead, thinking to have brought good tidings, I took him and slew him in Ziglag, who thought ω εδει με δουναι Ευαγγελια, that I would have given him A Reward for his tidings. Cicero uses it in the same sense; see his epistles to Atticus, lib. 2. ep. 3. O suaves epistolas tuas uno tempore mihi datas duas: quibus Ευαγγελια quae reddam nescio, deberi quidem, plane fateor. "O, how delightful are your epistles! two of which I have received at one time, for which I know not what recompense to make: but, that I am your debtor, I candidly confess."

[¶15] 2. It is used also to signify the prayers, thanksgivings, and sacrifices offered on the arrival of good news. So Aristophanes, Μοι δοκει - Ευαγγελια θυειν, εκατον βους, τη θεω, I think I should Sacrifice A Hecatomb to the goddess for this intelligence, Aristoph. in Equit. v. 653. Isocrates (Areopag. initio) is supposed to use the word in the sense of supplication, Επι τοσαυταις πραξεσιν Ευαγγελια μεν δις ηδη τεθυκαμεν - "relative to these transactions, we have purposed to make supplication twice." Xenophon uses it to denote a eucharistic offering made on account of receiving good news. Εθυε τα Ευαγγελια. See Hist. Gr. i. 6, 27. It seems to be used in a similar sense by the Septuagint in [2Sam 18:20], [2Sam 18:27]. Other examples might be produced in which the word is used in all the above senses; but these may be deemed sufficient. I would not have been so copious, had not a certain great man denied that the word had the above meanings.

[¶16] 3. However illustrative the above acceptations of Ευαγγελιον, among the Greek writers, may be of the word in relation to the great doctrine of the new covenant; yet, among the sacred writers, it is restricted to express the glad tidings of the coming of the Messiah, for the reasons mentioned above. See [Luk 2:10].

[¶17] 4. The whole doctrine of Jesus Christ, comprised in the history of his incarnation, preaching, miracles, sufferings, death, resurrection, ascension, and the mission of the Holy Spirit, by which salvation was procured for a lost world, is expressed by the word Ευαγγελιον, as well as by the general title; Καινη Διαθηκη. [Rom 1:1], [Rom 1:3], [Rom 1:9]; [Mat 4:23]; [Mat 9:35]; [Mat 24:14]; [Mar 1:14]. But the sacred writers use it with a variety of epithets which it may be necessary to mention. 1st, It is sometimes termed, The Gospel of God concerning his Son. [Rom 1:1], [Rom 1:3]. 2dly, The Gospel of the Son of God. [Rom 1:9]. 3dly, The Gospel of the kingdom of God. [Mat 4:23]; [Mat 9:35]; [Mat 24:14]; [Mar 1:14]. 4thly, Sometimes it is simply called The Gospel. [Mar 13:10]; [Mar 16:15]. 5thly, The word or doctrine (λογος) of the Gospel. [Act 15:7]. 6thly, The Gospel of peace. [Eph 6:15]. 7thly, The Gospel of glory, το Ευαγγελιον της δοξης. [1Tim 1:11]. 8thly, The Gospel of salvation, το Ευαγγελιον της σωτηριας [Eph 1:13].

[¶18] 5. In [1Cor 9:23], it means the blessings and privileges promised in the New Testament.

[¶19] 6. It means the public profession of the doctrine taught by Christ, [Mar 8:35]; [Mar 10:29]; [2Tim 1:8]; [Plm 1:13].

[¶20] 7. But in [Gal 1:6], [Gal 1:8], [Gal 1:9], the word Ευαγγελιον seems to mean any new doctrine, whether true or false.

[¶21] Many MSS. have Το κατα Ματθαιον αγιον Ευαγγελιον, which is generally rendered, The Gospel according to Saint Matthew. But the word αγιον, saint, or holy, should be here applied to the Gospel, with which it properly agrees; and then the title would run, The holy Gospel according to Matthew; that is, the account of this holy dispensation according to the narrative composed by Matthew, an eye witness of all the transactions he relates. But anciently the word holy was neither applied to the narrative nor to the narrator, the title being simply, The Gospel according to Matthew, and so of the others.

[¶22] Matthew, supposed to be the same who is also called Levi, son of Alpheus, was by birth a Jew. As to his office, he appears to have been a tax-gatherer, under the Romans. He was a native of Galilee, as the rest of Christ's apostles were; but of what city in that country, or of which tribe of the people of Israel, is not known.

[¶23] As he sat at the custom house, by the seaside, in or near the city of Capernaum, Jesus called him; and as soon as he could make up his accompts with those by whom he had been employed and intrusted, he became a willing, faithful disciple of Christ. After this, St. Mark tells us, he made an entertainment in his own house, where Christ and several of his disciples were present, together with many tax-gatherers, and others, of no very respectable character, in the sight of the Pharisees.

[¶24] It is probable that Matthew took this occasion of calling together his relatives and acquaintances, that he might take a friendly farewell of them; and give them the opportunity of seeing and hearing that Divine Person, whose words he had already found to be spirit and life to his own soul, and to whose service he had now solemnly dedicated himself.

[¶25] He was placed by our Lord in the number of his apostles, and continued with him during his life. After the ascension of Christ, he was at Jerusalem, and received the Holy Ghost with the rest of the disciples on the day of pentecost.

[¶26] Matthew, with Andrew, Peter, and the two sons of Zebedee, are the only disciples whose call is particularly mentioned. It is uncertain when, where, or how he died. There does not appear to be any clear evidence, in the writings of the primitive fathers, that he suffered martyrdom.

[¶27] St. Matthew's gospel is generally allowed to be the most ancient part of the writings of the New Covenant. Many modern critics contend that it was written about the year of our Lord 61, or between this and 65. Others, that it was written so early as 41, or about the eighth year after the ascension; and this is supported by the subscriptions at the end of this gospel in many MSS.; but it must be observed, that all these MSS. are posterior to the 10th century. Michaelis has adopted a middle way, which carries much of the appearance of probability with it, viz.: that Matthew wrote his gospel in Hebrew about the 8th year after the ascension of our Lord, or a.d. 41; and that the translation of it into Greek was made about a.d. 61, or later.

[¶28] Whether this gospel were written originally in Hebrew or Greek, is a question by which the most eminent critics have been greatly puzzled and divided. The balance, however, is clearly in favor of a Hebrew original. The present Greek text was doubtless published at a very early period; who the translator was, cannot, at this distance of time, be determined; probably it was the evangelist himself.

[¶29] As Matthew was one of the twelve disciples, his history is an account of what he heard and saw, being a constant attendant on our blessed Lord. This consideration, of itself, would prove that, allowing him only to be a man of integrity, he would make no mistakes in his narrative. Add to this, the influence and superintendence of the Holy Spirit, under which he constantly acted, and which our Lord had promised to his disciples, to guide them into all truth, and bring what soever he had spoken to them, into remembrance, [Joh 14:26]. These two considerations stamp the narrative with the utmost degree of credibility.

[¶30] The genealogy of Christ divided into three classes of fourteen generations each: The first fourteen, from Abraham to David, [Mat 1:2-6]. The second fourteen, from Solomon to Jechonias, [Mat 1:7-10]. The third fourteen, from Jechonias to Christ, [Mat 1:11-16]. The sum of these generations, [Mat 1:17]. Christ is conceived by the Holy Ghost, and born of the Virgin Mary, when she was espoused to Joseph, [Mat 1:18]. Joseph's anxiety and doubts are removed by the ministry of an Angel, [Mat 1:19], [Mat 1:20]; by whom the child is named Jesus, [Mat 1:21]. The fulfillment of the prophecy of Isaiah relative to this, [Mat 1:22], [Mat 1:23]. Joseph takes home his wife, Mary, and Christ is born, [Mat 1:24], [Mat 1:25].

### Verse 1

[¶32] The book of the generation of Jesus Christ - I suppose these words to have been the original title to this Gospel; and that they signify, according to the Hebrew Phraseology, not only the account of the genealogy of Christ, as detailed below, hut the history of his birth, acts, sufferings, death, resurrection, and ascension.

[¶33] The phrase, book of the generation, ספר תולדות sepher toledoth, is frequent in the Jewish writings, and is translated by the Septuagint, βιβλος γενεσεως, as here, by the evangelist; and regularly conveys the meaning given to it above; e.g. This is the book of the generations of Adam, [Gen 5:1]. That is, the account of the life of Adam and certain of his immediate descendants. Again. These are the generations of Jacob, [Gen 37:2]. That is, the account or history of Jacob, his son Joseph, and the other remarkable branches of the family. And again. These are the generations of Aaron and Moses, [Num 3:1]. That is, the history of the life and acts of these persons, and some of their immediate descendants. The same form of expression is also used, [Gen 2:4], when giving the history of the creation of heaven and earth.

[¶34] Some have translated βιβλος γενεσεως, The book of the genealogy; and consider it the title of this chapter only; but the former opinion seems better founded.

[¶35] Jesus Christ - See on [Mat 1:16], [Mat 1:21] (note).

[¶36] The son of David, the son of Abraham - No person ever born could boast, in a direct line, a more illustrious ancestry than Jesus Christ. Among his progenitors, the regal, sacerdotal, and prophetic offices, existed in all their glory and splendor. David, the most renowned of sovereigns, was king and prophet: Abraham, the most perfect character in all antiquity, whether sacred or profane, was priest and prophet: but the three offices were never united except in the person of Christ; he alone was prophet, priest, and king; and possessed and executed these offices in such a supereminent degree as no human being ever did, or ever could do. As the principal business of the prophet was to make known the will of God to men, according to certain partial communications received from Heaven; so Jesus, who lay in the bosom of the Father, and who was intimately and thoroughly acquainted with all the mysteries of the eternal world, came to declare the Divine nature and its counsels to mankind; see [Joh 1:18]. As the business of the priest was to offer sacrifices to God, to make atonement for the sins of the people; so Christ was constituted a high priest, to make, by the sacrifice of himself, an atonement for the sins of the whole world; see [1Jn 2:2], and the whole Epistle to the Hebrews. As the office of king was to reign over, protect, and defend the people committed to his care by the Divine Providence; so Christ is set as a king upon Sion, having the heathen for his inheritance, and the uttermost parts of the earth for his possession, [Psa 2:6], [Psa 2:8], etc. Of the righteousness, peace, and increase of whose government, there shall be no end, [Isa 9:7]. This three-fold office, Christ executes not only in a general sense, in the world at large; but, in a particular sense, in every Christian soul. He is first a prophet, to teach the heart of man the will of God; to convict the conscience of sin, righteousness, and judgment; and fully to illustrate the way of salvation. He is next a priest, to apply that atonement to the guilty conscience, the necessity of which, as a prophet, he had previously made known. And lastly, as a king, he leads captivity captive, binds and casts out the strong man armed, spoils his goods, extends the sway of the scepter of righteousness, subdues and destroys sin, and reigns Lord over all the powers and faculties of the human soul; so that As sin reigned unto death, Even so does grace reign through righteousness, unto eternal life, by Jesus Christ our Lord. [Rom 5:21].

[¶37] It is remarkable, that the evangelist names David before Abraham, though the latter was many generations older: the reason seems to be this, that David was not only the most illustrious of our Lord's predecessors, as being both king and prophet; but because that promise, which at first was given to Abraham, and afterwards, through successive generations, confirmed to the Jewish people, was at last determined and restricted to the family of David. Son of David, was an epithet by which the Messiah was afterwards known among the Jews; and, under this title, they were led to expect him by prophetic authority. See [Psa 89:3], [Psa 89:4]; [Psa 132:10], [Psa 132:11], compared with [Act 13:23], and [Isa 11:1]; [Jer 23:5]. Christ was prophesied of under the very name of David. See [Eze 34:23], [Eze 34:24]; [Eze 37:24], [Eze 37:25].

### Verse 2

[¶39] Abraham begat Isaac - In this genealogy, those persons only, among the ancestors of Christ, which formed the direct line, as specified: hence no mention is made of Ishmael, the son of Abraham, nor of Esau, the son of Isaac; and of all the twelve patriarchs, or sons of Jacob, Judah alone is mentioned.

### Verse 3

[¶41] Phares and Zara - The remarkable history of these twins may be seen, Genesis 38: Some of the ancients were of opinion, that the evangelist refers to the mystery of the youngest being preferred to the eldest, as prefiguring the exaltation of the Christian Church over the synagogue. Concerning the women whose names are recorded in this genealogy, see the note at the end of the chapter, ([Mat 1:25] (note)).

### Verse 8

[¶43] Joram begat Ozias - This is the Uzziah, king of Judah, who was struck with the leprosy for his presumption in entering the temple to offer incense before the Lord. See [2Chr 26:16], etc. Ozias was not the immediate son of Joram: there were three kings between them, Ahaziah, Joash, and Amaziah, which swell the fourteen generations to seventeen: but it is observed that omissions of this kind are not uncommon in the Jewish genealogies. In [Ezr 7:3], Azariah is called the son of Meraioth, although it is evident, from [1Chr 6:7-9], that there were six descendants between them. This circumstance the evangelist was probably aware of; but did not see it proper to attempt to correct what he found in the public accredited genealogical tables; as he knew it to be of no consequence to his argument, which was merely to show that Jesus Christ as surely descended, in an uninterrupted line from David, as David did from Abraham. And this he has done in the most satisfactory manner; nor did any person in those days pretend to detect any inaccuracy in his statement; though the account was published among those very people whose interest it was to expose the fallacy, in vindication of their own obstinate rejection of the Messiah, if any such fallacy could have been proved. But as they were silent, modern and comparatively modern unbelievers may for ever hold their peace. The objections raised on this head are worthy of no regard; yet the following statement deserves notice.

[¶44] St. Matthew took up the genealogies just as he found them in the public Jewish records, which, though they were in the main correct, yet were deficient in many particulars. The Jews themselves give us sufficient proof of this. The Talmud, title Kiddushim, mentions ten classes of persons who returned from the Babylonish captivity:

## 158. Matthew · 2 of 88

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[¶0] I. כהני Cohaney, priests.

[¶1] II. לוי Levey, Levites.

[¶2] III. ישראל Yishrael, Israelites.

[¶3] IV. חלולי Chululey, common persons, as to the priesthood; such whose fathers were priests, but their mothers were such as the priests should not marry.

[¶4] V. גירי Girey, proselytes.

[¶5] VI. חרורי Charurey, freed-men, or servants who had been liberated by their masters.

[¶6] VII. ממזירי Mamzirey, spurious, such as were born in unlawful wedlock.

[¶7] VIII. נתיני Nethiney, Nethinim.

[¶8] IX. שתוקי Shetukey, bastards, persons whose mothers, though well known, could not ascertain the fathers of their children, because of their connections with different men.

[¶9] X. אסופי Asuphey, such as were gathered up out of the streets, whose fathers and mothers were utterly unknown.

[¶10] Such was the heterogeneous mass brought up from Babylon to Jerusalem; and although we learn from the Jews, that great care was taken to separate the spurious from the true-born Israelites, and canons were made for that purpose, yet it so happened, that sometimes a spurious family had got into high authority, and therefore must not be meddled with. See several cases in Lightfoot. On this account, a faithful genealogist would insert in his roll such only as were indisputable. "It is therefore easy to guess," says Dr. Lightfoot, "whence Matthew took the last fourteen generations of this genealogy, and Luke the first forty names of his: namely, from the genealogical rolls, at that time well known, and laid up in the public κειμηλια, repositories, and in the private also. And it was necessary indeed, in so noble and sublime a subject, and a thing that would be so much inquired into by the Jewish people, as the lineage of the Messiah would be, that the evangelists should deliver a truth, not only that could not be gainsayed, but also might be proved and established from certain and undoubted rolls of ancestors." See Horae Talmudicae.

### Verse 11

[¶12] Josias begat Jechonias, etc. - There are three considerable difficulties in this verse.

[¶13] 1. Josias was not the father of Jechonias; he was only the grandfather of that prince: [1Chr 3:14-16].

[¶14] 2. Jechonias had no brethren; at least, none are on record.

[¶15] 3. Josias died 20 years before the Babylonish captivity took place, and therefore Jechonias and his brethren could not have been begotten about the time they were carried away to Babylon.

[¶16] To this may be added a fourth difficulty, viz. there are only thirteen in this 2nd class of generations; or forty-one, instead of forty-two, in the whole. But all these difficulties disappear, by adopting a reading found in many MSS. Ιωσιας δε εγεννησε τον Ιωακειμ· Ιωακειμ δε εγεννησε τον Ιεχονιαν. And Josias begat Jehoiakim, or Joakim, and Joakim begat Jechonias. For this reading, see the authorities in Griesbach. Josiah was the immediate father of Jehoiakim (called also Eliakeim and Joakim) and his brethren, who were Johanan, Zedekiah, and Shallum: see [1Chr 3:15]. Joakim was the father of Joachin or Jechonias, about the time of the first Babylonish captivity: for we may reckon three Babylonish captivities. The first happened in the fourth year of Joakim, son of Josiah, about A. M. 3398. In this year, Nebuchadnezzar, having taken Jerusalem, led a great number of captives to Babylon. The second captivity happened under Jechoniah, son of Joakim; who, having reigned three months, was taken prisoner in 3405, and was carried to Babylon, with a great number of the Jewish nobility. The third captivity took place under Zedekiah, A. M. 3416. And thus, says Calmet, [Mat 1:11] should be read: Josias begat Joakim and his brethren: and Joakim begat Jechonias about the time of the first Babylonish captivity; and Jechonias begat Salathiel, after they were brought to Babylon. Thus, with the necessary addition of Joakim, the three classes, each containing fourteen generations, are complete. And to make this the more evident, I shall set down each of these three generations in a separate column, with the additional Joakim, that the reader may have them all at one view. 1 Abraham 1 Solomon 1 Jechonias 2 Isaac 2 Rehoboam 2 Salathiel 3 Jacob 3 Abia 3 Zorobabel 4 Judah 4 Asa 4 Abiud 5 Pharez 5 Josaphat 5 Eliakim 6 Esrom 6 Joram 6 Azor 7 Aram 7 Ozias 7 Sadoc 8 Aminadab 8 Joatham 8 Achim 9 Naason 9 Achaz 9 Eliud 10 Salmon 10 Ezekias 10 Eleazar 11 Booz 11 Manasses 11 Matthan 12 Obed 12 Amon 12 Jacob 13 Jesse 13 Josias 13 Joseph 14 david 14 joachim 14 jesus

[¶17] In all forty-two generations.

### Verse 12

[¶19] Jechonias begat Salathiel - After Jechonias was brought to Babylon, he was put in prison by Nebuchadnezzar, where he continued till the death of this prince, and the accession of Evilmerodach, who brought him out of prison, in which he had been detained thirty-seven years, and restored him to such favor that his throne (seat) was exalted above all the kings which were with him in Babylon: [Jer 52:31], [Jer 52:32]. But though he thus became a royal favorite, he was never restored to his kingdom. And, according to the prophecy of Jeremiah, [Jer 22:30], no man of his seed sat upon the throne of David; yet the regal line was continued through his son Salathiel, who died in Babylon: but Zorobabel, his son, returned from captivity, and by him the race of David was continued, according to Matthew, by Abiud; and, according to Luke, by Rhesa. See on [Luk 3:23] (note), etc.

[¶20] The term carrying away to Babylon, μετοικεσια, from μετοικεω, to change a habitation, or place of residence, would be more properly translated by the word transportation, which is here peculiarly appropriate: the change was not voluntary; they were forced away.

### Verse 16

[¶22] Jesus, who is called Christ - As the word Χριστος Christ, signifies the anointed or anointer, from χριω, to anoint, it answers exactly to the Hebrew משיח mashiach, which we pronounce Messiah or Messias; this word comes from the root משח mashac, signifying the same thing. As the same person is intended by both the Hebrew and Greek appellation, it should be regularly translated The Messiah, or The Christ; whichever is preferred, the demonstrative article should never be omitted.

[¶23] Priests, prophets, and kings, among the Jews, were anointed in order to the legitimate exercise of their respective offices. Hence the word Χριστος Christ, or משיח Mashiach, became a name of dignity, and often signified the same as king. See [Isa 45:1]; [Psa 105:15]; [Lev 4:3]; [Lev 6:20]; [1Sam 2:10]. The words משיח Mashiach and מלך melec, Χριστος and βασιλευς, Christ and king, are frequently interchanged. [1Sam 2:10]; [Psa 2:2], [Psa 2:6]; [Luk 23:2]; and see the Scholia of Rosenmuller on this place. The reason of this may be seen in the following note, which I extract from the comment on [Exo 29:7]. "It appears from [Isa 61:1], that anointing with oil, in consecrating a person to any important office, whether civil or religious, was considered as an emblem of the communication of the gifts and graces of the Holy Spirit. This ceremony was used on three occasions, viz. the installation of prophets, priests, and kings, into their respective offices. But why should such an anointing be deemed necessary? Because the common sense of men taught them that all good, whether spiritual or secular, must come from God, its origin and cause. Hence it was taken for granted,

[¶24] 1. That no man could foretell events, unless inspired by the Spirit of God. And therefore the prophet was anointed, to signify the communication of the Spirit of wisdom and knowledge.

[¶25] 2. That no person could offer an acceptable sacrifice to God for the sins of men, or profitably minister in holy things, unless enlightened, influenced, and directed, by the Spirit of grace and holiness. Hence the priest was anointed, to signify his being divinely qualified for the due performance of his sacred functions.

[¶26] 3. That no man could enact just and equitable laws, which should have the prosperity of the community and the welfare of the individual continually in view, or could use the power confided to him only for the suppression of vice and the encouragement of virtue, but that man who was ever under the inspiration of the Almighty.

[¶27] Hence kings were inaugurated by anointing with oil. Two of these offices only exist in all civilized nations, the sacerdotal and regal; and, in some countries, the priest and king are still consecrated by anointing. In the Hebrew language משח mashach signifies to anoint; and משיח mashiach, the anointed person. But as no man was ever dignified by holding the three offices, so no person ever had the title Mashiach, the anointed one, but Jesus, The Christ. He alone is King of kings, and Lord of lords: the king who governs the universe, and rules in the hearts of his followers; the prophet, to instruct men in the way wherein they should go; and the great high priest, to make atonement for their sins. Hence he is called the Messias, a corruption of the word המשיח ha-mashiach, The anointed One, in Hebrew; which gave birth to ὁ Χριστος ho Christos, which has precisely the same signification in Greek: of him, Melchisedeck, Abraham, Aaron, David, and others, were illustrious types. But none of these had the title of The Messiah, or The Anointed of God. This does, and ever will, belong exclusively to Jesus, The Christ."

### Verse 17

[¶29] Fourteen generations - See the note on [Mat 1:11]. The Jews had a sort of technical method of summing up generations in this way. In Synopsis Sohar, p. 132, n. 18, we have the following words; "From Abraham to Solomon were fifteen generations; and then the moon was at the full. From Solomon to Zedekiah were other fifteen generations; the moon was then in the wane, and Zedekiah's eyes were put out." That is, the regal state came to its zenith of light and glory in the time of Solomon; but decreased gradually, till it became nearly extinct in the days of Zedekiah. See Schoetgen.

### Verse 18

[¶31] Espoused to Joseph - The word μνηστευθεισης, from μνηστευω, to contract, or betroth, refers to the previous marriage agreement, in which the parties mutually bound themselves to each other; without which, no woman was ever married among the Jews. Among the Hindoos, a woman is espoused often a whole year, and even longer before the marriage takes place.

[¶32] Before they came together - The woman was espoused at her own, or her father's house; and, generally, some time elapsed before she was taken home to the house of her husband: [Deu 20:7]; [Jdg 14:7], [Jdg 14:8]. This custom has been immemorially observed among the inhabitants of Ireland, who have not only this, but many Asiatic customs, which, added to various authentic historic proofs, are collateral evidences that they received the Christian religion, not from the popes of Rome, but through the means of Asiatic missionaries.

[¶33] Among the Jews, the espousal, though the marriage had not been consummated, was considered as perfectly legal and binding on both sides; and hence a breach of this contract was considered as a case of adultery, and punished exactly in the same way. See [Deu 22:25], [Deu 22:28]. Nor could a contract of this kind, though there was no cohabitation, be broken but by a regular divorce, as Mr. Selden, in his Uxor Hebraica, has proved at large from the Jewish rabbins.

[¶34] She was found with child - Her situation was the most distressing and humiliating that can be conceived. Nothing but the fullest consciousness of her own integrity, and the strongest confidence in God, could have supported her in such trying circumstances, where her reputation, her honor, and her life were at stake. What conversation passed between her and Joseph, on this discovery, we are not informed; but the issue proves that it was not satisfactory to him: nor could he resolve to consider her as his wife, till God had sent his angel to bear the most unequivocal testimony to the virgin's innocence. His whole conduct, on this occasion, was exceedingly benevolent and humane. He might at once have taken the advantage of the law, [Deu 22:23], [Deu 22:24], and had her stoned to death.

### Verse 19

[¶36] To make her a public example - Παραδειγματισαι, to expose her to public infamy; from παρα, near, and δεικνυμαι, I show, or expose; what is oddly, though emphatically, called in England, showing up - exposing a character to public view. Though Joseph was a righteous man, δικαιος, and knew that the law required that such persons as he supposed his wife to be should be put to death, yet, as righteousness is ever directed by mercy, he determined to put her away or divorce her privately, i.e. without assigning any cause, that her life might be saved; and, as the offense was against himself, he had a right to pass it by if he chose. Some have supposed that the term δικαιος should be translated merciful, and it certainly often has this signification; but here it is not necessary.

### Verse 20

[¶38] That which is conceived (or formed) in her - So I think γεννηθεν should be translated in this place: as it appears that the human nature of Jesus Christ was a real creation in the womb of the virgin, by the power of the Holy Spirit. The angel of the Lord mentioned here was probably the angel Gabriel, who, six months before, bad been sent to Zacharias and Elisabeth, to announce the birth of Christ's forerunner, John the Baptist. See [Luk 1:36].

### Verse 21

[¶40] Jesus - The same as Joshua, יהושע Yehoshua, from ישע yasha, he saved, delivered, put in a state of safety. See on [Exo 13:9] (note); [Num 13:16] (note), and in the preface to Joshua.

[¶41] He shall save his people from their sins - This shall be his great business in the world: the great errand on which he is come, viz. to make an atonement for, and to destroy, sin: deliverance from all the power, guilt, and pollution of sin, is the privilege of every believer in Christ Jesus. Less than this is not spoken of in the Gospel; and less than this would be unbecoming the Gospel. The perfection of the Gospel system is not that it makes allowances for sin, but that it makes an atonement for it: not that it tolerates sin, but that it destroys it. In [Mat 1:1], he is called Jesus Christ, on which Dr. Lightfoot properly remarks, "That the name of Jesus, so often added to the name of Christ in the New Testament, is not only that Christ might be thereby pointed out as the Savior, but also that Jesus might be pointed out as the true Christ or Messiah, against the unbelief of the Jews." This observation will be of great use in numberless places of the New Testament. See [Act 2:36]; [Act 8:35]; [1Cor 16:22]; [1Jn 2:22]; [1Jn 4:15], etc.

### Verse 22

[¶43] By the prophet - Isaiah is added here by several MSS., versions, and fathers. The prophecy is taken from [Isa 7:14].

## 159. Matthew · 3 of 88

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### Verse 23

[¶1] Behold, a virgin shall be with child - We have already seen, from the preceding verse, that this prophecy is taken from [Isa 7:14]; but it may be necessary to consider the circumstances of the original promise more particularly. At the time referred to, the kingdom of Judah, under the government of Ahaz, was reduced very low. Pekah, king of Israel, had slain in Judea 120,000 persons in one day, and carried away captives 200,000, including women and children, together with much spoil. To add to their distress, Rezin, king of Syria, being confederate with Pekah, had taken Elath, a fortified city of Judah, and carried the inhabitants away captive to Damascus. In this critical conjuncture, need we wonder that Ahaz was afraid that the enemies who were now united against him must prevail, destroy Jerusalem, and the kingdom of Judah, and annihilate the family of David! To meet and remove this fear, apparently well grounded, Isaiah is sent from the Lord to Ahaz, swallowed up now both by sorrow and by unbelief, in order to assure him that the counsels of his enemies should not stand; and that they should be utterly discomfited. To encourage Ahaz, he commands him to ask a sign or miracle, which should be a pledge in hand, that God should, in due time, fulfill the predictions of his servant, as related in the context. On Ahaz humbly refusing to ask any sign, it is immediately added, Therefore the Lord himself shall give you a sign: Behold a virgin shall conceive and bear a son; and shall call his name Immanuel. Butter and honey shall he eat, etc. Both the Divine and human nature of our Lord, as well as the miraculous conception, appear to be pointed out in the prophecy quoted here by the evangelist: - He shall be called עמנו־אל IM-MENU-EL; literally, The Strong God with Us: similar to those words in the New Testament: - The Word which was God - was made flesh, and dwelt among us, full of grace and truth: [Joh 1:1], [Joh 1:14]. And, God was manifested in the flesh: [1Tim 3:16]. So that we are to understand, God with us, to imply God incarnated - God in human nature. This seems farther evident from the words of the prophet, [Isa 7:15]. Butter and honey shall he eat - he shall be truly man, grow up and be nourished in a human, natural way; which refers to his being With Us, i.e. incarnated. To which the prophet adds, That he may know to refuse the evil and choose the good: - or rather, According to his knowledge, לדעתו le-daato, reprobating the evil, and choosing the good. This refers to him as God; and is the same idea given by this prophet, [Isa 53:11] : By (or in) his knowledge (the knowledge of Christ crucified, בדעתו be-daato) shall my righteous servant sanctify many; for he shall bear their offenses. Now this union of the Divine and human nature is termed a sign or miracle, אות oth, i.e. something which exceeds the power of nature to produce. And this miraculous union was to be brought about in a miraculous way: Behold a Virgin shall conceive: the word is very emphatic, העלמה ha-almah, The virgin; the only one that ever was, or ever shall be, a mother in this way. But the Jews, and some called Christians, who have espoused their desperate cause, assert, that "the word עלמה almah does not signify a Virgin only; for it is applied, [Pro 30:19], to signify a young married woman." I answer, that this latter text is no proof of the contrary doctrine: the words דרך גבר בעלמה derec geber be-almah, the way of a man with a maid, cannot be proved to mean that for which it is produced: beside, one of De Rossi's MSS. reads בעלמיו be-almaiu, the way of a strong, or stout, man (גבר geber) In His Youth; and in this reading the Syriac, Septuagint, Vulgate, and Arabic agree, which are followed by the first version in the English language, as it stands in a MS. in my own possession - the weie of a man in his waring youthe; so that this place, the only one that can with any probability of success be produced, were the interpretation contended for correct, which I am by no means disposed to admit, proves nothing. Beside, the consent of so many versions in the opposite meaning deprives it of much of its influence in this question.

[¶2] The word עלמה almah, comes from עלם alam, to lie hid, be concealed; and we are told that "virgins were so called, because they were concealed or closely kept up in their fathers' houses, till the time of their marriage." This is not correct: see the case of Rebecca, [Gen 24:43] (note), and my note there: that of Rachel, [Gen 29:6], [Gen 29:9], and the note there also: and see the case of Miriam, the sister of Moses, [Exo 2:8], and also the Chaldee paraphrase on [Lam 1:4], where the virgins are represented as going out in the dance. And see also the whole history of Ruth. This being concealed, or kept at home, on which so much stress is laid, is purely fanciful; for we find that young unmarried women drew water, kept sheep, gleaned publicly in the fields, etc., etc., and the same works they perform among the Turcomans to the present day. This reason, therefore, does not account for the radical meaning of the word; and we must seek it elsewhere. Another well known and often used root in the Hebrew tongue will cast light on this subject. This is גלה galah, which signifies to reveal, make manifest, or uncover, and is often applied to matrimonial connections, in different parts of the Mosaic law: עלם alam, therefore, may be considered as implying the concealment of the virgin, as such, till lawful marriage had taken place. A virgin was not called עלמה almah, because she was concealed by being kept at home in her father's house, which is not true, but literally and physically, because, as a woman, she had not been uncovered - she had not known man. This fully applies to the blessed virgin: see [Luk 1:34]. "How can this be, seeing I know no man?" and this text throws much light on the subject before us. This also is in perfect agreement with the ancient prophecy, "The seed of the woman shall bruise the head of the serpent," [Gen 3:15]; for the person who was to destroy the work of the devil was to be the progeny of the woman, without any concurrence of the man. And, hence, the text in Genesis speaks as fully of the virgin state of the person, from whom Christ, according to the flesh, should come, as that in the prophet, or this in the evangelist. According to the original promise, there was to be a seed, a human being, who should destroy sin; but this seed or human being must come from the woman Alone; and no woman Alone, could produce such a human being, without being a virgin. Hence, A virgin shall bear a son, is the very spirit and meaning of the original text, independently of the illustration given by the prophet; and the fact recorded by the evangelist is the proof of the whole. But how could that be a sign to Ahaz, which was to take place so many hundreds of years after? I answer, the meaning of the prophet is plain: not only Rezin and Pekah should be unsuccessful against Jerusalem at that time, which was the fact; but Jerusalem, Judea, and the house of David, should be both preserved, notwithstanding their depressed state, and the multitude of their adversaries, till the time should come when a Virgin should bear a son. This is a most remarkable circumstance - the house of David could never fail, till a virgin should conceive and bear a son - nor did it: but when that incredible and miraculous fact did take place, the kingdom and house of David became extinct! This is an irrefragable confutation of every argument a Jew can offer in vindication of his opposition to the Gospel of Christ. Either the prophecy in Isaiah has been fulfilled, or the kingdom and house of David are yet standing. But the kingdom of David, we know, is destroyed: and where is the man, Jew or Gentile, that can show us a single descendant of David on the face of the earth? The prophecy could not fail - the kingdom and house of David have failed; the virgin, therefore, must have brought forth her son - and this son is Jesus, the Christ. Thus Moses, Isaiah, and Matthew concur; and facts, the most unequivocal, have confirmed the whole! Behold the wisdom and providence of God!

[¶3] Notwithstanding what has been said above, it may be asked, In what sense could this name Immanuel be applied to Jesus Christ, if he be not truly and properly God? Could the Spirit of truth ever design that Christians should receive him as an angel or a mere man, and yet, in the very beginning of the Gospel history, apply a character to him which belongs only to the most high God? Surely no. In what sense, then, is Christ God With Us? Jesus is called Immanuel, or God with us, in his incarnation. - God united to our nature - God with man - God in man. - God with us, by his continual protection. - God with us, by the influences of his Holy Spirit - in the holy sacrament - in the preaching of his word - in private prayer. And God with us, through every action of our life, that we begin, continue, and end in his name. He is God with us, to comfort, enlighten, protect, and defend us in every time of temptation and trial, in the hour of death, in the day of judgment; and God with us, and in us, and we with and in him, to all eternity.

### Verse 25

[¶5] Her first - born son - Τον υιον αυτης τον πρω-οτοκον. Literally, That son of hers, the first-born one. That Mary might have had other children, any person may reasonably and piously believe; that she had others, many think exceedingly probable, and that this text is at least an indirect proof of it. However this may be, the perpetual virginity of Mary should not be made an article of faith. God has not made it one: indeed it can hardly bear the light of several texts in the Gospels.

[¶6] He knew her not - Had no matrimonial intercourse with her - Till she had brought forth that son of hers, of whom the evangelist had been just speaking, the first-born, the eldest of the family, to whom the birthright belonged, and who was miraculously born before she knew any man, being yet in a state of virginity. See on [Mat 13:55] (note). The virginity of Mary, previously to the birth of Christ, is an article of the utmost consequence to the Christian system; and therefore it is an article of faith: her perpetual virginity is of no consequence; and the learned labor spent to prove it has produced a mere castle in the air. The thing is possible; but it never has been, and never can be proved.

[¶7] He called his name Jesus - This name was given by the command of God, see [Mat 1:16], and was imposed on Christ when eight days old; for then, according to the Jewish law, he was circumcised: thus he had the name of Savior given when he first began to shed that blood without which there could be no remission of sins.

[¶8] The goodness of God is manifested, not only in his giving his Son to save a lost world, but also in the choice of the persons who were his progenitors: among whom we find, First, Saints, to excite our courage: Abraham, remarkable for his faith; Isaac, for his obedience; and Jacob, for his fervor and constancy.

[¶9] Secondly, Penitent Sinners, to excite our confidence: such as David, Manasses, etc.

[¶10] Thirdly, Sinners, of whose repentance and salvation we hear nothing; to put us on our guard. Who can read the account of idolatrous Solomon, who, from the whole evidence of the sacred history, died In his sins, without trembling?

[¶11] Four Women are mentioned in this genealogy: two of these were adulteresses, Tamar and Bathsheba; and two were Gentiles, Rahab and Ruth, and strangers to the covenant of promise; to teach us that Jesus Christ came to save sinners, and that, though strangers to his people, we are not on that account excluded from a salvation which God has designed for all men. He is not the God of the Jews only; he is also the God of the Gentiles.

[¶12] The state of the royal family of David, the circumstances of the holy virgin and her spouse Joseph, the very remarkable prophecy of Isaiah, the literal and circumstantial fulfillment of it, the names given to our blessed Lord, the genealogical scroll of the family, etc., etc., are all so many proofs of the wisdom, goodness, and providence of God. Every occurrence seems, at first view, to be abandoned to fortuitous influence, and yet the result of each shows that God managed the whole. These circumstances are of the greatest importance; nor can the Christian reader reflect on them without an increase of his faith and his piety.

### Introduction

[¶14] Wise men come from the east to worship Christ, [Mat 2:1], [Mat 2:2]. Herod, hearing of the birth of our Lord, is greatly troubled, [Mat 2:3]; and makes inquiry of the chief priests and scribes, where the Christ should be born, [Mat 2:4]. They inform him of the prophecy relative to Bethlehem, [Mat 2:5], [Mat 2:6]. The wise men, going to Bethlehem, are desired by Herod to bring him word when they have found the child, pretending that he wished to do him homage, [Mat 2:7], [Mat 2:8]. The wise men are directed by a star to the place where the young child lay, adore him, and offer him gifts, [Mat 2:9-11]. Being warned of God not to return to Herod, they depart into their own country another way, [Mat 2:12]. Joseph and Mary are divinely warned to escape into Egypt, because Herod sought to destroy Jesus, [Mat 2:13], [Mat 2:14]. They obey, and continue in Egypt till the death of Herod, [Mat 2:15]. Herod, finding that the wise men did not return, is enraged, and orders all the young children in Bethlehem, under two years of age, to be massacred, [Mat 2:16-18]. Herod dies, and Joseph is divinely warned to return to the land of Israel, [Mat 2:19-21]. Finding that Archelaus reigned in Judea in place of his father Herod, he goes to Galilee, and takes up his residence at Nazareth, [Mat 2:22], [Mat 2:23].

### Verse 1

[¶16] Bethlehem of Judea - This city is mentioned in [Jdg 17:7], and must be distinguished from another of the same name in the tribe of Zebulon, [Jos 19:15]. It is likewise called Ephrath, [Gen 48:7], or Ephratah, [Mic 5:2], and its inhabitants Ephrathites, [Rut 1:2]; [1Sam 17:12]. It is situated on the declivity of a hill, about six miles from Jerusalem. בית לחם Beth-lechem, in Hebrew, signifies the house of bread. And the name may be considered as very properly applied to that place where Jesus, the Messiah, the true bread that came down from heaven, was manifested, to give life to the world. But לחם lehem also signifies flesh, and is applied to that part of the sacrifice which was burnt upon the altar. See [Lev 3:11-16]; [Lev 21:6]. The word is also used to signify a carcass, [Zep 1:17]. The Arabic version has Beet lehem, and the Persic Beet allehem: but lehem, in Arabic, never signifies bread, but always means flesh. Hence it is more proper to consider the name as signifying the house of flesh, or, as some might suppose, the house of the incarnation, i.e. the place where God was manifested in the flesh for the salvation of a lost world.

[¶17] In the days of Herod the king - This was Herod, improperly denominated the Great, the son of Antipater, an Idumean: he reigned 37 years in Judea, reckoning from the - time he was created - king of that country by the Romans. Our blessed Lord was born in the last year of his reign; and, at this time, the scepter had literally departed from Judah, a foreigner being now upon the throne.

[¶18] As there are several princes of this name mentioned in the New Testament, it may be well to give a list of them here, together with their genealogy.

[¶19] Herod, the Great, married ten wives, by whom he had several children, Euseb. l. i. c. 9. p. 27. The first was Doris, thought to be an Idumean, whom he married when but a private individual; by her he had Antipater, the eldest of all his sons, whom he caused to be executed five days before his own death.

[¶20] His second wife was Mariamne, daughter to Hircanus, the sole surviving person of the Asmonean, or Maccabean, race. Herod put her to death. She was the mother of Alexander and Aristobulus, whom Herod had executed at Sebastia, (Joseph. Antiq. l. xvi. c. 13. - De Bello, l. i. c. 17), on an accusation of having entered into a conspiracy against him. Aristobulus left three children, whom I shall notice hereafter.

[¶21] His third wife was Mariamne, the daughter of Simon, a person of some note in Jerusalem, whom Herod made high priest, in order to obtain his daughter. She was the mother of Herod Philippus, or Herod Philip, and Salome. Herod or Philip married Herodias, mother to Salome, the famous dancer, who demanded the head of John the Baptist, [Mar 6:22]. Salome had been placed, in the will of Herod the Great, as second heir after Antipater; but her name was erased, when it was discovered that Mariamne, her mother, was an accomplice in the crimes of Antipater, son of Herod the Great. Joseph de Bello, lib. i. c. 18,19,20.

[¶22] His fourth wife was Malthake, a Samaritan, whose sons were Archelaus and Philip. The first enjoyed half his father's kingdom under the name of tetrarch, viz. Idumea, Judea, and Samaria: Joseph. Antiq. l. xvii. c. 11. He reigned nine years; but, being accused and arraigned before the Emperor Augustus, he was banished to Vienna, where he died: Joseph. Antiq. l. xvii. c. 15. This is the Archelaus mentioned in [Mat 2:22].

[¶23] His brother Philip married Salome, the famous dancer, the daughter of Herodias; he died without children, and she was afterwards married to Aristobulus.

[¶24] The fifth wife of Herod the Great was Cleopatra of Jerusalem. She was the mother of Herod surnamed Antipas, who married Herodias, the wife of his brother Philip, while he was still living. Being reproved for this act by John the Baptist, [Mat 14:3]; [Mar 6:17]; [Luk 3:19], and having imprisoned this holy man, he caused him to be beheaded, agreeable to the promise he had rashly made to the daughter of his wife Herodias, who had pleased him with her dancing. He attempted to seize the person of Jesus Christ, and to put him to death. It was to this prince that Pilate sent our Lord, [Luk 13:31], [Luk 13:32]. He was banished to Lyons, and then to Spain, where both he and his wife Herodias died. Joseph. Antiq. l. xv. c. 14. - De Bello, l. ii. c. 8.

[¶25] The sixth wife of Herod the Great was Pallas, by whom he had Phasaelus: his history is no ways connected with the New Testament.

[¶26] The seventh was named Phoedra, the mother of Roxana, who married the son of Pheroras.

[¶27] The eighth was Elpida, mother of Salome, who married another son of Pheroras.

[¶28] With the names of two other wives of Herod we are not acquainted; but they are not connected with our history, any more than are Pallas, Phoedra, and Elpida, whose names I merely notice to avoid the accusation of inaccuracy.

[¶29] Aristobulus, the son of Herod the Great by Mariamne, a descendant of the Asmoneans, left two sons and a daughter, viz. Agrippa, Herod, and Herodias, so famous for her incestuous marriage with Antipas, in the life-time of his brother Philip.

[¶30] Agrippa, otherwise named Herod, who was imprisoned by Tiberius for something he had inconsiderately said against him, was released from prison by Caligula, who made him king of Judea: Joseph. Antiq. l. xviii. c. 8. It was this prince who put St. James to death, and imprisoned Peter, as mentioned in 12. of Acts. He died at Caesarea, in the way mentioned in the Acts, as well as by Josephus, Antiq. l. xix. c. 7. He left a son named Agrippa, who is mentioned below.

[¶31] Herod, the second son of Aristobulus, was king of Chalcis, and, after the death of his brother, obtained permission of the emperor to keep the ornaments belonging to the high priest, and to nominate whom he pleased to that office: Joseph. Antiq. l. xx. c. 1. He had a son named Aristobulus, to whom Nero gave Armenia the lesser, and who married Salome, the famous dancer, daughter to Herodias.

[¶32] Agrippa, son of Herod Agrippa, king of Judea, and grandson to Aristobulus and Mariamne; he was at first king of Chalcis, and afterwards tetrarch of Galilee, in the room of his uncle Philip: Joseph. Antiq. l. xx. c. 5. It was before him, his sister Berenice, and Felix, who had married Drusilla, Agrippa's second daughter, that St. Paul pleaded his cause, as mentioned Acts 26.

[¶33] Herodias, the daughter of Mariamne and Aristobulus, is the person of whom we have already spoken, who married successively the two brothers Philip and Antipas, her uncles, and who occasioned the death of John the Baptist. By her first husband she had Salome, the dancer, who was married to Philip, tetrarch of the Trachonitis, the son of Herod the Great. Salome having had no children by him, she was married to Aristobulus, her cousin-german, son of Herod, king of Chalcis, and brother to Agrippa and Herodias: she had by this husband several children.

[¶34] This is nearly all that is necessary to be known relative to the race of the Herods, in order to distinguish the particular persons of this family mentioned in the New Testament. See Basnage, Calmet, and Josephus.

[¶35] There came wise men from the east - Or, Magi came from the eastern countries. "The Jews believed that there were prophets in the kingdom of Saba and Arabia, who were of the posterity of Abraham by Keturah; and that they taught in the name of God, what they had received in tradition from the mouth of Abraham." - Whitby. That many Jews were mixed with this people there is little doubt; and that these eastern magi, or philosophers, astrologers, or whatever else they were, might have been originally of that class, there is room to believe. These, knowing the promise of the Messiah, were now, probably, like other believing Jews, waiting for the consolation of Israel. The Persic translator renders the Greek Μαγοι by mejooseean, which properly signifies a worshipper of fire; and from which we have our word magician. It is very probable that the ancient Persians, who were considered as worshippers of fire, only honored it as the symbolical representation of the Deity; and, seeing this unusual appearance, might consider it as a sign that the God they worshipped was about to manifest himself among men. Therefore they say, We have seen his star - and are come to worship him; but it is most likely that the Greeks made their Μαγοι magi, which we translate wise men, from the Persian mogh, and moghan, which the Kushuf ul Loghat, a very eminent Persian lexicon, explains by atush perest, a worshipper of fire; which the Persians suppose all the inhabitants of Ur in Chaldea were, among whom the Prophet Abraham was brought up. The Mohammedans apply this title by way of derision to Christian monks in their associate capacity; and by a yet stronger catachresis, they apply it to a tavern, and the people that frequent it. Also, to ridicule in the most forcible manner the Christian priesthood, they call the tavern-keeper, peeri Mughan, the priest, or chief of the idolaters. It is very probable that the persons mentioned by the evangelist were a sort of astrologers, probably of Jewish extraction, that they lived in Arabia-Felix, and, for the reasons above given, came to worship their new-born sovereign. It is worthy of remark, that the Anglo-saxon translates the word Μαγοι by astrologers, from a star or planet, and to know or understand.

### Verse 2

[¶37] We have seen his star - Having discovered an unusual luminous appearance or meteor in the heavens, supposing these persons to have been Jews, and knowing the prophecies relative to the redemption of Israel, they probably considered this to be the star mentioned by Balaam, [Num 24:17]. See the note there.

[¶38] In the east - Εν τη ανατολη, At its rise. Ανατολη and δυσμη are used in the New Testament for east and west.

[¶39] To worship him - Or, To do him homage; προσκυνησαι αυτω. The word προσκυνεω, which is compounded of προς, to, and κυων, a dog, signifies to crouch and fawn like a dog at his master's feet. It means, to prostrate oneself to another, according to the eastern custom, which is still in use. In this act, the person kneels, and puts his head between his knees, his forehead at the same time touching the ground. It was used to express both civil and religious reverence. In Hindostan, religious homage is paid by prostrating the body at full length, so that the two knees, the two hands, forehead, nose, and cheeks all touch the earth at the same time. This kind of homage is paid also to great men. Ayeen Akbery, vol. iii. p. 227.

[¶40] As to what is here called a star, some make it a meteor, others a luminous appearance like an Aurora Borealis; others a comet! There is no doubt, the appearance was very striking: but it seems to have been a simple meteor provided for the occasion. See on [Mat 2:9] (note).

### Verse 3

[¶42] When Herod - heard these things, he was troubled - Herod's consternation was probably occasioned by the agreement of the account of the magi, with an opinion predominant throughout the east, and particularly in Judea, that some great personage would soon make his appearance, for the deliverance of Israel from their enemies; and would take upon himself universal empire.

[¶43] Suetonius and Tacitus, two Roman historians, mention this. Their words are very remarkable: -

[¶44] Percrebuerat Oriente toto, vetus et constans opinio, esse in fatis, ut eo tempore Judaea profecti rerum potirentur. Id de imperatare Romano, quantum eventu postea predictum patuit, Judaei ad se trahentes, rebellarunt.

[¶45] Sueton. Vesp. "An ancient and settled persuasion prevailed throughout the east, that the fates had decreed some to proceed from Judea, who should attain universal empire. This persuasion, which the event proved to respect the Roman emperor, the Jews applied to themselves, and therefore rebelled."

## 160. Matthew · 4 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/160/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/160/#p-N

[¶0] The words of Tacitus are nearly similar: -

[¶1] Pluribus persuasio inerat, antiquis sacerdotum literis contineri, eo ipso tempore fore, ut valesceret Oriens, profectique Judaea rerum potirentur. Quae ambages Vespasianum ac Titum praedixerant. "Many were persuaded, that it was contained in the ancient books of their priests, that at that very time the east should prevail: and that some should proceed from Judea and possess the dominion. It was Vespasian and Titus that these ambiguous prophecies predicted."

[¶2] Histor. v.

### Verse 4

[¶4] The chief priests - Not only the high priest for the time being, called כהן הראש cohen ha-rosh, [2Kgs 25:18], and his deputy, called כהן משנה cohen mishneh, with those who had formerly borne the high priest's office; but also, the chiefs or heads of the twenty four sacerdotal families, which David distributed into so many courses, 1 Chronicles 24. These latter are styled סרי הכהנים sarey ha-cohanim, chief of the priests, [2Chr 36:14]; [Ezr 8:24]; and ראשי הכהנים roshey ha-cohanim, heads of the priests, [Neh 12:7]. Josephus calls them by the same name as the writers of the New Testament. In his Life, sect. 8, he mentions πολλους - των Αρχιερεων, Many of the chief priests. The word is used in the singular in this last sense, for a chief of the priests, [Act 19:14].

[¶5] Scribes - The word Γραμματευς, in the Septuagint, is used for a political officer, whose business it was to assist kings and civil magistrates, and to keep an account in writing of public acts and occurrences. Such an officer is called in Hebrew ספר המלך seper hamelech, ὁ γραμματευς του βασιλεως, the king's scribe, or secretary. See Lxx. [2Kgs 12:10].

[¶6] The word is often used by the Lxx. for a man of learning, especially for one skilled in the Mosaic law: and, in the same sense, it is used by the New Testament writers. Γραμματευς is therefore to be understood as always implying a man of letters, or learning, capable of instructing the people. The derivation of the names proves this to be the genuine meaning of the word γραμμα: a letter, or character, in writing: or γραμματα, letters, learning, erudition, and especially that gained from books. The Hebrew ספר or סופר sopher, from saphar, to tell, count, cypher, signifies both a book, volume, roll, etc., and a notary, recorder, or historian; and always signifies a man of learning. We often term such a person a man of letters.

[¶7] The word is used [Act 19:35], for a civil magistrate at Ephesus, probably such a one as we would term recorder. It appears that Herod at this time gathered the whole Sanhedrin, in order to get the fullest information on a subject by which all his jealous fears had been alarmed.

### Verse 5

[¶9] In Bethlehem of Judea: for thus it is written by the prophet - As there have been several confused notions among the Jews, relative not only to the Messiah, and his character, but also to the time of his birth, it may be necessary to add, to what has already been said on this subject, the following extracts from the Talmudists and Gemarists, quoted by Lightfoot. At the close of a long dissertation on the year of our Lord's birth, (which he places in the 35th of the reign of Herod, not the last or 37th as above), he says: "It will not be improper here to produce the Gemarists themselves openly confessing that the Messias had been born, a good while ago before their times. For so they write: After this the children of Israel shall be converted, and shall inquire after the Lord their God, and David their king: [Hos 3:5]. Our rabbins say, That is King Messias, If he be among the living, his name is David, or if dead, David is his name. R. Tanchum said, Thus I prove it: He showeth mercy to David his Messiah. ([Psa 18:50]). R. Joshua ben Levi saith, His name is צמח tsemach, a Branch. ([Zac 3:8]). R. Juban bar Arbu saith, His name is Menahem. (That is, παρακλητος, the Comforter). 'And that which happened to a certain Jew, as he was ploughing, agreeth with this business. A certain Arabian travelling, and hearing the ox bellow, said to the Jew at plough, O Jew, loose thy oxen, and loose thy ploughs, for behold! The temple is laid waste. The ox belloweth the second time; the Arabian saith to him, O Jew, Jew, yoke thy oxen, and fit thy ploughs: והא יליר מלכא משיחא For behold! King Messiah is born. But, saith the Jew, What is his name? Menahem, saith he (i.e. the Comforter). And what is the name of his Father? Hezekiah, saith the Arabian. To whom the Jew, But whence is He? The other answered, From the palace of the king of Bethlehem Judah. Away he went, and sold his oxen and his ploughs, and became a seller of infants' swaddling clothes, going about from town to town. When he came to that city, (Bethlehem), all the women bought of him, but the mother of Menahem bought nothing. He heard the voice of the women saying, O thou mother of Menahem, thou mother of Menahem, carry thy son the things that are here sold. But she replied, May the enemies of Israel be strangled, because on the day that he was born, the temple was laid waste. To whom he said, But we hoped, that as it was laid waste at his feet, so at his feet it would be built again. She saith, I have no money. To whom he replied, But why should this be prejudicial to him? Carry him what you buy here, and if you have no money today, after some days I will come back and receive it. After some days, he returned to that city, and saith to her, How does the little infant? And she said, From the time you saw me last, spirits and tempests came, and snatched him away out of my hands. R. Bon saith, What need have we to learn from an Arabian? Is it not plainly written, And Lebanon shall fall before the powerful one? ([Isa 10:34]). And what follows after? A branch shall come out of the root of Jesse. ([Isa 11:1]). "The Babylonian doctors yield us a confession not very unlike the former. R. Charinah saith: After four hundred years are passed from the destruction of the temple, if any one shall say to you, Take to thyself for one penny a field worth a thousand pence, do not take it. And again, After four thousand two hundred thirty and one years from the creation of the world, if any shall say to you, Take for a penny a field worth a thousand pence, take it not. The gloss is, For that is the time of redemption, and you shall be brought back to the holy mountain, to the inheritance of your fathers; why, therefore, should you misspend your penny? "You may fetch the reason of this calculation, if you have leisure, out of the tract Sanhedrin. The tradition of the school of Elias, the world is to last six thousand years, etc. And a little after, Elias said to Rabh Judah, The world shall last not less than eighty-five jubilees: and in the last jubilee shall the Son of David come. He saith to him, Whether in the beginning of it, or in the end? He answered him, I know not. Whether is this whole time to be finished first, or not? He answered him, I know not. But Rabh Asher asserted, that he answered thus, Until then, expect him not, but from thence expect him. Hear your own countrymen, O Jew! How many centuries of years are passed by and gone from the eighty-fifth jubilee of the world, that is, the year MMMMCCL, and yet the Messias of your expectation is not yet come! "Daniel's weeks had so clearly defined the time of the true Messias, his coming, that the minds of the whole nation were raised into the expectation of him. Hence, it was doubted of the Baptist, whether he were not the Messias, [Luk 3:15]. Hence it was, that the Jews are gathered together from all countries unto Jerusalem, Acts 2:, expecting and coming to see, because at that time the term of revealing the Messias, that had been prefixed by Daniel, was come. Hence it was that there was so great a number of false Christs, [Mat 24:5], etc., taking the occasion of their impostures hence, that now the time of that great expectation was at hand, and fulfilled: and in one word, They thought the kingdom of God should presently appear, [Luk 19:11]. "But when those times of expectation were past, nor did such a Messias appear as they expected, (for when they saw the true Messias, they would not see him), they first broke out into various, and those wild, conjectures of the time; and at length, all those conjectures coming to nothing, all ended in this curse (the just cause of their eternal blindness) של מתשכי קצי הפת רות, May their soul be confounded who compute the times!" They were fully aware that the time foretold by the prophets must be long since fulfilled; and that their obstinacy must be confounded by their own history, and the chronology of their own Scriptures; and therefore they have pronounced an anathema on those who shall attempt to examine, by chronological computations, the prophecies that predict his coming. Who can conceive a state of willful blindness or determined obstinacy superior to this!

### Verse 6

[¶11] And thou Bethlehem, in the land of Juda - To distinguish it from Bethlehem, in the tribe of Zebulon. [Jos 19:15]. See on [Mat 2:1] (note).

[¶12] Art not the least - In [Mic 5:2], it is read, Though thou be little - צעיר להיות tsdir lehayoth, little to be. Houbigant, struck with the oddness of the construction of the Hebrew, by dividing the last word, and making a small change in two of the letters, makes the prophet agree with the evangelist, צעיר לא היית ,tsilegna tsdir lo hayita, thou art not the least. Several learned men are of opinion, that the copy from which St. Matthew quoted, had the text in this way. However, some MSS. of very good note, among which is the Codex Bezae, have μη ελαχιστη ει, for ουδαμως ελαχιστη ει, Art thou not the least? This reconciles the prophet and evangelist without farther trouble. See the authorities for this reading in Griesbach and Wetstein.

[¶13] Among the princes of Juda - In [Mic 5:2], it is, the thousands of Judah. There is much reason to believe that each tribe was divided into small portions called thousands, as in England certain small divisions of counties are called hundreds. For the proof of the first, the reader is referred to [Jdg 6:15], where, instead of my Family is poor in Manasseh, the Hebrew is, my Thousand (אלפי) is the meanest in Manasseh: and to [1Sam 10:19], Present yourselves before the Lord by your Tribes and by your Thousands: and to [1Chr 12:20], Captains of the Thousands of Manasseh. Now these Thousands being petty governments, Matthew renders them by the word ηγεμοσιν, because the word princes or governors was more intelligible in the Greek tongue than thousands, though, in this case, they both signify the same. See Wakefield.

[¶14] That shall rule my people Israel - Οστις ποιμανει, Who shall Feed my people. That is as a shepherd feeds his flock. Among the Greeks, kings are called, by Homer, λαων ποιμενες, shepherds of the people. This appellation probably originated from the pastoral employment, which kings and patriarchs did not blush to exercise in the times of primitive simplicity; and it might particularly refer to the case of David, the great type of Christ, who was a keeper of his father's sheep, before he was raised to the throne of Israel. As the government of a good king was similar to the care a good shepherd has of his flock, hence ποιμην signified both shepherd and king; and ποιμαινω, to feed and to rule among the ancient Greeks.

### Verse 8

[¶16] That I may come and worship him also - See [Mat 2:2], and on [Gen 17:3] (note), and [Exo 4:31] (note). What exquisite hypocrisy was here! he only wished to find out the child that he might murder him; but see how that God who searches the heart prevents the designs of wicked men from being accomplished!

### Verse 9

[¶18] In the east - Or, at its rise. See [Mat 2:2].

[¶19] Stood over where the young child was - Super caput pueri, Over the head of the child, as the Opus Imperfectum, on this place, has it. See Griesbach's Var. Lect. So it appears to have been a simple luminous meteor in a star-like form, and at a very short distance from the ground, otherwise it could not have ascertained the place where the child lay. But the last quoted reading, from the Opus Imperfectum, justifies the opinion that the luminous appearance which had hitherto directed them now encompassed the head of the child; and probably this gave the first idea to the ancient painters, of representing Christ in the manger, with a glory surrounding his head. This glory, or nimbus, is usually given also to saints and eminent persons, especially in the Roman Church, by all Roman Catholic painters.

### Verse 11

[¶21] They presented unto him gifts - The people of the east never approach the presence of kings and great personages, without a present in their hands. This custom is often noticed in the Old Testament, and still prevails in the east, and in some of the newly discovered South Sea Islands.

[¶22] Gold, and frankincense, and myrrh - Some will have these gifts to be emblematic of the Divinity, regal office, and manhood of Christ. "They offered him incense as their God; gold as their king; and myrrh, as united to a human body, subject to suffering and death." Aurum, thus, myrrham, regique, Deo, Hominique, dona ferunt. Juvencus. Rather, they offered him the things which were in most esteem among themselves; and which were productions of their own country. The gold was probably a very providential supply, as on it, it is likely, they subsisted while in Egypt.

### Verse 13

[¶24] Flee into Egypt - Many Jews had settled in Egypt; not only those who had fled thither in the time of Jeremiah, see Jeremiah 48; but many others who had settled there also, on account of the temple which Onias IV. had built at Heliopolis. Those who could speak the Greek tongue enjoyed many advantages in that country: besides, they had the Greek version of the Septuagint, which had been translated nearly 300 years before this time. Egypt was now a Roman province, and the rage of Herod could not pursue the holy family to this place. There is an apocryphal work in Arabic, called the Gospel of the infancy, which pretends to relate all the acts of Jesus and Mary while in Egypt. I have taken the pains to read this through, and have found it to be a piece of gross superstition, having nothing to entitle it to a shadow of credibility.

### Verse 15

[¶26] Out of Egypt have I called my son - This is quoted from [Hos 11:1], where the deliverance of Israel, and that only, is referred to. But as that deliverance was extraordinary, it is very likely that it had passed into a proverb, so that "Out of Egypt have I called my son," might have been used to express any signal deliverance. I confess, I can see no other reference it can have to the case in hand, unless we suppose, which is possible, that God might have referred to this future bringing up of his son Jesus from Egypt, under the type of the past deliverance of Israel from the same land. Midrash Tehillin, on [Psa 2:7], has these remarkable words: I will publish a decree: this decree has been published in the Law, in the Prophets, and in the Hagiographia. In the Law, Israel is my first-born son: [Exo 4:22]. In the Prophets, Behold, my servant shall deal prudently: [Isa 52:13]. In the Hagiographia, The Lord said unto my lord: [Psa 110:1]. All these passages the Jews refer to the Messiah. See Schoetgen.

### Verse 16

[¶28] Slew all the children - This cruelty of Herod seems alluded to in very decisive terms by Macrobius, who flourished toward the conclusion of the fourth Century. In his chapter De jocis Augusti in alios, et aliorum rursus in ipsum, he says, Cum audisset inter pueros, quos in Syria Herodes, rex Judeorum, intra bimatum jussit interfici, filium quoque ejus occisum, ait, Melius est Herodis Porcum esse, quam Filium. "When he heard that among those male infants about two years old, which Herod, the king of the Jews, ordered to be slain in Syria, one of his sons was also murdered, he said: 'It is better to be Herod's Hog than his Son.'" Saturn. lib. ii. c. 4. The point of this saying consists in this, that Herod, professing Judaism, his religion forbade his killing swine, or having any thing to do with their flesh; therefore his hog would have been safe, where his son lost his life.

### Verse 18

[¶30] In Rama was there a voice heard - These words, quoted from [Jer 31:15], were originally spoken concerning the captivity of the ten tribes; but are here elegantly applied to the murder of the innocents at Bethlehem. As if he had said, Bethlehem at this time resembled Rama; for as Rachel might be said to weep over her children, which were slaughtered or gone into captivity; so in Bethlehem, the mothers lamented bitterly their children, because they were slain. The word θρηνος, lamentation is omitted by the Codd. Vatic. Cypr. one of Selden's MSS. the Syriac, Arabic, Persic, Ethiopic, all the Itala, (except that in the Cod. Bezae), Vulgate, and Saxon, several of the fathers, and above all Jeremiah, [Jer 31:15], from which it is quoted. Griesbach leaves it in the text with a note of doubtfulness. This mourning may refer to cases far from uncommon in the east, where all the children have been massacred. The lamentations of a Hindoo mother for her child are loud and piercing; and it is almost impossible to conceive of a scene more truly heart-rending than that of a whole town of such mothers wailing over their massacred children. See Ward.

### Verse 20

[¶32] They are dead - Both Herod and Antipater his son; though some think the plural is here used for the singular, and that the death of Herod alone is here intended. But as Herod's son Antipater was at this time heir apparent to the throne, and he had cleared his way to it by procuring the death of both his elder brothers, he is probably alluded to here, as doubtless he entered into his father's designs. They are dead - Antipater was put to death by his father's command, five days before this execrable tyrant went to his own place. See Josephus, Antiq. xvi. 11; xvii. 9.

### Verse 22

[¶34] When he heard that Archelaus did reign - Herod, having put Antipater his eldest son to death, altered his will, and thus disposed of his dominions: he gave the tetrarchy of Galilee and Petrea to his son Antipas; the tetrarchy of Gaulonitis, Trachonitis, Batanea, and Paneadis, to his son Philip; and left the kingdom of Judea to his eldest remaining son, Archelaus. This son partook of the cruel and blood-thirsty disposition of his father: at one of the passovers, he caused three thousand of the people to be put to death in the temple and city. For his tyranny and cruelty, Augustus deprived him of the government, and banished him. His character considered, Joseph, with great propriety, forbore to settle under his jurisdiction.

[¶35] He turned aside into the parts of Galilee - Here Antipas governed, who is allowed to have been of a comparatively mild disposition: and, being intent on building two cities, Julias and Tiberias, he endeavored, by a mild carriage and promises of considerable immunities, to entice people from other provinces to come and settle in them. He was besides in a state of enmity with his brother Archelaus: this was a most favorable circumstance to the holy family; and though God did not permit them to go to any of the new cities, yet they dwelt in peace, safety, and comfort at Nazareth.

### Verse 23

[¶37] That it might be fulfilled which was spoken by the prophets - It is difficult to ascertain by what prophets this was spoken. The margin usually refers to [Jdg 13:5], where the angel, foretelling the birth of Samson, says, No razor shall come upon his head; for the child shall be a Nazarite (נזיר nezir) unto God from the womb. The second passage usually referred to is [Isa 11:1] : There shall come forth a rod from the stem of Jesse, and a Branch (נצר netser) shall grow out of his roots. That this refers to Christ, there is no doubt. Jeremiah, [Jer 23:5], is supposed to speak in the same language - I will raise unto David a righteous Branch: but here the word is צמח tsemach, not נצר netser; and it is the same in the parallel place, [Zac 3:8]; [Zac 6:12]; therefore, these two prophets cannot be referred to; but the passages in Judges and Isaiah may have been in the eye of the evangelist, as well as the whole institution relative to the Nazarite (נזיר nezir) delivered at large, Num. 6:, where see the notes. As the Nazarite was the most pure and perfect institution under the law, it is possible that God intended to point out by it, not only the perfection of our Lord, but also the purity of his followers. And it is likely that, before St. Matthew wrote this Gospel, those afterwards called Christians bore the appellation of Nazarites, or Nazoreans, for so the Greek word, Ναζωραιος, should be written. Leaving the spiritual reference out of the question, the Nazarene or Nazorean here may mean simply an inhabitant or person of Nazareth; as Galilean does a person or inhabitant of Galilee. The evangelist evidently designed to state, that neither the sojourning at Nazareth, nor our Lord being called a Nazarene, were fortuitous events, but were wisely determined and provided for in the providence of God; and therefore foretold by inspired men, or fore-represented by significant institutions.

[¶38] But how shall we account for the manner in which St. Matthew and others apply this, and various other circumstances, to the fulfillment of ancient traditions? This question has greatly agitated divines and critics for more than a century. Surenhusius, Hebrew professor at Amsterdam, and editor of a very splendid and useful edition of the Mishna, in six vols. fol. published an express treatise on this subject, in 1713, full of deep research and sound criticism. He remarks great difference in the mode of quoting used in the Sacred Writings: as, It hath been said - it is written - that it might be fulfilled which was spoken by the prophets - the Scripture says - see what is said - the Scripture foreseeing - he saith - is it not written? - the saying that is written, etc., etc. With great pains and industry, he has collected ten rules out of the Talmud and the rabbins, to explain and justify all the quotations made from the Old Testament in the New.

[¶39] RULE I. Reading the words, not according to the regular vowel points, but to others substituted for them. He thinks this is done by Peter, [Act 3:22], [Act 3:23]; by Stephen, [Act 7:42], etc.; and by Paul, [1Cor 15:54]; [2Cor 8:15].

[¶40] RULE II. Changing the letters, as done by St. Paul, [Rom 9:33]; [1Cor 9:9], etc.; [Heb 8:9]., etc.; [Heb 10:5].

[¶41] RULE III. Changing both letters and vowel points, as he supposes is done by St. Paul, [Act 13:40], [Act 13:41]; [2Cor 8:15].

[¶42] RULE IV. Adding some letters, and retrenching others.

[¶43] RULE V. Transposing words and letters.

[¶44] RULE VI. Dividing one word into two.

## 161. Matthew · 5 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/161/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/161/#p-N

[¶0] RULE VII. Adding other words to make the sense more clear.

[¶1] RULE VIII. Changing the original order of the words.

[¶2] RULE IX. Changing the original order, and adding other words.

[¶3] RULE X. Changing the original order, and adding and retrenching words, which he maintains is a method often used by St. Paul.

[¶4] Let it be observed, that although all these rules are used by the rabbins, yet, as far as they are employed by the sacred writers of the New Testament, they never, in any case, contradict what they quote from the Old, which cannot be said of the rabbins: they only explain what they quote, or accommodate the passage to the facts then in question. And who will venture to say that the Holy Spirit has not a right, in any subsequent period, to explain and illustrate his own meaning, by showing that it had a greater extension in the Divine mind than could have been then perceived by men? And has He not a right to add to what he has formerly said, if it seem right in his own sight? Is not the whole of the New Testament, an addition to the Old, as the apostolic epistles are to the narrative of our Lord's life and acts, as given by the evangelists?

[¶5] Gusset, Wolf, Rosenmuller, and others, give four rules, according to which, the phrase, that it might be fulfilled, may be applied in the New Testament.

[¶6] RULE I. When the thing predicted is literally accomplished.

[¶7] RULE II. When that is done, of which the Scripture has spoken, not in a literal sense, but in a spiritual sense.

[¶8] RULE III. When a thing is done neither in a literal nor spiritual sense, according to the fact referred to in the Scripture; but is similar to that fact.

[¶9] RULE IV. When that which has been mentioned in the Old Testament as formerly done, is accomplished in a larger and more extensive sense in the New Testament.

[¶10] St. Matthew seems to quote according to all these rules; and it will be useful to the reader to keep them constantly in view. I may add here, that the writers of the New Testament seem often to differ from those of the Old, because they appear uniformly to quote from some copy of the Septuagint version; and most of their quotations agree verbally, and often even literally, with one or other of the copies of that version which subsist to the present day. Want of attention to the difference of copies, in the Septuagint version, has led some divines and critics into strange and even ridiculous mistakes, as they have taken that for The Septuagint which existed in the printed copy before them; which sometimes happened not to be the most correct.

[¶11] On the birth-place of our Lord, a pious and sensible man has made the following observations: - "At the first sight, it seems of little consequence to know the place of Christ's nativity; for we should consider him as our Redeemer, whatever the circumstances might be which attended his mortal life. But, seeing it has pleased God to announce, beforehand, the place where the Savior of the world should be born, it became necessary that it should happen precisely in that place; and that this should be one of the characteristics whereby Jesus Christ should be known to be the true Messiah. "It is also a matter of small importance to us where we may live, provided we find genuine happiness. There is no place on earth, however poor and despicable, but may have better and more happy inhabitants than many of those are who dwell in the largest and most celebrated cities. Do we know a single place on the whole globe where the works of God do not appear under a thousand different forms, and where a person may not feel that blessed satisfaction which arises from a holy and Christian life? For an individual, that place is preferable to all others where he can get and do most good. For a number of people, that place is best where they can find the greatest number of wise and pious men. Every nation declines, in proportion as virtue and religion lose their influence on the minds of the inhabitants. The place where a young man first beheld the dawn and the beauty of renewed nature, and with most lively sensations of joy and gratitude adored his God, with all the veneration and love his heart was capable of; the place where a virtuous couple first met, and got acquainted; or where two friends gave each other the noblest proofs of their most tender affection; the village where one may have given, or seen, the most remarkable example of goodness, uprightness, and patience; such places, I say, must be dear to their hearts. "Bethlehem was, according to this rule, notwithstanding its smallness, a most venerable place; seeing that there so many pious people had their abode, and that acts of peculiar piety had often been performed in it. First, the patriarch Jacob stopped some time in it, to erect a monument to his well-beloved Rachel. It was at Bethlehem that honest Naomi, and her modest daughter-in-law, Ruth, gave such proofs of their faith and holiness; and in it Boaz, the generous benefactor, had his abode and his possessions.

[¶12] At Bethlehem the humble Jesse sojourned, the happy father of so many sons; the youngest of whom rose from the pastoral life to the throne of Israel. It was in this country that David formed the resolution of building a house for the Lord, and in which he showed himself the true shepherd and father of his subjects, when, at the sight of the destroying angel, whose sword spread consternation and death on all hands, he made intercession for his people. It was in Bethlehem that Zerubbabel the prince was born, this descendant of David, who was the type of that Ruler and Shepherd under whose empire Israel is one day to assemble, in order to enjoy uninterrupted happiness. Lastly, in this city the Son of God appeared; who, by his birth, laid the foundation of that salvation, which, as Redeemer, he was to purchase by his death for the whole world. Thus, in places which from their smallness are entitled to little notice, men sometimes spring, who become the benefactors of the human race. Often, an inconsiderable village has given birth to a man, who, by his wisdom, uprightness, and heroism, has been a blessing to whole kingdoms."

[¶13] Sturm's Reflections, translated by A. C. vol. iv.

### Introduction

[¶15] John the Baptist begins to preach, [Mat 3:1]. The subject of his preaching, [Mat 3:2], [Mat 3:3]. Description of his clothing and food, [Mat 3:4]. The success of his ministry, [Mat 3:5], [Mat 3:6]. His exhortation to the Pharisees, [Mat 3:7-9]. He denounces the judgments of God against the impenitent, [Mat 3:10]. The design of his baptism, and that of Christ, [Mat 3:11], [Mat 3:12]. He baptizes Christ in Jordan, [Mat 3:13-15]; who is attested to be the Messiah by the Holy Spirit, and a voice from heaven, [Mat 3:16], [Mat 3:17].

### Verse 1

[¶17] John the Baptist - John, surnamed The Baptist, because he required those to be baptized who professed to be contrite because of their sins, was the son of a priest named Zacharias, and his wife Elisabeth, and was born about A. M. 3999, and about six months before our blessed Lord. Of his almost miraculous conception and birth, we have a circumstantial account in the Gospel of Luke, chap. 1: to which, and the notes there, the reader is requested to refer. For his fidelity in reproving Herod for his incest with his brother Philip's wife, he was cast into prison, no doubt at the suggestion of Herodias, the profligate woman in question. He was at last beheaded at her instigation, and his head given as a present to Salome, her daughter, who, by her elegant dancing, had highly gratified Herod, the paramour of her incestuous mother. His ministry was short; for he appears to have been put to death in the 27th or 28th year of the Christian era.

[¶18] Came - preaching - Κηρυσσων, proclaiming, as a herald, a matter of great and solemn importance to men; the subject not his own, nor of himself, but from that God from whom alone he had received his commission. See on the nature and importance of the herald's office, at the end of this chapter. Κηρυσσειν, says Rosenmuller, de iis dicitur, qui in Plateis, in Campis, in Aere aperto, ut a multis audiantur, vocem tollunt, etc. "The verb κηρυσσειν is applied to those who, in the streets, fields, and open air, lift up their voice, that they may be heard by many, and proclaim what has been committed to them by regal or public authority; as the Kerukes among the Greeks, and the Precones among the Romans."

[¶19] The wilderness of Judea - That is, the country parts, as distinguished from the city; for in this sense the word wilderness, מדבר midbar or מדבריות midbarioth, is used among the rabbins. John's manner of life gives no countenance to the eremite or hermit's life, so strongly recommended and applauded by the Roman Church.

### Verse 2

[¶21] Repent - Μετανοειτε. This was the matter of the preaching. The verb μετανοεω is either compounded of μετα, after, and νοειν to understand, which signifies that, after hearing such preaching, the sinner is led to understand, that the way he has walked in was the way of misery, death, and hell. Or the word may be derived from μετα after, and ανοια, madness, which intimates that the whole life of a sinner is no other than a continued course of madness and folly: and if to live in a constant opposition to all the dictates of true wisdom; to wage war with his own best interests in time and eternity; to provoke and insult the living God; and, by habitual sin, to prepare himself only for a state of misery, be evidences of insanity, every sinner exhibits them plentifully. It was from this notion of the word, that the Latins termed repentance resipiscentia, a growing wise again, from re and sapere; or, according to Tertullian, Resipiscentia, quasi receptio mentis ad se, restoring the mind to itself: Contra Marcion, lib. ii. Repentance, then, implies that a measure of Divine wisdom is communicated to the sinner, and that he thereby becomes wise to salvation. That his mind, purposes, opinions, and inclinations, are changed; and that, in consequence, there is a total change in his conduct. It need scarcely be remarked, that, in this state, a man feels deep anguish of soul, because he has sinned against God, unfitted himself for heaven, and exposed his soul to hell. Hence, a true penitent has that sorrow, whereby he forsakes sin, not only because it has been ruinous to his own soul, but because it has been offensive to God.

[¶22] The kingdom of heaven is at hand - Referring to the prophecy of Daniel, [Dan 7:13],[Dan 7:14], where the reign of Christ among men is expressly foretold. This phrase, and the kingdom of God, mean the same thing, viz. the dispensation of infinite mercy, and manifestation of eternal truth, by Christ Jesus, producing the true knowledge of God, accompanied with that worship which is pure and holy, worthy of that God who is its institutor and its object. But why is this called a kingdom? Because it has its laws, all the moral precepts of the Gospel: its subjects, all who believe in Christ Jesus: and its king, the Sovereign of heaven and earth. N. B. Jesus Christ never saved a soul which he did not govern; nor is this Christ precious or estimable to any man who does not feel a spirit of subjection to the Divine will.

[¶23] But why is it called the kingdom of Heaven? Because God designed that his kingdom of grace here should resemble the kingdom of glory above. And hence our Lord teaches us to pray, Thy will be done on earth, as it is in heaven. The kingdom of heaven is not meat and drink, says St. Paul, [Rom 14:17]; does not consist in the gratification of sensual passions, or worldly ambition; but is righteousness, peace, and joy, in the Holy Ghost. Now what can there be more than this in glory? Righteousness, without mixture of sin; peace, without strife or contention; joy, in the Holy Ghost, spiritual joy, without mixture of misery! And all this, it is possible, by the grace of the Lord Jesus Christ, to enjoy here below. How then does heaven itself differ from this state? Answer. It makes the righteousness eternal, the peace eternal, and the joy eternal. This is the heaven of heavens! The phrase, kingdom of heaven, מלכות שמים malcuth shamayim, is frequently used by the rabbinical writers, and always means, the purity of the Divine worship, and the blessedness which a righteous man feels when employed in it.

[¶24] It is farther added, This kingdom is at hand. The dispensation of the glorious Gospel was now about to be fully opened, and the Jews were to have the first offers of salvation. This kingdom is also at hand to us; and wherever Christ crucified is preached, there is salvation to be found. Jesus is proclaimed to thee, O man! as infinitely able and willing to save. Believe in his name - cast thy soul upon his atonement, and enter into rest!

### Verse 3

[¶26] The voice of one crying in the wilderness - Or, A voice of a crier in the wilderness. This is quoted from [Isa 40:3], which clearly proves that John the Baptist was the person of whom the prophet spoke.

[¶27] The idea is taken from the practice of eastern monarchs, who, whenever they entered upon an expedition, or took a journey through a desert country, sent harbingers before them, to prepare all things for their passage; and pioneers to open the passes, to level the ways, and to remove all impediments. The officers appointed to superintend such preparations were called by the Latins, stratores.

[¶28] Diodorus's account of the march of Semiramis into Media and Persia, will give us a clear notion of the preparation of the way for a royal expedition. "In her march to Ecbatane, she came to the Zarcean mountain, which, extending many furlongs, and being full of craggy precipices and deep hollows, could not be passed without making a great compass about. Being therefore desirous of leaving an everlasting memorial of herself, as well as shortening the way, she ordered the precipices to be digged down, and the hollows to be filled up; and, at a great expense, she made a shorter and more expeditious road, which, to this day, is called from her, The road of Semiramis. Afterwards she went into Persia, and all the other countries of Asia, subject to her dominion; and, wherever she went, she ordered the mountains and precipices to be leveled, raised causeways in the plain country, and, at a great expense, made the ways passable." Diod. Sic. lib. ii. and Bp. Lowth.

[¶29] The Jewish Church was that desert country, to which John was sent, to announce the coming of the Messiah. It was destitute at that time of all religious cultivation, and of the spirit and practice of piety; and John was sent to prepare the way of the Lord, by preaching the doctrine of repentance. The desert is therefore to be considered as affording a proper emblem of the rude state of the Jewish Church, which is the true wilderness meant by the prophet, and in which John was to prepare the way of the promised Messiah. The awful importance of the matter, and the vehemence of the manner of the Baptist's preaching, probably acquired him the character of the crier, Βοων. For the meaning of the word John, see the note on [Mar 1:4].

### Verse 4

[¶31] His raiment of camel's hair - A sort of coarse or rough covering, which, it appears, was common to the prophets, [Zac 13:4]. In such a garment we find Elijah clothed, [2Kgs 1:8]. And as John had been designed under the name of this prophet, [Mal 4:5], whose spirit and qualifications he was to possess, [Luk 1:17], he took the same habit and lived in the same state of self-denial.

[¶32] His meat was locusts - Ακριδες. Ακρις may either signify the insect called the locust, which still makes a part of the food in the land of Judea; or the top of a plant. Many eminent commentators are of the latter opinion; but the first is the most likely. The Saxon translator has grasshoppers.

[¶33] Wild honey - Such as he got in the rocks and hollows of trees, and which abounded in Judea: see [1Sam 14:26]. It is most likely that the dried locusts, which are an article of food in Asiatic countries to the present day, were fried in the honey, or compounded in some manner with it. The Gospel according to the Hebrews, as quoted by Epiphanius, seems to have taken a similar view of the subject, as it adds here to the text, Ου η γευσις ην του μαννα, ως εγκρις εν ελαιω. And its taste was like manna, as a sweet cake baked in oil.

### Verse 5

[¶35] Jordan - Many of the best MSS. and versions, with [Mar 1:5], add ποταμω, the river Jordan; but the definitive article, with which the word is generally accompanied, both in the Hebrew and the Greek, is, sufficient; and our article the, which should ever be used in the translation, expresses the force of the other.

### Verse 6

[¶37] Were baptized - In what form baptism was originally administered, has been deemed a subject worthy of serious dispute. Were the people dipped or sprinkled? for it is certain βαπτω and βαπτιζω mean both. They were all dipped, say some. Can any man suppose that it was possible for John to dip all the inhabitants of Jerusalem and Judea, and of all the country round about the Jordan? Were both men and women dipped, for certainly both came to his baptism? This could never have comported either with safety or with decency. Were they dipped in their clothes? This would have endangered their lives, if they had not with them change of raiment: and as such a baptism as John's (however administered) was, in several respects, a new thing in Judea, it is not at all likely that the people would come thus provided. But suppose these were dipped, which I think it would be impossible to prove, does it follow that, in all regions of the world, men and women must be dipped, in order to be evangelically baptized? In the eastern countries, bathings were frequent, because of the heat of the climate, it being there so necessary to cleanliness and health; but could our climate, or a more northerly one, admit of this with safety, for at least three-fourths of the year? We may rest assured that it could not. And may we not presume, that if John had opened his commission in the north of Great Britain, for many months of the year, he would have dipped neither man nor woman, unless he could have procured a tepid bath? Those who are dipped or immersed in water, in the name of the Holy Trinity, I believe to be evangelically baptized - those who are washed or sprinkled with water in the name of the Father, and of the Son, and of the Holy Ghost, I believe to be equally so; and the repetition of such a baptism I believe to be profane. Others have a right to believe the contrary, if they see good. After all, it is the thing signified, and not the mode, which is the essential part of the sacrament. See the note on [Mar 10:16].

[¶38] Confessing their sins - Εξομολογουμενοι, earnestly acknowledging that their sins were their own. And thus taking the whole blame upon themselves, and laying nothing to the charge of God or man. This is essential to true repentance; and, till a man take the whole blame on himself, he cannot feel the absolute need he has of casting his soul on the mercy of God, that he may be saved.

### Verse 7

[¶40] Pharisees - A very numerous sect among the Jews, who, in their origin, were, very probably, a pure and holy people. It is likely that they got the name of Pharisees, i.e. Separatists, (from פרש pharash, to separate), from their separating themselves from the pollution of the Jewish national worship; and hence, the word in the Anglo-saxon version is, holy persons who stand apart, or by themselves: but, in process of time, like all religious sects and parties, they degenerated: they lost the spirit of their institution, they ceased to recur to first principles, and had only the form of godliness, when Jesus Christ preached in Judea; for he bore witness, that they did make the outside of the cup and platter clean - they observed the rules of their institution, but the spirit was gone.

[¶41] Sadducees - A sect who denied the existence of angels and spirits, consequently all Divine influence and inspiration, and also the resurrection of the dead. The Sadducees of that time were the Materialists and Deists of the Jewish nation. When the sect of the Pharisees arose cannot be distinctly ascertained; but it is supposed to have been some time after the Babylonish captivity. The sect of the Sadducees were the followers of one Sadok, a disciple of Antigonus Sochaeus, who flourished about three centuries before Christ. There was a third sect among the Jews, called the Essenes or Essenians, of whom I shall have occasion to speak on [Mat 19:12].

[¶42] Come to his baptism - The Ethiopic version adds the word privately here, the translator probably having read λαθρα in his copy, which gives a very remarkable turn to the passage. The multitudes, who had no worldly interest to support, no character to maintain by living in their usual way, came publicly, and openly acknowledged that they were Sinners; and stood in need of mercy. The others, who endeavored to secure their worldly interests by making a fair show in the flesh, are supposed to have come privately, that they might not be exposed to reproach; and that they might not lose their reputation for wisdom and sanctity, which their consciences, under the preaching of the Baptist, told them they had no right to. See below.

[¶43] O generation of vipers - Γεννηματα εχιδνων. A terribly expressive speech. A serpentine brood, from a serpentine stock. As their fathers were, so were they, children of the wicked one. This is God's estimate of a Sinner, whether he wade in wealth, or soar in fame. The Jews were the seed of the serpent, who should bruise the heel of the woman's seed, and whose head should be bruised by him.

[¶44] Who hath warned you - Or, privately shown you. Τις υπεδιξεν - from υπο, under, and δεικνυμαι, to show. Does not this seem to allude to the reading of the Ethiopic noticed above? They came privately: and John may be supposed to address them thus: "Did any person give you a private warning? No, you received your convictions under the public ministry of the word. The multitudes of the poor and wretched, who have been convinced of sin, have publicly acknowledged their crimes, and sought mercy - God will unmask you - you have deceived the people - you have deceived yourselves - you must appear just what you are; and, if you expect mercy from God, act like the penitent multitude, and bring forth Fruit worthy of repentance. Do not begin to trifle with your convictions, by thinking, that because you are descendants of Abraham, therefore you are entitled to God's favor; God can, out of these stones (pointing probably to those scattered about in the desert, which he appears to have considered as an emblem of the Gentiles) raise up a faithful seed, who, though not natural descendants of your excellent patriarch, yet shall be his worthy children, as being partakers of his faith, and friends of his God." It should be added, that the Greek word also signifies plain or ample information. See on [Luk 6:47] (note).

## 162. Matthew · 6 of 88

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[¶0] The wrath to come? - The desolation which was about to fall on the Jewish nation for their wickedness, and threatened in the last words of their own Scriptures. See [Mal 4:6]. Lest I come and smite the earth את הארץ (et ha-arets, this very land) with a curse. This wrath or curse was coming: they did not prevent it by turning to God, and receiving the Messiah, and therefore the wrath of God came upon them to the uttermost. Let him that readeth understand.

### Verse 10

[¶2] And now also the axe is laid - Or, Even now the axe lieth. As if he had said, There is not a moment to spare - God is about to cut off every impenitent soul - you must therefore either turn to God immediately, or be utterly and finally ruined. It was customary with the prophets to represent the kingdoms, nations, and individuals, whose ruin they predicted, under the notion of forests and trees, doomed to be cut down. See [Jer 46:22], [Jer 46:23]; [Eze 31:3], [Eze 31:11], [Eze 31:12]. The Baptist follows the same metaphor: the Jewish nation is the tree, and the Romans the axe, which, by the just judgment of God, was speedily to cut it down. It has been well observed, that there is an allusion here to a woodman, who, having marked a tree for excision, lays his axe at its root, and strips off his outer garment, that he may wield his blows more powerfully, and that his work may be quickly performed. For about sixty years before the coming of Christ, this axe had been lying at the root of the Jewish tree, Judea having been made a province to the Roman empire, from the time that Pompey took the city of Jerusalem, during the contentions of the two brothers Hyrcanus and Aristobulus, which was about sixty-three years before the coming of Christ. See Joseph. Antiq. l. xiv. c. 1-5. But as the country might be still considered as in the hands of the Jews, though subject to the Romans, and God had waited on them now nearly ninety years from the above time, expecting them to bring forth fruit, and none was yet produced; he kept the Romans as an axe, lying at the root of this tree, who were ready to cut it down the moment God gave them the commission.

### Verse 11

[¶4] But he that cometh after me - Or, I coming after me, who is now on his way, and will shortly make his appearance. Jesus Christ began his ministry when he was thirty years of age, [Luk 3:23], which was the age appointed by the law, [Num 4:3]. John the Baptist was born about six months before Christ; and, as he began his public ministry when thirty years of age, then this coming after refers to six months after the commencement of John's public preaching, at which time Christ entered upon his.

[¶5] Whose shoes I am not worthy to bear - This saying is expressive of the most profound humility and reverence. To put on, take off, and carry the shoes of their masters, was, not only among the Jews, but also among the Greeks and Romans, the work of the vilest slaves. This is amply proved by Kypke, from Arrian, Plutarch, and the Babylonian Talmud.

[¶6] With the Holy Ghost, and with fire - That the influences of the Spirit of God are here designed, needs but little proof. Christ's religion was to be a spiritual religion, and was to have its seat in the heart. Outward precepts, however well they might describe, could not produce inward spirituality. This was the province of the Spirit of God, and of it alone; therefore he is represented here under the similitude of fire, because he was to illuminate and invigorate the soul, penetrate every part, and assimilate the whole to the image of the God of glory. See on [Joh 3:5] (note).

[¶7] With fire - Και πυρι. This is wanting in E. S. (two MSS. one of the ninth, the other of the tenth century) eight others, and many Evangelistaria, and in some versions and printed editions; but it is found in the parallel place, [Luk 3:16], and in the most authentic MSS. and versions. It was probably the different interpretations given of it by the fathers that caused some transcribers to leave it out of their copies.

[¶8] The baptism of fire has been differently understood among the primitive fathers. Some say, it means the tribulations, crosses, and afflictions, which believers in Christ are called to pass through. Hence the author of the Opus Imperfectum, on Matthew, says, that there are three sorts of baptism,

[¶9] 1. that of water;

[¶10] 2. that of the Holy Ghost; and,

[¶11] 3. that of tribulations and afflictions, represented under the notion of fire.

[¶12] He observes farther, that our blessed Lord went through these three baptisms:

[¶13] 1. That of water, he received from the hands of John.

[¶14] 2. That of the Holy Spirit he received from the Father. And,

[¶15] 3. That of fire, he had in his contest with Satan in the desert.

[¶16] St. Chrysostom says; it means the superabundant graces of the Spirit. Basil and Theophilus explain it of the fire of hell. Cyril, Jerome, and others, understand by it the descent of the Holy Spirit, on the day of pentecost.

[¶17] Hilary says, it means a fire that the righteous must pass through in the day of judgment, to purify them from such defilements as necessarily cleaved to them here, and with which they could not be admitted into glory.

[¶18] Ambrose says, this baptism shall be administered at the gate of paradise, by John Baptist; and he thinks that this is what is meant by the flaming sword, [Gen 3:24].

[¶19] Origen and Lactantius conceive it to be a river of fire, at the gate of heaven, something similar to the Phlegethon of the heathens; but they observe, that when the righteous come to pass over, the liquid flames shall divide, and give them a free passage: that Christ shall stand on the brink of it, and receive through the flames all those, and none but those, who have received in this world the baptism of water in his name: and that this baptism is for those who, having received the faith of Christ, have not, in every respect, lived conformably to it; for, though they laid the good foundation, yet they built hay, straw, and stubble upon it, and this work of theirs must be tried, and destroyed by this fire. This, they think, is St. Paul's meaning, [1Cor 3:13-15]. If any man build on this foundation (viz. Jesus Christ) gold, silver, precious stones, wood, hay, stubble; every man's work shall be made manifest: and the fire shall try every man's work, of what sort it is. - If any man's work be burnt, he shall suffer loss: but he himself shall be saved; yet so as By Fire. From this fire, understood in this way, the fathers of the following ages, and the schoolmen, formed the famous and lucrative doctrine of Purgatory. Some in the primitive Church thought that fire should be, in some way or other, joined to the water in baptism; and it is supposed that they administered it by causing the person to pass between two fires, or to leap through the flame; or by having a torch, or lighted candle, present. Thus have those called Doctors of the Church trifled. The exposition which I have given, I believe to be the only genuine one.

### Verse 12

[¶21] Whose fan is in his hand - The Romans are here termed God's fan, as, in [Mat 3:10], they were called his axe, and, in [Mat 22:7], they are termed his troops or armies.

[¶22] The winnowing fan of the Hindoos is square, made of split bamboo; and the corn is winnowed by waving the fan backwards with both hands - "Whose fan is in his hand."

[¶23] His floor - Does not this mean the land of Judea, which had been long, as it were, the threshing-floor of the Lord? God says, he will now, by the winnowing fan (viz. the Romans) thoroughly cleanse this floor - the wheat, those who believe in the Lord Jesus, he will gather into his garner, either take to heaven from the evil to come, or put in a place of safety, as he did the Christians, by sending them to Pella, in Coelosyria, previously to the destruction of Jerusalem. But he will burn up the chaff - the disobedient and rebellions Jews, who would not come unto Christ, that they might have life.

[¶24] Unquenchable fire - That cannot be extinguished by man.

### Verse 14

[¶26] John forbad him - Earnestly and pressingly opposed him: this is the proper import of the words διεκωλευεν αυτον. I have observed that δια, in composition, most frequently, if not always, strengthens the signification in classic authors. - Wakefield.

### Verse 15

[¶28] To fulfill all righteousness - That is, Every righteous ordinance: so I think the words πασαν δικαιοσυνην should be translated; and so our common version renders a similar word, [Luk 1:6]. The following passage, quoted from Justin Martyr, will doubtless appear a strong vindication of this translation. "Christ was circumcised, and observed all the other ordinances of the law of Moses, not with a view to his own justification; but to fulfill the dispensation committed to him by the Lord, the God and Creator of all things." - Wakefield.

[¶29] How remarkable are the following words of Creeshna (an Incarnation of the Supreme God, according to the Hindoo theology) related in the Bhagvat Geeta, p. 47. Addressing his disciple Arjoon, he says, "I myself, Arjoon, have not, in the three regions of the universe, any thing which is necessary for me to perform; nor any thing to obtain, which is not obtained; and yet I live in the exercise of the moral duties. If I were not vigilantly to attend to those duties, all men would presently follow my example. If I were not to perform the moral actions, this world would fail in their duties: I should be the cause of spurious births, and should drive the people from the right way. As the ignorant perform the duties of life from a hope of reward, so the wise man, out of respect to the opinions and prejudices of mankind, should perform the same without motives of interest. The wise man, by industriously performing all the duties of life, should induce the vulgar to attend to them."

[¶30] The Septuagint use this word often for the Hebrew משפת mishpat, judgment, appointment. And in [Eze 18:19], [Eze 18:21], the person who δικαιοσυνην και ελεος πεποιηκε - hath done righteousness and mercy, is he who sacredly attended to the performance of all the religious ordinances mentioned in that chapter, and performed them in the genuine spirit of mercy. Δικαιωματα is used 1 Maccabees 1:13, 49; 2:21, and in [Heb 10:1], [Heb 10:10], to denote religious ceremonies. Michaelis supposes that כל חק kol chok, all religious statutes or ordinances, were the words used in the Hebrew original of this Gospel.

[¶31] But was this an ordinance? Undoubtedly: it was the initiatory ordinance of the Baptist's dispensation. Now, as Christ had submitted to circumcision, which was the initiatory ordinance of the Mosaic dispensation, it was necessary that he should submit to this, which was instituted by no less an authority, and was the introduction to his own dispensation of eternal mercy and truth. But it was necessary on another account: Our Lord represented the high priest, and was to be the high priest over the house of God: - now, as the high priest was initiated into his office by washing and anointing, so must Christ: and hence he was baptized, washed, and anointed by the Holy Ghost. Thus he fulfilled the righteous ordinance of his initiation into the office of high priest, and thus was prepared to make an atonement for the sins of mankind.

[¶32] Then he suffered him - In the Opus Imperfectum, quoted by Griesbach, there is the following addition, which, at least, may serve to show the opinion of its author: Et Johannes quidem baptizauit ilium in aqua, ille autem Johannem cum Spiritu. "Then John baptized him with water, and he baptized John with the Spirit."

### Verse 16

[¶34] The heavens were opened unto him - That is, to John the Baptist - and he, John, saw the Spirit of God - lighting upon him, i.e. Jesus. There has been some controversy about the manner and form in which the Spirit of God rendered itself visible on this occasion. St. Luke, [Luk 3:22], says it was in a bodily shape like to a dove: and this likeness to a dove some refer to a hovering motion, like to that of a dove, and not to the form of the dove itself: but the terms of the text are too precise to admit of this far-fetched interpretation.

[¶35] This passage affords no mean proof of the doctrine of the Trinity. That three distinct persons are here, represented, there can be no dispute.

[¶36] 1. The person of Jesus Christ, baptized by John in Jordan.

[¶37] 2. The person of the Holy Ghost in a bodily shape, (σωματικω ειδει, [Luk 3:22]) like a dove.

[¶38] 3. The person of the Father; a voice came out of heaven, saying, This is my beloved Son, etc.

[¶39] The voice is here represented as proceeding from a different place to that in which the persons of the Son and Holy Spirit were manifested; and merely, I think, more forcibly to mark this Divine personality.

### Verse 17

[¶41] In whom I am well pleased - Εν ω ενδακησα in whom I have delighted - though it is supposed that the past tense is here used for the present: but see the note on [Mat 17:5]. By this voice, and overshadowing of the Spirit, the mission of the Lord Jesus was publicly and solemnly accredited; God intimating that he had before delighted in him: the law, in all its ordinances, having pointed him out, for they could not be pleasing to God, but as they were fulfilled in, and showed forth, the Son of man, till, he came.

[¶42] As the office of a herald is frequently alluded to in this chapter, and also in various other parts of the New Testament, I think it best to give a full account of it here, especially as the office of the ministers of the Gospel is represented by it. Such persons can best apply the different correspondences between their own and the herald's office.

[¶43] At the Olympic and Isthmian games, heralds were persons of the utmost consequence and importance. Their office was: -

[¶44] 1. To proclaim from a scaffold, or elevated place, the combat that was to be entered on.

## 163. Matthew · 7 of 88

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[¶0] 2. To summon the Agonistae, or contenders, to make their appearance, and to announce their names.

[¶1] 3. To specify the prize for which they were to contend.

[¶2] 4. To admonish and animate, with appropriate discourses, the athletae, or combatants.

[¶3] 5. To set before them, and explain, the laws of the agones, or contenders; that they might see that even the conqueror could not receive the crown or prize, unless he had strove lawfully.

[¶4] 6. After the conflict was ended, to bring the business before the judges, and, according to their determination, to proclaim the victor.

[¶5] 7. To deliver the prize to the conqueror, and to put the crown on his head, in the presence of the assembly.

[¶6] 8. They were the persons who convoked all solemn and religious assemblies, and brought forth, and often slew, the sacrifices offered on those occasions.

[¶7] 9. They frequently called the attention of the people, during the sacrifices, to the subject of devotion, with hoc age! τουτο πραττε: mind what you are about, don't be idle; think of nothing else. See Plutarch in Coriolanus.

[¶8] The office, and nearly the word itself, was in use among the ancient Babylonians, as appears from [Dan 3:4], where the Chaldee word כרוזא caroza, is rendered by the Septuagint κηρυξ kerux, and by our translation, very properly, herald. His business in the above place was to call an assembly of the people, for the purpose of public worship; to describe the object and nature of that worship, and the punishment to be inflicted on those who did not join in the worship, and properly assist in the solemnities of the occasion. [Dan 3:4], is the only place in our translation, in which the word herald is used: but the word κηρυξ, used by St. Paul, [1Tim 2:7]; [2Tim 1:11], and by St. Peter, [2Pet 3:5], is found in the Septuagint, [Gen 41:43], as well as in [Dan 3:4], and the verb κηρυσσω is found in different places of that version, and in a great number of places in the New Testament.

[¶9] It is worthy of remark, that the office of the κηρυξ, kerux, or herald, must have been anciently known, and indeed established, among the Egyptians: for in [Gen 41:43], where an account is given of the promotion of Joseph to the second place in the kingdom, where we say, And they cried before him, saying, Bow the knee; the Septuagint has και εκηρυξεν εμπροσθεν αυτου κηρυξ· And a Herald made proclamation before him. As the Septuagint translated this for Ptolemy Philadelphus, the Egyptian king, and were in Egypt when they translated the law, we may safely infer that the office was not only known, but in use among the Egyptians, being denominated in their language אברק abrek, which our translators, following the Vulgate, have rendered, Bow the knee; but which the Septuagint understood to be the title of an officer, who was the same among the Egyptians as the κηρυξ among the Greeks. This is a probable meaning of the word, which escaped me when I wrote the note on [Gen 41:43].

[¶10] As every kind of office had some peculiar badge, or ensign, by which it was known among the ancients, so the heralds were known by generally carrying a caduceus. This was a rod with two spread wings at the top, and about which two serpents were entwined. The poets fabled that this rod was given by Apollo, the god of wisdom and music, to Mercury, the god of eloquence, and the messenger of the gods. To it wonderful properties are ascribed - especially that it produces sleep, and that it raises the dead. Who does not at once see, that the caduceus and its properties clearly point out the office, honor, and influence of the herald? As persons of strong voice, and ready speech, and copious eloquence, were always chosen for heralds, they were represented as endued with wisdom and eloquence from above. They lulled men to sleep, i.e. by their persuasive powers of speech, they calmed the turbulent dispositions of an inflamed populace, when proceeding to acts of rebellion and anarchy; or they roused the dormant zeal of the community, who, through long oppression, despairing of succor or relief, seemed careless about their best interests being stupidly resolved to sink under their burdens, and expect release only in death.

[¶11] As to the caduceus itself, it was ever the emblem of peace among the ancients: the rod was the emblem of power; the two serpents, of wisdom and prudence; and the two wings, of diligence and despatch. The first idea of this wonderful rod seems to have been borrowed from the rod of Moses. See the note on [Exo 4:17].

[¶12] The word κηρυξ kerux, or herald, here used, is evidently derived from κηρυσσειν, to proclaim, call aloud; and this from γηρυς, the voice; because these persons were never employed in any business, but such only as could not be transacted but by the powers of speech, and the energy of ratiocination.

[¶13] For the derivation of the word herald, we must look to the northern languages. Its meaning in Junius, Skinner, and Minshieu, are various, but not essentially different; they all seem to point out different parts of the herald's office.

[¶14] 1. In the Belgic, heer signifies army. Hence heer-alt, a senior officer, or general, in the army.

[¶15] 2. Or heer-held, the hero of the army: he who had distinguished himself most in his country's behalf.

[¶16] 3. Or from the Gallo-teutonic herr-haut, the high lord, because their persons were so universally respected, as we have already seen.

[¶17] 4. Or from the simple Teutonic herr-hold, he who is faithful to his lord.

[¶18] 5. And, lastly, according to Minshieu, from the verb hier-holden, stop here; because, in proclaiming peace, they arrested bloodshed and death, and prevented the farther progress of war.

[¶19] These officers act an important part in all heroic history, and particularly in the Iliad and Odyssey, from which, as the subject is of so much importance, I shall make a few extracts.

[¶20] I. Their character was sacred. Homer gives them the epithet of divine, θειοι. - Δολων, Ευμηδεος υιος, Κηρυκος θειοιο.

[¶21] Iliad x. 315 "Dolon, son of Eumedes, the divine herald." They were also termed inviolable, ασυλοι; also, great, admirable, etc. In the first book of the Iliad, we have a proof of the respect paid to heralds, and the inviolability of their persons. Agamemnon commands the heralds, Talthybius and Eurybates, his faithful ministers, to go to the tent of Achilles, seize the young Briseis, and bring her to him. They reluctantly obey; but, when they come into the presence of Achilles, knowing the injustice of their master's cause, they are afraid to announce their mission. Achilles, guessing their errand, thus addresses them: - Χαιρετε, κηρυκες, Διος αγγελοι, ηδε και ανδρων. κ. τ. λ. "Hail, O ye heralds, messengers of God and of men! come forward. I cannot blame you - Agamemnon only is culpable, who has sent you for the beautiful Briseis. But come, O godlike Patroclus, bring forth the damsel, and deliver her to them, that they may lead her away," etc., Iliad i. 334, etc.

[¶22] II. Their functions were numerous; they might enter without danger into besieged cities, or even into battles.

[¶23] III. They convoked the assemblies of the leaders, according to the orders they received from the general or king.

[¶24] IV. They commanded silence, when kings were to address the assembly, (Iliad xviii. 503. Κηρυκες δ' αρα λαων ερητυον. See also Iliad ii. 280), and delivered the scepter into their hands, before they began their harangue. Ην δ' απα κηρυξ Χερσι σκηπτρον εθηκε, σιωπησαι τ' εκελευσεν.

[¶25] Iliad xxiii. 567

[¶26] V. They were the carriers and executors of the royal commands, (Iliad i. 320), and went in search of those who were summoned to appear, or whose presence was desired.

[¶27] VI. They were entrusted with the most important missions; and accompanied princes in the most difficult circumstances. Priam, when he went to Achilles, took no person besides a herald with him. (Iliad xxiv. 674, 689). When Ulysses sent two of his companions to treat with the Lestrygons, he sent a herald at the same time. (Odys. x. 102). Agamemnon, when he wished to soften Achilles, joined Eurybates and Hodius, his heralds, to the deputation of the princes. (Iliad ix. 170).

[¶28] VII. Heralds were employed to proclaim and publish whatever was to be known by the people. (Odys. xx. 276).

[¶29] VIII. They declared war and proclaimed peace. (Odys. xviii. 334).

[¶30] IX. They took part in all sacred ceremonies: they mingled the wine and water in the large bowls for the libations, which were made at the conclusion of treaties. They were the priests of the people in many cases; they led forth the victims, cut them in pieces, and divided them among those engaged in the sacrifices. (Odys. i. 109, etc).

[¶31] X. In Odyssey lib. xvii., a herald presents a piece of flesh to Telemachus, and pours out his wine.

[¶32] XI. They sometimes waited on princes at table, and rendered them many other personal services. (Iliad ii. 280; Odys. i. 143, etc., 146, 153; ii. 6, 38). In the Iliad, lib. x. 3, Eurybates carries the clothes to Ulysses. And a herald of Alcinous conducts Demodocus, the singer, into the festive hall. (Odys. viii. 470). Many others of their functions, services, and privileges, the reader may see, by consulting Damm's Homeric Lexicon, under Κρω.

### Introduction

[¶34] Jesus, in the wilderness, is tempted by Satan, [Mat 4:1-11]. He goes into Galilee, [Mat 4:12]; and Capernaum, [Mat 4:13]. The prophecy which was thus fulfilled, [Mat 4:14-16]. He begins to preach publicly, [Mat 4:17]. Calls Simon Peter, and his brother Andrew, [Mat 4:18-20]. Calls also James and John, the sons of Zebedee, [Mat 4:21], [Mat 4:22]. Preaches and works miracles throughout Galilee, [Mat 4:23]. Becomes famous in Syria, and is followed by multitudes from various quarters, among whom he works a great variety of miracles, [Mat 4:24], [Mat 4:25].

### Verse 1

[¶36] Then was Jesus led up of the Spirit - This transaction appears to have taken place immediately after Christ's baptism; and this bringing up of Christ was through the influence of the Spirit of God; that Spirit which had rested upon him in his baptism.

[¶37] To be tempted - The first act of the ministry of Jesus Christ was a combat with Satan. Does not this receive light from [Gen 3:17]. I will put enmity between the woman's seed and thy seed: it shall bruise thy head, and thou shalt bruise his heel.

### Verse 2

[¶39] And when he had fasted forty days - It is remarkable that Moses, the great lawgiver of the Jews, previously to his receiving the law from God, fasted forty days in the mount; that Elijah, the chief of the prophets, fasted also forty days; and that Christ, the giver of the New Covenant, should act in the same way. Was not all this intended to show, that God's kingdom on earth was to be spiritual and Divine? - that it should not consist in meat and drink, but in righteousness, peace, and joy in the Holy Ghost? [Rom 14:17]. Relative to the forty days' fast of Moses, there is a beautiful saying in the Talmudists. "Is it possible that any man can fast forty days and forty nights? To which Rabbi Meir answered, When thou takest up thy abode in any particular city, thou must live according to its customs. Moses ascended to heaven, where they neither eat nor drink therefore he became assimilated to them. We are accustomed to eat and drink; and, when angels descend to us, they eat and drink also."

[¶40] Moses, Elijah, and our blessed Lord could fast forty days and forty nights, because they were in communion with God, and living a heavenly life.

### Verse 3

[¶42] And when the tempter - This onset of Satan was made (speaking after the manner of men) judiciously: he came when Jesus, after having fasted forty days and forty nights, was hungry: now, as hunger naturally diminishes the strength of the body, the mind gets enfeebled, and becomes easily irritated; and if much watching and prayer be not employed, the uneasiness which is occasioned by a lack of food may soon produce impatience, and in this state of mind the tempter has great advantages. The following advice of an Arabian philosopher to his son is worthy of attention. "My son, never go out of the house in the morning, till thou hast eaten something: by so doing, thy mind will be more firm; and, shouldest thou be insulted by any person, thou wilt find thyself more disposed to suffer patiently: for hunger dries up and disorders the brain." Bibliot. Orient. Suppl. p. 449. The state of our bodily health and worldly circumstances may afford our adversary many opportunities of doing us immense mischief. In such cases, the sin to which we are tempted may be justly termed, as in [Heb 12:1], την ευπεριστατον αμαρτιαν, the well circumstanced sin, because all the circumstances of time, place, and state of body and mind, are favorable to it.

[¶43] If thou be the Son of God - Or, a son of God, υιος του Θεου. υιος is here, and in [Luk 4:3], written without the article; and therefore should not be translated The Son, as if it were ὁ υιος, which is a phrase that is applicable to Christ as the Messiah: but it is certain, whatever Satan might suspect, he did not fully know that the person he tempted was the true Messiah. Perhaps one grand object of his temptation was to find this out.

[¶44] Command that these stones - The meaning of this temptation is: "Distrust the Divine providence and support, and make use of illicit means to supply thy necessities."

## 164. Matthew · 8 of 88

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### Verse 4

[¶1] But by (or, upon, επι) every word - Ρημα, in Greek, answers to דבר dabar in Hebrew, which means not only a word spoken, but also thing, purpose, appointment, etc. Our Lord's meaning seems to be this: God purposes the welfare of his creatures - all his appointments are calculated to promote this end. Some of them may appear to man to have a contrary tendency; but even fasting itself, when used in consequence of a Divine injunction, becomes a mean of supporting that life which it seems naturally calculated to impair or destroy.

### Verse 5

[¶3] Pinnacle of the temple - It is very likely that this was what was called the στοα βασιλικη, the king's gallery; which, as Josephus says, "deserves to be mentioned among the most magnificent things under the sun: for upon a stupendous depth of a valley, scarcely to be fathomed by the eye of him that stands above, Herod erected a gallery of a vast height, from the top of which if any looked down, he would grow dizzy, his eyes not being able to reach so vast a depth." - Ant. l. xv. c. 14. See Dr. Lightfoot on this place.

### Verse 6

[¶5] Cast thyself down - Our Lord had repelled the first temptation by an act of confidence in the power and goodness of God; and now Satan solicits him to make trial of it. Through the unparalleled subtlety of Satan, the very means we make use of to repel one temptation may he used by him as the groundwork of another. This method he often uses, in order to confound us in our confidence.

[¶6] He shall give his angels charge, etc. - This is a mutilated quotation of [Psa 91:11]. The clause, to keep thee in all thy ways, Satan chose to leave out, as quite unsuitable to his design. That God has promised to protect and support his servants, admits of no dispute; but, as the path of duty is the way of safety, they are entitled to no good when they walk out of it.

[¶7] In their hands they shall bear thee up - This quotation from [Psa 91:11], is a metaphor taken from a nurse's management of her child: in teaching it to walk, she guides it along plain ground; but, when stones or other obstacles occur, she lifts up the child, and carries it over them, and then sets it down to walk again. Thus she keeps it in all its ways, watching over, and guarding every step it takes. To this St. Paul seems also to allude, [1Thes 2:7]. We were gentle among you, even as a nurse cherisheth her children. Thus the most merciful God deals with the children of men, ever guarding them by his eye, and defending them by his power.

### Verse 7

[¶9] Thou shalt not tempt - To expose myself to any danger naturally destructive, with the vain presumption that God will protect and defend me from the ruinous consequences of my imprudent conduct, is to tempt God.

### Verse 8

[¶11] An exceeding high mountain, and showeth him - If the words, all the kingdoms of the world, be taken in a literal sense, then this must have been a visionary representation, as the highest mountain on the face of the globe could not suffice to make evident even one hemisphere of the earth, and the other must of necessity be in darkness.

[¶12] But if we take the world to mean only the land of Judea, and some of the surrounding nations, as it appears sometimes to signify, (see on [Luk 2:1] (note)), then the mountain described by the Abbe Mariti (Travels through Cyprus, etc). could have afforded the prospect in question. Speaking of it, he says, "Here we enjoyed the most beautiful prospect imaginable. This part of the mountain overlooks the mountains of Arabia, the country of Gilead, the country of the Amorites, the plains of Moab, the plains of Jericho, the river Jordan, and the whole extent of the Dead Sea. It was here that the devil said to the Son of God, All these kingdoms will I give thee, if thou wilt fall down and worship me." Probably St. Matthew, in the Hebrew original, wrote הארץ haarets, which signifies the world, the earth, and often the land of Judea only. What renders this more probable is, that at this time Judea was divided into several kingdoms, or governments under the three sons of Herod the Great, viz. Archelaus, Antipas, and Philip; which are not only called ethnarchs and tetrarchs in the Gospels, but also βασιλεις, kings, and are said βασιλευειν, to reign, as Rosenmuller has properly remarked. See [Mat 2:22]; [Mat 14:9].

### Verse 9

[¶14] If thou wilt fall down and worship me - As if he had said, "The whole of this land is now under my government; do me homage for it, and I will deliver it into thy hand."

### Verse 10

[¶16] Get thee hence - Or, behind me, οπισω μου. This is added by a multitude of the best MSS., Versions, and Fathers. This temptation savoring of nothing but diabolical impudence, Jesus did not treat it as the others; but, with Divine authority, commanded the tempter to return to his own place.

[¶17] In the course of this trial, it appears that our blessed Lord was tempted, 1st. To Distrust. Command these stones to become bread. 2dly. To Presumption. Cast thyself down. 3dly. To worldly Ambition. All these will I give. 4thly. To Idolatry. Fall down and worship me, or do me homage. There is probably not a temptation of Satan, but is reducible to one or other of these four articles.

[¶18] From the whole we may learn:

[¶19] First. No man, howsoever holy, is exempted from temptation: for God manifested to the flesh was tempted by the devil.

[¶20] Secondly. That the best way to foil the adversary, is by the sword of the Spirit, which is the word of God, [Eph 6:17].

[¶21] Thirdly. That to be tempted even to the greatest abominations (while a person resists) is not sin: for Christ was tempted to worship the Devil.

[¶22] Fourthly. That there is no temptation which is from its own nature, or favoring circumstances, irresistible. God has promised to bruise even Satan under our feet.

[¶23] As I wish to speak what I think most necessary on every subject, when I first meet it, and once for all, I would observe -

[¶24] First, That the fear of being tempted may become a most dangerous snare.

[¶25] Secondly, That when God permits a temptation or trial to come he will give grace to bear or overcome it.

[¶26] Thirdly, That our spiritual interests shall be always advanced, in proportion to our trials and faithful resistance.

[¶27] Fourthly, That a more than ordinary measure of Divine consolation shall be the consequence of every victory.

### Verse 11

[¶29] Behold, angels came and ministered unto him - That is, brought that food which was necessary to support nature.

[¶30] The name given to Satan in the third verse is very emphatic, ο πειραζων, the tempter, or trier, from πειρω, to pierce through. To this import of the name there seems to be an allusion, [Eph 6:16] : The fiery Darts of the wicked one. This is the precise idea of the word in [Deu 8:2]. To humble thee, and to prove thee, To Know What Was In Thy Heart: לנסתך linesteca, πειραση σε, Lxx. that he might bore thee through.

[¶31] The quality and goodness of many things are proved by piercing or boring through; for this shows what is in the heart. Perhaps nothing tends so much to discover what we are, as trials either from men or devils.

[¶32] Shalt thou serve, or pay religious veneration, λατρευσεις. This is Mr. Wakefield's translation, and I think cannot be mended. Λατρεια comes from λα, very much, and τρεω, I tremble. When a sinner approaches the presence of God, conscious of His infinite holiness and justice, and of his own vileness, he will then fully comprehend what this word means. See this religious reverence exemplified in the case of Moses, when in the presence of God; I exceedingly fear, said he, and tremble, [Heb 12:21]. And yet this fear of God is the beginning of wisdom. See the observations at the end of the chapter.

### Verse 13

[¶34] And leaving Nazareth - Or, entirely leaving Nazareth, και καταλιπων την Ναζαρετ, from κατα, intensive, and Δειπω, I leave. It seems that, from this time, our blessed Lord made Capernaum his ordinary place of residence; and utterly forsook Nazareth, because they had wholly rejected his word, and even attempted to take away his life. See [Luk 4:29].

[¶35] Galilee was bounded by mount Lebanon on the north, by the river Jordan and the sea of Galilee on the east, by Chison on the south, and by the Mediterranean on the west.

[¶36] Nazareth, a little city in the tribe of Zebulon, in lower Galilee, with Tabor on the east, and Ptolemais on the west. It is supposed that this city was the usual residence of our Lord for the first thirty years of his life. It was here he became incarnate, lived in subjection to Joseph and Mary, and from which he took the name of a Nazorean.

[¶37] Capernaum, a city famous in the New Testament, but never mentioned in the Old. Probably it was one of those cities which the Jews built after their return from Babylon. It stood on the sea-coast of Galilee, on the borders of Zabulon and Nephthalim, as mentioned in the text. This was called his own city, [Mat 9:1], etc., and here, as a citizen, he paid the half shekel, [Mat 17:24]. Among the Jews, if a man became a resident in any city for twelve months, he thereby became a citizen, and paid his proportion of dues and taxes. See Lightfoot. Capernaum is well known to have been the principal scene of our Lord's miracles during the three years of his public ministry.

[¶38] Zabulon, the country of this tribe, in which Nazareth and Capernaum were situated, bordered on the lake of Gennesareth, stretching to the frontiers of Sidon, [Gen 49:13]. Nephthalim was contiguous to it, and both were on the east side of Jordan, [Jos 19:34].

### Verse 15

[¶40] Galilee of the Gentiles - Or of the nations. So called, because it was inhabited by Egyptians, Arabians, and Phoenicians, according to the testimony of Strabo and others. The Hebrew גוים goyim, and the Greek εθνων, signify nations; and, in the Old and New Testaments, mean those people who were not descendants of any of the twelve tribes. The word Gentiles, from gens, a nation, signifies the same. It is worthy of remark, that it was a regular tradition among the ancient Jews, that the Messiah should begin his ministry in Galilee. See the proofs in Schoetgen.

### Verse 16

[¶42] The people which sat in darkness - This is quoted from [Isa 9:2], where, instead of sitting, the prophet used the word walked. The evangelist might on purpose change the term, to point out the increased misery of the state of these persons. Sitting in darkness expresses a greater degree of intellectual blindness, than walking in darkness does. In the time of Christ's appearing, the people were in a much worse state than in the time of the prophet, which was nearly 700 years before; as, during all this period, they were growing more ignorant and sinful.

[¶43] The region and shadow of death - These words are amazingly descriptive. A region of death - Death's country, where, in a peculiar manner, Death lived, reigned, and triumphed, subjecting all the people to his sway.

[¶44] Shadow of death - Σκια θανατου, used only here and in [Luk 1:79], but often in the Old Covenant, where the Hebrew is צל מות tsal maveth, It is not easy to enter fully into the ideal meaning of this term. As in the former clause, death is personified, so here. A shadow is that darkness cast upon a place by a body raised between it and the light or sun. Death is here represented as standing between the land above mentioned, and the light of life, or Sun of righteousness; in consequence of which, all the inhabitants were, involved in a continual cloud of intellectual darkness, misery, and sin. The heavenly sun was continually eclipsed to them, till this glorious time, when Jesus Christ, the true light, shone forth in the beauty of holiness and truth. Christ began his ministry in Galilee, and frequented this uncultivated place more than he did Jerusalem and other parts of Judea: here his preaching was peculiarly needful; and by this was the prophecy fulfilled.

## 165. Matthew · 9 of 88

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### Verse 17

[¶1] Jesus began to preach, and to say, Repent - See on [Mat 3:1], [Mat 3:2] (note). Every preacher commissioned by God to proclaim salvation to a lost world, begins his work with preaching the doctrine of repentance. This was the case with all the prophets, John the Baptist, Jesus Christ, all the apostles, and all their genuine successors in the Christian ministry. The reasons are evident in the notes already referred to; and for the explanation of the word κηρυσσειν, preaching or proclaiming as a herald, see at the end of chap. 3 (note).

### Verse 18

[¶3] Simon called Peter, and Andrew his brother - Why did not Jesus Christ call some of the eminent Scribes or Pharisees to publish his Gospel, and not poor unlearned fishermen, without credit or authority? Because it was the kingdom of heaven they were to preach, and their teaching must come from above: besides, the conversion of sinners, though it be effected instrumentally by the preaching of the Gospel, yet the grand agent in it is the Spirit of God. As the instruments were comparatively mean, and, the work which was accomplished by them was grand and glorious, the excellency of the power at once appeared to be of God, and not of man; and thus the glory, due alone to his name, was secured, and the great Operator of all good had the deserved praise. Seminaries of learning, in the order of God's providence and grace, have great and important uses; and, in reference to such uses, they should be treated with great respect: but to make preachers of the Gospel is a matter to which they are utterly inadequate; it is a, prerogative that God never did, and never will, delegate to man.

[¶4] Where the seed of the kingdom of God is sowed, and a dispensation of the Gospel is committed to a man, a good education may be of great and general use: but it no more follows, because a man has had a good education, that therefore he is qualified to preach the Gospel, than it does, that because he has not had that, therefore he is unqualified; for there may be much ignorance of Divine things where there is much human learning; and a man may be well taught in the things of God, and be able to teach others, who has not had the advantages of a liberal education.

[¶5] Men-made ministers have almost ruined the heritage of God. To prevent this, our Church requires that a man be inwardly moved to take upon himself this ministry, before he can be ordained to it. And he who cannot say, that he trusts (has rational and Scriptural conviction) that he is moved by the Holy Ghost to take upon himself this office, is an intruder into the heritage of God, and his ordination, ipso facto, vitiated and of none effect. See the truly apostolic Ordination Service of the Church of England.

[¶6] Fishers - Persons employed in a lawful and profitable avocation, and faithfully discharging their duty in it. It was a tradition of the elders, that one of Joshua's ten precepts was, that all men should have an equal right to spread their nets and fish in the sea of Tiberias, or Galilee. The persons mentioned here were doubtless men of pure morals; for the minister of God should have a good report from them that are without.

### Verse 19

[¶8] Follow me - Come after me, δευτε οπισω μου. Receive my doctrines, imitate me in my conduct - in every respect be my disciples. We may observe that most of the calls of God to man are expressed in a few solemn words, which alarm, the conscience, and deeply impress the heart.

[¶9] I will make you fishers of men - [Eze 47:8-10], casts much light on this place; and to this prophet our Lord probably alludes. To follow Christ, and be admitted into a partnership of his ministry, is a great honor; but those only who are by himself fitted for it, God calls. Miserable are those who do not wait fur this call - who presume to take the name of fishers of men, and know not how to cast the net of the Divine word, because not brought to an acquaintance with the saving power of the God who bought them. Such persons, having only their secular interest in view, study not to catch men, but to catch money: and though, for charity's sake, it may be said of a pastor of this spirit, he does not enter the sheepfold as a thief, yet he certainly lives as a hireling. See Quesnel.

[¶10] Some teach to work, but have no hands to row;

[¶11] Some will be eyes, but have no light to see;

[¶12] Some will be guides, but have no feet to go;

[¶13] Some deaf, yet ears, some dumb, yet tongues will be;

[¶14] Dumb, deaf, lame, blind, and maimed, yet fishers all!

[¶15] Fit for no use but store an hospital.

[¶16] Fletcher's Piscatory Eclogues. Ec iv. 5, 18.

[¶17] Following a person, in the Jewish phrase, signifies being his disciple or scholar. See a similar mode of speech, [2Kgs 6:19].

### Verse 20

[¶19] They straightway left their nets - A change, as far as it respected secular things, every way to their disadvantage. The proud and the profane may exult and say, "Such preachers as these cannot be much injured by their sacrifices of secular property - they have nothing but nets, etc., to leave." Let such carpers at the institution of Christ know, that he who has nothing but a net, and leaves that for the sake of doing good to the souls of men, leaves his All: besides, he lived comfortably by his net before; but, in becoming the servant of all for Christ's sake, he often exposes himself to the want of even a morsel of bread. See on [Mat 19:27] (note).

### Verse 22

[¶21] Left the ship and their father - By the ship, το πλοιον, we are to understand the mere fishing-boat, used for extending their nets in the water and bringing the hawser or rope of the farther end to shore, by which the net was pulled to land. But why should these be called to leave their employment and their father, probably now aged? To this I answer, that to be obedient to, provide for, and comfort our parents, is the highest duty we owe or can discharge, except that to God. But, when God calls to the work of the ministry, father and mother and all must be left. Were we necessary to their comfort and support before? Then God, if he call us into another work or state, will take care to supply to them our lack of service some other way; and, if this be not done, it is a proof we have mistaken our call. Again, were our parents necessary to us, and in leaving them for the sake of the Gospel, or in obedience to a Divine command, do we deprive ourselves of the comforts of life? No matter: we should prefer the honor of serving the Most High, even in poverty and humility, to all the comforts of a father's house. But what an honor was the vocation of James and John, to old Zebedee their father! His sons are called to be heralds of the God of heaven! Allowing him to have been a pious man, this must have given him unutterable delight.

### Verse 23

[¶23] Teaching in their synagogues - Synagogue, συναγωγη, from συν, together, and αγω, I bring, a public assembly of persons, or the place where such persons publicly assembled. Synagogues, among the Jews, were not probably older than the return from the Babylonish captivity. They were erected not only in cities and towns, but in the country, and especially by rivers, that they might have water for the convenience of their frequent washings.

[¶24] Not less than ten persons of respectability composed a synagogue; as the rabbins supposed that this number of persons, of independent property, and well skilled in the law, were necessary to conduct the affairs of the place, and keep up the Divine worship. See Lightfoot. Therefore, where this number could not be found, no synagogue was built; but there might be many synagogues in one city or town, provided it were populous. Jerusalem is said to have contained 480. This need not be wondered at, when it is considered that every Jew was obliged to worship God in public, either in a synagogue or in the temple.

[¶25] The chief things belonging to a synagogue were: 1st. The ark or chest, made after the mode of the ark of the covenant, containing the Pentateuch. 2dly. The pulpit and desk, in the middle of the synagogue, on which he stood who read or expounded the law. 3dly. The seats or pews for the men below, and the galleries for the women above. 4thly. The lamps to give light in the evening service, and at the feast of the dedication. 5thly. Apartments for the utensils and alms-chests.

[¶26] The synagogue was governed by a council or assembly, over whom was a president, called in the Gospels, the ruler of the synagogue. These are sometimes called chiefs of the Jews, the rulers, the priests or elders, the governors, the overseers, the fathers of the synagogue. Service was performed in them three times a day - morning, afternoon, and night. Synagogue, among the Jews, had often the same meaning as congregation among us, or place of judicature, see [Jam 2:2].

[¶27] Preaching the Gospel of the kingdom - Or, proclaiming the glad tidings of the kingdom. See the preceding notes. Behold here the perfect pattern of an evangelical preacher:

[¶28] 1. He goes about seeking sinners on every side, that he may show them the way to heaven.

[¶29] 2. He proclaims the glad tidings of the kingdom, with a freedom worthy of the King whom he serves.

[¶30] 3. He makes his reputation and the confidence of the people subservient not to his own interest, but to the salvation of souls.

[¶31] 4. To his preaching he joins, as far as he has ability, all works of mercy, and temporal assistance to the bodies of men.

[¶32] 5. He takes care to inform men that diseases, and all kinds of temporal evils, are the effects of sin, and that their hatred to iniquity should increase in proportion to the evils they endure through it.

[¶33] 6. And that nothing but the power of God can save them from sin and its consequences.

[¶34] For glad tidings, or Gospel, see chap. 1. title (note). Proclaiming, see [Mat 3:1] (note), and end (note); and for the meaning of kingdom, see [Mat 3:2] (note).

[¶35] All manner of sickness, and all manner of disease - There is a difference between νοσος, translated here sickness, and μαλακια, translated disease. The first is thus defined: νοσος, την χρονιαν κακοπαθειαν, a disease of some standing, a chronic disorder.

[¶36] Infirmity, μαλακια, την προσκαιρον ανωμαλιαν· τοι σωματος, a temporary disorder of the body. Theophylact. This is a proper distinction, and is necessary to be observed.

### Verse 24

[¶38] Sick people - Τους, κακως εχοντας, those who felt ill - were afflicted with any species of malady.

[¶39] And torments - βασανοις, from βασανιζω, to examine by torture, such as cholics, gouts, and rheumatisms, which racked every joint.

[¶40] Possessed with devils - Daemoniacs. Persons possessed by evil spirits. This is certainly the plain obvious meaning of daemoniac in the Gospels.

[¶41] Many eminent men think that the sacred writers accommodated themselves to the unfounded prejudices of the common people, in attributing certain diseases to the influence of evil spirits, which were merely the effects of natural causes: but that this explanation can never comport with the accounts given of these persons shall be proved as the places occur.

[¶42] Our common version, which renders the word, those possessed by devils, is not strictly correct; as the word devil, διαβολος, is not found in the plural in any part of the Sacred Writings, when speaking of evil spirits: for though there are multitudes of daemons, [Mar 5:9], yet it appears there is but one Devil, who seems to be supreme, or head, over all the rest. Διαβολος signifies an accuser or slanderer, [1Tim 3:11]; [2Tim 3:3]; [Tit 2:3]. Perhaps Satan was called so, 1st. because he accused or slandered God in paradise, as averse from the increase of man's knowledge and happiness, [Gen 3:5]; [Joh 8:44]; and 2dly. because he is the accuser of men, [Rev 12:9], [Rev 12:10]. See also [Job 1:2].

[¶43] The word comes from δια, through, and βαλλειν, to cast, or shoot, because of the influence of his evil suggestions; compared, [Eph 6:16], to fiery darts; and thus it is nearly of the same meaning with ο πειραζων, he who pierces through. See on [Mat 4:3] (note).

[¶44] Lunatic - Persons afflicted with epileptic or other disorders, which are always known to have a singular increase at the change and full of the moon. This undoubtedly proceeds from the superadded attractive influence of the sun and moon upon the earth's atmosphere, as, in the periods mentioned above, these two luminaries are both in conjunction; and their united attractive power being exerted on the earth at the same time, not only causes the flux and reflux of the ocean, but occasions a variety of important changes in the bodies of infirm persons, of animals in general, but more particularly in those who are more sensible of these variations. And is this any wonder, when it is well known, that a very slight alteration in the atmosphere causes the most uncomfortable sensations to a number of invalids! But sometimes even these diseases were caused by demons. See on [Mat 8:16], [Mat 8:34] (note), and [Mat 17:15] (note).

## 166. Matthew · 10 of 88

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[¶0] Palsy - Palsy is defined, a sudden loss of tone and vital power in a certain part of the human body. This may affect a limb, the whole side, the tongue, or the whole body. This disorder is in general incurable, except by the miraculous power of God, unless in its slighter stages.

[¶1] He healed them - Either with a word or a touch; and thus proved that all nature was under his control.

### Verse 25

[¶3] This verse is immediately connected with the fifth chapter, and should not be separated from it.

[¶4] Great multitudes - This, even according to the Jews, was one proof of the days of the Messiah: for they acknowledged that in his time there should be a great famine of the word of God; and thus they understood Amos, [Amo 8:11]. Behold, the days come - that I will send a famine in the land, not a famine of bread - but of hearing the words of the Lord. And as the Messiah was to dispense this word, the bread of life, hence they believed that vast multitudes from all parts should be gathered together to him. See Schoettgenius on this place.

[¶5] Decapolis - A small country, situated between Syria and Galilee of the nations. It was called Decapolis, Δεκαπολις, from δεκα, ten, and πολις, a city, because it contained only ten cities; the metropolis, and most ancient of which, was Damascus.

[¶6] From beyond Jordan - Or, from the side of Jordan. Probably this was the country which was occupied anciently by the two tribes of Reuben and Gad, and the half tribe of Manasseh; for the country of Decapolis lay on both sides of the river Jordan. See [Num 32:5], [Num 32:33].

[¶7] The account of our Lord's temptation, as given by the evangelist, is acknowledged on all hands to be extremely difficult. Two modes of interpretation have been generally resorted to, in order to make the whole plain and intelligible: viz. the literal and allegorical. In all cases, where it can possibly apply, I prefer the first: the latter should never be used, unless obviously indicated in the text itself; or so imperiously necessary that no other mode of interpretation can possibly apply. In the preceding observations, I have taken up the subject in a literal point of view; and it is hoped that most of the difficulties in the relation have been removed, or obviated, by this plan. An ingenious correspondent has favored me with some observations on the subject, which have much more than the merit of novelty to recommend them. I shall give an abstract of some of the most striking; and leave the whole to the reader's farther consideration.

[¶8] The thoughts in this communication proceed on this ground: "These temptations were addressed to Christ as a public person, and respected his conduct in the execution of his ministry; and are reported to his Church as a forcible and practical instruction, concerning the proper method of promoting the kingdom of God upon earth. They are warnings against those Satanic illusions, by which the servants of Christ are liable to be hindered in their great work, and even stopped in the prosecution of it.

[¶9] 1. "As our Lord had, at his baptism, been declared to be the Son of God, i.e. the promised Messiah, this was probably well known to Satan, who did not mean to insinuate any thing to the contrary, when he endeavored to engage him to put forth an act of that power which he possessed as the Messiah. The mysterious union of the Divine with the human nature, in our Lord's state of humiliation, Satan might think possible to be broken; and therefore endeavored, in the first temptation, Command these stones to be made bread, to induce our Lord to put forth a separate, independent act of power; which our Lord repelled, by showing his intimate union with the Divine will, which he was come to fulfill - Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. Thus showing, as he did on another occasion, that it was his meat and drink to do the will of his Father. "2. The ground of the temptation was then changed; and the fulfillment of the Divine will, in the completion of a prophetic promise, was made the ostensible object of the next attack. Cast thyself down - for it is Written, He will give his angels charge concerning thee, and in their hands shall they bear thee up, etc. This our Lord repelled with - Thou shalt not tempt the Lord thy God - as Satan had designed to induce him to seek this public miraculous confirmation of God's peculiar care over him, as the promised Messiah, of his being which, according to the hypothesis above, Satan had no doubt. Moses, being appointed to a great and important work, needed miraculous signs to strengthen his faith; but the sacred humanity of our blessed Lord needed them not; nor did his wisdom judge that such a sign from heaven was essential to the instruction of the people. "3. The last temptation was the most subtle and the most powerful - All these will I give unto thee, if thou wilt fall down and worship me. To inherit all nations, had been repeatedly declared to be the birthright of the Messiah. His right to universal empire could not be controverted; nor could Satan presume to make the investiture. What, then, was his purpose? Satan had hitherto opposed, and that with considerable success, the kingdom of God upon earth; and what he appears to propose here, were terms of peace, and an honorable retreat. The worship which he exacted was an act of homage, in return for his cession of that ascendancy which, through the sin of man, he had obtained in the world. Having long established his rule among men, it was not at first to be expected that he would resign it without a combat: but the purpose of this last temptation appears to be an offer to decline any farther contest; and, yet more, if his terms were accepted, apparently to engage his influence to promote the kingdom of the Messiah. And as the condition of this proposed alliance, he required, not Divine worship, but such an act of homage as implied amity and obligation; and if this construction be allowed, he may be supposed to have enforced the necessity of the measure, by every suggestion of the consequences of a refusal. The sufferings which would inevitably result from a provoked opposition, which would render the victory, though certain to Christ himself, dearly bought; added to which, the conflict he was prepared to carry on through succeeding ages, in which all his subtlety and powers should be employed to hinder the progress of Christ's cause in the earth, and that with a considerable degree of anticipated success. Here the devil seems to propose to make over to Christ the power and influence he possessed in this world, on condition that he would enter into terms of peace with him; and the inducement offered was, that thereby our Lord should escape those sufferings, both in his own person, and in that of his adherents, which a provoked contest would ensure. And we may suppose that a similar temptation lies hid in the desires excited even in some of the servants of Christ, who may feel themselves often induced to employ worldly influence and power for the promotion of his kingdom, even though, in so doing, an apparent communion of Christ and Belial is the result: for it will be found that neither worldly riches, nor power, can be employed in the service of Christ, till, like the spoils taken in war, [Deu 31:21-23], they have passed through the fire and water, as, without a Divine purification, they are not fit to be employed in the service of God and his Church. "Hence we may conclude, that the first temptation had for its professed object, 1st, our Lord's personal relief and comfort, through the inducement of performing a separate and independent act of power. - The second temptation professed to have in view his public acknowledgment by the people, as the Messiah: for, should they see him work such a miracle as throwing himself down from the pinnacle of the temple without receiving any hurt, they would be led instantly to acknowledge his Divine mission; and the evil of this temptation may be explained, as seeking to secure the success of his mission by other means than those which, as the Messiah, he had received from the Father. Compare [Joh 14:31]. The third temptation was a subtle attempt to induce Christ to acknowledge Satan as an ally, in the establishment of his kingdom." E. M. B.

[¶10] The above is the substance of the ingenious theory of my correspondent, which may be considered as a third mode of interpretation, partaking equally of the allegoric and literal. I still, however, think, that the nearer we keep to the letter in all such difficult cases, the more tenable is our ground, especially where the subject itself does not obviously require the allegorical mode of interpretation. Among many things worthy of remark in the preceding theory the following deserves most attention: That Satan is ever ready to tempt the governors and ministers of the Christian Church to suppose that worldly means, human policy, secular interest and influence, are all essentially necessary for the support and extension of that kingdom which is not of this world! Such persons can never long preserve hallowed hands: they bring the world into the Church; endeavor to sanctify the bad means they use, by the good end they aim at; and often, in the prosecution of their object, by means which are not of God's devising, are driven into straits and difficulties, and to extricate themselves, tell lies for God's sake. This human policy is from beneath - God will neither sanction nor bless it. It has been the bane of true religion in all ages of the world; and, in every country where the cause of Christianity has been established, such schemers and plotters in the Church of God are as dangerous to its interests as a plague is to the health of society. The governors and ministers of the Christian Church should keep themselves pure, and ever do God's work in his own way. If the slothful servant should be cast out of the vineyard, he that corrupts the good seed of the Divine field, or sows tares among the wheat, should be considered as an enemy to righteousness, and be expelled from the sacred pale as one who closes in with the temptation - "All these things (the kingdoms of the world, and the glory of them) will I give unto Thee, if thou wilt fall down and worship Me." However necessary the Church may be to the state, and the state to the Church, as some people argue, yet the latter is never in so much danger as when the former smiles upon it.

### Introduction

[¶12] Christ begins his sermon on the mount, [Mat 5:1], [Mat 5:2]. The beatitudes, [Mat 5:3-12]. The disciples the salt of the earth, and light of the world, [Mat 5:13-16]. Christ is not come to destroy, but confirm and fulfill, the Law and the Prophets, [Mat 5:17-19]. Of the righteousness of the scribes and Pharisees, [Mat 5:20]. Interpretation of the precepts relative to murder, anger, and injurious speaking, [Mat 5:21], [Mat 5:22]. Of reconciliation, [Mat 5:23-26]. Of impure acts and propensities, and the necessity of mortification, [Mat 5:27-30]. Of divorce, [Mat 5:31], [Mat 5:32]. Of oaths and profane swearing, [Mat 5:33-37]. Of bearing injuries and persecution, [Mat 5:38-41]. Of borrowing and lending, [Mat 5:42]. Of love and hatred, [Mat 5:43-46]. Of civil respect, [Mat 5:47]. Christ's disciples must resemble their heavenly Father, [Mat 5:48].

### Verse 1

[¶14] And seeing the multitudes - Τους οχλους, these multitudes, viz. those mentioned in the preceding verse, which should make the first verse of this chapter.

[¶15] He went up into a mountain - That he might have the greater advantage of speaking, so as to be heard by that great concourse of people which followed him. It is very probable that nothing more is meant here than a small hill or eminence. Had he been on a high mountain they could not have heard; and, had he been at a great distance, he would not have sat down. See the note on [Mat 5:14].

[¶16] And when he was set - The usual posture of public teachers among the Jews, and among many other people. Hence sitting was a synonymous term for teaching among the rabbins.

[¶17] His disciples - The word μαθητης signifies literally a scholar. Those who originally followed Christ, considered him in the light of a Divine teacher; and conscious of their ignorance, and the importance of his teaching, they put themselves under his tuition, that they might be instructed in heavenly things. Having been taught the mysteries of the kingdom of God, they became closely attached to their Divine Master, imitating his life and manners; and recommending his salvation to all the circle of their acquaintance. This is still the characteristic of a genuine disciple of Christ.

### Verse 3

[¶19] Blessed are the poor in spirit, etc. - Or, happy, μακαριοι from μα or μη, not, and κηρ, fate, or death: intimating, that such persons were endued with immortality, and consequently were not liable to the caprices of fate. Homer, Iliad i, 330, calls the supreme gods, Θεων μακαρων, the ever happy and Immortal gods, and opposes them to θνητων ανθρωπων, mortal men. τω δ' αυτω μαρτυροι εστων Προς τε Θεων μακαρων, προς τε θνητων ανθροπων "Be ye witnesses before the immortal gods, and before mortal men."

[¶20] From this definition we may learn, that the person whom Christ terms happy is one who is not under the influence of fate or chance, but is governed by an all-wise providence, having every step directed to the attainment of immortal glory, being transformed by the power into the likeness of the ever-blessed God. Though some of the persons, whose states are mentioned in these verses, cannot be said to be as yet blessed or happy, in being made partakers of the Divine nature; yet they are termed happy by our Lord, because they are on the straight way to this blessedness.

[¶21] Taken in this light the meaning is similar to that expressed by the poet when describing a happy man.

[¶22] Felix, qui potuit rerum cognoscere causas: Atque metus omnes et inexorabile Fatum

[¶23] Subjecit pedibus; strepitumque Acherontis avari!

[¶24] Virg. Geor. ii. v. 490

[¶25] Which may be thus paraphrased: - "Happy is he who gains the knowledge of the first cause of all things; who can trample on every fear, and the doctrine of inexorable Fate; and who is not terrified by death, nor by the threatened torments of the invisible world!"

[¶26] Poor in spirit - One who is deeply sensible of his spiritual poverty and wretchedness. Πτωχος, a poor man, comes from πτωσσω, to tremble, or shrink with fear. Being destitute of the true riches, he is tremblingly alive to the necessities of his soul, shrinking with fear lest he should perish without the salvation of God. Such Christ pronounces happy, because there is but a step between them and that kingdom which is here promised. Some contend, that μακαριοι should be referred to πνευματι, and the verse translated thus: Happy, or blessed in spirit, are the poor. But our Lord seems to have the humiliation of the spirit particularly in view.

[¶27] Kingdom of heaven - Or, των ουρανων, of the heavens. A participation of all the blessings of the new covenant here, and the blessings of glory above. See this phrase explained, [Mat 3:2] (note). Blessed are the poor! This is God's word; but who believes it? Do we not say, Yea, rather, Blessed is the rich?

[¶28] The Jewish rabbins have many good sayings relative to that poverty and humility of spirit which Christ recommends in this verse. In the treatise called Bammidbar Rabbi, s. 20, we have these words: There were three (evils) in Balaam: the evil eye, (envy), the towering spirit, (pride), and the extensive mind (avarice).

[¶29] Tanchum, fol. 84. The law does not abide with those who have the extensive mind, (avarice), but with him only who has a contrite heart.

[¶30] Rabbi Chanina said, "Why are the words of the law compared to water? Because as waters flow from heights, and settle in low places, so the words of the law rest only with him who is of an humble heart." See Schoettgen.

### Verse 4

[¶32] Blessed are they that mourn - That is, those who, feeling their spiritual poverty, mourn after God, lamenting the iniquity that separated them from the fountain of blessedness. Every one flies from sorrow, and seeks after joy, and yet true joy must necessarily be the fruit of sorrow. The whole need not (do not feel the need of) the physician, but they that are sick do; i.e. they who are sensible of their disease. Only such persons as are deeply convinced of the sinfulness of sin, feel the plague of their own heart, and turn with disgust from all worldly consolations, because of their insufficiency to render them happy, have God's promise of solid comfort. They Shall Be comforted, says Christ, παρακληθησονται, from παρα, near, and καλεω, I call. He will call them to himself, and speak the words of pardon, peace, and life eternal, to their hearts. See this notion of the word expressed fully by our Lord, [Mat 11:28], Come Unto Me all ye who are weary and heavy laden, and I will give you rest.

### Verse 5

[¶34] Blessed are the meek - Happy, οι πραεις, from ῥαος, easy, those who are of a quiet, gentle spirit, in opposition to the proud and supercilious Scribes and Pharisees and their disciples. We have a compound word in English, which once fully expressed the meaning of the original, viz. gentleman; but it has now almost wholly lost its original signification. Our word meek comes from the old Anglo-saxon meca, or meccea, a companion or equal, because he who is of a meek or gentle spirit, is ever ready to associate with the meanest of those who fear God, feeling himself superior to none; and well knowing that he has nothing of spiritual or temporal good but what he has received from the mere bounty of God, having never deserved any favor from his hand.

[¶35] For they shall inherit the earth - Or, την γην, the land. Under this expression, which was commonly used by the prophets to signify the land of Canaan, in which all temporal good abounded, [Jdg 18:9], [Jdg 18:10], Jesus Christ points out that abundance of spiritual good, which was provided for men in the Gospel. Besides, Canaan was a type of the kingdom of God; and who is so likely to inherit glory as the man in whom the meekness and gentleness of Jesus dwell? In some good MSS. and several ancient versions, the fourth and fifth verses are transposed: see the authorities in the various readings in Professor Griesbach's edition. The present arrangement certainly is most natural:

[¶36] 1. Poverty, to which the promise of the kingdom is made.

[¶37] 2. Mourning or distress, on account of this impoverished state, to which consolation is promised. And

[¶38] 3. Meekness established in the heart by the consolations received.

### Verse 6

[¶40] They which do hunger and thirst - As the body has its natural appetites of hunger and thirst for the food and drink suited to its nourishment, so has the soul. No being is indestructible or unfailing in its nature but God; no being is independent but him: as the body depends for its nourishment, health, and strength upon the earth, so does the soul upon heaven. Heavenly things cannot support the body; they are not suited to its nature: earthly things cannot support the soul, for the same reason. When the uneasy sensation termed hunger takes place in the stomach, we know we must get food or perish. When the soul is awakened to a tense of its wants, and begins to hunger and thirst after righteousness or holiness, which is its proper food, we know that it must be purified by the Holy Spirit, and be made a partaker of that living bread, [Joh 8:48], or perish everlastingly. Now, as God never inspires a prayer but with a design to answer it, he who hungers and thirsts after the full salvation of God, may depend on being speedily and effectually blessed or satisfied, well-fed, as the word χορτασθησονται implies. Strong and intense desire after any object has been, both by poets and orators, represented metaphorically by hunger and thirst. See the well-known words of Virgil, Aeneid iii. 55. - Quid non mortalia pectora cogis,

[¶41] Auri sacra Fames! "O cursed hunger after gold! what canst thou not influence the hearts of men to perpetrate?"

[¶42] How frequently do we find, inexplebilis honorum Fames-Sitiens virtutis-famae Situs, the insatiable hunger after honor, a thirst for virtue, thirst after fame, and such like! Righteousness here is taken for all the blessings of the new covenant - all the graces of the Messiah's kingdom - a full restoration to the image of God!

### Verse 7

[¶44] The merciful - The word mercy, among the Jews, signified two things: the pardon of injuries, and almsgiving. Our Lord undoubtedly takes it in its fullest latitude here. To know the nature of mercy, we have only to consult the grammatical meaning of the Latin word misericordia, from which ours is derived. It is composed of two words: miserans, pitying, and cor, the heart; or miseria cordis, pain of heart. Mercy supposes two things:

## 167. Matthew · 11 of 88

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[¶0] 1. A distressed object: and,

[¶1] 2. A disposition of the heart, through which it is affected at the sight of such an object.

[¶2] This virtue, therefore, is no other than a lively emotion of the heart, which is excited by the discovery of any creature's misery; and such an emotion as manifests itself outwardly, by effects suited to its nature. The merciful man is here termed by our Lord ελεημων, from ελεος, which is generally derived from the Hebrew חיל chil, to be in pain, as a woman in travail: or from ילל galal, to cry, or lament grievously; because a merciful man enters into the miseries of his neighbor, feels for and mourns with him.

[¶3] They shall obtain mercy - Mercy is not purchased but at the price of mercy itself; and even this price is a gift of the mercy of God. What mercy can those vindictive persons expect, who forgive nothing, and are always ready to improve every advantage they have of avenging themselves? Whatever mercy a man shows to another, God will take care to show the same to him. The following elegant and nervous saying of one of our best poets is worthy of the reader's most serious attention: - "The quality of mercy is not strained;

[¶4] It droppeth as the gentle rain from heaven

[¶5] Upon the place beneath. It is twice blessed;

[¶6] It blesseth him who gives, and him who takes: 'Tis mightiest in the mightiest: it becomes

[¶7] The throned monarch better than his crown

[¶8] It is an attribute of God himself;

[¶9] And earthly power doth then show likest God's,

[¶10] When mercy seasons justice. -

[¶11] Though justice be thy plea, consider this,

[¶12] That, in the course of justice, none of us

[¶13] Should see salvation. We do pray for mercy;

[¶14] And that same prayer doth teach us all to render

[¶15] The deeds of mercy. -

[¶16] Why, all the souls that are, were forfeit once:

[¶17] And he who might the 'vantage best have took

[¶18] Found out the remedy. How would you be,

[¶19] If He who is the top of judgment should

[¶20] But judge you as you are? O! think on that;

[¶21] And mercy then will breathe within your lips,

[¶22] Like man, new made

[¶23] How shalt thou hope for mercy, rend'ring none?"

[¶24] In the tract Shabbath, fol. 151, there is a saying very like this of our Lord. "He who shows mercy to men, God will show mercy to him: but to him who shows no mercy to man, God will show no mercy.

### Verse 8

[¶26] Pure in heart - In opposition to the Pharisees, who affected outward purity, while their hearts were full of corruption and defilement. A principal part of the Jewish religion consisted in outward washings and cleansings: on this ground they expected to see God, to enjoy eternal glory: but Christ here shows that a purification of the heart, from all vile affections and desires, is essentially requisite in order to enter into the kingdom of God. He whose soul is not delivered from all sin, through the blood of the covenant, can have no Scriptural hope of ever being with God. There is a remarkable illustration of this passage, quoted by Mr. Wakefield from Origen, Contra Cels. lib. vi. "God has no body, and therefore is invisible: but men of contemplation can discern him with the heart and understanding. But A Defiled Heart Cannot See God: but He Must Be Pure Who Wishes to Enjoy a Proper View of a Pure Being."

[¶27] Shall see God - This is a Hebraism, which signifies, possess God, enjoy his felicity: as seeing a thing, was used among the Hebrews for possessing it. See [Psa 16:10]. Thou wilt not suffer thy Holy One to see corruption, i.e. he shall not be corrupted. So [Joh 3:3] : Except a man be born again, he cannot See the kingdom of God, i.e. he cannot enjoy it. So [Joh 3:16]. He that believeth not the Son, shall not See life, i. e shall not be put in possession of eternal glory. The Hindoo idolaters vainly boast of what the genuine followers of Christ actually enjoy - having the Divine favor witnessed to their souls by the Holy Spirit. The Hindoos pretend that some of their sages have been favored with a sight of their guardian deity. - See Ward's Customs.

[¶28] Probably our Lord alludes to the advantages those had, who were legally pure, of entering into the sanctuary, into the presence of God, while those who had contracted any legal defilement were excluded from it. This also was obviously typical.

### Verse 9

[¶30] The peace-makers - Ειρηνη, peace, is compounded of ειρειν (εις) ἑν, connecting into one: for as War distracts and divides nations, families, and individuals, from each other, inducing them to pursue different objects and different interests, so Peace restores them to a state of unity, giving them one object, and one interest. A peace-maker is a man who, being endowed with a generous public spirit, labors for the public good, and feels his own interest promoted in promoting that of others: therefore, instead of fanning the fire of strife, he uses his influence and wisdom to reconcile the contending parties, adjust their differences, and restore them to a state of unity. As all men are represented to be in a state of hostility to God and each other, the Gospel is called the Gospel of peace, because it tends to reconcile men to God and to each other. Hence our Lord here terms peace-makers the children of God: for as he is the Father of peace, those who promote it are reputed his children. But whose children are they who foment divisions in the Church, the state, or among families? Surely they are not of that God, who is the Father of peace, and lover of concord; of that Christ, who is the sacrifice and mediator of it; of that Spirit, who is the nourisher and bond of peace; nor of that Church of the Most High, which is the kingdom and family of peace.

[¶31] St. Clement, Strom. lib. iv. s. 6, in fin. says, that "Some who transpose the Gospels add this verse: Happy they who are persecuted by justice, for they shall be perfect: happy they who are persecuted on my account, for they shall have a place where they shall not be persecuted."

### Verse 10

[¶33] They which are persecuted - Δεδιωγμενοι, they who are hard pressed upon and pursued with repeated acts of enmity. Parkhurst. They are happy who suffer, seems a strange saying: and that the righteous should suffer, merely because they are such, seems as strange. But such is the enmity of the human heart to every thing of God and goodness, that all those who live godly in Christ Jesus shall suffer persecution in one form or other. As the religion of Christ gives no quarter to vice, so the vicious will give no quarter to this religion, or to its professors.

[¶34] For theirs is the kingdom of heaven - That spiritual kingdom, explained [Mat 3:2], and that kingdom of glory which is its counterpart and consequence.

### Verse 11

[¶36] When men shall revile you, and persecute - The persecution mentioned in the preceding verse comprehends all outward acts of violence - all that the hand can do. This comprehends all calumny, slander, etc., all that the tongue can effect. But as διωκειν, which we render to persecute, is a forensic term, and signifies legal persecutions and public accusations, which, though totally unsubstantiated, were the means of destroying multitudes of the primitive Christians, our Lord probably refers to such. No Protestant can think, without horror, of the great numbers burnt alive in this country, on such accusations, under the popish reign of her who is emphatically called Bloody Queen Mary.

### Verse 12

[¶38] Rejoice - In the testimony of a good conscience; for, without this, suffering has nothing but misery in it.

[¶39] Be exceeding glad - Αγαλλιασθε, leap for joy. There are several cases on record, where this was literally done by the martyrs, in Queen Mary's days.

[¶40] Great is your reward in heaven - In the Talmudical tract Pirkey Aboth, are these words: "Rabbi Tarpon said, The day is short: the work is great: the laborers are slow: the Reward Is Great: and the father of the family is urgent."

[¶41] The followers of Christ are encouraged to suffer joyfully on two considerations.

[¶42] 1. They are thereby conformed to the prophets who went before.

[¶43] 2. Their reward in heaven is a great one.

[¶44] God gives the grace to suffer, and then crowns that grace with glory; hence it is plain, the reward is not of debt, but of grace: [Rom 6:23].

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### Verse 13

[¶1] Ye are the salt of the earth - Our Lord shows here what the preachers of the Gospel, and what all who profess to follow him, should be; the salt of the earth, to preserve the world from putrefaction and destruction. See the note on [Lev 2:13].

[¶2] But if the salt have lost his savor - That this is possible in the land of Judea, we have proof from Mr. Maundrell, who, describing the Valley of Salt, speaks thus: "Along, on one side of the valley, toward Gibul, there is a small precipice about two men's lengths, occasioned by the continual taking away of the salt; and, in this, you may see how the veins of it lie. I broke a piece of it, of which that part that was exposed to the rain, sun, and air, though it had the sparks and particles of salt, Yet It Had Perfectly Lost Its Savour: the inner part, which was connected to the rock, retained its savor, as I found by proof." See his Trav., 5th edit., last page. A preacher, or private Christian, who has lost the life of Christ, and the witness of his Spirit, out of his soul, may be likened to this salt. He may have the sparks and glittering particles of true wisdom, but without its unction or comfort. Only that which is connected with the rock, the soul that is in union with Christ Jesus by the Holy Spirit, can preserve its savor, and be instrumental of good to others.

[¶3] To be trodden underfoot - There was a species of salt in Judea, which was generated at the lake Asphaltites, and hence called bituminous salt, easily rendered vapid, and of no other use but to be spread in a part of the temple, to prevent slipping in wet weather. This is probably what our Lord alludes to in this place. The existence of such a salt, and its application to such a use, Schoettgenius has largely proved in his Horae Hebraicae, vol. i. p. 18, etc.

### Verse 14

[¶5] Ye are the light of the world - That is, the instruments which God chooses to make use of to illuminate the minds of men; as he uses the sun (to which probably he pointed) to enlighten the world. Light of the world, נר עולם ner olam, was a title applied to the most eminent rabbins. Christ transfers the title from these, and gives it to his own disciples, who, by the doctrines that he taught them, were to be the means of diffusing the light of life throughout the universe.

[¶6] A city that is set on a hill - This place may receive light from the following passage in Maundrell's Travels. "A few points toward the north (of Tabor) appears that which they call the Mount of Beatitudes, a small rising, from which our blessed Savior delivered his sermon in the fifth, sixth, and seventh chapters of Matthew. (See the note on [Mat 5:5]). Not far from this little hill is the city Saphet, supposed to be the ancient Bethulia. It stands upon a very eminent and conspicuous mountain, and is Seen Far and Near. May we not suppose that Christ alludes to this city, in these words of his, A city set on a hill cannot be hid?" p. 115. Quesnell remarks here: "The Christian life is something very high and sublime, to which we cannot arrive without pains: while it withdraws us from the earth, and carries us nearer heaven, it places us in view, and as a mark, to the malice of carnal men."

### Verse 15

[¶8] Neither do men light a candle and put it under a bushel - A bushel μοδιος: - a measure both among the Greeks and Romans, containing a little more than a peck English. From some ancient writers we learn, that only those who had bad designs hid a candle under a bushel; that, in the dead of the night, when all were asleep, they might rise up, and have light at hand to help them to effect their horrid purposes of murder, etc. See Wetstein, Kypke, Wolf, etc.

### Verse 16

[¶10] Let your light so shine - Or more literally, Thus let your light shine, Ουτω λαμψατω το φως. As the sun is lighted up in the firmament of heaven to diffuse its light and heat freely to every inhabitant of the earth; and as the lamp is not set under the bushel, but placed upon the lamp-stand that it may give light to all in the house; Thus let every follower of Christ, and especially every preacher of the Gospel, diffuse the light of heavenly knowledge, and the warmth of Divine love through the whole circle of their acquaintance.

[¶11] That they may see your good works - It is not sufficient to have light - we must walk in the light, and by the light. Our whole conduct should be a perpetual comment on the doctrine we have received, and a constant exemplification of its power and truth.

[¶12] And glorify your Father - The following curious saying is found in Bammidbar Rabba, s. 15. "The Israelites said to the holy blessed God, Thou commandest us to light lamps to thee; and yet thou art the, Light of the world, and with thee the light dwelleth. The holy blessed God answered, I do not command this because I need light; but that you may reflect light upon me, as I have illuminated you: - that the people may say, Behold, how the Israelites illustrate him, who illuminates them in the sight of the whole earth." See more in Schoettgen. Real Christians are the children of God - they are partakers of his holy and happy nature: they should ever be concerned for their Father's honor, and endeavor so to recommend him, and his salvation, that others may be prevailed on to come to the light, and walk in it. Then God is said to be glorified, when the glorious power of his grace is manifested in the salvation of men.

### Verse 17

[¶14] Think not that I am come to destroy the law - Do not imagine that I am come to violate the law καταλυσαι, from κατα, and λυω, I loose, violate, or dissolve - I am not come to make the law of none effect - to dissolve the connection which subsists between its several parts, or the obligation men are under to have their lives regulated by its moral precepts; nor am I come to dissolve the connecting reference it has to the good things promised. But I am come, πληρωσαι, to complete - to perfect its connection and reference, to accomplish every thing shadowed forth in the Mosaic ritual, to fill up its great design; and to give grace to all my followers, πληρωσαι, to fill up, or complete, every moral duty. In a word, Christ completed the law: 1st. In itself, it was only the shadow, the typical representation, of good things to come; and he added to it that which was necessary to make it perfect, His Own Sacrifice, without which it could neither satisfy God, nor sanctify men. 2dly. He completed it in himself by submitting to its types with an exact obedience, and verifying them by his death upon the cross. 3dly. He completes this law, and the sayings of his prophets, in his members, by giving them grace to love the Lord with all their heart, soul, mind, and strength, and their neighbor as themselves; for this is all the law and the prophets.

[¶15] It is worthy of observation, that the word גמר gamar, among the rabbins, signifies not only to fulfill, but also to teach; and, consequently, we may infer that our Lord intimated, that the law and the prophets were still to be taught or inculcated by him and his disciples; and this he and they have done in the most pointed manner. See the Gospels and epistles; and see especially this sermon on the mount, the Epistle of James, and the Epistle to the Hebrews. And this meaning of the word gives the clear sense of the apostle's words, [Col 1:25]. Whereof I am made a minister, πληρωσαι τον λογον του Θεου, to fulfill the word of God, i.e. to teach the doctrine of God.

### Verse 18

[¶17] For verily I say unto you, Till heaven - In the very commencement of his ministry, Jesus Christ teaches the instability of all visible things. "The heaven which you see, and which is so glorious, and the earth which you inhabit and love, shall pass away; for the things which are seen are temporal, προσκαιρα, are for a time; but the things which are not seen are eternal αιωνια, ever-during," [2Cor 4:18]. And the Word of the Lord endureth for ever.

[¶18] One jot or one tittle - One yod, (י), the smallest letter in the Hebrew alphabet. One tittle or point, κεραια, either meaning those points which serve for vowels in this language, if they then existed; or the seraphs, or points of certain letters, such as ר resh, or ד daleth, ה he, or ח cheth (as the change of any of these into the other would make a most essential alteration in the sense, or, as the rabbins say, destroy the world). Or our Lord may refer to the little ornaments which certain letters assume on their tops, which cause them to appear like small branches. The following letters only can assume coronal apices, ץ tsaddi - ג gimel - ז zain - נ nun - ט teth - ע ayin - ש shin. These, with the coronal apices, often appear in MSS.

[¶19] That this saying, one jot or one tittle, is a proverbial mode of expression among the Jews, and that it expressed the meaning given to it above, is amply proved by the extracts in Lightfoot and Schoettgen. The reader will not be displeased to find a few of them here, if he can bear with the allegorical and strongly figurative language of the rabbins. "The book of Deuteronomy came and prostrated itself before the Lord, and said: 'O Lord of the world, thou hast written in me thy law; but now, a Testament defective in some parts is defective in all. Behold, Solomon endeavors to root the letter yod out of me.' (In this text, [Deu 17:5]. לא ירבה נשים lo yirbeh, nashim, he shall not multiply wives). The holy blessed God answered, 'Solomon and a thousand such as he shall perish, but the least word shall not perish out of thee.'"

[¶20] In Shir Hashirim Rabba, are these words: "Should all the inhabitants of the earth gather together, in order to whiten one feather of a crow, they could not succeed: so, if all the inhabitants of the earth should unite to abolish one י yod, which is the smallest letter in the whole law, they should not be able to effect it."

[¶21] In Vayikra Rabba, s. 19, it is said: "Should any person in the words of [Deu 6:4], Hear, O Israel, the Lord our God is אחד achad, One Lord, change the ד daleth into a ר resh, he would ruin the world." [Because, in that case, the word אחר achar, would signify a strange or false God]. "Should any one, in the words of [Exo 34:14], Thou shalt worship no Other, אחר achar, God, change ר resh into ד daleth, he would ruin the world." [Because the command would then run, Thou shalt not worship the Only or true God]. "Should any one in the words of [Lev 22:32], Neither shall ye Profane תחללו techelelu, my holy name, change ח cheth into ה he, he would ruin the world." [Because the sense of the commandment would then be, Neither shall ye Praise my holy name]. "Should any one, in the words of [Psa 150:6], Let every thing that hath breath Praise, תהלל tehalel, the Lord, change ה, he into ח cheth, he would ruin the world." [Because the command would then run, Let every thing that hath breath Profane the Lord]. "Should any one, in the words of [Jer 5:10], They lied Against the Lord, ביהוה beihovah, change ב beth into כ caph, he would ruin the world." [For then the words would run, They lied Like the Lord]. "Should any one, in the words of Hosea, [Hos 5:7], They have dealt treacherously, ביהוה beihovah, Against the Lord, change ב beth into כ caph, he would ruin the world." [For then the words would run, They have dealt treacherously Like the Lord]. "Should any one, in the words of [1Sam 2:2], There is none holy As the Lord, change כ caph into ב beth, he would ruin the world." [For then the words would mean, There is no holiness In the Lord].

[¶22] These examples fully prove that the μια κεραια of our Lord, refers to the apices, points, or corners, that distinguish ב beth from כ caph; ח cheth from ה he; and ר resh from ד daleth. For the reader will at once perceive, how easily a כ caph may be turned into a ב beth; a ה he into a ח cheth; and a ר resh into a ד daleth: and he will also see of what infinite consequence it is to write and print such letters correctly.

[¶23] Till all be fulfilled - Or, accomplished. Though all earth and hell should join together to hinder the accomplishment of the great designs of the Most High, yet it shall all be in vain - even the sense of a single letter shall not be lost. The words of God, which point out his designs, are as unchangeable as his nature itself. Every sinner, who perseveres in his iniquity, shall surely be punished with separation from God and the glory of his power; and every soul that turns to God, through Christ, shall as surely be saved, as that Jesus himself hath died.

### Verse 19

[¶25] Whosoever - shall break one of these least commandments - The Pharisees were remarkable for making a distinction between weightier and lighter matters in the law, and between what has been called, in a corrupt part of the Christian Church, mortal and venial sins. See on [Mat 22:36] (note).

[¶26] Whosoever shall break. What an awful consideration is this! He who, by his mode of acting, speaking, or explaining the words of God, sets the holy precept aside, or explains away its force and meaning, shall be called least - shall have no place in the kingdom of Christ here, nor in the kingdom of glory above. That this is the meaning of these words is evident enough from the following verse.

### Verse 20

[¶28] Except your righteousness shall exceed - περισσευση, Unless your righteousness abound more - unless it take in, not only the letter, but the spirit and design of the moral and ritual precept; the one directing you how to walk so as to please God; the other pointing out Christ, the great Atonement, through and by which a sinner is enabled to do so - more than that of the scribes and Pharisees, who only attend to the letter of the law, and had indeed made even that of no effect by their traditions - ye shall not enter into the kingdom of heaven. This fully explains the meaning of the preceding verse. The old English word is right-wiseness, i.e. complete, thorough, excellent Wisdom. For a full explanation of this verse, see [Luk 18:10], etc.

### Verse 21

[¶30] Ye have heard that it was said by them of old time - τοις αρχαιοις, to or by the ancients. By the ancients, we may understand those who lived before the law, and those who lived under it; for murder was, in the most solemn manner, forbidden before, as well as under, the law, [Gen 9:5], [Gen 9:6].

[¶31] But it is very likely that our Lord refers here merely to traditions and glosses relative to the ancient Mosaic ordinance; and such as, by their operation, rendered the primitive command of little or no effect. Murder from the beginning has been punished with death; and it is, probably, the only crime that should be punished with death. There is much reason to doubt, whether the punishment of death, inflicted for any other crime, is not in itself murder, whatever the authority may be that has instituted it. God, and the greatest legislators that have ever been in the universe, are of the same opinion. See Montesquieu, Blackstone, and the Marquis Beccaria, and the arguments and testimonies lately produced by Sir Samuel Romilly, in his motion for the amendment of the criminal laws of this kingdom. It is very remarkable, that the criminal code published by Joseph II., late emperor of Germany, though it consists of seventy-one capital crimes, has not death attached to any of them. Even murder, with all intention to rob, is punished only with "imprisonment for thirty years, to lie on the floor, to have no nourishment but bread and water, to be closely chained, and to be publicly whipped once a year, with less than one hundred lashes." See Colquhoun on the Police of the City of London, p. 272.

### Verse 22

[¶33] Whosoever is angry with his brother without a cause - ὁ οργιζομενος - εικη, who is vainly incensed. "This translation is literal; and the very objectionable phrase, without a cause, is left out, εικη being more properly translated by that above." What our Lord seems here to prohibit, is not merely that miserable facility which some have of being angry at every trifle, continually taking offense against their best friends; but that anger which leads a man to commit outrages against another, thereby subjecting himself to that punishment which was to be inflicted on those who break the peace. Εικη, vainly, or, as in the common translation, without a cause, is wanting in the famous Vatican MS. and two others, the Ethiopic, latter Arabic, Saxon, Vulgate, two copies of the old Itala, J. Martyr, Ptolomeus, Origen, Tertullian, and by all the ancient copies quoted by St. Jerome. It was probably a marginal gloss originally, which in process of time crept into the text.

[¶34] Shall be in danger of the judgment - ενοχος εϚται, shall be liable to the judgment. That is, to have the matter brought before a senate, composed of twenty-three magistrates, whose business it was to judge in cases of murder and other capital crimes. It punished criminals by strangling or beheading; but Dr. Lightfoot supposes the judgment of God to be intended. See at the end of this chapter.

[¶35] Raca - ריקה from the Hebrew רק rak, to be empty. It signifies a vain, empty, worthless fellow, shallow brains, a term of great contempt. Such expressions were punished among the Gentoos by a heavy fine. See all the cases, Code of Gentoo Laws, chap. 15: sec. 2.

[¶36] The council - Συνεδριον, the famous council, known among the Jews by the name of Sanhedrin. It was composed of seventy-two elders, six chosen out of each tribe. This grand Sanhedrin not only received appeals from the inferior Sanhedrins, or court of twenty-three mentioned above; but could alone take cognizance, in the first instance, of the highest crimes, and alone inflict the punishment of stoning.

[¶37] Thou fool - Moreh, probably from מרה marah, to rebel, a rebel against God, apostate from all good. This term implied, among the Jews, the highest enormity, and most aggravated guilt. Among the Gentoos, such an expression was punished by cutting out the tongue, and thrusting a hot iron, of ten fingers breadth, into the mouth of the person who used it. Code of Gentoo Laws, chap. 15: sec. 2. p. 212.

[¶38] Shall be in danger of hell fire - ενοχος εϚται εις την γεενναν του πυρος, shall be liable to the hell of fire. Our Lord here alludes to the valley of the son of Hinnom, גי הנם Ghi hinom. This place was near Jerusalem, and had been formerly used for those abominable sacrifices, in which the idolatrous Jews had caused their children to pass through the fire to Molech. A particular place in this valley was called Tophet, from תפת tophet, the fire stove, in which some supposed they burnt their children alive to the above idol. See [2Kgs 23:10]; [2Chr 28:3]; [Jer 7:31], [Jer 7:32]. From the circumstances of this valley having been the scene of those infernal sacrifices, the Jews, in our Savior's time, used the word for hell, the place of the damned. See the word applied in this sense by the Targum, on [Rut 2:12]; [Psa 140:12]; [Gen 3:24]; [Gen 15:17]. It is very probable that our Lord means no more here than this: if a man charge another with apostasy from the Jewish religion, or rebellion against God, and cannot prove his charge, then he is exposed to that punishment (burning alive) which the other must have suffered, if the charge had been substantiated. There are three kinds of offenses here, which exceed each other in their degrees of guilt. 1st. Anger against a man, accompanied with some injurious act. 2dly. Contempt, expressed by the opprobrious epithet raka, or shallow brains. 3dly. Hatred and mortal enmity, expressed by the term moreh, or apostate, where such apostasy could not be proved.

[¶39] Now, proportioned to these three offenses were three different degrees of punishment, each exceeding the other in its severity, as the offenses exceeded each other in their different degrees of guilt. 1st. The judgment, the council of twenty-three, which could inflict the punishment of strangling. 2dly. The Sanhedrin, or great council, which could inflict the punishment of stoning. And 3dly. The being burnt alive in the valley of the son of Hinnom. This appears to be the meaning of our Lord.

[¶40] Now, if the above offenses were to be so severely punished, which did not immediately affect the life of another, how much sorer must the punishment of murder be! [Mat 5:21]. And as there could not be a greater punishment inflicted than death, in the above terrific forms, and this was to be inflicted for minor crimes; then the punishment of murder must not only have death here, but a hell of fire in the eternal world, attached to it. It seems that these different degrees of guilt, and the punishment attached to each, had not been properly distinguished among the Jews. Our Lord here calls their attention back to them, and gives then to understand, that in the coming world there are different degrees of punishment prepared for different degrees of vice; and that not only the outward act of iniquity should be judged and punished by the Lord, but that injurious words, and evil passions, should all meet their just recompense and reward. Murder is the most punishable of all crimes, according to the written law, in respect both of our neighbors and civil society. But he who sees the heart, and judges it by the eternal law, punishes as much a word or a desire, if the hatred whence they proceed be complete and perfected. Dr. Lightfoot has some curious observations on this passage in the preface to his Harmony of the Evangelists. See his works, vol. ii., and the conclusion of this chapter.

### Verse 23

[¶42] Therefore if thou bring thy gift - Evil must be nipped in the bud. An unkind thought of another may be the foundation of that which leads to actual murder. A Christian, properly speaking, cannot be an enemy to any man; nor is he to consider any man his enemy, without the fullest evidence: for surmises to the prejudice of another can never rest in the bosom of him who has the love of God in his heart, for to him all men are brethren. He sees all men as children of God, and members of Christ, or at least capable of becoming such. If a tender forgiving spirit was required, even in a Jew, when he approached God's altar with a bullock or a lamb, how much more necessary is this in a man who professes to be a follower of the Lamb of God; especially when he receives the symbols of that Sacrifice which was offered for the life of the world, in what is commonly called the sacrament of the Lord's supper!

### Verse 24

[¶44] Leave there thy gift before the altar - This is as much as to say, "Do not attempt to bring any offering to God while thou art in a spirit of enmity against any person; or hast any difference with thy neighbor, which thou hast not used thy diligence to get adjusted." It is our duty and interest, both to bring our gift, and offer it too; but God will not accept of any act of religious worship from us, while any enmity subsists in our hearts towards any soul of man; or while any subsists in our neighbor's heart towards us, which we have not used the proper means to remove. A religion, the very essence of which is love, cannot suffer at its altars a heart that is revengeful and uncharitable, or which does not use its utmost endeavors to revive love in the heart of another. The original word, δωρον, which we translate gift, is used by the rabbins in Hebrew letters דורון doron, which signifies not only a gift, but a sacrifice offered to God. See several proofs in Schoettgen.

## 169. Matthew · 13 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/169/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/169/#p-N

[¶0] Then come and offer thy gift - Then, when either thy brother is reconciled to thee, or thou hast done all in thy power to effect this reconciliation. My own obstinacy and uncharitableness must render me utterly unfit to receive any good from God's hands, or to worship him in an acceptable manner; bat the wickedness of another can be no hinderance to me, when I have endeavored earnestly to get it removed, though without effect.

### Verse 25

[¶2] Agree with thine adversary quickly - Adversary, αντιδικος, properly a plaintiff in law - a perfect law term. Our Lord enforces the exhortation given in the preceding verses, from the consideration of what was deemed prudent in ordinary law-suits. In such cases, men should make up matters with the utmost speed, as running through the whole course of a law-suit must not only be vexatious, but be attended with great expense; and in the end, though the loser may be ruined, yet the gainer has nothing. A good use of this very prudential advice of our Lord is this: Thou art a sinner; God hath a controversy with thee. There is but a step between thee and death. Now is the accepted time. Thou art invited to return to God by Christ Jesus. Come immediately at his call, and he will save thy soul. Delay not! Eternity is at hand; and if thou die in thy sins, where God is thou shalt never come.

[¶3] Those who make the adversary, God; the judge, Christ; the officer, Death; and the prison, Hell, abuse the passage, and highly dishonor God.

### Verse 26

[¶5] The uttermost farthing - Κοδραντην. The rabbins have this Greek word corrupted into קרדיונטסס kordiontes, and קונטריק, kontrik, and say, that two פרוטות prutoth make a kontarik, which is exactly the same with those words in [Mar 12:42], λεπτα δυο, ο εστι κοδραντης, two mites, which are one farthing. Hence it appears that the λεπτον lepton was the same as the prutah. The weight of the prutah was half a barley-corn, and it was the smallest coin among the Jews, as the kodrantes, or farthing, was the smallest coin among the Romans. If the matter issue in law, strict justice will be done, and your creditor be allowed the fullness of his just claim; but if; while you are on the way, going to the magistrate, you come to a friendly agreement with him, he will relax in his claims, take a part for the whole, and the composition be, in the end, both to his and your profit.

[¶6] This text has been considered a proper foundation on which to build not only the doctrine of a purgatory, but also that of universal restoration. But the most unwarrantable violence must be used before it can be pressed into the service of either of the above antiscriptural doctrines. At the most, the text can only be considered as a metaphorical representation of the procedure of the great Judge; and let it ever be remembered, that by the general consent of all (except the basely interested) no metaphor is ever to be produced in proof of any doctrine. In the things that concern our eternal salvation, we need the most pointed and express evidence on which to establish the faith of our souls.

### Verse 27

[¶8] Ye have heard that it was said by them of old - By the ancients, τοις αρχαιοις, is omitted by nearly a hundred MSS., and some of them of the very greatest antiquity and authority; also by the Coptic, Ethiopic, Armenian, Gothic, and Sclavonian versions; by four copies of the old Itala; and by Origen, Cyril, Theophylact, Euthymius, and Hilary. On this authority Wetstein and Griesbach have left it out of the text.

### Verse 28

[¶10] Whosoever looketh on a woman to lust after her - Επιθυμησαι αυτην, earnestly to covet her. The verb, επιθυμεω, is undoubtedly used here by our Lord, in the sense of coveting through the influence of impure desire. The word is used in precisely the same sense, on the same subject, by Herodotus, book the first, near the end. I will give the passage, but I dare not translate it. To the learned reader it will justify my translation, and the unlearned must take my word. Της ΕΠΙΘΥΜΗΣΕΙ γυναικος Μασσαγετης ανηρ, μισγεται αδεως, Raphelius, on this verse, says, επιθυμειν hoc loco, est turpi cupiditate mulieris potiundae flagrare. In all these eases, our blessed Lord points out the spirituality of the law; which was a matter to which the Jews paid very little attention. Indeed it is the property of a Pharisee to abstain only from the outward crime. Men are very often less inquisitive to know how far the will of God extends, that they may please him in performing it, than they are to know how far they may satisfy their lusts without destroying their bodies and souls, utterly, by an open violation of his law.

[¶11] Hath committed adultery with her already in his heart - It is the earnest wish or desire of the soul, which, in a variety of cases, constitutes the good or evil of an act. If a man earnestly wish to commit an evil, but cannot, because God puts time, place, and opportunity out of his power, he is fully chargeable with the iniquity of the act, by that God who searches and judges the heart. So, if a man earnestly wish to do some kindness, which it is out of his power to perform, the act is considered as his; because God, in this case, as in that above, takes the will for the deed. If voluntary and deliberate looks and desires make adulterers and adulteresses, how many persons are there whose whole life is one continued crime! whose eyes being full of adultery, they cannot cease from sin, [2Pet 2:14]. Many would abhor to commit one external act before the eyes of men, in a temple of stone; and yet they are not afraid to commit a multitude of such acts in the temple of their hearts, and in the sight of God!

### Verse 29

[¶13] Pluck it out - cut it off - We must shut our senses against dangerous objects, to avoid the occasions of sin, and deprive ourselves of all that is most dear and profitable to us, in order to save our souls, when we find that these dear and profitable things, however innocent in themselves, cause us to sin against God.

[¶14] It is profitable for thee that one of thy members - Men often part with some members of the body, at the discretion of a surgeon, that they may preserve the trunk, and die a little later; and yet they will not deprive themselves of a look, a touch, a small pleasure, which endanger the eternal death of the soul. It is not enough to shut the eye, or stop the hand; the one must be plucked out, and the other cut off. Neither is this enough, we must cast them both from us. Not one moment's truce with an evil passion, or a sinful appetite. If you indulge them, they will gain strength, and you shall be ruined. The rabbins have a saying similar to this: "It is better for thee to be scorched with a little fire in this world, than to be burned with a devouring fire in the world to come."

### Verse 31

[¶16] Whosoever shall put away his wife - The Jewish doctors gave great license in the matter of divorce. Among them, a man might divorce his wife if she displeased him even in the dressing of his victuals!

[¶17] Rabbi Akiba said, "If any man saw a woman handsomer than his own wife, he might put his wife away; because it is said in the law, If she find not favor in his eyes." [Deu 24:1].

[¶18] Josephus, the celebrated Jewish historian, in his Life, tells us, with the utmost coolness and indifference, "About this time I put away my wife, who had borne me three children, not being pleased with her manners."

[¶19] These two cases are sufficient to show to what a scandalous and criminal excess this matter was carried among the Jews. However, it was allowed by the school of Shammai, that no man was to put away his wife unless for adultery. The school of Hillel gave much greater license.

[¶20] A writing of divorcement - The following is the common form of such a writing. See Maimonides and Lightfoot. "On the day of the week A. in the month B. in the year C. from the beginning of the world, according to the common computation in the province of D., I, N. the son of N. by whatever name I am called, of the city E. with entire consent of mind, and without any compulsion, have divorced, dismissed, and expelled thee - thee, I say, M. the daughter of M. by whatever name thou art called, of the city E. who wast heretofore my wife: but now I have dismissed thee - thee, I say, M. the daughter of M. by whatever name thou art called, of the city E. so as to be free, and at thine own disposal, to marry whomsoever thou pleasest, without hinderance from any one, from this day for ever. Thou art therefore free for any man. Let this be thy bill of divorce from me, a writing of separation and expulsion, according to the law of Moses and Israel.

[¶21] Reuben, son of Jacob, Witness.

[¶22] Eliezar, son of Gilead, Witness."

[¶23] God permitted this evil to prevent a greater; and, perhaps, to typify his repudiating the Jews, who were his first spouse.

### Verse 32

[¶25] Saving for the cause of fornication - Λογου πορνειας, on account of whoredom. As fornication signifies no more than the unlawful connection of unmarried persons, it cannot be used here with propriety, when speaking of those who are married. I have therefore translated λογου πορνειας, on account of whoredom. It does not appear that there is any other case in which Jesus Christ admits of divorce. A real Christian ought rather to beg of God the grace to bear patiently and quietly the imperfections of his wife, than to think of the means of being parted from her. "But divorce was allowed by Moses;" yes, for the hardness of their hearts it was permitted: but what was permitted to an uncircumcised heart among the Jews, should not serve for a rule to a heart in which the love of God has been shed abroad by the Holy Spirit. Those who form a matrimonial connection in the fear and love of God, and under his direction, will never need a divorce. But those who marry as passion or money lead the way, may be justly considered adulterers and adulteresses as long as they live.

### Verse 33

[¶27] Thou shalt not forswear thyself - They dishonor the great God, and break this commandment, who use frequent oaths and imprecations, even in reference to things that are true; and those who make vows and promises, which they either cannot perform, or do not design to fulfill, are not less criminal. Swearing in civil matters is become so frequent, that the dread and obligation of an oath are utterly lost in it. In certain places, where oaths are frequently administered, people have been known to kiss their thumb or pen, instead of the book, thinking thereby to avoid the sin of perjury; but this is a shocking imposition on their own souls. See the notes on [Deu 4:26]; [Deu 6:13].

[¶28] Perform unto the Lord thine oaths - The morality of the Jews on this point was truly execrable: they maintained, that a man might swear with his lips, and annul it in the same moment in his heart. Rab. Akiba is quoted as an example of this kind of swearing. See Schoettgen.

### Verse 34

[¶30] Neither by heaven, etc. - It was a custom among the Scythians, when they wished to bind themselves in the most solemn manner, to swear by the king's throne; and if the king was at any time sick, they believed it was occasioned by some one's having taken the oath falsely. Herod. l. iv.

[¶31] Who is there among the traders and people of this world who obey this law? A common swearer is constantly perjuring himself: such a person should never be trusted. When we make any promise contrary to the command of God, taking, as a pledge of our sincerity, either God, or something belonging to him, we engage that which is not ours, without the Master's consent. God manifests his glory in heaven, as upon his throne; he imprints the footsteps of his perfections upon the earth, his footstool; and shows that his holiness and his grace reign in his temple as the place of his residence. Let it be our constant care to seek and honor God in all his works.

### Verse 36

[¶33] Neither shalt thou swear by thy head - For these plain reasons: 1st. God commands thee not to do it. 2dly. Thou hast nothing which is thy own, and thou shouldst not pledge another's property. 3dly. It never did, and never can, answer any good purpose. And 4thly. Being a breach of the law of God, it is the way to everlasting misery.

### Verse 37

[¶35] Let your communication be, Yea, yea; Nay, nay - That is, a positive affirmation, or negation, according to your knowledge of the matter concerning which you are called to testify. Do not equivocate; mean what you assert, and adhere to your assertion. Hear what a heathen says on this subject: - Εχθρος γαρ μοι κεινος ὁμως αιδαο πυλησιν, Ος χ'ετερον μεν κευθει ενι φρεσιν, αλλο δε βαζει.

[¶36] Hom. Il. ix. 312 "He whose words agree not with his private thoughts is as detestable to me as the gates of hell."

[¶37] See on Joshua 2 (note) at the end.

[¶38] See the subject of swearing particularly considered in the note at the conclusion of Deuteronomy 6 (note).

[¶39] Whatsoever is more than these - That is, more than a bare affirmation or negation, according to the requirements of Eternal Truth, cometh of evil; or, is of the wicked one - εκ του πονηρου εϚιν, i.e. the devil, the father of superfluities and lies. One of Selden's MSS. and Gregory Nyssen, a commentator of the fourth century, have εκ του διαβολου εϚιν, is of the devil.

[¶40] That the Jews were notoriously guilty of common swearing, for which our Lord particularly reprehends them, and warns his disciples against, and that they swore by heaven, by earth, by Jerusalem, by their head, etc., the following extracts, made by Dr. Lightfoot from their own writings, amply testify: - "It was customary and usual among them to swear by the creatures. 'If any swear by heaven, by earth, by the sun, etc., although the mind of the swearer be, under these words, to swear by Him who created them, yet this is not an oath. Or, if any swear by some of the prophets, or by some of the books of the Scripture, although the sense of the swearer be to swear by Him that sent that prophet, or that gave that book, nevertheless, this is not an oath. Maimonides.' "If any adjure another by heaven or earth, he is not guilty. Talmud. "They swore by Heaven, השמים כן הוא hashshamayim, ken hu, 'By heaven, so it is.' Bab. Berac. "They swore by the Temple. 'When turtles and young pigeons were sometimes sold at Jerusalem for a penny of gold, Rabban Simeon ben Gamaliel said, המעו הוה By this habitation (that is, by this Temple) I will not rest this night, unless they be sold for a penny of silver.' Cherituth, cap. i. "R. Zechariah ben Ketsab said, המעו הוה 'By this Temple, the hand of the woman departed not out of my hand.'

[¶41] R. Jochanan said, היכלא 'By the Temple, it is in our hand, etc.' Ketuboth and Bab. Kidushin. "Bava ben Buta swore by the Temple in the end of the tract Cherithuth, and Rabban Simeon ben Gamaliel in the beginning, וזה מנהג כישראל And so was the custom in Israel. - Note this, so was the custom.

[¶42] Jucas. fol. 56. "They swore by the city Jerusalem. R. Judah saith, 'He that saith, By Jerusalem, saith nothing, unless with an intent purpose he shall vow towards Jerusalem.' Where also, after two lines coming between those forms of swearing and vowing, are added, ירושלם לירושלם בירושלם היכל להיכל בהיכל 'Jerusalem, For Jerusalem, By Jerusalem. - The Temple, For the temple, By the temple. - The Altar, For the altar, By the altar. - The Lamb, For the Lamb, By the Lamb. - The Chambers of the Temple, For the chambers of the temple, By the chambers of the temple. - The Word, For the Word, By the Word. - The Sacrifices on Fire, For the sacrifices on fire, By the sacrifices on fire. - The Dishes, For the dishes, By the dishes. - By all these things, that I will do this to you.' Tosapht. ad. Nedarim. "They swore by their own Heads. 'One is bound to swear to his neighbor, and he saith, ריד לי כתיי ראשך Vow (or swear) to me by the life of thy head, etc. Sanhedr. cap. 3. "One of the holiest of their precepts relative to swearing was this: 'Be not much in oaths, although one should swear concerning things that are true; for in much swearing it is impossible not to profane.' Tract. Demai." - See Lightfoot's Works, vol. ii. p. 149.

[¶43] They did not pretend to forbid All common swearing, but only what they term Much. A Jew might swear, but he must not be too abundant in the practice. Against such permission, our Lord opposes his Swear Not At All! He who uses any oath, except what he is solemnly called by the magistrate to make, so far from being a Christian, he does not deserve the reputation, either of decency or common sense. In some of our old elementary books for children, we have this good maxim: "Never swear: for he that swears will lie; and he that lies will steal; and, if so, what bad things will he not do!" Reading Made Easy.

## 170. Matthew · 14 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/170/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/170/#p-N

### Verse 38

[¶1] An eye for an eye - Our Lord refers here to the law of retaliation mentioned See [Exo 21:24], (see the note there, and see [Lev 24:20] (note)), which obliged the offender to suffer the same injury he had committed. The Greeks and Romans had the same law. So strictly was it attended to at Athens, that if a man put out the eye of another who had but one, the offender was condemned to lose both his eyes, as the loss of one would not be an equivalent misfortune. It seems that the Jews had made this law (the execution of which belonged to the civil magistrate) a ground for authorizing private resentments, and all the excesses committed by a vindictive spirit. Revenge was often carried to the utmost extremity, and more evil returned than what had been received. This is often the case among those who are called Christians.

### Verse 39

[¶3] Resist not evil - Or, the evil person. So, I am fully persuaded, τω πονηρω ought to be translated. Our Lord's meaning is, "Do not repel one outrage by another." He that does so makes himself precisely what the other is, a wicked person.

[¶4] Turn to him the other also - That is, rather than avenge thyself, be ready to suffer patiently a repetition of the same injury. But these exhortations belong to those principally who are persecuted for righteousness' sake. Let such leave the judgment of their cause to Him for whose sake they suffer. The Jews always thought that every outrage should be resented; and thus the spirit of hatred and strife was fostered.

### Verse 40

[¶6] And if any man will sue thee at the law - Every where our blessed Lord shows the utmost disapprobation of such litigations as tended to destroy brotherly kindness and charity. It is evident he would have his followers to suffer rather the loss of all their property than to have recourse to such modes of redress, at so great a risk. Having the mind averse from contentions, and preferring peace and concord to temporal advantages, is most solemnly recommended to all Christians. We are great gainers when we lose only our money, or other property, and risk not the loss of our souls, by losing the love of God and man.

[¶7] Coat - Χιτωνα, upper garment. - Cloke, ἱματιον, under garment. What we call strait coat, and great coat. - See on [Luk 6:29] (note).

### Verse 41

[¶9] Shall compel thee to go a mile, go with him twain. - αγγαρευσει. This word is said to be derived from the Persians, among whom the king's messengers, or posts, were called Αγγαποι, or angari. This definition is given both by Hesychius and Suidas.

[¶10] The Persian messengers had the royal authority for pressing horses, ships, and even men, to assist them in the business on which they were employed. These angari are now termed chappars, and serve to carry despatches between the court and the provinces. When a chappar sets out, the master of the horse furnishes him with a single horse; and, when that is weary, he dismounts the first man he meets, and takes his horse. There is no pardon for a traveler that refuses to let a chappar have his horse, nor for any other who should deny him the best horse in his stable. See Sir J. Chardin's and Hanway's Travels. For pressing post horses, etc., the Persian term is Sukhreh geriften. I find no Persian word exactly of the sound and signification of Αγγαρος; but the Arabic agharet signifies spurring a horse, attacking, plundering, etc. The Greek word itself is preserved among the rabbins in Hebrew characters, אנגריא angaria, and it has precisely the same meaning: viz. to be compelled by violence to do any particular service, especially of the public kind, by the king's authority. Lightfoot gives several instances of this in his Horae Talmudicae.

[¶11] We are here exhorted to patience and forgiveness:

[¶12] First, When we receive in our persons all sorts of insults and affronts, [Mat 5:39].

[¶13] Secondly, When we are despoiled of our goods, [Mat 5:40].

[¶14] Thirdly, When our bodies are forced to undergo all kinds of toils, vexations, and torments, [Mat 5:41].

[¶15] The way to improve the injustice of man to our own advantage, is to exercise under it meekness, gentleness, and long-suffering, without which disposition of mind, no man can either be happy here or hereafter; for he that avenges himself must lose the mind of Christ, and thus suffer an injury ten thousand times greater than he can ever receive from man. Revenge, at such an expense, is dear indeed.

### Verse 42

[¶17] Give to him that asketh thee, and from him that would borrow - To give and lend freely to all who are in need, is a general precept from which we are only excused by our inability to perform it. Men are more or less obliged to it as they are more or less able, as the want is more or less pressing, as they are more or less burthened with common poor, or with necessitous relatives. In all these matters, both prudence and charity must be consulted. That God, who makes use of the beggar's hand to ask our charity, is the same from whom we ourselves beg our daily bread: and dare we refuse Him! Let us show at least mildness and compassion, when we can do no more; and if we cannot or will not relieve a poor man, let us never give him an ill word nor an ill look. If we do not relieve him, we have no right to insult him.

[¶18] To give and to lend, are two duties of charity which Christ joins together, and which he sets on equal footing. A rich man is one of God's stewards: God has given him money for the poor, and he cannot deny it without an act of injustice. But no man, from what is called a principle of charity or generosity, should give that in alms which belongs to his creditors. Generosity is godlike; but justice has ever, both in law and Gospel, the first claim.

[¶19] A loan is often more beneficial than an absolute gift: first, because it flatters less the vanity of him who lends; secondly, it spares more the shame of him who is in real want; and, thirdly, it gives less encouragement to the idleness of him who may not be very honest. However, no advantage should be taken of the necessities of the borrower: he who does so is, at least, half a murderer. The lending which our Lord here inculcates is that which requires no more than the restoration of the principal in a convenient time: otherwise to live upon trust is the sure way to pay double.

### Verse 43

[¶21] Thou shalt love thy neighbor, and hate thine enemy - Instead of πλησιον neighbor, the Codex Graevii, a MS. of the eleventh century, reads φιλον friend. Thou shalt love thy friend, and hate thine enemy. This was certainly the meaning which the Jews put on it: for neighbor, with them, implied those of the Jewish race, and all others were, considered by them as natural enemies. Besides, it is evident that πλησιον, among the Hellenistic Jews, meant friend merely: Christ uses it precisely in this sense in [Luk 10:36], in answer to the question asked by a certain lawyer, [Mat 5:29]. Who of the three was neighbor (πλησιον friend) to him who fell among the thieves? He who showed him mercy; i.e. he who acted the friendly part. In Hebrew, רע reâ, signifies friend, which word is translated πλησιον by the Lxx. in more than one hundred places. Among the Greeks it was a very comprehensive term, and signified every man, not even an enemy excepted, as Raphelius, on this verse, has shown from Polybius. The Jews thought themselves authorized to kill any Jew who apostatized; and, though they could not do injury to the Gentiles, in whose country they sojourned, yet they were bound to suffer them to perish, if they saw them in danger of death. Hear their own words: "A Jew sees a Gentile fall into the sea, let him by no means lift him out; for it is written, Thou shalt not rise up against the blood of thy neighbor: - but this is not thy neighbor." Maimon. This shows that by neighbor they understood a Jew; one who was of the same blood and religion with themselves.

### Verse 44

[¶23] Love your enemies - This is the most sublime piece of morality ever given to man. Has it appeared unreasonable and absurd to some? It has. And why? Because it is natural to man to avenge himself, and plague those who plague him; and he will ever find abundant excuse for his conduct, in the repeated evils he receives from others; for men are naturally hostile to each other. Jesus Christ design's to make men happy. Now he is necessarily miserable who hates another. Our Lord prohibits that only which, from its nature, is opposed to man's happiness. This is therefore one of the most reasonable precepts in the universe. But who can obey it? None but he who has the mind of Christ. But I have it not. Seek it from God; it is that kingdom of heaven which Christ came to establish upon earth. See on [Mat 3:2] (note). This one precept is a sufficient proof of the holiness of the Gospel, and of the truth of the Christian religion. Every false religion flatters man, and accommodates itself to his pride and his passions. None but God could have imposed a yoke so contrary to self-love; and nothing but the supreme eternal love can enable men to practice a precept so insupportable to corrupt nature. Sentiments like this are found among Asiatic writers, and in select cases were strongly applied; but as a general command this was never given by them, or any other people. It is not an absolute command in any of the books which they consider to be Divinely inspired. Sir William Jones lays by far too much stress on the casual introduction of such sentiments as this in the Asiatic writers. See his Works, vol. i. p. 168, where the sentiment is connected with circumstances both extravagant and unnatural; and thus it is nullified by the pretended recommendation.

[¶24] Bless them that curse you - Ευλογειτε, give them good words for their bad words. See the note on [Gen 2:3].

[¶25] Do good to them that hate you - Give your enemy every proof that you love him. We must not love in tongue, but in deed and in truth.

[¶26] Pray for them which despitefully use you - Επηρεαζοντων from επι against, and Αρης Mars, the heathen god of war. Those who are making continual war upon you, and constantly harassing and calumniating you. Pray for them - This is another exquisitely reasonable precept. I cannot change that wicked man's heart; and while it is unchanged he will continue to harass me: God alone can change it: then I must implore him to do that which will at once secure the poor man's salvation, and contribute so much to my own peace.

[¶27] And persecute you - Διωκοντων, those who press hard on and pursue you with hatred and malice accompanied with repeated acts of enmity.

[¶28] In this verse our Lord shows us that a man may be our enemy in three different ways.

[¶29] First, in his heart, by hatred.

[¶30] Secondly, in his words by cursing or using direful imprecations (καταρωμενους) against us.

[¶31] Thirdly, in his actions, by continually harassing and abusing us.

[¶32] He shows us also how we are to behave to those.

[¶33] The hatred of the first we are to meet with love.

[¶34] The cursings or evil words of the second, we are to meet with good words and blessings.

[¶35] And the repeated injurious acts of the third, we are to meet with continual prayer to God for the man's salvation.

### Verse 45

[¶37] That ye may be the children of your Father - Instead of ὑιοι children, some MSS., the latter Persic version, and several of the primitive fathers, read ὃμοιοι, that ye may be like to, or resemble, your Father who is in heaven. This is certainly our Lord's meaning. As a man's child is called his, because a partaker of his own nature, so a holy person is said to be a child of God, because he is a partaker of the Divine nature.

[¶38] He maketh his sun to rise on the evil - "There is nothing greater than to imitate God in doing good to our enemies. All the creatures of God pronounce the sentence of condemnation on the revengeful: and this sentence is written by the rays of the sun, and with the drops of rain, and indeed by all the natural good things, the use of which God freely gives to his enemies." If God had not loved us while we were his enemies, we could never have become his children: and we shall cease to be such, as soon as we cease to imitate him.

### Verse 46

[¶40] For if ye love them which love you - He who loves only his friends, does nothing for God's sake. He who loves for the sake of pleasure or interest, pays himself. God has no enemy which he hates but sin; we should have no other.

[¶41] The publicans - That is, tax-gatherers, τελωναι, from τελος a tax, and ωνεομαι I buy or farm. A farmer or collector of the taxes or public revenues. Of these there were two classes; the superior, who were Romans of the equestrian order; and the inferior, those mentioned in the Gospels, who it appears were mostly Jews.

[¶42] This class of men was detestable among the Romans, the Greeks, and the Jews, for their intolerable rapacity and avarice. They were abhorred in an especial manner by the Jews, to whom the Roman government was odious: these, assisting in collecting the Roman tribute, were considered as betrayers of the liberties of their country, and abettors of those who enslaved it. They were something like the tythe-farmers of certain college-livings in some counties of England, as Lancashire, etc. - a principal cause of the public burthens and discontent. One quotation, of the many produced by Kypke, will amply show in what detestation they were held among the Greeks. Theocritus being asked, Which of the wild beasts were the most cruel? answered, Εν μεν τοις ορεσιν αρκτοι και λεοντες· εν δε ταις πολεσιν, ΤΕΛΩΝΑΙ και συκοφανται. Bears and lions, in the mountains; and Tax-Gatherers and calumniators, in cities.

### Verse 47

[¶44] And if ye salute your brethren only - Instead of αδελφους brethren, upwards of one hundred MSS., and several of them of great authority and antiquity, have φιλους friends. The Armenian Slavonic, and Gothic versions, with the later Syriac, and some of the primitive fathers, agree in this reading. I scarcely know which to prefer; as brother is more conformable to the Jewish mode of address, it should be retained in the text: the other reading, however, tends to confirm that of the Codex Graevii on [Mat 5:43].

[¶45] On the subject of giving and receiving salutations in Asiatic countries, Mr. Harmer, Observat. vol. ii. p. 327, etc., edit. 1808, has collected much valuable information: the following extract will be sufficient to elucidate our Lord's meaning. "Dr. Doddridge supposes that the salutation our Lord refers to, [Mat 5:47], If ye salute your brethren only, what do ye more than others? do not even the publicans so? means embracing, though it is a different word. I would observe, that it is made use of in the Septuagint to express that action of endearment; and which is made use of by an apocryphal writer, (Ecclus. 30:19), whereas, the word we translate salute is of a much more general nature: this, I apprehend, arose from his being struck with the thought, that it could never be necessary to caution his disciples, not to restrain the civilities of a common salutation to those of their own religious party. Juvenal, when he satirizes the Jews of the apostolic age for their religious opinions, and represents them as unfriendly, and even malevolent, to other people, Sat. xiv., and when he mentions their refusing to show travelers the way, Non monstrare vias, etc., or to point out to them where they might find water to drink when thirsty with journeying, takes no notice of their not saluting those of another nation; yet there is no reason to believe, from these words of Christ, that many of them at least would not, and that even a Jewish publican received no salutations from one of his own nation, excepting brother publicans. "Nor shall we wonder at this, or think it requisite to suppose the word we translate salute (ασπαζομαι) and which certainly, sometimes at least, signifies nothing more than making use of some friendly words upon meeting with people, must here signify something more particular, since we find some of the present inhabitants of the east seem to want this admonition of our Lord. 'When the Arabs salute one another,' according to Niebuhr, 'it is generally in these terms, Salam aleikum, Peace be with you; in speaking which words they lay the right hand on the heart. The answer is, Aleikum essalam, With you be peace. Aged people are inclined to add to these words, And the mercy and blessing of God. The Mohammedans of Egypt and Syria never salute a Christian in this manner; they content themselves with saying to them, Good day to you; or, Friend, how do you do? The Arabs of Yemen, who seldom see any Christians, are not so zealous but that sometimes they will give them the Salam aleikum.' "Presently after he says: 'For a long time I thought the Mohammedan custom, of saluting Christians in a different manner from that made use of to those of their own profession, was an effect of their pride and religious bigotry. I saluted them sometimes with the Salam aleikum, and I had often only the common answer. At length I observed in Natolia, that the Christians themselves might probably be the cause that Mohammedans did not make the same return to their civilities that they did to those of their own religion. For the Greek merchants, with whom I traveled in that country, did not seem pleased with my saluting Mohammedans in the Mohammedan manner. And when they were not known to be Christians, by those Turks whom they met with in their journeying, (it being allowed Christian travelers in these provinces to wear a white turban, Christians in common being obliged to wear the sash of their turbans white striped with blue, that banditti might take them at a distance for Turks, and people of courage), they never answered those that addressed them with the compliment of Salam aleikum. One would not, perhaps, suspect that similar customs obtain in our times, among Europeans: but I find that the Roman Catholics of some provinces of Germany never address the Protestants that live among them with the compliment Jesus Christ be praised; and, when such a thing happens by mistake, the Protestants do not return it after the manner in use among Catholics, For ever and ever. Amen!' "After this, the words of our Lord in the close of the fifth of Matthew want no farther commentary. The Jews would not address the usual compliment of Peace be to you, to either heathens or publicans; the publicans of the Jewish nation would use it to their countrymen that were publicans, but not to heathens; though the more rigid Jews would not do it to them, any more than to heathens: our Lord required his disciples to lay aside the moroseness of Jews, and express more extensive benevolence in their salutations. There seems to be nothing of embracing thought of in this case, though that, doubtless, was practised anciently among relations, and intimate friends, as it is among modern Asiatics."

## 171. Matthew · 15 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/171/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/171/#p-N

[¶0] If not to salute be a heathenish indifference, to hide hatred under outward civilities is a diabolic treachery. To pretend much love and affection for those for whom we have neither - to use towards them complimentary phrases, to which we affix no meaning, but that they mean, nothing, is highly offensive in the sight of that God by whom actions are weighed and words judged.

[¶1] Do not - the publicans - Τελωναι, - but εθνικοι heathens, is adopted by Griesbach, instead of τελωναι, on the authority of Codd. Vatican. &Bezae, and several others; together with the Coptic, Syriac later, and Syriac Jerusalem; two Arabic, Persic, Slavonic; all the Itala but one; Vulgate, Saxon, and several of the primitive fathers.

### Verse 48

[¶3] Be ye therefore perfect - as your Father - God himself is the grand law, sole giver, and only pattern of the perfection which he recommends to his children. The words are very emphatic, εσεσθε ουν υμεις τελειοι, Ye shall be therefore perfect - ye shall be filled with the spirit of that God whose name is Mercy, and whose nature is love. God has many imitators of his power, independence, justice, etc., but few of his love, condescension, and kindness. He calls himself Love, to teach us that in this consists that perfection, the attainment of which he has made both our duty and privilege: for these words of our Lord include both a command and a promise. "Can we be fully saved from sin in this world?" is an important question, to which this text gives a satisfactory answer: "Ye shall be perfect, as your Father, who is in heaven, is perfect." - As in his infinite nature there is no sin, nothing but goodness and love, so in your finite nature there shall dwell no sin, for the law of the spirit of life in Christ Jesus shall make you free from the law of sin and death, [Rom 8:2]. God shall live in, fill, and rule your hearts; and, in what He fills and influences, neither Satan nor sin can have any part. If men, slighting their own mercies, cry out, This is impossible! - whom does this arguing reprove - God, who, on this ground, has given a command, the fulfillment of which is impossible. "But who can bring a clean out of an unclean thing?" God Almighty - and, however inveterate the disease of sin may be, the grace of the Lord Jesus can fully cure it; and who will say, that he who laid down his life for our souls will not use his power completely to effect that salvation which he has died to procure. "But where is the person thus saved?" Wherever he is found who loves God with all his heart, soul, mind, and strength, and his neighbor as himself; and, for the honor of Christianity and its Author, may we not hope there are many such in the Church of God, not known indeed by any profession of this kind which they make, but by a surer testimony, that of uniformly holy tempers, piety to God, and beneficence to man?

[¶4] Dr. Lightfoot is not perfectly satisfied with the usual mode of interpreting the 22nd verse of this chapter. I subjoin the substance of what he says. Having given a general exposition of the word brother, which the Jews understood as signifying none but an Israelite - ενοχος, which we translate is in danger of, and which he shows the Jews used to signify, is exposed to, merits, or is guilty of - and the word gehenna, hell - fire, which he explains as I have done above, he comes to the three offenses, and their sentences.

[¶5] The First is causeless anger, which he thinks too plain to require explanation; but into the two following he enters in considerable detail: - "The Second. Whosoever shall say to his brother, 'Racha,' a nickname, or scornful title usual, which they disdainfully put one upon another, and very commonly; and therefore our Savior has mentioned this word, the rather because it was of so common use among them. Take these few examples: - "A certain man sought to betake himself to repentance (and restitution). His wife said to him, 'Rekah, if thou make restitution, even thy girdle about thee is not thine own, etc.' Tanchum, fol. 5. "Rabbi Jochanan was teaching concerning the building of Jerusalem with sapphires and diamonds, etc. One of his scholars laughed him to scorn. But afterwards, being convinced of the truth of the thing, he saith to him, 'Rabbi, do thou expound, for it is fit for thee to expound: as thou saidst, so have I seen it.' he saith to him, 'Rekah, hadst thou not seen, thou wouldst not have believed, etc.' Midras Tillin, fol. 38, col. 4. "To what is the thing like? To a king of flesh and blood, who took to wife a king's daughter: he saith to her, 'Wait and fill me a cup;' but she would not: whereupon he was angry, and put her away; she went, and was married to a sordid fellow; and he saith to her, 'Wait, and fill me a cup;' she said unto him, 'Rekah, I am a king's daughter, etc.' Idem in [Psa 137:1-9]. "A Gentile saith to an Israelite, 'I have a choice dish for thee to eat of.' He saith, 'What is it ?' He answers, 'Swine's flesh.' he saith to him, 'Rekah, even what you kill of clean beasts is forbidden us, much more this.' Tanchum, fol. 18, col. 4. "The Third offense is to say to a brother, 'Thou fool,' which, how to distinguish from racha, which signifies an empty fellow, were some difficulty, but that Solomon is a good dictionary here for us, who takes the term continually here for a wicked wretch and reprobate, and in opposition to spiritual wisdom: so that in the first clause is condemned causeless anger; in the second, scornful taunting and reproaching of a brother; and, in the last, calling him a reprobate and wicked, or uncharitably censuring his spiritual and eternal estate. And this last does more especially hit the scribes and Pharisees, who arrogated to themselves only to be called חכמים chocamim, wise men, but of all others they had this scornful and uncharitable opinion, 'This people, that knoweth not the law, is cursed,' [Joh 7:49]. "And now for the penalties denounced upon these offenses, let us look upon them, taking notice of these two traditions of the Jews, which our Savior seems to face, and to contradict. "1st. That they accounted the command, Thou shalt not kill, to aim only at actual murder. So that in their collecting the six hundred and thirteen precepts out of the law, they understand that command to mean but this: 'That one should not kill an Israelite,' and accordingly they allotted this only violation of it to judgments; against this wild gloss and practice, he speaks in the first clause: Ye have heard it said, Thou shalt not kill, and he that killeth, or committeth actual murder, is liable to judgment, and ye extend the violation of that command no farther; but I say to you, that causeless anger against thy brother is a violation of that command, and even that maketh a man liable to judgment. 2nd. They allotted that murder only to be judged by the council, or Sanhedrin, that was committed by a man in propria persona: let them speak their own sense, etc. Talm. in Sanhedrin, per. 9. "'Any one that kills his neighbor with his hand, as if he strike him with a sword, or with a stone that kills him, or strangle him till he die, or burn him in the fire, seeing that he kills him any how in his own person, lo! such a one must be put to death by the Sanhedrin; but he that hires another to kill his neighbor, or that sends his servants, and they kill him, or that violently thrusts him before a lion, or the like, and the beast kills him - any one of these is a shedder of blood, and the guilt of shedding of blood is upon him, and he is liable to death by the hand of Heaven, but he is not to be put to death by the Sanhedrin. And whence is the proof that it must be thus! Because it is said, He that sheddeth man's blood, by man shall his blood be shed. This is he that slays a man himself, and not by the hand of another. Your blood of your lives will I require. This is he that slays himself. At the hand of every beast will I require it. This is he that delivers up his neighbor before a beast to be rent in pieces. At the hand of man, even at the hand of every man's brother, will I require the life of man. This is he that hires others to kill his neighbor: In this interpretation, requiring is spoken of all the three; behold, their judgment is delivered over to Heaven (or God). And all these man-slayers and the like, who are not liable to death by the Sanhedrin, if the king of Israel will slay them by the judgment of the kingdom, and the law of nations, he may, etc.' Maym. ubi supr. per. 2. "You may observe in these wretched traditions a twofold killing, and a twofold judgment: a man's killing another in his own person, and with his own hand, and such a one liable to the judgment of the Sanhedrin, to be put to death by them, as a murderer; and a man that killed another by proxy, not with his own hand, not hiring another to kill him, or turning a beast or serpent upon him to kill him. This man is not to be judged and executed by the Sanhedrin, but, referred and reserved only to the judgment of God. So that we see plainly, from hence, in what sense the word judgment is used in the latter end of the preceding verse, and the first clause of this, namely, not for the judgment of any one of the Sanhedrins, as it is commonly understood, but for the judgment of God. In the former verse, Christ speaks their sense, and in the first clause of this, his own, in application to it. Ye have heard it said, that any man that kills is liable to the judgment of God; but I say unto you, that he that is but angry with his brother without a cause is liable to the judgment of God. You have heard it said, that he only that commits murder with his own hand is liable to the council, or Sanhedrin, as a murderer; but I say unto you, that he that but calls his brother racha, as common a word as ye make it, and a thing of nothing, he is liable to be judged by the Sanhedrin. "Lastly, he that saith to his brother, Thou fool, wicked one, or cast-away, shall be in danger of hell-fire, ενοχος εις γεενναν πυρος. There are two observable things in the words. The first is the change of case from what was before; there it was said τη κρισει τω συνεδριω, but here, εις γεενναν. It is but an emphatical raising of the sense, to make it the more feeling and to speak home. He that saith to his brother, Raka, shall be in danger of the council; but he that says, Thou fool, shall be in danger of a penalty even to hell-fire. And thus our Savior equals the sin and penalty in a very just parable. In just anger, with God's just anger and judgment; public reproach, with public correction by the council; and censuring for a child of hell, to the fire of hell. "2nd. It is not said εις πυρ γεεννης, To the fire of hell, but εις γεεννας πυρος, To a hell of fire; in which expression he sets the emphasis still higher. And, besides the reference to the valley of Hinnom, he seems to refer to that penalty used by the Sanhedrin of burning - the most bitter death that they used to put men to; the manner of which was thus: They set the malefactor in a dunghill up to the knees; and they put a towel about his neck, and one pulled one way, and another the opposite, till, by thus strangling him, they forced him to open his mouth. Then they poured boiling lead into his mouth, which went down into his belly, and so burnt his bowels. Talm. in Sanhedrin. per. 7. "Now, having spoken in the clause before, of being judged by the Sanhedrin, whose most terrible penalty was this burning, he doth in this clause raise the penalty higher; namely, of burning in hell; not with a little scalding lead, but even with a hell of fire." It is possible that our Lord might have reference to such customs as these.

### Introduction

[¶7] Of alms-giving, [Mat 6:1-5]. Of prayer, [Mat 6:6-8]. The Lord's prayer, or model according to which Christians should pray, [Mat 6:9-13]. Of forgiveness, [Mat 6:14], [Mat 6:15]. Of fasting, [Mat 6:16], [Mat 6:17]. Of laying up treasures, [Mat 6:18-21]. Of the single eye, [Mat 6:22], [Mat 6:23]. The impossibility of serving two masters, [Mat 6:24]. Of contentment and confidence in the Divine providence, [Mat 6:25-32]. Directions about seeking the kingdom of God, [Mat 6:33], [Mat 6:34].

### Verse 1

[¶9] That ye do not your alms - Δικαιοσυνην υμων μη ποιειν, perform not your acts of righteousness - such as alms-giving, fasting, and prayer, mentioned immediately after. Instead of δικαιοσυνην, righteousness, or acts of righteousness, the reading in the text, that which has been commonly received is ελεημοσυνην, alms. But the first reading has been inserted in several editions, and is supported by the Codd. Vatican and Bezae, some others, and several versions, all the Itala except one, and the Vulgate. The Latin fathers have justitiam, a word of the same meaning. Mr. Gregory has amply proved, צדקה tsidekeh, righteousness, was a common word for alms among the Jews. Works, 4th. p. 58, 1671. R. D. Kimchi says that צדקה tsidekeh, [Isa 59:14], means alms-giving; and the phrase נתן צדקה natan tsidekah, is used by the Jews to signify the giving of alms. The following passages from Dr. Lightfoot show that it was thus commonly used among the Jewish writers: - "It is questioned," says he, "whether Matthew wrote Ελεημοσυνην, alms, or Δικαιοσυνην, righteousness. I answer: - "I. That, our Savior certainly said צדקה tsidekah, righteousness, (or, in Syriac זדקתא zidkatha), I make no doubt at all; but, that that word could not be otherwise understood by the common people than of alms, there is as little doubt to be made. For although the word צדקה tsidekah, according to the idiom of the Old Testament, signifies nothing else than righteousness; yet now, when our Savior spoke these words, it signified nothing so much as alms. "II. Christ used also the same word זדקתא zidkatha, righteousness, in time three verses next following, and Matthew used the word ελεημοσυνην, alms; but by what right, I beseech you, should he call it δικαιοσυνην, righteousness, in the first verse, and ελεημοσυνην, alms, in the following; when Christ every where used one and the same word? Matthew might not change in Greek, where our Savior had not changed in Syriac: therefore we must say that the Lord Jesus used the word צדקה tsidekeh or זדקתא zidkatha, in these four first verses; but that, speaking in the dialect of common people, he was understood by the common people to speak of alms. Now they called alms by the name of righteousness, for the fathers of the traditions taught, and the common people believed, that alms contributed very much to justification. Hear the Jewish chair in this matter -

[¶10] For one farthing given to a poor man in alms, a man is made partaker of the beatific vision: where it renders these words, [Psa 17:15], I shall behold thy face in righteousness, after this manner, I shall behold thy face, Because Of Alms. Bava. Bathra. "This money goeth for alms, that my sons may live, and that I may obtain the world to come. Bab. Rosh. Hashshanah. "A man's table now expiates by alms, as heretofore the altar did by sacrifice. Beracoth. "If you afford alms out of your purse, God will keep you from all damage and harm. Hieros. Peah. "Monobazes the king bestowed his goods liberally upon the poor, and had these words spoken to him by his kinsmen and friends - 'Your ancestors increased both their own riches, and those that were left them by their fathers; but you waste both your own and those of your ancestors.'

[¶11] To whom he answered - 'My fathers laid up their wealth on earth: I lay up mine in heaven. As it is written, Truth shall flourish out of the earth, but Righteousness shall look down from heaven. My fathers laid up treasures that bear no fruit; but I lay up such as bear fruit. As it is said, It shall be well with the just, for they shall eat the fruit of their own works. My fathers treasured up, when power was in their hands; but I where it is not.

[¶12] As it is said, Justice and judgment is the habitation of his throne. My fathers heaped up for others; I for myself. As it is said, And this shall be to thee for righteousness. They scraped together for this world. I for the world to come. As it is said, Righteousness shall deliver from death.' Ibid.

[¶13] These things are also recited in the Babylonian Talmud. "You see plainly in what sense he understands righteousness, namely, in the sense of alms: and that sense not so much framed in his own imagination, as in that of the whole nation, and which the royal catachumen had imbibed from the Pharisees his teachers. "Behold the justifying and saving virtue of alms, from the very work done according to the doctrine of the Pharisaical chair! And hence, the opinion of this efficacy of alms so far prevailed with the deceived people, that they pointed out alms by no other name (confined within one single word) than צדקה tsidekah, righteousness. Perhaps those words of our Savior are spoken in derision of this doctrine. Yea, give those things which ye have in alms, and behold all things shall be clean to you, [Luk 11:41]. With good reason indeed exhorting them to give alms; but yet withal striking at the covetousness of the Pharisees, and confuting their vain opinion of being clean by the washing of their hands, from their own opinion of the efficacy of alms. As if he had said, "Ye assert that alms justifies and saves, and therefore ye call it by the name of righteousness; why therefore do ye affect cleanliness by the washing of hands; and not rather by the performance of charity?" Lightfoot's Works, vol. ii. p. 153.

[¶14] Before men - Our Lord does not forbid public alms-giving, fasting, and prayer, but simply censures those vain and hypocritical persons who do these things publicly that they may be seen of men, and receive from them the reputation of saints, etc.

### Verse 2

[¶16] Therefore when thou doest thine alms - In the first verse the exhortation is general: Take Ye heed. In this verse the address is pointed - and Thou - man - woman - who readest - hearest.

[¶17] Do not sound a trumpet - It is very likely that this was literally practised among the Pharisees, who seemed to live on the public esteem, and were excessively self-righteous and vain. Having something to distribute by way of alms, it is very probable they caused this to be published by blowing a trumpet or horn, under pretense of collecting the poor; though with no other design than to gratify their own ambition. There is a custom in the east not much unlike this. "The derveeshes carry horns with them, which they frequently blow, when any thing is given to them, in honor of the donor. It is not impossible that some of the poor Jews who begged alms might be furnished like the Persian derveeshes, who are a sort of religious beggars, and that these hypocrites might be disposed to confine their alms-giving to those that they knew would pay them this honor." Harmer's Observat. vol. i. p. 474.

[¶18] It must be granted, that in the Jewish writings there is no such practice referred to as that which I have supposed above, viz. blowing a trumpet to gather the poor, or the poor blowing a horn when relieved. Hence some learned men have thought that the word שופר shopher, a trumpet, refers to the hole in the public alms chest, into which the money was dropped which was allotted for the service of the poor. Such holes, because they were wide at one end and grew gradually narrow towards the other, were actually termed שופרות shopheroth, trumpets, by the rabbins; of this Schoettgen furnishes several examples. An ostentatious man, who wished to attract the notice of those around him, would throw in his money with some force into these trumpet-resembling holes, and thus he might be said שופר σαλπιζειν, to sound the trumpet. The Jerusalem Gemara, tract Shekalim, describes these שופרות shopheroth thus - These trumpet holes were crooked, narrow above and wide below, in order to prevent fraud. As our Lord only uses the words, μη σαλπισης, it may be tantamount to our term jingle. Do not make a public ostentatious jingle of that money which you give to public charities. Pride and hypocrisy are the things here reprehended. The Pharisees, no doubt, felt the weight of the reproof. Still the words may be taken in their literal meaning, as we know that the Moslimans, who nearly resemble the ancient Pharisees in the ostentation, bigotry, and cruelty of their character, are accustomed, in their festival of Muhurram, to erect stages in the public streets, and, by the sound of a trumpet, call the poor together to receive alms of rice, and other kinds of food. See Ward.

[¶19] Works of charity and mercy should be done as much in private as is consistent with the advancement of the glory of God, and the effectual relief of the poor.

[¶20] In the synagogues and in the streets - That such chests or boxes, for receiving the alms of well-disposed people, were placed in the synagogues, we may readily believe; but what were the streets? Schoettgen supposes that courts or avenues in the temple and in the synagogues may be intended - places where the people were accustomed to walk, for air, amusement, etc., for it is not to be supposed that such chests were fixed in the public streets.

[¶21] They have their reward - That is, the honor and esteem of men which they sought. God is under no obligation to them - they did nothing with an eye to his glory, and from Him they can expect no recompense. They had their recompense in this life; and could expect none in the world to come.

### Verse 3

[¶23] Let not thy left hand know - In many cases, works of charity must be hidden from even our nearest relatives, who, if they knew, would hinder us from doing what God has given us power and inclination to perform. We must go even farther; and conceal them as far as is possible from ourselves, by not thinking of them, or eyeing them with complacency. They are given to God, and should be hidden in Him.

### Verse 4

[¶25] Which seeth in secret - We should ever remember that the eye of the Lord is upon us, and that he sees not only the act, but also every motive that led to it.

[¶26] Shall reward thee openly - Will give thee the fullest proofs of his acceptance of thy work of faith, and labor of love, by increasing that substance which, for his sake, thou sharest with the poor; and will manifest his approbation in thy own heart, by the witness of his Spirit.

### Verse 5

[¶28] And when thou prayest - Οταν προσευχη. Προσευχη, prayer, is compounded of προς with, and ευχη a vow, because to pray right, a man binds himself to God, as by a vow, to live to his glory, if he will grant him his grace, etc. Ευχομαι signifies to pour out prayers or vows, from ευ well, and χεω, I pour out; probably alluding to the offerings or libations which were poured out before, or on the altar. A proper idea of prayer is, a pouring out of the soul unto God, as a free-will offering, solemnly and eternally dedicated to him, accompanied with the most earnest desire that it may know, love, and serve him alone. He that comes thus to God will ever be heard and blessed. Prayer is the language of dependence; he who prays not, is endeavoring to live independently of God: this was the first curse, and continues to be the great curse of mankind. In the beginning, Satan said, Eat this fruit; ye shall then be as God; i.e. ye shall be independent: the man hearkened to his voice, sin entered into the world, and notwithstanding the full manifestation of the deception, the ruinous system is still pursued; man will, if possible, live independently of God; hence he either prays not at all, or uses the language without the spirit of prayer. The following verses contain so fine a view, and so just a definition, of prayer, that I think the pious reader will be glad to find them here.

[¶29] What is Prayer?

[¶30] Prayer is the soul's sincere desire,

[¶31] Unuttered or expressed,

[¶32] The motion of a hidden fire

[¶33] That trembles in the breast:

[¶34] Prayer is the burden of a sigh,

[¶35] The falling of a tear,

[¶36] The upward gleaming of an eye,

[¶37] When none but God is near

[¶38] Prayer is the simplest form of speech

[¶39] That infant lips can try;

[¶40] Prayer, the sublimest strains that reach

[¶41] The Majesty on high:

[¶42] Prayer is the Christian's vital breath,

[¶43] The Christian's native air,

[¶44] His watch-word at the gates of death,

## 172. Matthew · 16 of 88

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[¶0] He enters heaven by prayer

[¶1] Prayer is the contrite sinner's voice,

[¶2] Returning from his ways,

[¶3] While angels in their songs rejoice,

[¶4] And say, Behold he prays!

[¶5] The saints in prayer appear as one,

[¶6] In word, in deed, in mind,

[¶7] When with the Father and the Son

[¶8] Their fellowship they find

[¶9] Nor prayer is made on earth alone:

[¶10] The Holy Spirit pleads;

[¶11] And Jesus, on th' eternal throne,

[¶12] For sinners intercedes "O Thou, by whom we come to God!

[¶13] The Life, the Truth, the Way,

[¶14] The path of prayer thyself hast trod,

[¶15] Lord, teach us how to pray!"

[¶16] Montgomery

[¶17] Thou shalt not be as the hypocrites - Υποκριται. From υπο under, and κρινομαι to be judged, thought: properly a stage-player, who acts under a mask, personating a character different from his own; a counterfeit, a dissembler; one who would be thought to be different from what he really is. A person who wishes to be taken for a follower of God, but who has nothing of religion except the outside.

[¶18] Love to pray standing in the synagogues and in the corners of the streets - The Jewish phylacterical prayers were long, and the canonical hours obliged them to repeat these prayers wherever they happened to be; and the Pharisees, who were full of vain glory, contrived to be overtaken in the streets by the canonical hour, that they might be seen by the people, and applauded for their great and conscientious piety. See Lightfoot. As they had no piety but that which was outward, they endeavored to let it fully appear, that they might make the most of it among the people. It would not have answered their end to kneel before God, for then they might have been unnoticed by men; and consequently have lost that reward which they had in view: viz. the esteem and applause of the multitude. This hypocritical pretension to devotion is common among the Asiatics. Both Hindoos and Mohammedans love to pray in the most public places, at the landing places of rivers, in the public streets, on the roofs of the covered boats, without the least endeavor to conceal their outside devotion, that they may be seen of men.

### Verse 6

[¶20] But thou, when thou prayest - This is a very impressive and emphatic address. But Thou! whosoever thou art, Jew, Pharisee, Christian - enter into thy closet. Prayer is the most secret intercourse of the soul with God, and as it were the conversation of one heart with another. The world is too profane and treacherous to be of the secret. We must shut the door against it: endeavor to forget it, with all the affairs which busy and amuse it. Prayer requires retirement, at least of the heart; for this may be fitly termed the closet in the house of God, which house the body of every real Christian is, [1Cor 3:16]. To this closet we ought to retire even in public prayer, and in the midst of company.

[¶21] Reward thee openly - What goodness is there equal to this of God to give, not only what we ask, and more than we ask, but to reward even prayer itself! How great advantage is it to serve a prince who places prayers in the number of services, and reckons to his subjects' account, even their trust and confidence in begging all things of him!

### Verse 7

[¶23] Use not vain repetitions - Μη βαττολογησητε, Suidas explains this word well: "πολυλογια, much speaking, from one Battus, who made very prolix hymns, in which the same idea frequently recurred." "A frequent repetition of awful and striking words may often be the result of earnestness and fervor. See Daniel 9:3-20; but great length of prayer, which will of course involve much sameness and idle repetition, naturally creates fatigue and carelessness in the worshipper, and seems to suppose ignorance or inattention in the Deity; a fault against which our Lord more particularly wishes to secure them." See [Mat 6:8]. This judicious note is from the late Mr. Gilbert Wakefield, who illustrates it with the following quotation from the Heautontimorumenos of Terence:

[¶24] Ohe! jam decine Deos, uxor, gratulando Obtundere,

[¶25] Tuam esse inventam gnatam: nisi illos ex Tuo Ingenio judicas,

[¶26] Ut nil credas Intelligere, nisi idem Dictum Sit Centies "Pray thee, wife, cease from Stunning the gods with thanksgivings, because thy child is in safety; unless thou judgest of them from thyself, that they cannot Understand a thing, unless they are told of it a Hundred Times." Heaut. ver. 880.

[¶27] Prayer requires more of the heart than of the tongue. The eloquence of prayer consists in the fervency of desire, and the simplicity of faith. The abundance of fine thoughts, studied and vehement motions, and the order and politeness of the expressions, are things which compose a mere human harangue, not an humble and Christian prayer. Our trust and confidence ought to proceed from that which God is able to do in us, and not from that which we can say to him. It is abominable, says the Hedayah, that a person offering up prayers to God, should say, "I beseech thee, by the glory of thy heavens!" or, "by the splendor of thy throne!" for a style of this nature would lead to suspect that the Almighty derived glory from the heavens; whereas the heavens are created, but God with all his attributes is eternal and inimitable. Hedayah, vol. iv. p. 121.

[¶28] This is the sentiment of a Mohammedan; and yet for this vain repetition the Mohammedans are peculiarly remarkable; they often use such words as the following: -

[¶29] O God, O God, O God, O God! -

[¶30] O Lord, O Lord, O Lord, O Lord! -

[¶31] O living, O immortal, O living, O immortal,

[¶32] O living, O immortal, O living, O immortal! -

[¶33] O Creator of the heavens and the earth! -

[¶34] O thou who art endowed with majesty and authority!

[¶35] O wonderful, etc.

[¶36] I have extracted the above from a form of prayer used by Tippo Sahib, which I met with in a book of devotion in which there were several prayers written with his own hand, and signed with his own name.

[¶37] Of this vain repetition in civil matters, among the Jews, many instances might be given, and not a few examples might be found among Christians. The heathens abounded with them: see several quoted by Lightfoot. -

[¶38] Let the parricide be dragged!

[¶39] We beseech thee, Augustus, let the parricide be dragged!

[¶40] This is the thing we ask, let the parricide be dragged!

[¶41] Hear us, Caesar; let the false accusers be cast to the lion!

[¶42] Hear us, Caesar, let the false accusers be condemned to the lion!

[¶43] Hear us, Caesar, etc.

[¶44] It was a maxim among the Jews, that "he who multiplies prayer, must be heard."

## 173. Matthew · 17 of 88

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[¶0] This is correct, if it only imply perseverance in supplication; but if it be used to signify the multiplying of words, or even forms of prayer, it will necessarily produce the evil which our Lord reprehends: Be not as the heathen - use not vain repetition, etc. Even the Christian Churches in India have copied this vain repetition work; and in it the Roman Catholic, the Armenian, and the Greek Churches strive to excel.

[¶1] As the heathen - The Vatican MS. reads υποκριται, like the hypocrites. Unmeaning words, useless repetitions, and complimentary phrases in prayer, are in general the result of heathenism, hypocrisy, or ignorance.

### Verse 8

[¶3] Your Father knoweth what things ye have need of - Prayer is not designed to inform God, but to give man a sight of his misery; to humble his heart, to excite his desire, to inflame his faith, to animate his hope, to raise his soul from earth to heaven, and to put him in mind that There is his Father, his country, and inheritance.

[¶4] In the preceding verses we may see three faults, which our Lord commands us to avoid in prayer: - 1st. Hypocrisy. Be not as the hypocrites. [Mat 6:5]. 2ndly. Dissipation. Enter into thy closet. [Mat 6:6]. 3rdly. Much Speaking, or Unmeaning Repetition, Be not like the heathens. [Mat 6:7].

### Verse 9

[¶6] After this manner therefore pray ye - Forms of prayer were frequent among the Jews; and every public teacher gave one to his disciples. Some forms were drawn out to a considerable length, and from these abridgments were made: to the latter sort the following prayer properly belongs, and consequently, besides its own very important use, it is a plan for a more extended devotion. What satisfaction must it be to learn from God himself, with what words, and in what manner, he would have us pray to him, so as not to pray in vain! A king, who draws up the petition which he allows to be presented to himself, has doubtless the fullest determination to grant the request. We do not sufficiently consider the value of this prayer; the respect and attention which it requires; the preference to be given to it; its fullness and perfection: the frequent use we should make of it; and the spirit which we should bring with it. "Lord, teach us how to pray!" is a prayer necessary to prayer; for unless we are divinely instructed in the manner, and influenced by the spirit of true devotion, even the prayer taught us by Jesus Christ may be repeated without profit to our souls.

[¶7] Our Father - It was a maxim of the Jews, that a man should not pray alone, but join with the Church; by which they particularly meant that he should, whether alone or with the synagogue, use the plural number as comprehending all the followers of God. Hence, they say, Let none pray the short prayer, i.e. as the gloss expounds it, the prayer in the singular, but in the plural number. See Lightfoot on this place.

[¶8] This prayer was evidently made in a peculiar manner for the children of God. And hence we are taught to say, not My Father, but Our Father.

[¶9] The heart, says one, of a child of God, is a brotherly heart, in respect of all other Christians: it asks nothing but in the spirit of unity, fellowship, and Christian charity; desiring that for its brethren which it desires for itself.

[¶10] The word Father, placed here at the beginning of this prayer, includes two grand ideas, which should serve as a foundation to all our petitions: 1st. That tender and respectful love which we should feel for God, such as that which children feel for their fathers. 2dly. That strong confidence in God's love to us, such as fathers have for their children.

[¶11] Thus all the petitions in this prayer stand in strictest reference to the word Father; the first three referring to the love we have for God; and the three last, to that confidence which we have in the love he bears to us.

[¶12] The relation we stand in to this first and best of beings dictates to us reverence for his person, zeal for his honor, obedience to his will, submission to his dispensations and chastisements, and resemblance to his nature.

[¶13] Which art in heaven - The phrase אבינו שבשמים, abinu sheboshemayim, our Father who art in heaven, was very common among the ancient Jews; and was used by them precisely in the same sense as it is used here by our Lord.

[¶14] This phrase in the Scriptures seems used to express: 1st. His Omnipresence. The heaven of heavens cannot contain thee. [1Kgs 8:27] : that is, Thou fillest immensity. 2dly. His Majesty and Dominion over his creatures. Art thou not God in heaven, and rulest thou not over all the kingdoms of the heathen? [2Chr 20:6]. 3dly. His Power and Might. Art thou not God in heaven, and in thy hand is there not power and might, so that no creature is able to withstand thee! [2Chr 20:6]. Our God is in heaven, and hath done whatsoever he pleased. [Psa 115:3]. 4thly. His Omniscience. The Lord's throne is in heaven, his eyes behold, his eye-lids try the children of men. [Psa 11:4]. The Lord looketh down from heaven, he beholdeth all the sons of men. [Psa 33:13-15]. 5thly. His infinite Purity and Holiness. Look down from thy holy habitation, etc. [Deu 26:15]. Thou art the high and lofty One, who inhabiteth eternity, whose name is holy. [Isa 57:15].

[¶15] Hallowed - Αγιασθητω. Αγιαζω· from α negative, and γη, the earth, a thing separated from the earth, or from earthly purposes and employments. As the word sanctified, or hallowed, in Scripture, is frequently used for the consecration of a thing or person to a holy use or office, as the Levites, first-born, tabernacle, temple, and their utensils, which were all set apart from every earthly, common, or profane use, and employed wholly in the service of God, so the Divine Majesty may be said to be sanctified by us, in analogy to those things, viz. when, we separate him from, and in our conceptions and desires exalt him above, earth and all things.

[¶16] Thy name - That is, God himself, with all the attributes of his Divine nature - his power, wisdom, justice, mercy, etc.

[¶17] We hallow God's name, 1st. With our lips, when all our conversation is holy, and we speak of those things which are meet to minister grace to the hearers. 2dly. In our thoughts, when we suppress every rising evil, and have our tempers regulated by his grace and Spirit. 3dly. In our lives, when we begin, continue, and end our works to his glory. If we have an eye to God in all we perform, then every act of our common employment will be an act of religious worship. 4thly. In our families, when we endeavor to bring up our children in the discipline and admonition or the Lord; instructing also our servants in the way of righteousness. 5thly. In a particular calling or business, when we separate the falsity, deception, and lying, commonly practised, from it; buying and selling as in the sight of the holy and just God.

### Verse 10

[¶19] Thy kingdom come - The ancient Jews scrupled not to say: He prays not at all, in whose prayers there is no mention of the kingdom of God. Hence, they were accustomed to say, "Let him cause his kingdom to reign, and his redemption to flourish: and let the Messiah speedily come and deliver his people."

[¶20] The universal sway of the scepter of Christ: - God has promised that the kingdom of Christ shall be exalted above all kingdoms. [Dan 7:14-27]. That it shall overcome all others, and be at last the universal empire. [Isa 9:7]. Connect this with the explanation given of this phrase, [Mat 3:2].

[¶21] Thy will be done - This petition is properly added to the preceding; for when the kingdom of righteousness, peace, and joy, in the Holy Spirit, is established in the heart, there is then an ample provision made for the fulfillment of the Divine will.

[¶22] The will of God is infinitely good, wise, and holy; to have it fulfilled in and among men, is to have infinite goodness, wisdom, and holiness diffused throughout the universe; and earth made the counterpart of heaven.

[¶23] As it is in heaven - The Jews maintained, that they were the angels of God upon earth, as these pure spirits were angels of God in heaven; hence they said, "As the angels sanctify the Divine name in heaven, so the Israelites sanctify the Divine name, upon earth." See Schoettgen.

[¶24] Observe, 1st. The salvation of the soul is the result of two wills conjoined: the will of God, and the will of man. If God will not the salvation of man, he cannot be saved: If, man will not the salvation God has prepared for him, he cannot be delivered from his sins. 2dly. This petition certainly points out a deliverance from all sin; for nothing that is unholy can consist with the Divine will, and if this be fulfilled in man, surely sin shall be banished from his soul. 3dly. This is farther evident from these words, as it is in heaven; i.e. as the angels do it: viz. with all zeal, diligence, love, delight, and perseverance. 4thly. Does not the petition plainly imply, we may live without sinning against God? Surely the holy angels never mingle iniquity with their loving obedience; and as our Lord teaches us to pray, that we do his will here as they do it in heaven, can it be thought he would put a petition in our mouths, the fulfillment of which was impossible? 5thly. This certainly destroys the assertion: "There is no such state of purification, to be attained here, in which it may be said, the soul is redeemed from sinful passions and desires;" for it is on Earth that we are commanded to pray that this will, which is our sanctification, may be done. 6thly. Our souls can never be truly happy, till our Wills be entirely subjected to, and become one with, the will of God. 7thly. How can any person offer this petition to his Maker, who thinks of nothing less than the performance of the will of God, and of nothing more than doing his own?

[¶25] Some see the mystery of the Trinity in the three preceding petitions. The first being, addressed to the Father, as the source of all holiness. The second, to the Son, who establishes the kingdom of God upon earth. The third, to the Holy Spirit, who by his energy works in men to will and to perform.

[¶26] To offer these three petitions with success at the throne of God, three graces, essential to our salvation, must be brought into exercise; and, indeed, the petitions themselves necessarily suppose them.

[¶27] Faith, Our Father - for he that cometh to God, must believe that he is.

[¶28] Hope, Thy kingdom come - For this grace has for its object good things to come.

[¶29] Love, Thy will be done - For love is the incentive to and principle of all obedience to God, and beneficence to man.

### Verse 11

[¶31] Give us this day our daily bread - The word επιουσιαν has greatly perplexed critics and commentators. I find upwards of thirty different explanations of it. It is found in no Greek writer before the evangelists, and Origen says expressly, that it was formed by them, αλλ' εοικε πεπλασθαι υπο των ευαγγελιστων. The interpretation of Theophylact, one of the best of the Greek fathers, has ever appeared to me to be the most correct, Αρτος επι τη ουσιᾳ και συστασει ημων αυταρκης, Bread, sufficient for our substance and support, i.e. That quantity of food which is necessary to support our health and strength, by being changed into the substance of our bodies. Its composition is of επι and ουσια, proper or sufficient for support. Mr. Wakefield thinks it probable, that the word was originally written επι ουσιαν, which coalesced by degrees, till they became the επιουσιον of the MSS. There is probably an allusion here to the custom of travelers in the east, who were wont to reserve a part of the food given them the preceding evening to serve for their breakfast or dinner the next day. But as this was not sufficient for the whole day, they were therefore obliged to depend on the providence of God for the additional supply. In [Luk 15:12], [Luk 15:13], ουσια signifies, what a person has to live on; and nothing can be more natural than to understand the compound επιουσιος, of that additional supply which the traveler needs, to complete the provision necessary for a day's eating, over and above what he had then in his possession. See Harmer.

[¶32] The word is so very peculiar and expressive, and seems to have been made on purpose by the evangelists, that more than mere bodily nourishment seems to be intended by it. Indeed, many of the primitive fathers understood it as comprehending that daily supply of grace which the soul requires to keep it in health and vigor: He who uses the petition would do well to keep both in view. Observe

[¶33] 1. God is the author and dispenser of all temporal as well as spiritual good.

[¶34] 2. We have merited no kind of good from his hand, and therefore must receive it as a free gift: Give us, etc.

[¶35] 3. We must depend on him daily for support; we are not permitted to ask any thing for to-morrow: give us to-day.

[¶36] 4. That petition of the ancient Jews is excellent: "Lord, the necessities of thy people Israel are many, and their knowledge small, so that they know not how to disclose their necessities: Let it be thy good pleasure to give to every man, what sufficeth for food!" Thus they expressed their dependence, and left it to God to determine what was best and most suitable.

[¶37] We must ask only that which is essential to our support, God having promised neither luxuries nor superfluities.

### Verse 12

[¶39] And forgive us our debts - Sin is represented here under the notion of a debt, and as our sins are many, they are called here debts. God made man that he might live to his glory, and gave him a law to walk by; and if, when he does any thing that tends not to glorify God, he contracts a debt with Divine Justice, how much more is he debtor when he breaks the law by actual transgression! It has been justly observed, "All the attributes of God are reasons of obedience to man; those attributes are infinite; every sin is an act of ingratitude or rebellion against all these attributes; therefore sin is infinitely sinful."

[¶40] Forgive us - Man has nothing to pay: if his debts are not forgiven, they must stand charged against him for ever, as he is absolutely insolvent. Forgiveness, therefore, must come from the free mercy of God in Christ: and how strange is it we cannot have the old debt canceled, without (by that very means) contracting a new one, as great as the old! but the credit is transferred from Justice to Mercy. While sinners we are in debt to infinite Justice; when pardoned, in debt to endless Mercy: and as a continuance in a state of grace necessarily implies a continual communication of mercy, so the debt goes on increasing ad infinitum. Strange economy in the Divine procedure, which by rendering a man an infinite debtor, keeps him eternally dependent on his Creator! How good is God! And what does this state of dependence imply? A union with, and participation of, the fountain of eternal goodness and felicity!

[¶41] As we forgive our debtors - It was a maxim among the ancient Jews, that no man should lie down in his bed, without forgiving those who had offended him. That man condemns himself to suffer eternal punishment, who makes use of this prayer with revenge and hatred in his heart. He who will not attend to a condition so advantageous to himself (remitting a hundred pence to his debtor, that his own creditor may remit him 10,000 talents) is a madman, who, to oblige his neighbor to suffer an hour, is himself determined to suffer everlastingly! This condition of forgiving our neighbor, though it cannot possibly merit any thing, yet it is that condition without which God will pardon no man. See [Mat 6:14], [Mat 6:15].

### Verse 13

[¶43] And lead us not into temptation - That is, bring us not in to sore trial. Πειρασμον, which may be here rendered sore trial, comes from πειρω, to pierce through, as with a spear, or spit, used so by some of the best Greek writers. Several of the primitive fathers understood it something in this way; and have therefore added quam ferre non possimus, "which we cannot bear." The word not only implies violent assaults from Satan, but also sorely afflictive circumstances, none of which we have, as yet, grace or fortitude sufficient to bear. Bring us not in, or lead us not in. This is a mere Hebraism: God is said to do a thing which he only permits or suffers to be done.

[¶44] The process of temptation is often as follows: 1st. A simple evil thought. 2ndly. A strong imagination, or impression made on the imagination, by the thing to which we are tempted. 3dly. Delight in viewing it. 4thly. Consent of the will to perform it. Thus lust is conceived, sin is finished, and death brought forth. [Jam 1:15].

## 174. Matthew · 18 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/174/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/174/#p-N

[¶0] See also on [Mat 4:1] (note). A man may be tempted without entering into the temptation: entering into it implies giving way, closing in with, and embracing it.

[¶1] But deliver us from evil - Απο του πονηρου, from the wicked one. Satan is expressly called ο πονηρος, the wicked one. [Mat 13:19], [Mat 13:38], compare with [Mar 4:15]; [Luk 8:12]. This epithet of Satan comes from πονος, labor, sorrow, misery, because of the drudgery which is found in the way of sin, the sorrow that accompanies the commission of it, and the misery which is entailed upon it, and in which it ends.

[¶2] It is said in the Mishna, Titus. Beracoth, that Rabbi Judah was wont to pray thus: "Let it be thy good pleasure to deliver us from impudent men, and from impudence: from an evil man and an evil chance; from an evil affection, an evil companion, and an evil neighbor: from Satan the destroyer, from a hard judgment, and a hard adversary." See Lightfoot.

[¶3] Deliver us - Ρυσαι ημας - a very expressive word - break our chains, and loose our bands - snatch, pluck us from the evil, and its calamitous issue.

[¶4] For thine is the kingdom, etc. - The whole of this doxology is rejected by Wetstein, Griesbach, and the most eminent critics. The authorities on which it is rejected may be seen in Griesbach and, Wetstein, particularly in the second edition of Griesbach's Testament, who is fully of opinion that it never made a part of the sacred text. It is variously written in several MSS., and omitted by most of the fathers, both Greek and Latin. As the doxology is at least very ancient, and was in use among the Jews, as well as all the other petitions of this excellent prayer, it should not, in my opinion, be left out of the text, merely because some MSS. have omitted it, and it has been variously written in others. See various forms of this doxology, taken from the ancient Jewish writers, in Lightfoot and Schoettgen.

[¶5] By the kingdom, we may understand that mentioned [Mat 6:10], and explained [Mat 3:2].

[¶6] By power, that energy by which the kingdom is governed and maintained.

[¶7] By glory, the honor that shall redound to God in consequence of the maintenance of the kingdom of grace, in the salvation of men.

[¶8] For ever and ever - Εις τους αιωνας, to the for evers. Well expressed by our common translation - ever in our ancient use of the word taking in the whole duration of time; the second ever, the whole of eternity. May thy name have the glory both in this world, and in that which is to come! The original word αιων comes from αει always, and ων being, or existence. This is Aristotle's definition of it. See the note on [Gen 21:33]. There is no word in any language which more forcibly points out the grand characteristic of eternity - that which always exists. It is often used to signify a limited time, the end of which is not known; but this use of it is only an accommodated one; and it is the grammatical and proper sense of it which must be resorted to in any controversy concerning the word. We sometimes use the phrase for evermore: i.e. for ever and more, which signifies the whole of time, and the more or interminable duration beyond it. See on [Mat 25:46] (note).

[¶9] Amen - This word is Hebrew, אמן, and signifies faithful or true. Some suppose the word is formed from the initial letters of אדוני מלך נאם adoni melech neetnan, My Lord, the faithful King. The word itself implies a confident resting of the soul in God, with the fullest assurance that all these petitions shall be fulfilled to every one who prays according to the directions given before by our blessed Lord.

[¶10] The very learned Mr. Gregory has shown that our Lord collected this prayer out of the Jewish Euchologies, and gives us the whole form as follows: - "Our Father who art in heaven, be gracious unto us! O Lord our God, hallowed be thy name, and let the remembrance of Thee be glorified in heaven above, and in the earth here below! Let thy kingdom reign over us now, and for ever! The holy men of old said, remit and forgive unto all men whatsoever they have done against me! And lead us not into the hands of temptation, but deliver us from the evil thing! For thine is the kingdom, and thou shalt reign in glory for ever and for evermore." Gregory's Works, 4th. 1671, p. 162.

[¶11] See this proved at large in the collections of Lightfoot and Schoettgenius.

### Verse 14

[¶13] If ye forgive men - He who shows mercy to men receives mercy from God. For a king to forgive his subjects a hundred millions of treasons against his person and authority, on this one condition, that they wilt henceforth live peaceably with him and with each other, is what we shall never see; and yet this is but the shadow of that which Christ promises on his Father's part to all true penitents. A man can have little regard for his salvation, who refuses to have it on such advantageous terms. See Quesnel.

### Verse 15

[¶15] But if ye forgive not - He who does not awake at the sound of so loud a voice, is not asleep but dead. A vindictive man excludes himself from all hope of eternal life, and himself seals his own damnation.

[¶16] Trespasses - Παραπτωματα, from παρα and πιπτω, to fall off. What a remarkable difference there is between this word and οφειληματα, debts, in [Mat 6:12]! Men's sins against us are only their stumblings, or fallings off from the duties they owe us; but our's are debts to God's justice, which we can never discharge. It can be no great difficulty to forgive those, especially when we consider that in many respects we have failed as much, in certain duties which we owed to others, as they have done in those which they owed us. "But I have given him no provocation." Perhaps thou art angry, and art not a proper judge in the matter; but, however it may be, it is thy interest to forgive, if thou expectest forgiveness from God. On this important subject I will subjoin an extract from Mason's Self-knowledge, page 248, 1755. "Athenodorus, the philosopher by reason of his old age, begged leave to retire from the court of Augustus, which the emperor granted. In his compliments of leave, he said, 'Remember, Caesar, whenever thou art angry, that thou say or do nothing before thou hast distinctly repeated to thyself the twenty-four letters of the alphabet.' On which Caesar caught him by the hand, and said, 'I have need of thy presence still:' and kept him a year longer. This was excellent advice from a heathen; but a Christian may prescribe to himself a wiser rule. When thou art angry, answer not till thou hast repeated the fifth petition of our Lord's prayer - Forgive us our debts, as we forgive our debtors: and our Lord's comment upon it - For if ye forgive not men their trespasses, neither will your heavenly father forgive your trespasses."

[¶17] Prayer to God is considered among the Mohammedans in a very important point of view. It is declared by the Mosliman doctors to be the corner stone of Religion, and the pillar of Faith. It is not, say they, a thing of mere form, but requires that the heart and understanding should accompany it, without which they pronounce it to be of no avail. They direct prayer to be performed five times in the twenty-four hours.

[¶18] 1. Between day-break and sun-rise;

[¶19] 2. Immediately after noon;

[¶20] 3. Immediately before sun-set;

[¶21] 4. In the evening before dark; and

[¶22] 5. Before the first watch of the night.

[¶23] They hold the following points to be essentially requisite to the efficacy of prayer: -

[¶24] 1. That the person be free from every species of defilement.

[¶25] 2. That all sumptuous and gaudy apparel be laid aside.

[¶26] 3. That the attention accompany the act, and be not suffered to wander to any other object.

[¶27] 4. That the prayer be performed with the face toward the temple of Mecca. Hedayah. Prel. Dis. pp. 53, 54.

[¶28] There are few points here but the follower of Christ may seriously consider and profitably practice.

### Verse 16

[¶30] When ye fast - A fast is termed by the Greeks νηϚις, from νη not, and εσθειν to eat; hence fast means, a total abstinence from food for a certain time. Abstaining from flesh, and living on fish, vegetables, etc., is no fast, or may be rather considered a burlesque on fasting. Many pretend to take the true definition of a fast from [Isa 58:3], and say that it means a fast from sin. This is a mistake; there is no such term in the Bible as fasting from sin; the very idea is ridiculous and absurd, as if sin were a part of our daily food. In the fast mentioned by the prophet, the people were to divide their bread with the hungry, [Isa 58:7]; but could they eat their bread, and give it too? No man should save by a fast: he should give all the food he might have eaten to the poor. He who saves a day's expense by a fast, commits an abomination before the Lord. See more on [Mat 9:15] (note).

[¶31] As the hypocrites - of a sad countenance - Σκυθρωποι, either from σκυθρος sour, crabbed, and ωψ the countenance; or from Σκυθης a Scythian, a morose, gloomy, austere phiz, like that of a Scythian or Tartar. A hypocrite has always a difficult part to act: when he wishes to appear as a penitent, not having any godly sorrow at heart, he is obliged to counterfeit it the best way he can, by a gloomy and austere look.

### Verse 17

[¶33] Anoint thine head and wash thy face - These were forbidden in the Jewish canon on days of fasting and humiliation; and hypocrites availed themselves of this ordinance, that they might appear to fast. Our Lord, therefore, cautions us against this: as if he had said, Affect nothing - dress in thy ordinary manner, and let the whole of thy deportment prove that thou desirest to recommend my soul to God, and not thy face to men. That factitious mourning, which consists in putting on black clothes, crapes, etc., is utterly inconsistent with the simplicity of the Gospel of Christ; and if practised in reference to spiritual matters, is certainly forbidden here: but sin is so common, and so boldly persisted in, that not even a crape is put on, as an evidence of deploring its influence, or of sorrow for having committed it.

### Verse 18

[¶35] Thy father which seeth in secret - Let us not be afraid that our hearts can be concealed from God; but let us fear lest he perceive them to be more desirous of the praise of men than they are of that glory which comes from Him.

[¶36] Openly - Εν τω φανερω. These words are omitted by nine MSS. in uncial letters; and by more than one hundred others, by most of the versions, and by several of the primitive fathers. As it is supported by no adequate authority, Bengel, Wetstein, Griesbach, and others, have left it out of the text.

### Verse 19

[¶38] Lay not up for yourselves treasures upon earth - What blindness is it for a man to lay up that as a treasure which must necessarily perish! A heart designed for God and eternity is terribly degraded by being fixed on those things which are subject to corruption. "But may we not lay up treasure innocently?" Yes. 1st. If you can do it without setting your heart on it, which is almost impossible: and 2dly. If there be neither widows nor orphans, destitute nor distressed persons in the place where you live. "But there is a portion which belongs to my children; shall I distribute that among the poor?" If it belongs to your children, it is not yours, and therefore you have no right to dispose of it. "But I have a certain sum in stock, etc.; shall I take that and divide it among the poor?" By no means; for, by doing so, you would put it out of your power to do good after the present division: keep your principal, and devote, if you possibly can spare it, the product to the poor; and thus you shall have the continual ability to do good. In the mean time take care not to shut up your bowels of compassion against a brother in distress; if you do, the love of God cannot dwell in you.

[¶39] Rust - Or canker, βρωσις, from βρωσκω, I eat, consume. This word cannot be properly applied to rust, but to any thing that consumes or cankers clothes or metals. There is a saying exactly similar to this in the Institutes of Menu: speaking of the presents made to Brahmins, he says, "It is a gem which neither thieves nor foes take away, and which never perishes." Chapter of Government, Institute 83.

[¶40] Where thieves do not break through - Διορυσσουσι, literally dig through, i.e. the wall, in order to get into the house. This was not a difficult matter, as the house was generally made of mud and straw, kneaded together like the cobb houses in Cornwall, and other places. See Clarke on [Mat 7:27] (note).

### Verse 20

[¶42] Lay up - treasures in heaven - "The only way to render perishing goods eternal, to secure stately furniture from moths, and the richest metals from canker, and precious stones from thieves, is to transmit them to heaven by acts of charity. This is a kind of bill of exchange which cannot fail of acceptance, but through our own fault." Quesnel.

[¶43] It is certain we have not the smallest portion of temporal good, but what we have received from the unmerited bounty of God: and if we give back to him all we have received, yet still there is no merit that can fairly attach to the act, as the goods were the Lord's; for I am not to suppose that I can purchase any thing from a man by his own property. On this ground the doctrine of human merit is one of the most absurd that ever was published among men, or credited by sinners. Yet he who supposes he can purchase heaven by giving that meat which was left at his own table, and that of his servants; or by giving a garment which he could no longer in decency wear, must have a base ignorant soul, and a very mean opinion of the heaven he hopes for. But shall not such works as these be rewarded? Yes, yes, God will take care to give you all that your refuse victuals and old clothes are worth. Yet he, who through love to God and man, divides his bread with the hungry, and covers the naked with a garment, shall not lose his reward; a reward which the mercy of God appoints, but to which, in strict justice, he can lay no claim.

## 175. Matthew · 19 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/175/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/175/#p-N

### Verse 21

[¶1] Where your treasure is - If God be the treasure of our souls, our hearts, i.e. our affections and desires will be placed on things above. An earthly minded man proves that his treasure is below; a heavenly minded man shows that his treasure is above.

### Verse 22

[¶3] The light of the body is the eye - That is, the eye is to the body what the sun is to the universe in the day time, or a lamp or candle to a house at night.

[¶4] If - thine eye be single - Απλους, simple, uncompounded; i.e. so perfect in its structure as to see objects distinctly and clearly, and not confusedly, or in different places to what they are, as is often the case in certain disorders of the eye; one object appearing two or more - or else in a different situation, and of a different color to what it really is. This state of the eye is termed, [Mat 6:23], πονηρος evil, i.e. diseased or defective. An evil eye was a phrase in use, among the ancient Jews, to denote an envious, covetous man or disposition; a man who repined at his neighbor's prosperity, loved his own money, and would do nothing in the way of charity for God's sake. Our blessed Lord, however, extends and sublimes this meaning, and uses the sound eye as a metaphor to point out that simplicity of intention, and purity of affection with which men should pursue the supreme good. We cannot draw more than one straight line between two indivisible points. We aim at happiness: it is found only in one thing, the indivisible and eternal God. It the line of simple intention be drawn straight to him, and the soul walk by it, with purity of affection, the whole man shall be light in the Lord; the rays of that excellent glory shall irradiate the mind, and through the whole spirit shall the Divine nature be transfused. But if a person who enjoyed this heavenly treasure permit his simplicity of intention to deviate from heavenly to earthly good; and his purity of affection to be contaminated by worldly ambition, secular profits, and animal gratifications; then, the light which was in him becomes darkness, i.e. his spiritual discernment departs, and his union with God is destroyed: all is only a palpable obscure; and, like a man who has totally lost his sight, he walks without direction, certainty, or comfort. This state is most forcibly intimated in our Lord's exclamation, How great a darkness! Who can adequately describe the misery and wretchedness of that soul which has lost its union with the fountain of all good, and, in losing this, has lost the possibility of happiness till the simple eye be once more given, and the straight line once more drawn.

### Verse 24

[¶6] No man can serve two masters - The master of our heart may be fitly termed the love that reigns in it. We serve that only which we love supremely. A man cannot be in perfect indifference betwixt two objects which are incompatible: he is inclined to despise and hate whatever he does not love supremely, when the necessity of a choice presents itself.

[¶7] He will hate the one and love the other - The word hate has the same sense here as it has in many places of Scripture; it merely signifies to love less - so Jacob loved Rachel, but hated Leah; i.e. he loved Leah much less than he loved Rachel. God himself uses it precisely in the same sense: Jacob have I loved, but Esau have I hated; i.e. I have loved the posterity of Esau less than I have loved the posterity of Jacob: which means no more than that God, in the course of his providence, gave to the Jews greater earthly privileges than he gave to the Edomites, and chose to make them the progenitors of the Messiah, though they ultimately, through their own obstinacy, derived no more benefit from this privilege than the Edomites did. How strange is it, that with such evidence before their eyes, men will apply this loving and hating to degrees of inclusion and exclusion, in which neither the justice nor mercy of God are honored!

[¶8] Ye cannot serve God and mammon - ממון mamon is used for money in the Targum of Onkelos, [Exo 18:21]; and in that of Jonathan, [Jdg 5:19]; [1Sam 8:3]. The Syriac word ממונא mamona is used in the same sense, [Exo 21:30]. Dr. Castel deduces these words from the Hebrew אמן aman, to trust, confide; because men are apt to trust in riches. Mammon may therefore be considered any thing a man confides in. Augustine observes, "that mammon, in the Punic or Carthaginian language, signified gain." Lucrum Punic mammon dicitur. The word plainly denotes riches, [Luk 16:9], [Luk 16:11], in which latter verse mention is made not only of the deceitful mammon, (τω αδικω), but also of the true (το αληθινον). St. Luke's phrase, μαμωνα αδικιας, very exactly answers to the Chaldee ממון דשקר mamon dishekar, which is often used in the Targums. See more in Wetstein and Parkhurst.

[¶9] Some suppose there was an idol of this name, and Kircher mentions such a one in his Oedip. Egyptiacus. See Castel.

[¶10] Our blessed Lord shows here the utter impossibility of loving the world and loving God at the same time; or, in other words, that a man of the world cannot be a truly religious character. He who gives his heart to the world robs God of it, and, in snatching at the shadow of earthly good, loses substantial and eternal blessedness. How dangerous is it to set our hearts upon riches, seeing it is so easy to make them our God!

### Verse 25

[¶12] Therefore - Δια τουτο, on this account; viz., that ye may not serve mammon, but have unshaken confidence in God, I say unto you, -

[¶13] Take no thought - Be not anxiously careful, μη μεριμνατε; this is the proper meaning of the word. μεριμνα anxious solicitude, from μεριζειν τον νουν dividing or distracting the mind. My old MS. Bible renders it, be not bysy to your liif. Prudent care is never forbidden by our Lord, but only that anxious distracting solicitude, which, by dividing the mind, and drawing it different ways, renders it utterly incapable of attending to any solemn or important concern. To be anxiously careful concerning the means of subsistence is to lose all satisfaction and comfort in the things which God gives, and to act as a mere infidel. On the other hand, to rely so much upon providence as not to use the very powers and faculties with which the Divine Being has endowed us, is to tempt God. If we labor without placing our confidence in our labor, but expect all from the blessing of God, we obey his will, co-operate with his providence, set the springs of it a-going on our behalf, and thus imitate Christ and his followers by a sedate care and an industrious confidence.

[¶14] In this and the following verses, our Lord lays down several reasons why men should not disquiet themselves about the wants of life, or concerning the future.

[¶15] The first is, the experience of greater benefits already received. Is not the life more than meat, and the body than raiment? Can he who gave us our body, and breathed into it the breath of life, before we could ask them from him, refuse us that which is necessary to preserve both, and when we ask it in humble confidence?

[¶16] The clause what ye must eat, is omitted by two MSS., most of the ancient versions, and by many of the primitive fathers. Griesbach has left it in the text with a note of doubtfulness. It occurs again in [Mat 6:31], and there is no variation in any of the MSS. in that place. Instead of, Is not the life more than, etc., we should read, Of more value; so the word πλειον is used in [Num 22:15], and by the best Greek writers; and in the same sense it is used in [Mat 21:37]. See the note there.

### Verse 26

[¶18] Behold the fowls of the air - The second reason why we should not be anxiously concerned about the future, is the example of the smaller animals, which the providence of God feeds without their own labor; though he be not their father. We never knew an earthly father take care of his fowls, and neglect his children; and shall we fear this from our heavenly Father? God forbid! That man is utterly unworthy to have God for his father, who depends less upon his goodness, wisdom, and power, than upon a crop of corn, which may be spoiled either in the field or in the barn. If our great Creator have made us capable of knowing, loving, and enjoying himself eternally, what may we not expect from him, after so great a gift?

[¶19] They sow not, neither do they reap - There is a saying among the rabbins almost similar to this - "Hast thou ever seen a beast or a fowl that had a workshop? yet they are fed without labor and without anxiety. They were created for the service of man, and man was created that he might serve his Creator. Man also would have been supported without labor and anxiety, had he not corrupted his ways. Hast thou ever seen a lion carrying burthens, a stag gathering summer fruits, a fox selling merchandise, or a wolf selling oil, that they might thus gain their support? And yet they are fed without care or labor. Arguing therefore from the less to the greater, if they which were created that they might serve me, are nourished without labor and anxiety, how much more I, who have been created that I might serve my Maker! What therefore is the cause, why I should be obliged to labor in order to get my daily bread? Answer, Sin." This is a curious and important extract, and is highly worthy of the reader's attention. See Schoettgen.

### Verse 27

[¶21] Which of you by taking thought can add one cubit unto his stature? - The third reason against these carking cares is the unprofitableness of human solicitude, unless God vouchsafe to bless it. What can our uneasiness do but render us still more unworthy of the Divine care? The passage from distrust to apostasy is very short and easy; and a man is not far from murmuring against Providence, who is dissatisfied with its conduct. We should depend as fully upon God for the preservation of his gifts as for the gifts themselves.

[¶22] Cubit unto his stature? - I think ηλικιαν should be rendered age here, and so our translators have rendered the word in [Joh 9:21], αυτος ηλικιαν εχει he is of age. A very learned writer observes, that no difficulty can arise from applying πηχυν a cubit, a measure of extension, to time, and the age of man: as place and time are both quantities, and capable of increase and diminution, and, as no fixed material standard can be employed in the mensuration of the fleeting particles of time, it was natural and necessary, in the construction of language, to apply parallel terms to the discrimination of time and place. Accordingly, we find the same words indifferently used to denote time and place in every known tongue. Lord, let me know the Measure of my days! Thou hast made my days Hand-Breadths, [Psa 39:5]. Many examples might be adduced from the Greek and Roman writers. Besides, it is evident that the phrase of adding one cubit is proverbial, denoting something minute; and is therefore applicable to the smallest possible portion of time; but, in a literal acceptation, the addition of a cubit to the stature, would be a great and extraordinary accession of height. See Wakefield.

### Verse 28

[¶24] And why take ye thought for raiment? - Or, why are ye anxiously careful about raiment? The fourth reason against such inquietudes is the example of inanimate creatures: The herbs and flowers of the field have their being, nourishment, exquisite flavors, and beautiful hues from God himself. They are not only without anxious care, but also without care or thought of every kind. Your being, its excellence and usefulness, do not depend on your anxious concern: they spring as truly from the beneficence and continual superintendence of God, as the flowers of the field do; and were you brought into such a situation, as to be as utterly incapable of contributing to your own preservation and support as the lilies of the field are to theirs, your heavenly Father could augment your substance, and preserve your being, when for his glory and your own advantage.

[¶25] Consider - Diligently consider this, καταμαθετε, lay it earnestly to heart, and let your confidence be unshaken in the God of infinite bounty and love.

### Verse 29

[¶27] Solomon in all his glory - Some suppose that as the robes of state worn by the eastern kings were usually white, as were those of the nobles among the Jews, that therefore the lily was chosen for the comparison.

### Verse 30

[¶29] If God so clothe the grass of the field - Christ confounds both the luxury of the rich in their superfluities, and the distrust of the poor as to the necessaries of life. Let man, who is made for God and eternity, learn from a flower of the field how low the care of Providence stoops. All our inquietudes and distrusts proceed from lack of faith: that supplies all wants. The poor are not really such, but because they are destitute of faith.

[¶30] To-morrow is cast into the oven - The inhabitants of the east, to this day, make use of dry straw, withered herbs, and stubble, to heat their ovens. Some have translated the original word κλιβανον, a still, and intimate that our Lord alludes to the distillation of herbs for medicinal purposes; but this is certainly contrary to the scope of our Lord's argument, which runs thus: If God covers with so much glory things of no farther value than to serve the meanest uses, will he not take care of his servants, who are so precious in his sight, and designed for such important services in the world? See Harmer's Observations.

### Verse 31

[¶32] What shall we eat? or, What shall we drink? etc. - These three inquiries engross the whole attention of those who are living without God in the world. The belly and back of a worldling are his compound god; and these he worships in the lust of the flesh, in the lust of the eye, and in the pride of life.

### Verse 32

[¶34] For after all these things do the Gentiles seek - The fifth reason against solicitude about the future is - that to concern ourselves about these wants with anxiety, as if there was no such thing as a providence in the world; with great affection towards earthly enjoyments, as if we expected no other; and without praying to God or consulting his will, as if we could do any thing without him: this is to imitate the worst kind of heathens, who live without hope, and without God in the world.

[¶35] Seek - Επιζητει from επι, intensive, and ζητεω, I seek, to seek intensely, earnestly, again and again: the true characteristic of the worldly man; his soul is never satisfied - give! give! is the ceaseless language of his earth-born heart.

[¶36] Your heavenly Father knoweth, etc. - The sixth reason against this anxiety about the future is - because God, our heavenly Father, is infinite in wisdom, and knows all our wants. It is the property of a wise and tender father to provide necessaries, and not superfluities, for his children. Not to expect the former is an offense to his goodness; to expect the latter is injurious to his wisdom.

### Verse 33

[¶38] But seek ye first the kingdom of God - See on [Mat 3:7] (note).

[¶39] His righteousness - That holiness of heart and purity of life which God requires of those who profess to be subjects of that spiritual kingdom mentioned above. See on [Mat 5:20] (note).

[¶40] The seventh reason against these worldly cares and fears is - because the business of our salvation ought to engross us entirely: hither all our desires, cares, and inquiries ought to tend. Grace is the way to glory - holiness the way to happiness. If men be not righteous, there is no heaven to be had: if they be, they shall have heaven and earth too; for godliness has the promise of both lives. [1Tim 6:3].

[¶41] All these things shall be added unto you - The very blunt note of old Mr. Trapp, on this passage, is worthy of serious attention. All things shall be added. "They shall be cast in as an overplus, or as small advantages to the main bargain; as paper and pack-thread are given where we buy spice and fruit, or an inch of measure to an ell of cloth." This was a very common saying among the Jews: "Seek that, to which other things are necessarily connected." "A king said to his particular friend, 'Ask what thou wilt, and I will give it unto thee.' He thought within himself, 'If I ask to be made a general I shall readily obtain it. I will ask something to which all these things shall be added:' he therefore said, 'Give me thy daughter to wife.' This he did knowing that all the dignities of the kingdom should be added unto this gift." See in Schoettgen.

[¶42] To this verse, probably, belong the following words, quoted often by Clement, Origen, and Eusebius, as the words of Christ: αιτειτε τα μεγαλα, και τα μικρα υμιν προστεθησεται· και αιτειτε τα επουρανια, και τα επιγεια προστεθησεται υμιν. "Ask great things, and little things shall be added unto you; ask heavenly things, and earthly things shall be added unto you."

### Verse 34

[¶44] Take therefore no thought - That is, Be not therefore anxiously careful.

[¶45] The eighth and last reason, against this preposterous conduct, is - that carking care is not only useless in itself, but renders us miserable beforehand. The future falls under the cognizance of God alone: we encroach, therefore, upon his rights, when we would fain foresee all that may happen to us, and secure ourselves from it by our cares. How much good is omitted, how many evils caused, how many duties neglected, how many innocent persons deserted, how many good works destroyed, how many truths suppressed, and how many acts of injustice authorized by those timorous forecasts of what may happen; and those faithless apprehensions concerning the future! Let us do now what God requires of us, and trust the consequences to him. The future time which God would have us foresee and provide for is that of judgment and eternity: and it is about this alone that we are careless!

## 176. Matthew · 20 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/176/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/176/#p-N

[¶0] Sufficient unto the day is the evil thereof - Αρκετον τη ἡμερα ἡ κακια αυτης, Sufficient for each day is its own calamity. Each day has its peculiar trials: we should meet them with confidence in God. As we should live but a day at a time, so we should take care to suffer no more evils in one day than are necessarily attached to it. He who neglects the present for the future is acting opposite to the order of God, his own interest, and to every dictate of sound wisdom. Let us live for eternity, and we shall secure all that is valuable in time.

[¶1] There are many valuable reflections in the Abbe Quesnel's work, on this chapter; and from it several of the preceding have been derived.

### Introduction

[¶3] Our Lord warns men against rash judgment and uncharitable censures, [Mat 7:1-5]. Shows that holy things must not be profaned, [Mat 7:6]; gives encouragement to fervent persevering prayer, [Mat 7:7-11]. Shows how men should deal with each other, [Mat 7:12]. Exhorts the people to enter in at the strait gate, [Mat 7:13], [Mat 7:14]; to beware of false teachers, who are to be known by their fruits, [Mat 7:15-20]. Shows that no man shall be saved by his mere profession of Christianity, however specious, [Mat 7:22], [Mat 7:23]. The parable of the wise man who built his house upon a rock, [Mat 7:24], [Mat 7:25]. Of the foolish man who built his house, without a foundation, on the sand, [Mat 7:26], [Mat 7:27]. Christ concludes his sermon, and the people are astonished at his doctrine, [Mat 7:28], [Mat 7:29].

### Verse 1

[¶5] Judge not, that ye be not judged - These exhortations are pointed against rash, harsh, and uncharitable judgments, the thinking evil, where no evil seems, and speaking of it accordingly. The Jews were highly criminal here, and yet had very excellent maxims against it, as may be seen in Schoettgen. This is one of the most important exhortations in the whole of this excellent sermon. By a secret and criminal disposition of nature, man endeavors to elevate himself above others, and, to do it more effectually, depresses them. His jealous and envious heart wishes that there may be no good quality found but in himself, that he alone may be esteemed. Such is the state of every unconverted man; and it is from this criminal disposition, that evil surmises, rash judgments, precipitate decisions, and all other unjust procedures against our neighbor, flow.

### Verse 2

[¶7] For with what judgment - He who is severe on others will naturally excite their severity against himself. The censures and calumnies which we have suffered are probably the just reward of those which we have dealt out to others.

### Verse 3

[¶9] And why beholdest thou the mote - Καρφος might be translated the splinter: for splinter bears some analogy to beam, but mote does not. I should prefer this word (which has been adopted by some learned men) on the authority of Hesychius, who is a host in such matters; Καρφος, κεραια ξυλου λεπτη, Karphos is a thin piece of wood, a splinter. It often happens that the faults which we consider as of the first enormity in others are, to our own iniquities, as a chip is, when compared to a large beam. On one side, self-love blinds us to ourselves; and, on the other, envy and malice give us piercing eyes in respect of others. When we shall have as much zeal to correct ourselves, as we have inclination to reprove and correct others, we shall know our own defects better than now we know those of our neighbor. There is a caution very similar to this of our Lord given by a heathen: -

[¶10] Cum tua praevideas oculis mala lippus inunctis:

[¶11] Cur in amicorum vitiis tam cernis acutum,

[¶12] Quam aut aquila, aut serpens Epidaurius?

[¶13] Hor. Sat. lib. 1. sat. 3. l. 25-27 "When you can so readily overlook your own wickedness, why are you more clear-sighted than the eagle or serpent of Epidaurus, in spying out the failings of your friends?"

[¶14] But the saying was very common among the Jews, as may be seen in Lightfoot.

### Verse 4

[¶16] Or how wilt thou say - That man is utterly unfit to show the way of life to others who is himself walking in the way of death.

### Verse 5

[¶18] Thou hypocrite - A hypocrite, who professes to be what he is not, (viz. a true Christian), is obliged, for the support of the character he has assumed, to imitate all the dispositions and actions of a Christian; consequently he must reprove sin, and endeavor to show an uncommon affection for the glory of God. Our Lord unmasks this vile pretender to saintship, and shows him that his hidden hypocrisy, covered with the garb of external sanctity, is more abominable in the sight of God than the openly professed and practised iniquity of the profligate.

[¶19] In after times, the Jews made a very bad use of this saying: "I wonder," said Rabbi Zarphon, "whether there be any in this age that will suffer reproof? If one say to another, Cast out the mote out of thine eye, he is immediately ready to answer, Cast out the beam that is in thine own eye."

[¶20] This proverbial mode of speech the Gloss interprets thus: "Cast out? קסים kisim, the mote, that is, the little sin, that is in thy hand: to which he answered, Cast out the great sin that is in thine. So they could not reprove, because all were sinners." See Lightfoot.

### Verse 6

[¶22] Give not that which is holy - Το αγιον, the holy or sacred thing; i.e. any thing, especially, of the sacrificial kind, which had been consecrated to God. The members of this sentence should be transposed thus: -

[¶23] Give not that which is holy unto the dogs,

[¶24] Lest they turn again and rend you:

[¶25] Neither cast ye your pearls before swine,

[¶26] Lest they trample them under their feet

[¶27] The propriety of this transposition is self-evident. There are many such transpositions as these, both in sacred and profane writers. The following is very remarkable: - "I am black but comely; "As the tents of Kedar, as the curtains of Solomon."

[¶28] That is, "I am black as the tents of Kedar, "Comely as the curtains of Solomon."

[¶29] See many proofs of this sort of writing in Mr. Wakefield's Commentary.

[¶30] As a general meaning of this passage, we may just say: "The sacrament of the Lord's supper, and other holy ordinances which are only instituted for the genuine followers of Christ, are not to be dispensed to those who are continually returning like the snarling ill-natured dog to their easily predominant sins of rash judgment, barking at and tearing the characters of others by evil speaking, back biting and slandering; nor to him who, like the swine, is frequently returning to wallow in the mud of sensual gratifications and impurities."

### Verse 7

[¶32] Ask - seek - knock - These three words include the ideas of want, loss, and earnestness.

[¶33] Ask: turn, beggar at, the door of mercy; thou art destitute of all spiritual good, and it is God alone who can give it to thee; and thou hast no claim but what his mercy has given thee on itself.

[¶34] Seek: Thou hast lost thy God, thy paradise, thy soul. - Look about thee - leave no stone unturned there is no peace, no final salvation for thee till thou get thy soul restored to the favor and image of God.

[¶35] Knock: Be in earnest - be importunate: Eternity is at hand! and, if thou die in thy sins, where God is thou shalt never come.

[¶36] Ask with confidence and humility.

[¶37] Seek with care and application.

[¶38] Knock with earnestness and perseverance.

### Verse 8

[¶40] For every one that asketh receiveth - Prayer is always heard after one manner or other. No soul can pray in vain that prays as directed above. The truth and faithfulness of the Lord Jesus are pledged for its success. - Ye Shall receive - ye Shall find - it Shall be opened. These words are as strongly binding on the side of God, as thou shalt do no murder is on the side of man. Bring Christ's word, and Christ's sacrifice with thee, and not one of Heaven's blessings can be denied thee. See on [Luk 11:9] (note).

### Verse 9

[¶42] Or what man is there - whom if his son - Men are exhorted to come unto God, with the persuasion that he is a most gracious and compassionate Parent, who possesses all heavenly and earthly good, knows what is necessary for each of his creatures, and is infinitely ready to communicate that which they need most.

[¶43] Will he give him a stone? - Will he not readily give him bread if he have it? This was a proverb in other countries; a benefit grudgingly given by an avaricious man is called by Seneca, panem lapidosum, stony bread. Hence that saying in Plautus: Altera manu, fert lapidem, panem ostentat altera. - In one hand he brings a stone, and stretches out bread in the other.

## 177. Matthew · 21 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/177/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/177/#p-N

### Verse 11

[¶1] If ye, then, being evil - Πονηροι οντες, who are radically and diabolically depraved, yet feel yourselves led, by natural affection, to give those things to your children which are necessary to support their lives, how much more will your Father who is in heaven, whose nature is infinite goodness, mercy, and grace, give good things - his grace and Spirit (πνευμα αγιον, the Holy Ghost, [Luk 11:13]), to them who ask him? What a picture is here given of the goodness of God! Reader, ask thy soul, could this heavenly Father reprobate to unconditional eternal damnation any creature he has made? He who can believe that he has, may believe any thing: but still God Is Love.

### Verse 12

[¶3] Therefore all things whatsoever ye would that men - This is a most sublime precept, and highly worthy of the grandeur and beneficence of the just God who gave it. The general meaning of it is this: "Guided by justice and mercy, do unto all men as you would have them to do to you, were your circumstances and theirs reversed." Yet this saying may be misunderstood. "If the prisoner should ask the judge, 'whether he would be content to be hanged, were he in his case,' he would answer, 'No.' Then, says the prisoner, do as you would be done to. - Neither of them must do as private men; but the judge must do by him as they have publicly agreed: that is, both judge and prisoner have consented to a law, that if either of them steal he shall be hanged." - Selden. None but he whose heart is filled with love to God and all mankind can keep this precept, either in its spirit or letter. Self-love will feel itself sadly cramped when brought within the limits of this precept; but God hath spoken it: it is the spirit and design of the law and the prophets; the sum of all that is laid down in the Sacred Writings, relative to men's conduct toward each other. It seems as if God had written it upon the hearts of all men, for sayings of this kind may be found among all nations, Jewish, Christian, and Heathen. See many examples in Wetstein's notes.

### Verse 13

[¶5] Enter ye in at the strait gate - Our Savior seems to allude here to the distinction between the public and private ways mentioned by the Jewish lawyers. The public roads were allowed to be sixteen cubits broad, the private ways only four. The words in the original are very emphatic: Enter in (to the kingdom of heaven) through This strait gate, δια της στενης πυλης, i.e. of doing to every one as you would he should do unto you; for this alone seems to be the strait gate which our Lord alludes to.

[¶6] For wide is the gate - And very broad, ευρυχωρος, from ευρυς, broad, and χωρος, a place, a spacious roomy place, that leadeth forward, απαγουσα, into That destruction, εις την απωλειαν, meaning eternal misery; intimating, that it is much more congenial, to the revengeful, covetous heart of fallen man, to take every advantage of another, and to enrich himself at his expense, rather than to walk according to the rule laid down before, by our blessed Lord, and that acting contrary to it is the way to everlasting misery. With those who say it means repentance, and forsaking sin, I can have no controversy. That is certainly a gate, and a strait one too, through which every sinner must turn to God, in order to find salvation. But the doing to every one as we would they should do unto us, is a gate extremely strait, and very difficult, to every unregenerate mind.

### Verse 14

[¶8] Because strait is the gate - Instead of οτι because, I should prefer τι how, which reading is supported by a great majority of the best MSS., versions, and fathers. How strait is that gate! This mode of expression more forcibly points out the difficulty of the way to the kingdom. How strange is it that men should be unwilling to give up their worldly interests to secure their everlasting salvation! And yet no interest need be abandoned, but that which is produced by injustice and unkindness. Reason, as well as God, says, such people should be excluded from a place of blessedness. He who shows no mercy (and much more he who shows no justice) shall have judgment without mercy. [Jam 2:13].

[¶9] Few there be that find it - The strait gate, στενη πυλη, signifies literally what we call a wicket, i.e. a little door in a large gate. Gate, among the Jews, signifies, metaphorically, the entrance, introduction, or means of acquiring any thing. So they talk of the gate of repentance, the gate of prayers, and the gate of tears. When God, say they, shut the gate of paradise against Adam, He opened to him the gate of repentance. The way to the kingdom of God is made sufficiently manifest - the completest assistance is promised in the way, and the greatest encouragement to persevere to the end is held out in the everlasting Gospel. But men are so wedded to their own passions, and so determined to follow the imaginations of their own hearts, that still it may be said: There are few who find the way to heaven; fewer yet who abide any time in it; fewer still who walk in it; and fewest of all who persevere unto the end. Nothing renders this way either narrow or difficult to any person, but sin. Let all the world leave their sins, and all the world may walk abreast in this good way.

### Verse 15

[¶11] Beware of false prophets - By false prophets we are to understand teachers of erroneous doctrines, who come professing a commission from God, but whose aim is not to bring the heavenly treasure to the people, but rather to rob them of their earthly good. Teachers who preach for hire, having no motive to enter into the ministry but to get a living, as it is ominously called by some, however they may bear the garb and appearance of the innocent useful sheep, the true pastors commissioned by the Lord Jesus, or to whatever name, class or party they may belong, are, in the sight of the heart-searching God, no other than ravenous wolves, whose design is to feed themselves with the fat, and clothe themselves with the fleece, and thus ruin, instead of save, the flock.

### Verse 16

[¶13] Ye shall know them by their fruits - Fruits, in the Scripture and Jewish phraseology, are taken for works of any kind. "A man's works," says one, "are the tongue of his heart, and tell honestly whether he is inwardly corrupt or pure." By these works you may distinguish (επιγνωσεσθε) these ravenous wolves from true pastors. The judgment formed of a man by his general conduct is a safe one: if the judgment be not favorable to the person, that is his fault, as you have your opinion of him from his works, i.e. the confession of his own heart.

### Verse 17

[¶15] So every good tree - As the thorn can only produce thorns, not grapes; and the thistle, not figs, but prickles; so an unregenerate heart will produce fruits of degeneracy. As we perfectly know that a good tree will not produce bad fruit, and the bad tree will not, cannot produce good fruit, so we know that the profession of godliness, while the life is ungodly, is imposture, hypocrisy, and deceit. A man cannot be a saint and a sinner at the same time. Let us remember, that as the good tree means a good heart, and the good fruit, a holy life, and that every heart is naturally vicious; so there is none but God who can pluck up the vicious tree, create a good heart, plant, cultivate, water, and make it continually fruitful in righteousness and true holiness.

### Verse 18

[¶17] A good tree cannot bring forth evil fruit - Love to God and man is the root of the good tree; and from this principle all its fruit is found. To teach, as some have done, that a state of salvation may be consistent with the greatest crimes, (such as murder and adultery in David), or that the righteous necessarily sin in all their best works, is really to make the good tree bring forth bad fruit, and to give the lie to the Author of eternal truth.

### Verse 19

[¶19] Every tree that bringeth not forth good fruit - What a terrible sentence is this against Christless pastors, and Christless hearers! Every tree that produceth not good fruit, εκκοπτεται, is to be now cut down; the act of excision is now taking place: the curse of the Lord is even now on the head and the heart of every false teacher, and impenitent hearer.

### Verse 20

[¶21] Wherefore by their fruits, etc. - This truth is often repeated, because our eternal interests depend so much upon it. Not to have good fruit is to have evil: there can be no innocent sterility in the invisible tree of the heart. He that brings forth no fruit, and he that brings forth bad fruit, are both only fit for the fire.

### Verse 21

[¶23] Not every one - Ου πας, a Hebraism, say some, for no person. It is a Graecism and a Latinism too: ου παντων θεων, not All of the gods, i.e. not Any of the gods, Hom. Odyss. Z. 240. So Terence Sine omni periclo, without All danger, i.e. without Any danger. And Juvenal: Sine omni labe, without All imperfection, i.e. without Any. See more in Mr. Wakefield. The sense of this verse seems to be this: No person, by merely acknowledging my authority, believing in the Divinity of my nature, professing faith in the perfection of my righteousness, and infinite merit of my atonement, shall enter into the kingdom of heaven - shall have any part with God in glory; but he who doeth the will of my Father - he who gets the bad tree rooted up, the good tree planted, and continues to bring forth fruit to the glory and praise of God. There is a good saying among the rabbins on this subject. "A man should be as vigorous as a panther, as swift as an eagle, as fleet as a stag, and as strong as a lion, to do the will of his Creator."

### Verse 22

[¶25] Many will say to me in that day - Εκεινη τη ημερα, in that very day, viz. the day of judgment - have we not prophesied, taught, publicly preached, in thy name; acknowledging thee to be the only Savior, and proclaiming thee as such to others; cast out demons, impure spirits, who had taken possession of the bodies of men; done many miracles, being assisted by supernatural agency to invert even the course of nature, and thus prove the truth of the doctrine we preached?

### Verse 23

[¶27] Will I profess - Ομολογησω, I will fully and plainly tell them, I never knew you - I never approved of you; for so the word is used in many places, both in the Old and New Testaments. You held the truth in unrighteousness, while you preached my pure and holy doctrine; and for the sake of my own truth, and through my love to the souls of men, I blessed your preaching; but yourselves I could never esteem, because you were destitute of the spirit of my Gospel, unholy in your hearts, and unrighteous in your conduct. Alas! alas! how many preachers are there who appear prophets in their pulpits; how many writers, and other evangelical workmen, the miracles of whose labor, learning, and doctrine, we admire, who are nothing, and worse than nothing, before God, because they perform not his will, but their own? What an awful consideration, that a man of eminent gifts, whose talents are a source of public utility, should be only as a way-mark or finger-post in the way to eternal bliss, pointing out the road to others, without walking in it himself!

[¶28] Depart from me - What a terrible word! What a dreadful separation! Depart from Me! from the very Jesus whom you have proclaimed in union with whom alone eternal life is to be found. For, united to Christ, all is heaven; separated from him, all is hell.

### Verse 24

[¶30] Therefore whosoever heareth these sayings of mine - That is, the excellent doctrines laid down before in this and the two preceding chapters. There are several parables or similitudes like to this in the rabbins. I shall quote but the two following: -

[¶31] Rabbi Eleasar said, "The man whose knowledge exceeds his works, to whom is he like? He is like a tree which had many branches, and only a few roots; and, when the stormy winds came, it was plucked up and eradicated. But he whose good works are greater than his knowledge, to what is he like? He is like a tree which had few branches, and many roots; so that all the winds of heaven could not move it from its place." Pirke Aboth.

[¶32] Elisha, the son of Abuja, said, "The man who studies much in the law, and maintains good works, is like to a man who built a house, laying stones at the foundation, and building brick upon them; and, though many waters come against it, they cannot move it from its place. But the man who studies much in the law, and does not maintain good words, is like to a man who, in building his house, put brick at the foundation, and laid stones upon them, so that even gentle waters shall overthrow that house." Aboth Rab. Nath.

[¶33] Probably our Lord had this or some parable in his eye: but how amazingly improved in passing through his hands! In our Lord's parable there is dignity, majesty, and point, which we seek for in vain in the Jewish archetype.

[¶34] I will liken him unto a wise man - To a prudent man - ανδρι φρονιμω, to a prudent man, a man of sense and understanding, who, foreseeing the evil hideth himself, who proposes to himself the best end, and makes use of the proper means to accomplish it. True wisdom consists in getting the building of our salvation completed: to this end we must build on the Rock, Christ Jesus, and make the building firm, by keeping close to the maxims of his Gospel, and having our tempers and lives conformed to its word and spirit; and when, in order to this, we lean on nothing but the grace of Christ, we then build upon a solid rock.

### Verse 25

[¶36] And the rain descended - floods came - winds blew - In Judea, and in all countries in the neighborhood of the tropics, the rain sometimes falls in great torrents, producing rivers, which sweep away the soil from the rocky hills; and the houses, which are built of brick only dried in the sun, of which there are whole villages in the east, literally melt away before those rains, and the land-floods occasioned by them. There are three general kinds of trials to which the followers of God are exposed; and to which, some think, our Lord alludes here: First, those of temporal afflictions, coming in the course of Divine Providence: these may be likened to the torrents of rain. Secondly, those which come from the passions of men, and which may be likened to the impetuous rivers. Thirdly, those which come from Satan and his angels, and which, like tempestuous whirlwinds, threaten to carry every thing before them. He alone, whose soul is built on the Rock of ages, stands all these shocks; and not only stands in, but profits by them.

### Verse 26

[¶38] And every one that heareth - and doeth them not - Was there ever a stricter system of morality delivered by God to man, than in this sermon? He who reads or hears it, and does not look to God to conform his soul and life to it, and notwithstanding is hoping to enter into the kingdom of heaven, is like the fool who built his house on the sand. When the rain, the rivers, and the winds come, his building must fall, and his soul be crushed into the nethermost pit by its ruins. Talking about Christ, his righteousness, merits, and atonement, while the person is not conformed to his word and spirit, is no other than solemn self-deception.

[¶39] Let it be observed, that it is not the man who hears or believes these sayings of Christ, whose building shall stand, when the earth and its works are burnt up; but the man who Does them.

[¶40] Many suppose that the law of Moses is abolished, merely because it is too strict, and impossible to be observed; and that the Gospel was brought in to liberate us from its obligations; but let all such know, that in the whole of the old covenant nothing can be found so exceedingly strict and holy as this sermon, which Christ lays down as the rule by which we are to walk. "Then, the fulfilling of these precepts is the purchase of glory." No, it is the Way only to that glory which has already been purchased by the blood of the Lamb. To him that believes, all things are possible.

### Verse 27

[¶42] And the rain descended, and the floods came, etc. - A fine illustration of this may be seen in the case of the fishermen in Bengal, who, in the dry season, build their huts on the beds of sand from which the rivers had retired: but when the rain sets in suddenly; as it often does, accompanied with violent northwest winds, and the waters pour down in torrents from the mountains; in one night, multitudes of these buildings are swept away, and the place where they stood is on the next morning indiscoverable.

### Verse 28

[¶44] The people were astonished - Οι οχλοι, the multitudes; for vast crowds attended the ministry of this most popular and faithful of all preachers. They were astonished at his doctrine. They heard the law defined in such a manner as they had never thought of before; and this sacred system of morality urged home on their consciences with such clearness and authority as they had never felt under the teaching of their scribes and Pharisees. Here is the grand difference between the teaching of scribes and Pharisees, the self-created or men-made ministers, and those whom God sends. The first may preach what is called very good and very sound doctrine; but it comes with no authority from God to the souls of the people: therefore, the unholy is unholy still; because preaching can only be effectual to the conversion of men, when the unction of the Holy Spirit is in it; and as these are not sent by the Lord, therefore they shall not profit the people at all. [Jer 23:32].

[¶45] From one of the royal household of George III., I have received the following anecdote: -

## 178. Matthew · 22 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/178/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/178/#p-N

[¶0] The late Bishop F. of Salisbury having procured a young man of promising abilities to preach before the king, and the young man having, to his lordship's apprehension, acquitted himself well, the Bishop, in conversation with the king afterwards, wishing to get the king's opinion, took the liberty to say, "Does not your majesty think that the young man who had the honor to preach before your majesty, is likely to make a good clergyman, and has this morning delivered a very good sermon?" To which the king, in his blunt manner, hastily replied, "It might have been a good sermon, my lord, for aught I know; but I consider no sermon good that has nothing of Christ in it!"

### Verse 29

[¶2] Having authority - They felt a commanding power and authority in his word, i.e. his doctrine. His statements were perspicuous; his exhortations persuasive; his doctrine sound and rational; and his arguments irresistible. These they never felt in the trifling teachings of their most celebrated doctors, who consumed their own time, and that of their disciples and hearers, with frivolous cases of conscience, ridiculous distinctions, and puerile splittings of controversial hairs - questions not calculated to minister grace to the hearers.

[¶3] Several excellent MSS. and almost all the ancient versions read, και οι Φαρισαιοι, and the Pharisees. He taught them as one having authority, like the most eminent and distinguished teacher, and not as the scribes and Pharisees, who had no part of that unction which he in its plenitude possessed. Thus ends a sermon the most strict, pure, holy, profound, and sublime, ever delivered to man; and yet so amazingly simple is the whole that almost a child may apprehend it! Lord! write all these thy sayings upon our hearts, we beseech thee! Amen.

### Introduction

[¶5] Great multitudes follow Christ, [Mat 8:1]. He heals a leper, [Mat 8:2-4]. Heals the centurion's servant, [Mat 8:5-13]. Heals Peter's wife's mother, [Mat 8:14], [Mat 8:15]; and several other diseased persons, [Mat 8:16], [Mat 8:17]. Departs from that place, [Mat 8:18]. Two persons offer to be his disciples, [Mat 8:19-22]. He and his disciples are overtaken with a tempest, which he miraculously stills, [Mat 8:23-27]. He cures demoniacs, and the demons which went out enter into a herd of swine, which, rushing into the sea, perish, [Mat 8:28-32]. The swine-herds announce the miracle to the Gergesenes, who request Christ to depart from their country, [Mat 8:33], [Mat 8:34].

### Verse 1

[¶7] From the mountain - That mountain on which he had delivered the preceding inimitable sermon.

[¶8] Great multitudes followed him - Having been deeply impressed with the glorious doctrines which they had just heard.

### Verse 2

[¶10] And, behold, there came a leper - The leprosy λεπρα, from λεπις, a scale, was an inveterate cutaneous disease, appearing in dry, thin, white scurfy scales or scabs, either on the whole body, or on some part of it, usually attended with violent itching, and often with great pain. The eastern leprosy was a distemper of the most loathsome kind, highly contagious, so as to infect garments, ([Lev 13:47], etc)., and houses, ([Lev 14:34], etc)., and was deemed incurable by any human means. Among the Jews, God alone was applied to for its removal; and the cure was ever attributed to his sovereign power.

[¶11] The various symptoms of this dreadful disorder, which was a striking emblem of sin, may be seen in [Lev 13:14] :, where also may be read the legal ordinances concerning it; which, as on the one hand, they set forth how odious sin is to God, so, on the other, they represent the cleansing of our pollutions by the sacrifice and resurrection of Christ, by the sprinkling and application of his blood, and by the sanctifying and healing influences of the Holy Spirit.

[¶12] The Greek name λεπρα, seems to have been given to this distemper, on account of the thin, white Scales (λεπιδες) with which the bodies of the leprous were sometimes so covered as to give them the appearance of snow, [Exo 4:6]; [Num 12:10]; [2Kgs 5:27].

[¶13] Herodotus, lib. 1, mentions this disorder as existing, in his time, among the Persians. He calls it λευκην, the white scab; and says, that those who were affected with it were prohibited from mingling with the other citizens; and so dreadful was this malady esteemed among them that they considered it a punishment on the person, from their great god, the sun, for some evil committed against him. Dr. Mead mentions a remarkable case of this kind which came under his own observation. "A countryman whose whole body was so miserably seized with it that his skin was shining as covered with flakes of snow, and as the furfuraceous or bran-like scales were daily rubbed off, the flesh appeared quick or raw underneath." See the doctor's Medica Sacra, chap. 2. It was probably on account of its tendency to produce this disorder, in that warm climate, that God forbade the use of swine's flesh to the Jews. Feeding on this crude aliment, in union with the intemperate use of ardent spirits, is, in all likelihood, the grand cause of the scurvy, which is so common in the British nations, and which would probably assume the form and virulence of a leprosy, were our climate as hot as that of Judea. See the notes on [Exo 4:6], and on Leviticus 13 (note) and Leviticus 14 (note).

[¶14] Lord, if thou wilt, thou canst make me clean - As this leper may be considered as a fit emblem of the corruption of man by sin; so may his cure, of the redemption of the soul by Christ. A sinner, truly penitent, seeks God with a respectful faith; approaches him in the spirit of adoration; humbles himself under his mighty hand, acknowledging the greatness of his fall, and the vileness of his sin; his prayer, like that of the leper, should be humble, plain, and full of confidence in that God who can do all things, and of dependence upon his will or mercy, from which all good must be derived. It is peculiar to God that he need only will what he intends to perform. His power is his will. The ability of God to do what is necessary to be done, and his willingness to make his creatures happy, should be deeply considered by all those who approach him in prayer. The leper had no doubt of the former, but he was far from being equally satisfied in respect of the latter.

### Verse 3

[¶16] Jesus put forth his hand - I will; be thou clean - The most sovereign authority is assumed in this speech of our blessed Lord - I Will: there is here no supplication of any power superior to his own; and the event proved to the fullest conviction, and by the clearest demonstration, that his authority was absolute, and his power unlimited. Be thou cleansed, καθαρισθητι; a single word is enough.

[¶17] And immediately his leprosy was cleansed - What an astonishing sight! A man whose whole body was covered over with the most loathsome disease, cleansed from it in a moment of time! Was it possible for any soul to resist the evidence of this fact? This action of Christ is a representation of that invisible hand which makes itself felt by the most insensible heart; of that internal word which makes itself heard by the most deaf; and of that supreme will which works every thing according to its own counsel.

### Verse 4

[¶19] Jesus saith - See thou tell no man - Had our Lord, at this early period, fully manifested himself as the Messiah, the people in all likelihood would have proclaimed him King; this, however, refused by him, must have excited the hatred of the Jewish rulers, and the jealousy of the Roman government; and, speaking after the manner of men, his farther preachings and miracles must have been impeded. This alone seems to be the reason why he said to the leper, See thou tell no man.

[¶20] Show thyself to the priest - This was to conform to the law instituted in this case, [Lev 14:1], etc.

[¶21] Offer the gift - This gift was two living, clean birds, some cedar wood, with scarlet and hyssop, [Lev 14:4], which were to be brought for his cleansing; and, when clean, two he lambs, one ewe lamb, three tenth deals of flour, and one log of oil, [Lev 14:10]; but if the person was poor, then he was to bring one lamb, one tenth deal of flour, one log of oil and two turtle doves, or young pigeons, [Lev 14:21], [Lev 14:22]. See the notes on Leviticus 14 (note).

[¶22] Now all this was to be done for a testimony to them; to prove that this leper, who was doubtless well known in the land, had been thoroughly cleansed; and thus, in this private way, to give full proof to the priesthood that Jesus was the true Messiah. The Jewish rabbins allowed that curing the lepers should be a characteristic of the Messiah; (see Bishop Chandler's Vindication); therefore the obstinacy of the priests, etc., in rejecting Christ, was utterly inexcusable.

### Verse 5

[¶24] Capernaum - See [Mat 4:13].

[¶25] A centurion - Εκατονταρχος. A Roman military officer who had the command of one hundred men.

### Verse 6

[¶27] Lord - Rather, Sir, for so the word κυριε should always be translated when a Roman is the speaker.

[¶28] Lieth at home - Βεβληται, lieth all along; intimating that the disease had reduced him to a state of the utmost impotence, through the grievous torments with which it was accompanied.

[¶29] Sick of the palsy - Or paralytic. See [Mat 4:24]. This centurion did not act as many masters do when their servants are afflicted, have them immediately removed to an infirmary, often to a work-house; or sent home to friends or relatives, who probably either care nothing for them, or are unable to afford them any of the comforts of life. In case of a contagious disorder, it may be necessary to remove an infected person to such places as are best calculated to cure the distemper, and prevent the spread of the contagion. But, in all common cases, the servant should be considered as a child, and receive the same friendly attention. If, by a hasty, unkind, and unnecessary removal, the servant die, are not the master and mistress murderers before God?

### Verse 7

[¶31] I will come and heal him - Εγω ελθων θεραπευσω αυτον, I am coming, and will heal him. This saying is worthy of observation. Jesus did not positively say, I will came and heal him; this could not have been strictly true, because our Lord healed him without going to the house: and the issue shows that the words ought to be taken in the most literal sense: thus understood, they contained a promise which it seems none of them distinctly comprehended. Foreseeing the exercise of the centurion's faith, he promises that while he is coming, ere he arrives at the house, he will heal him, and this was literally done, [Mat 8:13]. There is much beauty in this passage.

### Verse 8

[¶33] But speak the word only - Or instead of ειπε λογον read ειπε λογω, speak by word or command. This reading is supported by the most extensive evidence from MSS., versions, and fathers. See here the pattern of that living faith and genuine humility which ought always to accompany the prayer of a sinner: Jesus can will away the palsy, and speak away the most grievous torments. The first degree of humility is to acknowledge the necessity of God's mercy, and our own inability to help ourselves: the second, to confess the freeness of his grace, and our own utter unworthiness. Ignorance, unbelief, and presumption will ever retard our spiritual cure.

### Verse 9

[¶35] For I am a man under authority - That is, under the authority of others. This verse has given considerable embarrassment to commentators and critics. I believe the paraphrase given above to be the true meaning of the evangelist. To make this matter more plain, let it be observed, that the Roman foot was divided into three grand parts, Hastati, Principes, and Triarii. Each of these grand divisions was composed of thirty manipuli or companies; and every manipulus made two centuries or companies of one hundred men. Every manipulus had two centurions; but these were very far from being equal in rank and honor, though possessing the very same office. The Triarii and Principes were esteemed the most honorable, and had their centurions elected first; and these first elected centurions took precedency of the centurions of the Hastati, who were elected last. The centurion in the text was probably one of this last order; he was under the authority of either the Principes or Triarii, and had none under him but the hundred men whom he commanded, and who appear to have been in a state of the most loving subjection to him. The argument of the centurion seems to run thus. If I, who am a person subject to the control of others, yet have some so completely subject to myself, that I can say to one, Come, and he cometh, to another, Go, and he goeth, and to my slave (τω δουλω μου) Do this, and he doeth it; how much more then canst thou accomplish whatsoever thou willest, being under no control, and having all things under thy command: He makes a proper use of his authority, who, by it, raises his mind to the contemplation of the sovereign power of God, taking occasion from it to humble himself before Him who has all power in heaven and earth, and to expect all good from him.

[¶36] There are two beautiful passages in Arrian that tend much to illustrate this speech of the centurion. Καταταγεις Αγαμεμνων, λεγει μοι, πορευου προς τον Αχιλλεα, και αποσπασον την Βρισηιδα, πορευομαι. Ερχου, ερχομαι. "He who personates Agamemnon says to me, Go to Achilles, and bring hither Briseis: I go. He says, Come hither: I come."

[¶37] Dissert. l. i. c. 25. p. 97. Οταν ο Θεος ειπῃ τοις φυτοις ανθειν, ανθει. Οταν ειπῃ βλαϚανειν, βλαϚανει. Οταν εκφερειν τον καρπον, εκφερει. Οταν πεπαινειν, πεπαινει. Οταν παλιν αποβαλλειν, και φυλλορροειν, και αυτα εις αυτα συνειλουμενα εφ' ησυχιας μενειν, και αναπαυεσθαι, μενει και αναπαυεται. "When God commands the plants to blossom, they bear blossoms.

[¶38] When he commands them to bear seed, they bear seed.

[¶39] When he commands them to bring forth fruit, they put forth their fruits.

[¶40] When he commands them to ripen, they grow ripe.

[¶41] When he commands them to fade, and shed their leaves, and remain inactive, involved in themselves, they thus remain, and are inactive."

[¶42] Cap. 14. p. 62. See Raphelius.

[¶43] This mode of speech fully marks supreme and uncontrolled power, and that power put forth by a sovereign will to effect any purpose of justice or mercy. And God said, let there be light, and there was light, is a similar expression.

## 179. Matthew · 23 of 88

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### Verse 10

[¶1] I have not found so great faith, no, not in Israel - That is, I have not found so great an instance of confidence and faith in my power, even among the Jews, as this Roman, a Gentile, has shown himself to possess.

[¶2] From [Luk 7:5], where it is said of this centurion, "he loved our nation, and has built us a synagogue," we may infer that this man was like the centurion mentioned [Act 10:1]; a devout Gentile, a proselyte of the gate, one who believed in the God of Israel, without conforming to the Jewish ritual or receiving circumcision. Though the military life is one of the most improper nurses for the Christian religion, yet in all nations there have been found several instances of genuine humility, and faith in God, even in soldiers; and perhaps never more, in the British military, than at present, a.d. 1831.

### Verse 11

[¶4] Many shall come from the east and west - Men of every description, of all countries, and of all professions; and shall sit down, that is, to meat, for this is the proper meaning of ανακλιθησονται, intimating the recumbent posture used by the easterns at their meals. The rabbins represent the blessedness of the kingdom of God under the notion of a banquet. See several proofs of this in Schoettgenius. This was spoken to soften the unreasonable prejudices of the Jews, which they entertained against the Gentiles, and to prepare them to receive their brethren of mankind into religious fellowship with themselves, under the Christian dispensation.

[¶5] With Abraham, and Isaac, and Jacob - In the closest communion with the most eminent followers of God. But if we desire to inherit the promises, we must be followers of them who through faith and patience enjoy them. Let us therefore imitate Abraham in his faith, Isaac in his obedience unto death, and Jacob in his hope and expectation of good things to come, amidst all the evils of this life, if we desire to reign with them.

### Verse 12

[¶7] Shall be cast out into outer darkness - As the enjoyment of that salvation which Jesus Christ calls the kingdom of heaven is here represented under the notion of a nuptial festival, at which the guests sat down in a reclining posture, with the master of the feast; so the state of those who were excluded from the banquet is represented as deep darkness; because the nuptial solemnities took place at night. Hence, at those suppers, the house of reception was filled with lights called δαδες, λαμπαδες, λυκνεια, φανοι, torches, lamps, candles, and lanthorns, by Athenaeus and Plutarch: so they who were admitted to the banquet had the benefit of the light; but they who were shut out were in darkness, called here outer darkness, i.e. the darkness on the outside of the house in which the guests were; which must appear more abundantly gloomy, when compared with the profusion of light within the guest-chamber. And because they who were shut out were not only exposed to shame, but also to hunger and cold; therefore it is added, there shall be weeping and gnashing of teeth. As these feasts are often alluded to by the evangelists, I would observe, once for all: - that they who were invited to them entered by a gate designed to receive them; whence Christ, by whom we enter into the marriage feast, compares himself to a gate, [Joh 10:1], [Joh 10:2], [Joh 10:7], [Joh 10:9]. This gate, at the time the guests were to come, was made narrow, the wicket only being left open, and the porter standing there, that they who were not bidden to the marriage might not rush into it. Hence Christ exhorts the Jews to enter in at the strait gate, [Mat 7:13], etc. When all that were invited were once come, the door was presently shut, and was not to be opened to any who came too late, and stood knocking without; so after the wise virgins had entered with the bridegroom, the gate was shut, and was not opened to the foolish virgins, who stood knocking without, [Mat 25:11]. And in this sense we are to understand the words of Christ, [Luk 13:24], [Luk 13:25]. Many shall seek to enter in, but shall not be able. Why? because the master of the house hath risen up and shut to the door; they would not come to him when they might, and now the day of probation is ended, and they must be judged according to the deeds done in the body. See Whitby on the place. How many of those who are called Christians suffer the kingdom, the graces, and the salvation which they had in their hands, to be lost; while West-India negroes, American Indians, Hindoo polytheists, and atheistic Hottentots obtain salvation! An eternity of darkness, fears, and pains, for comparatively a moment of sensual gratification, how terrible the thought! What outer darkness, or το σκοτος το εξωτερον, that darkness, that which is outermost, may refer to, in eternal damnation, is hard to say: what it alludes to I have already mentioned: but as the words βρυγμος των οδοντων, gnashing or Chattering of teeth, convey the idea, not only of extreme anguish, but of extreme cold; some have imagined that the punishment of the damned consists in sudden transitions from extreme heat to extreme cold; the extremes of both I have found to produce exactly the same sensation.

[¶8] Milton happily describes this in the following inimitable verses, which a man can scarcely read, even at midsummer, without shivering.

[¶9] Beyond this flood a frozen continent

[¶10] Lies dark and wild, heat with perpetual storms

[¶11] Of whirlwind and dire hail - the parching air

[¶12] Burns frore, and cold performs the effect of fire

[¶13] Thither by harpy-footed furies haled,

[¶14] At certain revolutions all the damn'd

[¶15] Are brought; and feel by turns the bitter change

[¶16] Of fierce extremes, extremes by change more fierce,

[¶17] From beds of raging fire, to starve in ice, - and there to pine

[¶18] Immovable, infix'd, and frozen round

[¶19] Periods of time; thence hurried back to fire

[¶20] Parad. Lost, book ii. line 586

[¶21] There is a passage in the Vulgate, [Job 24:19], that might have helped Milton to this idea. Ad nimium calorem transeat ab aquis nivium. "Let him pass to excessive heat, from waters of snow." This reading, which is found only in this form in the Vulgate, is vastly expressive. Every body knows that snow water feels colder than snow itself, even when both are of the same temperature, viz. 32, because the human body, when in contact with snow water, cools quicker than when in contact with snow. Another of our poets has given us a most terrible description of perdition on the same ground.

[¶22] The once pamper'd spirit

[¶23] To bathe in fiery floods, or to reside

[¶24] In thrilling regions of thick-ribbed ice;

[¶25] To be imprison'd in the viewless winds,

[¶26] And blown with restless violence round about

[¶27] This pendant world; or to be worse than worst

[¶28] Of those that lawless and incertain thoughts

[¶29] Imagine -

[¶30] Similar to this is that dreadful description of the torments of the wicked given in the Institutes of Menu: "The wicked shall have a sensation of agony in Tamisra, or utter darkness, and in other seats of horror; in Asipatrauana, or the sword-leaved forest, and in different places of binding fast, and of rending: multifarious tortures await them: they shall be mangled by ravens and owls, and shall swallow cakes boiling hot, and shall walk over inflamed sands, and shall feel the pangs of being baked like the vessels of a potter: they shall assume the forms of beasts continually miserable, and suffer alternate afflictions from extremities of cold and heat; surrounded with terrors of various kinds. They shall have old age without resource; diseases attended with anguish; pangs of innumerable sorts, and, lastly, unconquerable death." - Institutes of Menu, chap. 12. Inst. 75-80.

[¶31] In the Zend Avesta, the place of wicked spirits is termed, "The places of darkness, the germs of the thickest darkness." An uncommonly significant expression: Darkness has its birth there: there are its seeds and buds, there it vegetates everlastingly, and its eternal fruit is - darkness!

[¶32] See Zend Avesta, vol. i. Vendidad sadi, Fargard. xviii. p. 412.

[¶33] And is this, or, any thing as bad as this, Hell? Yes, and worse than the worst of all that has already been mentioned. Hear Christ himself. There their worm dieth not, and the fire is Not Quenched! Great God! save the reader from this damnation!

### Verse 13

[¶35] As thou hast believed; so be it done - Let the mercy thou requestest be equal to the faith thou hast brought to receive it by. According to thy faith be it done unto thee, is a general measure of God's dealings with mankind. To get an increase of faith is to get an increase of every grace which constitutes the mind that was in Jesus, and prepares fully for the enjoyment of the kingdom of God. God is the same in the present time which he was in ancient days; and miracles of healing may be wrought on our own bodies and souls, and on those of others, by the instrumentality of our faith. But, alas! where is faith to be found!

[¶36] And his servant was healed in the selfsame hour - Εν τη ωρα εκεινη, in that very hour. Faith is never exercised in the power and goodness of God till it is needed; and, when it is exercised, God works the miracle of healing. Christ never says, Believe now for a salvation which thou now needest, and I will give it to thee in some future time. That salvation which is expected through works or sufferings must of necessity be future, as there must be time to work or suffer in; but the salvation which is by faith must be for the present moment, for this simple reason, It Is By Faith, that God may be manifested and honored; and not by works or by sufferings, lest any man should boast. To say that, though it is of faith, yet it may; and, must in many cases, be delayed, (though the person is coming in the most genuine humility, deepest contrition, and with the liveliest faith in the blood of the Lamb), is to say that there is still something necessary to be done, either on the part of the person, or on the part of God, in order to procure it; neither of which positions has any truth in it.

### Verse 14

[¶38] Peter's house - That Peter lived at Capernaum, and that Christ lodged with him, is fully evident from this verse compared with [Mat 17:24].

[¶39] Peter's - wife's mother - Learn hence, says Theophylact, that marriage is no hinderance to virtue, since the chief of the apostles had his wife. Marriage is one of the first of Divine institutions, and is a positive command of God. He says, the state of celibacy is not Good, [Gen 2:18]. Those who pretend to say that the single state is more holy than the other slander their Maker, and say in effect, "We are too holy to keep the commandments of God."

### Verse 15

[¶41] He touched her hand - Can any thing on this side the unlimited power of God effect such a cure with only a touch? If the Scriptures had not spoken of the divinity of Christ, these proofs of his power must have demonstrated it to the common sense of every man whose creed had not previously blinded him.

[¶42] Ministered unto them - Αυτοις, them, is the reading of most of the printed editions, but αυτω, to him, has the utmost evidence in its support from MSS., versions, and fathers. Serving Christ in his ordinances and in his members is the best proof we can give to others of our being soundly restored to spiritual health.

### Verse 16

[¶44] When the even was come - The Jews kept their sabbath from evening to evening, according to the law, [Lev 23:32], From evening to evening shall ye celebrate your sabbath. And the rabbins say, The sabbath doth not enter but when the sun is set. Hence it was that the sick were not brought out to our Lord till after sun-set, because then the sabbath was ended.

[¶45] Many that were possessed with devils - Dr. Lightfoot gives two sound reasons why Judea, in our Lord's time, abounded with demoniacs. First, Because they were then advanced to the very height of impiety. See what Josephus, their own historian, says of them: There was not (said he) a nation under heaven more wicked than they were. See on [Rom 1:1] (note). Secondly, Because they were then strongly addicted to magic, and so, as it were, invited evil spirits to be familiar with them. It seems strange to find men at this distance of time questioning the truth of that which neither scribes nor Pharisees then doubted; nor did they ever object against the pretensions of Christ and his apostles to cast them out. And, if the whole business of demonism had been only a vulgar error, (as wise men now tell us), what a fine opportunity had the wise men then, to unmask the whole matter, and thus pour contempt on the pretensions of our blessed Lord and his followers, who held it to be one proof of their Divine mission, that demons were subject to them!

## 180. Matthew · 24 of 88

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[¶0] And healed all that were sick - Not a soul did the Lord Jesus ever reject, who came to him soliciting his aid. Need any sinner despair who comes to him, conscious of his spiritual malady, to be healed by his merciful hand?

### Verse 17

[¶2] Himself took our infirmities - The quotation is taken from [Isa 53:4], where the verb נסא nasa signifies to bear sin, so as to make atonement for it. And the rabbins understand this place to speak of the sufferings of the Messiah for the sins of Israel; and say that all the diseases, all the griefs, and all the punishments due to Israel shall be borne by him. See Synopsis Sohar. Christ fulfils the prophecies in all respects, and is himself the completion and truth of them, as being the lamb and victim of God, which, bears and takes away the sin of the world. The text in Isaiah refers properly to the taking away of sin; and this in the evangelist, to the removal of corporeal afflictions: but, as the diseases of the body are the emblems of the sin of the soul, Matthew, referring to the prediction of the prophet, considered the miraculous healing of the body as an emblem of the soul's salvation by Christ Jesus.

### Verse 18

[¶4] Unto the other side - Viz. of the lake of Genesareth, whence he proceeded to the country of the Gergesenes, [Mat 8:28].

### Verse 19

[¶6] A certain scribe - Though ἑις γραμματευς, One scribe, may be considered as a Hebraism, yet it is probable that the literal construction of it was intended, to show that few of this class came to the Lord Jesus for instruction or salvation.

[¶7] Master - Rather, teacher, διδασκαλε from διδασκω, I teach, which itself seems to be derived from δεικω, I show, and means the person who shows or points out a particular way or science.

[¶8] I will follow thee whithersoever thou goest - A man who is not illuminated by the Spirit of God thinks himself capable of any thing: he alone who is divinely taught knows he can do nothing but through Christ strengthening him. Every teacher among the Jews had disciples, and some especially that followed or accompanied them wherever they went, that they might have some person at hand with whom they might converse concerning the Divine law.

### Verse 20

[¶10] The foxes have holes, etc. - Reader! art thou a poor man? and dost thou fear God? Then, what comfort must thou derive from the thought, that thou so nearly resemblest the Lord Jesus! But how unlike is the rich man, who is the votary of pleasure and slave of sin, to this heavenly pattern!

[¶11] Son of man - A Hebrew phrase, expressive of humiliation and debasement; and, on that account, applied emphatically to himself, by the meek and lowly Jesus. Besides, it seems here to be used to point out the incarnation of the Son of God, according to the predictions of the prophets, [Psa 8:5]; [Dan 7:13]. And as our Lord was now showing forth his eternal Divinity in the miracles he wrought, he seems studious to prove to them the certainty of his incarnation, because on this depended the atonement for sin. Indeed our Lord seems more intent on giving the proofs of his humanity, than of his divinity, the latter being necessarily manifested by the miracles which he was continually working.

### Verse 21

[¶13] Another of his disciples - This does not mean any of the twelve, but one of those who were constant hearers of our Lord's preaching; the name of disciple being common to all those who professed to believe in him, [Joh 6:66]. Bury my father: probably his father was old, and apparently near death; but it was a maxim among the Jews, that, if a man had any duty to perform to the dead, he was, for that time, free from the observance of any other precept or duty. The children of Adam are always in extremes; some will rush into the ministry of the Gospel without a call, others will delay long after they are called; the middle way is the only safe one: not to move a finger in the work till the call be given, and not to delay a moment after.

### Verse 22

[¶15] Let the dead bury their dead - It was usual for the Jews to consider a man as dead who had departed from the precepts of the law; and, on this ground, every transgressor was reputed a dead man. Our Lord's saying, being in common use, had nothing difficult in it to a Jew. Natural death is the separation of the body and soul; spiritual death, the separation of God and the soul: men who live in sin are dead to God. Leave the spiritually dead to bury their natural dead. All the common offices of life may be performed by any person; to preach the glad tidings of the kingdom of God is granted but to a few, and to these only by an especial call; these should immediately abandon worldly concerns and employments, and give themselves wholly up to the work of the ministry.

### Verse 24

[¶17] Arose a great tempest in the sea - Probably excited by Satan, the prince of the power of the air, who, having got the author and all the preachers of the Gospel together in a small vessel, thought by drowning it, to defeat the purposes of God, and thus to prevent the salvation of a ruined world. What a noble opportunity must this have appeared to the enemy of the human race!

### Verse 25

[¶19] And his disciples - The disciples. In the common printed editions, as well as in our translation, it is His disciples, but αυτου, his, is omitted by the very best MSS., and by Bengel, Wetstein, and Griesbach. This is a matter of very small importance, and need not be noticed; only every translator and commentator should aim, to the uttermost of his knowledge and power, to give every particle of the language of the inspired penman that can be expressed, and to insert no one word which he has reason to believe did not come by the inspiration of God.

[¶20] Lord, save us: we perish - One advantage of trials is to make us know our weakness, so as to oblige us to have recourse to God by faith in Christ. It is by faith alone that we may be said to approach him; by love we are united to him, and by prayer we awake him. All good perishes in us without Christ: without his grace, there is not so much as one moment in which we are not in danger of utter ruin. How proper, then, is this short prayer for us, and how familiar should it be to us! Taken in the extensive Christian sense it is exceedingly expressive: it comprehends all the power of our Lord's might, all the merit of his atonement, and all the depth of our misery and danger. See Quesnel.

### Verse 26

[¶22] Why are ye fearful, O ye of little faith? - Faith is ever bold - incredulity always timid. When faith fails in temptation, there is the utmost danger of shipwreck. Lord, increase our faith! is a necessary prayer for all who desire to be saved.

[¶23] Then he arose and rebuked the winds, etc. - As the agitation of the sea was only the effect of the wind, it was necessary to remove the cause of the disturbance, that the effect might cease. Joshua did not say to the earth, Earth, stand thou still, because the earth is not the cause of its own motion: but, Sun, stand thou still, שמש דום shemesh dom, Sun, be silent, or restrain thy influence, which is a proper cause of the revolutions of all the planets. When the solar influence was by the miraculous power of God suspended, the standing still of the earth was a necessary consequence. Both Christ and Joshua spoke with the strictest philosophical precision. See the notes on [Jos 10:12-14] (note).

[¶24] There was a great calm - One word of Christ can change the face of nature; one word of his can restore calm and peace to the most troubled and disconsolate soul. Prayer and faith, if sincere, shall be heard, though they may be weak.

[¶25] 1. That our imperfections may not hinder us from praying to God.

[¶26] 2. That we may be persuaded it is not our merits which make our prayers effectual.

[¶27] 3. That we may offer them up with great humility: and,

[¶28] 4. That we may be fully united to Christ, without which union there is no salvation.

[¶29] There was at first a great agitation; then a great calm. Thus God ever proportions the comfort to the affliction.

### Verse 27

[¶31] The men marvelled - Every part of the creation (man excepted) hears and obeys the Creator's voice. Sinners have an ear for the world, the devil, and the flesh: till this ear is shut, God's voice is not discerned; for when it is shut to its enemies it is open to its friends.

[¶32] What manner of man is this - Ποταπος εϚιν ουτος, How great is this person! Here was God fully manifest; but it was in the flesh - there were the hidings of his power.

### Verse 28

[¶34] The country of the Gergesenes - This word is variously written in the MSS, and versions; Gergasenes, Gerasenes, Gadarenes, Gergesions, and Gersedonians, The three first are supported by the greater authorities. They might have all been names of the same place or district; but, if we depend on what Origen says, the people mentioned here could not have been the inhabitants of Gerasa, which, says he, is a city of Arabia, ουτε θαλασσαν, ουτε λιμνην πλησιον εχοντα, which has neither sea nor lake nigh to it. "Gadara was, according to Josephus, the metropolis of Perea, or the region beyond Jordan: both the city and villages belonging to it lay in the country of the Gergasenes; whence Christ going into the country of the Gadarenes, [Mar 5:1], is said to go into the region of the Gergasenes, [Mat 8:28]." Whitby.

[¶35] Two possessed with devils - Persons possessed by evil demons. Mark and Luke mention only one demoniac, probably the fiercer of the two.

[¶36] Coming out of the tombs - It is pretty evident that cupolas were generally builded over the graves among the Jews, and that these demoniacs had their dwellings under such: the evil spirits which were in them delighting more in these abodes of desolation and ruin, as being more congenial to their fierce and diabolic nature, and therefore would drive the possessed into them.

### Verse 29

[¶38] What have we to do with thee - The literal translation of τι ημιν και σοι, is, What is it to us and to thee; which perhaps might be understood to imply their disclaiming any design to interfere with the work of Christ, and that he should not therefore meddle with them; for it appears they exceedingly dreaded his power.

[¶39] What have we to do with thee, is a Jewish phrase, which often occurs in the Old Testament, signifying an abrupt refusal of some request, or a wish not to be troubled with the company or importunity of others. Jehu said to the messenger who was sent by Joram to meet him, What hast thou to do with peace? David said, What have I to do with you, ye sons of Zeruiah? Compare [Jdg 11:12]; [2Sam 16:10]; [2Kgs 9:18]; [Ezr 4:3]; [Joh 2:4]. See the note on [Mar 1:24].

[¶40] Jesus, thou Son of God - Griesbach omits the word Jesus, on the authority of several MSS. of the greatest antiquity and respectability; besides some versions, and several of the fathers. I heartily concur with these MSS., etc., for this simple reason, among others, that the word Jesus, i.e. Savior, was of too ominous an import to the Satanic interest to be used freely, in such a case, by any of his disciples or subalterns.

[¶41] Art thou come hither to torment us before the time? - From this it appears that a greater degree of punishment awaited these demons than they at that time endured; and that they knew there was a time determined by the Divine Judge, when they should be sent into greater torments.

### Verse 30

[¶43] A herd of many swine - These were in all probability Jewish property, and kept and used in express violation of the law of God; and therefore their destruction, in the next verse, was no more than a proper manifestation of the justice of God.

## 181. Matthew · 25 of 88

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### Verse 31

[¶1] Suffer us to go away - Επιτρεψον ημιν απελθειν: this is the common reading; but αποστειλον ημας, send us away, appears more likely to be genuine. This latter reading Griesbach has adopted, on the authority of three ancient MSS., the Coptic, Sahidic, Ethiopic, Syriac, all the Arabic, Saxon, most of the Itala, and the Vulgate. Send us away seems to express more fully the absolute power Jesus Christ had over them - permission alone was not sufficient; the very power by which they were to go away, must come from Christ himself! How vain was the boast of Satan, [Mat 4:9], when we find he could not possess the body of one of the vilest animals that God has made, without immediate authority from the Most High! Since a demon cannot enter even into a swine without being sent by God himself, how little is the power or malice of any of them to be dreaded by those who have God for their portion and protector!

### Verse 32

[¶3] They went into the herd of swine - Instead of την αγελην των χοιρων, the herd of swine, Griesbach reads τους χοιρους, the swine, on the authority of many MSS. and versions.

[¶4] The whole herd of swine - Των χοιρων, of swine, is omitted by many MSS. and versions. See Griesbach, and see on [Luk 8:20], etc.

[¶5] Ran violently down a steep place, etc. - The prayer of these demons is heard and answered! Strange! But let it be noted, that God only hears demons and certain sinners when their prayer is the echo of his own justice. Here is an emblem of the final impenitence and ruin into which the swinish sinners, the habitually unpure, more commonly fall than other sinners. Christ permits the demons to do that in the swine which he did not permit them to do in the possessed, on purpose to show us what rage they would exercise on us if left to their liberty and malice. Many are the Divine favors which we do not consider, or know only in general. "But the owners of the swine lost their property." Yes; and learn from this of how small value temporal riches, are in the estimation of God. He suffers them to be lost, sometimes to disengage us from them through mercy; sometimes out of justice, to punish us for having acquired or preserved them either by covetousness or injustice.

### Verse 33

[¶7] And they that kept them fled - Terrified at what had happened to the swine.

### Verse 34

[¶9] The whole city came out - Probably with the intention to destroy Jesus for having destroyed their swine; but, having seen him, they were awed by his presence; and only besought him to depart from their borders. Many rather chose to lose Jesus Christ than those temporal goods by which they gratify their passions at the expense of their souls. They love even their swine better than their salvation.

[¶10] Certain doctors in both sciences, divinity and physic, gravely tell us that these demoniacs were only common madmen, and that the disease was supposed, by the superstitious Jews, to be occasioned by demons. But, with due deference to great characters, may not a plain man be permitted to ask, by what figure of speech can it be said that "two diseases besought - went out - filled a herd of swine - rushed down a precipice?" etc. What silly trifling is this! Some people's creeds will neither permit God nor the devil to work; and, in several respects, hardly to exist. For he who denies Divine inspiration, will scarcely acknowledge diabolic influence. See the note on [Mat 8:16], and see on [Luk 7:21] (note).

[¶11] It is said, The whole city came out to meet Jesus. This means no more than all the inhabitants of that place, which, most probably, was no more than a small country village; or perhaps but a few houses. I have observed that the inhabitants of the Zetland Isles, in the North Seas, denominate any collection of houses a town, even where there are but three or four: and thus I think that the Jews denominated their villages, often calling them cities.

### Introduction

[¶13] Christ heals a paralytic person at Capernaum, [Mat 9:1-8]. Calls Matthew, [Mat 9:9-10]. Eats with publicans and sinners, at which the Pharisees are offended, and he vindicates his conduct, [Mat 9:11], [Mat 9:12]. The disciples of John come to him and inquire about fasting, [Mat 9:14-17]. A ruler requests him to heal his daughter, [Mat 9:18], [Mat 9:19]. On his road to the ruler's house, he heals a diseased woman, [Mat 9:20-22]. Arriving at the ruler's house, he restores the young woman to life, [Mat 9:23-26]. Heals two blind men, [Mat 9:27-31]. Casts out a dumb demon, [Mat 9:32-34]. Preaches and works miracles in all the cities and villages, [Mat 9:35]. Is greatly affected at the desolate and dark state of the Jewish people, [Mat 9:36]. Exhorts his disciples to pray to God to send them proper instructers, [Mat 9:37], [Mat 9:38].

### Verse 1

[¶15] He came into his own city - Viz. Capernaum, where he seems to have had his common residence at the house of Peter. See [Mat 4:13], and [Mat 8:14]. This verse properly belongs to the preceding chapter.

### Verse 2

[¶17] Sick of the palsy - See [Mat 4:24].

[¶18] Lying on a bed - Κλινης, a couch or sofa, such as they reclined on at meals.

[¶19] Seeing their faith - The faith of the paralytic person, and the faith of those who brought him; see on [Mar 2:4] (note).

[¶20] Be of good cheer - Θαρσει τεκνον, Son, take courage! Probably he began to despond, and Christ spoke thus to support his faith.

[¶21] Thy sins be forgiven thee - Moral evil has been the cause of all the natural evil in the world. Christ goes to the source of the malady, which is sin; and to that as the procuring cause we should refer in all our afflictions. It is probable that this paralytic person had, in the earnest desires of his heart, entreated the cure of his soul, leaving his body to the care of others, as the first miracle of healing is wrought on his soul. In a state of helplessness, when we seek above all things to please God, by giving him our hearts, he often inspires others with the care of our temporal necessities. It may be necessary to be observed, that it was a maxim among the Jews that no diseased person could be healed till all his sins were blotted out. See Nedarim, fol. 41. Hence our Lord first forgives the sins, and then heals the body of the paralytic person. This appears to have been founded on [Psa 103:3]. Who forgiveth all thine iniquities, and healeth all thy diseases. Here pardon precedes health. See also [Psa 41:3], [Psa 41:4]. It may be observed, also, that most people are more in earnest about their souls when in sickness than in health, and therefore are more earnest in prayer for salvation.

### Verse 3

[¶23] This man blasphemeth - Βλασφημεω comes either from βλαπτειν την φημην, to hurt or blast the reputation or credit of another, or from βαλλειν ταις φημαις, to smite with reports. Whenever it is used in reference to God, it simply signifies, to speak impiously of his nature, or attributes, or works. Injurious speaking is its proper translation when referred to man.

[¶24] The scribes were the literati of that time; and their learning, because not used in dependence on God, rendered them proud, envious, and obstinate. Unsanctified knowledge has still the same effect: that light serves only to blind and lead men out of the way which is not joined with uprightness of heart. The most sacred truths often become an occasion of delusion, where men are under the government of their evil passions.

### Verse 4

[¶26] Jesus knowing (ιδων seeing) their thoughts - In telling them what the thoughts of their hearts were, (for they had expressed nothing publicly), he gave them the fullest proof of his power to forgive sins; because God only can forgive sins, and God only can search and know the heart. Jesus pronounced the man's sins forgiven; and gave the scribes the fullest proof of his power to do so, by telling them what, in the secret of their souls, they thought on the subject.

[¶27] God sounds the secrets of all hearts - no sin escapes his notice; how senseless then is the sinner to think he sins securely when unseen by men! Let us take heed to our hearts, as well as to our conduct, for God searches out and condemns all that does not spring from, and leads not to himself.

### Verse 5

[¶29] For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? - Both are equally easy, and equally difficult; for both require unlimited power to produce them. And every thing is equally easy to that power which is unlimited. A universe can be as easily produced by a single act of the Divine will as the smallest elementary part of matter.

[¶30] The common punctuation of the above passage almost destroys the sense: the comma should be placed after easier, and to say, made the first part of the question.

### Verse 6

[¶32] But that ye may know, etc. - External miracles are the proofs of internal ones. Three miracles are wrought in this case. (I mean, by miracle, something produced or known that no power is capable of but that which is omnipotent, and no knowledge adequate to but that which is omniscient). The miracles are these: 1st. The remission of the poor man's sins. 2d. The discernment of the secret thoughts of the scribes. 3d. The restoring of the paralytic, in an instant, to perfect soundness.

[¶33] Thus one miracle becomes the proof and establishment of another. Never was a clearer proof of omnipotent energy and mercy brought under the senses of man. Here is an absolutely perfect miracle wrought; and here are absolute incontestable proofs that the miracle was wrought; and the conclusion is the fullest demonstration of the Divinity of the ever-blessed Jesus.

[¶34] Arise, take up thy bed - Being enabled to obey this command was the public proof that the man was made whole. Such a circumstance should not pass without improvement. A man gives proof of his conversion from sin to God who imitates this paralytic person. He who does not rise and stand upright, but either continues grovelling on the earth, or falls back as soon as he is got up, is not yet cured of his spiritual palsy. When we see a penitent enabled to rejoice in hope of God's glory, and to walk in the way of his commandments, he affords us all the proof which we can reasonably require, that his conversion is real: the proof sufficient to satisfy himself is the witness of the Holy Spirit in his own heart; but this is a matter of which those who are without cannot judge: they must form their opinion from his conduct, and judge of the tree by its fruits.

### Verse 8

[¶36] When the multitudes saw it, they marveled - Instead of εθαυμασαν, wondered, the Codex Vatic. and Cod. Bezae, with several other MSS. and versions, have εφοβηθησαν, feared. In the Gothic, and one copy of the Itala, both readings are conjoined, thus: And the multitudes seeing it, wondered and feared, and glorified God. Wondered at the miracle; feared to offend against such power and goodness; and glorified God for the works of mercy which he had wrought.

[¶37] That which to the doctors of the law, the worldly-wise and prudent, is a matter of scandal, is to the humble an occasion of glorifying the Most High. Divine things make a deeper impression on the hearts of the simple multitude than on those of the doctors, who, puffed up with a sense of their own wisdom, refuse to receive the truth as it is in Jesus. The conversion of one rebellious soul is a greater miracle, and more to be admired than all that can be wrought on inanimate creatures. He who sees a sinner converted from the error of his way sees a miracle wrought by eternal power and goodness. May such miracles be multiplied!

### Verse 9

[¶39] Named Matthew - Generally supposed to be the same who wrote this history of our blessed Lord. Mathai signifies a gift in Syriac; probably so named by his parents as implying a gift from God.

[¶40] The receipt of custom - The custom-house, τελωνιον - the place where the taxes levied by the Romans of the Jews, were collected.

[¶41] Follow me - That is, become my disciple.

[¶42] And he arose, and followed him - How blessed it is to be obedient to the first call of Christ - how much happiness and glory are lost by delays, though conversion at last may have taken place!

### Verse 10

[¶44] Sat at meat in the house - Viz. of Matthew, who it appears, from [Luk 5:29], made a great feast on the occasion, thus testifying his gratitude for the honor done him; and that his friends and acquaintances might profit by the teaching of his new master, he invites them to the entertainment that was honored by the presence of Christ. His companions, it appears, were not of the most creditable kind. They were tax-gatherers (see [Mat 5:46]) and sinners, αμαρτωλοι, a word which I believe in general signifies heathens, throughout the Gospels, and in several other parts of the New Testament. See, among others, [Mat 11:19] (note); [Mat 26:45] (note); [Mar 2:15-17] (note); [Mar 14:41]; [Luk 5:30-32] (note); [Luk 6:32-34] (note); [Luk 7:34], [Luk 7:37], (note); [Luk 7:39]; [Luk 15:1], [Luk 15:2], [Luk 15:7], [Luk 15:10] (note); [Luk 19:7] (note); [Luk 24:7] (note); [Joh 9:16], [Joh 9:24], [Joh 9:25], [Joh 9:31] (note); [Rom 5:8] (note); [Gal 2:15] (note); [Heb 7:26] (note); [1Pet 4:18] (note); in most, if not all of which places, it evidently refers to the character or state of a Gentile, or Heathen. See also the notes on these passages.

## 182. Matthew · 26 of 88

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### Verse 11

[¶1] When the Pharisees saw it - He who, like a Pharisee, never felt himself indebted to infinite mercy for his own salvation, is rarely solicitous about the salvation of others. The grace of Christ alone inspires the soul with true benevolence. The self-righteous Pharisees considered it equal to legal defilement to sit in company with tax-gatherers and heathens. It is certain that those who fear God should not associate, through choice, with the workers of iniquity, and should only be found with them when transacting their secular business requires it, or when they have the prospect of doing good to their souls.

### Verse 12

[¶3] They that be whole need not a physician - A common proverb, which none could either misunderstand or misapply. Of it the reader may make the following use: -

[¶4] 1. Jesus Christ represents himself here as the sovereign Physician of souls.

[¶5] 2. That all stand in need of his healing power.

[¶6] 3. That men must acknowledge their spiritual maladies, and the need they have of his mercy, in order to be healed by him.

[¶7] 4. That it is the most inveterate and dangerous disease the soul can be afflicted with to imagine itself whole, when the sting of death, which is sin, has pierced it through in every part, infusing its poison every where.

### Verse 13

[¶9] I will have mercy, and not sacrifice - Quoted from [1Sam 15:22]. These are remarkable words. We may understand them as implying, 1st. That God prefers an act of mercy, shown to the necessitous, to any act of religious worship to which the person might be called at that time. Both are good; but the former is the greater good, and should be done in preference to the other. 2dly. That the whole sacrificial system was intended only to point out the infinite mercy of God to fallen man, in his redemption by the blood of the new covenant. And 3dly. That we should not rest in the sacrifices, but look for the mercy and salvation prefigured by them. This saying was nervously translated by our ancestors, I will mild-heartedness, and not sacrifice.

[¶10] Go ye and learn - צא ולמד tse velimmed, a form of speech in frequent use among the rabbins, when they referred to any fact or example in the Sacred Writings. Nothing tends more to humble pretenders to devotion than to show them that they understand neither Scripture nor religion, when, relying on external performances, they neglect love to God and man, which is the very soul and substance of true religion. True holiness has ever consisted in faith working by love.

[¶11] I am not come to call the righteous, but sinners - Most of the common editions add, εις μετανοιαν, unto repentance; but this is omitted in the Codex Vatic. and Bezae, sixteen others, both the Syriac, both the Persic, Ethiop. Armen. Gothic, Anglo-Saxon, all the Itala except three, the Vulgate, Clemens Roman, Origen, Basil, Jerome, Augustin, Ambrose, and Barnabas. The omission is approved by Mill and Bengel. Griesbach leaves it out of the text.

### Verse 14

[¶13] Thy disciples fast not? - Probably meaning that they did not fast so frequently as the others did, or for the same purposes, which is very likely, for the Pharisees had many superstitious fasts. They fasted in order to have lucky dreams, to obtain the interpretation of a dream, or to avert the evil import of a dream. They also fasted often, in order to obtain the things they wished for. The tract, Taanith is full of these fasts, and of the wonders performed thus by the Jewish doctors.

### Verse 15

[¶15] Can the children of the bride-chamber - Νυμφωνος. Or, νυμφιου, bridegroom, as the Cod. Bezae and several versions have it. These persons were the companions of the bridegroom, who accompanied him to the house of his father-in-law when he went to bring the bride to his own home. The marriage-feast among the Jews lasted seven days; but the new married woman was considered to be a bride for thirty days. Marriage feasts were times of extraordinary festivity, and even of riot, among several people of the east.

[¶16] When the bridegroom shall be taken from them, etc. - There was one annual fast observed in the primitive Church, called by our ancestors the spring fast, and, by us, Lent; by the Greeks τεσσερακοϚη, and by the Latins, Quadrigessima. This fast is pretended to be kept by many, in the present day, in commemoration of our Lord's forty days' fast in the wilderness; but it does not appear that, in the purest ages of the primitive Church, genuine Christians ever pretended that their quadrigessimal fast was kept for the above purpose. Their fast was kept merely to commemorate the time during which Jesus Christ lay under the power of death, which was about Forty Hours; and it was in this sense they understood the words of this text: the days will come, etc. With them, the bridegroom meant Christ: the time in which he was taken away, his crucifixion, death, and the time he lay in the grave. Suppose him dying about twelve o'clock on what is called Friday, and that he rose about four on the morning of his own day, (St. John says, Early, while it was yet dark, [Mat 20:1]), the interim makes forty hours, which was the true primitive Lent, or quadrigessimal fast. It is true that many in the primitive Church were not agreed on this subject, as Socrates, in his Church History, book v. chap. 22, says, "Some thought they should fast one day; others two; others more." Different Churches also were divided concerning the length of the time, some keeping it three, others five, and others seven weeks; and the historian himself is puzzled to know why they all agreed in calling these fasts, differing so much in their duration, by the name of Quadrigessima, or forty days' fast: the plain obvious reason appears to me to have been simply this: They put Days in the place of Hours; and this absurdity continues in some Christian Churches to the present day. For more on fasting, see [Mat 6:16].

### Verse 16

[¶18] No man putteth a piece of new cloth - Ουδεις δε επιβαλλει επιβλημα ρακους αγναφου επι ιματιω παλαιω. No man putteth a patch of unscoured cloth upon an old garment. This is the most literal translation I can give of this verse, to convey its meaning to those who cannot consult the original. Ρακος αγναφον is that cloth which has not been scoured, or which has not passed under the hand of the fuller, who is called γναφευς in Greek: and επιβλημα signifies a piece put on, or what we commonly term a patch.

[¶19] It - taketh from the garment - Instead of closing up the rent, it makes a larger, by tearing away with it the whole breadth of the cloth over which it was laid; αιρει γαρ το πληρωμα αυτου - it taketh its fullness or whole breadth from the garment; this I am persuaded is the meaning of the original, well expressed by the Latin, or Itala of the C. Bezae, Tollit enim plenitudo ejus de vestimento. "It takes away its fullness from the garment."

### Verse 17

[¶21] New wine into old bottles - It is still the custom, in the eastern countries, to make their bottles of goat skins: if these happened to be old, and new wine were put into them, the violence of the fermentation must necessarily burst them; and therefore newly made bottles were employed for the purpose of putting that wine in which had not yet gone through its state of fermentation. The institutes of Christ, and those of the Pharisees, could never be brought to accord: an attempt to combine the two systems would be as absurd as it would be destructive. The old covenant made way for the new, which was its completion and its end; but with that old covenant the new cannot be incorporated.

[¶22] Christian prudence requires that the weak, and newly converted, should be managed with care and tenderness. To impose such duties and mortifications as are not absolutely necessary to salvation, before God has properly prepared the heart by his grace for them, is a conduct as absurd and ruinous as putting a piece of raw, unscoured cloth on an old garment; it is, in a word, requiring the person to do the work of a man, while as yet he is but a little child. Preachers of the Gospel, and especially those who are instruments in God's hand of many conversions, have need of much heavenly wisdom, that they may know to watch over, guide, and advise those who are brought to a sense of their sin and danger. How many auspicious beginnings have been ruined by men's proceeding too hastily, endeavoring to make their own designs take place, and to have the honor of that success themselves which is due only to God.

### Verse 18

[¶24] A certain ruler - There were two officers in the synagogue, חזן הכנסת chazan ha-ceneseth, the bishop or overseer of the congregation; and ראש הכנסת rosh ha-ceneseth, the head or ruler of the congregation. The chazan takes the book of the Law, and gives it to the rosh, or ruler; and he appoints who shall read the different sections, etc. Jairus, who is the person intended here, was, in this latter sense, the ruler or governor of one of the synagogues, probably at Capernaum. See [Mar 5:22]; [Luk 8:41].

[¶25] My daughter is even now dead - Or, my daughter was just now dying; αρτι ετελευτησεν, or, is by this time dead: i.e. as Mr. Wakefield properly observes, She was so ill when I left home that she must be dead by this time. This turn of the expression reconciles the account given here with that in Mark and Luke. Michaelis conjectures that, in the Hebrew original, the words must have stood thus, עתה מתה atah matah, which, without the points, may signify either, She is dead, or She is dying.

[¶26] To be successful in our applications to God by prayer, four things are requisite; and this ruler teaches us what they are.

[¶27] First, A man should place himself in the presence of God - he came unto him.

[¶28] Secondly, He should humble himself sincerely before God - he fell down before him - at his feet. [Mar 5:22].

[¶29] Thirdly, He should lay open his wants with a holy earnestness - he besought him greatly. [Mar 5:23].

[¶30] Fourthly, he should have unbounded confidence in the power and goodness of Christ that his request shall be granted - put thy hand upon her, and she shall live.

[¶31] He who comes in this way to God, for salvation, is sure to be heard. Imposition of hands was a rite anciently used by the servants of God, through which heavenly influences were conveyed to the bodies and souls of men. This rite is still used in certain Churches; but, as there is no Holy Ghost communicated by it, some suppose it may be as well omitted. But why is this? Is it not because there is an unfaithfulness in the person who lays on hands, or an unfitness in him on whom they are laid? Let the rite be restored to its primitive simplicity, and God will own it as he formerly did. But, however this may be, where is the man or number of men who have authority to abrogate a rite of God's own appointment? In the appointment of men to the sacred ministry it should never be omitted: even in these degenerate days, it may still serve as a sign of the necessity of the gifts and graces of that Holy Spirit without which no man can fulfill the work of the ministry, or be the instrument of saving the souls of them that hear him. When the inventions of men are put in the place of the ordinances of God, the true Church of Christ is in great danger.

### Verse 19

[¶33] Jesus arose, and followed him - Our blessed Lord could have acted as well at a distance as present; but he goes to the place, to teach his ministers not to spare either their steps or their pains when the salvation of a soul is in question. Let them not think it sufficient to pray for the sick in their closets; but let them go to their bed-sides, that they may instruct and comfort them. He can have little unction in private, who does not also give himself up to public duties.

### Verse 20

[¶35] A woman which was diseased with an issue of blood - Γυνη αἱμοῤῥουσα. Mulier sanguinis profluvio laborans. Significatur hoc loco, fluxus muliebris, in Sanis, menstruus; in Hac perpetuus. It would be easy to explain the nature and properties of the disease here mentioned; but, when it is said that prudence forbids it, the intimation itself may be thought sufficiently explanatory of the disorder in question. There are some remarkable circumstances relative to this case mentioned by St. Mark, [Mar 5:25], etc., which shall be properly noticed in the notes on that place.

[¶36] The hem of his garment - The ציצית tsitsith, or fringes, which the Jews were commanded to wear on their garments. See [Num 15:38], and the note there.

### Verse 21

[¶38] She said within herself, If I may but touch his garment - Her disorder was of that delicate nature that modesty forbade her to make any public acknowledgment of it; and therefore she endeavored to transact the whole business in private. Besides, the touch of such a person was by the law reputed unclean. By faith in Christ Jesus, little things are often rendered efficacious to our salvation. What more simple than a morsel of bread, and a few drops of wine, in the Lord's Supper! And yet, they who receive them by faith in the sacrifice they represent, are made partakers of the blessings purchased by the crucified body and spilled blood of the Lord Jesus!

### Verse 22

[¶40] Daughter, be of good comfort - Θαρσει θυγατερ, Take courage, daughter. See on [Mat 9:2] (note). The reason of this kind speech was - Jesus, finding that virtue had proceeded from him; made inquiry who had touched him. The woman, finding that she could not be hid, came fearing and trembling, ([Mar 5:33]), and confessed the truth: to dispel these fears and to comfort her mind, Jesus said, Daughter, take courage.

[¶41] Thy faith hath made thee whole - Η πιστις σου σεσωκε σε, This thy faith hath saved thee: i.e. thy faith in my power has interested that power in thy behalf, so that thou art saved from thy disorder, and from all its consequences. See on [Luk 8:46] (note).

### Verse 23

[¶43] Saw the minstrels and the people making a noise - Αυλητας, pipers; Anglo-Saxon the whistlers; Gothic, haurngans haurngandans, the horn-blowers blowing with their horns. Nearly the same as the pipublasara, pipe-blowers of the Islandic: for among all those nations funeral lamentations accompanied with such rude instruments, were made at the death of relatives. That pipes were in use among the Jews, in times of calamity or death, is evident from [Jer 48:36]. And among the Greeks, and Romans, as well as among the Jews, persons were hired on purpose to follow the funeral processions with lamentations. See [Jer 9:17-21]; [Amo 5:16]. Even the poorest among the Jews were required to have two pipers, and one mourning woman. At these funeral solemnities it was usual with them to drink considerably; even ten cups of wine each, where it could be got. See Lightfoot. This custom is observed among the native Irish to this day, in what is called their Caoinan. The body of the deceased, dressed in grave-clothes and ornamented with flowers, is placed in some eminent place; the relations and caoiners range themselves in two divisions, one at the head and the other at the feet of the corpse. Anciently, where the deceased was a great personage, the bards and croteries prepared the caoinan. The chief bard of the head chorus began by singing the first stanza in a low doleful tone; which was softly accompanied by the harp. At the conclusion, the foot semichorus began the lamentation, or Ullaloo, from the final note of the preceding stanza, in which they were answered by the head semichorus; then both united in one general chorus.

[¶44] The chorus of the first stanza being ended, the chief bard of the foot semichorus sung the second stanza, the strain of which was taken from the concluding note of the preceding chorus, which ended, the head semichorus began the Gol, or lamentation, in which they were answered by that of the foot, and then, as before, both united in the general full chorus. Thus alternately were the song and choruses performed during the night. I have seen a number of women, sometimes fourteen, twenty-four, or more, accompany the deceased from his late house to the grave-yard, divided into two parties on each side the corpse, singing the Ullaloo, alternately, all the way. That drinking, in what is called the wake, or watching with the body of the deceased, is practised, and often carried to a shameful excess, needs little proof. This kind of intemperance proceeded to such great lengths among the Jews that the Sanhedrin were obliged to make a decree, to restrain the drinking to ten cups each. I mention these things more particularly, because I have often observed that the customs of the aboriginal Irish bear, a very striking resemblance to those of the ancient Jews, and other Asiatic nations. The application of these observations I leave to others.

[¶45] It was a custom with the Greeks to make a great noise with brazen vessels; and the Romans made a general outcry, called conclamatio, hoping either to stop the soul which was now taking its flight, or to awaken the person, if only in a state of torpor. This they did for eight days together, calling the person incessantly by his name; at the expiration of which term the phrase, Conclamatum est - all is over - there is no hope - was used. See the words used in this sense by Terence, Eun. l. 347. In all probability this was the θορυβουμενον, the making a violent outcry, mentioned here by the evangelist. How often, on the death of relatives, do men incumber and perplex themselves with vain, worldly, and tumultuous ceremonies, instead of making profitable reflections on death!

## 183. Matthew · 27 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/183/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/183/#p-N

### Verse 24

[¶1] The maid is not dead, but sleepeth - That is, she is not dead so as to continue under the power of death; but shall be raised from it as a, person is from natural sleep.

[¶2] They laughed him to scorn - Κατεγελων αυτον, they ridiculed him; from κατα, intensive, and γελαω, I laugh: - they grinned a ghastly smile, expressive of the contempt they felt for his person and knowledge. People of the world generally ridicule those truths which they neither comprehend nor love, and deride those who publish them; but a faithful minister of God, (copying the example of Christ), keeps on his way, and does the work of his Lord and Master.

### Verse 25

[¶4] He - took her by the hand, and the maid arose - The fountain of life thus communicating its vital energy to the dead body. Where death has already taken place, no power but that of the great God can restore to life; in such a case, vain is the help of man. So the soul that is dead in trespasses and sins - that is, sentenced to death because of transgression - and is thus dead in law, can only be restored to spiritual life by the mighty power of the Lord Jesus; because He alone has made the atonement, and He alone can pardon transgression. If the spiritually dead person be utterly unconcerned about the state and fate of his soul, let a converted relative either bring him to Christ by leading him to hear the unadulterated Gospel of the kingdom; or bring Christ to him by fervent, faithful, and persevering prayer.

### Verse 26

[¶6] And the fame hereof went abroad - In this business Jesus himself scarcely appears, but the work effected by his sovereign power is fully manifested; to teach us that it is the business of a successful preacher of the Gospel to conceal himself as much as possible, that God alone may have the glory of his own grace. This is a proper miracle, and a full exemplification of the unlimited power of Christ.

### Verse 27

[¶8] Son of David - This was the same as if they had called him Messiah. Two things here are worthy of remark: 1st. That it was a generally received opinion at this time in Judea, that the Messiah should be son of David. ([Joh 7:42]). 2dly. That Jesus Christ was generally and incontestably acknowledged as coming from this stock. [Mat 12:23].

[¶9] Have mercy on us - That man has already a measure of heavenly light who knows that he has no merit; that his cry should be a cry for mercy; that he must be fervent, and that in praying he must follow Jesus Christ as the true Messiah, the son of David, expected from heaven.

### Verse 28

[¶11] When he was come unto the house - That is, the house of Peter at Capernaum, where he ordinarily lodged.

[¶12] Believe ye that I am able to do this? - Without faith Jesus does nothing to men's souls now, no more than he did to their bodies in the days of his flesh.

[¶13] They said unto him, Yea, Lord - Under a sense of our spiritual blindness we should have, 1st. A lively faith in the almighty grace of Christ. 2dly. A fervent, incessant cry for the communication of this grace. 3dly. A proper view of his incarnation, because it is through his union with our nature, and by his sufferings and death, we are to expect salvation.

### Verse 29

[¶15] According to your faith - See on [Mat 8:13] (note).

### Verse 30

[¶17] Straitly charged them - He charged them severely, from ενεβριμησατο, from εν, and βριμαομαι, to roar or storm with anger; he charged them, on pain of his displeasure, not to make it as yet public. See the reasons, [Mat 8:4].

### Verse 31

[¶19] But they - spread abroad his fame - They should have held their peace; for to obey is better than sacrifice, [1Sam 15:22]; but man must always be wiser than God, however, it may be profitable to remark, 1st. That honor pursues those who fly from it. 2dly. He who is thoroughly sensible of God's mercy cannot long contain his acknowledgments. 3dly. That God in general requires that what a man has received, for his own salvation, shall become subservient to that of others - Let your light so shine, etc.

[¶20] God chooses to help man by man, that all may be firmly knit together in brotherly love.

### Verse 32

[¶22] A dumb man possessed with a devil - Some demons rendered the persons they possessed paralytic, some blind, others dumb, etc. It was the interest of Satan to hide his influences under the appearance of natural disorders. A man who does not acknowledge his sin to God, who prays not for salvation, who returns no praises for the mercies he is continually receiving, may well be said to be possessed with a dumb demon.

### Verse 33

[¶24] And when the devil was cast out, the dumb spake - The very miracle which was now wrought was to be the demonstrative proof of the Messiah's being manifested in the flesh. See [Isa 35:5], [Isa 35:6].

[¶25] It was never so seen in Israel - The greatest of the prophets has never been able to do such miracles as these. This was the remark of the people; and thus we find that the poor and the simple were more ready to acknowledge the hand of God than the rich and the learned. Many miracles had been wrought in the course of this one day, and this excited their surprise.

### Verse 34

[¶27] He casteth out devils through the prince of the devils - This verse is wanting in both the Greek and Latin of the C. Bezae, in another copy of the Itala, and in Hilary and Juvencus. But see on [Mat 12:24] (note).

[¶28] It is a consummate piece of malice to attribute the works of God to the devil. Envy cannot suffer the approbation which is given to the excellencies of others. Those whose hearts are possessed by this vice speak the very language of the devil. Calumny is but a little distance from envy. Though all persons may not have as much envy as the Pharisees, yet they should fear having some degree of it, as all have the principle from whence it proceeds, viz. sin.

### Verse 35

[¶30] Jesus went about all the cities and villages - Of Galilee. See on [Mat 4:23], [Mat 4:24] (note). A real minister of Jesus Christ, after his example, is neither detained in one place by a comfortable provision made by some, nor discouraged from pursuing his work by the calumny and persecution of others. It is proper to remark, that, wherever Christ comes, the proofs of his presence evidently appear: he works none but salutary and beneficial miracles, because his ministry is a ministry of salvation.

[¶31] Among the people - Εν τω λαω. This clause is omitted by about fifty MSS., several of them of the first antiquity and authority; by the Complutensian, and by Bengel; by both the Syriac, both the Arabic, both the Persic; the Ethiopic, Gothic, Saxon, and all the Itala, except four. Griesbach has left it out of the text.

### Verse 36

[¶33] Moved with compassion - Εσπλαγχνισθη, from σπλαγχνον, a bowel. The Jews esteemed the bowels to be the seat of sympathy and the tender passions, and so applied the organ to the sense. Επλαγχνιζομαι signifies, says Mintert, "to be moved with pity from the very inmost bowels. It is an emphatic word, signifying a vehement affection of commiseration, by which the bowels and especially the heart is moved." Both this verb and the noun seem to be derived from σπαω, to draw; the whole intestinal canal, in the peristaltic motion of the bowels, being drawn, affected, and agitated with the sight of a distressed or miserable object. Pity increases this motion of the bowels, and produces considerable pain: hence σπλαγχνιζομαι, to have the bowels moved, signifies to feel pity or compassion at seeing the miseries of others.

[¶34] They fainted - Instead of εκλελυμενοι, fainted, all the best MSS., versions, and fathers, read εσκυλμενοι, grieved and melancholy. Kypke says σκυλλειν properly signifies, to pluck off the hair, as persons do in extreme sorrow or distress. The margin says, They were tired and lay down.

[¶35] And were scattered abroad - Ερριμμενοι, thrown down, or, all along. They were utterly neglected as to the interests of their souls, and rejected by the proud and disdained Pharisees. This people (οχλος, this mob) that knoweth not the law, is accursed, [Joh 7:49]. Thus those execrable men spoke of the souls that God had made, and of whom they should have been the instructors.

[¶36] Those teachers, in name, have left their successors behind them; but, as in the days of Christ, so now, God has in his mercy rescued the flock out of the hands of those who only fed upon their flesh, and clothed themselves with their wool. The days in which a man was obliged to give his property to what was called The Church, for the salvation of his soul, Christ being left out of the question, are, thank God, nearly over and gone. Jesus is the true Shepherd; without him there is nothing but fainting, fatigue, vexation, and dispersion. O that we may be led out and in by him, and find pasture!

### Verse 37

[¶38] The harvest - The souls who are ready to receive the truth are very numerous; but the laborers are few. There are multitudes of scribes, Pharisees, and priests, of reverend and right reverend men; but there are few that work. Jesus wishes for laborers, not gentlemen, who are either idle drones, or slaves to pleasure and sin, and nati consumere fruges. "Born to consume the produce of the soil."

[¶39] It was customary with the Jews to call their rabbins and students reapers; and their work of instruction, the harvest. So in Idra Rabba, s. 2. "The days are few; the creditor is urgent; the crier calls out incessantly; and the reapers are few." And in Pirkey Aboth: "The day is short, the work great, the workmen idle, the reward abundant, and the master of the household is urgent." In all worldly concerns, if there be the prospect of much gain, most men are willing enough to labor; but if it be to save their own souls, or the souls of others, what indolence, backwardness, and carelessness! While their adversary, the devil, is going about as a roaring lion, seeking whom he may devour; and a careless soul, and especially a careless minister is his especial prey.

[¶40] The place of the harvest is the whole earth: it signifies little where a man works, provided it be by the appointment, in the Spirit, and with the blessing of God.

### Verse 38

[¶42] That he will send forth laborers - Οπως εκβαλλη εργατας, that he would thrust forth laborers. Those who are fittest for the work are generally most backward to the employment. The man who is forward to become a preacher knows little of God, of human nature, or of his own heart. It is, God's province to thrust out such preachers as shall labor; and it is our duty to entreat him to do so. A minister of Christ is represented as a day-laborer: he comes into the harvest, not to become lord of it, not to live on the labor of others, but to work, and to labor his day. Though the work may be very severe, yet, to use a familiar expression, there is good wages in the harvest-home; and the day, though hot, is but a short one.

[¶43] How earnestly should the flock of Christ pray to the good Shepherd to send them pastors after his own heart, who will feed them with knowledge, and who shall be the means of spreading the knowledge of his truth and the savor of his grace over the face of the whole earth!

[¶44] The subject of fasting, already slightly noticed in the preceding notes, should be farther considered.

## 184. Matthew · 28 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/184/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/184/#p-N

[¶0] In all countries, and under all religions, fasting has not only been considered a duty, but also of extraordinary virtue to procure blessings, and to avert evils. Hence it has often been practised with extraordinary rigour, and abused to the most superstitious purposes. There are twelve kinds of fasts among the Hindoos: -

[¶1] 1. The person neither eats nor drinks for a day and night. This fast is indispensable, and occurs twenty-nine times in the year.

[¶2] 2. The person fasts during the day, and eats at night.

[¶3] 3. The person eats nothing but fruits, and drinks milk or water.

[¶4] 4. He eats once during the day and night.

[¶5] 5. Eats one particular kind of food during the day and night, but as often as he pleases.

[¶6] 6. Called Chanderaym, which is, to eat on the first day, only one mouthful; two on the second; and thus continue increasing one mouthful every day for a month, and then decreasing a mouthful every day, till he leaves off where he began.

[¶7] 7. The person neither eats nor drinks for twelve days.

[¶8] 8. Lasts twelve days: the first three days he eats a little once in the day; the next three, he eats only once in the night; the next three, he eats nothing, unless it be brought to him; and, during the last three days, he neither eats nor drinks.

[¶9] 9. Lasts fifteen days. For three days and three nights, he eats only one handful at night; the next three days and nights, he eats one handful if it be brought him, if not, he takes nothing. Then he eats nothing for three days and three nights. The next three days and nights he takes only a handful of warm water each day. The next three days and nights he takes a handful of warm milk each day.

[¶10] 10. For three days and nights he neither eats nor drinks. He lights a fire, and sits at a door where there enters a hot wind, which he draws in with his breath.

[¶11] 11. Lasts fifteen days. Three, days and three nights he eats nothing but leaves; three days and three nights, nothing but the Indian fig; three days and three nights, nothing but the seed of the lotus; three days and three nights, nothing but peepul leaves; three days and three nights, the expressed juice of a particular kind of grass called doobah.

[¶12] 12. Lasts a week. First day he eats milk; second, milk-curds; third, ghee, i.e. clarified butter; fourth, cow's urine; fifth, cow's dung; sixth, water; seventh, nothing.

[¶13] During every kind of fast, the person sleeps on the ground, plays at no game, has no connection with women, neither shaves nor anoints himself, and bestows alms each day. - Ayeen Akbery, vol. iii. p. 247-250. How much more simple and effectual is the way of salvation taught in the Bible! But, because it is true, it is not credited by fallen man.

[¶14] Fasting is considered by the Mohammedans as an essential part of piety. Their orthodox divines term it the gate of religion. With them, it is of two kinds, voluntary and incumbent; and is distinguished by the Mosliman doctors into three degrees:

[¶15] 1. The refraining from every kind of nourishment or carnal indulgence.

[¶16] 2. The restraining the various members from every thing which might excite sinful or corrupt desires.

[¶17] 3. The abstracting the mind wholly from worldly cares, and fixing it exclusively upon God.

[¶18] Their great annual fast is kept on the month Ramzan, or Ramadhan, beginning at the first new moon, and continuing until the appearance of the next; during which, it is required to abstain from every kind of nourishment from day-break till after sun-set of each day. From this observance none are excused but the sick, the aged, and children. This is properly the Mohammedan Lent. See Hedayah, prel. Dis. p. LV. LVI.

[¶19] It is worthy of remark, that these children of the Bridegroom, the disciples, did not mourn, were exposed to no persecution, while the Bridegroom, the Lord Jesus, was with them, but after he had been taken from them, by death and his ascension, they did fast and mourn; they were exposed to all manner of hardships, persecutions, and even death itself, in some of its worst forms.

### Introduction

[¶21] Jesus calls, commissions, and names his twelve disciples, [Mat 10:1-4]. Gives them particular instructions relative to the objects of their ministry, [Mat 10:5], [Mat 10:6]. Mode of preaching, etc., [Mat 10:7-15]. Foretells the afflictions and persecutions they would have to endure, and the support they should receive, [Mat 10:16-25]. Cautions them against betraying his cause, in order to procure their personal safety, [Mat 10:26-39]. And gives especial promises to those who should assist his faithful servants in the execution of their work, [Mat 10:40-42].

### Verse 1

[¶23] Twelve disciples - Our Lord seems to have had the twelve patriarchs, heads of the congregation of Israel, in view, in his choosing twelve disciples. That he had the plan of the ancient Jewish Church in his eye is sufficiently evident from [Mat 19:28]; and from [Luk 10:1]; [Luk 22:30]; [Joh 17:1], etc., and [Rev 21:12-14].

[¶24] He gave them power against unclean spirits - The word κατα, against, which our translators have supplied in Italic, is found in many MSS. of good note, and in the principal versions. Here we find the first call to the Christian ministry, and the end proposed by the commission given. To call persons to the ministry belongs only to Him who can give them power to cast out unclean spirits. He whose ministry is not accompanied with healing to diseased souls, was never called of God. But let it be observed, that, though the spiritual gifts requisite for the ministry must be supplied by God himself, yet this does not preclude the importance of human learning. No man can have his mind too well cultivated, to whom a dispensation of the Gospel is committed. The influence of the Spirit of God was no more designed to render human learning useless, than that learning should be considered as superseding the necessity of Divine inspiration.

### Verse 2

[¶26] Apostles - This is the first place where the word is used. ΑποϚολος, an apostle, comes from αποϚελλω, I send a message. The word was anciently used to signify a person commissioned by a king to negotiate any affair between him and any other power or people. Hence αποϚολοι and κηρυκες, apostles and heralds, are of the same import in Herodotus. See the remarks at the end of chap. 3.

[¶27] It is worthy of notice, that those who were Christ's apostles were first his disciples; to intimate, that men must be first taught of God, before they be sent of God. Jesus Christ never made an apostle of any man who was not first his scholar or disciple. These twelve apostles were chosen.

[¶28] 1. That they might be with our Lord, to see and witness his miracles, and hear his doctrine.

[¶29] 2. That they might bear testimony of the former, and preach his truth to mankind.

[¶30] The first, Simon, who is called Peter, and Andrew his brother; etc. - We are not to suppose that the word πρωτος, first, refers to any kind of dignity, as some have imagined; it merely signifies the first in order - the person first mentioned. A pious man remarks: "God here unites by grace those who were before united by nature." Though nature cannot be deemed a step towards grace, yet it is not to be considered as always a hinderance to it. Happy the brothers who are joint envoys of Heaven, and the parents who have two or more children employed as ambassadors for God! But this is a very rare case; and family compacts in the work of the ministry are dangerous and should be avoided.

### Verse 3

[¶32] Bartholomew - Many are of opinion that this was Nathanael, mentioned [Joh 1:46], whose name was probably Nathanael bar Talmai, Nathanael, the son of Talmai: here, his own name is repressed, and he is called Bar Talmai, or Bartholomew, from his father.

[¶33] Matthew the publican - The writer of this history. See the preface.

[¶34] James the son of Alpheus - This person was also called Cleopas, or Clopas, [Luk 24:18]; [Joh 19:25]. He had married Mary, sister to the blessed Virgin, [Joh 19:25].

### Verse 4

[¶36] Simon - He was third son of Alpheus, and brother of James and Jude, or Judas, [Mat 13:55].

[¶37] The Canaanite - This word is not put here to signify a particular people, as it is elsewhere used in the Sacred Writings; but it is formed from the Hebrew קנא kana, which signifies zealous, literally translated by Luke, [Luk 6:15], ζηλωτης, zelotes, or the zealous, probably from his great fervency in preaching the Gospel of his Master. But see [Luk 6:15].

[¶38] Judas Iscariot - Probably from the Hebrew איש קריות ish kerioth, a man of Kerioth, which was a city in the tribe of Judah, [Jos 15:25], where it is likely this man was born.

[¶39] As אסכרא iscara, signifies the quinsy, or strangulation, and Judas hanged himself after he had betrayed our Lord, Dr. Lightfoot seems inclined to believe that he had his name from this circumstance, and that it was not given him till after his death.

[¶40] Who also betrayed him - Rather, even he who betrayed him, or delivered him up; for so, I think, ο και παραδους αυτον should be translated. The common translation, who Also betrayed him, is very exceptionable, as it seems to imply, he was betrayed by some others, as well as by Judas.

### Verse 5

[¶42] These twelve Jesus sent forth, and commanded - To be properly qualified for a minister of Christ, a man must be,

[¶43] 1. filled with the spirit of holiness;

[¶44] 2. called to this particular work;

## 185. Matthew · 29 of 88

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[¶0] 3. instructed in its nature, etc.; and,

[¶1] 4. commissioned to go forth, and testify the Gospel of the grace of God.

[¶2] These are four different gifts which a man must receive from God by Christ Jesus. To these let him add all the human qualifications he can possibly attain; as in his arduous work he will require every gift and every grace.

[¶3] Go not into the way of the Gentiles - Our Lord only intended that the first offers of salvation should be made to the Jewish people; and that the heathen should not be noticed in this first mission, that no stumbling-block might be cast in the way of the Jews.

[¶4] Into any city of the Samaritans enter ye not - The Samaritans had afterwards the Gospel preached to them by Christ himself, [Joh 4:4], etc., for the reason assigned above. Such as God seems at first to pass by are often those for whom he has designed his greatest benefits, (witness the Samaritans, and the Gentiles in general), but he has his own proper time to discover and reveal them.

[¶5] The history of the Samaritans is sufficiently known from the Old Testament. Properly speaking, the inhabitants of the city of Samaria should be termed Samaritans; but this epithet belongs chiefly to the people sent into that part of the promised land by Salmanezer, king of Assyria, in the year of the world 3283, when he carried the Israelites that dwelt there captives beyond the Euphrates, and sent a mixed people, principally Cuthites, to dwell in their place. These were altogether heathens at first; but they afterwards incorporated the worship of the true God with that of their idols. See the whole account, [2Kgs 17:5], etc. From this time they feared Jehovah, and served other gods till after the Babylonish captivity. From Alexander the Great, Sanballat, their governor, obtained permission to build a temple upon Mount Gerizim, which the Jews conceiving to be in opposition to their temple at Jerusalem, hated them with a perfect hatred, and would have no fellowship with them. The Samaritans acknowledge the Divine authority of the law of Moses, and carefully preserve it in their own characters, which are probably the genuine ancient Hebrew; the character which is now called Hebrew being that of the Chaldeans. The Samaritan Pentateuch is printed in the London Polyglott, and is an undeniable record. A poor remnant of this people is found still at Naplouse, the ancient Shechem; but they exist in a state of very great poverty and distress, and probably will soon become extinct.

### Verse 6

[¶7] But go rather to the lost sheep, etc. - The Jewish Church was the ancient fold of God; but the sheep had wandered from their Shepherd, and were lost. Our blessed Lord sends these under-shepherds to seek, find, and bring them back to the Shepherd and Overseer of their souls.

### Verse 7

[¶9] And as ye go, preach - πορευομενοι δε κηρυσσετε, and as you proceed, proclaim like heralds - make this proclamation wherever ye go, and while ye are journeying. Preach and travel; and, as ye travel, preach - proclaim salvation to all you meet. Wherever the ministers of Christ go, they find lost, ruined souls; and, wherever they find them, they should proclaim Jesus, and his power to save. For an explanation of the word proclaim or preach, see on [Mat 3:1] (note).

[¶10] From this commission we learn what the grand subject of apostolic preaching was - The Kingdom Of Heaven Is At Hand! This was the great message. "They preached," says Quesnel, "to establish the faith; the kingdom, to animate the hope; of heaven, to inspire the love of heavenly things, and the contempt of earthly; which is at hand, that men may prepare for it without delay."

### Verse 8

[¶12] Raise the dead - This is wanting in the MSS. marked EKLMS of Griesbach, and in those marked BHV of Mathai, and in upwards of one hundred others. It is also wanting in the Syriac, (Vienna edition), latter Persic, Sahidic, Armenian, Sclavonic, and in one copy of the Itala; also in Athanasius, Basil, and Chrysostom. There is no evidence that the disciples raised any dead person previously to the resurrection of Christ. The words should certainly be omitted, unless we could suppose that the authority now given respected not only their present mission, but comprehended also their future conduct. But that our blessed Lord did not give this power to his disciples at this time, is, I think, pretty evident from [Mat 10:1], and from [Luk 9:6], [Luk 9:10]; [Luk 10:19], [Luk 10:20], where, if any such power had been given, or exercised, it would doubtless have been mentioned. Wetstein has rejected it, and so did Griesbach in his first edition; but in the second (1796) he has left it in the text, with a note of doubtfulness.

[¶13] Freely ye have received, freely give - A rule very necessary, and of great extent. A minister or laborer in the Gospel vineyard, though worthy of his comfortable support while in the work, should never preach for hire, or make a secular traffic of a spiritual work. What a scandal is it for a man to traffic with gifts which he pretends, at least, to have received from the Holy Ghost, of which he is not the master, but the dispenser. He who preaches to get a living, or to make a fortune, is guilty of the most infamous sacrilege.

### Verse 9

[¶15] Provide neither gold, nor silver, nor brass, in your purses - Εις τας ξωνας υμων, in your Girdles. It is supposed that the people of the east carry their money in a fold of their girdles. This is scarcely correct: they carry it in a purse in their bosom, under their girdles. This I have often observed.

[¶16] In a thousand instances an apostolic preacher, who goes to the wilderness to seek the lost sheep, will be exposed to hunger and cold, and other inconveniences; he must therefore resign himself to God, depending on his providence for the necessaries of life. If God have sent him, he is bound to support him, and will do it: anxiety therefore, in him, is a double crime, as it insinuates a bad opinion of the Master who has employed him. Every missionary should make himself master of this subject.

[¶17] Have no money in your purse, is a command, obedience to which was secured by the narrow circumstances of most of the primitive genuine preachers of the Gospel. Whole herds of friars mendicants have professed the same principle, and abandoned themselves to voluntary poverty; but if the money be in the heart it is a worse evil. In the former case, it may be a temptation to sin; in the latter, it must be ruinous.

### Verse 10

[¶19] Nor scrip for your journey - To carry provisions. This was called תורמיל tormil, by the rabbins; it was a leathern pouch hung about their necks, in which they put their victuals. This was properly, the shepherd's bag.

[¶20] Neither two coats, etc. - Nothing to encumber you.

[¶21] Nor yet staves - Ραβδον, a staff, as in the margin, but, instead of ραβδον, staff, which is the common reading, all the following MSS. and versions have ραβδους, staves, and CEFGKLMPS. V. ninety-three others, Coptic, Armenian, latter Syriac, one of the Itala, Chrysostom, and Theophylact. This reading is of great importance, as it reconciles this place with [Luk 9:3], and removes the seeming contradiction from [Mar 6:8]; as if he had said: "Ye shall take nothing to defend yourselves with, because ye are the servants of the Lord, and are to be supported by his bounty, and defended by his power. In a word, be like men in haste, and eager to begin the important work of the ministry. The sheep are lost-ruined: Satan is devouring them: give all diligence to pluck them out of the jaws of the destroyer."

[¶22] The workman is worthy of his meat - Της τροφης αυτου, of his maintenance. It is a maintenance, and that only, which a minister of God is to expect, and that he has a Divine right to; but not to make a fortune, or lay up wealth: besides, it is the workman, he that labors in the word and doctrine, that is to get even this. How contrary to Christ is it for a man to have vast revenues, as a minister of the Gospel, who ministers no Gospel, and who spends the revenues of the Church to its disgrace and ruin!

### Verse 11

[¶24] Into whatsoever city or town ye shall enter - In the commencement of Christianity, Christ and his preachers were all itinerant.

[¶25] Inquire who in it is worthy - That is, of a good character; for a preacher of the Gospel should be careful of his reputation, and lodge only with those who are of a regular life.

[¶26] There abide till ye go thence - Go not about from house to house, [Luk 10:7]. Acting contrary to this precept has often brought a great disgrace on the Gospel of God. Stay in your own lodging as much as possible, that you may have time for prayer and study. Seldom frequent the tables of the rich and great; if you do, it will unavoidably prove a snare to you. The unction of God will perish from your mind, and your preaching be only a dry barren repetition of old things; the bread of God in your hands will be like the dry, mouldy, Gibeonitish crusts, mentioned [Jos 9:5]. He who knows the value of time, and will redeem it from useless chit-chat, and trifling visits, will find enough for all the purposes of his own salvation, the cultivation of his mind, and the work of the ministry. He to whom time is not precious, and who lives not by rule, never finds time sufficient for any thing, is always embarrassed, always in a hurry, and never capable of bringing one good purpose to proper effect.

### Verse 12

[¶28] Salute it - Λεγουτες, ειρηνη εν τω οικω τουτω, saying, "Peace be to this house." This clause, which, as explanatory of the word ασπασασθε, is necessary to the connection in which it now stands, is added, by the MSS. D and L, and forty-three others, the Armenian, Ethiopic, Slavonic, Saxon, Vulgate, all the copies of the old Itala, Theophylact, and Hilary. The clause is also found in several modern versions. The modern Greek has λεγοντες· ειρηνη εις το σκηπρι τουτο. The Italian, by Matthew, of Erberg, and of Diodati, renders it thus: Pace sia a questa casa. Peace be to this house.

[¶29] It is found also in Wickliff, and in my old MS. Seyinge, pees be to this hous. Some suppose it is an addition taken from Luke; but there is nearly as much reason to believe he took it from Matthew.

[¶30] Peace, שלום, among the Hebrews, had a very extensive meaning: - it comprehended all blessings, spiritual and temporal. Hence that saying of the rabbins, גדול שלום שכל הברכות כלולות בו Gadal shalom, shecol haberacoth culoloth bo. Great is Peace, for all other blessings are comprehended in it. To wish peace to a family, in the name and by the authority of Christ, was in effect a positive promise, on the Lord's side, of all the good implied in the wish. This was paying largely even beforehand. Whoever receives the messengers of God into his house confers the highest honor upon himself, and not upon the preacher, whose honor is from God, and who comes with the blessings of life eternal to that man and his family who receives him.

[¶31] In India, it is customary for a way-faring man, when night draws on, to enter a house, and simply say, "Sir, I am a guest with you this night." If the owner cannot lodge him, he makes an apology, and the traveler proceeds to another house.

### Verse 13

[¶33] If that house be worthy - If that family be proper for a preacher to lodge in, and the master be ready to embrace the message of salvation.

[¶34] Your peace - The blessings you have prayed for shall come upon the family: God will prosper them in their bodies, souls, and substance.

[¶35] But if it be not worthy - As above explained.

[¶36] Let your peace - The blessings prayed for, return to you. Προς υμας επιϚραφητω, it shall turn back upon yourselves. They shall get nothing, and you shall have an increase.

[¶37] The trials, disappointments, insults, and wants of the followers of Christ become, in the hand of the all-wise God, subservient to their best interests: hence, nothing can happen to them without their deriving profit from it, unless it be their own fault.

### Verse 14

[¶39] Shake off the dust of your feet - The Jews considered themselves defiled by the dust of a heathen country, when was represented by the prophets as a polluted laud, [Amo 7:17], when compared with the land of Israel, which was considered as a holy land, [Eze 45:1]; therefore, to shake the dust of any city of Israel from off one's clothes or feet was an emblematical action, signifying a renunciation of all farther connection with them, and placing them on a level with the cities of the Heathen. See [Amo 9:7].

### Verse 15

[¶41] In the day of judgment - Or, punishment, - κρισεως. Perhaps not meaning the day of general judgment, nor the day of the destruction of the Jewish state by the Romans; but a day in which God should send punishment on that particular city, or on that person, for their crimes. So the day of judgment of Sodom and Gomorrah, was the time in which the Lord destroyed them by fire and brimstone, from the Lord out of heaven.

[¶42] If men are thus treated for not receiving the preachers of the Gospel, what will it be to despise the Gospel itself, to decry it, to preach the contrary, to hinder the preaching of it, to abuse those who do preach it in its purity, or to render it fruitless by calumnies and lies! Their punishment, our Lord intimates, shall be greater than that inflicted on the inhabitants of Sodom and Gomorrah!

### Verse 16

[¶44] Behold, I send you forth as sheep in the midst of wolves - He who is called to preach the Gospel is called to embrace a state of constant labor, and frequent suffering. He who gets ease and pleasure, in consequence of embracing the ministerial office, neither preaches the Gospel, nor is sent of God. If he did the work of an evangelist, wicked men and demons would both oppose him.

## 186. Matthew · 30 of 88

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[¶0] Wise (φρονιμοι prudent) as serpents, and harmless as doves - This is a proverbial saying: so in Shir hashirim Rabba, fol. 16, "The holy blessed God said to the Israelites, Ye shall be towards me as upright as the doves; but, towards the Gentiles, as cunning as serpents."

[¶1] There is a beauty in this saying which is seldom observed. The serpent is represented as prudent to excess, being full of cunning, [Gen 3:1]; [2Cor 11:3]; and the dove is simple, even to stupidity, [Hos 7:11]; but Jesus Christ corrects here the cunning of the serpent, by the simplicity of the dove; and the too great simplicity of the dove, by the cunning of the serpent. For a fine illustration of this text, see the account of the Boiga: - "This species is remarkably beautiful, combining the richest colors of the finest gems with the splendor of burnished gold, mingled with dark brown shades, which contrast and heighten its brilliant ornaments. The whole under surface of the head and body is of a silver white, separated from the changing blue of the back by a golden chain on each side, the whole length of the body. This fine blue and silver, ornamented with gold, by no means give a full idea of the beautiful embroidery of the boiga. We must take in all the reflected tints of silver color, golden yellow, red, blue, green, and black, mingled, and changing in the most extraordinary and beautiful manner possible; so that, when about to change its skin, it seems studded with a mixed assemblage of diamonds, emeralds, topazes, sapphires, and rubies, under a thin transparent veil of bluish crystal. Thus, in the rich and torrid plains of India, where the most splendid gems abound, nature seems to have chosen to reunite them all, together with the noble metals, to adorn the brilliant robe of the boiga. This is one of the most slender of serpents in proportion to its length. The specimens in the royal collection, which exceed three feet in length, are hardly a few lines in diameter. The tail is almost as long as the body, and at the end is like a needle for fineness; yet it is sometimes flattened above, below, and on the two sides, rendering it in some measure square. From the delicacy of its form, its movements are necessarily extremely agile; so that, doubling itself up several times, it can spring to a considerable distance, with great swiftness. It can twine and twist itself, most readily, and nimbly, around trees or other such bodies; climbing, or descending, or suspending itself, with the utmost facility. The boiga feeds on small birds, which it swallows very easily, notwithstanding the small diameter of its body, in consequence of the great distensibility of its jaws, throat, and stomach, common to it with other serpents. It conceals itself under the foliage of trees, on purpose to surprise the small birds, and is said to attract them by a peculiar kind of whistling, to which the term of song has been applied; but we must consider this as an exaggeration, as its long divided tongue, and the conformation of its other organs of sound, are only adapted for producing a hiss, or species of simple whistle, instead of forming a melodious assemblage of tones. Yet, if nature has not reckoned the boiga among the songsters of the woods, it seems to possess a more perfect instinct than other serpents, joined to more agile movements, and more magnificent ornament. In the isle of Borneo, the children play with the boiga, without the smallest dread. They carry it in their hands, as innocent as themselves, and twist it about their necks, arms, and bodies, in a thousand directions. This circumstance brings to recollection that fine emblem of Candour and Confidence imagined by the genius of the ancients: a child smiling on a snake, which holds him fast in his convolutions. But, in that beautiful allegory, the snake is supposed to conceal a deadly poison; while the boiga returns caress for caress to the Indian children who fondle it, and seems pleased to be twisted about their delicate hands. As the appearance of such nimble and innocent animals in the forests must be extremely beautiful, displaying their splendid colors, and gliding swiftly from branch to branch, without possessing the smallest noxious quality, we might regret that this species should require a degree of heat greatly superior to that of our regions, and that it can only subsist near the tropics, in Asia, Africa, and America. It has usually a hundred and sixty-six large plates, and a hundred and twenty-eight pairs of small plates, but is subject to considerable variation. "According to this representation, the boiga is not merely to be praised for its beauty, but may be said to fulfill the old maxim of combining the wisdom of the serpent with the harmlessness of the dove." Cepede's Hist. of Oviparous Quadrupeds and Serpents.

[¶2] Instead of ακεραιοι, harmless, or as the Etymol. Mag. defines it, without mixture of evil, the Cod. Bezae reads απλουστατοι, simple - uncompounded, - so all the copies of the old Itala, the Vulgate, and the Latin fathers; hut this curious and explanatory reading is found in no other Greek MS.

### Verse 17

[¶4] But beware of men - Or, be on your guard against men, των ανθρωπων These men; i.e. your countrymen; those from whom you might have reasonably expected comfort and support; and especially those in power, who will abuse that power to oppress you.

[¶5] Councils - Συνεδρια, sanhedrins and synagogues. See on [Mat 5:22] (note). "By synagogues we may understand here, not the places of public worship, but assemblies where three magistrates, chosen out of the principal members of the synagogue, presided to adjust differences among the people: these had power, in certain cases, to condemn to the scourge, but not to death. See [Act 22:19]; [2Cor 11:24], compared with [Luk 12:11]." See Lightfoot.

### Verse 18

[¶7] Ye shall be brought before governors, etc. - "This affords a striking proof of the prescience of Christ. Who could have thought, at that time, that these despised and illiterate men could excite so much attention, and be called upon to apologize for the profession of their faith before the tribunals of the most illustrious personages of the earth?" Wakefield.

[¶8] By governors and kings we may understand, the Roman proconsuls, governors of provinces, and the kings who were tributary to the Roman government, and the emperors themselves, before whom many of the primitive Christians were brought.

[¶9] For a testimony against them and the Gentiles - That is, to render testimony, both to Jews and Gentiles, of the truth and power of my Gospel.

### Verse 19

[¶11] Take no thought how or what ye shall speak - Μη μεριμνησετε - Be not anxiously careful, because such anxiety argues distrust in God, and infallibly produces a confused mind. In such a state, no person is fit to proclaim or vindicate the truth. This promise, It shall be given you, etc., banishes all distrust and inquietude on dangerous occasions; but without encouraging sloth and negligence, and without dispensing with the obligation we are under to prepare ourselves by the meditation of sacred truths, by the study of the Holy Scriptures, and by prayer.

[¶12] It shall be given you in that same hour what - This clause is wanting in the MSS. D and L, and several others, some versions, and several of the fathers: but it is found in [Mar 13:11], without any various reading; and in substance in [Luk 11:13].

### Verse 20

[¶14] For it is - the Spirit of your Father, etc. - This was an extraordinary promise, and was literally fulfilled to those first preachers of the Gospel; and to them it was essentially necessary, because the New Testament dispensation was to be fully opened by their extraordinary inspiration. In a certain measure, it may be truly said, that the Holy Spirit animates the true disciples of Christ, and enables them to speak. The Head speaks in his members, by his Spirit; and it is the province of the Spirit of God to speak for God. Neither surprise, defect of talents, nor even ignorance itself, could hurt the cause of God, in the primitive times, when the hearts and minds of those Divine men were influenced by the Holy Spirit.

[¶15] Your Father - This is added to excite and increase their confidence in God.

### Verse 21

[¶17] And the brother shall deliver up the brother, etc. - What an astonishing enmity is there in the soul of man against God and goodness!

[¶18] That men should think they did God service, in putting to death those who differ from them in their political or religious creed, is a thing that cannot be accounted for but on the principle of an indescribable depravity.

[¶19] O shame to men! devil with devil damn'd

[¶20] Firm concord holds, men only disagree

[¶21] Of creatures rational; though under hope

[¶22] Of heavenly grace; and, God proclaiming peace,

[¶23] Yet live in hatred, enmity, and strife

[¶24] Among themselves, and levy cruel wars,

[¶25] Wasting the earth, each other to destroy! par. Lost, b. ii. l. 496

### Verse 22

[¶27] Ye shall be hated of all men for my name's sake - Because ye are attached to me, and saved from the corruption that is in the world; therefore the world will hate you. "The laws of Christ condemn a vicious world, and gall it to revenge."

[¶28] He that endureth to the end shall be saved - He who holds fast faith and a good conscience to the end, till the punishment threatened against this wicked people be poured out, he shall be saved, preserved from the destruction that shall fall upon the workers of iniquity. This verse is commonly understood to refer to the destruction of Jerusalem. It is also true that they who do not hold fast faith and a good conscience till death have no room to hope for an admission into the kingdom of God.

### Verse 23

[¶30] But when they persecute you - It is prudence and humility (when charity or righteousness obliges us not to the contrary) to avoid persecution. To deprive those who are disposed to do evil of the opportunities of doing it; to convey the grace which they despise to others; to accomplish God's designs of justice on the former, and of mercy on the latter, are consequences of the flight of a persecuted preacher. This flight is a precept to those who are highly necessary to the Church of Christ, an advice to those who might imprudently draw upon themselves persecution, and of indulgence for those who are weak. But this flight is highly criminal in those mercenary preachers who, through love to their flesh and their property, abandon the flock of Christ to the wolf. See Quesnel.

[¶31] In this city, flee ye into another - There is a remarkable repetition of this clause found in the MSS. DL and eight others; the Armenian, Saxon, all the Italia except three; Athan., Theodor., Tertul., August., Ambr., Hilar., and Juvencus. Bengel, in his gnomon approves of this reading. On the above authorities Griesbach has inserted it in the text. It probably made a portion of this Gospel as written by Matthew. The verse in the MSS. is as follows: - But when they shall persecute you in this city, flee ye into another; and if they persecute in the other, flee ye unto another.

[¶32] Ye shall not have gone over (ended or finished, margin) the cities, etc. - The word τελεσητε here is generally understood as implying to go over or through, intimating that there should not be time for the disciples to travel over the cities of Judea before the destruction predicted by Christ should take place. But this is very far from being the truth, as there were not less than forty years after this was spoken, before Jerusalem was destroyed: τελειων και μανθαναντων are used by the Septuagint. [1Chr 25:8], for those who teach and those who learn. And τοις τελειοις is used by the apostle, [1Cor 2:6], for those who are perfectly instructed in the things of God. Ovid has used the Latin perficio, which answers to the Greek τελειοω in exactly the same sense.

[¶33] Phillyrides puerum cithara perfecit Achillem. "Chiron Taught the young Achilles to play on the harp."

[¶34] For these reasons some contend that the passage should be translated, Ye shall not have Instructed, i.e. preached the Gospel in the cities of Israel, till the Son of man be come. The Greek divines call baptism τελειωσις or initiation. See Leigh. Crit. sacr. Edit. Amst. p. 326, 328.

[¶35] Dr. Lightfoot supposes the meaning to be: "Ye shall not have traveled over the cities of Israel, preaching the Gospel, before the Son of man is revealed by his resurrection, [Rom 1:4]; compare [Act 3:19], [Act 3:20]; [Act 5:26]. To you first, God, raising up his Son, sent him to bless you, etc. The epoch of the Messiah is dated from the resurrection of Christ." After all, the place may be understood literally; for τελειν τας πολεις, to finish the cities, is only a concise mode of speech, for τελειν οδον δια τας πολεις, to complete the journey through the cities. To finish the survey, to preach in every one: - till the Son of man be come, may refer either to the outpouring of the Spirit on the day of pentecost, or to the subversion of the Jewish state. See Rosenmuller.

### Verse 24

[¶37] The disciple is not above his master - Or in plainer terms, A scholar is not above his teacher. The saying itself requires no comment, its truth and reasonableness are self-evident, but to the spirit and design we should carefully attend. Jesus is the great teacher: we profess to be his scholars. He who keeps the above saying in his heart will never complain of what he suffers. How many irregular thoughts and affections is this maxim capable of restraining! A man is not a scholar of Christ unless he learn his doctrine; and he does not learn it as he ought unless he put it in practice.

### Verse 25

[¶39] It is enough for the disciple that he be as his master - Can any man who pretends to be a scholar or disciple of Jesus Christ, expect to be treated well by the world? Will not the world love its own, and them only? Why, then, so much impatience under sufferings, such an excessive sense of injuries, such delicacy? Can you expect any thing from the world better than you receive? If you want the honor that comes from it, abandon Jesus Christ, and it will again receive you into its bosom. But you will, no doubt, count the cost before you do this. Take the converse, abandon the love of the world, etc., and God will receive you.

[¶40] Beelzebub - This name is variously written in the MSS. Beelzebaul, Beelzeboun, Beelzebud, but there is a vast majority in favor of the reading Beelzebul, which should, by all means, be inserted in the text instead of Beelzebub. See the reasons below.

[¶41] It is supposed that this idol was the same with בעל זבוב Baalzebub the god fly, worshipped at Ekron, [2Kgs 1:2], etc., who had his name changed afterwards by the Jews to בעל זבול Baal zebul, the dung god, a title expressive of the utmost contempt. It seems probable that the worship of this vile idol continued even to the time of our Lord; and the title, being applied by the Jews to our blessed Lord, affords the strongest proof of the inveteracy of their malice.

[¶42] Dr. Lightfoot has some useful observations on this subject, which I shall take the liberty to subjoin. "For the searching out the sense of this horrid blasphemy, these things are worthy observing, "I. Among the Jews it was held, in a manner, for a matter of religion, to reproach idols, and to give them odious names. R. Akibah saith, Idolatry pollutes, as it is said, Thou shalt cast away the (idol) as something that is abominable, and thou shalt say to it, Get thee hence: ([Isa 30:22]). R. Lazar saith, Thou shalt say to it, Get thee hence: that which they call the face of God, let them call the face of a dog. That which they call עין כוס ein cos, the Fountain Of A Cup, let them call עין קוץ ein kuts, the Fountain Of Toil (or of flails). That which they call גדיה gediyah, Fortune, let them call גלייא geliya, a Stink, etc. That town which sometimes was called Bethel, was afterwards called Bethaven. See also the tract Schabbath. "II. Among the ignominious names bestowed upon idols, the general and common one was זבול Zebul, Dung, or a Dunghill. 'Even to them that have stretched out their hands בזבול bezebul in a dunghill, (that is, in an idol temple, or in idolatry), there is hope. Thou canst not bring them (into the Church) because they have stretched forth their hands bezebul, in a dunghill. But yet you cannot reject them, because they have repented.' And a little after, He that sees them dunging, בזבלין (that is, sacrificing), to an idol, let him say, Cursed be he that sacrifices to a strange god. Let them, therefore, who dare, form this word in Matthew into Beelzebub. I am so far from doubting that the Pharisees pronounced the word Beelzebul, and that Matthew so wrote it, that I doubt not but the sense fails if it be writ otherwise. "III. Very many names of evil spirits, or devils, occur in the Talmud, which it is needless here to mention. Among all the devils, they esteemed that devil the worst, the foulest, as it were, the prince of the rest, who ruled over the idols, and by whom oracles and miracles were given forth among the Heathens and idolaters. And they were of this opinion for this reason, because they held idolatry, above all other things, chiefly wicked and abominable, and to be the prince and head of evil. This demon they called בעל זבול Baal-zebul, not so much by a proper name, as by one more general and common; as much as to say, the lord of idolatry: the worst devil, and the worst thing: and they called him the prince of devils, because idolatry is the prince (or chief) of wickedness."

### Verse 26

[¶44] Fear them not - A general direction to all the persecuted followers of Christ. Fear them not, for they can make you suffer nothing worse than they have made Christ suffer; and under all trials he has promised the most ample support.

## 187. Matthew · 31 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/187/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/187/#p-N

[¶0] For there is nothing covered, etc. - God sees every thing; this is consolation to the upright and dismay to the wicked; and he will bring into judgment every work, and every secret thing, whether good or bad, [Ecc 12:14].

### Verse 27

[¶2] What I tell you in darkness - A man ought to preach that only which he has learned from God's Spirit, and his testimonies; but let him not pretend to bring forth any thing new, or mysterious. There is nothing that concerns our salvation that is newer than the new covenant; and in that there are, properly speaking, no mysteries: what was secret before is now made manifest in the Gospel of the ever-blessed God. See [Eph 3:1-12].

[¶3] What ye hear in the ear - The doctor who explained the law in Hebrew had an interpreter always by him, in whose ears he softly whispered what he said; this interpreter spoke aloud what had been thus whispered to him. Lightfoot has clearly proved this in his Horae Talmudicae, and to this custom our Lord here evidently alludes. The spirit of our Lord's direction appears to be this: whatever I speak to you is for the benefit of mankind, - keep nothing from them, declare explicitly the whole counsel of God; preach ye, (κηρυξατε proclaim), on the house-tops. The houses in Judea were flat-roofed, with a ballustrade round about, which were used for the purpose of taking the air, prayer, meditation, and it seems, from this place, for announcing things in the most public manner. As there are no bells among the Turks, a crier proclaims all times of public worship from the house-tops. Whoever will give himself the trouble to consult the following scriptures will find a variety of uses to which these housetops were assigned. [Deu 22:8]; [Jos 2:6]; [Jdg 9:51]; [Neh 8:16]; [2Sam 11:2]; [2Kgs 23:12]; [Isa 15:3]; [Jer 32:29], and [Act 10:9].

[¶4] Lightfoot thinks that this may be an allusion to that custom, when the minister of the synagogue, on the Sabbath eve, sounded with a trumpet six times, upon the roof of a very high house, that from thence all might have notice of the coming in of the Sabbath. The first blast signified that they should heave off their work in the field: the second that they should cease from theirs in the city: the third that they should light the Sabbath candle, etc.

### Verse 28

[¶6] Fear not them which kill the body - Των αποκτεινοντων. Those who slay with acts of cruelty, alluding probably to the cruelties which persecutors should exercise on his followers in their martyrdom. But are not able to kill the soul. Hence we find that the body and the soul are distinct principles, for the body may be slain and the soul escape; and, secondly, that the soul is immaterial, for the murderers of the body are not able, μη δυναμενων, have it not in their power, to injure it.

[¶7] Fear him - It is, not hell-fire we are to fear, but it is God; without the stroke of whose justice hell itself would be no punishment, and whose frown would render heaven itself insupportable. What strange blindness is it to expose our souls to endless ruin, which should enjoy God eternally; and to save and pamper the body, by which we enjoy nothing but the creatures, and them only for a moment!

### Verse 29

[¶9] Are not two sparrows sold for a farthing? - Ασσαριου. A Roman As was one-tenth of a Denarius, which was about sevenpence-halfpenny, and one-tenth of sevenpence-halfpenny makes just three farthings.

[¶10] The word ασσαριον, which we translate farthing, is found among the rabbins in the word עיסר aisar, which, according to Maimonides, is equal to four grains of silver, but is used among them to express a thing of the lowest, or almost no value. Our Lord seems to have borrowed the expression, One of them shall not fall on the ground, etc., from his own countrymen. In Bereshith Rabba, sec. 79, fol. 77, it is said: In the time in which the Jews were compelled to apostatize, Rab. Simeon, Ben. Jochai, and Eliezer his son hid themselves in a cave, and lived upon dry husks. After thirteen years they came out; and, sitting at the mouth of the cave, they observed a fowler stretching his nets to catch birds; and as often as the Bath Kol said דימוס dimos, escape! the bird escaped; but when it said ספקולא spicula, a dart, the bird was taken. Then the rabbin said, Even a bird is not taken without Heaven, i.e. without the will of God, how much less the life of man! The doctrine intended to be inculcated is this: The providence of God extends to the minutest things; every thing is continually under the government and care of God, and nothing occurs without his will or permission; if then he regards sparrows, how much more man, and how much more still the soul that trusts in him!

[¶11] Fall on the ground - Instead of επι την γην, Origen, Clement, Chrysostom, Juvencus, and six MSS. of Mathai, read εις την παγιδα, into a snare. Bengel conjectures that it might have been written at first, επι την παγην; that the first syllable πα being lost out of the word, γην, the earth, instead of παγην, snare, became the common reading.

[¶12] Without your Father - Without the will of your Father: της βουλης, the will or counsel, is added here by Origen, Coptic, all the Arabic, latter Persic, Gothic, all the Itala except two; Tert., Iren., Cypr., Novatian, and other Latin fathers. If the evidence be considered as insufficient to entitle it to admission into the text, let it stand there as a supplementary italic word, necessary to make the meaning of the place evident.

[¶13] All things are ordered by the counsel of God. This is a great consolation to those who are tried and afflicted. The belief of an all-wise, all-directing Providence, is a powerful support under the most grievous accidents of life. Nothing escapes his merciful regards, not even the smallest things of which he may be said to be only the creator and preserver; how much less those of whom he is the Father, Savior, and endless felicity! See on [Luk 12:7] (note).

### Verse 30

[¶15] But the very hairs of your head are all numbered - Nothing is more astonishing than the care and concern of God for his followers. The least circumstances of their life are regulated, not merely by that general providence which extends to all things, but by a particular providence, which fits and directs all things to the design of their salvation, causing them all to co-operate for their present and eternal good. [Rom 5:1-5].

### Verse 31

[¶17] Fear ye not - ye are of more value - None can estimate the value of a soul, for which Christ has given his blood and life! Have confidence in his goodness; for he who so dearly purchased thee will miraculously preserve and save thee. Did the poet intend to contradict Christ when he said: - "He sees with equal eye, as God of all,

[¶18] A Hero perish, or a Sparrow fall?"

[¶19] How cold and meagre is this shallow deistical saying! But could the poet mean, that a sparrow is of as much worth in the sight of God, who regards (if we may believe him) things only in general, as an immortal soul, purchased by the sacrifice of Christ?

### Verse 32

[¶21] Whosoever therefore shall confess me before men - That is, whosoever shall acknowledge me to be the Messiah, and have his heart and life regulated by my spirit and doctrine. It is not merely sufficient to have the heart right before God; there must be a firm, manly, and public profession of Christ before men. "I am no hypocrite," says one; neither should you be. "I will keep my religion to myself" i.e. you will not confess Christ before men; then he will renounce you before God.

[¶22] We confess or own Christ when we own his doctrine, his ministers, his servants, and when no fear hinders us from supporting and assisting them in times of necessity.

### Verse 33

[¶24] Whosoever shall deny me - Whosoever prefers his worldly interest to his duty to God, sets a greater value on earthly than on heavenly things, and prefers the friendship of men to the approbation of God.

[¶25] Let it be remembered, that to be renounced by Christ is to have him neither for a Mediator nor Savior. To appear before the tribunal of God without having Christ for our Advocate, and, on the contrary, to have him there as our Judge, and a witness against us, - how can a man think of this and not die with horror!

### Verse 34

[¶27] Think not that I am come to send peace, etc. - The meaning of this difficult passage will be plain, when we consider the import of the word peace, and the expectation of the Jews. I have already had occasion to remark, ([Mat 10:12]), that the word שלום shalom, rendered by the Greeks ειρηνη, was used among the Hebrews to express all possible blessings, temporal and spiritual; but especially the former. The expectation of the Jews was, that, when the Messiah should come, all temporal prosperity should be accumulated on the land of Judea; therefore την γην, in this verse, should not be translated the earth, but this land. The import of our Lord's teaching here is this, Do not imagine, as the Jews in general vainly do, that I am come to send forth, (βαλλειν), by forcing out the Roman power, that temporal prosperity which they long for; I am not come for this purpose, but to send forth (βαλλειν) the Roman sword, to cut off a disobedient and rebellious nation, the cup of whose iniquity is already full, and whose crimes cry aloud for speedy vengeance. See also on [Luk 12:49] (note). From the time they rejected the Messiah, they were a prey to the most cruel and destructive factions; they employed their time in butchering one another, till the Roman sword was unsheathed against them, and desolated the land.

### Verse 35

[¶29] I am come to set a man at variance - The spirit of Christ can have no union with the spirit of the world. Even a father, while unconverted, will oppose a godly child. Thus the spirit that is in those who sin against God is opposed to that spirit which is in the followers of the Most High. It is the spirits then that are in opposition, and not the persons.

### Verse 36

[¶31] A man's foes shall be they of his own household - Our Lord refers here to their own traditions. So Sota, fol. 49. "A little before the coming of the Messiah, the son shall insult the father, the daughter rebel against her mother, the daughter-in-law against her mother-in-law; and each man shall have his own household fur his enemies." Again, in Sanhedrin, fol. 97, it is said: "In the age in which the Messiah shall come, the young men shall turn the elders into ridicule; the elders shall rise up against the youth, the daughter against her mother, the daughter-in-law against her mother-in-law; and the man of that age shall be excessively impudent; nor shall the son reverence his father." These are most remarkable sayings, and, by them, our Lord shows them that he was the Messiah, for all these things literally took place shortly after their final rejection of Christ. See the terrible account, given by Josephus, relative to the desolations of those times. Through the just judgment of God, they who rejected the Lord that bought them became abandoned to every species of iniquity; they rejected the salvation of God, and fell into the condemnation of the devil.

[¶32] Father Quesnel's note on this place is worthy of deep attention. "The father (says he) is the enemy of his son, when, through a bad education, an irregular love, and a cruel indulgence, he leaves him to take a wrong bias, instructs him not in his duty, and fills his mind with ambitious views. The son is the father's enemy, when he is the occasion of his doing injustice, in order to heap up an estate for him, and to make his fortune. The mother is the daughter's enemy, when she instructs her to please the world, breeds her up in excess and vanity, and suffers any thing scandalous or unseemly in her dress. The daughter is the mother's enemy, when she becomes her idol, when she engages her to comply with her own irregular inclinations, and to permit her to frequent balls and plays. The master is the enemy of his servant, and the servant that of his master, when the one takes no care of the other's salvation, and the latter is subservient to his master's passions."

### Verse 37

[¶34] He that loveth father or mother more than me - He whom we love the most is he whom we study most to please, and whose will and interests we prefer in all cases. If, in order to please a father or mother who are opposed to vital godliness, we abandon God's ordinances and followers, we are unworthy of any thing but hell.

### Verse 38

[¶36] He that taketh not his cross - i.e. He who is not ready, after my example, to suffer death in the cause of my religion, is not worthy of me, does not deserve to be called my disciple.

[¶37] This alludes to the custom of causing the criminal to bear his own cross to the place of execution; so Plutarch, ΕκαϚος των κακουργων εκφερει τον αυτου Ϛαυρον. Each of the malefactors carries on his own cross. See [Joh 19:17].

### Verse 39

[¶39] He that findeth his life, etc. - i.e. He who, for the sake of his temporal interest, abandons his spiritual concerns, shall lose his soul; and he who, in order to avoid martyrdom, abjures the pure religion of Christ, shall lose his soul, and perhaps his life too. He that findeth his life shall lose it, was literally fulfilled in Archbishop Cranmer. He confessed Christ against the devil, and his eldest son, the pope. He was ordered to be burnt; to save his life he recanted, and was, notwithstanding, burnt. Whatever a man sacrifices to God is never lost, for he finds it again in God.

[¶40] There is a fine piece on this subject in Juvenal, Sat. viii. l. 80, which deserves to be recorded here. - ambiguae si quando citabere testis

[¶41] Incertaeque rei, Phalaris liect imperet ut sis

[¶42] Falsus, et admoto dictet perjuria tauro,

[¶43] Summum crede nefas Animam praeferre Pudori

[¶44] Et propter Vitam Vivendi perdere causas - If ever call'd

## 188. Matthew · 32 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/188/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/188/#p-N

[¶0] To give thy witness in a doubtful case,

[¶1] Though Phalaris himself should bid thee lie,

[¶2] On pain of torture in his flaming bull,

[¶3] Disdain to barter innocence for life;

[¶4] To which life owes its lustre and its worth

[¶5] Wakefield

### Verse 40

[¶7] He that receiveth you - Treats you kindly, receiveth me; I will consider the kindness as shown to myself; for he who receiveth me, as the true Messiah, receiveth that God by whose counsels and through whose love I am come.

### Verse 41

[¶9] He that receiveth a prophet - Προφητην, a teacher, not a foreteller of future events, for this is not always the meaning of the word; but one commissioned by God to teach the doctrines of eternal life. It is no small honor to receive into one's house a minister of Jesus Christ. Every person is not admitted to exercise the sacred ministry; but none are excluded from partaking of its grace, its spirit, and its reward. If the teacher should be weak, or even if he should be found afterwards to have been worthless, yet the person who has received him in the name, under the sacred character, of an evangelist, shall not lose his reward; because what he did he did for the sake of Christ, and through love for his Church. Many sayings of this kind are found among the rabbins, and this one is common: "He who receives a learned man, or an elder, into his house, is the same as if he had received the Shekinah." And again: "He who speaks against a faithful pastor, it is the same as if he had spoken against God himself." See Schoettgen.

### Verse 42

[¶11] A cup of cold water - Υδατος, of water, is not in the common text, but it is found in the Codex Bezae, Coptic, Armenian, Gothic, Anglo-Saxon, Slavonic, all copies of the Itala, Vulgate, and Origen. It is necessarily understood; the ellipsis of the same substantive is frequent, both in the Greek and Latin writers. See Wakefield.

[¶12] Little ones - My apparently mean and generally despised disciples.

[¶13] But a cup of water in the eastern countries was not a matter of small worth. In India, the Hindoos go sometimes a great way to fetch it, and then boil it that it may do the less hurt to travelers when they are hot; and, after that, they stand from morning to night in some great road, where there is neither pit nor rivulet, and offer it, in honor of their god, to be drunk by all passengers. This necessary work of charity, in these hot countries, seems to have been practised by the more pious and humane Jews; and our Lord assures them that, if they do this in his name, they shall not lose their reward. See the Asiatic Miscellany, vol. ii. p. 142.

[¶14] Verily - he shall in no wise lose his reward - The rabbins have a similar saying: "He that gives food to one that studies in the law, God will bless him in this world, and give him a lot in the world to come." Syn. Sohar.

[¶15] Love heightens the smallest actions, and gives a worth to them which they cannot possess without it. Under a just and merciful God every sin is either punished or pardoned, and every good action rewarded. The most indigent may exercise the works of mercy and charity; seeing even a cup of cold water, given in the name of Jesus, shall not lose its reward. How astonishing is God's kindness! It is not the rich merely whom he calls on to be charitable; but even the poor, and the most impoverished of the poor! God gives the power and inclination to be charitable, and then rewards the work which, it may be truly said, God himself hath wrought.

[¶16] It is the name of Jesus that sanctifies every thing, and renders services, in themselves comparatively contemptible, of high worth in the sight of God. See Quesnel.

### Introduction

[¶18] Christ, having finished his instructions to his disciples, departs to preach in different cities, [Mat 11:1]. John sends two of his disciples to him to inquire whether he were the Christ, [Mat 11:2-6]. Christ's testimony concerning John, [Mat 11:7-15]. He upbraids the Jews with their capriciousness, [Mat 11:16-19]. The condemnation of Chorazin, and Bethsaida, and Capernaum, for their unbelief and impenitence, [Mat 11:20-24]. Praises the Divine wisdom for revealing the Gospel to the simple-hearted, [Mat 11:25], [Mat 11:26]. Shows that none can know God but by the revelation of his Son, [Mat 11:27]. Invites the distressed to come unto him, and gives them the promise of rest for their souls, [Mat 11:29-30].

### Verse 1

[¶20] This verse properly belongs to the preceding chapter, from which it should on no account be separated; as with that it has the strictest connection, but with this it has none.

[¶21] To teach and to preach - To teach, to give private instructions to as many as came unto him; and to preach, to proclaim publicly, that the kingdom of God is at hand; two grand parts of the duty of a Gospel minister.

[¶22] Their cities - The cities of the Jews.

### Verse 2

[¶24] John had heard in the prison - John was cast into prison by order of Herod Antipas, [Mat 14:3], etc., (where see the notes), a little after our Lord began his public ministry, [Mat 4:12]; and after the first passover, [Joh 3:24].

### Verse 3

[¶26] Art thou he that should come - Ο ερχομενος, he that cometh, seems to have been a proper name of the Messiah; to save or deliver is necessarily implied. See on [Luk 7:19] (note).

[¶27] There is some difficulty in what is here spoken of John. Some have thought he was utterly ignorant of our Lord's Divine mission, and that he sent merely for his own information; but this is certainly inconsistent with his own declaration, [Luk 3:15], etc.; [Joh 1:15], [Joh 1:26], [Joh 1:33], [Joh 3:28], etc. Others suppose he sent the message merely for the instruction of his disciples; that, as he saw his end approaching, he wished them to have the fullest conviction that Jesus was the Messiah, that they might attach themselves to him.

[¶28] A third opinion takes a middle course between the two former, and states that, though John was at first perfectly convinced that Jesus was the Christ, yet, entertaining some hopes that he would erect a secular kingdom in Judea, wished to know whether this was likely to take place speedily. It is very probable that John now began, through the length of his confinement, to entertain doubts, relative to his kingdom, which perplexed and harassed his mind; and he took the most reasonable way to get rid of them at once, viz. by applying to Christ himself.

[¶29] Two of his disciples - Instead of δυο, two, several excellent MSS., with both the Syriac, Armenian, Gothic, and one copy of the Itala, have δια, by; he sent by his disciples.

### Verse 4

[¶31] Go and show John the things - ye do hear and see - Christ would have men to judge only of him and of others by their works. This is the only safe way of judging. A man is not to be credited because he professes to know such and such things; but because he demonstrates by his conduct that his pretensions are not vain.

### Verse 5

[¶33] The blind receive their sight, etc. - Αναβλεπωσι, look upwards, contemplating the heavens which their Lord hath made.

[¶34] The lame walk - Περιπατωσι, they walk about; to give the fullest proof to the multitude that their cure was real. These miracles were not only the most convincing proofs of the supreme power of Christ, but were also emblematic of that work of salvation which he effects in the souls of men.

[¶35] 1. Sinners are blind; their understanding is so darkened by sin that they see not the way of truth and salvation.

[¶36] 2. They are lame - not able to walk in the path of righteousness.

[¶37] 3. They are leprous, their souls are defiled with sin, the most loathsome and inveterate disease; deepening in themselves, and infecting others.

[¶38] 4. They are deaf to the voice of God, his word, and their own conscience.

[¶39] 5. They are dead in trespasses and sins; God, who is the life of the soul, being separated from it by iniquity.

[¶40] Nothing less than the power of Christ can redeem from all this; and, from all this, that power of Christ actually does redeem every penitent believing soul. Giving sight to the blind, and raising the dead, are allowed by the ancient rabbins to be works which the Messiah should perform, when he should manifest himself in Israel.

[¶41] The poor have the Gospel preached to them - And what was this Gospel? Why, the glad tidings that Jesus Christ came into the world to save sinners: that he opens the eyes of the blind; enables the lame to walk with an even, steady, and constant pace in the way of holiness; cleanses the lepers from all the defilement of their sins; opens the ears of the deaf to hear his pardoning words; and raises those who were dead in trespasses and sins to live in union with himself to all eternity.

### Verse 6

[¶43] Blessed is he whosoever shall not be offended in me - Or, Happy is he who will not be stumbled at me; for the word σκανδαλιζεσθαι, in its root, signifies to hit against or stumble over a thing, which one may meet with in the way. The Jews, as was before remarked, expected a temporal deliverer. Many might he tempted to reject Christ, because of his mean appearance, etc., and so lose the benefit of salvation through him. To instruct and caution such, our blessed Lord spoke these words. By his poverty and meanness he condemns the pride and pomp of this world. He who will not humble himself, and become base, and poor, and vile in his own eyes, cannot enter into the kingdom of God. It is the poor, in general, who hear the Gospel; the rich and the great are either too busy, or too much gratified with temporal things, to pay any attention to the voice of God.

## 189. Matthew · 33 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/189/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/189/#p-N

### Verse 7

[¶1] What went ye out into the wilderness to see? - The purport of our Lord's design, in this and the following verses, is to convince the scribes and Pharisees of the inconsistency of their conduct in acknowledging John Baptist for a divinely authorized teacher, and not believing in the very Christ which he pointed out to them. He also shows, from the excellencies of John's character, that their confidence in him was not misplaced, and that this was a farther argument why they should have believed in him, whom the Baptist proclaimed as being far superior to himself.

[¶2] A reed shaken with the wind? - An emblem of an irresolute, unsteady mind, which believes and speaks one thing to-day, and another to-morrow. Christ asks these Jews if they had ever found any thing in John like this: Was he not ever steady and uniform in the testimony he bore to me? The first excellency which Christ notices in John was his steadiness; convinced once of the truth, he continued to believe and assert it. This is essentially necessary to every preacher, and to every private Christian. He who changes about from opinion to opinion, and from one sect or party to another, is never to be depended on; there is much reason to believe that such a person is either mentally weak, or has never been rationally and divinely convinced of the truth.

### Verse 8

[¶4] A man clothed in soft raiment? - A second excellency in John was, his sober and mortified life. A preacher of the Gospel should have nothing about him which savours of effeminacy and worldly pomp: he is awfully mistaken who thinks to prevail on the world to hear him and receive the truth, by conforming himself to its fashions and manners. Excepting the mere color of his clothes, we can scarcely now distinguish a preacher of the Gospel, whether in the establishment of the country, or out of it, from the merest worldly man. Ruffles, powder, and fribble seem universally to prevail. Thus the Church and the world begin to shake hands, the latter still retaining its enmity to God. How can those who profess to preach the doctrine of the cross act in this way? Is not a worldly-minded preacher, in the most peculiar sense, an abomination in the eyes of the Lord?

[¶5] Are in kings' houses - A third excellency in John was, he did not affect high things. He was contented to live in the desert, and to announce the solemn and severe truths of his doctrine to the simple inhabitants of the country. Let it be well observed, that the preacher who conforms to the world in his clothing, is never in his element but when he is frequenting the houses and tables of the rich and great.

### Verse 9

[¶7] A prophet? yea - and more than a prophet - That is, one more excellent (περισσοτερον) than a prophet; one greatly beyond all who had come before him, being the immediate forerunner of Christ, (see below), and who was especially commissioned to prepare the way of the Lord.

[¶8] This was a fourth excellency: he was a prophet, a teacher, a man divinely commissioned to point out Jesus and his salvation; and more excellent than any of the old prophets, because he not only pointed out this Christ, but saw him, and had the honor of dying for that sacred truth which he steadily believed and boldly proclaimed.

### Verse 10

[¶10] Behold, I send my messenger - A fifth excellency of the Baptist was, his preparing the way of the Lord; being the instrument, in God's hand, of preparing the people's hearts to receive the Lord Jesus; and it was probably through his preaching that so many thousands attached themselves to Christ, immediately on his appearing as a public teacher.

### Verse 11

[¶12] A greater than John the Baptist - A sixth excellency of the Baptist - he was greater than any prophet from the beginning of the world till that time: - 1st. Because he was prophesied of by them, [Isa 40:3], and [Mal 3:1], where Jesus Christ himself seems to be the speaker. 2ndly. Because he had the privilege of showing the fulfillment of their predictions, by pointing out that Christ has now come, which they foretold should come. And 3dly. Because he saw and enjoyed that salvation which they could only foretell. See Quesnel.

[¶13] Notwithstanding, he that is least in the kingdom of heaven - By the kingdom of heaven in this verse is meant, the fullness of the blessings of the Gospel of peace; which fullness was not known till after Christ had been crucified, and had risen from the dead. Now the least in this kingdom, the meanest preacher of a crucified, risen, and glorified Savior, was greater than John, who was not permitted to live to see the plenitude of Gospel grace, in the pouring out of the Holy Spirit. Let the reader observe, 1st. That the kingdom of heaven here does not mean the state of future glory. See [Mat 3:2]. 2dly. That it is not in holiness or devotedness to God that the least in this kingdom is greater than John; but 3dly. That it is merely in the difference of the ministry.

[¶14] The prophets pointed out a Christ that was coming; John showed that that Christ was then among them; and the preachers of the Gospel prove that this Christ has suffered, and entered into his glory, and that repentance and remission of sins are proclaimed through his blood. There is a saying similar to this among the Jews: "Even the servant maid that passed through the Red Sea, saw what neither Ezekiel, nor any other of the prophets had seen."

### Verse 12

[¶16] The kingdom of heaven suffereth violence - The tax-gatherers and heathens, whom the scribes and Pharisees think have no right to the kingdom of the Messiah, filled with holy zeal and earnestness, seize at once on the proffered mercy of the Gospel, and so take the kingdom as by force from those learned doctors who claimed for themselves the chiefest places in that kingdom. Christ himself said, The tax-gatherers and harlots go before you into the kingdom of God. See the parallel place, [Luk 7:28-30]. He that will take, get possession of the kingdom of righteousness, peace, and spiritual joy, must be in earnest: all hell will oppose him in every step he takes; and if a man be not absolutely determined to give up his sins and evil companions, and have his soul saved at all hazards, and at every expense, he will surely perish everlastingly. This requires a violent earnestness.

### Verse 13

[¶18] All the prophets and the law prophesied until John - I believe προεφητευσαν means here, they taught, or continued to instruct. They were the instructers concerning the Christ who was to come, till John came and showed that all the predictions of the one, and the types and ceremonies of the other were now about to be fully and finally accomplished; for Christ was now revealed. The word is taken in this sense, [Mat 7:22].

### Verse 14

[¶20] This is Elias, which was for to come - This should always be written Elijah, that as strict a conformity as possible might be kept up between the names in the Old Testament and the New. The Prophet Malachi, who predicted the coming of the Baptist in the spirit and power of Elijah, gave the three following distinct characteristics of him. First, That he should be the forerunner and messenger of the Messiah: Behold I send my messenger before me, [Mal 3:1]. Secondly, That he should appear before the destruction of the second temple: Even the Lord whom ye seek shall suddenly come to his temple, ibid. Thirdly, That he should preach repentance to the Jews; and that, some time after, the great and terrible day of the Lord should come, and the Jewish land be smitten with a curse, [Mal 4:5], [Mal 4:6]. Now these three characters agree perfectly with the conduct of the Baptist, and what shortly followed his preaching, and have not been found in any one else; which is a convincing proof that Jesus was the promised Messiah.

### Verse 15

[¶22] He that hath ears to hear, let him hear - As if our Lord had said, These things are so clear and manifest that a man has only to hear them to be convinced and fully satisfied of their truth. But neither the Jews of that time nor of the succeeding times to the present day, have heard or considered, these things. When spoken to on these subjects, their common custom is to stop their ears, spit out, and blaspheme; this shows not only a bad, but a ruined cause. They are deeply and willfully blind. They will not come unto the light, lest their deeds should become manifest, that they are not wrought in God. They have ears but they will not hear.

### Verse 16

[¶24] But whereunto shall I liken this generation? - That is, the Jewish people - την γενεαν ταυτην, this race: and so the word γενεα is often to be understood in the evangelists.

[¶25] In the markets - Or, places of concourse, αγοραις, from αγειρω, I gather together; not a market-place only, but any place of public resort: probably meaning here, places of public amusement.

[¶26] Calling unto their fellows - Or, companions. Instead of εταιροις, companions, many of the best MSS. have ετεροις, others. The great similarity of the words might have easily produced this difference.

[¶27] There are some to whom every thing is useful in leading them to God; others, to whom nothing is sufficient. Every thing is good to an upright mind, every thing bad to a vicious heart.

### Verse 17

[¶29] We have piped unto you, and ye have not danced - We have begun the music, which should have been followed by the dance, but ye have not attended to it.

[¶30] We have mourned - and ye have not lamented - Ye have not smote the breast: ουκ εκοψασθε, from κοπτομαι, to strike, or beat the breasts with the hands, particularly in lamentation. So used, [Nah 2:7]; [Luk 18:13]; [Luk 23:48], and by the best Greek and Roman writers. There is an allusion here to those funeral lamentations explained [Mat 9:23].

### Verse 18

[¶32] For John came neither eating nor drinking - Leading a very austere and mortified life: and yet, he did not receive him. A sinner will not be persuaded that what he has no mind to imitate can come from God. There are some who will rather blame holiness itself, than esteem it in those whom they do not like.

[¶33] He hath a devil - He is a vile hypocrite, influenced by a demon to deceive and destroy the simple.

### Verse 19

[¶35] The Son of man came eating and drinking - That is, went wheresoever he was invited to eat a morsel of bread, and observed no rigid fasts: how could he, who had no corrupt appetites to mortify or subdue?

[¶36] They say, Behold a man gluttonous, etc. - Whatever measures the followers of God may take, they will not escape the censure of the world: the best way is not to be concerned at them. Iniquity, being always ready to oppose and contradict the Divine conduct, often contradicts and exposes itself.

[¶37] But wisdom is justified of her children - Those who follow the dictates of true wisdom ever justify, point out as excellent, the holy maxims by which they are guided, for they find the way pleasantness, and the path, peace. Of, here, and in many places of our translation, ought to be written by in modern English. Some suppose that our blessed Lord applies the epithet of η σοφια, that Wisdom to himself; as he does that of Son of man, in the first clause of the verse: and that this refers to the sublime description given of wisdom in Proverbs 8. Others have supposed that by the children or sons (τεκνων) of wisdom our Lord means John Baptist and himself, who came to preach the doctrines of true wisdom to the people, and who were known to be teachers come from God by all those who seriously attended to their ministry: they recommending themselves, by the purity of their doctrines, and the holiness of their lives, to every man's conscience in the sight of God. It is likely, however, that by children our Lord simply means the fruits or effects of wisdom, according to the Hebrew idiom, which denominates the fruits or effects of a thing, its children. So in [Job 5:7], sparks emitted by coals are termed בני רשף beney resheph, the children of the coal. It was probably this well known meaning of the word, which led the Codex Vaticanus, one of the most ancient MSS. in the world, together with the Syriac, Persic, Coptic, and Ethiopic, to read εργων, works, instead of τεκνων, sons or children. Wisdom is vindicated by her works, i.e. the good effects prove that the cause is excellent.

[¶38] The children of true wisdom can justify all God's ways in their salvation; as they know that all the dispensations of Providence work together for the good of those who love and fear God. See on [Luk 7:35] (note).

### Verse 20

[¶40] Then began he to upbraid the cities - The more God has done to draw men unto himself, the less excusable are they if they continue in iniquity. If our blessed Lord had not done every thing that was necessary for the salvation of these people, he could not have reproached them for their impenitence.

### Verse 21

[¶42] Wo unto thee, Chorazin - Bethsaida! - It would be better to translate the word ουαι σοι, alas for thee, than wo to thee. The former is an exclamation of pity; the latter a denunciation of wrath. It is evident that our Lord used it in the former sense. It is not known precisely where Chorazin was situated; but as Christ joins it in the same censure with Bethsaida, which was in Upper Galilee, beyond the sea, [Mar 6:45], it is likely that Chorazin was in the same quarter. Though the people in these cities were (generally) impenitent, yet there is little doubt that several received the word of life. Indeed, Bethsaida itself furnished not less than three of the twelve apostles, Philip, Andrew, and Peter. See [Joh 1:44].

[¶43] Tyre and Sidon - Were two heathen cities, situated on the shore of the Mediterranean Sea, into which it does not appear that Christ ever went, though he was often very nigh to them; see [Mat 15:21].

[¶44] They would have repented long ago - Παλαι, formerly, seems here to refer to the time of Ezekiel, who denounced destruction against Tyre and Sidon, Ezekiel 26, 27, and 28. Our Lord, then, intimates that, if Ezekiel had done as many miracles in those cities as himself had in Chorazin and Bethsaida, the inhabitants would have repented in sackcloth and ashes, with the deepest and most genuine sorrow.

[¶45] A Hindoo who renounces the secular life, and becomes a religious mendicant, often covers himself with a coarse cloth sprinkled over with ashes. This is the sackcloth and ashes which our Lord refers to; and this covering was the outward sign of deep repentance, and forsaking of sin.

## 190. Matthew · 34 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/190/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/190/#p-N

### Verse 22

[¶1] But - it shall be more tolerable - Every thing will help to overwhelm the impenitent at the tribunal of God - the benefits and favors which they have received, as well as the sins which they have committed.

### Verse 23

[¶3] Thou, Capernaum - exalted unto heaven - A Hebrew metaphor, expressive of the utmost prosperity, and the enjoyment of the greatest privileges. This was properly spoken of this city, because that in it our Lord dwelt, and wrought many of his miraculous works.

[¶4] Shalt be brought down to hell - Perhaps not meaning, here, the place of torment, but rather a state of desolation. The original word is Hades, Αδης, from α, not, and ιδειν, to see; the invisible receptacle or mansion of the dead, answering to שאול sheol, in Hebrew; and implying often, 1st. the grave; 2dly. the state of separate souls, or unseen world of spirits, whether of torment, [Luk 16:23], or, in general, [Rev 1:18]; [Rev 6:8]; [Rev 20:13], [Rev 20:14]. The word hell, used in the common translation, conveys now an improper meaning of the original word; because hell is only used to signify the place of the damned. But, as the word hell comes from the Anglo-Saxon, helan, to cover, or hide, hence the tiling or slating of a house is called, in some parts of England (particularly Cornwall) heling, to this day; and the covers of books (in Lancashire) by the same name: so the literal import of the original word Αδης was formerly well expressed by it. Here it means a state of the utmost wo, and ruin, and desolation, to which these impenitent cities should be reduced. This prediction of our Lord was literally fulfilled; for, in the wars between the Romans and the Jews, these cities were totally destroyed, so that no traces are now found of Bethsaida, Chorazin, or Capernaum. See Bp. Pearce.

### Verse 24

[¶6] But - it shall be more tolerable for the land of Sodom - Γη Σοδομων, the land of the Sodomites; i.e. the ancient inhabitants of that city and its neighborhood.

[¶7] In Jude, [Jde 1:7], we are told that these persons are suffering the vengeance of eternal fire. The destruction of Sodom and Gomorrah happened A. M. 2107, which was 1897 years before the incarnation. What a terrible thought is this! It will be more tolerable for certain sinners, who have already been damned nearly four thousand years, than for those who, live and die infidels under the Gospel! There are various degrees of punishments in hell, answerable to various degrees of guilt, and the contempt manifested to, and the abuse made of; the preaching of the Gospel, will rank semi-infidel Christians in the highest list of transgressors, and purchase them the hottest place in hell! Great God! save the reader from this destruction!

[¶8] Day of judgment - May either refer to that particular time in which God visits for iniquity, or to that great day in which he will judge the world by the Lord Jesus Christ. The day of Sodom's judgment was that in which it was destroyed by fire and brimstone from heaven, [Gen 19:24]; and the day of judgment to Chorazin, Bethsaida, and Capernaum, was the time in which they were destroyed by the Romans, [Mat 11:23]. But there is a day of final judgment, when Hades itself, (sinners in a state of partial punishment in the invisible world) shall be cast into the lake of fire and brimstone, which is the second death. See [Rev 20:14].

### Verse 25

[¶10] I thank thee - Εξομολογουμαι σοι, I fully agree with thee - I am perfectly of the same mind. Thou hast acted in all things according to the strictest holiness, justice, mercy, and truth.

[¶11] Wise and prudent - The scribes and Pharisees, vainly puffed up by their fleshly minds, and having their foolish hearts darkened, refusing to submit to the righteousness of God (God's method of saving man by Christ) and going about to establish their own righteousness, (their own method of saving themselves), they rejected God's counsel, and God sent the peace and salvation of the Gospel to others, called here babes, (his disciples), simple-hearted persons, who submitted to be instructed and saved in God's own way. Let it be observed, that our Lord does not thank the Father that he had hidden these things from the wise and prudent, but that, seeing they were hidden from them, he had revealed them to the others.

[¶12] There is a remarkable saying in the Talmudists, which casts light upon this: "Rab. Jochanan said: 'From the time in which the temple was destroyed, wisdom was taken away from the prophets, and given to fools and children.' Bava Bathra, fol. 12. Again: 'In the days of the Messiah, every species of wisdom, even the most profound, shall, be revealed; and this even to children.'" Synop. Sohar. fol. 10.

### Verse 26

[¶14] Even so, Father - Ναι ο πατηρ. An emphatical ratification of the preceding address.

[¶15] It was right that the heavenly wisdom, despised, rejected, and persecuted by the scribes and Pharisees, should be offered to the simple people, and afterwards to the foolish people, the Gentiles, who are the children of wisdom, and justify God in his ways, by bringing forth that fruit of the Gospel of which the Pharisees refused to receive even the seed.

### Verse 27

[¶17] All things are delivered unto me of my Father - This is a great truth, and the key of the science of salvation. The man Christ Jesus receives from the Father, and in consequence of his union with the eternal Godhead becomes the Lord and sovereign Dispenser of all things. All the springs of the Divine favor are in the hands of Christ, as Priest of God, and atoning Sacrifice for men: all good proceeds from him, as Savior, Mediator, Head, Pattern, Pastor, and sovereign Judge of the whole world.

[¶18] No man knoweth the Son, but the Father; neither knoweth any man, etc. - None can fully comprehend the nature and attributes of God, but Christ; and none can fully comprehend the nature, incarnation, etc., of Christ, but the Father. The full comprehension and acknowledgment of the Godhead, and the mystery of the Trinity, belong to God alone.

### Verse 28

[¶20] Come unto me - This phrase in the new covenant implies simply, believing in Christ, and becoming his disciple, or follower.

[¶21] All ye that labor and are heavy laden - The metaphor here appears to be taken from a man who has a great load laid upon him, which he must carry to a certain place: every step he takes reduces his strength, and renders his load the more oppressive. However, it must be carried on; and he labors, uses his utmost exertions, to reach the place where it is to be laid down. A kind person passing by, and, seeing his distress, offers to ease him of his load, that he may enjoy rest.

[¶22] The Jews, heavily laden with the burdensome rites of the Mosaic institution, rendered still more oppressive by the additions made by the scribes and Pharisees, who, our Lord says, ([Mat 23:4]), bound on heavy burdens; and laboring, by their observance of the law, to make themselves pleasing to God, are here invited to lay down their load, and receive the salvation procured for them by Christ.

[¶23] Sinners, wearied in the ways of iniquity, are also invited to come to this Christ, and find speedy relief.

[¶24] Penitents, burdened with the guilt of their crimes, may come to this Sacrifice, and find instant pardon.

[¶25] Believers, sorely tempted, and oppressed by the remains of the carnal mind, may come to this blood, that cleanseth from all unrighteousness; and, purified from all sin, and powerfully succored in every temptation, they shall find uninterrupted rest in this complete Savior.

[¶26] All are invited to come, and all are promised rest. If few find rest from sin and vile affections, it is because few come to Christ to receive it.

### Verse 29

[¶28] Take my yoke upon you - Strange paradox! that a man already weary and overloaded must take a new weight upon him, in order to be eased and find rest! But this advice is similar to that saying, [Psa 55:22]. Cast thy burden upon the Lord, and he will sustain thee; i.e. trust thy soul and concerns to him, and he will carry both thyself and thy load.

[¶29] I am meek and lowly in heart - Wherever pride and anger dwell, there is nothing but mental labor and agony; but, where the meekness and humility of Christ dwell, all is smooth, even, peaceable, and quiet; for the work of righteousness is peace, and the effect of righteousness, quietness and assurance for ever. [Isa 32:17].

### Verse 30

[¶31] For my yoke is easy - My Gospel imposes nothing that is difficult; on the contrary, it provides for the complete removal of all that which oppresses and renders man miserable, viz. sin. The commandments of Christ are not grievous. Hear the whole: Thou shalt love the Lord thy God with all thy heart, and thy neighbor as thyself. Can any thing be more congenial to the nature of man than love? - such a love as is inspired by God, and in which the soul rests supremely satisfied and infinitely happy? Taste, and know, by experience, how good the Lord is, and how worthy his yoke is to be taken, borne, and loved. This most tender invitation of the compassionate Jesus is sufficient to inspire the most diffident soul with confidence. See on [Mar 8:34] (note).

[¶32] Creeshna, the incarnate God of the Hindoos, is represented in the Geeta addressing one of his beloved disciples thus: "I am the creator of all things, and all things proceed from me. Those who are endued with spiritual wisdom, believe this, and worship me: their very hearts and minds are in me; they rejoice among themselves, and delight in speaking of my name, and teaching one another my doctrine. I gladly inspire those who are constantly employed in my service with that use of reason by which they come unto me; and, in compassion, I stand in my own nature, and dissipate the darkness of their ignorance with the light of the lamp of wisdom." Bhagvat Geeta, p. 84.

[¶33] The word עול aval, among the Jews, which we properly enough translate yoke, signified not only that sort of neck-harness by which bullocks drew in wagons, carts, or in the plough; but also any kind of bond, or obligation, to do some particular thing, or to do some particular work. By them it is applied to the following things: -

[¶34] 1. The yoke of the Kingdom of heaven, עול מלכות השמים obedience to the revealed will of God.

[¶35] 2. The yoke of the Law, עול הורה the necessity of obeying all the rites, ceremonies, etc., of the Mosaic institution.

[¶36] 3. The yoke of the Precept, עול מצוה the necessity of performing that particular obligation by which any person had bound himself, such as that of the Nazarite, etc.

[¶37] 4. The yoke of Repentance, עול של השוכה without which, they knew, they could not enter into the kingdom of heaven. With the Jews, repentance not only implied forsaking sin, but fasting, mortification, etc.

[¶38] 5. The yoke of Faith, עול אמונה the necessity of believing in the promised Messiah.

[¶39] 6. The Divine yoke, עול רלעילא the obligation to live a spiritual life; a life of thanksgiving and gratitude unto God.

[¶40] In Shemoth Rabba it is said: "Because the ten tribes did not take the yoke of the holy and blessed God upon them, therefore Sennacherib led them into captivity."

[¶41] Christ's yoke means, the obligation to receive him as the Messiah, to believe his doctrine, and to be in all things conformed to his Word and to his Spirit.

### Introduction

[¶43] Jesus and his disciples go through the cornfields on the Sabbath, and the latter pluck and eat some of the ears, at which the Pharisees take offense, [Mat 12:1], [Mat 12:2]. Our Lord vindicates them, [Mat 12:3-8]. The man with the withered hand cured, [Mat 12:9-13]. The Pharisees seek his destruction, [Mat 12:14]. He heals the multitudes, and fulfils certain prophecies, [Mat 12:15-21]. Heals the blind and dumb demoniac, [Mat 12:22], [Mat 12:23]. The malice of the Pharisees reproved by our Lord, [Mat 12:24-30]. The sin against the Holy Ghost, [Mat 12:31], [Mat 12:32]. Good and bad trees known by their fruits-evil and good men by their conduct, [Mat 12:33-37]. Jonah, a sign of Christ's death and resurrection, [Mat 12:38-40]. The men of Nineveh and the queen of the south shall rise up in the judgment against the Jews, [Mat 12:41], [Mat 12:42]. Of the unclean spirit, [Mat 12:43-45]. Christ's mother and brethren seek him, [Mat 12:46-50].

## 191. Matthew · 35 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/191/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/191/#p-N

### Verse 1

[¶1] At that time Jesus went on the Sabbath-day through the corn - "The time is determined by Luke in these words, εν σαββατω δευτεροπρωτω, that is, on the Sabbath from the second-first. "Provision was made by the Divine law that the sheaf of first-fruits should be offered on the second day of the pass-over week, [Lev 23:10], [Lev 23:11]. On the morrow after the Sabbath, the priest shall shake (or wave) it. Not on the morrow after the ordinary Sabbath of the week, but the morrow after the first of the pass-over week, which was a Sabbatic day, [Exo 12:16]; [Lev 23:7]. Hence the seventy, επαυριον της πρωτης, the morrow of the first day; the Chaldee, the morrow after the holy day. The rabbins, Solomon and Menachen, have it, On the morrow after the first day of the pass-over feast; of which mention had been made in the verses foregoing. "But now, from the second day of the pass-over solemnity, wherein the sheaf was offered, were numbered seven weeks to pentecost: for the day of the sheaf, and the day of pentecost did mutually respect each other; for on this second day of the pass-over, the offering of the sheaf was supplicatory, and by way of prayer, beseeching a blessing upon the new corn, and leave to eat it, and to pot in the sickle into the standing corn. Now, the offering of the first-fruit loaves on the day of pentecost, ([Lev 23:15-17]), did respect the giving of thanks for the finishing and housing of the barley-harvest. Therefore, in regard of this relation, these two solemnities were linked together, that both might respect the harvest; that, the harvest beginning; this, the harvest ended: this depended on that, and was numbered seven weeks after it. Therefore, the computation of the time coming between could not but carry with it the memory of that second day of the pass-over week; and hence pentecost is called the feast of weeks, [Deu 16:10]. The true calculation of the time between could not otherwise be retained, as to Sabbaths, but by numbering thus: this is σαββατον δευτεροπρωτον, the first Sabbath after the second day of the pass-over. This is δευτεροδευρερον, the second Sabbath after that second day. And so of the rest. In the Jerusalem Talmud, the word שבת פרוטוגמייא shebeth protogamiya, the Sabbath, πρωτογαμιας, of the first marriage, is a composition not very unlike." Lightfoot.

[¶2] His disciples were an hungered - Were hungry. The former is a mode of expression totally obsolete. How near does the translation of this verse come to our ancient mother-tongue, the Anglo-Saxon! - The Healer went on rest-day over acres: truly his learning knights hungred, and they began to pluck the ear and eaten - We may well wonder at the extreme poverty of Christ and his disciples. He was himself present with them, and yet permitted them to lack bread! A man, therefore, is not forsaken of God because he is in want. It is more honorable to suffer the want of all temporal things in fellowship with Christ and his followers, than to have all things in abundance in connection with the world.

### Verse 2

[¶4] Thy disciples do that which is not lawful to do - The Jews were so superstitious, concerning the observance of the Sabbath, that in their wars with Antiochus Epiphanes, and the Romans, they thought it a crime even to attempt to defend themselves on the Sabbath: when their enemies observed this, they deterred their operations to that day. It was through this, that Pompey was enabled to take Jerusalem. Dion. Cass. lib. xxxvi.

[¶5] Those who know not the spirit and design of the divine law are often superstitious to inhumanity, and indulgent to impiety. An intolerant and censorious spirit in religion is one of the greatest curses a man can well fall under.

### Verse 3

[¶7] Have ye not read what David did - The original history is in [1Sam 21:1-6].

[¶8] When he was an hungered - Here hearken to Kimchi, producing the opinion of the ancients concerning this story in these words: "Our rabbins of blessed memory say, that he gave him the shew-bread, etc. The interpretation also of the clause, Yea, though it were sanctified this day in the vessel, is this: It is a small thing to say, that it is lawful for us to eat These Loaves, taken from before the Lord, when we are hungry; for it would be lawful to eat this very loaf which is now set on, which is also sanctified in the vessel, (for the table sanctifieth), it would be lawful to eat even this, when another loaf is not present with you to give us, and we are so hunger-bitten. And a little after, There is nothing which may hinder taking care of life, beside idolatry, adultery, and murder. That is, a man, according to them, should do any thing but these in order to preserve life." See Lightfoot.

[¶9] He entered into the house of God - Viz. the house of Ahimelech the priest, who dwelt at Nob, with whom the tabernacle then was, in which the Divine presence was manifested.

[¶10] And did eat the shew - bread - Τους αρτους της προθεσεως - in Hebrew, לחם פנים lechem panim - bread of the presence, or faces, because this bread was to be set continually, לפני יהוה lipney Yehovah, before the face of Jehovah. See the notes on [Exo 25:23], [Exo 25:30]. "Since part of the frankincense put in the bread was to be burnt on the altar for a memorial, [Lev 24:7], and since Aaron and his sons were to eat it in the holy place, it is evident that this bread typified Christ, first presented as a sacrifice to, or in the presence of, Jehovah, and then becoming spiritual food to such as, in and through him, are spiritual priests to God. See [Rev 1:6]; [Rev 5:10]; [Rev 20:6]; also [1Pet 2:5]." Parkhurst.

### Verse 5

[¶12] The priests - profane the Sabbath - Profane, i.e. put it to what might be called a common use, by slaying and offering up sacrifices, and by doing the services of the temple, as on common days, [Exo 29:38]; [Num 28:9].

### Verse 6

[¶14] In this place is one greater than the temple - Does not our Lord refer here to [Mal 3:1]? Compare this with [Heb 3:3]. The Jews esteemed nothing greater than the temple, except that God who was worshipped in it. Christ, by asserting he was greater than the temple, asserts that he was God; and this he does, in still more direct terms, [Mat 12:8], The Son of man is Lord of the Sabbath - is Institutor and Governor of it. Compare this with [Gen 2:3] (note), and see the notes there.

### Verse 7

[¶16] I will have mercy, etc. - See this explained, [Mat 9:13].

[¶17] There are four ways in which positive laws may cease to oblige.

[¶18] First, by the natural law of necessity.

[¶19] Secondly, by a particular law, which is superior.

[¶20] Thirdly, by the law of charity and mercy.

[¶21] Fourthly, by the dispensation and authority of the Lawgiver.

[¶22] These cases are all exemplified from [Mat 12:4-8].

### Verse 8

[¶24] The Son of man is Lord even of the Sabbath-day - The change of the Jewish into the Christian Sabbath, called the Lord's day, [Rev 1:10], shows that Christ is not only the Lord, but also the truth and completion of it. For it seems to have been by an especial providence that this change has been made and acknowledged all over the Christian world.

### Verse 10

[¶26] A man which had his hand withered - Probably through a partial paralysis. The man's hand was withered; but God's mercy had still preserved to him the use of his feet: He uses them to bring him to the public worship of God, and Jesus meets and heals him there. How true is the proverb - It is never so ill with us, but it might be much worse!

### Verse 11

[¶28] If it fall into a pit on the Sabbath - day, etc. - It was a canon among the Jews: "We must take a tender care of the goods of an Israelite." Hence: - "If a beast fall into a ditch, or into a pool of water, let (the owner) bring him food in that place if he can; but, if he cannot, let him bring clothes and litter, and bear up the beast; whence, if he can come up, let him come up, etc." "If a beast or its foal fall into a ditch on a holy day, R. Lazar saith, Let him lift up the former to kill him, and let him kill him; but let him give fodder to the other, lest he die in that place. R. Joshua saith, Let him lift up the former with the intention of killing him, although he kill him not; let him lift up the other also, although it be not in his mind to kill him." To these canons our Lord seems here very properly to appeal, in vindication of his intention to heal the distressed man. See Lightfoot.

[¶29] Self-interest is a very decisive casuist, and removes abundance of scruples in a moment. It is always the first consulted, and the must readily obeyed. It is not sinful to hearken to it, but it must not govern nor determine by itself.

### Verse 12

[¶31] How much then is a man better than a sheep? - Our Lord's argument is what is called argumentum ad hominem; they are taken on their own ground, and confuted on their own maxims and conduct. There are many persons who call themselves Christians, who do more for a beast of burden or pleasure than they do for a man for whom Christ died! Many spend that on coursers, spaniels, and hounds, of which multitudes of the followers of Christ are destitute: - but this also shall come to judgment.

[¶32] Wherefore, it is lawful to do well, etc. - This was allowed by a multitude of Jewish canons. See Schoettgen.

### Verse 13

[¶34] Stretch forth thine hand - The bare command of God is a sufficient reason of obedience. This man might have reasoned thus: "Lord, my hand is withered; how then can I stretch it out? Make it whole first, and afterwards I will do as thou commandest." This may appear reasonable, but in his case it would have been foolishness. At the command of the Lord he made the effort, and in making it the cure was effected! Faith disregards apparent impossibilities, where there is a command and promise of God. The effort to believe is, often, that faith by which the soul is healed.

[¶35] A little before ([Mat 12:6], [Mat 12:8]) Jesus Christ had asserted his Godhead, in this verse he proves it. What but the omnipotence of the living God could have, in a moment, restored this withered hand? There could be no collusion here; the man who had a real disease was instantaneously and therefore miraculously cured; and the mercy and power of God were both amply manifested in this business.

[¶36] It is worthy of remark, that as the man was healed with a word, without even a touch, the Sabbath was unbroken, even according to their most rigid interpretation of the letter of the law.

### Verse 14

[¶38] Held a council against him - Nothing sooner leads to utter blindness, and hardness of heart, than envy. There are many who abandon themselves to pleasure-taking and debauchery on the Sabbath, who condemn a poor man whom necessity obliges to work on what is termed a holiday, or a national fast.

### Verse 15

[¶40] Jesus - withdrew himself from thence - It is the part of prudence and Christian charity not to provoke, if possible, the blind and the hardened; and to take from them the occasion of sin. A man of God is not afraid of persecution; but, as his aim is only to do good, by proclaiming every where the grace of the Lord Jesus, he departs from any place when he finds the obstacles to the accomplishment of his end are, humanly speaking, invincible, and that he can not do good without being the means of much evil. Yield to the stream when you cannot stem it.

[¶41] Great multitudes followed him, and he healed them all - The rejection of the Gospel in one place has often been the means of sending it to and establishing it in another. Jesus healed all that followed him, i.e. all who had need of healing, and who desired to be healed; for thus the passage must be understood: - and is he not still the same? No soul shall ever implore his healing power in vain; but let it be remembered, that only those who follow Christ, and apply to him, are healed of their spiritual maladies.

### Verse 16

[¶43] Charged them that they should not make him known - See [Mat 8:4]. Jesus Christ, as God, could have easily concealed himself, but he chooses to do it as man, and to use no other than human means, as these were quite sufficient for the purpose, to teach us not to neglect them in our necessity. Indeed, he always used his power less on his own account, than on that of men.

### Verse 18

[¶45] Behold my servant - This title was given to our blessed Lord in several prophecies. See [Isa 42:1]; [Isa 53:2]. Christ assumes it, [Psa 40:7-9]. Compare these with [Joh 17:4], and [Phi 2:7]. God required an acceptable and perfect service from man; but man, being sinful, could not perform it. Jesus, taking upon him the nature of man, fully performed the whole will of God, and communicates grace to all his followers, to enable them perfectly to love and worthily to magnify their Maker.

## 192. Matthew · 36 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/192/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/192/#p-N

[¶0] And he shall show judgment to the Gentiles - That is, He will publish the Gospel to the heathens; for the word κρισιν here answers to the word משפט mishpat of the prophet, and it is used among the Hebrews to signify laws, precepts, and a whole system or body of doctrine. See [Psa 19:9]; [Psa 119:30], [Psa 119:39]; [Isa 58:2].

### Verse 19

[¶2] He shall not strive, nor cry - The spirit of Christ is not a spirit of contention, murmuring, clamor, or litigiousness. He who loves these does not belong to him. Christ therefore fulfilled a prophecy by withdrawing from this place, on account of the rage of the Pharisees.

### Verse 20

[¶4] A bruised reed shall he not break - A reed is, in Scripture, the emblem of weakness, [Eze 29:6]; and a bruised reed must signify that state of weakness that borders on dissolution and death.

[¶5] And smoking flax shall he not quench - Λινον τυφομενον. Λινος means the wick of a lamp, and τυφομενον is intended to point out its expiring state, when the oil has been all burnt away from it, and nothing is left but a mere snuff, emitting smoke. Some suppose the Jewish state, as to ecclesiastical matters, is here intended, the prophecy declaring that Christ would not destroy it, but leave it to expire of itself, as it already contained the principles of its own destruction. Others have considered it as implying that great tenderness with which the blessed Jesus should treat the weak and the ignorant, whose good desires must not be stifled, but encouraged. The bruised reed may recover itself, if permitted to vegetate under the genial influences of heaven; and the life and light of the expiring lamp may be supported by the addition of fresh oil. Jesus therefore quenches not faint desires after salvation, even in the worst and most undeserving of men; for even such desires may lead to the fullness of the blessing of the Gospel of peace.

[¶6] Judgment unto victory - See [Mat 12:18]. By judgment, understand the Gospel, and by victory its complete triumph over Jewish opposition, and Gentile impiety. He will continue by these mild and gentle means to work till the whole world is Christianized, and the universe filled with his glory.

### Verse 21

[¶8] And in his name shall the Gentiles trust - Ελπιουσι, they shall hope. Jesus Christ is the sole hope and trust of mankind; to trust and hope in his name, Jesus, is to expect salvation and all things necessary from him alone, to despise, comparatively, all earthly promises, to esteem, love, and desire heavenly things only, and to bear with patience and tranquillity all the losses and evils of this life, upon the prospect and hope of that felicity which he has purchased for us.

### Verse 22

[¶10] One possessed with a devil, blind and dumb - A person from whom the indwelling demon took away both sight and hearing. Satan makes himself master of the heart, the eyes, and the tongue of the sinner. His heart he fills with the love of sin; his eyes he blinds that he may not see his guilt, and the perdition which awaits him; and his tongue he hinders from prayer and supplication, though he gives it increasing liberty in blasphemies, lies, slanders, etc. None but Jesus can redeem from this threefold captivity.

### Verse 23

[¶12] Is not this the son of David? - Is not this the true Messiah? Do not these miracles sufficiently prove it? See [Isa 35:5].

### Verse 24

[¶14] Beelzebub - See [Mat 10:25].

### Verse 25

[¶16] Every kingdom divided against itself is brought to desolation - Our Lord's argument was thus: - "The welfare of any kingdom, city, or family, depends on its concord and unanimity; Satan, like every other potentate, must wish to rule his empire in peace and security; how then can he be in league with me, who oppose his authority, and am destroying his kingdom?"

[¶17] The reasoning of the Pharisees, [Mat 12:24], was not expressed, and Jesus, knowing their thoughts, gave them ample proof or his omniscience. This, with our Lord's masterly confutation of their reasonings, by a conclusion drawn from their own premises, one would have supposed might have humbled and convinced these men; but the most conclusive reasoning, and the most astonishing miracles, were lost upon a people who were obstinately determined to disbelieve every thing good, relative to Christ. How true the saying - He came unto his own, and his own received him not!

### Verse 26

[¶19] If Satan cast out Satan - A good cause will produce a good effect, and an evil cause an evil effect. Were I on Satan's side, I would act for his interest and confirm his influence among you; but I oppose his maxims by my doctrine, and his influence by my power.

### Verse 27

[¶21] By whom do your children cast them out? - Children, or sons of the prophets, means the disciples of the prophets; and children or sons of the Pharisees, disciples of the Pharisees. From [Act 19:13], [Act 19:14], it is evident there were exorcists among the Jews, and, from our Lord's saying here, it is also evident that the disciples of the Pharisees did east out demons, or, at least, those who educated them wished to have it believed that they had such a power. Our Lord's argument here is extremely conclusive: If the man who casts out demons proves himself thereby to be in league with and influenced by Satan, then your disciples, and you who taught them, are all of you in league with the devil: ye must either give up your assertion, that I cast out demons by Beelzebul, or else admit this conclusion, in its fullest force and latitude, that ye are all children of the devil, and leagued with him against God.

[¶22] Envy causes persons often to condemn in one, what they approve in another.

### Verse 28

[¶24] But if I cast out devils by the Spirit of God - Perhaps the Spirit of God is here mentioned by way of opposition to the magical incantations of the Jews; for it is well known that by fumigations and magical washings, they professed to cast out devils. See a case mentioned by Schoettgen on this verse.

[¶25] Then the kingdom of God - For the destruction of the kingdom of Satan plainly implies the setting up of the kingdom of God.

[¶26] Is come unto you - Is come unexpectedly upon you. Εφθασεν, from φθανω, to appear suddenly - unexpectedly.

[¶27] They pretended to be in expectation of the kingdom of God, and consequently of the destruction of the kingdom of Satan. But, by being not prepared to receive Christ in these proofs of his Divine mission, they showed that their expectation was but pretended. They were too carnal to mind spiritual things.

### Verse 29

[¶29] Else how can one enter into a strong man's house - Men, through sin, are become the very house and dwelling place of Satan, having of their own accord surrendered themselves to this unjust possessor; for whoever gives up his soul to sin gives it up to the devil. It is Jesus, and Jesus alone, who can deliver from the power of this bondage. When Satan is cast out, Jesus purifies and dwells in the heart.

### Verse 30

[¶31] He that is not with me is against me - In vain do men seek for methods to reconcile God and mammon. There is no medium between loving the Lord and being his enemy - between belonging to Christ or to Satan. If we be on the side of the devil, we must expect to go to the devil's hell; if we be on the side of Christ, we may expect to go to his heaven. When Christ, his truth, and his servants are assaulted, he who does not espouse their cause is not on Christ's side, but incurs the guilt of deserting and betraying him. There are many, (it is to be feared), in the world who are really against Christ, and scatter abroad, who flatter themselves that they are workers together with him, and of the number of his friends!

[¶32] Scattereth abroad - This seems to have been a proverbial form of speech, and may be a metaphor taken from shepherds. He who does not help the true shepherd to gather his flock into the fold is, most likely, one who wishes to scatter them, that he may have the opportunity of stealing and destroying them. I do not find any parallel to this proverbial mode of speech in the Jewish rabbins, if it be one, nor have I met with it among the Greek or Roman writers.

### Verse 31

[¶34] All manner of sin and blasphemy - Βλασφημια, injurious or impious speaking, mocking and deriding speech, Anglo-Saxon. See [Mat 9:3].

[¶35] But the blasphemy against the Holy Ghost - Even personal reproaches, revilings, persecutions against Christ, were remissible; but blasphemy, or impious speaking against the Holy Spirit was to have no forgiveness: i.e. when the person obstinately attributed those works to the devil, which he had the fullest evidence could be wrought only by the Spirit of God. That this, and nothing else, is the sin against the Holy Spirit, is evident from the connection in this place, and more particularly from [Mar 3:28-30]. "All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme; but he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation; Because they said, He hath an unclean spirit."

[¶36] Here the matter is made clear beyond the smallest doubt - the unpardonable sin, as some term it, is neither less nor more than ascribing the miracles Christ wrought, by the power of God, to the spirit of the devil. Many sincere people have been grievously troubled with apprehensions that they had committed the unpardonable sin; but let it be observed that no man who believes the Divine mission of Jesus Christ, ever can commit this sin: therefore let no man's heart fail because of it, from henceforth and for ever, Amen. See below.

### Verse 32

[¶38] Neither in this world, neither in the world to come - Though I follow the common translation, yet I am fully satisfied the meaning of the words is, neither in this dispensation, (viz. the Jewish), nor in that which is to come, viz. the Christian. עולם הבא olam ha-ba, the world to come, is a constant phrase for the times of the Messiah in the Jewish writers. See below. The sin here spoken of by our Lord ranks high in the catalogue of presumptuous sins, for which there was no forgiveness under the Mosaic dispensation. See [Num 15:30], [Num 15:31]; [Num 35:31]; [Lev 20:10]; [1Sam 2:25]. When our Lord says that such a sin hath no forgiveness, is he not to be understood as meaning that the crime shall be punished under the Christian dispensation as it was under the Jewish, viz. by the destruction of the body? And is not this the same mentioned [1Jn 1:7], called there the sin unto death; i.e. a sin that was to be punished by the death of the body, while mercy might be extended to the soul? The punishment for presumptuous sins, under the Jewish law, to which our Lord evidently alludes, certainly did not extend to the damnation of the soul, though the body was destroyed: therefore I think that, though there was no such forgiveness to be extended to this crime as to absolve the man from the punishment of temporal death, yet, on repentance, mercy might be extended to the soul; and every sin may be repented of under the Gospel dispensation.

[¶39] Dr. Lightfoot has sufficiently vindicated this passage from all false interpretation. "They that endeavor hence to prove the remission of some sins after death, seem little to understand to what Christ had respect when he spake these words. Weigh well this common and, most known doctrine of the Jewish schools, and judge. "He that transgresses an affirmative precept, if he presently repent, is not moved until the Lord pardon him; and of such it is said, Be ye converted, O back sliding children! and I will heal your backslidings. He that transgresses a negative precept, and repents, his repentance suspends judgment, and the day of expiation expiates him; as it is said, This day shall all your uncleannesses be expiated to you. He that transgresses to cutting off (by the stroke of God) or to death by the Sanhedrin, and repents, repentance and the day of expiation do suspend judgment, and the strokes that are laid upon him wipe off sin, as it is said, And I will visit their transgression with a rod, and their iniquity with scourges. But he by whom the name of God is profaned (or blasphemed) repentance is of no avail to him to suspend judgment, nor the day of expiation to expiate it, nor scourges (or corrections inflicted) to wipe it off, but all suspend judgment, and death wipes it off. Thus the Babylonian Gemara writes; but the Jerusalem thus: Repentance and the day of expiation expiate as to the third part, and corrections as to the third part, and death wipes it off, as it is said, And your iniquities shall not be expiated to you until ye die: behold, we learn that death wipes off. Note this, which Christ contradicts, concerning blasphemy against the Holy Ghost. It shall not be forgiven, saith he, neither in this world, nor in the world to come; that is, neither before death, nor, as you dream, by death. Jerus. Sanhed. fol. 37. and Bab. Yoma, fol. 86. "In the world to come. - Some phrases were received into common use, by which, in common speech, they opposed the heresy of the Sadducees, who denied immortality, Of that sort were עולם הבא olam ha-ba, Αιων ὁ μελλων, The world to come. גן עדן gan aden, Παραδεισος, paradise: גו הנום gei hinnom, Γεεννα, hell, etc. "At the end of all the prayers in the temple (as we observed before) they said עד עולם ad olam, for ever. But when the heretics (i.e. the Sadducees) brake in, and said there was No Age but one, then it was appointed to be said for ever and ever. מן העולם ועד העולם min ha-olam, vead ha-olam. Bab. Beracoth, fol. 54. This distinction of עולם הזה olam hazeh, this world, and of עולם הבא olam ha-ba, the world to come, you may find almost in every page of the rabbins. "The Lord recompense thee a good reward for this thy good work in this world, and let thy reward be perfected in the world to come. Targum on Ruth. "It (that is, the history of the creation and of the Bible) therefore begins with the letter ב beth, (in the word ברישית bereshith), because two worlds were created, this world and a world to come. Baal Turim. "The world to come hints two things especially, (of which see Rambam, in Sanhed. cap. ii. Chelek). I. The times of the Messiah: 'Be mindful of the day wherein thou camest out of Egypt, all the days of thy life: the wise men say, by the days of thy life is intimated this world: by all the days of thy life, the days of the Messiah are superinduced.' In this sense the apostle seems to speak, [Heb 2:5]; [Heb 6:5]. II. The state after death: thus Rab. Tancum, The world to come, is when a man has departed out of this world."

### Verse 33

[¶41] Either make the tree good - That is, the effect will be always similar to the cause; a bad tree will produce bad fruit, and a good tree, good fruit.

[¶42] The works will resemble the heart: nothing good can proceed from an evil spirit; no good fruit can proceed from a corrupt heart. Before the heart of man can produce any good, it must be renewed and influenced by the Spirit of God.

### Verse 34

[¶44] O generation of vipers - These are apparently severe words; but they were extremely proper in reference to that execrable people to whom they were addressed: the whole verse is an inference from what was spoken before.

## 193. Matthew · 37 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/193/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/193/#p-N

[¶0] Out of the abundance (περισσευματος, the overflowings) of the heart - Wicked words and sinful actions may be considered as the overflowings of a heart that is more than full of the spirit of wickedness; and holy words and righteous deeds may be considered as the overflowings of a heart that is filled with the Holy Spirit, and running over with love to God and man.

### Verse 35

[¶2] A good man out of the good treasure of the heart - Της καρδιας, of the heart, is omitted by upwards of one hundred MSS., many of them of the greatest antiquity and authority; by all the Syriac, Arabic, and Persic; by the Slavonic, Saxon, Vulgate, and Itala, (except four), and by several of the primitive fathers. It seems to have been added here by some copyist, merely to explain. The good heart is the good treasury, and the treasure that is in it is the love of God, and of all mankind. The bad heart is the bad treasury, and its treasure is the carnal mind, which is enmity against God, and ill-will to man.

### Verse 36

[¶4] Every idle word - Ρημα αργον, a word that does nothing, that neither ministers grace nor instruction to them who hear it. The word αργον corresponds to the Hebrew שוא shave, which signifies not only vain or empty, but also wicked and injurious, such as a false testimony against a neighbor, compare [Deu 5:11], [Deu 5:20]. Add to this, that Symmachus translates פגול piggul, polluted, [Lev 19:7], by the very Greek word in the text. It was to explain this ambiguous meaning of the word, that ten MSS. have changed αργον into πονηρον, evil. Our Lord must be understood here as condemning all false and injurious words: the scope of the place necessarily requires this meaning.

### Verse 37

[¶6] By thy words thou shalt be justified - That is, the whole tenor of thy conversation will be an evidence for or against thee, in the great day. How many are there who count words for nothing! and yet eternity often depends on them. Lord, put a watch before the door of my lips! is a prayer proper for all men.

### Verse 38

[¶8] We would see a sign from thee - That is, we wish now to see thee work a miracle. Pride, vain curiosity, and incredulity, have never proof sufficient of the truth: for they will not be satisfied.

### Verse 39

[¶10] An evil and adulterous generation - Or, race of people; for so γενεα should be translated here, and in most other places in the Gospels; for our Lord, in general, uses it to point out the Jewish people. This translation is a key to unlock some very obscure passages in the evangelists.

[¶11] Seeketh after a sign - Or, seeketh another sign, (επιζητει), so I think this word should be translated. Our Lord had already given the Jews several signs; and here they desire sign upon sign.

[¶12] Our Lord terms the Jews an adulterous race. Under the old covenant, the Jewish nation was represented as in a marriage contract with the Lord of hosts; as believers, in the new covenant, are represented as the spouse of Christ. All unfaithfulness and disobedience was considered as a breach of this marriage contract; hence the persons who were thus guilty are denominated adulterers and adulteresses. But, independently of this, there is the utmost proof, from their own writings, that in the time of our Lord they were most literally an adulterous race of people: for, at this very time, R. Jochanan ben Zacchai abrogated the trial by the bitter waters of jealousy, because so many were found to be thus criminal. See on [Joh 8:3] (note).

### Verse 40

[¶14] Three days and three nights - Our Lord rose from the grave on the day but one after his crucifixion: so that, in the computation in this verse, the part of the day on which he was crucified, and the part of that on which he rose again, are severally estimated as an entire day; and this, no doubt, exactly corresponded to the time in which Jonah was in the belly of the fish. Our Lord says, As Jonah was, so shall the Son of man be, etc. Evening and morning, or night and day, is the Hebrew phrase for a natural day, which the Greeks termed νυχθημερον, nuchthemeron. The very same quantity of time which is here termed three days and three nights, and which, in reality, was only one whole day, a part of two others, and two whole nights, is termed three days and three nights, in the book of Esther: Go; neither eat nor drink Three Days, Night or Day, and so I will go in unto the king: [Est 4:16]. Afterwards it follows, [Est 5:1]. On the Third Day, Esther stood in the inner court of the king's house. Many examples might be produced, from both the sacred and profane writers, in vindication of the propriety of the expression in the text. For farther satisfaction, the reader, if he please, may consult Whitby and Wakefield, and take the following from Lightfoot. "I. The Jewish writers extend that memorable station of the unmoving sun, at Joshua's prayer, to six and thirty hours; for so Kimchi upon that place: 'According to more exact interpretation, the sun and moon stood still for six and thirty hours: for when the fight was on the eve of the Sabbath, Joshua feared lest the Israelites might break the Sabbath; therefore he spread abroad his hands, that the sun might stand still on the sixth day, according to the measure of the day of the Sabbath, and the moon according to the measure of the night of the Sabbath, and of the going out of the Sabbath, which amounts to six and thirty hours.' "II. If you number the hours that pass from our Savior's giving up the ghost upon the cross to his resurrection, you shall find almost the same number of hours; and yet that space is called by him three days and three nights, whereas two nights only came between, and one complete day. Nevertheless, while he speaks these words, he is not without the consent both of the Jewish schools and their computation. Weigh well that which is disputed in the tract Scabbath, concerning the separation of a woman for three days; where many things are discussed by the Gemarists, concerning the computation of this space of three days. Among other things these words occur: R. Ismael saith, Sometimes it contains four אונות onoth, sometimes five, sometimes six. But how much is the space of an אונה onah? R. Jochanan saith, Either a day or a night. And so also the Jerusalem Talmud: 'R. Akiba fixed a Day for an onah, and a Night for an onah.' But the tradition is, that R. Eliazar ben Azariah said, A day and a night make an onah: and a Part of an onah is as the Whole. And a little after, R. Ismael computed a part of the onah for the whole." Thus, then, three days and three nights, according to this Jewish method of reckoning, included any part of the first day; the whole of the following night; the next day and its night; and any part of the succeeding or third day.

[¶15] In the whale's belly - That a fish of the shark kind, and not a whale, is here meant, Bochart has abundantly proved, vol. iii. col. 742, etc., edit. Leyd. 1692. It is well known that the throat of a whale is capable of admitting little more than the arm of an ordinary man; but many of the shark species can swallow a man whole, and men have been found whole in the stomachs of several. Every natural history abounds with facts of this kind. Besides, the shark is a native of the Mediterranean Sea, in which Jonah was sailing when swallowed by what the Hebrew terms דג גדול dag gadol, a great fish; but every body knows that whales are no produce of the Mediterranean Sea, thought some have been by accident found there, as in most other parts of the maritime world: but, let them be found where they may, there is none of them capable of swallowing a man. Instead of either whale or shark, some have translated דג גדול dag gadol, [Jon 1:17], by a fishing cove, or something of this nature; but this is merely to get rid of the miracle: for, according to some, the whole of Divine revelation is a forgery - or it is a system of metaphor or allegory, that has no miraculous interferences in it. But, independently of all this, the criticism is contemptible. Others say, that the great fish means a vessel so called, into which Jonah went, and into the hold of which he was thrown, where he continued three days and three nights. In short, it must be any thing but a real miracle, the existence of which the wise men, so called, of the present day, cannot admit. Perhaps these very men are not aware that they have scarcely any belief even in the existence of God himself!

### Verse 41

[¶17] The men of Nineveh shell rise in judgment - The voice of God, threatening temporal judgments, caused a whole people to repent, who had neither Moses nor Christ, neither the law nor the prophets; and who perhaps never had but this one preacher among them. What judgment may not we expect, if we continue impenitent, after all that God has bestowed upon us?

[¶18] A greater than Jonas is here - Πλειον, for τι πλειον, something more. The evidence offered by Jonah sufficed to convince and lead the Ninevites to repentance; but here was more evidence, and a greater person; and yet so obstinate are the Jews that all is ineffectual.

[¶19] 1. Christ, who preached to the Jews, was infinitely greater than Jonah, in his nature, person, and mission.

[¶20] 2. Jonah preached repentance in Nineveh only forty days, and Christ preached among the Jews for several years.

[¶21] 3. Jonah wrought no miracles to authorize his preaching; but Christ wrought miracles every day, in every place where he went, and of every kind. And

[¶22] 4. Notwithstanding all this, the people of Judea did not repent, though the people of Nineveh did.

### Verse 42

[¶24] The queen of the south - In [1Kgs 10:1], this queen is said to be of Saba, which was a city and province of Arabia Felix, to the south, or south-east, of Judea.

[¶25] Uttermost parts of the earth - Περατων της γης - a form of speech which merely signifies, a great distance. See [Deu 28:49].

### Verse 43

[¶27] When the unclean spirit - If there had been no reality in demoniacal possessions, our Lord would have scarcely appealed to a case of this kind here, to point out the real state of the Jewish people, and the desolation which was coming upon them. Had this been only a vulgar error, of the nonsense of which the learned scribes and the wise Pharisees must have been convinced, the case not being one in point, because not true, must have been treated by that very people with contempt for whose conviction it was alone designed.

[¶28] He walketh through dry places - Δι' ανυδρων τοπων. There seems to be a reference here to the Orphic demonology, in which evil spirits were divided into various classes, according to the different regions of their abode, or places in which they delighted. These classes were five:

[¶29] 1. Δαιμονες ουρανιοι, Celestial demons.

[¶30] 2. Δαιμονες ηεριοι, Aerial.

[¶31] 3. Δαιμονες ενυδριοι, Aquatic.

[¶32] 4. Δαιμονες χθονιοι, Terrestrial.

[¶33] 5. Και δαιμονες υποχθονιοι, And subterranean demons.

[¶34] See Orph. ad Mus. ap. Schott. The Platonists, the followers of Zoroaster, and the primitive Jews, made nearly the same distinctions.

[¶35] Seeking rest - Or refreshment. Strange! a fallen corrupt spirit can have no rest but in the polluted human heart: the corruption of the one is suited to the pollution of the other, and thus like cleaves to like.

### Verse 44

[¶37] Into my house - The soul of that person from whom he had been expelled by the power of Christ, and out of which he was to have been kept by continual prayer, faith, and watchfulness.

[¶38] He findeth it empty - Unoccupied, σχολαζοντα, empty of the former inhabitant, and ready to receive a new one: denoting a soul that has lost the life and power of godliness, and the testimony of the Holy Spirit.

[¶39] Swept and garnished - As σχολαζω signifies to be idle, or unemployed, it may refer here to the person, as well as to his state. His affections and desires are no longer busied with the things of God, but gad about, like an idle person, among the vanities of a perishing world. Swept, from love, meekness, and all the fruits of the Spirit; and garnished, or adorned, κεκοσμημενον, decorated, with the vain showy trifles of folly and fashion. This may comprise also smart speeches, cunning repartees, etc., for which many who have lost the life of God are very remarkable.

### Verse 45

[¶41] Seven other spirits more wicked - Seven was a favourite number with the Jews, implying frequently, with them, something perfect, completed, filled up, for such is the proper import of the Hebrew word שוע sheva or shevang: nearly allied in sound to our seven. And perhaps this meaning of it refers to the seventh day, when God rested from his work, having filled up, or completed the whole of his creative design. Seven demons - as many as could occupy his soul, harassing it with pride, anger, self-will, lust, etc., and torturing the body with disease.

[¶42] The last state of that man is worse than the first - His soul, before influenced by the Spirit of God, dilated and expanded under its heavenly influences, becomes more capable of refinement in iniquity, as its powers are more capacious than formerly. Evil habits are formed and strengthened by relapses; and relapses are multiplied, and become more incurable, through new habits.

[¶43] So shall it be also unto this wicked generation - And so it was: for they grew worse and worse, as if totally abandoned to diabolic influence; till at last the besom of destruction swept them and their privileges, national and religious, utterly away. What a terrible description of a state of apostasy is contained in these verses! May he who readeth understand!

## 194. Matthew · 38 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/194/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/194/#p-N

### Verse 46

[¶1] His mother and his brethren - These are supposed to have been the cousins of our Lord, as the word brother is frequently used among the Hebrews in this sense. But there are others who believe Mary had other children beside our Lord and that these were literally his brothers, who are spoken of here. And, although it be possible that these were the sons of Mary, the wife of Cleopas or Alpheus, his mother's sister, called his relations, [Mar 3:31]; yet it is as likely that they were the children of Joseph and Mary, and brethren of our Lord, in the strictest sense of the word. See on [Mat 13:55] (note).

### Verse 48

[¶3] Who is my mother? and who are my brethren? - The reason of this seeming disregard of his relatives was this: they came to seize upon him, for they thought he was distracted. See [Mar 3:33].

### Verse 50

[¶5] Whosoever shall do the will of my Father, etc. - Those are the best acknowledged relatives of Christ who are united to him by spiritual ties, and who are become one with him by the indwelling of his Spirit. We generally suppose that Christ's relatives must have shared much of his affectionate attention; and doubtless they did: but here we find that whosoever does the will of God is equally esteemed by Christ, as his brother, sister, or even his virgin mother. What an encouragement for fervent attachment to God!

[¶6] 1. From various facts related in this chapter, we see the nature and design of the revelation of God, and of all the ordinances and precepts contained in it - they are all calculated to do man good: to improve his understanding, to soften and change his nature, that he may love his neighbor as himself. That religion that does not inculcate and produce humanity never came from heaven.

[¶7] 2. We have already seen what the sin against the Holy Ghost is: no soul that fears God can commit it: perhaps it would be impossible for any but Jews to be guilty of it, and they only in the circumstances mentioned in the text; and in such circumstances, it is impossible that any person should now be found.

### Introduction

[¶9] Christ teaches the multitudes out of a ship, they standing on the shore, [Mat 13:1], [Mat 13:2]. The parable of the sower, [Mat 13:3-9]. He gives his reasons for speaking in parables, [Mat 13:10-17]. Explains the parable of the sower, [Mat 13:18-23]. Parable of the tares and the wheat, [Mat 13:24-30]. Of the grain of mustard seed, [Mat 13:31], [Mat 13:32]. Of the leaven, [Mat 13:33]. The prophecy fulfilled by this mode of teaching, [Mat 13:34], [Mat 13:35]. He explains the parable of the tares and the wheat, [Mat 13:36-43]. Parable of the treasure hid in a field, [Mat 13:44]. Of the pearl-merchant, [Mat 13:45], [Mat 13:46]. Of the dragnet, [Mat 13:47-50]. His application of the whole, [Mat 13:51], [Mat 13:52]. He teaches in his own country, and his neighbors take offense, [Mat 13:53-56]. Our Lord's observations on this, [Mat 13:57]. He works no miracle among them because of their unbelief, [Mat 13:58].

### Verse 1

[¶11] The same day - Our Lord scarcely ever appears to take any rest: he is incessant in his labors, and instant in season and out of season; and in this he has left all his successors in the ministry an example, that they should follow his steps: for he who wishes to save souls will find few opportunities to rest. As Satan is going about as a roaring lion seeking whom he may devour, the messenger of God should imitate his diligence, that he may counteract his work. The gospels are journals of our Lord's life.

[¶12] Went Jesus out of the house - This was the house of Peter. See [Mat 17:24].

[¶13] Sat by the sea side - The sea of Galilee, on the borders of which the city of Capernaum was situated.

### Verse 2

[¶15] Into a ship - Το πλοιον, The vessel or boat. Mr. Wakefield supposes (which is very likely) that a particular vessel is uniformly specified, which seems to have been kept on the lake for the use of Christ and his apostles: it probably belonged to some of the fishermen, (see [Mat 4:22]), who, he thinks, occasionally, at least, followed their former occupation. See [Joh 21:3].

[¶16] The thought of pious Quesnel on this verse should not be neglected. We see here a representation of the Church, which consists of the people united to their pastors. These, being more exposed to violent tossings and storms, are, as it were, in a ship, while those continue at ease on the shore.

### Verse 3

[¶18] He spake many things unto them in parables - Parable, from παρα, near, and βαλλω, I cast, or put. A comparison or similitude, in which one thing is compared with another, especially spiritual things with natural, by which means these spiritual things are better understood, and make a deeper impression on an attentive mind. Or, a parable is a representation of any matter accommodated, in the way of similitude, to the real subject, in order to delineate it with the greater force and perspicuity. See more on this subject at the conclusion of this chapter. No scheme, says Dr. Lightfoot, of Jewish rhetoric was more familiarly used than that of parables; which, perhaps, creeping in from thence among the heathens, ended in fables.

[¶19] It is said in the tract Sotah, chap. 9. "From the time that Rabbi Meri died, those that spake in parables ceased." Not that this figure of rhetoric perished in the nation from that time; but because he surpassed all others in these flowers, as the gloss there from the tract Sanhedrin speaks. "A third part of his discourses was tradition; a third part allegory; and a third part parable." The Jewish books every where abound with these figures, the nation inclining by a kind of natural genius to this kind of rhetoric. Their very religion might be called parabolical, folded up within the covering of ceremonies; and their oratory in their sermons was like to it. But is it not indeed a wonder, that they who were so much given to and delighted in parables, and so dexterous in unfolding them, should stick in the outward shell of ceremonies, and should not have brought out the parabolical and spiritual sense of them? Our Savior, who always spoke with the common people, uses the same kind of speech, and very often the same preface which they used, To what is it likened? See Lightfoot in loco. Though we find the basis of many of our Lord's parables in the Jewish writings, yet not one of them comes through his hands without being astonishingly improved. In this respect also, Surely never man spoke like this man.

[¶20] Under the parable of the sower, our Lord intimates,

[¶21] 1. That of all the multitudes then attending his ministry, few would bring forth fruit to perfection. And

[¶22] 2. That this would be a general case in preaching the Gospel among men.

### Verse 4

[¶24] Some seeds fell by the way side - The hard beaten path, where no plough had broken up the ground.

### Verse 5

[¶26] Stony places - Where there was a thin surface of earth, and a rock at the bottom.

### Verse 7

[¶28] Among thorns - Where the earth was ploughed up, but the brambles and weeds had not been cleared away.

### Verse 8

[¶30] Good ground - Where the earth was deep, the field well ploughed, and the brambles and weeds all removed. See more on [Mat 13:19] (note), etc., and see on [Luk 8:15] (note).

[¶31] Some a hundred-fold - For the elucidation of this text, I beg leave to introduce the following experiment. In 1816 I sowed, for a third crop, a field with oats, at Millbrook, in Lancashire; the grains weighed, on an average, 3/4 of a grain each. One grain produced three stalks with three ears: the largest had 68 grains in it, the second 26, and the third 25.

[¶32] Whole number of grains 119, which together weighed 82 grs.

[¶33] The root separately, after washing and drying, weighed 13 grs.

[¶34] The stalks and remaining leaves (for many had perished in the wet season) 630 grs.

[¶35] Weight of the whole produce of one grain of oats 726 grs. which was 725 times and one quarter more than the original weight.

[¶36] The power of grain to multiply itself, even in the same year, is a subject as much of curiosity and astonishment as of importance and general utility. For the farther elucidation of this text, I shall give the following example from a practice in agriculture, or rural economy, which is termed filtering.

[¶37] On the 2nd of June, 1766, Mr. C. Miller, of Cambridge, sowed some grains of the common, red wheat; and on the 8th of August a single plant was taken up, and separated into 18 parts, and each planted separately: these plants having pushed out several side shoots, about the middle of September some of them were taken up and divided; and the rest between that time and October. This second division produced 67 plants. These plants remained through the winter, and another division of them, made between the middle of March and the 12th of April, produced 500 plants. They were divided no farther, but permitted to remain in the field. These plants were in general stronger than any of the wheat in the field. Some of them produced upwards of 100 ears from a single root and many of the ears measured seven inches in length, and contained between sixty and seventy grains. The whole number of ears produced from the single plant was 21,109, which yielded three pecks and three-quarters of clear corn, weighing 47lbs. 7oz., and, from a calculation made by counting the grains in an ounce, the whole number of grains was about 576,840. Mr. Miller thinks that, had he made a second division in the spring, the number of plants would have amounted to 2000. Who can help admiring the wisdom and providence of God in this single grain of corn! He has, in some sort, impressed on it an idea of his own infinity; and an idea which, like the subject to which it refers, confounds our imagination and reason. How infinitely great is God, even in his minor works.

### Verse 9

[¶39] Who hath ears to hear, etc. - Let every person who feels the necessity of being instructed in the things which concern his soul's welfare pay attention to what is spoken, and he shall become wise unto salvation.

### Verse 11

[¶41] It is given unto you to know the mysteries, etc. - By mysteries, here, we may understand not only things concerning the scheme of salvation, which had not yet been revealed; but also the prophetic declarations concerning the future state of the Christian Church, expressed in the ensuing parables. It is not given to them to know the purport and design of these things - they are gross of heart, earthly and sensual, and do not improve the light they have received: but to you it is given, because I have appointed you not only to be the first preachers of my Gospel to sinners, but also the persons who shall transmit accounts of all these things to posterity. The knowledge of these mysteries, in the first instance, can be given only to a few; but when these faithfully write and publish what they have heard and seen, unto the world, then the science of salvation is revealed and addressed to all. From [Mat 13:17], we learn, that many prophets and righteous men had desired to see and hear these things, but had not that privilege - to them it was not given; not because God designed to exclude them from salvation, but because He who knew all things knew, either that they were not proper persons, or that that was not the proper time: for the choice of the Persons by whom, and the choice of the Time in which it is most proper to reveal Divine things, must ever rest with the all-wise God.

### Verse 12

[¶43] Whosoever hath, to him shall be given - This is an allusion to a common custom in all countries: he who possesses much or is rich, to such a person, presents are ordinarily given.

[¶44] Whosoever hath not, from him shall be taken away even that he hath - That is, the poor man: he that has little may be easily made a prey of, and so lose his little. This is a proper sense of the word εχειν in sacred and profane writers. In [1Cor 11:22], τους μη εχοντας, those who have not, means simply The Poor: and Aristophanes uses τους εχοντας, those that have, for the Rich or Opulent. See a variety of pertinent examples in Kypke on [Luk 8:18]. There is one example in Juvenal, Sat. iii. l. 208, 209, that expresses the whole of our Lords meaning, and is a beautiful illustration of this apparently difficult passage.

[¶45] Nil habuit Codrus: quis enim negat? et tamen illud Perdidit infelix Totum Nil. "'Tis true, poor Codrus Nothing had to boast,

## 195. Matthew · 39 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/195/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/195/#p-N

[¶0] And yet poor Codrus All that Nothing lost."

[¶1] Dryden

[¶2] Now what was this Nothing which, the poet said, Codrus had and lost? The five preceding lines tell you.

[¶3] Lectus erat Codro Procula minor, urceoli sex,

[¶4] Ornamentum abaci; necnon et parvulus infra

[¶5] Cantharus, et recubans sub eodem marmore Chiron;

[¶6] Jamque vetus Graecos servabat cista libellos,

[¶7] Et divina Opici rodebant carmina mures

[¶8] He had one small bed, six little pitchers, the ornament of a side-board; a small jug or tankard, the image of a centaur, and an old chest with some Greek books in it, on which the mice had already begun to make depredations. And all this he lost; probably by continuing, in spite of his destiny, to be a poet. So those who devote not the light and power which God has given them to the purposes for which he has granted these gifts, from them shall be taken away these unemployed or prostituted blessings. This seems to have been a proverbial mode of speech, which our Lord here uses to inform his disciples, that he who does not improve the first operations of grace, howsoever small, is in danger of losing not only all the possible product, but even the principal; for God delights to heap benefits on those who properly improve them. See the note on [Luk 8:18].

### Verse 13

[¶10] Therefore speak I to them in parables - On this account, viz. to lead them into a proper knowledge of God. I speak to them in parables, natural representations of spiritual truths, that they may be allured to inquire, and to find out the spirit, which is hidden under the letter; because, seeing the miracles which I have wrought, they see not, i.e. the end for which I have wrought them; and hearing my doctrines, they hear not, so as to profit by what is spoken; neither do they understand, ουδε συνιουσι, they do not lay their hearts to it. Is not this obviously our Lord's meaning? Who can suppose that he would employ his time in speaking enigmatically to them, on purpose that they might not understand what was spoken? Could the God of truth and sincerity act thus? If he had designed to act otherwise, he might have saved his time and labor, and not spoken at all, which would have answered the same end, viz. to leave them in gross ignorance.

### Verse 14

[¶12] In them is fulfilled - Αναπληρουται, Is Again fulfilled: this proper meaning of the Greek word has been generally overlooked. The evangelist means, that as these words were fulfilled in the Jews, in the time of the Prophet Isaiah, so they are now again fulfilled in these their posterity, who exactly copy their fathers example. These awful words may be again fulfilled in us, if we take not warning by the things which these disobedient people have suffered.

[¶13] By hearing ye shall hear - Jesus Christ shall be sent to you, his miracles ye shall fully see, and his doctrines ye shall distinctly hear; but God will not force you to receive the salvation which is offered.

### Verse 15

[¶15] Heart is waxed gross - Επαχυνθη, is become fat - inattentive stupid, insensible. They hear heavily with their ears - are half asleep while the salvation of God is preached unto them.

[¶16] Their eyes they have closed - Totally and obstinately resisted the truth of God, and shut their eyes against the light.

[¶17] Lest - they should see, etc. - Lest they should see their lost estate, and be obliged to turn unto God, and seek his salvation. His state is truly deplorable who is sick unto death, and yet is afraid of being cured. The fault is here totally in the people, and not at all in that God whose name is Mercy and whose nature is love.

### Verse 16

[¶19] But blessed are your eyes - Ye improve the light which God has given you; and you receive an increase of heavenly wisdom by every miracle and by every sermon.

### Verse 17

[¶21] Many prophets and righteous men - These lived by and died in the faith of the promised Messiah: the fullness of the time was not then come for his manifestation in the flesh. See also on [Mat 13:11] (note).

### Verse 19

[¶23] When any one heareth the word of the kingdom - Viz. the preaching of the Gospel of Christ.

[¶24] And understandeth it not - Μη συνιεντος, perhaps more properly, regardeth it not, does not lay his heart to it.

[¶25] The wicked one - Ο πονηρος, from πονος, labor, toil, he who distresses and torments the soul. Mark, [Mar 4:15], calls him ὁ σατανας, the adversary or opposer, because he resists men in all their purposes of amendment, and, to the utmost of his power opposes, in order to frustrate, the influences of Divine grace upon the heart. In the parallel place in Luke, [Luk 8:12], he is called ὁ διαβολος, the devil, from διαβαλλειν, to shoot, or dart through. In allusion to this meaning of the name, St. Paul, [Eph 6:16], speaks of the fiery Darts of the wicked one. It is worthy of remark, that the three evangelists should use each a different appellative of this mortal enemy of mankind; probably to show that the devil, with all his powers and properties, opposes every thing that tends to the salvation of the soul.

[¶26] Catcheth away - Makes the utmost haste to pick up the good seed, lest it should take root in the heart.

[¶27] A careless inattentive hearer is compared to the way side - his heart is an open road, where evil affections, and foolish and hurtful desires, continually pass and repass, without either notice or restraint. "A heart where Satan has" (as one terms it) "ingress, egress, regress, and progress: in a word, the devil's thoroughfare."

### Verse 20

[¶29] But he that received the seed into stony places - is he - That is, is a fit emblem of that man who, hearing the Gospel, is affected with its beauty and excellency, and immediately receiveth it with joy - is glad to hear what God has done to make man happy.

### Verse 21

[¶31] Yet hath he not root in himself - His soul is not deeply convinced of its guilt and depravity; the fallow ground is not properly ploughed up, nor the rock broken. When persecution, etc., ariseth, which he did not expect, he is soon stumbled - seeks some pretext to abandon both the doctrine and followers of Christ. Having not felt his own sore, and the plague of his heart, he has not properly discovered that this salvation is the only remedy for his soul: thus he has no motive in his heart strong enough to counteract the outward scandal of the cross; so he endureth only for the time in which there is no difficulty to encounter, no cross to bear.

### Verse 22

[¶33] He also that received seed among the thorns - In land ploughed, but not properly cleared and seeded. Is he - represents that person who heareth the word, but the cares, rather the anxiety, η μεριμνα, the whole system of anxious carking cares. Lexicographers derive the word μεριμνα from μεριζειν τον νουν, dividing, or distracting the mind. Thus a poet,

[¶34] Tot me impediunt curae quae meum animum diverse trahunt. "So many cares hinder me which draw my mind different ways." Terence.

[¶35] The deceitfulness of riches - Which promise peace and pleasure, but can never give them.

[¶36] Choke the word - Or, together choke the word, συμπνιγει, meaning, either that these grow up together with the word, overtop, and choke it; or that these united together, viz. carking worldly cares, with the delusive hopes and promises of riches, cause the man to abandon the great concerns of his soul, and seek, in their place, what he shall eat, drink, and wherewithal he shall be clothed. Dreadful stupidity of man, thus to barter spiritual for temporal good - a heavenly inheritance for an earthly portion! The seed of the kingdom can never produce much fruit in any heart, till the thorns and thistles of vicious affections and impure desires be plucked up by the roots and burned. The Persic translator renders it asle kalme-ra khube kund, chokes the root of the word: for it appears the seed had taken root, and that these cares, etc., choked it in the root, before even the blade could show itself.

### Verse 23

[¶38] Good ground - That which had depth of mould, was well ploughed, and well weeded.

[¶39] Is he that heareth - Who diligently attends the ministry of the word.

[¶40] And understandeth it - Lays the subject to heart, deeply weighing its nature, design, and importance.

[¶41] Which also beareth fruit - His fruitfulness being an almost necessary consequence of his thus laying the Divine message to heart. Let it be observed, that to hear, to understand, and to bring forth fruit, are the three grand evidences of a genuine believer. He who does not hear the word of wisdom cannot understand what makes for his peace; and he who does not understand what the Gospel requires him to be and to perform, cannot bring forth fruit; and he who is not fruitful, very fruitful, cannot be a disciple of Christ - see [Joh 15:8]; and he who is not Christ's disciple cannot enter into the kingdom of God.

[¶42] From the different portions of fruit produced by the good ground, a hundred, sixty, and thirty, we may learn that all sound believers are not equally fruitful; all hear, understand, and bring forth fruit, but not in the same degrees-occasioned, partly, by their situation and circumstances not allowing them such extensive opportunities of receiving and doing good; and, partly, by lack of mental capacity - for every mind is not equally improvable.

[¶43] Let it be farther observed that the unfruitfulness of the different lands was not owing to bad seed or an unskilful sower - the same sower sows the same seed in all, and with the same gracious design - but it is unfruitful in many because they are careless, inattentive, and worldly-minded.

[¶44] But is not the ground naturally bad in every heart? Undoubtedly. And can any but God make it good? None. But it is your business, when you hear of the justice and mercy of God, to implore him to work in you that which is pleasing in his sight. No man shall be condemned because he did not change his own heart, but because he did not cry to God to change it, who gave him his Holy Spirit for this very purpose, and which he, by his worldly-mindedness and impiety, quenched. Whoso hath ears to hear let him hear: and may the Lord save the reader from an impenitent and unfruitful heart!

## 196. Matthew · 40 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/196/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/196/#p-N

### Verse 24

[¶1] The kingdom of heaven - God's method of managing the affairs of the world, and the concerns of his Church.

[¶2] Is likened unto a man which sowed good seed in his field - In general, the world may be termed the field of God; and in particular, those who profess to believe in God through Christ are his field or farm; among whom God sows nothing but the pure unadulterated word of his truth.

### Verse 25

[¶4] But while men slept - When the professors were lukewarm, and the pastors indolent, his enemy came and sowed tares, ζιζανια degenerate, or bastard wheat. The righteous and the wicked are often mingled in the visible Church. Every Christian society, how pure soever its principles may be, has its bastard wheat - those who bear a resemblance to the good, but whose hearts are not right with God. He who sows this bastard wheat among God's people is here styled God's enemy; and he may be considered also as a sower of them who permits them to be sown and to spring up through his negligence. Wo to the indolent pastors, who permit the souls under their care to be corrupted by error and sin! This word does not, I believe, occur in any of the Greek classics, nor in Dioscorides; but it may be seen in the Geoponica, or Greek writers De Re Rustica: see the edition by Niclas, vol. i. lib. ii. c. 43, where το ζιζανιον is said to be the same which the Greeks call αιρα; and Florentinus, the author, says, Το ζιζανιον, το λεγομενον Αιρα, φθειρει νον σιτον, αρτοις δε μιγνυμενη, σκοτοι τους εσθιοντας. "Zizanion, which is called αιρα, darnel, injures the wheat; and, mixed in the bread, causes dimness of the eyes to those who eat of it." And the author might have added vertigo also. But this does not seem to be the grain to which our Lord alludes.

[¶5] The word ζιζανια, zizania, which is here translated tares, and which should rather be translated bastard or degenerate wheat, is a Chaldee word; and its meaning must be sought in the rabbinical writers. In a treatise in the Mishna called Kelayim, which treats expressly on different kinds of seeds, the word זונים zunim, or זונין zunin, is used for bastard or degenerated wheat; that which was wholly a right seed in the beginning, but afterwards became degenerate - the ear not being so large, nor the grains in such quantity, as formerly, nor the corn so good in quality. In [Psa 144:13], the words מזן אל זן mizzan al zen, are translated all manner of store; but they properly signify, from species to species: might not the Chaldee word זונין zunin, and the Greek word ζιζανια, zizania, come from the psalmist's זנזן zanzan, which might have signified a mixture of grain of any kind, and be here used to point out the mixing bastard or degenerate wheat among good seed wheat? The Persic translator renders it telkh daneh, bitter grain; but it seems to signify merely degenerate wheat. This interpretation throws much light on the scope and design of the whole passage. Christ seems to refer, first, to the origin of evil. God sowed good seed in his field; made man in his own image and likeness: but the enemy, the devil, ([Mat 13:39]), corrupted this good seed, and caused it to degenerate. Secondly, he seems to refer to the state of the Jewish people: God had sowed them, at first, wholly a right seed, but now they were become utterly degenerate, and about to be plucked up and destroyed by the Roman armies, which were the angels or messengers of God's justice, whom he had commissioned to sweep these rebellious people from the face of the land. Thirdly, he seems to refer also to the state in which the world shall be found, when he comes to judge it. The righteous and the wicked shall be permitted to grow together, till God comes to make a full and final separation.

### Verse 26

[¶7] When the blade was sprung up - then appeared the tares also - Satan has a shoot of iniquity for every shoot of grace; and, when God revives his work, Satan revives his also. No marvel, therefore, if we find scandals arising suddenly to discredit a work of grace, where God has begun to pour out his Spirit.

### Verse 27

[¶9] So the servants - said unto him, Sir, didst not thou sow - A faithful and vigilant minister of Christ fails not to discover the evil, to lament it, and to address himself to God by prayer, in order to find out the cause of it, and to receive from him proper information how to behave on the occasion.

### Verse 28

[¶11] An enemy hath done this - It is the interest of Satan to introduce hypocrites and wicked persons into religious societies, in order to discredit the work of God, and to favor his own designs.

[¶12] Wilt thou then that we go and gather them up? - A zeal which is rash and precipitate is as much to be feared as the total lack of strict discipline.

### Verse 29

[¶14] But he said, Nay - God judges quite otherwise than men of this mixture of good and evil in the world; he knows the good which he intends to produce from it, and how far his patience towards the wicked should extend, in order to their conversion, or the farther sanctification of the righteous. Men often persecute a true Christian, while they intend only to prosecute an impious person. "A zeal for the extirpation of heretics and wicked men," said a pious Papist, "not regulated by these words of our blessed Savior, allows no time for the one to grow strong in goodness, or to the other to forsake their evil courses. They are of a spirit very opposite to his, who care not if they root up the wheat, provided they can but gather up the tares." The zeal which leads persons to persecute others for religious opinions is not less a seed of the devil than a bad opinion itself is.

### Verse 30

[¶16] Let both grow together - Though every minister of God should separate from the Church of Christ every incorrigible sinner, yet he should proceed no farther: the man is not to be persecuted in his body or goods, because he is not sound in the faith - God tolerates him; so should men. False doctrines are against God - he alone is the judge and punisher of them - man has no right to interfere in this matter. They who burnt Vanini for atheism usurped the seat of judgment, and thus proved themselves to be not less a diabolical seed than the person they thus, without God's leave, hurried into eternity. Mary, Queen of England, of execrable memory, and the inquisitorial tormentors she employed, were all of this diabolical sowing. See more on this parable at [Mat 13:37], etc.

### Verse 31

[¶18] The kingdom of heaven is like to a grain of mustard seed - This parable is a representation of the progress of the Gospel in the world; and of the growth of grace in the soul. That grace which leads the soul to the fullness of glory may begin, and often does, in a single good desire - a wish to escape hell, or a desire to enjoy God in heaven.

### Verse 32

[¶20] Which indeed is the least of all seeds - That is, of all those seeds which produce plants, whose stems and branches, according to the saying of the botanists, are apt δενδριζειν, arborescere, to grow into a ligneous or woody substance.

[¶21] Becometh a tree - That is, it is not only the largest of plants which are produced from such small seeds, but partakes, in its substance, the close woody texture, especially in warm climates, where we are informed it grows to an almost incredible size. The Jerusalem Talmud, tract Peah. fol. 20, says, "There was a stalk of mustard in Sichin, from which sprang out three boughs; one of which, being broken off, served to cover the tent of a potter, and produced three cabes of mustard seed. Rabbi Simeon ben Chalapha said, A stalk of mustard seed was in my field, into which I was wont to climb, as men are wont to climb into a fig tree." See Lightfoot and Schoettgen. This may appear to be extravagant; and it is probable that, in the case of the three cabes of seed, there is considerable exaggeration; but, if it had not been usual for this plant to grow to a very large size, such relations as these would not have appeared even in the Talmud; and the parable of our Lord sufficiently attests the fact. Some soils being more luxuriant than others, and the climate much warmer, raise the same plant to a size and perfection far beyond what a poorer soil, or a colder climate, can possibly do. Herodotus says, he has seen wheat and barley in the country about Babylon which carried a blade full four fingers-breadth: and that the millet and sesamum grew to an incredible size. I have myself seen a field of common cabbages, in one of the Norman isles, each of which was from seven to nine feet in height; and one in the garden of a friend, which grew beside an apple-tree, though the latitude of the place is only about 48 deg. 13 min. north, was fifteen feet high, the stem of which is yet remaining, (September, 1798). These facts, and several others which might be added, confirm fully the possibility of what our Lord says of the mustard-tree, however incredible such things may appear to those who are acquainted only with the productions of northern regions and cold climates.

### Verse 33

[¶23] The kingdom of heaven is like unto leaven - On the nature and effects of leaven, see the note on [Exo 12:8]. As the property of leaven is to change, or assimulate to its own nature, the meal or dough with which it is mixed, so the property of the grace of Christ is to change the whole soul into its own likeness; and God intends that this principle should continue in the soul till all is leavened - till the whole bear the image of the heavenly, as it before bore the image of the earthly. Both these parables are prophetic, and were intended to show, principally, how, from very small beginnings, the Gospel of Christ should pervade all the nations of the world, and fill them with righteousness and true holiness.

### Verse 34

[¶25] All these things spoke Jesus - in parables - Christ descends from Divine mysteries to parables, in order to excite us to raise our minds, from and through natural things, to the great God, and the operations of his grace and Spirit. Divine things cannot be taught to man but through the medium of earthly things. If God should speak to us in that language which is peculiar to heaven, clothing those ideas which angelic minds form, how little should we comprehend of the things thus described! How great is our privilege in being thus taught! Heavenly things, in the parables of Christ, assume to themselves a body, and thus render themselves palpable.

### Verse 35

[¶27] By the prophet - As the quotation is taken from [Psa 78:2], which is attributed to Asaph, he must be the prophet who is meant in the text; and, indeed, he is expressly called a prophet, [1Chr 25:2]. Several MSS. have Ησαιου, Isaiah; but this is a manifest error. Jerome supposes that Asaph was first in the text, and that some ignorant transcriber, not knowing who this Asaph was, inserted the word Isaiah; and thus, by attempting to remove an imaginary error, made a real one.

### Verse 36

[¶29] Jesus - went into the house: and his disciples came - Circumstances of this kind should not pass unnoticed: they are instructive and important. Those who attend only to the public preaching of the Gospel of God are not likely to understand fully the mysteries of the kingdom of heaven. To understand clearly the purport of the Divine message, a man must come to God by frequent, fervent, secret prayer. It is thus that the word of God sinks into the heart, is watered, and brings forth much fruit.

[¶30] Declare (φρασον, explain) unto us the parable of the tares of the field. - To what has already been spoken on this parable, the following general exposition may be deemed a necessary appendage: -

[¶31] I. What is the cause of Evil in the world?

[¶32] 1. We must allow that God, who is infinite in holiness, purity, and goodness, could not have done it. Nothing can produce what is not in itself. This is a maxim which every man subscribes to: God then could not have produced sin, forasmuch as his nature is infinite goodness and holiness. He made man at first in his own image, a transcript of his own purity: and, since sin entered into the world, He has done every thing consistent with his own perfections, and the freedom of the human mind, to drive it out, and to make and keep man holy.

[¶33] 2. After a thousand volumes are written on the origin of evil, we shall just know as much of it as Christ has told us here - An enemy hath done it, and this enemy is the devil, [Mat 13:39].

[¶34] 1. This enemy is represented as a deceitful enemy: a friend in appearance, soliciting to sin, by pleasure, honor, riches, etc.

[¶35] 2. A vigilant enemy. While men sleep he watches, [Mat 13:25].

[¶36] 3. A hidden or secret enemy. After having sown his seed, he disappears, [Mat 13:25]. Did he appear as himself, few would receive solicitations to sin; but he is seldom discovered in evil thoughts, unholy desires, flattering discourses, bad books, etc.

[¶37] II. Why was evil permitted to enter into the world?

[¶38] 1. There are doubtless sufficient reasons in the Divine Mind for its permission; which, connected with his infinite essence, and extending to eternity, are not only unfathomable by us, but also, from their nature, incommunicable to men.

[¶39] 2. But it may be justly said, that hereby many attributes of the Divine Nature become manifest, which otherwise could not have been known; such as mercy, compassion, long-suffering, etc. All of which endear the Deity to men, and perfect the felicity of those who are saved.

[¶40] III. But why does he suffer this mixture of the good and bad seed now?

[¶41] 1. Because of the necessary dependence of one part of the creation on the other. Were the wicked all rooted up, society must fail, the earth be nearly desolated, noxious things greatly multiplied, and the small remnant of the godly, not being able to stand against the onsets of wild beasts, etc., must soon be extirpated; and then adieu to the economy of grace!

[¶42] 2. Did not the wicked exist, there would be no room for the exercise of many of the graces of the Spirit, on which our spiritual perfection greatly depends.

[¶43] 3. Nor could the grace of God be so manifest in supporting and saving the righteous; and consequently could not have that honor which now it justly claims.

[¶44] 4. Were not this evil tolerated, how could the wicked be converted? The bastard wheat, by being transplanted to a better soil, may become good wheat; so sinners may be engrafted in Christ, and become sons of God through faith in his name; for the longsuffering of God leads multitudes to repentance.

## 197. Matthew · 41 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/197/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/197/#p-N

[¶0] IV. Observe the end of the present state of things:

[¶1] 1. The wicked shall be punished, and the righteous rewarded. The wicked are termed bastard-wheat - the children of the wicked one, [Mat 13:38], the very seed of the serpent. Observe the place in which the wicked shall be punished, - a Furnace. The instrument of this punishment, Fire. This is an allusion to the punishment inflicted only on those supposed to be the very worst of criminals. See [Dan 3:6]. They were cast into a burning fiery furnace. The effect of it, Despair; weeping, wailing, and gnashing of teeth, [Mat 13:42].

[¶2] 2. Observe the character and state of the righteous:

[¶3] 1. They are the children of the kingdom, a seed of God's sowing, [Mat 13:38].

[¶4] 2. As to their persons, they shall be like the sun.

[¶5] 3. The place of their felicity shall be the kingdom of heaven: and,

[¶6] 4. The object of it, God In the relation of Father, [Mat 13:43]. This is a reference to [Dan 12:2], [Dan 12:3].

[¶7] Some learned men are of opinion that the whole of this parable refers to the Jewish state and people; and that the words συντελεια του αιωνος, which are commonly translated the end of the world, should be rendered the end of the age, viz. the end of the Jewish polity. That the words have this meaning in other places there can be no doubt; and this may be their primary meaning here; but there are other matters in the parable which agree far better with the consummation of all things than with the end of the Jewish dispensation and polity. See on [Mar 4:29] (note).

### Verse 44

[¶9] The kingdom of heaven is like unto treasure hid in a field - Θησαυρω κεκρυμμενω, to a hidden treasure. We are not to imagine that the treasure here mentioned, and to which the Gospel salvation is likened, means a pot or chest of money hidden in the field, but rather a gold or silver mine, which he who found out could not get at, or work, without turning up the field, and for this purpose he bought it. Mr. Wakefield's observation is very just: "There is no sense in the purchase of a field for a pot of money, which he might have carried away with him very readily, and as honestly, too, as by overreaching the owner by an unjust purchase."

[¶10] He hideth - i.e. he kept secret, told the discovery to no person, till he had bought the field. From this view of the subject, the translation of this verse, given above, will appear proper - a hidden treasure, when applied to a rich mine, is more proper than a treasure hid, which applies better to a pot of money deposited there, which I suppose was our translators' opinion; and kept secret, or concealed, will apply better to the subject of his discovery till he made the purchase, than hideth, for which there could be no occasion, when the pot was already hidden, and the place known only to himself.

[¶11] Our Lord's meaning seems to be this: - The kingdom of heaven - the salvation provided by the Gospel - is like a treasure - something of inestimable worth - hidden in a field; it is a rich mine, the veins of which run in all directions in the sacred Scriptures; therefore, the field must be dug up, the records of salvation diligently and carefully turned over, and searched. Which, when a man hath found - when a sinner is convinced that the promise of life eternal is to him, he kept secret - pondered the matter deeply in his heart; he examines the preciousness of the treasure, and counts the cost of purchase; for joy thereof - finding that this salvation is just what his needy soul requires, and what will make him presently and eternally happy, went and sold all that he had - renounces his sins, abandons his evil companions, and relinquishes all hope of salvation through his own righteousness; and purchased that field - not merely bought the book for the sake of the salvation it described, but, by the blood of the covenant, buys gold tried in the fire, white raiment, etc.; in a word, pardon and purity, which he receives from God for the sake of Jesus. We should consider the salvation of God,

[¶12] 1. As our only treasure, and value it above all the riches in the world.

[¶13] 2. Search for it in the Scriptures, till we fully understand its worth and excellence.

[¶14] 3. Deeply ponder it in the secret of our souls.

[¶15] 4. Part with all we have in order to get it.

[¶16] 5. Place our whole joy and felicity in it; and

[¶17] 6. Be always convinced that it must be bought, and that no price is accepted for it but the blood of the covenant; the sufferings and death of our only Lord and Savior Jesus Christ.

### Verse 45

[¶19] A merchant man, seeking goodly pearls - A story very like this is found in the Talmudical tract Shabbath: "Joseph, who sanctified the Sabbath, had a very rich neighbor; the Chaldeans said, All the riches of this man shall come to Joseph, who sanctifies the Sabbath. To prevent this, the rich man went and sold all that he had, and bought a pearl, and went aboard of a ship; but the wind carried the pearl away, it fell into the sea, and was swallowed by a fish. This fish was caught, and the day before the Sabbath it was brought into the market, and they proclaimed, Who wishes to buy this fish? The people said, Carry it to Joseph, the sanctifier of the Sabbath, who is accustomed to buy things of great value. They carried it to him, and he bought it, and when he cut it up he found the pearl, and sold it for thirteen pounds weight of golden denarii!" From some tradition of this kind, our Lord might have borrowed the simile in this parable.

[¶20] The meaning of this parable is the same with the other; and both were spoken to impress more forcibly this great truth on the souls of the people: - eternal salvation from sin and its consequences is the supreme good of man, should be sought after above all things, and prized beyond all that God has made. Those merchants who compass sea and land for temporal gain, condemn the slothfulness of the majority of those called Christians, who, though they confess that this salvation is the most certain and the most excellent of all treasures, yet seek worldly possessions in preference to it! Alas, for him who expects to find any thing more amiable than God, more worthy to fill his heart, and more capable of making him happy!

### Verse 47

[¶22] Is like unto a net - A drag-net. This is the proper meaning of Σαγηνη, which the Latins translate verriculum, a sweep net; Quod in aquam jacitur ad pisces comprehendendos; imprimis, cujus usus est extrahendis iis a fundo. Martinius. "Which is cast into the water to catch fish, and the particular use of which is to drag them up from the bottom." As this is dragged along it keeps gathering all in its way, both good and bad, small and great; and, when it is brought to the shore, those which are proper for use are preserved, and those which are not are either destroyed or thrown back into the water.

[¶23] By the net may be understood the preaching of the Gospel of the kingdom, which keeps drawing men into the profession of Christianity, and into the fellowship of the visible Church of Christ. By the sea may be represented that abyss of sin, error, ignorance, and wickedness in which men live, and out of which they are drawn, by the truth and Spirit of God, who cordially close in with the offers of salvation made to them in the preaching of the Gospel.

[¶24] By drawing to shore, may be represented the consummation of all things, see [Mat 13:49], when a proper distinction shall be made between those who served God, and those who served him not; for many shall doubtless be found who shall bear the name without the nature of Christ. By picking out the good, and throwing away the bad, [Mat 13:48], is meant that separation which God shall make between false and true professors, casting the former into hell, and bringing the latter to heaven.

[¶25] Instead of τα καλα the good, the Cod. Bezae, and five copies of the old Antehieronymian, or Itala version, read τα καλλιστα, the best, the very best. Every reader would naturally hope that this is not the true reading, or that it is not to be understood literally, as it seems to intimate that only the very best shall be at last saved.

[¶26] It is probable that this parable also refers, in its primary meaning, to the Jewish state, and that, when Christ should come to judge and destroy them by the Roman power, the genuine followers of Christ only should escape, and the rest be overwhelmed by the general destruction. See [Mat 24:30], etc.

### Verse 50

[¶28] Into the furnace of fire - See the note on [Mat 8:12].

### Verse 51

[¶30] Have ye understood all these things? - Divine truths must not be lightly passed over. - Our Lord's question here shows them to be matters of the utmost weight and importance; and that they should be considered again and again, till they be thoroughly understood.

### Verse 52

[¶32] Every scribe - Minister of Christ: who is instructed - taught of God; in the kingdom of heaven - in the mysteries of the Gospel of Christ: out of his treasury - his granary or store-house; things new and old - a Jewish phrase for great plenty. A small degree of knowledge is not sufficient for a preacher of the Gospel. The sacred writings should be his treasure, and he should properly understand them. His knowledge does not consist in being furnished with a great variety of human learning, (though of this he should acquire as much as he can); but his knowledge consists in being well instructed in the things concerning the kingdom of heaven, and the art of conducting men thither. Again, it is not enough for a man to have these advantages in possession: he must bring them forth, and distribute them abroad. A good pastor will not, like a miser, keep these things to himself to please his fancy; nor, like a merchant, traffic with them, to enrich himself; but, like a bountiful father or householder, distribute them with a liberal through judicious hand, for the comfort and support of the whole heavenly family.

[¶33] A preacher whose mind is well stored with Divine truths, and who has a sound judgment, will suit his discourses to the circumstances and states of his hearers. He who preaches the same sermon to every congregation, gives the fullest proof that, however well he may speak, he is not a scribe who is instructed in the kingdom of heaven. Some have thought that old and new things here, which imply the produce of the past and the produce of the present year, may also refer to the old and new covenants - a proper knowledge of the Old Testament Scriptures, and of the doctrines of Christ as contained in the New. No man can properly understand the Old Testament but through the medium of the New, nor can the New be so forcibly or successfully applied to the conscience of a sinner as through the medium of the Old. The law is still a schoolmaster to lead men to Christ - by it is the knowledge of sin, and, without it, there can be no conviction - where it ends, the Gospel begins, as by the Gospel alone is salvation from sin. See the whole of the comment on the Pentateuch.

### Verse 54

[¶35] And when he was come into his own country - Probably Nazareth, where his parents lived, and where he had continued till his thirtieth year, though it appears he had a lodging in Peter's house at Capernaum.

[¶36] They were astonished - It appears, hence, that our blessed Lord had lived in obscurity all the time above specified; for his countrymen appear not to have heard his doctrines, nor seen his miracles, until now. It is a melancholy truth, that those who should know Christ best are often the most ignorant of himself, the doctrines of his word, and the operations of his Spirit.

### Verse 55

[¶38] Is not this the carpenter's son? - Seven copies of the old Itala have, Is not this the son of Joseph the carpenter? But it is likely our Lord, during the thirty years of his abode at Nazareth, wrought at the same trade with Joseph; and perhaps this is what is intended, [Luk 2:51]. He went down with them (his parents) to Nazareth, and was Subject unto them. An honest trade is no discredit to any man. He who spends his time in idleness is fit for any business in which the devil chooses to employ him.

[¶39] Is not his mother - Mary, and his brethren, James, etc. - This insulting question seems to intimate that our Lord's family was a very obscure one; and that they were of small repute among their neighbors, except for their piety.

[¶40] It is possible that brethren and sisters may mean here near relations, as the words are used among the Hebrews in this latitude of meaning; but I confess it does not appear to me likely. Why should the children of another family be brought in here to share a reproach which it is evident was designed for Joseph the carpenter, Mary his wife, Jesus their son, and their other children? Prejudice apart, would not any person of plain common sense suppose, from this account, that these were the children of Joseph and Mary, and the brothers and sisters of our Lord, according to the flesh? It seems odd that this should be doubted; but, through an unaccountable prejudice, Papists and Protestants are determined to maintain as a doctrine, that on which the Scriptures are totally silent, viz. the perpetual virginity of the mother of our Lord. See [Mat 1:25].

### Verse 57

[¶42] And they were offended in him - They took offense at him, εσκανδαλιζοντο εν αυτω, making the meanness of his family the reason why they would not receive him as a prophet, though they were astonished at his wisdom, and at his miracles, [Mat 13:54]. So their pride and their envy were the causes of their destruction.

[¶43] A prophet is not without honor - This seems to have been a proverbial mode of speech, generally true, but not without some exceptions. The apparent meanness of our Lord was one pretense why they rejected him; and yet, God manifested in the flesh, humbling himself to the condition of a servant, and to the death of the cross, is the only foundation for the salvation of a lost world. Perhaps our Lord means, by prophet, in this place, himself alone, as if he had said, My ministry is more generally reputed, and my doctrine better received, in any other part of the land than in my own country, among my own relatives; because, knowing the obscurity of my birth, they can scarcely suppose that I have these things from heaven.

## 198. Matthew · 42 of 88

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### Verse 58

[¶1] And he did not many mighty works there because of their unbelief - Δυναμεις, miracles. So the word is used, [Mat 7:22]; [Mat 11:20]; [Act 19:11]; [1Cor 12:28]; [Gal 3:5]; [Heb 2:4]. The Septuagint translates נפלאות אל niphleoth el, the miraculous works of God, by δυναμιν κυριε.

[¶2] Unbelief and contempt drive Christ out of the heart, as they did out of his own country. Faith seems to put the almighty power of God into the hands of men; whereas unbelief appears to tie up even the hands of the Almighty. A man, generally speaking, can do but little good among his relatives, because it is difficult for them to look with the eyes of faith upon one whom they have been accustomed to behold with the eyes of the flesh. - Quesnel.

### Introduction

[¶4] Herod, having heard the fame of Christ, supposes him to be John the Baptist, risen from the dead, [Mat 14:1], [Mat 14:2]. A circumstantial account of the beheading of John the Baptist, [Mat 14:3-12]. Five thousand men, besides women and children, fed with five loaves and two fishes, [Mat 14:13-21]. The disciples take ship, and Jesus stays behind, and goes privately into a mountain to pray, [Mat 14:22], [Mat 14:23]. A violent storm arises, by which the lives of the disciples are endangered, [Mat 14:24]. In their extremity, Jesus appears to them, walking upon the water, [Mat 14:25-27]. Peter, at the command of his Master, leaves the ship, and walks on the water to meet Christ, [Mat 14:28-31]. They both enter the ship, and the storm ceases, [Mat 14:32], [Mat 14:33]. They come into the land of Gennesaret, and he heals many diseased people, [Mat 14:34-36].

### Verse 1

[¶6] Herod the tetrarch - This was Herod Antipas, the son of Herod the Great. See the notes on [Mat 2:1], where an account is given of the Herod family. The word tetrarch properly signifies a person who rules over the fourth part of a country; but it is taken in a more general sense by the Jewish writers, meaning sometimes a governor simply, or a king; see [Mat 14:9]. The estates of Herod the Great were not, at his death, divided into four tetrarchies, but only into three: one was given by the Emperor Augustus to Archelaus; the second to Herod Antipas, the person in the text; and the third to Philip: all three, sons of Herod the Great.

### Verse 2

[¶8] This is John the Baptist - Ον εγω απεκεφαλισα, Whom I beheaded. These words are added here by the Codex Bezae and several others, by the Saxon, and five copies of the Itala. - See the power of conscience! He is miserable because he is guilty; being continually under the dominion of self-accusation, reproach, and remorse. No need for the Baptist now: conscience performs the office of ten thousand accusers! But, to complete the misery, a guilty conscience offers no relief from God - points out no salvation from sin.

[¶9] He is risen from the dead - From this we may observe:

[¶10] 1. That the resurrection of the dead was a common opinion among the Jews; and

[¶11] 2. That the materiality of the soul made no part of Herod's creed.

[¶12] Bad and profligate as he was, it was not deemed by him a thing impossible with God to raise the dead; and the spirit of the murdered Baptist had a permanent resurrection in his guilty conscience.

### Verse 3

[¶14] For Herodias' sake - This infamous woman was the daughter of Aristobulus and Bernice, and grand-daughter of Herod the Great. Her first marriage was with Herod Philip, her uncle, by whom she had Salome: some time after, she left her husband, and lived publicly with Herod Antipas, her brother-in-law, who had been before married to the daughter of Aretas, king of Arabia Petraea. As soon as Aretas understood that Herod had determined to put away his daughter, he prepared to make war on him: the two armies met, and that of Herod was cut to pieces by the Arabians; and this, Josephus says, was supposed to be a judgment of God on him for the murder of John the Baptist. See the account in Josephus, Antiq. lib. xviii. c. 7.

### Verse 4

[¶16] For John said unto him, It is not lawful for thee to have her. - Here is an instance of zeal, fidelity, and courage, highly worthy of imitation. Plainness, mildness, and modesty, are qualifications necessary to be observed when we reprove the great. The best service a subject can render his prince is to lay before him, in the plainest but most respectful manner, what the law of God requires of him, and what it forbids. How unutterable must the punishment of those be who are chaplains to princes, or great men, and who either flatter them in their vices, or wink at their sins!

### Verse 5

[¶18] He feared the multitude - Miserable prince! who fears more to offend his people, than to sin against his God, by shedding innocent blood. When a man resists sin only by the help of human motives, he cannot long defend himself.

### Verse 6

[¶20] Herod's birth-day - Either the day in which he was born, or the day on which he began to reign; for both were termed birth-days. See [1Sam 13:1], and [Hos 7:5]. The kings of Persia were accustomed to reject no petition that was preferred to them during the entertainment. See Herodotus in Calliope, and [Est 5:3].

[¶21] The daughter - danced - This was Salome, mentioned before. Danced: by a literal rendering of the saltavit of the Vulgate, in my old MS. of the English Bible, the whole of this business seems to be treated with sovereign contempt: for thus says the translator, Shee leped in the myddle.

### Verse 8

[¶23] Give me here John Baptist's head in a charger - The word charger formerly signified a large dish, bowl, or drinking cup: the Saxon has a dish, Tindal, a platter; any thing is better than charger, which never conveyed much meaning, and now conveys none. The evangelist says she was instructed before, by her mother, to ask the Baptist's head! What a most infernal mother, to give such instructions to her child! and what a promising daughter to receive them! What a present for a young lady! - the bloody head of the murdered forerunner of Jesus! and what a gratification for an adulterous wife, and incestuous mother! The disturber of her illicit pleasures, and the troubler of her brother-husband's conscience, is no more! Short, however, was their glorying! See on [Mat 14:3] (note).

### Verse 9

[¶25] The king was sorry - He knew John to be a righteous man, and at first did many things gladly which John told him it was his duty to perform: [Mar 6:20].

[¶26] Nevertheless, for the oath's sake - The Oaths, ορκους - he had probably sworn again and again - one sin begets many.

[¶27] And them which sat with him at meat - Who were probably such as himself, and would have considered it a breach of honor if he had not fulfilled his sworn promise: he therefore commanded it to be given!

### Verse 11

[¶29] His head was given to the damsel: and she brought it to her mother - There is no person so revengeful as a lascivious woman when reproved and blamed. A preacher of the Gospel has most to fear from this quarter: - the first of this profession lost his life for the sake of truth and chastity; and others, especially those who have any thing to do with men in power who are profligates, may learn what they are to expect in return for a faithful discharge of their duty.

### Verse 12

[¶31] His disciples came, and took up the Body - The Head was in the possession of Herodias, who, 'tis probable, took a diabolic pleasure in viewing that speechless mouth which had often been the cause of planting thorns in her criminal bed; and in offering indignities to that tongue from which she could no longer dread a reproof. Her character justifies every bad conjecture that can well be formed on this head: and St. Jerome positively says that, when she got it, she drew out the tongue, and thrust it through with her bodkin. On the whole we may observe: -

[¶32] That the diversions of the world, feasting and dancing, are but too commonly the occasions of sin. After so fatal an example as this, can we doubt whether balls are not snares for souls; destructive of chastity, modesty, and sometimes even of humanity itself; and a pernicious invention to excite the most criminal passions! How many on such occasions have sacrificed their chastity, and then, to hide their shame, have stifled the feelings of the human being and the parent, and, by direct or indirect means, have put a period to the innocent offspring of their connections! Unhappy mother, who exposes her daughter to the same shipwreck herself has suffered, and makes her own child the instrument of her lust and revenge! Behold here, ye professedly religious parents, the fruits of what was doubtless called in those times, elegant breeding and accomplished dancing! Fix your eyes on that vicious mother, that prostituted daughter, and especially on that murdered ambassador of God, and then send your children to genteel boarding-schools, to learn the accomplishment of Dancing! where the fear of God makes no part of the education.

### Verse 13

[¶34] When Jesus heard of it, he departed thence - Had the blessed Jesus continued in that place, it is probable the hand of this impure female murderer would have been stretched out against him also: he withdrew, therefore, not through fear, but to teach his messengers rather to yield to the storm than expose themselves to destruction, where, from circumstances, the case is evidently hopeless.

[¶35] The people - followed him on foot - πεζη, or, by land, which is a common acceptation of the word in the best Greek writers. See many examples in Kypke.

### Verse 14

[¶37] Jesus - was moved with compassion - Εσπλαγχνισθε, he was moved with tender compassion, so I think the word should in general be translated: see the note on [Mat 9:36]. As a verb, it does not appear to have been used by any but ecclesiastical writers. It always intimates that motion of the bowels, accompanied with extreme tenderness and concern, which is felt at the sight of the miseries of another.

### Verse 15

[¶39] Send the multitude away, that they may go - and buy - The disciples of Christ are solicitous for the people's temporal as well a spiritual welfare: and he is not worthy to be called a minister of Christ, who dues not endeavor to promote both to the uttermost of his power. The preaching of Christ must have been accompanied with uncommon power to these people's souls, to have induced them to leave their homes to follow him from village to village, for they could never hear enough; and to neglect to make use of any means for the support of their lives, so that they might still have the privilege of hearing him. When a soul is either well replenished with the bread of life, or hungry after it, the necessities of the body are, for the time, little regarded.

### Verse 16

[¶41] They need not depart - He that seeks first the kingdom of heaven is sure to have every temporal requisite. When a man ensures the first, God always takes care to throw the other into the bargain. He who has an interest in Jesus has in him an inexhaustible treasure of spiritual and temporal good. Though the means by which man may help his fellows have failed, we are not to suppose that the bounty of God is exhausted. When we are about to give up all hope of farther supply, the gracious word of Christ still holds good - They need not depart; give ye them to eat.

[¶42] Give ye them to eat - Should we say, Lord, how shall thy poor, feeble ministering servants feed so many hungry souls as attend thy word! Begin at the command of Jesus - make the attempt - divide what you have - and the bread of God shall be multiplied in your hands, and all shall eat and be satisfied.

### Verse 17

[¶44] We have here but five loaves and two fishes - When we are deeply conscious of our own necessities, we shall be led to depend on Jesus with a firmer faith. God often permits his servants to be brought low, that they may have repeated opportunities of proving the kindness and mercy of their gracious Lord and Master.

## 199. Matthew · 43 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/199/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/199/#p-N

### Verse 18

[¶1] Bring them hither to me - No creature of God should be considered as good or safe without the blessing of God in it. If thou have but even a handful of meal and a few herbs, bring them to Christ by prayer and faith, and he will make them a sufficiency for thy body, and a sacrament to thy soul. Let the minister of the Gospel attend also to this - let him bring all his gifts and graces to his Maker - let him ever know that his word can be of no use, unless the blessing of Christ be in it.

### Verse 19

[¶3] And took the five loaves, etc. - This was the act of the father of a family among the Jews - his business it was to take the bread into his hands, and render thanks to God, before any of the family was permitted to taste of it.

[¶4] Looking up to heaven - To teach us to acknowledge God as the Supreme Good, and fountain of all excellence.

[¶5] He blessed - The word God should, I think, be rather inserted here than the word them, because it does not appear that it was the loaves which Christ blessed, but that God who had provided them; and this indeed was the Jewish custom, not to bless the food, but the God who gave it.

[¶6] However, there are others who believe the loaves are meant, and that he blessed them in order to multiply them. The Jewish form of blessing, or what we term grace, before and after meat, was as follows: -

[¶7] Before Meat ברוך אתה אלהינו מלך העולם המוצא לחם מן הארץ

[¶8] Baruc attah Elohinoo melec haolam hamotse lechem min haarets

[¶9] Blessed art thou, our God, King of the universe, who bringest bread out of the earth!

[¶10] After Meat ברוך אלהינו מלך העולם בורא פרי הגפן

[¶11] Barnuc Elohinoo melec haolam bore peri hagephen

[¶12] Blessed art thou, our God, King of the universe, the Creator of the fruit of the vine!

[¶13] And brake - We read often in the Scriptures of breaking bread, never of cutting it: because the Jews made their bread broad and thin like cakes, and to divide such, being very brittle, there was no need of a knife.

### Verse 20

[¶15] They did all eat, and were filled - Little or much is the same in the hands of Jesus Christ. Here was an incontestable miracle - five thousand men, besides women and children, fed with five cakes and two fishes! Here must have been a manifest creation of substance - the parts of the bread were not dilated to make them appear large, nor was there any delusion in the eating - for they all ate, and were all filled. Here then is one miracle of our Lord attested by at least five thousand persons! But did not this creation of bread prove the unlimited power of Jesus? Undoubtedly: and nothing less than eternal power and Godhead could have effected it.

[¶16] They took up - twelve baskets - It was customary for many of the Jews to carry a basket with them at all times: and Mr. Wakefield's conjecture here is very reasonable: - "By the number here particularized, it should seem that each apostle filled his own bread basket." Some think that the Jews carried baskets in commemoration of their Egyptian bondage, when they were accustomed to carry the clay and stubble to make the bricks, in a basket that was hung about their necks. This seems to be what Sidonius Apollinaris refers to in the following words, Epist. vii. 6. Ordinis res est, ut, (dum in allegorica versamur Aegypto) Pharao incedat cum diademate, Israelita cum Cophino.

[¶17] These words of Alcimus Avitus, lib. v. 30, are to the same effect: -

[¶18] Servitii longo lassatam pondere plebem,

[¶19] Oppressos cophinis humeros, attritaque collo

[¶20] It appears that a basket about the neck, and a bunch of hay, were the general characteristic of this long enslaved and oppressed people in the different countries where they sojourned.

[¶21] Juvenal also mentions the Basket and the hay: -

[¶22] Cum dedit ille locum, cophino faenoque relicto,

[¶23] Arcanam Judaea tremens mendicat in aurem

[¶24] Sat vi. 542

[¶25] A gypsy Jewess whispers in your ear -

[¶26] Her goods a basket, and old hay her bed,

[¶27] She strolls, and telling fortunes, gains her bread

[¶28] Dryden

[¶29] And again, Sat iii. 13: -

[¶30] Nunc sacri fontis nemus, et delubra locantur

[¶31] Judaeis, quorum cophinus, faenumque supellex

[¶32] Now the once hallowed fountain, grove, and fane,

[¶33] Are let to Jews, a wretched, wandering train,

[¶34] Whose wealth is but a basket stuff'd with hay

[¶35] Gifford

[¶36] The simple reason why the Jews carried baskets with them appears to be this: - When they went into Gentile countries, they carried their own provision with them, as they were afraid of being polluted by partaking of the meat of heathens. This also obliged them probably to carry hay with them to sleep on: and it is to this, in all likelihood, that Juvenal alludes.

[¶37] After five thousand were fed, twelve times as much, at least, remained, as the whole multitude at first sat down to! See the note on [Luk 9:16].

### Verse 22

[¶39] Jesus constrained his disciples to get into a ship - Either they were afraid to return into the jurisdiction of Herod, or they were unwilling to embark without their Lord and Protector, and would not enter their boat till Christ had commanded them to embark.

[¶40] From this verse it appears that Christ gave some advices to the multitudes after the departure of his disciples, which he did not wish them to hear.

[¶41] Unto the other side - Towards Capernaum, [Mat 14:34]. [Joh 6:16], [Joh 6:17], or Bethsaida, see on [Mar 6:45] (note).

### Verse 23

[¶43] He went up into a mountain apart, to pray - He whom God has employed in a work of mercy had need to return, by prayer, as speedily, to his Maker, as he can, lest he should be tempted to value himself on account of that in which he has no merit - for the good that is done upon earth, the Lord doth it alone. Some make this part of our Lord's conduct emblematic of the spirit and practice of prayer, and observe that the proper dispositions and circumstances for praying well are:

[¶44] 1. Retirement from the world.

[¶45] 2. Elevation of the heart to God.

## 200. Matthew · 44 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/200/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/200/#p-N

[¶0] 3. Solitude.

[¶1] 4. The silence and quiet of the night.

[¶2] It is certain that in this also Christ has left us an example that we should follow his steps. Retirement from the world is often a means of animating, supporting, and spiritualizing prayer. Other society should be shut out, when a soul comes to converse with God.

### Verse 24

[¶4] Tossed with waves - Grievously agitated. This is the proper meaning of the word βασανιζομενον: but one MS. reads βαπτιζομενον, plunged under the waves, frequently covered with them; the waves often breaking over the vessel.

### Verse 25

[¶6] The fourth watch - Anciently the Jews divided the night into three watches, consisting of four hours each. The first watch is mentioned, [Lam 2:19] : the second, [Jdg 7:19]; and the third, [Exo 14:24]; but a fourth watch is not mentioned in any part of the Old Testament. This division the Romans had introduced in Judea, as also the custom of dividing the day into twelve hours: see [Joh 11:9]. The first watch began at six o'clock in the evening, and continued till nine; the second began at nine, and continued till twelve; the third began at twelve, and continued till three next morning; and the fourth began at three, and continued till six. It was therefore between the hours of three and six in the morning that Jesus made his appearance to his disciples.

[¶7] Walking on the sea - Thus suspending the laws of gravitation was a proper manifestation of unlimited power. Jesus did this by his own power; therefore Jesus showed forth his Godhead. In this one miracle we may discover three: -

[¶8] 1. Though at a distance from his disciples, he knew their distress.

[¶9] 2. He found them out on the lake, and probably in the midst of darkness.

[¶10] 3. He walked upon the water.

[¶11] Job, speaking of those things whereby the omnipotence of God was demonstrated, says particularly, [Job 9:8], He walketh upon the waves of the sea: intimating that this was impossible to any thing but Omnipotence.

### Verse 26

[¶13] It is a spirit - That the spirits of the dead might and did appear, was a doctrine held by the greatest and holiest of men that ever existed; and a doctrine which the caviliers, free-thinkers and bound-thinkers, of different ages, have never been able to disprove.

### Verse 27

[¶15] It is I; be not afraid - Nothing but this voice of Christ could, in such circumstances, have given courage and comfort to his disciples: those who are grievously tossed with difficulties and temptations require a similar manifestation of his power and goodness. When he proclaims himself in the soul, all sorrow, and fear, and sin are at an end.

### Verse 28

[¶17] Bid me come unto thee on the water - A weak faith is always wishing for signs and miracles. To take Christ at his word, argues not only the perfection of faith, but also the highest exercise of sound reason. He is to be credited on his own word, because he is the Truth, and therefore can neither lie nor deceive.

### Verse 29

[¶19] Peter - walked on the water - However impossible the thing commanded by Christ may appear, it is certain he will give power to accomplish it to those who receive his word by faith; but we must take care never to put Christ's power to the proof for the gratification of a vain curiosity; or even for the strengthening of our faith, when the ordinary means for doing that are within our reach.

### Verse 30

[¶21] When he saw the wind boisterous, he was afraid - It was by faith in the power of Christ he was upheld; when that faith failed, by which the laws of gravitation were suspended, no wonder that those laws returned to their wonted action, and that he began to sink. It was not the violence of the winds, nor the raging of the waves, which endangered his life, but his littleness of faith.

### Verse 31

[¶23] Jesus stretched forth his hand - Every moment we stand in need of Christ: while we stand - we are upheld by his power only; and when we are falling, or have fallen, we can be saved only by his mercy. Let us always take care that we do not consider so much the danger to which we are exposed, as the power of Christ by which we are to be upheld; and then our mountain is likely to stand strong.

### Verse 32

[¶25] The wind ceased - Jesus is the Prince of peace, and all is peace and calm where he condescends to enter and abide.

### Verse 33

[¶27] Thou art the Son of God - It is probable that these words were spoken either by the sailors or passengers, and not by the disciples. Critics have remarked that, when this phrase is used to denominate the Messiah, both the articles are used, ἑ υιος του Θεου, and that the words without the articles mean, in the common Jewish phrase, a Divine person. It would have been a strange thing indeed, if the disciples, after all the miracles they had seen Jesus work - after their having left all to follow him, etc., were only now persuaded that he was the promised Messiah. That they had not as yet clear conceptions concerning his kingdom, is evident enough; but that they had any doubts concerning his being the promised Messiah is far from being clear.

### Verse 34

[¶29] The land of Gennesaret - It was from this country that the sea or lake of Gennesaret had its name. In this district, on the western side of the lake, were the cities of Capernaum and Tiberias.

### Verse 35

[¶31] The men of that place had knowledge of him - i.e. They knew him again. They had already seen his miracles; and now they collect all the diseased people they can find, that he may have the same opportunity of showing forth his marvellous power, and they of being the instruments of relieving their friends and neighbors.

[¶32] They brought unto him all that were diseased - And Jesus received and healed every man and woman of them. And is not the soul, in the sight of God, of more value than the body? and will he withhold his healing power from the former, and grant it so freely to the latter? This cannot be. Let a man come himself to Jesus, and he shall be saved and afterwards let him recommend this Christ to the whole circle of his acquaintance, and they, if they come, shall also find mercy.

### Verse 36

[¶34] That they might only touch the hem of his garment - What mighty influence must the grace and Spirit of Christ have in the soul, when even the border or hem of his garment produced such wonders in the bodies of those who touched it! Here is a man who has turned from sin to God through Christ, and the healing hand of Jesus is laid upon him. Then, no wonder that he knows and feels his sins forgiven, his soul purified, and his heart filled with the fullness of his Maker. Lord, increase our faith! and we shall see greater manifestations of thy power and glory! Amen.

### Introduction

[¶36] The Pharisees accuse the disciples of eating with unwashed hands, [Mat 15:1], [Mat 15:2]. Our Lord answers, and convicts them of gross hypocrisy, [Mat 15:3-9]. Teaches the people and the disciples what it is that renders men unclean, [Mat 15:10-20]. Heals the daughter of a Canaanitish woman, [Mat 15:21-28]. Heals many diseased people on a mountain of Galilee, [Mat 15:29-31]. With seven loaves, and a few little fishes, he feeds 4,000 men, besides women and children, [Mat 15:32-38]. Having dismissed the multitudes, he comes to the coast of Magdala, [Mat 15:39].

### Verse 1

[¶38] The scribes and Pharisees - of Jerusalem - Our Lord was now in Galilee, [Mat 14:34].

### Verse 2

[¶40] Elders - Rulers and magistrates among the Jews. For they wash not their hands - What frivolous nonsense! These Pharisees had nothing which their malice could fasten on in the conduct or doctrine of our blessed Lord and his disciples, and therefore they must dispute about washing of hands! All sorts of Pharisees are troublesome people in religious society; and the reason is, they take more pleasure in blaming others than in amending themselves.

[¶41] The tradition of the elders - The word παραδοσις, tradition, has occupied a most distinguished place, both in the Jewish and Christian Church. Man is ever fond of mending the work of his Maker; and hence he has been led to put his finishing hand even to Divine revelation! This supplementary matter has been called παραδοσις, from παραδιδομαι, to deliver from hand to hand - to transmit; and hence the Latin term, tradition, from trado, to deliver, especially from one to another; - to hand down. Among the Jews Tradition signifies what is also called the oral law, which they distinguish from the written law: this last contains the Mosaic precepts, as found in the Pentateuch: the former, the traditions of the elders, i.e. traditions, or doctrines, that had been successively handed down from Moses through every generation, but not committed to writing. The Jews feign that, when God gave Moses the written law, he gave him also the oral law, which is the interpretation of the former. This law, Moses at first delivered to Aaron then to his sons Eleazar and Ithamar; and, after these to the seventy-two elders, who were six of the most eminent men chosen out of each of the twelve tribes. These seventy-two, with Moses and Aaron, delivered it again to all the heads of the people, and afterwards to the congregation at large. They say also that, before Moses died, he delivered this oral law, or system of traditions, to Joshua, and Joshua to the Elders which succeeded him, They to the Prophets, and the Prophets to each other, till it came to Jeremiah, who delivered it to Baruch his scribe, who repeated it to Ezra, who delivered it to the men of the great synagogue, the last of whom was Simon the Just. By Simon the Just it was delivered to Antigonus of Socho; by him to Jose the son of Jochanan; by him to Jose, the son of Joezer; by him to Nathan the Arbelite, and Joshua the son of Perachiah; and by them to Judah the son of Tabbai, and Simeon, the son of Shatah; and by them to Shemaiah and Abtalion; and by them to Hillel; and by Hillel to Simeon his son, the same who took Christ in his arms when brought to the temple to be presented to the Lord: by Simeon it was delivered to Gamaliel his son, the preceptor of St. Paul, who delivered it to Simeon his son, and he to Rab. Judah Hakkodesh his son, who compiled and digested it into the book which is called the Mishna; to explain which the two Talmuds, called the Jerusalem and Babylyonish Talmuds, were compiled, which are also called the Gemera or complement, because by these the oral law or Mishnah is fully explained. The Jerusalem Talmud was completed about a.d. 300; and the Babylonish Talmud about the beginning of the sixth century. This Talmud was printed at Amsterdam in 12 vols. folio. These contain the whole of the traditions of the elders, and have so explained, or rather frittered away, the words of God, that our Lord might well say, Ye have made the word of God of no effect by your traditions. In what estimation these are held by the Jews, the following examples will prove: "The words of the scribes are lovely beyond the words of the law: for the words of the law are weighty and light, but the words of the scribes are all weighty." Hierus. Berac. fol. 3. "He that shall say, There are no phylacteries, though he thus transgress the words of the law, he is not guilty; but he that shall say, There are five Totaphot, thus adding to the words of the scribes, he is guilty." "A prophet and an elder, to what are they likened! To a king sending two of his servants into a province; of one he writes thus: Unless he show you my seal, believe him not; for thus it is written of the prophet: He shall show thee a sign; but of the elders thus: According to the law which they shall teach thee, for I will confirm their words." - See Prideaux. Con. vol. ii. p. 465, and Lightfoot's Hor. Talmud.

[¶42] They wash not their hands - On washing of hands, before and after meat, the Jews laid great stress: they considered eating with unwashed hands to be no ordinary crime; and therefore, to induce men to do it, they feigned that an evil spirit, called Shibta שיבתא, who sits on the hands by night, has a right to sit on the food of him who eats without washing his hands, and make it hurtful to him! They consider the person who undervalues this rite to be no better than a heathen, and consequently excommunicate him. See many examples of this doctrine in Schoettgen and Lightfoot.

### Verse 3

[¶44] Why do ye - transgress the commandment - Ye accuse my disciples of transgressing the traditions of the elders - I accuse you of transgressing the commands of God, and that too in favor of your own tradition; thus preferring the inventions of men to the positive precepts of God. Pretenders to zeal often prefer superstitious usages to the Divine law, and human inventions to the positive duties of Christianity.

## 201. Matthew · 45 of 88

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### Verse 4

[¶1] Honor thy father and mother - This word was taken in great latitude of meaning among the Jews: it not only meant respect and submission, but also to take care of a person, to nourish and support him, to enrich. See [Num 22:17]; [Jdg 13:17]; [1Tim 5:17]. And that this was the sense of the law, as it respected parents, see [Deu 27:16], and see the note on [Exo 20:12].

### Verse 5

[¶3] It is a gift - קרבן korban, [Mar 7:11], an offering of approach; something consecrated to the service of God in the temple, by which a man had the privilege of approaching his Maker. This conduct was similar to the custom of certain persons who bequeath the inheritance of their children to Churches or religious uses; either through terror of conscience, thus striving to purchase the kingdom of glory; or through the persuasion of interested hireling priests. It was in this way that, in the days of popish influence, the principal lands in the nation had fallen into the hands of the Church. In those charters, multitudes of which have passed through my hands, a common form was, pro salute meae, et pro salute antecessorum meorum, et pro salute successorum meorum, et pro solute uxoris meae, etc., etc., do, et concedo Deo et Ecclesiae, etc. "For my salvation, and for the salvation of my predecessors, and for the salvation of my successors, and for the salvation of my wife, etc., etc., I give and bequeath to God and his Church, etc."

[¶4] Though a world of literature was destroyed, and fine buildings ruined, by the suppression of the monasteries in England, yet this step, with the Stat. 23 Hen. VIII. c. 10, together with the Stat. 9 Geo. II. c. 36, were the means of checking an evil that had arrived at a pitch of unparalleled magnitude; an evil that was supplanting the atonement made by the blood of the covenant, and putting death-bed grants of land, etc., in the place of Jesus Christ, and throwing the whole secular power of the kingdom into the hands of the pope and the priests. No wonder then that they cried out, when the monasteries were suppressed! It is sacrilege to dedicate that to God which is taken away from the necessities of our parents and children; and the good that this pretends to will doubtless be found in the catalogue of that unnatural man's crimes, in the judgment of the great day, who has thus deprived his own family of its due. To assist our poor relatives, is our first duty; and this is a work infinitely preferable to all pious legacies and endowments.

### Verse 7

[¶6] Hypocrites, well did Isaiah prophesy of you - In every place where the proper names of the Old Testament occur, in the New, the same mode of orthography should be followed: I therefore write Isaiah with the Hebrew, not Esaias, with the Greek. This prophecy is found [Isa 29:13]. Our blessed Lord unmasks these hypocrites; and we may observe that, when a hypocrite is found out, he should be exposed to all; this may lead to his salvation: if he be permitted to retain his falsely acquired character, how can he escape perdition!

### Verse 8

[¶8] Their heart is far from me - The true worship of God consists in the union of the heart to him - where this exists not, a particle of the spirit of devotion cannot be found.

[¶9] This people draweth nigh unto me with their mouth - This clause, which is taken from [Isa 29:13], is omitted by several excellent MSS., and by several versions and fathers. Erasmus, Mill, Drusius, and Bengel, approve of the omission, and Griesbach has left it out of the text; but as I find it in the prophet, the place from which it is quoted, I dare not omit it, howsoever respectable the above authorities may appear.

### Verse 9

[¶11] In vain they do worship me, etc. - By the traditions of the elders, not only the word of God was perverted, but his worship also was greatly corrupted. But the Jews were not the only people who have acted thus: whole Christian Churches, as well as sects and parties, have acted in the same way. Men must not mould the worship of God according to their fancy - it is not what they think will do - is proper, innocent, etc., but what God himself has prescribed, that he will acknowledge as his worship. However sincere a man may be in a worship of his own invention, or of man's commandment, yet it profits him nothing. Christ himself says it is in vain. To condemn such, may appear to some illiberal; but whatever may be said in behalf of sincere heathens, and others who have not had the advantages of Divine Revelation, there is no excuse for the man who has the Bible before him.

### Verse 10

[¶13] Hear and understand - A most important command. Hear - make it a point of conscience to attend to the ministry of the word. Understand - be not satisfied with attending places of public worship merely; see that the teaching be of God, and that you lay it to heart.

### Verse 11

[¶15] Not that which goeth into the mouth defileth - This is an answer to the carping question of the Pharisees, mentioned [Mat 15:2], Why do thy disciples eat with unwashed hands? To which our Lord here replies, That what goes into the mouth defiles not the man; i.e. that if, in eating with unwashed hands, any particles of dust, etc., cleaving to the hands, might happen to be taken into the mouth with the food, this did not defile, did not constitute a man a sinner; for it is on this alone the question hinges: thy disciples eat with unwashed hands; therefore they are sinners; for they transgress the tradition of the elders, i.e. the oral law, which they considered equal in authority to the written law; and, indeed, often preferred the former to the latter, so as to make it of none effect, totally to destroy its nature and design, as we have often seen in the preceding notes.

[¶16] That which cometh out of the mouth - That is, what springs from a corrupt unregenerate heart - a perverse will and impure passions - these defile, i.e. make him a sinner.

### Verse 12

[¶18] The Pharisees were offended - None so liable to take offense as formalists and hypocrites, when you attempt to take away the false props from the one, and question the sincerity of the other. Besides, a Pharisee must never be suspected of ignorance, for they are the men, and wisdom must die with them!

### Verse 13

[¶20] Every plant - Every plantation. So I render φυτεια, and so it is translated in the Itala version which accompanies the Greek text in the Codex Bezae, omnis plantatio, and so the word is rendered by Suidas. This gives a different turn to the text. The Pharisees, as a religious body, were now a plantation of trees, which God did not plant, water, nor own: therefore, they should be rooted up, not left to wither and die, but the fellers, and those who root up, (the Roman armies), should come against and destroy them, and the Christian Church was to be planted in their place. Since the general dispersion of the Jews, this sect, I believe, has ceased to exist as a separate body, among the descendants of Jacob. The first of the apostolical constitutions begins thus: Θεου φυτεια η καθολικη εκκλησια, και αμπελων αυτου εκλεκτος. The Catholic Church is the plantation of God, and his chosen vineyard.

### Verse 14

[¶22] Let them alone - Αφετε αυτους, give them up, or leave them. These words have been sadly misunderstood. Some have quoted them to prove that blind and deceitful teachers should not be pointed out to the people, nor the people warned against them; and that men should abide in the communion of a corrupt Church, because that Church had once been the Church of God, and in it they had been brought up; and to prove this they bring Scripture, for, in our present translation, the words are rendered, let them alone: but the whole connection of the place evidently proves that our blessed Lord meant, give them up, have no kind of religious connection with them, and the strong reason for which he immediately adds, because they are blind leaders. This passage does not at all mean that blind leaders should not be pointed out to the people, that they may avoid being deceived by them; for this our Lord does frequently, and warns his disciples, and the people in general, against all such false teachers as the scribes and Pharisees were; and though he bids men do that they heard those say, while they sat in the chair of Moses, yet he certainly meant no more than that they should be observant of the moral law when read to them out of the sacred book: yet neither does he tell them to do all these false teachers said; for he testifies in [Mat 15:6], that they had put such false glosses on the law, that, if followed, would endanger the salvation of their souls. The Codex Bezae, for αφετε αυτους, has αφετε τους τυφλους, give up these blind men. Amen! A literal attention to these words of our Lord produced the Reformation.

[¶23] Probably the words may be understood as a sort of proverbial expression for - Don't mind them: pay no regard to them. - "They are altogether unworthy of notice."

[¶24] And if the blind lead the blind - This was so self-evident a case that an apter parallel could not be found - if the blind lead the blind, both must fall into the ditch. Alas, for the blind teachers, who not only destroy their own souls, but those also of their flocks! Like priest, like people. If the minister be ignorant, he cannot teach what he does not know; and the people cannot become wise unto salvation under such a ministry - he is ignorant and wicked, and they are profligate. They who even wish such God speed; are partakers of their evil deeds. But shall not the poor deceived people escape? No: both shall fall into the pit of perdition together; for they should have searched the Scriptures, and not trusted to the ignorant sayings of corrupt men, no matter of what sect or party. He who has the Bible in his hand, or within his reach, and can read it, has no excuse.

### Verse 15

[¶26] Declare unto us this parable - Is it not strange to hear the disciples asking for the explanation of such a parable as this! The true knowledge of the spirit of the Gospel is a thing more uncommon than we imagine, among the generality of Christians, and even of the learned.

### Verse 16

[¶28] Are ye also yet without understanding? - The word ακμη, which we translate yet, should be here rendered still: Are ye still void of understanding? and the word is used in this sense by several Greek writers. The authorities which have induced me to prefer this translation may be seen in Kypke.

### Verse 17

[¶30] Cast out into the draught - Εις αφεδωνα, - And beeth into the forthgoing a sent - what is not fit for nourishment is evacuated; is thrown into the sink. This I believe to be the meaning of this difficult and variously translated word, αφεδρων. Diodati translates it properly, nella latrina, into the privy. And the Persian translator has given a good paraphrase, and appears to have collected the general meaning her teche der dehen ander ayeed, az nusheeb beeroon rood, we ber zemeen aftad: "Whatsoever enters into the mouth goes downward, and falls upon the ground." Michaelis, and his annotator, Dr. Marsh, have been much perplexed with this perplexing passage. See Michaelis's Introduction, vol. i. note 35. p. 458.

### Verse 19

[¶32] Out of the heart - In the heart of an unregenerate man, the principles and seeds of all sin are found. And iniquity is always conceived in the heart before it be spoken or acted. Is there any hope that a man can abstain from outward sin till his heart, that abominable fountain of corruption, be thoroughly cleansed? I trow not.

[¶33] Evil thoughts - Διαλογισμοι πονηροι, wicked dialogues - for in all evil surmisings the heart holds a conversation, or dialogue, with itself. For φονοι, murders, two MSS. have φθονοι, envyings, and three others have both. Envy and murder are nearly allied: the former has often led to the latter.

[¶34] Blasphemies - I have already observed, [Mat 9:3], that the verb βλασφημεω, when applied to men, signifies to speak Injuriously of their persons, characters, etc., and, when applied to God, it means to speak Impiously of his nature, works, etc.

### Verse 20

[¶36] These - defile a man - Our Lord's argument is very plain. What goes into the mouth descends into the stomach and other intestines; - part is retained for the nourishment of the body, and part is ejected, as being improper to afford nourishment. Nothing of this kind defiles the soul, because it does not enter into it; but the evil principles that are in it, producing evil thoughts, murders, etc., these defile the soul, because they have their seat and operation in it.

### Verse 21

[¶38] Departed into the coasts of Tyre and Sidon - Εις τα μερη, towards the coasts or confines. It is not clear that our Lord ever left the land of the Hebrews; he was, as the apostle observes, [Rom 15:8], the minister of the circumcision according to the truth of God. Tyre and Sidon are usually joined together, principally because they are but a few miles distant from each other.

### Verse 22

[¶40] A woman of Canaan - Matthew gives her this name because of the people from whom she sprung - the descendants of Canaan, [Jdg 1:31], [Jdg 1:32]; but Mark calls her a Syrophenician, because of the country where she dwelt. The Canaanites and Phoenicians have been often confounded. This is frequently the case in the Septuagint. Compare [Gen 46:10], with [Exo 6:15], where the same person is called a Phoenician in the one place, and a Canaanite in the other. See also the same version in [Exo 16:35]; [Jos 5:12].

[¶41] The state of this woman is a proper emblem of the state of a sinner, deeply conscious of the misery of his soul.

[¶42] Have mercy on me, etc. - How proper is this prayer for a penitent! There are many excellencies contained in it;

[¶43] 1. It is short;

[¶44] 2. humble;

## 202. Matthew · 46 of 88

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[¶0] 3. full of faith;

[¶1] 4. fervent;

[¶2] 5. modest;

[¶3] 6. respectful;

[¶4] 7. rational;

[¶5] 8. relying only on the mercy of God;

[¶6] 9. persevering.

[¶7] Can one who sees himself a slave of the devil, beg with too much earnestness to be delivered from his thraldom?

[¶8] Son of David - An essential character of the true Messiah.

### Verse 23

[¶10] He answered her not a word - Seemed to take time to consider her request, and to give her the opportunity of exercising her faith, and manifesting her fervor.

### Verse 24

[¶12] I am not sent but unto the lost sheep - By the Divine appointment, I am come to preach the Gospel to the Jews only. There are certain preachers who should learn a lesson of important instruction from this part of our Lord's conduct. As soon as they hear of a lost sheep being found by other ministers, they give all diligence to get that one into their fold: but display little earnestness in seeking in the wilderness for those that are lost. This conduct, perhaps, proceeds from a consciousness of their inability to perform the work of an evangelist; and leads them to sit down in the labors of others, rather than submit to the reproach of presiding over empty chapels. Such persons should either dig or beg immediately, as they are a reproach to the pastoral office; for, not being sent of God, they cannot profit the people.

[¶13] The wilderness of this world is sufficiently wide and uncultivated. Sinners abound every where; and there is ample room for all truly religious people, who have zeal for God, and love for their perishing follow creatures, to put forth all their strength, employ all their time, and exercise all their talents, in proclaiming the Gospel of God; not only to the lost sheep of the house of Israel, but to a lost World. Nor can such exertions be unsuccessful. There the pure truth of God is preached, many will be converted. Where that truth is preached, though with a mixture of error, some will be converted, for God will bless his own truth. But where nothing but false doctrine is preached, no soul is converted: for God will never sanction error by a miracle of his mercy.

### Verse 25

[¶15] Lord, help me - Let me also share in the deliverance afforded to Israel.

### Verse 26

[¶17] The children's bread - The salvation provided for the Jews, who were termed the children of the kingdom. And cast it to the κυναριοις, little dogs - to the curs; such the Gentiles were reputed by the Jewish people, and our Lord uses that form of speech which was common among his countrymen. What terrible repulses! and yet she still perseveres!

### Verse 27

[¶19] Truth, Lord - Ναι κυριε, Yes, Lord. This appears to be not so much an assent, as a bold reply to our Lord's reason for apparently rejecting her suit.

[¶20] The little dogs share with the children, for they eat the crumbs which fall from their masters' table. I do not desire what is provided for these highly favored children, only what they leave: a single exertion of thy almighty power, in the healing of my afflicted daughter, is all that I wish for; and this the highly favored Jews can well spare, without lessening the provision made for themselves. Is not this the sense of this noble woman's reply?

### Verse 28

[¶22] O woman, great is thy faith - The hinderances thrown in this woman's way only tended to increase her faith. Her faith resembles a river, which becomes enlarged by the dykes opposed to it, till at last it sweeps them entirely away with it.

[¶23] Her daughter was made whole - Persevering faith and prayer are next to omnipotent. No person can thus pray and believe, without receiving all his soul requires. This is one of the finest lessons in the book of God for a penitent, or for a discouraged believer. Look to Jesus! As sure as God is in heaven, so surely will he hear and answer thee to the eternal salvation of thy soul! Be not discouraged at a little delay: when thou art properly prepared to receive the blessing, then thou shalt have it. Look up; thy salvation is at hand. Jesus admires this faith, to the end that we may admire and imitate it, and may reap the same fruits and advantages from it.

### Verse 29

[¶25] Went up into a mountain - Το ορος, The mountain. "Meaning," says Wakefield, "some particular mountain which he was accustomed to frequent; for, whenever it is spoken of at a time when Jesus is in Galilee, it is always discriminated by the article. Compare [Mat 4:18], with [Mat 5:1]; and [Mat 13:54], with [Mat 14:23]; and [Mat 28:16]. I suppose it was mount Tabor."

### Verse 30

[¶27] Those that were - maimed - Κυλλους. Wetstein has fully proved that those who had lost a hand, foot, etc., were termed κυλλοι by the Greeks. Kypke has shown, from Hippocrates, that the word was also used to signify those who had distorted or dislocated legs, knees, hands, etc. Mr. Wakefield is fully of opinion that it means here those who had lost a limb, and brings an incontestable proof from [Mat 18:8]; [Mar 9:43]. "If thy hand cause thee to offend, Cut It Off; it is better for thee to enter into life (κυλλον) Without A Limb, than, having thy Two hands, to go away into hell." What an astonishing manifestation of omnific and creative energy must the reproduction of a hand, foot, etc., be at the word or touch of Jesus! As this was a mere act of creative power, like that of multiplying the bread, those who allow that the above is the meaning of the word will hardly attempt to doubt the proper Divinity of Christ. Creation, in any sense of the word, i.e. causing something to exist that had no existence before, can belong only to God, because it is an effect of an unlimited power; to say that such power could be delegated to a person is to say that the person to whom it is delegated becomes, for the time being, the omnipotent God; and that God, who has thus clothed a creature with his omnipotence, ceases to be omnipotent himself; for there cannot be two omnipotents, nor can the Supreme Being delegate his omnipotence to another, and have it at the same time. I confess, then, that this is to me an unanswerable argument for the Divinity of our blessed Lord. Others may doubt; I can't help believing.

### Verse 31

[¶29] The multitude wondered - And well they might, when they had such proofs of the miraculous power and love of God before their eyes. Blessed be God! the same miracles are continued in their spiritual reference. All the disorders of the soul are still cured by the power of Jesus.

### Verse 32

[¶31] I have compassion, etc. - See a similar transaction explained, [Mat 14:14-22] (note).

### Verse 33

[¶33] Whence should we have so much bread in the wilderness, etc. - Human foresight, even in the followers of Christ, is very short. In a thousand instances, if we supply not its deficiency by faith, we shall be always embarrassed, and often miserable. This world is a desert, where nothing can be found to satisfy the soul of man, but the salvation which Christ has procured.

### Verse 37

[¶35] They did all eat, and were filled - Εχορτασθησαν - they were satisfied. The husks of worldly pleasures may fill the man, but cannot satisfy the soul. A man may eat, and not be satisfied: it is the interest therefore of every follower of Christ to follow him till he be fed, and to feed on him till he be satisfied.

### Verse 38

[¶37] Four thousand - Let the poor learn from these miracles to trust in God for support. Whatever his ordinary providence denies, his miraculous power will supply.

### Verse 39

[¶39] He sent away the multitude - But not before he had instructed their souls, and fed and healed their bodies.

[¶40] The coasts of Magdala - In the parallel place, [Mar 8:10], this place is called Dalmanutha. Either Magdala was formed by a transposition of letters from Dalman, to which the Syriac termination atha had been added, or the one of these names refers to the country, and the other to a town in that neighborhood. Jesus went into the country, and proceeded till he came to the chief town or village in that district. Whitby says, "Magdala was a city and territory beyond Jordan, on the banks of Gadara. It readied to the bridge above Jordan, which joined it to the other side of Galilee, and contained within its precincts Dalmanutha." The MSS. and VV. read the name variously - Magada, Madega, Magdala; and the Syriac has Magdu. In Mark, Dalmanutha is read by many MSS. Melagada, Madegada, Magada, Magidan, and Magedam. Magdala, variously pronounced, seems to have been the place or country; Dalmanutha, the chief town or capital.

[¶41] In this chapter a number of interesting and instructive particulars are contained.

[¶42] 1. We see the extreme superstition, envy, and incurable ill nature of the Jews. While totally lost to a proper sense of the spirituality of God's law, they are ceremonious in the extreme. They will not eat without washing their hands, because this would be a transgression of one of the traditions of their elders; but they can harbour the worst temper and passions, and thus break the law of God! The word of man weighs more with them than the testimony of Jehovah; and yet they pretend the highest respect for their God and sacred things, and will let their parents perish for lack of the necessaries of life, that they may have goods to vow to the service of the sanctuary! Pride and envy blind the hearts of men, and cause them often to act not only the most wicked, but the most ridiculous, parts. He who takes the book of God for the rule of his faith and practice can never go astray: but to the mazes and perplexities produced by the traditions of elders, human creeds, and confessions of faith, there is no end. These evils existed in the Christian as well as in the Jewish Church; but the Reformation, thank God! has liberated us from this endless system of uncertainty and absurdity, and the Sun of righteousness shines now unclouded! The plantation, which God did not plant, in the course of his judgments, he has now swept nearly away from the face of the earth! Babylon is fallen!

[¶43] 2. We wonder at the dulness of the disciples, when we find that they did not fully understand our Lord's meaning, in the very obvious parable about the blind leading the blind. But should we not be equally struck with their prying, inquisitive temper? They did not understand, but they could not rest till they did. They knew that their Lord could say nothing that had not the most important meaning in it: this meaning, in the preceding parable, they had not apprehended, and therefore they wished to have it farther explained by himself. Do we imitate their docility and eagerness to comprehend the truth of God? Christ presses every occurrence into a means of instruction. The dulness of the disciples in the present case, has been the means of affording us the fullest instruction on a point of the utmost importance - the state of a sinful heart, and how the thoughts and passions conceived in it defile and pollute it; and how necessary it is to have the fountain purified, that it may cease to send forth those streams of death.

[¶44] 3. The case of the Canaanitish woman is, in itself, a thousand sermons. Her faith - her prayers - her perseverance - her success - the honor she received from her Lord, etc., etc. How instructively - how powerfully do these speak and plead! What a profusion of light does this single case throw upon the manner in which Christ sometimes exercises the faith and patience of his followers! They that seek shall find, is the great lesson inculcated in this short history: God is ever the same. Reader, follow on after God - cry, pray, plead - all in Him is for thee! - Thou canst not perish, if thou continuest to believe and pray. The Lord will help Thee.

## 203. Matthew · 47 of 88

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### Introduction

[¶1] The Pharisees insidiously require our Lord to give them a sign, [Mat 16:1]. They are severely rebuked for their hypocrisy and wickedness, [Mat 16:2-5]. The disciples are cautioned to beware of them and their destructive doctrine, [Mat 16:6-12]. The different opinions formed by the people of Christ, [Mat 16:13], [Mat 16:14]. Peter's confession, and our Lord's discourse on it, [Mat 16:15-20]. He foretells his sufferings, and reproves Peter, [Mat 16:21-23]. Teaches the necessity of self-denial, and shows the reasons on which it is founded, [Mat 16:24-26]. Speaks of a future judgment, [Mat 16:27]. And promises the speedy opening of the glory of his own kingdom on earth, [Mat 16:28].

### Verse 1

[¶3] The Pharisees also with the Sadducees - Though a short account of these has been already given in a note on [Mat 3:7], yet, as one more detailed may be judged necessary, I think it proper to introduce it in this place.

[¶4] The Pharisees were the most considerable sect among the Jews, for they had not only the scribes, and all the learned men of the law of their party, but they also drew after them the bulk of the people. When this sect arose is uncertain. Josephus, Antiq. lib. v. c. xiii. s. 9, speaks of them as existing about 144 years before the Christian era. They had their appellation of Pharisees, from פרש parash, to separate, and were probably, in their rise, the most holy people among the Jews, having separated themselves from the national corruption, with a design to restore and practice the pure worship of the most High. That they were greatly degenerated in our Lord's time is sufficiently evident; but still we may learn, from their external purity and exactness, that their principles in the beginning were holy. Our Lord testifies that they had cleansed the outside of the cup and the platter, but within they were full of abomination. They still kept up the outward regulations of the institution, but they had utterly lost its spirit; and hypocrisy was the only substitute now in their power for that spirit of piety which I suppose, and not unreasonably, characterized the origin of this sect.

[¶5] As to their religious opinions, they still continued to credit the being of a God; they received the five books of Moses, the writings of the prophets, and the hagiographa. The hagiographa or holy writings, from αγιος holy, and γραφω I write, included the twelve following books - Psalms, Proverbs, Job, Canticles, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, Nehemiah, and Chronicles. These, among the Jews, occupied a middle place between the law and the prophets, as divinely inspired. The Pharisees believed, in a confused way, in the resurrection, though they received the Pythagorean doctrine of the metempsychosis, or transmigration of souls. Those, however, who were notoriously wicked, they consigned, on their death, immediately to hell, without the benefit of transmigration, or the hope of future redemption. They held also the predestinarian doctrine of necessity, and the government of the world by fate; and yet, inconsistently, allowed some degree of liberty to the human will. See Prideaux.

[¶6] The Sadducees had their origin and name from one Sadoc, a disciple of Antigonus of Socho, president of the Sanhedrin, and teacher of the law in one of the great divinity schools in Jerusalem, about 264 years before the incarnation.

[¶7] This Antigonus having often in his lectures informed his scholars, that they should not serve God through expectation of a reward, but through love and filial reverence only, Sadoc inferred from this teaching that there were neither rewards nor punishments after this life, and, by consequence, that there was no resurrection of the dead, nor angel, nor spirit, in the invisible world; and that man is to be rewarded or punished here for the good or evil he does.

[¶8] They received only the five books of Moses, and rejected all unwritten traditions. From every account we have of this sect, it plainly appears they were a kind of mongrel deists, and professed materialists. See Prideaux, and the authors he quotes, Connex. vol. iii. p. 95, and 471, etc., and see the note on [Mat 3:7].

[¶9] In [Mat 22:16], we shall meet with a third sect, called Herodians, of whom a few words may be spoken here, It is allowed on all hands that these did not exist before the time of Herod the Great, who died only three years after the incarnation of our Lord. What the opinions of these were is not agreed among the learned. Many of the primitive fathers believed that their distinguishing doctrine was, that they held Herod to be the Messiah; but it is not likely that such an opinion could prevail in our Savior's time, thirty years after Herod's death, when not one characteristic of Messiahship had appeared in him during his life. Others suppose that they were Herod's courtiers, who flattered the passions of their master, and, being endowed with a convenient conscience, changed with the times; but, as Herod was now dead upwards of thirty years, such a sect could not exist in reference to him; and yet all allow that they derived their origin from Herod the Great.

[¶10] Our Lord says, [Mar 8:15], that they had the leaven of Herod, i.e. a bad doctrine, which they received from him. What this was may be easily discovered:

[¶11] 1. Herod subjected himself and his people to the dominion of the Romans, in opposition to that law, [Deu 17:15], Thou shalt not set a king over thee - which is not thy brother, i.e. one out of the twelve tribes.

[¶12] 2. He built temples, sat up images, and joined in heathenish worship, though he professed the Jewish religion; and this was in opposition to all the law and the prophets.

[¶13] From this we may learn that the Herodians were such as, first, held it lawful to transfer the Divine government to a heathen ruler; and, secondly, to conform occasionally to heathenish rites in their religious worship. In short, they appear to have been persons who trimmed between God and the world - who endeavored to reconcile his service with that of mammon - and who were religious just as far as it tended to secure their secular interests. It is probable that this sect was at last so blended with, that it became lost in, the sect of the Sadducees; for the persons who art called Herodians, [Mar 8:15], are styled Sadducees in [Mat 16:6]. See Prideaux, Con. vol. iii. p. 516, etc., and Josephus, Antiq. b. xv. c. viii. s. i. and x. s. iii. But it is very likely that the Herodians, mentioned c. xxii. 10, were courtiers or servants of Herod king of Galilee. See the note there.

[¶14] Show them a sign - These sects, however opposed among themselves, most cordially unite in their opposition to Christ and his truth. That the kingdom of Satan may not fall, all his subjects must fight against the doctrine and maxims of the kingdom of Christ.

[¶15] Tempting - him - Feigning a desire to have his doctrine fully proved to them, that they might credit it, and become his disciples; but having no other design than to betray and ruin him.

### Verse 2

[¶17] When it is evening - There are certain signs of fair and foul weather, which ye are in the constant habit of observing, and which do not fail. - The signs of the times: the doctrine which I preach, and the miracles which I work among you, are as sure signs that the day-spring from on high has visited you for your salvation; but if ye refute to hear, and continue in darkness, the red and gloomy cloud of vindictive justice shall pour out such a storm of wrath upon you as shalt sweep you from the face of the earth.

### Verse 3

[¶19] The sky is red and lowering - The signs of fair and foul weather were observed in a similar manner among the Romans, and indeed among most other people. Many treatises have been written on the subject: thus a poet: -

[¶20] Caeruleus pluviam denunciant, Igneus euros

[¶21] Sin Maculae incipient Rutilo immiscerier Igni,

[¶22] Omnia tunc pariter Vento Nimbisque videbis

[¶23] Fervere Virg. Geor. i. l. 453 "If fiery red his glowing globe descends,

[¶24] High winds and furious tempests he portends:

[¶25] But if his cheeks are swoll'n with livid blue,

[¶26] He bodes wet weather, by his watery hue

[¶27] If dusky spots are varied on his brow,

[¶28] And streak'd with red a troubled color show,

[¶29] That sullen mixture shall at once declare,

[¶30] Wind, rain, and storms, and elemental war

[¶31] Dryden.

### Verse 4

[¶33] Wicked and adulterous generation - The Jewish people are represented in the Sacred Writings as married to the Most High; but, like a disloyal wife, forsaking their true husband, and uniting themselves to Satan and sin. Seeketh after a sign, σημειον επιζητει, seeketh sign upon sign, or, still another sign. Our blessed Lord had already wrought miracles sufficient to demonstrate both his Divine mission and his divinity; only one was farther necessary to take away the scandal of his cross and death, to fulfill the Scriptures, and to establish the Christian religion; and that was, his resurrection from the dead, which, he here states, was typified in the case of Jonah.

### Verse 5

[¶35] Come to the other side - Viz. the coast of Bethsaida, by which our Lord passed, going to Caesarea, for he was now on his journey thither. See [Mat 16:13], and [Mar 8:22], [Mar 8:27].

### Verse 6

[¶37] Beware of the leaven - What the leaven of Pharisees and Sadducees was has been already explained, see [Mat 16:1]. Bad doctrines act in the soul as leaven does in meal; they assimulate the whole Spirit to their own nature. A man's particular creed has a greater influence on his tempers and conduct than most are aware of. Pride, hypocrisy, and worldly-mindedness, which constituted the leaven of the Pharisees and Sadducees, ruin the major part of the world.

### Verse 7

[¶39] They reasoned - For, as Lightfoot observes, the term leaven was very rarely used among the Jews to signify doctrine, and therefore the disciples did not immediately apprehend his meaning. In what a lamentable state of blindness is the human mind? Bodily wants are perceived with the utmost readiness, and a supply is sought with all speed. But the necessities of the soul are rarely discovered, though they are more pressing than those of the body, and the supply of them of infinitely more importance.

### Verse 8

[¶41] When Jesus perceived, he said - Αυτοις, unto them, is wanting in BDKLMS, and twenty others; one of the Syriac, the Armenian, Ethiopia, Vulgate, and most of the Itala; also in Origen, Theophylact, and Lucifer Calaritanus. Mill approves of the omission, and Griesbach has left it out of the text.

[¶42] O ye of little faith - There are degrees in faith, as well as in the other graces of the Spirit. Little faith may be the seed of great faith, and therefore is not to be despised. But many who should be strong in faith have but a small measure of it, because they either give way to sin, or are not careful to improve what God has already given.

### Verse 9

[¶44] Do ye not yet understand - the five loaves - neither the seven - See the notes on [Mat 14:14], etc. How astonishing is it that these men should have any fear of lacking bread, after having seen the two miracles which our blessed Lord alludes to above! Though men quickly perceive their bodily wants, and are querulous enough till they get them supplied, yet they as quickly forget the mercy which they had received; and thus God gets few returns of gratitude for his kindnesses. To make men, therefore, deeply sensible of his favors, he is induced to suffer them often to be in want, and then to supply them in such a way as to prove that their supply has come immediately from the hand of their bountiful Father.

## 204. Matthew · 48 of 88

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### Verse 11

[¶1] How is it that ye do not understand - We are not deficient in spiritual knowledge, because we have not had sufficient opportunities of acquainting ourselves with God; but because we did not improve the advantages we had. How deep and ruinous must our ignorance be, if God did not give line upon line, precept upon precept, here a little and there a little! They now perceived that he warned them against the superstition of the Pharisees, which produced hypocrisy, pride, envy, etc., and the false doctrine of the Sadducees, which denied the existence of a spiritual world, the immortality of the soul, the resurrection of the body, and the providence of God.

### Verse 13

[¶3] Caesarea Philippi - A city, in the tribe of Naphtali, near to Mount Libanus, in the province of Iturea. Its ancient name was Dan, [Gen 14:14]; afterwards it was called Lais, [Jdg 18:7]. But Philip the tetrarch, having rebuilt and beautified it, gave it the name of Caesarea, in honor of Tiberius Caesar, the reigning emperor: but to distinguish it from another Caesarea, which was on the coast of the Mediterranean Sea, and to perpetuate the fame of him who rebuilt it, it was called Caesarea Philippi, or Caesarea of Philip.

[¶4] When Jesus came - Ελθων δε ο Ιησους - when Jesus was coming. Not, when Jesus came, or was come, for Mark expressly mentions that it happened εν τη οδω, in the way to Caesarea Philippi, [Mar 8:27], and he is Matthew's best interpreter. - Wakefield.

[¶5] Whom do men say - He asked his disciples this question, not because he was ignorant what the people thought and spoke of him; but to have the opportunity, in getting an express declaration of their faith from themselves, to confirm and strengthen them in it: but see on [Luk 9:20] (note). Some, John the Baptist, etc. By this and other passages we learn, that the Pharisaic doctrine of the Metempsychosis, or transmigration of souls, was pretty general; for it was upon this ground that they believed that the soul of the Baptist, or of Elijah, Jeremiah, or some of the prophets, had come to a new life in the body of Jesus.

### Verse 16

[¶7] Thou art the Christ, the Son of the living God - Every word here is emphatic - a most concise, and yet comprehensive, confession of faith.

[¶8] The Christ, or Messiah, points out his divinity, and shows his office; the Son - designates his person: on this account it is that both are joined together so frequently in the new covenant. Of the living God Του Θεου, του ζωντος, literally, of God the Living One. The C. Bezae has for Του ζωντος the Living One, Του σωζοντος, the Savior, and the Cant. Dei Salvatoris, of God the Savior.

[¶9] Living - a character applied to the Supreme Being, not only to distinguish him from the dead idols of paganism, but also to point him out as the source of life, present, spiritual, and eternal. Probably there is an allusion here to the great name יהוה Yeve, or Yehovah, which properly signifies being or existence.

### Verse 17

[¶11] Blessed art thou, Simon Bar-jona - Or Simon, son of Jonah; so Bar-jonah should be translated, and so it is rendered by our Lord, [Joh 1:42]. Flesh and blood - i.e. Man; - no human being hath revealed this; and though the text is literal enough, yet every body should know that this is a Hebrew periphrasis for man; and the literal translation of it here, and in [Gal 1:16], has misled thousands, who suppose that flesh and blood signify carnal reason, as it is termed, or the unregenerate principle in man. Is it not evident, from our Lord's observation, that it requires an express revelation of God in a man's soul, to give him a saving acquaintance with Jesus Christ; and that not even the miracles of our Lord, wrought before the eyes, will effect this? The darkness must be removed from the heart by the Holy Spirit, before a man can become wise unto salvation.

### Verse 18

[¶13] Thou art Peter - This was the same as if he had said, I acknowledge thee for one of my disciples - for this name was given him by our Lord when he first called him to the apostleship. See [Joh 1:42].

[¶14] Peter, πετρος, signifies a stone, or fragment of a rock; and our Lord, whose constant custom it was to rise to heavenly things through the medium of earthly, takes occasion from the name, the metaphorical meaning of which was strength and stability, to point out the solidity of the confession, and the stability of that cause which should be founded on The Christ, the Son of the Living God. See the notes at [Luk 9:62].

[¶15] Upon this very rock, επι ταυτη τη πετρα - this true confession of thine - that I am The Messiah, that am come to reveal and communicate The Living God, that the dead, lost world may be saved - upon this very rock, myself, thus confessed (alluding probably to [Psa 118:22], The Stone which the builders rejected is become the Head-Stone of the Corner: and to [Isa 28:16], Behold I lay a Stone in Zion for a Foundation) - will I build my Church, μου την εκκλησιαν, my assembly, or congregation, i.e. of persons who are made partakers of this precious faith. That Peter is not designed in our Lord's words must be evident to all who are not blinded by prejudice. Peter was only one of the builders in this sacred edifice, [Eph 2:20] who himself tells us, (with the rest of the believers), was built on this living foundation stone: [1Pet 2:4], [1Pet 2:5], therefore Jesus Christ did not say, on thee, Peter, will I build my Church, but changes immediately the expression, and says, upon that very rock, επι ταυτη τη πετρα, to show that he neither addressed Peter, nor any other of the apostles. So, the supremacy of Peter, and the infallibility of the Church of Rome, must be sought in some other scripture, for they certainly are not to be found in this. On the meaning of the word Church, see at the conclusion of this chapter.

[¶16] The gates of hell, πυλαι Αδου i. e, the machinations and powers of the invisible world. In ancient times the gates of fortified cities were used to hold councils in, and were usually places of great strength. Our Lord's expression means, that neither the plots, stratagems, nor strength of Satan and his angels, should ever so far prevail as to destroy the sacred truths in the above confession. Sometimes the gates are taken for the troops which issue out from them: we may firmly believe, that though hell should open her gates, and vomit out her devil and all his angels, to fight against Christ and his saints, ruin and discomfiture must be the consequence on their part; as the arm of the Omnipotent must prevail.

### Verse 19

[¶18] The keys of the kingdom - By the kingdom of heaven, we may consider the true Church, that house of God, to be meant; and by the keys, the power of admitting into that house, or of preventing any improper person from coming in. In other words, the doctrine of salvation, and the full declaration of the way in which God will save sinners; and who they are that shall be finally excluded from heaven; and on what account. When the Jews made a man a doctor of the law, they put into his hand the key of the closet in the temple where the sacred books were kept, and also tablets to write upon; signifying, by this, that they gave him authority to teach, and to explain the Scriptures to the people. - Martin. This prophetic declaration of our Lord was literally fulfilled to Peter, as he was made the first instrument of opening, i.e. preaching the doctrines of the kingdom of heaven to the Jews, [Act 2:41]; and to the Gentiles, [Act 10:44-47]; [Act 11:1]; [Act 15:7].

[¶19] Whatsoever thou shalt bind on earth - This mode of expression was frequent among the Jews: they considered that every thing that was done upon earth, according to the order of God, was at the same time done in heaven: hence they were accustomed to say, that when the priest, on the day of atonement, offered the two goats upon earth, the same were offered in heaven. As one goat therefore is permitted to escape on earth, one is permitted to escape in heaven; and when the priests cast the lots on earth, the priest also casts the lots in heaven. See Sohar. Leviticus fol. 26; and see Lightfoot and Schoettgen. These words will receive considerable light from [Lev 13:3], [Lev 13:23] : The priest shall look upon him (the leper) and pronounce him unclean. Hebrew וטמא אתו vetime otho, he shall pollute him, i.e. shall declare him polluted, from the evidences mentioned before. And in [Lev 13:23] : The priest shall pronounce him clean, וטהרו הכה vetiharo hacohen, the priest shall cleanse him, i.e. declare he is clean, from the evidences mentioned in the verse. In the one case the priest declared the person infected with the leprosy, and unfit for civil society; and, in the other, that the suspected person was clean, and might safely associate with his fellows in civil or religious assemblies. The disciples of our Lord, from having the keys, i.e. the true knowledge of the doctrine of the kingdom of heaven, should be able at all times to distinguish between the clean and the unclean, and pronounce infallible judgment; and this binding and loosing, or pronouncing fit or unfit for fellowship with the members of Christ, being always according to the doctrine of the Gospel of God, should be considered as proceeding immediately from heaven, and consequently as Divinely ratified.

[¶20] That binding and loosing were terms in frequent use among the Jews, and that they meant bidding and forbidding, granting and refusing, declaring lawful or unlawful, etc., Dr. Lightfoot, after having given numerous instances, thus concludes: - "To these may be added, if need were, the frequent (shall I say?) or infinite use of the phrases, אסור ומותר bound and loosed, which we meet with thousands of times over. But from these allegations the reader sees, abundantly enough, both the frequency and the common use of this phrase, and the sense of it also; namely, first, that it is used in doctrine, and in judgments, concerning things allowed or not allowed in the law. Secondly, that to bind is the same with, to forbid, or to declare forbidden. To think that Christ, when he used the common phrase, was not understood by his hearers in the common and vulgar sense, shall I call it a matter of laughter, or of madness?

[¶21] To this, therefore, do these words amount: When the time was come wherein the Mosaic law, as to some part of it, was to be abolished, and left off, and, as to another part of it, was to be continued and to last for ever, he granted Peter here, and to the rest of the apostles, [Mat 18:18], a power to abolish or confirm what they thought good, and as they thought good; being taught this, and led by the Holy Spirit: as if he should say, Whatsoever ye shall bind in the law of Moses, that is, forbid, it shall be forbidden, the Divine authority confirming it; and whatsoever ye shall loose, that is, permit, or shall teach that it is permitted and lawful, shall be lawful and permitted. Hence they bound, that is forbade, circumcision to the believers; eating of things offered to idols, of things strangled, and of blood, for a time, to the Gentiles; and that which they bound on earth was confirmed in heaven. They loosed, that is, allowed purification to Paul, and to four other brethren, for the shunning of scandal; [Act 21:24] and, in a word, by these words of Christ it was committed to them, the Holy Spirit directing, that they should make decrees concerning religion, as to the use or rejection of Mosaic rites and judgments, and that either for a time, or for ever. "Let the words be applied by way of paraphrase to the matter that was transacted at present with Peter: 'I am about to build a Gentile Church,' saith Christ, and to thee, O Peter, do I give the keys of the kingdom of heaven, that thou mayest first open the door of faith to them; but if thou askest by what rule that Church is to be governed, when the Mosaic rule may seem so improper for it, thou shalt be so guided by the Holy Spirit, that whatsoever of the law of Moses thou shalt forbid them shall be forbidden; whatsoever thou grantest them shall be granted; and that under a sanction made in heaven.' Hence, in that instant, when he should use his keys, that is, when he was now ready to open the gate of the Gospel to the Gentiles, Acts 10, he was taught from heaven that the consorting of the Jew with the Gentile, which before had been bound, was now loosed; and the eating of any creature convenient for food was now loosed, which before had been bound; and he in like manner looses both these. "Those words of our Savior, [Joh 20:23], Whose sins ye remit, they are remitted to them, for the most part are forced to the same sense with these before us, when they carry quite another sense. Here the business is of doctrine only, not of persons; there of persons, not of doctrine. Here of things lawful or unlawful in religion, to be determined by the apostles; there of persons obstinate or not obstinate, to be punished by them, or not to be punished. "As to doctrine, the apostles were doubly instructed. 1. So long sitting at the feet of their Master, they had imbibed the evangelical doctrine. "2. The Holy Spirit directing them, they were to determine concerning the legal doctrine and practice, being completely instructed and enabled in both by the Holy Spirit descending upon them. As to the persons, they were endowed with a peculiar gift, so that, the same Spirit directing them, if they would retain and punish the sins of any, a power was delivered into their hands of delivering to Satan, of punishing with diseases, plagues, yea, death itself, which Peter did to Ananias and Sapphira; Paul to Elymas, Hymeneus, and Philetus, etc."

[¶22] After all these evidences and proofs of the proper use of these terms, to attempt to press the word, into the service long assigned them by the Church of Rome, would, to use the words of Dr. Lightfoot, be "a matter of laughter or of madness." No Church can use them in the sense thus imposed upon them, which was done merely to serve secular ends; and least of all can that very Church that thus abuses them.

### Verse 20

[¶24] Then charged he his disciples - ΔιεϚειλατο, he strictly charged them. Some very good MSS. have επετιμησεν, he severely charged - comminatus est, - he threatened. These are the readings of the Cod. Bezae, both in the Greek and Latin.

[¶25] The Christ - The common text has Jesus the Christ; but the word Jesus is omitted by fifty-four MSS., some of which are not only of the greatest authority, but also of the greatest antiquity. It is omitted also by the Syriac, later Persic, later Arabic, Slavonic, six copies of the Itala, and several of the fathers. The most eminent critics approve of this omission, and Griesbach has left it out of the text in both his editions. I believe the insertion of it here to be wholly superfluous and improper; for the question is, Who is this Jesus? Peter answers, He is, ὁ ΧριϚος, the Messiah. The word Jesus is obviously improper. What our Lord says here refers to Peter's testimony in [Mat 16:16] : Thou art the Christ - Jesus here says, Tell no man that I am the Christ, i.e. the Messiah; as the time for his full manifestation was not yet come; and he was not willing to provoke the Jewish malice, or the Roman envy, by permitting his disciples to announce him as the Savior of a lost world. He chose rather to wait, till his resurrection and ascension had set this truth in the clearest light, and beyond the power of successful contradiction.

### Verse 21

[¶27] From that time forth began Jesus, etc. - Before this time our Lord had only spoken of his death in a vague and obscure manner, see [Mat 12:40], because he would not afflict his disciples with this matter sooner than necessity required; but now, as the time of his crucifixion drew nigh, he spoke of his sufferings and death in the most express and clear terms. Three sorts of persons, our Lord intimates, should be the cause of his death and passion: the elders, the chief priests, and the scribes. Pious Quesnel takes occasion to observe from this, that Christ is generally persecuted by these three descriptions of men: rich men, who have their portion in this life; ambitious and covetous ecclesiastics, who seek their portion in this life; and conceited scholars, who set up their wisdom against the wisdom of God, being more intent on criticising words than in providing for the salvation of their souls. The spirit of Christianity always enables a man to bear the ills of life with patience; to receive death with joy; and to expect, by faith, the resurrection of the body, and the life of the world to come.

### Verse 22

[¶29] Then Peter took him - Προσλαβομενος - took him up - suddenly interrupted him, as it were calling him to order - see Wakefield. Some versions give προσλαβομενος the sense of calling him aside. The word signifies also to receive in a friendly manner - to embrace; but Mr. Wakefield's translation agrees better with the scope of the place. A man like Peter, who is of an impetuous spirit, and decides without consideration upon every subject, must of necessity be often in the wrong.

[¶30] Be it far from thee Lord - Ιλεως σοι Κυριε. Be merciful to thyself Lord. Pity thyself - So I think the original should be rendered. Peter knew that Christ had power sufficient to preserve himself from all the power and malice of the Jews; and wished him to exert that in his own behalf which he had often exorted in the behalf of others. Some critics of great note think the expression elliptical, and that the word Θεος, God, is necessarily understood, as if Peter had said, God be merciful to thee! but I think the marginal reading is the sense of the passage. The French, Italian, and Spanish, render it the same way. Blind and ignorant man is ever finding fault with the conduct of God. Human reason cannot comprehend the incarnation of the Almighty's fellow, ([Zac 13:7]), nor reconcile the belief of his divinity with his sufferings and death. How many Peters are there now in the world, who are in effect saying, This cannot be done unto thee - thou didst not give thy life for the sin of the world - it would be injustice to cause the innocent to suffer thus for the guilty. But what saith God? His soul shall be made an offering for sin - he shall taste death for every man - the iniquities of us all were laid upon him. Glorious truth! May the God who published it have eternal praises!

### Verse 23

[¶32] Get thee behind me, Satan - Υπαγε οπισω μου σατανα. Get behind me, thou adversary. This is the proper translation of the Hebrew word שטן Satan, from which the Greek word is taken. Our blessed Lord certainly never designed that men should believe he called Peter, Devil, because he, through erring affection, had wished him to avoid that death which he predicted to himself. This translation, which is literal, takes away that harshness which before appeared in our Lord's words.

[¶33] Thou art an offense unto me - Σκανδαλον μου ει - Thou art a stumbling-block in my way, to impede me in the accomplishment of the great design.

[¶34] Thou savourest not - That is, dost not relish, ου φρονεις, or, thou dost not understand or discern the things of God - thou art wholly taken up with the vain thought that my kingdom is of this world. He who opposes the doctrine of the atonement is an adversary and offense to Christ, though he be as sincere in his profession as Peter himself was. Let us beware of false friendships. Carnal relatives, when listened to, may prove the ruin of those whom, through their mistaken tenderness, they wish to save. When a man is intent on saving his own soul, his adversaries are often those of his own household.

### Verse 24

[¶36] Will come after me - i.e. to be my disciple. This discourse was intended to show Peter and the rest of the disciples the nature of his kingdom; and that the honor that cometh from the world was not to be expected by those who followed Christ.

[¶37] The principles of the Christian life are:

[¶38] First. To have a sincere desire to belong to Christ - If any man be Willing to be my disciple, etc.

[¶39] Secondly. To renounce self-dependence, and selfish pursuits - Let him deny Himself.

[¶40] Thirdly. To embrace the condition which God has appointed, and bear the troubles and difficulties he may meet with in walking the Christian road - Let him take up His Cross.

[¶41] Fourthly. To imitate Jesus, and do and suffer all in his spirit - Let him Follow Me.

[¶42] Let him deny himself - Απαρνησασθω may well be interpreted, Let him deny, or renounce, himself fully - in all respects - perseveringly. It is a compounded word, and the preposition απο abundantly increases the meaning. A follower of Christ will need to observe it in its utmost latitude of meaning, in order to be happy here, and glorious hereafter. A man's self is to him the prime cause of most of his miseries. See the note on [Mar 8:34].

### Verse 25

[¶44] For whosoever will save his life - That is, shall wish to save his life - at the expense of his conscience, and casting aside the cross, he shall lose it - the very evil he wishes to avoid shall overtake him; and he shall lose his soul into the bargain. See then how necessary it is to renounce one's self! But whatsoever a man loses in this world, for his steady attachment to Christ and his cause, he shall have amply made up to him in the eternal world.

## 205. Matthew · 49 of 88

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### Verse 26

[¶1] Lose his own soul - Or, lose his life, την ψυχην αυτου. On what authority many have translated the word ψυχη, in the 25th verse, life, and in this verse, soul, I know not, but am certain it means life in both places. If a man should gain the whole world, its riches, honors, and pleasures, and lose his life, what would all these profit him, seeing they can only be enjoyed during life? But if the words be applied to the soul, they show the difficulty - the necessity - and importance of salvation. The world, the devil, and a man's own heart are opposed to his salvation; therefore it is difficult. The soul was made for God, and can never be united to him, nor be happy, till saved from sin: therefore it is necessary. He who is saved from his sin, and united to God, possesses the utmost felicity that the human soul can enjoy, either in this or the coming world: therefore, this salvation is important. See also the note on [Luk 9:25] (note).

### Verse 27

[¶3] For the Son of man shall come in the glory of his Father - This seems to refer to [Dan 7:13], [Dan 7:14]. "Behold, one like the Son of man came - to the ancient of Days - and there was given him dominion, and glory, and a kingdom, that all people, and nations, and languages should serve him." This was the glorious Mediatorial kingdom which Jesus Christ was now about to set up, by the destruction of the Jewish nation and polity, and the diffusion of his Gospel through the whole world. If the words be taken in this sense, the angels or messengers may signify the apostles and their successors in the sacred ministry, preaching the Gospel in the power of the Holy Ghost. It is very likely that the words do not apply to the final judgment, to which they are generally referred; but to the wonderful display of God's grace and power after the day of pentecost.

### Verse 28

[¶5] There be some - which shall not taste of death - This verse seems to confirm the above explanation, as our Lord evidently speaks of the establishment of the Christian Church after the day of pentecost, and its final triumph after the destruction of the Jewish polity; as if he had said, "Some of you, my disciples, shall continue to live until these things take place." The destruction of Jerusalem, and the Jewish economy, which our Lord here predicts, took place about forty-three years after this: and some of the persons now with him doubtless survived that period, and witnessed the extension of the Messiah's kingdom; and our Lord told them these things before, that when they came to pass they might be confirmed in the faith, and expect an exact fulfillment of all the other promises and prophecies which concerned the extension and support of the kingdom of Christ.

[¶6] To his kingdom, or in his kingdom. Instead of βασιλεια, kingdom, four MSS., later Syriac, Coptic, Ethiopic, Saxon, and one copy of the Itala, with several of the primitive fathers, read δοξη, glory: and to this is added, του πατρος αυτου, of his Father, by three MSS. and the versions mentioned before. This makes the passage a little more conformable to the passage already quoted from Daniel; and it must appear, very clearly, that the whole passage speaks not of a future judgment, but of the destruction of the Jewish polity, and the glorious spread of Christianity in the earth, by the preaching of Christ crucified by the apostles and their immediate successors in the Christian Church.

[¶7] 1. The disciples, by being constantly with their Master, were not only guarded against error, but were taught the whole truth: we should neglect no opportunity of waiting upon God; while Jesus continues to teach, our ear and heart should be open to receive his instructions. That what we have already received may be effectual, we must continue to hear and pray on. Let us beware of the error of the Pharisees! They minded only external performances, and those things by which they might acquire esteem and reputation among men; thus, humility and love, the very soul of religion, were neglected by them: they had their reward - the approbation of those who were as destitute of vital religion as themselves. Let us beware also of the error of the Sadducees, who, believing no other felicity but what depended on the good things of this world, became the flatterers and slaves of those who could bestow them, and so, like the Pharisees, had their portion only in this life. All false religions and false principles conduct to the same end, however contrary they appear to each other. No two sects could be more opposed to each other than the Sadducees and Pharisees, yet their doctrines lead to the same end - they are both wedded to this world, and separated from God in the next.

[¶8] 2. From the circumstance mentioned in the conclusion of this chapter, we may easily see the nature of the kingdom and reign of Christ: it is truly spiritual and Divine; having for its object the present holiness and future happiness of mankind. Worldly pomp, as well as worldly maxims, were to be excluded from it. Christianity forbids all worldly expectations, and promises blessedness to those alone who bear the cross, leading a life of mortification and self-denial. Jesus Christ has left us an example that we should follow his steps. How did he live? - What views did he entertain? - In what light did he view worldly pomp and splendor? These are questions which the most superficial reader may, without difficulty, answer to his immediate conviction. And has not Christ said that the disciple is not Above the Master? If He humbled himself, how can he look upon those who, professing faith in his name, are conformed to the world and mind earthly things? These disciples affect to be above their Lord; and as they neither bear his cross, nor follow him in the regeneration, they must look for another heaven than that in which he sits at the right hand of God. This is an awful subject; but how few of those called Christians lay it to heart!

[¶9] 3. The term Church in Greek εκκλησια, occurs for the first time in [Mat 16:18]. The word simply means an assembly or congregation, the nature of which is to be understood from connecting circumstances; for the word εκκλησια, as well as the terms congregation and assembly, may be applied to any concourse of people, good or bad; gathered together for lawful or unlawful purposes. Hence, it is used, [Act 19:32], for the mob, or confused rabble, gathered together against Paul, εκκλησια συγκεχυμενη, which the town-clerk distinguished, [Act 19:39], from a lawful assembly, εννομω εκκλεσια. The Greek word εκκλησια seems to be derived from εκκαλεω, to call out of, or from, i.e. an assembly gathered out of a multitude; and must have some other word joined to it, to determine its nature: viz. the Church of God; the congregation collected by God, and devoted to his service. The Church of Christ: the whole company of Christians wheresoever found; because, by the preaching of the Gospel, they are called out of the spirit and maxims of the world, to live according to the precepts of the Christian religion. This is sometimes called the Catholic or universal Church, because constituted of all the professors of Christianity in the world, to whatever sects or parties they may belong: and hence the absurdity of applying the term Catholic, which signifies universal, to that very small portion of it, the Church of Rome. In primitive times, before Christians had any stated buildings, they worshipped in private houses; the people that had been converted to God meeting together in some one dwelling-house of a fellow-convert, more convenient and capacious than the rest; hence the Church that was in the house of Aquila and Priscilla, [Rom 16:3], [Rom 16:5], and [1Cor 16:19], and the Church that was in the house of Nymphas, [Col 4:15]. Now, as these houses were dedicated to the worship of God, each was termed κυριου οικος kuriou oikos, the house of the Lord; which word, in process of time, became contracted into κυριοικ kurioik, and κυριακη, kuriake; and hence the kirk of our northern neighbors, and kirik of our Saxon ancestors, from which, by corruption, changing the hard Saxon c into ch, we have made the word church. This term, though it be generally used to signify the people worshipping in a particular place, yet by a metonymy, the container being put for the contained, we apply it, as it was originally, to the building which contains the worshipping people.

[¶10] In the proper use of this word there can be no such thing as The church, exclusively; there may be A church, and the Churches, signifying a particular congregation, or the different assemblies of religious people: and hence, the Church of Rome, by applying it exclusively to itself, abuses the term, and acts as ridiculously as it does absurdly. Church is very properly defined in the 19th article of the Church of England, to be "a congregation of faithful men, in the which the pure word of God is preached, and the sacraments duly administered, according to Christ's ordinance."

### Introduction

[¶12] The transfiguration of Christ, [Mat 17:1-8]. Christ's discourse with his disciples on the subject, [Mat 17:9-13]. He heals a lunatic, [Mat 17:14-18]. His discourse with his disciples on this subject also, [Mat 17:19-21]. He foretells his own sufferings and death, [Mat 17:22], [Mat 17:23]. He is required to pay tribute at Capernaum, [Mat 17:24-26]; and provides the money by a miracle, [Mat 17:27].

### Verse 1

[¶14] After six days - [Mar 9:2], has the same number; but Luke says, [Luk 9:28], after eight days. The reason of this difference seems to be the following: Matthew and Mark reckon the days from that mentioned in the preceding chapter, to that mentioned in this; Luke includes both days, as well as the six intermediate: hence, the one makes eight, the other six, without any contradiction.

[¶15] Peter, James, and John - He chose those that they might be witnesses of his transfiguration: two or three witnesses being required by the Scripture to substantiate any fact. Eminent communications of the Divine favor prepare for, and entitle to, great services and great conflicts. The same three were made witnesses of his agony in the garden, [Mat 26:37].

[¶16] A high mountain - This was one of the mountains of Galilee; but whether Mount Tabor or not, is uncertain. Some think it was Mount Hermon. St. Luke says, Christ and his disciples went up into the mountain to pray, [Luk 9:28].

### Verse 2

[¶18] Was transfigured - That fullness of the Godhead, which dwelt bodily in Christ, now shone forth through the human nature, and manifested to his disciples not only that Divinity which Peter had before confessed, [Mat 16:16], but also the glorious resurrection body, in which they should exist in the presence of God to eternity.

[¶19] White as the light - But the Cod. Bezae, some of the ancient versions, and several of the fathers, read ως χιων, as snow; and this is the reading in [Mar 9:3].

### Verse 3

[¶21] Moses and Elias - Elijah came from heaven in the same body which he had upon earth, for he was translated, and did not see death, [2Kgs 2:11]. And the body of Moses was probably raised again, as a pledge of the resurrection; and as Christ is to come to judge the quick and the dead, for we shall not all die, but all shall be changed, [1Cor 15:51], he probably gave the full representation of this in the person of Moses, who died, and was thus raised to life, (or appeared now as he shall appear when raised from the dead in the last day), and in the person of Elijah, who never tasted death. Both their bodies exhibit the same appearance, to show that the bodies of glorified saints are the same, whether the person had been translated, or whether he had died. It was a constant and prevalent tradition among the Jews, that both Moses and Elijah should appear in the times of the Messiah, and to this very tradition the disciples refer, [Mat 17:10].

[¶22] We may conceive that the law in the person of Moses, the great Jewish legislator, and the prophets in the person of Elijah, the chief of the prophets, came now to do homage to Jesus Christ, and to render up their authority into his hands; as he was the End of the law, and the grand subject of the predictions of the prophets. This appears more particularly from what St. Luke says, [Luk 9:31], that Moses and Elijah conversed with our Lord on his death, which he was about to accomplish, (πληρουν to fulfill), because in it, all the rites, ceremonies, and sacrifices of the law, as well as the predictions of the prophets, were fulfilled.

### Verse 4

[¶24] Peter said - let us make, etc. - That is, when he saw Moses and Elijah ready to depart from the mount, [Luk 9:33], he wished to detain them, that he might always enjoy their company with that of his Lord and Master, still supposing that Christ would set up a temporal kingdom upon earth.

### Verse 5

[¶26] A bright cloud overshadowed them - Or as six MSS. and Ephraim read it, a cloud of light, νεφελη φωτος; which reading Griesbach has admitted into the text. As a bright cloud, or a cloud of light could not overshadow, or cast any kind of shade, the word επεσκιασεν should be translated, surrounded them. A cloud was frequently the symbol of the Divine presence; but such a cloud had always something very remarkable in its appearance. Ezekiel, [Eze 1:4], represents it as a great cloud, and a fire unfolding itself, and a brightness about it, and out of the midst thereof, as the color of amber out of the midst of the fire; and in [Eze 1:28], he tells us that this was the appearance of the likeness of the glory of the Lord. See also [Exo 16:10]; [Exo 40:33], etc.; [Eze 43:2], and [1Chr 5:14]. But it was generally in a thick, dark cloud, that God manifested himself under the law; see [Exo 19:9]; [Exo 20:21]. This might be designed as emblematical of the old covenant, which was but the shadow of the good things which were to come, [Heb 10:1]; and the cloud of light mentioned here, the emblem of that glorious display of God, in his Gospel, by which life and immortality were brought to light, [2Tim 1:10].

[¶27] This is my beloved Son - Ουτος εϚιν ο υιος μου ο αγαπητος, εν ω ευδοκησα, This is my Son, the beloved one, in who I have delighted, or, been well pleased. God adds his testimony of approbation to what was spoken of the sufferings of Christ by Moses and Elijah; thus showing that the sacrificial economy of the old covenant was in itself of no worth, but as it referred to the grand atonement which Jesus was about to make; therefore he says, In him Have I delighted, (ευδοκησα), intimating that it was in him alone, as typified by those sacrifices, that he Had delighted through the whole course of the legal administration; and that it was only in reference to the death of his Son that he accepted the offerings and oblations made to him under the old covenant. Hear Him. The disciples wished to detain Moses and Elijah that they might hear them: but God shows that the law which had been in force, and the prophets which had prophesied, until now, must all give place to Jesus; and he alone must now be attended to, as the way, the truth, and the life; for no man could now come unto the Father but through him. This voice seems also to refer to that prediction in [Deu 18:15]. The Lord shall raise up a Prophet like unto me: Him Shall Ye Hear. Go no more to the law, nor to the prophets, to seek for a coming Messiah; for behold he Is come! Hear and obey him, and him only.

[¶28] This transfiguration must have greatly confirmed the disciples in the belief of a future state, and in the doctrine of the resurrection; they saw Moses and Elijah still Existing, though the former had been gathered to his fathers upwards of 1400 years, and the latter had been translated nearly 900.

### Verse 6

[¶30] Fell on their face - Dismayed by the voice, and dazzled by the glory of the cloud. So Daniel, [Dan 8:17], and Saul of Tarsus, [Act 9:4].

### Verse 7

[¶32] Jesus came and touched them - Exactly parallel to this account is [Dan 8:18], I was in a deep sleep, i.e. (a trance) on my face towards the ground; but he Touched me, and set me upright. From Jesus alone are we to expect Divine communications, and by his power only are we able to bear and improve them. It is very likely that this transfiguration took place in the night, which was a more proper season to show forth its glory than the day time, in which a part of the splendor must necessarily be lost by the presence of the solar light. Besides, St. Luke, [Luk 9:37], expressly says, that it was on the next day after the transfiguration that our Lord came down from the mount.

### Verse 9

[¶34] Tell the vision to no man - See the note on [Mat 16:20]; and farther observe, that as this transfiguration was intended to show forth the final abolition of the whole ceremonial law, it was necessary that a matter which could not fail to irritate the Jewish rulers and people should be kept secret, till Jesus had accomplished vision and prophecy by his death and resurrection.

[¶35] The whole of this emblematic transaction appears to me to be intended to prove, 1st. The reality of the world of spirits, and the immortality of the soul. 2dly. The resurrection of the body, and the doctrine of future rewards and punishments, see [Mat 16:27]. 3dly. The abolition of the Mosaic institutions, and, the fulfillment of the predictions of the prophets relative to the person, nature, sufferings, death, and resurrection of Christ, and the glory that should follow. 4thly. The establishment of the mild, light-bringing, and life-giving Gospel of the Son of God. And 5thly. That as the old Jewish covenant and Mediatorship had ended, Jesus was now to be considered as the sole Teacher, the only availing offering for sin, and the grand Mediator between God and man.

[¶36] There are many very useful remarks on this transaction, by the late venerable Bp. Porteus.

### Verse 10

[¶38] His disciples - instead of His disciples, some MSS., with the Coptic, Armenian, Vulgate, all the Itala except two, and Origen, read simply, οι μαθηται, The disciples, i.e. those only who had been with him on the mount, Peter, James, and John.

[¶39] Why then say the scribes that Elias must first come? - As the disciples saw that Elijah returned to heaven, knowing the tradition of the elders, and the prophecy on which the tradition was founded, [Mal 4:5], [Mal 4:6], Behold I send you Elijah the prophet, before the great and terrible day of the Lord shall come; and he shall turn the hearts, etc., it was natural enough for them to inquire what the meaning of the tradition, and the intention of the prophecy, were.

### Verse 11

[¶41] Elias - shall first come, and restore all things - Or will reform, αποκαταστησει; this word our Lord quotes from the Septuagint; who render the Hebrew והשוב לב אבות על בנים vehesheb leb aboth al banim, he will cause the heart of the fathers to turn to the children, by, ος αποκαταστησει καρδιαν πατρος προς υιον, who will convert, or restore, the heart of the father to the son. We are not therefore to understand the version of the Septuagint quoted by our Lord in any other sense than the Hebrew will allow. No fanciful restoration of all men, devils and damned spirits, is spoken of as either being done, or begun, by the ministry of John; but merely that he should preach a doctrine tending to universal reformation of manners, and should be greatly successful: see [Mat 3:1-7], and especially [Luk 3:3-15], where we find that a general reformation had taken place,

[¶42] 1. among the common people;

[¶43] 2. among the tax-gatherers; and

[¶44] 3. among the soldiers.

## 206. Matthew · 50 of 88

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[¶0] And as John announced the coming Christ, who was to baptize with the Holy Ghost, i.e. to enlighten, change, and purify the heart, that the reform might be complete, both outward and inward, he may be said, in the strictest sense of the word, to have fulfilled the prophecy: and that he was the Elijah mentioned by Malachi, the words of Gabriel to the virgin Mary prove; [Luk 1:17]. And he (John) shall go before him (Christ) in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, etc.; and that his ministry was powerfully effectual for this purpose, we have already seen.

### Verse 12

[¶2] Knew him not - Or, ουκ επιγνωσαν αυτον, They have not acknowledged him. That is, the Jewish rulers have not acknowledged him, did not receive him as the forerunner of the Messiah. But it appears that all the rest acknowledged him as such; and some, from the power and demonstration of his preaching, were inclined to think he was more, even the Messiah himself: see [Luk 3:15].

### Verse 13

[¶4] Then the disciples understood - When he spoke of the sufferings of this prophetic Elijah, and also of his own, which had been the subject of the conversation on the mount, during the transfiguration, they clearly apprehended that he spoke of John the Baptist.

### Verse 14

[¶6] When they were come to the multitude - It appears that a congregation had been collected during our Lord's stay on the mount: how great must have been the desire of these people to hear the words of Christ! The assembly is self-collected, and no delay on the preacher's side discourages them - they continue to wait for him. In the present day how rare is this zeal! How few by the most pathetic invitation can be brought together, even at the most convenient times, to hear the same doctrines, and to get their souls healed by the same wonder-working Christ!

[¶7] Kneeling down to him - Or falling at his knees, γονυπετων. The ancients consecrated the Ear to memory; the Forehead to genius; the Right Hand to faith; and the Knees to mercy: hence those who entreated favor fell at and touched the knees of the person whose kindness they supplicated. See Wakefield's Commentary; and see the note on [Exo 9:29]; where the subject is largely explained.

### Verse 15

[¶9] My son - is lunatic - Σεληνιαζεται. One who was most affected with this disorder at the change and full of the moon. See on [Mat 4:24] (note). But this lunacy was occasioned by a demon, see [Mat 17:18], and [Mar 9:17]; [Luk 9:38]. In this case, the devil intended to hide himself under the appearance of a natural disorder, that no supernatural means might be resorted to for his expulsion. See a remarkable account on [Luk 9:39] (note).

[¶10] Falleth ofttimes into the fire, and oft into the water - The paroxysms of his disorder frequently recurred; and among his numerous falls, some were into the fire and some into the water: so that, on this account, his life was in continual danger. Those who are under the influence of the devil are often driven to extremes in every thing. Such are often driven into the fire of presumption, or the waters of despair. Satan takes advantage of our natural temper, state of health, and outward circumstances, to plague and ruin our souls.

### Verse 16

[¶12] Thy disciples could not cure him - No wonder, when the cure must be effected by supernatural agency, and they had not faith enough to interest the power of God in their behalf, [Mat 17:20]. A spiritual disorder must have a spiritual remedy: natural means, in such cases, signify just - nothing.

### Verse 17

[¶14] O faithless and perverse generation! - These and the following words may be considered as spoken:

[¶15] 1. To the disciples, because of their unbelief, [Mat 17:20].

[¶16] 2. To the father of the possessed, who should have brought his son to Christ.

[¶17] 3. To the whole multitude, who were slow of heart to believe in him as the Messiah, notwithstanding the miracles which he wrought.

[¶18] See Kypke.

[¶19] Perverse, διεστραμμενη, signifies -

[¶20] 1. Such as are influenced by perverse opinions, which hinder them from receiving the truth: and,

[¶21] 2. Such as are profligate in their manners.

[¶22] Kypke. This last expression could not have been addressed to the disciples, who were certainly saved from the corruption of the world, and whose minds had been lately divinely illuminated by what passed at and after the transfiguration: but at all times the expression was applicable to the Jewish people.

### Verse 18

[¶24] Jesus rebuked the devil - Deprived him of all power to torment the child; and obliged him to abandon his present usurped habitation.

[¶25] There are some souls whose cure God reserves to himself alone, and to whom all the applications of his ministers appear to be utterly ineffectual. He sometimes does all without them, that they may know they can never do any good without him. Quesnel.

### Verse 19

[¶27] Why could not we cast him out? - They were confounded at their want of success - but not at their want of faith, which was the cause of their miscarriage! When the ministers of the Gospel find their endeavors, with respect to some places or persons, ineffectual, they should come, by private prayer, to Christ, humble themselves before him, and beg to be informed whether some evil in themselves have not been the cause of the unfruitfulness of their labors.

### Verse 20

[¶29] Because of your unbelief - Are we preachers of the Gospel? Do the things of God rest upon our minds with a deep and steady conviction? Can we expect that a doctrine which we do not, from conviction, credit ourselves, can be instrumental in our hands of begetting faith in others? So we preached, end so ye believed. The word preached generally begets in the people the same spirit which the preacher possesses. Instead of απιϚιαν, unbelief, the famous Vatican MS. and Cod. Cyprius, six others, Coptic, Ethiopic, Armenian, and Arabic, Origen, and Chrysostom, read ολιγοπιϚιαν, littleness of faith. The disciples had some faith, but not enough - they believed, but not fully.

[¶30] As a grain of mustard seed - Some eminent critics think this a proverbial expression, intimating a Great Degree of faith, because removing mountains, which St. Paul, [1Cor 13:2], attributes to All Faith; i.e. the greatest possible degree of faith, is attributed here, by our Lord, to that faith which is as a grain of mustard seed. However this may be, there can be no doubt that our Lord means, as Bishop Pearce well remarks, a thriving and increasing faith; which like the grain of mustard seed, from being the least of seeds, becomes the greatest of all herbs; even a tree in whose branches the fowls of the air take shelter. See Wakefield's Comment, and the note on [Mat 13:32] (note).

### Verse 21

[¶32] This kind goeth not out but by prayer, etc. - Τουτο το γενος, this kind, some apply to the faith which should be exercised on the occasion, which goeth not out, doth not exert itself, but by prayer and fasting; but this interpretation is, in my opinion, far from solid. However, there is great difficulty in the text. The whole verse is wanting in the famous Vatican MS., one of the most ancient and most authentic perhaps in the world; and in another one of Colbert's, written in the 11th or 12th century. It is wanting also in the Coptic, Ethiopic, Syriac, Hieros., and in one copy of the Itala. But all the MSS. acknowledge it in the parallel place, [Mar 9:29], only the Vatican MS. leaves out νηϚεια, fasting. I strongly suspect it to be an interpolation; but, if it be, it is very ancient, as Origen, Chrysostom, and others of the primitive fathers, acknowledged it. But while candour obliges me to acknowledge that I cannot account for the fact here alleged, that a certain class or genus of demons cannot be expelled but by prayer and fasting, while others may be ejected without them, I can give a sense to the passage which all my readers will easily understand: viz. that there are certain evil propensities, in some persons, which pampering the flesh tends to nourish and strengthen; and that self-denial and fasting, accompanied by prayer to God, are the most likely means, not only to mortify such propensities, but also to destroy them. For other remarkable circumstances relative to this case, see the notes on [Mar 9:17], etc.

### Verse 22

[¶34] They abode in Galilee - Lower Galilee, where the city of Capernaum was.

[¶35] The Son of man shall be betrayed into the hands of men - Μελλει - παραδιδοσθαι εις χειρας - The Son of man is about to be delivered into the hands, etc. I am fully of the mind of two eminent critics, Grotius and Wakefield, that παραδιδοσθαι should be here translated delivered, or delivered up, not betrayed; and that the agency, in this case, should be referred to God, not to Judas. Jesus was delivered up, by the counsel of God, to be an atonement for the sin of the world. See [Act 4:27], [Act 4:28]. Against thy holy child Jesus, whom thou hast anointed to do what thy hand and thy counsel determined before to be done, Herod and Pontius Pilate were gathered together.

### Verse 23

[¶37] They were exceeding sorry - Since the conversation on the mount, with Moses and Elijah; Peter, James, and John could have no doubt that their Lord and Master must suffer, and that it was for this end he came into the world; but, while they submitted to the counsel of God, their affection for him caused them to feel exquisite distress.

### Verse 24

[¶39] They that received tribute - This was not a tax to be paid to the Roman government; but a tax for the support of the temple. The law, [Exo 30:13], obliged every male among the Jews to pay half a shekel yearly; for the support of the temple; and this was continued by them wherever dispersed, till after the time of Vespasian, see Josephus, War, book 7. c. 6, who ordered it afterwards to be paid into the Roman treasury. The word in the text, which is generally translated tribute - τα διδραχμα, signifies the didrachma, or two drachms. This piece of money was about the value of two Attic drachms, each equal to fifteen pence of our money. The didrachma of the Septuagint, mentioned [Exo 30:13], was twice as heavy as the Attic, for it was equal to a whole shekel, this being the value of that piece of money at Alexandrina, the place where the Septuagint translation was made; for the half shekel mentioned in the above passage, they render ημισυ του διδαχμου, the half of a didrachma.

### Verse 25

[¶41] He saith, Yes - From this reply of Peter, it is evident that our Lord customarily paid all taxes, tributes, etc., which were common among the people wherever he came. The children of God are subject to all civil laws in the places where they live - and should pay the taxes levied on them by public authority; and though any of these should be found unjust, They rebel not, as their business is not to reform the politics of nations, but the morals of the world.

### Verse 26

[¶43] Then are the children free - As this money is levied for the support of that temple of which I am the Lord, then I am not obliged to pay the tax; and my disciples, like the priests that minister, should be exempted from the necessity of paying.

## 207. Matthew · 51 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/207/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/207/#p-N

### Verse 27

[¶1] Lest we - offend them - Be a stumbling-block to the priests, or rulers of the Jews, I will pay the tribute - go thou to the sea - cast a hook, and take the first fish - thou shalt find a piece of money, στατηρα, a stater. This piece of money was equal in value to four drachms, or two shekels, (five shillings of our money), and consequently was sufficient to pay the tribute for our Lord and Peter, which amounted to about half-a-crown each. If the stater was in the mouth or belly of the fish before, who can help admiring the wisdom of Christ, that discovered it there? If it was not before in the mouth of the fish, who can help admiring the power of Christ, that impelled the fish to go where the stater had been lost in the bottom of the sea, take it up, come towards the shore where Peter was fishing, and, with the stater in its mouth or stomach, catch hold of the hook that was to draw it out of the water? But suppose there was no stater there, which is as likely as otherwise, then Jesus created it for the purpose, and here his omnipotence was shown; for to make a thing exist that did not exist before is an act of unlimited power, however small the thing itself may be. Some suppose that the haddock was the fish caught by Peter, because this fish has a blackish mark on each side of its neck or shoulders, as seems to exhibit the impression of a finger and thumb. The haddock is the gadus eglesinus. But this being a sea fish, could not be a native of the sea of Galilee or Tiberias, etc., for the river Jordan runs through the sea of Galilee, and falls into the Dead Sea, which has no outlet to the ocean: no sea fish of any kind can be found there; and we may add to this, that Belzoni, a learned traveler, who examined the produce of the lake of Tiberias, found only trouts, pikes, chevins, and tenches. That it may, besides these, have some fishes peculiar to itself, as most extensive fresh water lakes have, need not be denied; but it could have no sea fish.

[¶2] The account of the transfiguration, the peculiar case of the lunatic, with his cure, and the miracle wrought to pay the tribute money, render this one of the most interesting and instructive chapters in the New Testament.

[¶3] 1. To what has already been said on the subject of the transfiguration, nothing need be added: I have given that sense to it which the circumstances of the case, the construction of the words, and the analogy of faith warrant. That others have understood the whole transaction differently, is readily granted. Some of the foreign critics, who are also called divines, have stripped it, by their mode of interpretation, of all its strength, use, and meaning. With them, it is thus to be understood: - "Jesus, with his disciples, Peter, James, and John, went by night into a mountain, for the purpose of prayer and meditation; while thus engaged, the animal spirits of the disciples were overcome by watching and fatigue, and they fell asleep: in this sleep they dreamed, or Peter only dreamed, that he saw his Master encompassed with a glorious light, and that Moses and Elijah were conversing with him. That early in the morning, just as the sun was rising, there happened some electric or thunder-like explosions (a thing not unfrequent near some mountains) by which the disciples were suddenly awoke; that Peter, whose mind was strongly impressed with his dream, seeing the rising sun shine gloriously upon his Master, and his strongly impressed senses calling to remembrance his late vision, he for a moment imagined he saw, not only the glory of which he had dreamed, but the persons also - Moses and Elijah, still standing on the mount with Christ; that not being as yet sufficiently awake, finding the images impressed on his imagination fleeting away with his returning exercise of reason, he cried out, before he was aware, Lord! it is good for its to be here, let us make three tabernacles, etc.; but in a short time, having recovered the regular use of his senses, he perceived that it was a dream; and, having told it to our Lord and his brother disciples, lest the Jews might take occasion of jealousy from it, he was desired to tell the vision to no man." This is the substance of that strange explanation given by those learned men to this extraordinary transaction; a mode of interpretation only calculated to support that system which makes it an important point to deny and decry all supernatural and miraculous influence, and to explain away all the spirituality of the New Testament. Whatever ingenuity may be in this pretended elucidation, every unprejudiced person must see that it can never be brought to accord with the letter and concomitant circumstances of this most remarkable case.

[¶4] 2. The cure of the deaf and dumb lunatic has been treated, by the same critics, in nearly the same way, and for the same obvious design, namely, to exclude from the world all supernatural agency; and could they succeed in this, of what value, or, indeed, utility, could the whole New Testament be to mankind? We might be well astonished to find such a history, with such a great variety of curious and apparently interesting circumstances: - a wondrous person, laboring, preaching, suffering, dying, etc., etc., without having scarcely any thing in view, but a sort of merely moral reformation of the outward man! Truly, this: - "Is like an ocean into tempest toss'd,

[¶5] To waft a feather, or to drown a fly."

[¶6] But the truth of God's miraculous interpositions, the miracles of the New Testament, demoniacal possessions and influence, the atonement, the inspiration of the Holy Spirit, the regeneration of the corrupted human heart, etc., etc ,, must not be given up to please a certain description of persons, who have no commerce with God themselves, and cannot bear that others should either have or pretend to it.

[¶7] 3. The miracle wrought for the paying of the temple tribute money, is exceedingly remarkable. The note on [Mat 17:27], brings this particularly to view. To what is there said, it may be added, that our Lord seems to have wrought this miracle for the following purposes: -

[¶8] 1. More forcibly to impress the minds of his disciples, and his followers in general, with the necessity and propriety of being subject to all the laws of the different states, kingdoms, etc., wheresoever the providence of God might cast their lot.

[¶9] 2. To show forth his own unlimited power and knowledge, that they might be fully convinced that he knew all things, even to the most minute; and could do whatsoever he pleased; and that both his wisdom and power were continually interested in behalf of his true disciples.

[¶10] 3. To teach all believers a firm trust and reliance on Divine Providence, the sources of which can never be exhausted; and which, directed by infinite wisdom and love, will make every provision essentially requisite for the comfort and support, of life. How many of the poor followers of Christ have been enabled to discern his kind hand, even in the means furnished them to discharge the taxes laid on them by the state! The profane and the unprincipled may deride, and mock on, but the people of God know it to be their duty, and their interest, to be subject to every ordinance of man for the Lord's sake; and, while his grace and providence render this obedience, in things both spiritual and secular, possible, his love, which their hearts feel, renders their duty their delight. The accomplishment of such ends as these is worthy both of the wisdom and benevolence of Christ.

### Introduction

[¶12] The disciples inquiring who should be greatest in Christ's kingdom, [Mat 18:1]. He takes occasion to recommend humility, simplicity, and disinterestedness, [Mat 18:2-6]. Warns them against offenses, [Mat 18:7]. Recommends mortification and self-denial. [Mat 18:8], [Mat 18:9]. Charges them to avoid giving offense. [Mat 18:10], [Mat 18:11]. Parable of him who had lost one sheep out of his flock consisting of one hundred, [Mat 18:12-14]. How to deal with an offending brother, [Mat 18:15-18]. A gracious promise to social prayer, [Mat 18:19], [Mat 18:20]. How often an offending brother who expresses sorrow, and promises amendment, is to be forgiven, [Mat 18:21], [Mat 18:22]. The parable of the king, who calls his servants to account, and finds one who owed him ten thousand talents, who, being unable to pay, and imploring mercy, is forgiven, [Mat 18:23-27]. Of the same person, who treated his fellow-servant unmercifully, who owed him but a small sum, [Mat 18:28-30]. Of the punishment inflicted on this unmerciful servant, [Mat 18:31-35].

### Verse 1

[¶14] At the same time - Or hour; but ωρα is frequently used to signify some particular time: however, instead of ωρα, three MSS., all the Itala but four, and Origen, read ημερα, day. Origen says both readings were extant in MSS. in his time.

[¶15] Who is the greatest - Could these disciples have viewed the kingdom of Christ in any other light than that of a temporal one? Hence they wished to know whom he would make his prime minister - whom his general - whom his chief chancellor - whom supreme judge, etc., etc. Is it he who first became thy disciple, or he who is thy nearest relative, or he who has most frequently entertained thee, or he who is the oldest, merely as to years? Could this inquiry have proceeded from any but the nine disciples who had not witnessed our Lord's transfiguration? Peter, James, and John, were surely more spiritual in their views! And yet how soon did even these forget that his kingdom was not of this world! See [Mar 10:35], etc.; [Joh 18:10], etc. The disciples having lately seen the keys delivered to Peter, and found that he, with James and John, had been privileged with being present at the transfiguration, it is no wonder if a measure of jealousy and suspicion began to work in their minds. From this inquiry we may also learn, that the disciples had no notion of Peter's supremacy; nor did they understand, as the Roman Catholics will have it, that Christ had constituted him their head, either by the conversation mentioned [Mat 16:18], [Mat 16:19], or by the act mentioned in the conclusion of the preceding chapter. Had they thought that any such superiority had been designed, their present question must have been extremely impertinent. Let this be observed.

### Verse 2

[¶17] A little child - But this child could walk, for he called him to him. Nicephorus says, this was Ignatius, who was afterwards bishop of Antioch, and suffered martyrdom under, and by command of, the Roman Emperor Trojan, in the 107th year of our Lord. But this good father is not much to be depended on, being both weak and credulous.

### Verse 3

[¶19] Except ye be converted - Unless ye be saved from those prejudices which are at present so baneful to your nation, (seeking a temporal and not a spiritual kingdom), unless ye be clothed with the spirit of humility, ye cannot enter into the spirit, design, and privileges of my spiritual and eternal kingdom. The name of this kingdom should put you in mind of its nature. -

[¶20] 1. The King is heavenly;

[¶21] 2. His Subjects are heavenly-minded;

[¶22] 3. Their Country is heavenly, for they are strangers and pilgrims upon earth;

[¶23] 4. The Government of this kingdom is wholly spiritual and divine.

[¶24] See on [Mat 3:2] (note).

[¶25] And become as little children - i.e. Be as truly without worldly ambition, and the lust of power, as little children are, who act among themselves as if all were equal. The following saying from the Boostan of the poet Saady is very appropriate. "The hearts of infants being free from avarice, what care they for a handful of silver more than for a handful of dust?"

### Verse 4

[¶27] Whosoever therefore shall humble himself - So great is the disparity between the kingdom of Christ and the kingdoms of this world, that there is no way of rising to honors in the former, but by humility of mind, and continual self-abasement.

[¶28] The same is greatest - Thus our Lord shows them that they were all equal, and that there could be no superiority among them, but what must come from the deepest humility; he intimates also, that wherever this principle should be found, it would save its possessor from seeking worldly honors or earthly profits, and from seeking to be a ruler over his brethren, or a lord in God's heritage.

### Verse 5

[¶30] One such little child - As our Lord in the preceding verses considers a little child an emblem of a genuine disciple, so by the term in this verse he means a disciple only. "Whosoever will receive, i.e. show unto such a child-like, unambitious disciple of mine, any act of kindness for my sake, I will consider it as done to myself."

### Verse 6

[¶32] But whoso shall offend one of these little ones - But, on the contrary, whosoever shall cause one of the least of those who believe in me to be stumbled - to go into the spirit of the world, or give way to sin - such a one shall meet with the most exemplary punishment.

[¶33] Let those who act the part of the devil, in tempting others to sin, hear this declaration of our Lord, and tremble.

[¶34] A millstone - Μυλος ονικος, an ass's millstone, because in ancient times, before the invention of wind and water mills, the stones were turned sometimes by slaves, but commonly by asses or mules. The most ancient kind of mills among the inhabitants of the northern nations, was the quern, or hand-mill. In some places in Ireland, Scotland, and the Zetland Isles, these still exist.

[¶35] Drowned in the depth of the sea - It is supposed that in Syria, as well as in Greece, this mode of punishing criminals was practised; especially in cases of parricide; and when a person was devoted to destruction for the public safety, as in cases of plague, famine, etc. That this was the custom in Greece, we learn from the Scholiast on the Equites of Aristophanes, Οταν γαρ κατεποντουν τινας, βαρος απο των τραχηλων εκρεμων. When a person was drowned, they hung a weight, (υπερβολον λιθον, Suidas), a vast stone about his neck. See the ancient Scholia upon the Equites, lin. 1360, and Suidas, in υπερβολον λιθον. We find also that it was a positive institute of the ancient Hindoo law. "If a woman," says the precept, "causes any person to take poison, sets fire to any person's house, or murders a man, then the magistrate, having bound a stone to her neck, shall drown her." Halhead's Code of Gentoo Laws, 4th. edition, page 306.

### Verse 7

[¶37] Wo! - Or, alas! ουαι. It is the opinion of some eminent critics, that this word is ever used by our Lord to express sympathy and concern.

[¶38] Because of offenses - Scandals, stumbling-blocks, persecutions, etc.

[¶39] For it must needs be that offenses come - Αναγκε γαρ εϚιν ελθειν τα σκανδαλα, for the coming of offenses is unavoidable. Such is the wickedness of men, such their obstinacy, that they will not come unto Christ that they may have life, but desperately continue deceiving and being deceived. In such a state of things, offenses, stumbling-blocks, persecutions, etc., are unavoidable.

[¶40] Wo to that man - He who gives the offense, and he who receives it, are both exposed to ruin.

### Verse 8

[¶42] If thy hand, etc. - See the notes on [Mat 5:29-30] (note).

### Verse 10

[¶44] One of these little ones - One of my simple, loving, humble disciples.

[¶45] Their angels - always behold - Our Lord here not only alludes to, but, in my opinion, establishes the notion received by almost all nations, viz. That every person has a guardian angel; and that these have always access to God, to receive orders relative to the management of their charge. See [Psa 34:8]; [Heb 1:14].

## 208. Matthew · 52 of 88

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[¶0] Always behold the face - Hence, among the Jews, the angels were styled מלכי פנים, malakey panim, angels of the face, and Michael is said to be סר הפנים, sar ha-panim the prince of the face. This is an allusion to the privilege granted by eastern monarchs to their chief favourites; a privilege which others were never permitted to enjoy. The seven princes of Media and Persia, who were the chief favourites and privy-counsellors of Ahasuerus, are said to see the king's face. [Est 1:14]; see also [2Kgs 25:19], and [Jer 51:25]. Our Lord's words give us to understand that humble-hearted, child-like disciples, are objects of his peculiar care, and constant attention. The clause, εν ουρανοις, in the heavens, is wanting in several MSS., versions, and fathers.

### Verse 11

[¶2] For the Son of man, etc. - This is added as a second reason, why no injury should be done to his followers. "The Son of man has so loved them as to come into the world to lay down his life for them."

[¶3] That which was lost - Απολωλος. In [Rev 9:11], Satan is called Απολλυων, Apolluon, the destroyer, or him who lays waste. This name bears a near relation to that state in which our Lord tells us he finds all mankind - lost, desolated, ruined. So it appears that Satan and men have the nearest affinity to each other - as the destroyer and the destroyed - the desolator and the desolated - the loser and the lost. But the Son of man came to save the lost. Glorious news! May every lost soul feel it! This verse is omitted by five MSS., two versions, and three of the fathers; but of its authenticity there can be no doubt, as it is found in the parallel place, [Luk 19:10], on which verse there is not a single various reading found in any of the MSS. that have ever been discovered, nor in any of the ancient versions.

### Verse 12

[¶5] Doth he not leave the ninety and nine, and goeth into the mountains - So our common translation reads the verse; others, Doth he not leave the ninety and nine Upon The Mountains, and go, etc. This latter reading appears to me to be the best; because, in [Luk 15:4], it is said, he leaveth the ninety and nine In The Desert. The allusion, therefore, is to a shepherd feeding his sheep on the mountains, in the desert; not seeking the lost one On the mountains.

[¶6] Leaving the ninety and nine, and seeking the One strayed sheep: - This was a very common form of speech among the Jews, and includes no mystery, though there are some who imagine that our Lord refers to the angels who kept not their first estate, and that they are in number, to men, as Ninety are to One. But it is likely that our Lord in this place only alludes to his constant solicitude to instruct, heal, and save those simple people of the sea coasts, country villages, etc., who were scattered abroad, as sheep without a shepherd, ([Mat 9:36]), the scribes and Pharisees paying no attention to their present or eternal well-being. This may be also considered as a lesson of instruction and comfort to backsliders. How hardly does Christ give them up!

### Verse 13

[¶8] He rejoiceth more - It is justly observed by one, on this verse, that it is natural for a person to express unusual joy at the fortunate accomplishment of an unexpected event.

### Verse 14

[¶10] It is not the will of your Father - If any soul be finally lost, it is not because God's will or counsel was against its salvation, or that a proper provision had not been made for it; but that, though light came into the world, it preferred darkness to light, because of its attachment to its evil deeds.

### Verse 15

[¶12] If thy brother - Any who is a member of the same religious society, sin against thee, 1. Go and reprove him alone, - it may be in person; if that cannot be so well done, by thy messenger, or in writing, (which in many cases is likely to be the most effectual). Observe, our Lord gives no liberty to omit this, or to exchange it for either of the following steps. If this do not succeed,

### Verse 16

[¶14] 2. Take with thee one or two more - Men whom he esteems, who may then confirm and enforce what thou sayest; and afterwards, if need require, bear witness of what was spoken. If even this do not succeed, then, and not before,

### Verse 17

[¶16] 3. Tell it unto the Church - Lay the whole matter before the congregation of Christian believers, in that place of which he is a member, or before the minister and elders, as the representatives of the Church or assembly. If all this avail not, then,

[¶17] Let him be unto thee as a heathen man and a publican - To whom thou art, as a Christian, to owe earnest and persevering good will, and acts of kindness; but have no religious communion with him, till, if he have been convicted, he acknowledge his fault. Whosoever follows this threefold rule will seldom offend others, and never be offended himself. - Rev. J. Wesley.

[¶18] Reproving a brother who had sinned was a positive command under the law. See [Lev 19:17]. And the Jews have a saying, that one of the causes of the ruin of their nation was, "No man reproved another." On the word Church, see Clarke at [Mat 16:28] (note).

### Verse 18

[¶20] Whatsoever ye shall bind, etc. - Whatever determinations ye make, in conformity to these directions for your conduct to an offending brother, will be accounted just, and ratified by the Lord. See on [Mat 16:19] (note); and, to what is there said, the following observations may be profitably added. Οσα εαν δησητε - και οσα εαν λυσητε. Binding and loosing, in this place, and in [Mat 16:19], is generally restrained, by Christian interpreters, to matters of discipline and authority. But it is as plain as the sun, by what occurs in numberless places dispersed throughout the Mishna, and from thence commonly used by the later rabbins when they treat of ritual subjects, that binding signified, and was commonly understood by the Jews at that time to be, a declaration that any thing was unlawful to be done; and loosing signified, on the contrary, a declaration that any thing may be lawfully done. Our Savior spoke to his disciples in a language which they understood, so that they were not in the least at a loss to comprehend his meaning; and its being obsolete to us is no manner of reason why we should conclude that it was obscure to them. The words, bind and loose, are used in both places in a declaratory sense, of things, not of persons. It is ὁ and ὃσα, in the neuter gender, both in chap. 16, and here in this: i.e. Whatsoever thing or things ye shall bind or loose. Consequently, the same commission which was given at first to St. Peter alone, ([Mat 16:19]), was afterwards enlarged to all the apostles. St. Peter had made a confession that Jesus was the Christ, the Son of God. His confession of the Divinity of our Lord was the first that ever was made by man; to him, therefore, were given the keys of the kingdom of heaven: i.e. God made choice of him among all the apostles, that the Gentiles should first, by his mouth, hear the word of the Gospel, and believe. He first opened the kingdom of heaven to the Gentiles, when he preached to Cornelius. It was open to the Jews all along before; but if we should suppose that it was not, yet to them also did St. Peter open the kingdom of heaven, in his sermon at the great pentecost. Thus, then, St. Peter exercised his two keys: that for the Jews at the great pentecost; and that for the Gentiles, when he admitted Cornelius into the Church. And this was the reward of his first confession, in which he owned Jesus to be the promised Messiah. And what St. Peter loosed, i.e. declared as necessary to be believed and practised by the disciples here, was ratified above. And what he declared unlawful to be believed and practised, (i.e. what he bound), was actually forbidden by God himself.

[¶21] I own myself obliged to Dr. Lightfoot for this interpretation of the true notion of binding and loosing. It is a noble one, and perfectly agrees with the ways of speaking then in use among the Jews. It is observable that these phrases, of binding and loosing, occur no where in the New Testament but in St. Matthew, who is supposed to have written his Gospel first in Hebrew, from whence it was translated into Greek, and then the force and use of the expression will better appear. Dr. Wotton's Miscell. Discourses, vol. i. p. 309, etc., etc. "The phrases to bind and to loose were Jewish, and most frequent in their writers. It belonged only to the teachers among the Jews to bind and to loose. When the Jews set any apart to be a preacher, they used these words, 'Take thou liberty to teach what is Bound and what is Loose.'" Strype's preface to the Posthumous Remains of Dr. Lightfoot, p. 38.

### Verse 19

[¶23] Again I say unto you - The word αμην, verily, is added here, in ninety-eight MSS., (many of which are of the greatest antiquity and importance), seven editions, all the Arabic, the Slavonic, and several of the Itala. The taking in or leaving out such a word may appear to some a matter of indifference; but, as I am fully convinced Jesus Christ never spoke a useless or a needless word, my maxim is, to omit not one syllable that I am convinced (from such authority as the above) he has ever used, and to take in nothing that he did not speak. It makes the passage much more emphatic - Again, Verily I say unto you,

[¶24] If two of you shall agree - ΣυμφωνηϚωσιν, symphonize, or harmonize. It is a metaphor taken from a number of musical instruments set to the same key, and playing the same tune: here, it means a perfect agreement of the hearts, desires, wishes, and voices, of two or more persons praying to God. It also intimates that as a number of musical instruments, skilfully played, in a good concert, are pleasing to the ears of men, so a number of persons united together in warm, earnest, cordial prayer, is highly pleasing in the sight and ears of the Lord. Now this conjoint prayer refers, in all probability, to the binding and loosing in the preceding verse; and thus we see what power faithful prayer has with God!

[¶25] It shall be done for them - What an encouragement to pray! even to two, if there be no more disposed to join in this heavenly work.

### Verse 20

[¶27] For where two - are gathered together in thy name - There are many sayings among the Jews almost exactly similar to this, such as, Wherever even two persons are sitting in discourse concerning the law, the Divine presence is among them. See much more in Schoettgen. And the following, among the ancient Hindoos, is like unto it: "When Brahma, the Lord of creation, had formed mankind, and at the same time appointed his worship, he spoke and said, 'With this worship pray for increase, and let it be that on which ye shall depend for the accomplishment of all your wishes. With this remember God, that God may remember you. Remember one another, and ye shall obtain supreme happiness. God, being remembered in worship, will grant you the enjoyment of your wishes: he who enjoyeth what hath been given unto him by God, and offereth not a portion unto him, is even as a thief. Know that good works come from Brahma, whose nature is incorruptible; wherefore, the omnipresent Brahma is Present In The Worship." See the Bagvat Geeta, p. 45, 46.

[¶28] In my name - Seems to refer particularly to a public profession of Christ and his Gospel.

[¶29] There am I in the midst - None but God could say these words, to say them with truth, because God alone is every where present, and these words refer to his omnipresence. Wherever - suppose millions of assemblies were collected in the same moment, in different places of the creation, (which is a very possible case), this promise states that Jesus is in each of them. Can any, therefore, say these words, except that God who fills both heaven and earth? But Jesus says these words: ergo - Jesus is God. Let it be observed, that Jesus is not among them to spy out their sins; or to mark down the imperfections of their worship; but to enlighten, strengthen, comfort, and save them.

### Verse 21

[¶31] Till seven times? - Though seven was a number of perfection among the Hebrews, and often meant much more than the units in it imply, yet it is evident that Peter uses it here in its plain literal sense, as our Lord's words sufficiently testify. It was a maxim among the Jews never to forgive more than thrice: Peter enlarges this charity more than one half; and our Lord makes even his enlargement septuple, see [Mat 18:22]. Revenge is natural to man, i.e. man is naturally a vindictive being, and, in consequence, nothing is more difficult to him than forgiveness of injuries.

### Verse 22

[¶33] Seventy times seven - There is something very remarkable in these words, especially if collated with [Gen 4:24], where the very same words are used - "If any man kill Lamech, he shall be avenged seventy times seven." The just God punishes sin in an exemplary manner. Sinful man, who is exposed to the stroke of Divine justice, should be abundant in forgiveness, especially as the merciful only shall find mercy. See the note on [Mat 5:7], and on [Mat 6:14], [Mat 6:15] (note). The sum seventy times seven makes four hundred and ninety. Now an offense, properly such, is that which is given wantonly, maliciously, and without Any Provocation. It is my opinion, that, let a man search ever so accurately, he will not find that he has received, during the whole course of his life, four hundred and ninety such offenses. If the man who receives the offense has given any cause for it, in that case, the half of the offense, at least, towards his brother, ceases.

### Verse 23

[¶35] Therefore is the kingdom - In respect to sin, cruelty, and oppression, God will proceed in the kingdom of heaven (the dispensation of the Gospel) as he did in former times; and every person shall give an account of himself to God. Every sin is a debt contracted with the justice of God; men are all God's own servants; and the day is at hand in which their Master will settle accounts with them, inquire into their work, and pay them their wages. Great Judge! what an awful time must this be, when with multitudes nothing shall be found but sin and insolvency!

[¶36] By servant, in the text, we are to understand, a petty king, or tributary prince; for no hired servant could possibly owe such a sum as is here mentioned.

### Verse 24

[¶38] Ten thousand talents - Μυριων ταλαντων, a myriad of talents, the highest number known in Greek arithmetical notation. An immense sum, which, if the silver talent be designed, amounts to 4,500,000 sterling; but if the gold talent be meant which is by far the most likely, then the amount is 67,500,000 sterling, a sum equal to the annual revenue of the British empire! See the note on [Exo 25:39].

### Verse 25

[¶40] He had not to pay - That is not being able to pay. As there could not be the smallest probability that a servant, wholly dependent on his master, who was now absolutely insolvent, could ever pay a debt he had contracted of more than 67 millions! - so is it impossible for a sinner, infinitely indebted to Divine justice, ever to pay a mite out of the talent.

[¶41] Commanded him to be sold - his wife - children, etc. - Our Lord here alludes to an ancient custom among the Hebrews, of selling a man and his family to make payment of contracted debts. See [Exo 22:3]; [Lev 25:30], [Lev 25:47]; [2Kgs 4:1]. This custom passed from among the Jews to the Greeks and Romans. I have already remarked (see [Gen 47:19]) that in the Burman empire the sale of whole families, to discharge debts, is very common.

### Verse 26

[¶43] Fell down and worshipped him - Προσεκυνει αυτω, crouched as a dog before him, with the greatest deference, submission, and anxiety.

[¶44] Have patience with me - Μακροθυμησον επ' εμοι, be long-minded towards me - give me longer space.

## 209. Matthew · 53 of 88

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[¶0] The means which a sinner should use to be saved, are,

[¶1] 1. Deep humiliation of heart - he fell down.

[¶2] 2. Fervent prayer.

[¶3] 3. Confidence in the mercy of God - have patience.

[¶4] 4. A firm purpose to devote his soul and body to his Maker - I will pay thee all.

[¶5] A sinner may be said, according to the economy of grace, to pay all, when he brings the sacrifice of the Lord Jesus to the throne of justice, by faith; thus offering an equivalent for the pardon he seeks, and paying all he owes to Divine justice, by presenting the blood of the Lamb.

### Verse 27

[¶7] Moved with compassion - Or with tender pity. This is the source of salvation to a lost world, the tender pity, the eternal mercy of God.

### Verse 28

[¶9] A hundred pence - Rather denarii. The denarius was a Roman coin, worth about seven-pence halfpenny English. The original word should be retained, as our word penny does not convey the seventh part of the meaning. A hundred denarii would amount to about 3l. 2s. 6d. British, or, if reckoned as some do, at seven-pence three farthings, the sum would be 3l. 4s. 7d.

[¶10] Took him by the throat - Κρατησας αυτον επνιγε. There is no word I am acquainted with, which so fully expresses the meaning of the original, επνιγε, as the Anglo-saxon term throttle: it signified (like the Greek) to half choke a person, by seizing his throat.

### Verse 29

[¶12] Fell down at his feet - This clause is wanting in several ancient MSS., versions, and fathers. Several printed editions also have omitted it; Griesbach has left it out of the text.

[¶13] Pay thee all - Παντα, all, is omitted by a multitude of MSS., versions, and fathers.

### Verse 30

[¶15] And he would not, etc. - To the unmerciful, God will show no mercy; this is an eternal purpose of the Lord, which never can be changed. God teaches us what to do to a fellow-sinner, by what He does to us. Our fellow-servant's debt to us, and ours to God, are as one hundred denarii to ten thousand talents! When we humble ourselves before him, God freely forgives us all this mighty sum! And shall we exact from our brother recompense for the most trifling faults? Reader, if thou art of this unmerciful, unforgiving cast, read out the chapter. "All the souls that are were forfeit once,

[¶16] And he who might the 'vantage best have took,

[¶17] Found out the remedy. How would you be,

[¶18] If He, who is the top of judgment, should

[¶19] But judge you as you are? O! think on that,

[¶20] And mercy then will breathe within your lips

[¶21] Like man new made

[¶22] Though justice be thy plea, consider this,

[¶23] That, in the course of justice, none of us

[¶24] Should see salvation: we do pray for mercy;

[¶25] And that same prayer doth teach us all to render

[¶26] The deeds of Mercy. - "

### Verse 31

[¶28] His fellow-servants saw what was done - An act of this kind is so dishonorable to all the followers of Christ, and to the spirit of his Gospel, that through the respect they owe to their Lord and Master, and through the concern they feel for the prosperity of his cause, they are obliged to plead against it at the throne of God.

### Verse 32

[¶30] His lord, after that he had called him - Alas! how shall he appear! Confounded. What shall he answer? He is speechless!

### Verse 33

[¶32] Shouldest not thou also have had compassion - Ουκ εδει και σε, Did it not become thee also? What a cutting reproach! It became Me to show mercy, when thou didst earnestly entreat me, because I am Merciful, It became thee also to have shown mercy, because thou wert so deep in debt thyself, and hadst obtained mercy.

### Verse 34

[¶34] Delivered him to the tormentors - Not only continued captivity is here intended, but the tortures to be endured in it. If a person was suspected of fraud, as there was reason for in such a case as that mentioned here, he was put to very cruel tortures among the Asiatics, to induce him to confess. In the punishments of China, a great variety of these appear; and probably there is an allusion to such torments in this place. Before, he and all that he had, were only to be sold. Now, as he has increased his debt, so he has increased his punishment; he is delivered to the tormentors, to the horrors of a guilty conscience, and to a fearful looking for of fiery indignation, which shall devour the adversaries. But if this refers to the day of judgment, then the worm that dieth not, and the fire that is not quenched, are the tormentors.

### Verse 35

[¶36] So likewise shall my heavenly Father do also unto you - The goodness and indulgence of God towards us is the pattern we should follow in our dealings with others. If we take man for our exemplar we shall err, because our copy is a bad one; and our lives are not likely to be better than the copy we imitate. Follow Christ; be merciful as your Father who is in heaven is merciful. You cannot complain of the fairness of your copy. Reader, hast thou a child, or servant who has offended thee, and humbly asks forgiveness? Hast thou a debtor, or a tenant, who is insolvent, and asks for a little longer time? And hast thou not forgiven that child or servant? Hast thou not given time to that debtor or tenant? How, then, canst thou ever expect to see the face of the just and merciful God? Thy child is banished, or kept at a distance; thy debtor is thrown into prison, or thy tenant sold up: yet the child offered to fall at thy feet; and the debtor or tenant, utterly insolvent, prayed for a little longer time, hoping God would enable him to pay thee all; but to these things thy stony heart and seared conscience paid no regard! O monster of ingratitude! Scandal to human nature, and reproach to God! If thou canst, go hide thyself - even in hell, from the face of the Lord!

[¶37] Their trespasses - These words are properly left out by Greisbach, and other eminent critics, because they are wanting in some of the very best MSS. most of the versions, and in some of the chief of the fathers. The words are evidently an interpolation; the construction of them is utterly improper, and the concord false.

[¶38] In our common method of dealing with insolvent debtors, we in some sort imitate the Asiatic customs: we put them in prison, and all their circumstances there are so many tormentors; the place, the air, the company, the provision, the accommodation, all destructive to comfort, to peace, to health, and to every thing that humanity can devise. If the person be poor, or comparatively poor, is his imprisonment likely to lead him to discharge his debt? His creditor may rest assured that he is now farther from his object than ever: the man had no other way of discharging the debt but by his labor; that is now impossible, through his confinement, and the creditor is put to a certain expense towards his maintenance. How foolish is this policy! And how much do such laws stand in need of revision and amendment! Imprisonment for debt, in such a case as that supposed above, can answer no other end than the gratification of the malice, revenge, or inhumanity of the creditor. Better sell all that he has, and, with his hands and feet untied, let him begin the world afresh. Dr. Dodd very feelingly inquires here, "Whether rigour in exacting temporal debts, in treating without mercy such as are unable to satisfy them - whether this can be allowed to a Christian, who is bound to imitate his God and Father? To a debtor, who can expect forgiveness only on the condition of forgiving others? To a servant, who should obey his Master? - and to a criminal, who is in daily expectation of his Judge and final sentence?" Little did he think, when he wrote this sentence, that himself should be a melancholy proof, not only of human weakness, but of the relentless nature of those laws by which property, or rather money, is guarded. The unfortunate Dr. Dodd was hanged for forgery, in 1777, and the above note was written only seven years before!

[¶39] The unbridled and extravagant appetites of men sometimes require a rigour even beyond the law to suppress them. While, then, we learn lessons of humanity from what is before us, let us also learn lessons of prudence, sobriety, and moderation. The parable of the two debtors is blessedly calculated to give this information.

### Introduction

[¶41] Jesus leaves Galilee, and comes into the coasts of Judea, and is followed by great multitudes, whom he heals, [Mat 19:1], [Mat 19:2]. The question of the Pharisees concerning divorce answered, and the doctrine of marriage explained, [Mat 19:3-9]. The inquiry of the disciples on this subject, [Mat 19:10]. Our Lord's answer, explaining the case of eunuchs, [Mat 19:11], [Mat 19:12]. Little children brought to Christ for his blessing, [Mat 19:13-15]. The case of the young man who wished to obtain eternal life, [Mat 19:16-22]. Our Lords reflections on this case, in which he shows the difficulty of a rich man's salvation, [Mat 19:23-26]. What they shall possess who have left all for Christ's sake and the Gospel. [Mat 19:27-29] How many of the first shall be last, and the last first, [Mat 19:30].

### Verse 1

[¶43] Beyond Jordan - Or, by the side of Jordan. Matthew begins here to give an account of Christ's journey (the only one he mentions) to Jerusalem, a little before the passover, at which he was crucified. See [Mar 10:1]; [Luk 9:51].

[¶44] Jesus came from Galilee (which lay to the north of Judea) into the coasts of Judea; and from thence, in his way to Jerusalem, he went through Jericho, ([Mat 20:17], [Mat 20:29]), which lay at the distance of sixty furlongs, or seven miles and a half from Jordan, to the western side of it. See Joseph. War, book iv. chap. 8. sect. 3. It seems, therefore, most probable, that the course of Christ's journey led him by the side of the river Jordan, not beyond it. That the Greek word περαν, especially with a genitive case as here, has sometimes this signification, see on [Joh 6:22] (note); see also Bp. Pearce.

## 210. Matthew · 54 of 88

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### Verse 2

[¶1] Great multitudes followed him - Some to be instructed - some to be healed - some through curiosity - and some to ensnare him.

### Verse 3

[¶3] Tempting him - Trying what answer he would give to a question, which, however decided by him, would expose him to censure.

[¶4] Is it lawful - for every cause? - Instead of αιτιαν, fault, cause, reason, three MSS. and the Coptic version read αμαρτιαν, sin or transgression: this was probably the original reading - the first syllable being lost, αρτιαν alone would remain, which a subsequent transcriber would suppose to be a mistake for αιτιαν, and so wrote it; hence this various reading. What made our Lord's situation at present so critical in respect to this question was: At this time there were two famous divinity and philosophical schools among the Jews, that of Shammai, and that of Hillel. On the question of divorce, the school of Shammai maintained, that a man could not legally put away his wife, except for whoredom. The school of Hillel taught that a man might put away his wife for a multitude of other causes, and when she did not find grace in his sight; i.e. when he saw any other woman that pleased him better. See the case of Josephus, mentioned in the note on [Mat 5:31] (note), and Calmet's Comment, vol. i. part ii. p. 379. By answering the question, not from Shammai or Hillel, but from Moses, our blessed Lord defeated their malice, and confounded their devices.

### Verse 4

[¶6] He which made them at the beginning - When Adam and Eve were the first of human kind.

[¶7] Made them male and female - Merely through the design of matrimonial union, that the earth might be thus peopled. To answer a case of conscience, a man should act as Christ does here; pay no regard to that which the corruption of manners has introduced into Divine ordinances, but go back to the original will, purpose, and institution of God. Christ will never accommodate his morality to the times, nor to the inclinations of men. What was done at the beginning is what God judged most worthy of his glory, most profitable for man, and most suitable to nature.

### Verse 5

[¶9] For this cause - Being created for this very purpose; that they might glorify their Maker in a matrimonial connection. A man shall leave (καταλειψαι, wholly give up) both father and mother - the matrimonial union being more intimate and binding than even paternal or filial affection; - and shall be closely united, προσκολληθησεται, shall be firmly cemented to his wife. A beautiful metaphor, which most forcibly intimates that nothing but death can separate them: as a well-glued board will break sooner in the whole wood, than in the glued joint. So also the Hebrew word דבק debak implies.

[¶10] And they twain shall be one flesh? - Not only meaning, that they should be considered as one body, but also as two souls in one body, with a complete union of interests, and an indissoluble partnership of life and fortune, comfort and support, desires and inclinations, joys and sorrows. Farther, it appears to me, that the words in [Gen 2:24], לבסר אחד lebasar achad, for one flesh, which our Lord literally translates, mean also, that children, compounded as it were of both, should be the product of the matrimonial connection. Thus, they two (man and woman) shall be for the producing of one flesh, the very same kind of human creature with themselves. See the note on [Gen 2:24].

### Verse 6

[¶12] What therefore God hath joined together - Συνεζευξεν, yoked together, as oxen in the plough, where each must pull equally, in order to bring it on. Among the ancients, when persons were newly married, they put a yoke upon their necks, or chains upon their arms, to show that they were to be one, closely united, and pulling equally together in all the concerns of life. See Kypke in loco.

[¶13] The finest allegorical representation of the marriage union I have met with, is that antique gem representing the marriage of Cupid and Psyche, in the collection of the duke of Marlborough: it may be seen also among Baron Stoch's gems, and casts or copies of it in various other collections.

[¶14] 1. Both are represented as winged, to show the alacrity with which the husband and wife should help, comfort and support each ether; preventing, as much as possible, the expressing of a wish or want on either side, by fulfilling it before it can be expressed.

[¶15] 2. Both are veiled, to show that modesty is an inseparable attendant on pure matrimonial connections.

[¶16] 3. Hymen or Marriage goes before them with a lighted torch, leading them by a chain, of which each has a hold, to show that they are united together, and are bound to each other, and that they are led to this by the pure flame of love, which at the same instant both enlightens and warms them.

[¶17] 4. This chain is not iron nor brass, (to intimate that the marriage union is a state of thraldom or slavery), but it is a chain of pearls, to show that the union is precious, beautiful, and delightful.

[¶18] 5. They hold a dove, the emblem of conjugal fidelity, which they appear to embrace affectionately, to show that they are faithful to each other, not merely through duty, but by affection, and that this fidelity contributes to the happiness of their lives.

[¶19] 6. A winged Cupid, or Love, is represented as having gone before them, preparing the nuptial feast; to intimate that active affections, warm and cordial love, are to be to them a continual source of comfort and enjoyment; and that this is the entertainment they are to meet with at every step of their affectionate lives.

[¶20] 7. Another Cupid, or genius of love comes behind, and places on their heads a basket of ripe fruits; to intimate that a matrimonial union of this kind will generally be blessed with children, who shall be as pleasing to all their senses as ripe and delicious fruits to the smell and taste.

[¶21] 8. The genius of love that follows them has his wings shrivelled up, or the feathers all curled, so as to render them utterly unfit for flight; to intimate that love is to abide with them, that there is to be no separation in affection, but that they are to continue to love one another with pure hearts fervently. Thus love begins and continues this sacred union; as to end, there can be none, for God hath yoked them together.

[¶22] A finer or more expressive set of emblems has never, I believe, been produced, even by modern refined taste and ingenuity. This group of emblematical figures is engraved upon an onyx by Tryphon, an ancient Grecian artist. A fine drawing was made of this by Cypriani, and was engraved both by Bartolozzi and Sherwin. See one of these plates in the second volume of Bryant's Analysis of Ancient Mythology, page 392.

### Verse 7

[¶24] Why did Moses then command to give a writing of divorcement? - It is not an unusual case for the impure and unholy to seek for a justification of their conduct from the law of God itself, and to wrest Scripture to their own destruction. I knew a gentleman, so called, who professed deep reverence for the sacred writings, and, strange as it may appear, was outwardly irreproachable in every respect but one; that was, he kept more women than his wife. This man frequently read the Bible, and was particularly conversant with those places that spoke of or seemed to legalize the polygamy of the patriarchs!

[¶25] A writing of divorcement - See the form of it in the note on [Mat 5:31] (note).

### Verse 8

[¶27] Moses, because of the hardness of your hearts - It is dangerous to tolerate the least evil, though prudence itself may require it: because toleration, in this case, raises itself insensibly into permission, and permission soon sets up for command. Moses perceived that if divorce were not permitted, in many cases, the women would be exposed to great hardships through the cruelty of their husbands: for so the word σκληροκαρδια, is understood in this place by some learned men.

[¶28] From the beginning it was not so - The Jews named the books of the law from the first word in each. Genesis they always term Bereshith, בראשית, which is the first word in it, and signifies, In the beginning. It is probable that our Lord speaks in this way here, In Bereshith it was not so, intimating that the account given in Genesis is widely different. There was no divorce between Eve and Adam; nor did he or his family practice polygamy. But our Lord, by the beginning, may mean the original intention or design.

### Verse 9

[¶30] Except it be for fornication - See on [Mat 5:32] (note). The decision of our Lord must be very unpleasant to these men: the reason why they wished to put away their wives was, that they might take others whom they liked better; but our Lord here declares that they could not be remarried while the divorced person was alive, and that those who did marry, during the life of the divorced, were adulterers; and heavy judgments were, denounced, in their law, against such: and as the question was not settled by the schools of Shammai and Hillel, so as to ground national practice on it therefore they were obliged to abide by the positive declaration of the law, as it was popularly understood, till these eminent schools had proved the word had another meaning. The grand subject of dispute between the two schools, mentioned above, was the word in [Deu 24:1], When a man hath taken a wife - and she find no grace in his sight, because of some Uncleanness, ערות eruath: - this the school of Shammai held to mean whoredom or adultery; but the school of Hillel maintained that it signified any corporeal defect, which rendered the person deformed, or any bad temper which made the husband's life uncomfortable. Any of the latter a good man might bear with; but it appears that Moses permitted the offended husband to put away the wife on these accounts, merely to save her from cruel usage.

[¶31] In this discourse, our Lord shows that marriage, (except in one case), is indissoluble, and should be so: - 1st, By Divine institution, [Mat 19:4]. 2dly, By express commandment, [Mat 19:5]. 3dly, Because the married couple become one and the same person, [Mat 19:6]. 4thly, By the example of the first pair, [Mat 19:8]; and 5thly, Because of the evil consequent on separation, [Mat 19:9]. The importance of this subject will, I hope, vindicate or excuse, the length of these notes.

### Verse 10

[¶33] If the case of the man - Του ανθρωπου, of a husband, so I think the word should be translated here. The Codex Bezae, Armenian, and most of the Itala, have του ανδρος, which, perhaps, more properly signifies a husband, though both words are used in this sense.

[¶34] Our word husband comes from the Anglo-Saxon, hus and band: the bond of the house, anciently spelt housebond, - so in my old MS. Bible. It is a lamentable case when the husband, instead of being the bond and union of the family, scatters and ruins it by dissipation, riot, and excess.

[¶35] It is not good to marry - That is, if a man have not the liberty to put away his wife when she is displeasing to him. God had said, [Gen 2:18], It is not good for man to be alone, i.e. unmarried. The disciples seem to say, that if the husband have not the power to divorce his wife when she is displeasing to him, it is not good for him to marry. Here was a flat contradiction to the decision of the Creator. There are difficulties and trials in all states; but let marriage and celibacy be weighed fairly, and I am persuaded the former will be found to have fewer than the latter. However, before we enter into an engagement which nothing but death can dissolve, we had need to act cautiously, carefully consulting the will and word of God. Where an unbridled passion, or a base love of money, lead the way, marriage is sure to be miserable.

### Verse 11

[¶37] All - cannot receive this saying - A very wise answer, and well suited to the present circumstances of the disciples. Neither of the states is condemned. If thou marry, thou dost well - this is according to the order, will, and commandment of God. But if thou do not marry, (because of the present necessity, persecution, worldly embarrassments, or bodily infirmity), thou dost better. See [1Cor 7:25].

### Verse 12

[¶39] Eunuchs - Ευνουχος, from ευνην εχειν, to have the care of the bed or bedchamber; this being the principal employment of eunuchs in the eastern countries, particularly in the apartments of queens and princesses. These are they whom our Lord says are made eunuchs by men, merely for the above purpose.

[¶40] So born from their mother's womb - Such as are naturally incapable of marriage, and consequently should not contract any.

[¶41] For the kingdom of heaven's sake - I believe our Lord here alludes to the case of the Essenes, one of the most holy and pure sects among the Jews. These abstained from all commerce with women, hoping thereby to acquire a greater degree of purity, and be better fitted for the kingdom of God: children they had none of their own, but constantly adopted those of poor people, and brought them up in their own way. Philo, Josephus, and Pliny have largely described this very singular sect; and Dean Prideaux, with his usual fidelity and perspicuity, has given the substance of what each has said. Connex. vol. iii. p. 483, etc.; edit. 1725. The account is very interesting, and well worthy the attention of every Christian. Among the rabbins we find these different kinds of eunuchs, not only mentioned, but circumstantially described, סריס חמה saris chama, eunuchs of the sun, i.e. eunuchs by the hand of God; men born impotent. סריס אדם saris Adam, eunuchs of men, those who were castrated. And they add a third sort; those who make themselves eunuchs, abstain from marriage, etc., that they may give themselves Up to the study of the Divine law. See many examples in Schoettgen.

[¶42] He that is able to receive - Χωρειν χωρειτω. These words are variously translated: he who can take; let him take it; comprehend, let him comprehend it: admit, let him admit it. The meaning seems to be, Let the man who feels himself capable of embracing this way of life, embrace it; but none can do it but he to whom it is given, who has it as a gift from his mother's womb.

[¶43] The great Origen, understanding the latter clause of this verse (which I have applied to the Essenes) literally - O human weakness! - went, and literally fulfilled it on himself!

## 211. Matthew · 55 of 88

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### Verse 13

[¶1] Then were there brought unto him little children - These are termed by Luke, [Luk 18:15], τα βρεφη, infants, very young children; and it was on this account, probably, that the disciples rebuked the parents, thinking them too young to receive good. See on [Mar 10:16] (note).

[¶2] That he should put his hands - It was a common custom among the Jews to lay their hands on the heads of those whom they blessed, or for whom they prayed. This seems to have been done by way of dedication or consecration to God - the person being considered as the sacred property of God ever after. Often God added a testimony of his approbation, by communicating some extraordinary influence of the Holy Spirit. This rite has been long practised among Christians, when persons are appointed to any sacred office. But this consecration of children to God seems to have grown out of use. It is no wonder that the great mass of children are so wicked, when so few, are put under the care of Christ by humble, praying, believing parents. Let every parent that fears God bring up his children in that fear; and, by baptism, let each be dedicated to the holy trinity. Whatever is solemnly consecrated to God abides under his protection and blessing.

### Verse 14

[¶4] Of such is the kingdom of heaven - Or, the kingdom of heaven is composed of such. This appears to be the best sense of the passage, and utterly ruins the whole inhuman diabolic system of what is called non-elect infants' damnation; a doctrine which must have sprung from Moloch, and can only be defended by a heart in which he dwells. A great part of God's kingdom is composed of such literally; and those only who resemble little children shall be received into it: see on [Mat 18:3] (note). Christ loves little children because he loves simplicity and innocence; he has sanctified their very age by passing through it himself - the holy Jesus was once a little child.

### Verse 15

[¶6] He - departed thence - That is, from that part of Judea which was beyond Jordan, [Mat 19:1]; and then went to Jericho. See [Mat 20:29].

### Verse 16

[¶8] One came - Instead of εις one, several MSS., the Slavonic version, and Hilary, read νεανισκος τις, a certain young man.

[¶9] Good, etc. - Much instruction may be had from seriously attending to the conduct, spirit, and question of this person.

[¶10] 1. He came running, ([Mar 10:17]), for he was deeply convinced of the importance of his business, and seriously determined to seek so as to find.

[¶11] 2. He kneeled, or caught him by the knees, thus evidencing his humility, and addressing himself only to mercy. See [Mat 17:14].

[¶12] 3. He came in the spirit of a disciple, or scholar, desiring to be taught a matter of the utmost importance to him - Good teacher.

[¶13] 4. He came in the spirit of obedience; he had worked hard to no purpose, and he is still willing to work, provided he can have a prospect of succeeding - What good thing shall I do?

[¶14] 5. His question was the most interesting and important that any soul can ask of God - How shall I be saved?

### Verse 17

[¶16] Why callest thou me good? - Or, Why dost thou question me concerning that good thing? τι με ερωτας περι του αγαθου. This important reading is found in BDL, three others, the Coptic, Sahidic, Armenian, Ethiopic, latter Syriac, Vulgate, Saxon, all the Itala but one, Origen, Eusebius, Cyril, Dionysius Areop., Antiochus, Novatian, Jerome, Augustin, and Juvencus. Erasmus, Grotius, Mill, and Bengel approve of this reading. This authority appears so decisive to Griesbach that he has received this reading into the text of his second edition, which in the first he had interlined. And instead of, None is good but the one God, he goes on to read, on nearly the same respectable authorities, εις εϚιν ο αγαθος. There is one who is good. Let it be observed also that, in the 16th verse, instead of διδασκαλε αγαθε, good teacher, διδασκαλε only is read by BDL, one other, one Evangelistarium, the Ethiopic, three of the Itala, Origen, and Hilary. The whole passage therefore may be read thus: O teacher! what good thing shall I do that I may have eternal life? And he said unto him, Why dost thou question me concerning that good thing? There is one that is good. (Or he who is good is one). But If thou art willing to enter into that life, keep the commandments. This passage, as it stood in the common editions, has been considered by some writers as an incontrovertible proof against the Divinity or Godhead of Christ. A very learned person, in his note on this place, thus concludes concerning it: "Therefore our Savior cannot be God: and the notion of, I know not what, a trinity in unity, Three Gods in One, is here proved beyond all controversy, by the unequivocal declaration of Jesus Christ Himself, to be Erroneous and Impossible." Not so. One of the greatest critics in Europe, not at all partial to the Godhead of Christ, has admitted the above readings into his text, on evidence which he judged to be unexceptionable. If they be the true readings, they destroy the whole doctrine built on this text; and indeed the utmost that the enemies of the trinitarian doctrine can now expect from their formidable opponents, concerning this text, is to leave it neuter.

[¶17] Keep the commandments - From this we may learn that God's great design, in giving his law to the Jews, was to lead them to the expectation and enjoyment of eternal life. But as all the law referred to Christ, and he became the end of the law for righteousness (justification) to all that believe, so he is to be received, in order to have the end accomplished which the law proposed.

### Verse 18

[¶19] Thou shalt do no murder, etc. - But some say these commandments are not binding on us. Vain, deceived men! Can a murderer, an adulterer, a thief, and a liar enter into eternal life? No. The God of purity and justice has forbidden it. But we are not to keep these commandments in order to purchase eternal life. Right. Neither Jesus Christ, nor his genuine messengers, say you are. To save your souls, Christ must save you from your sins, and enable you to walk before him in newness of life.

### Verse 19

[¶21] Honour thy father and thy mother - σου thy, is omitted by almost every MS. of respectability.

[¶22] Thou shalt love thy neighbor as thyself - Self-love, as it is generally called, has been grievously declaimed against, even by religious people, as a most pernicious and dreadful evil. But they have not understood the subject on which they spoke. They have denominated that intense propensity which unregenerate men feel to gratify their carnal appetites and vicious passions, self-love; whereas it might be more properly termed self-hatred or self-murder. If I am to love my neighbor as myself and this "love worketh no ill to its neighbor," then self-love, in the sense in which our Lord uses it, is something excellent. It is properly a disposition essential to our nature, and inseparable from our being, by which we desire to be happy, by which we seek the happiness we have not, and rejoice in it when we possess it. In a word, it is a uniform wish of the soul to avoid all evil, and to enjoy all good. Therefore, he who is wholly governed by self-love, properly and Scripturally speaking, will devote his whole soul to God, and earnestly and constantly seek all his peace, happiness, and salvation in the enjoyment of God. But self-love cannot make me happy. I am only the subject which receives the happiness, but am not the object that constitutes this happiness; for it is that object, properly speaking, that I love, and love not only for its own sake, but also for the sake of the happiness which I enjoy through it. "No man," saith the apostle, "ever hated his own flesh." But he that sinneth against God wrongeth his own soul, both of present and eternal salvation, and is so far from being governed by self-love that he is the implacable enemy of his best and dearest interests in both worlds.

### Verse 20

[¶24] All these have I kept - I have made these precepts the rule of my life. There is a difference worthy of notice between this and our Lord's word. He says, [Mat 19:17], τηρησον, keep, earnestly, diligently, as with watch and ward; probably referring not only to the letter but to the spirit. The young man modestly says, all these (εφυλαξα) have I observed; I have paid attention to, and endeavored to regulate my conduct by them. I have kept them in custody.

[¶25] From my youth - Several MSS., versions, and fathers, leave out these words. Grotius and Mill approve of the omission, and Griesbach leaves them in the text with a note of suspicion. Perhaps the young man meant no more than that he had in general observed them, and considered them of continual obligation.

[¶26] What lack I yet? - He felt a troubled conscience, and a mind unassured of the approbation of God; and he clearly perceived that something was wanting to make him truly happy.

### Verse 21

[¶28] If thou wilt be perfect - Τελειος ειναι, To be complete, to have the business finished, and all hinderances to thy salvation removed, go and sell that thou hast - go and dispose of thy possessions, to which it is evident his heart was too much attached, and give to the poor - for thy goods will be a continual snare to thee if thou keep them; and thou shalt have treasure in heaven - the loss, if it can be called such, shall be made amply up to thee in that eternal life about which thou inquirest; and come and follow me - be my disciple, and I will appoint thee to preach the kingdom of God to others. This was the usual call which Christ gave to his disciples. See [Mat 4:19]; [Mat 8:22]; [Mat 9:9]; [Mar 2:14]; and it is pretty evident, from this, that he intended to make him a preacher of his salvation. How many, by their attachment to filthy lucre, have lost the honor of becoming or continuing ambassadors for the Most High! See on [Mar 10:21] (note).

### Verse 22

[¶30] Went away sorrowful - Men undergo great agony of mind while they are in suspense between the love of the world and the love of their souls. When the first absolutely predominates, then they enjoy a factitious rest through a false peace: when the latter has the upper hand, then they possess true tranquillity of mind, through that peace of God that passeth knowledge.

[¶31] He had great possessions - And what were these in comparison of peace of conscience, and mental rest? Besides, he had unequivocal proof that these contributed nothing to his comfort, for he is now miserable even while he possesses them! And so will every soul be, who puts worldly goods in the place of the supreme God. See on [Mar 10:22] (note).

### Verse 23

[¶33] A rich man shall hardly enter - That is, into the spirit and privileges of the Gospel in this world, and through them into the kingdom of glory. Earthly riches are a great obstacle to salvation; because it is almost impossible to possess them, and not to set the heart upon them; and they who love the world have not the love of the Father in them. [1Jn 2:15]. To be rich, therefore, is in general a great misfortune: but what rich man can be convinced of this? It is only God himself who, by a miracle of mercy, can do this. Christ himself affirms the difficulty of the salvation of a rich man, with an oath, verily; but who of the rich either hears or believes him!

### Verse 24

[¶35] A camel - Instead of καμηλον, camel, six MSS. read καμιλον, cable, a mere gloss inserted by some who did not know that the other was a proverb common enough among the people of the east.

[¶36] There is an expression similar to this in the Koran. "The impious, who in his arrogance shall accuse our doctrine of falsity, shall find the gates of heaven shut: nor shall he enter there till a camel shall pass through the eye of a needle. It is thus that we shall recompense the wicked." Al Koran. Surat vii. ver. 37.

[¶37] It was also a mode of expression common among the Jews, and signified a thing impossible. Hence this proverb: A camel in Media dances in a cabe; a measure which held about three pints. Again, No man sees a palm tree of gold, nor an elephant passing through the eye of a needle. Because these are impossible things. "Rabbi Shesheth answered Rabbi Amram, who had advanced an absurdity, Perhaps thou art one of the Pembidithians who can make an elephant pass through the eye of a needle; that is, says the Aruch, 'who speak things impossible.'" See Lightfoot and Schoettgen on this place.

[¶38] Go through - But instead of διελθειν, about eighty MSS. with several versions and fathers, have εισελθειν, to enter in; but the difference is of little importance in an English translation, though of some consequence to the elegance of the Greek text.

### Verse 25

[¶40] Who can be saved? - The question of the disciples seemed to intimate that most people were rich, and that therefore scarcely any could be saved. They certainly must have attached a different meaning to what constitutes a rich man, to what we in general do. Who is a rich man in our Lord's sense of the word? This is a very important question, and has not, that I know of, been explicitly answered. A rich man, in my opinion, is not one who has so many hundreds or thousands more than some of his neighbors; but is one who gets more than is necessary to supply all his own wants, and those of his household, and keeps the residue still to himself, though the poor are starving through lack of the necessaries of life. In a word, he is a man who gets all he can, saves all he can, and keeps all he has gotten. Speak, reason! Speak, conscience! (for God has already spoken) Can such a person enter into the kingdom of God? All, No!!!

### Verse 26

[¶42] With men this is impossible - God alone can take the love of the world out of the human heart. Therefore the salvation of the rich is represented as possible only to him: and indeed the words seem to intimate, that it requires more than common exertions of Omnipotence to save a rich man.

### Verse 27

[¶44] We have forsaken all - "A poor all," says one, "a parcel of rotten nets." No matter - they were their All, whether rotten or sound; besides, they were the all they got their bread by; and such an all as was quite sufficient for that purpose: and let it be observed, that that man forsakes much who reserves nothing to himself, and renounces all expectations from this world, taking God alone for his portion. See [Mat 4:20].

[¶45] To forsake all, without following Christ, is the virtue of a philosopher. To follow Christ in profession, without forsaking all, is the state of the generality of Christians. But to follow Christ and forsake all, is the perfection of a Christian.

## 212. Matthew · 56 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/212/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/212/#p-N

[¶0] What shall we have therefore? - Τι αρα εϚαι ημιν, What Reward shall we get? This Kypke proves to be the meaning of the words from some of the best Greek writers.

### Verse 28

[¶2] Ye which have followed me, in the regeneration, when the Son of man shall sit in the throne of his glory, etc. - The punctuation which I have observed here, is that which is followed by the most eminent critics: the regeneration is thus referred to the time when Jesus shall sit on the throne of his glory, and not to the time of following him, which is utterly improper.

[¶3] The regeneration, παλιγγενεσια. Some refer this to the time in which the new heavens and the new earth shall be created, and the soul and body united. The Pythagoreans termed that παλιγγενεσια, when, according to their doctrine of the transmigration or metempsychosis, the soul entered into a new body, and got into a new state of being. Clement, in his Epistle to the Corinthians, calls the restoration of the world, after the deluge, by the same name.

[¶4] Judging the twelve tribes - From the parallel place, [Luk 22:28-30], it is evident that sitting on thrones, and judging the twelve tribes, means simply obtaining eternal salvation, and the distinguishing privileges of the kingdom of glory, by those who continued faithful to Christ in his sufferings and death.

[¶5] Judging, κρινοντες. Kypke has shown that κρινεσθαι is to be understood in the sense of governing, presiding, holding the first or most distinguished place. Thus, [Gen 49:16], Dan shall Judge his people, i.e. shall preside in, or rule over them; shall occupy a chief place among the tribes. It is well known that the Judges among the Jews were moderators, captains, chief, or head men. The sense therefore of our Lord's words appears to be, that these disciples should have those distinguished seats in glory which seem to belong peculiarly to the first confessors and martyrs. See [1Thes 4:14], [1Thes 4:16], and particularly [Rev 20:4-6].

[¶6] The last-quoted passage brings into view the doctrine of the Millennium, when Jesus, after having formed the new heavens and the new earth, shall reign here gloriously among his ancients 365,000 years; for the thousand years referred to above are certainly prophetical years, in which, it is well known, each day stands for a year.

[¶7] Others, of no mean note, are of opinion that the regeneration means the conversion of men by the preaching of the Gospel - that sitting on twelve thrones signifies the state of eminent dignity to which the apostles should be raised - and that judging the twelve tribes of Israel, means no more than exercising authority in the Church, and dispensing laws to the people of God. But I confess I do not see the propriety of this application of the terms, as the following verse seems to fix the meaning mentioned above.

### Verse 29

[¶9] Shall receive a hundredfold - Viz. in this life, in value, though perhaps not in kind; and in the world to come everlasting life. A glorious portion for a persevering believer! The fullness of Grace here, and the fullness of Glory hereafter! See on [Mar 10:30] (note).

### Verse 30

[¶11] But many that are first, etc. - The Jews, who have been the first and most distinguished people of God, will in general reject the Gospel of my grace, and be consequently rejected by me. The Gentiles, who have had no name among the living, shall be brought to the knowledge of the truth, and become the first, the chief, and most exalted people of God. That this prediction of our Lord has been literally fulfilled, the present state of the Christian and Jewish Churches sufficiently proves. To illustrate this fully, and to demonstrate that the Jews and Gentiles were now put on an equal footing by the Gospel, our Lord speaks the following parable, which has been unhappily divided from its connection by making it the beginning of a new chapter.

### Introduction

[¶13] The similitude of the householder hiring laborers into his vineyard, to show that the Gentiles should be preferred to the Jews, according to what was hinted at the close of the last chapter, vv. 1-16. On the way going up to Jerusalem he predicts his sufferings and death, [Mat 20:17-19]. The mother of Zebedee's children requests dignities for her sons, [Mat 20:20], [Mat 20:21]. Christ, by his answer, shows that sufferings, not worldly honors, are to be the lot of his most faithful followers, and that seats in glory can be given only to those who are prepared for them, [Mat 20:22], [Mat 20:23]. From this our Lord takes occasion to teach the necessity of humility, and to show that those who wished to be chief must be servants of all, [Mat 20:24-28]. On his coming to Jericho, he restores sight to two blind men, who, being restored, follow him, [Mat 20:29-34].

### Verse 1

[¶15] For the kingdom of heaven is like unto a man - a householder - The very commencement of this chapter shows it to be connected with the preceding. The manner of God's proceeding under the Gospel dispensation resembles a householder, who went out at day break, αμα πρωι, together with the morning; as the light began to go out of its chambers in the east, so he went out of his bed-room to employ laborers, that they might cultivate his vineyard. This was what was called, among the Jews and Romans, the first hour; answering to six o'clock in the morning.

[¶16] To hire laborers - Some workmen, των εργατων - for he had not got all that was necessary, because we find him going out at other hours to hire more.

### Verse 2

[¶18] A penny - A Roman coin, as noted before, [Mat 18:28], worth about seven-pence halfpenny or seven-pence three farthings of our money, and equal to the Greek drachma. This appears to have been the ordinary price of a day's labor at that time. See Tobit 5:14. In 1351 the price of labor was regulated in this country by parliament; and it is remarkable that "corn-weeders and hay-makers, without meat, drink, or other courtesy demanded," were to have one penny per day! In 1314 the pay of a chaplain to the Scotch bishops, who were then prisoners in England, was three halfpence per day. See Fleetwood's Chronicon Precios, p. 123, 129. This was miserable wages, though things at that time were so cheap that twenty-four eggs were sold for a penny, p. 72; a pair of shoes for four-pence, p. 71; a fat goose for two-pence halfpenny, p. 72; a hen for a penny, p. 72; eight bushels of wheat for two shillings, and a fat ox for six shillings and eight-pence! Ibid. In 1336, wheat per quarter, 2s.; a fat sheep 6d.; fat goose, 2d. and a pig, 1d., p. 75.

### Verse 3

[¶20] The third hour - Nine o'clock in the morning.

[¶21] Market-place - Where laborers usually stood till they were hired. I have often seen laborers standing in the market places of large towns in these countries, waiting to be employed.

### Verse 5

[¶23] The sixth hour - Twelve o'clock. Ninth hour - three o'clock in the afternoon.

### Verse 6

[¶25] Eleventh - Five o'clock in the evening, when there was only one hour before the end of the Jewish day, which, in matters of labor, closed at six.

### Verse 7

[¶27] No man hath hired us - This was the reason why they were all the day idle.

[¶28] And whatsoever is right, that shall ye receive - Ye may expect payment in proportion to your labor, and the time ye spend in it; but this clause is wanting in some of the best MSS., versions, and fathers.

### Verse 8

[¶30] When the even was come - Six o'clock, the time they ceased from labor, and the workmen came to receive their wages.

[¶31] Steward - Επιτρωπος. A manager of the household concerns under the master. The rabbinical writers use the very same word, in Hebrew letters, for the same office, אפיטרופוס epitropos. See Kypke.

### Verse 11

[¶33] They murmured - The Jews made the preaching of the Gospel to the Gentiles, a pretense why they should reject that Gospel; as they fondly imagined they were, and should be, the sole objects of the Divine approbation. How they murmured because the Gentiles were made partakers of the kingdom of God; see [Act 11:1], etc., and [Act 15:1], etc. There are many similitudes of this kind among the Jews, where the principal part even of the phraseology of our Lord's parable may be found. Several of them may be seen in Schoettgen. Our Lord, however, as in all other cases, has greatly improved the language, scope, design, and point of the similitude. He was, in all cases, an eminent master of the sentences.

### Verse 13

[¶35] Friend, I do thee no wrong - The salvation of the Gentiles can in itself become no impediment to the Jews; there is the same Jesus both for the Jew and for the Greek. Eternal life is offered to both through the blood of the cross; and there is room enough in heaven for all.

### Verse 15

[¶37] Is it not lawful for me - As eternal life is the free gift of God, he has a right to give it in whatever proportions, at whatever times, and on whatever conditions he pleases.

[¶38] Is thine eye evil - An evil eye among the Jews meant a malicious, covetous, or envious person.

[¶39] Most commentators have different methods of interpreting this parable. Something was undoubtedly designed by its principal parts, besides the scope and design mentioned at the conclusion of the last chapter. The following, which is taken principally from the very pious Quesnel, may render it as useful to the reader as any thing else that has been written on it.

[¶40] The Church is a vineyard, because it is a place of labor, where no man should be idle. Each of us is engaged to labor in this vineyard - to work out our salvation through him who worketh in us to will and to perform. Life is but a day, whereof childhood, or the first use of reason, is the day-break or first hour, [Mat 20:1], in which we receive the first Call.

[¶41] The promise of the kingdom of glory is given to all those who are workers together with him, [Mat 20:2].

[¶42] The second call is in the time of youth, which is most commonly idle, or only employed in dissipation and worldly cares, [Mat 20:3].

[¶43] The third call is at the age of manhood.

[¶44] The fourth, in the decline of life, [Mat 20:5].

## 213. Matthew · 57 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/213/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/213/#p-N

[¶0] The fifth, when sickness and the infirmities of life press upon us. How many are there in the world who are just ready to leave it, before they properly consider for what end they were brought into it! Still idle, still unemployed in the things which concern their souls; though eternal life is offered to them, and hell moving from beneath to meet them! [Mat 20:6].

[¶1] Others consider the morning the first dawn of the Gospel; and the first call to be the preaching of John Baptist.

[¶2] The second call, the public preaching of our Lord; and that of the apostles when they got an especial commission to the Jews, [Mat 10:5], [Mat 10:6], together with that of the seventy disciples mentioned [Luk 10:1].

[¶3] The third call, which was at mid-day, represents the preaching of the fullness of the Gospel after the ascension of Christ, which was the meridian of evangelic glory and excellence.

[¶4] The fourth call represents the mission of the apostles to the various synagogues of the Jews, in every part of the world where they were scattered; the history of which is particularly given in the Acts of the Apostles.

[¶5] The fifth call, or eleventh hour, represents the general call of the Gentiles into the Church of Christ, when the unbelieving Jews were finally rejected.

[¶6] What makes this interpretation the more likely is, that the persons who are addressed at [Mat 20:7], say, No man hath hired us, i.e. We never heard the voice of a prophet announcing the true God, nor of an apostle preaching the Lord Jesus, until now. The Jews could not use this as an argument for their carelessness about their eternal interests.

### Verse 16

[¶8] So the last shall be first, and the first last - The Gentiles, who have been long without the true God, shall now enjoy all the privileges of the new covenant; and the Jews, who have enjoyed these from the beginning, shall now be dispossessed of them; for, because they here rejected the Lord, he also hath rejected them.

[¶9] Many are called, etc. - This clause is wanting in BL, one other, and in the Coptic and Sahidic versions. Bishop Pearce thinks it is an interpolation from [Mat 22:14]. The simple meaning seems to be: As those who did not come at the invitation of the householder to work in the vineyard did not receive the denarius, or wages, so those who do not obey the call of the Gospel, and believe in Christ Jesus, shall not inherit eternal life.

[¶10] This place seems to refer to the ancient Roman custom of recruiting their armies. Among this celebrated people, no one was forced to serve his country in a military capacity; and it was the highest honor to be deemed worthy of thus serving it. The youth were instructed, almost from their cradle, in military exercises. The Campus Martius was the grand field in which they were disciplined: there, they accustomed themselves to leaping, running, wrestling, bearing burdens, fencing, throwing the javelin, etc., and when, through these violent exercises, they were all besmeared with dust and sweat, in order to refresh themselves, they swam twice or thrice across the Tyber! Rome might at any time have recruited her armies by volunteers from such a mass of well-educated, hardy soldiers; but she thought proper, to use the words of the Abbe Mably, that the honor of being chosen to serve in the wars should be the reward of the accomplishments shown by the citizens in the Campus Martius, that the soldier should have a reputation to save; and that the regard paid him, in choosing him to serve, should be the pledge of his fidelity and zeal to discharge his duty. The age of serving in the army was from seventeen to forty-five, and the manner in which they were chosen was the following: -

[¶11] After the creation of consuls, they every year named twenty-four military tribunes, part of whom must have served five years at least, and the rest eleven. When they had divided among them the command of the four legions to be formed, the consuls summoned to the capitol, or Campus Martius, all the citizens who, by their age, were obliged to bear arms. They drew up by tribes, and lots were drawn to determine in what order every tribe should present its soldiers. That which was the first in order chose the four citizens who were judged the most proper to serve in the war; and the six tribunes who commanded the first legion chose one of these four, whom they liked best. The tribunes of the second and third likewise made their choice one after another; and he that remained entered into the fourth legion. A new tribe presented other four soldiers, and the second legion chose first. The third and fourth legions had the same advantage in their turns. In this manner, each tribe successively chose four soldiers, till the legions were complete. They next proceeded to the creation of subaltern officers, whom the tribunes chose from among the soldiers of the greatest reputation. When the legions were thus completed, the citizens who had been called, but not chosen, returned to their respective employments, and served their country in other capacities. None can suppose that these were deemed useless, or that, because not now chosen to serve their country in the field, they were proscribed from the rights and privileges of citizens, much less destroyed, because others were found better qualified to serve their country at the post of honor and danger. Thus many are called by the preaching of the Gospel, but few are found who use their advantages in such a way as to become extensively useful in the Church - and many in the Church militant behave so ill as never to be admitted into the Church triumphant. But what a mercy that those who appear now to be rejected may be called in another muster, enrolled, serve in the field, or work in the vineyard? How many millions does the long-suffering of God lead to repentance!

### Verse 17

[¶13] And Jesus going up - From Jericho to Jerusalem, See [Mat 19:15].

### Verse 18

[¶15] The Son of man shall be betrayed - Or, will be delivered up. This is the third time that our Lord informed his disciples of his approaching sufferings and death. This was a subject of the utmost importance, and it was necessary they should be well prepared for such an awful event.

### Verse 19

[¶17] Deliver him to the Gentiles to mock - This was done by Herod and his Roman soldiers. See [Luk 23:11].

[¶18] To scourge, and to crucify - This was done by Pilate, the Roman governor. The punishment of the cross was Roman not Jewish; but the chief priests condemned him to it, and the Romans executed the sentence. How little did they know that they were, by this process, jointly offering up that sacrifice which was to make an atonement for the Gentiles and for the Jews; an atonement for the sin of the whole world? How often may it be literally said, The wrath of man shall praise thee!

### Verse 20

[¶20] The mother of Zebedee's children - This was Salome.

### Verse 21

[¶22] Grant that these my two sons - James and John. See [Mar 15:40]. In the preceding chapter, [Mat 19:28], our Lord had promised his disciples, that they should sit on twelve thrones, judging the twelve tribes. Salome, probably hearing of this, and understanding it literally, came to request the chief dignities in this new government for her sons; and it appears it was at their instigation that she made this request, for Mark, [Mar 10:35], informs us that these brethren themselves made the request, i.e. they made it through the medium of their mother.

[¶23] One on thy right hand, and the other on (Thy) left - I have added the pronoun in the latter clause on the authority of almost every MS. and version of repute.

[¶24] That the sons of Zebedee wished for ecclesiastical, rather than secular honors, may be thought probable, from the allusion that is made here to the supreme dignities in the great Sanhedrin. The prince of the Sanhedrin (Ha-Nasi) sat in the midst of two rows of senators or elders; on his right hand sat the person termed AB (the father of the Sanhedrin); and on his left hand the Chacham, or sage. These persons transacted all business in the absence of the president. The authority of this council was at some periods very great, and extended to a multitude of matters both ecclesiastical and civil. These appear to have been the honors which James and John sought. They seem to have strangely forgot the lesson they had learned from the transfiguration.

### Verse 22

[¶26] Ye know not what ye ask - How strange is the infatuation, in some parents, which leads them to desire worldly or ecclesiastical honors for their children! He must be much in love with the cross who wishes to have his child a minister of the Gospel; for, if he be such as God approves of in the work, his life will be a life of toil and suffering; he will be obliged to sip, at least, if not to drink largely, of the cup of Christ. We know not what we ask, when, in getting our children into the Church, we take upon ourselves to answer for their Call to the sacred office, and for the salvation of the souls that are put under their care. Blind parents! rather let your children beg their bread than thrust them into an office to which God has not called them; and in which they will not only ruin their souls, but be the means of damnation to hundreds; for if God has not sent them, they shall not profit the people at all.

[¶27] And to be baptized with the baptism that I am baptized, etc. - This clause in this, and the next verse, is wanting in BDL, two others, (7 more in [Mat 20:23]), Coptic, Sahidic, Ethiopic, Mr. Wheelock's Persic, Vulgate, Saxon, and all the Itala, except two. Grotius, Mill, and Bengel, think it should be omitted, and Griesbach has left it out of the text in both his editions. It is omitted also by Origen, Epiphanius, Hilary, Jerome, Ambrose, and Juvencus. According to the rules laid down by critics to appreciate a false or true reading, this clause cannot be considered as forming a part of the sacred text. It may be asked, Does not drink of my cup, convey the same idea? Does the clause add any thing to the perspicuity of the passage? And, though found in many good MSS., is not the balance of evidence in point of antiquity against it? Baptism among the Jews, as it was performed in the coldest weather, and the persons were kept under water for some time, was used not only to express death, but the most cruel kind of death. See Lightfoot. As to the term cup, it was a common figure, by which they expressed calamities, judgments, desolation, etc.

[¶28] They say unto him, We are able - Strange blindness! You can? No: one drop of this cup would sink you into utter ruin, unless upheld by the power of God. However, the man whom God has appointed to the work he will preserve in it.

### Verse 23

[¶30] Is not mine to give, but it shall be given to them for wham it is prepared of my Father - The common translation, in which the words, it shall be given to them; are interpolated by our translators, utterly changes and destroys the meaning of the passage. It represents Christ (in opposition to the whole Scriptures) as having nothing to do in the dispensing of rewards and punishments; whereas, our Lord only intimates that, however partial he may be to these two brethren, yet seats in glory can only be given to those who are fitted for them. No favor can prevail here; the elevated seat is for him who is filled with the fullness of God. The true construction of the words is this: - ουκ εϚιν εμον δουναι, αλλ' ὁις ητοιμυϚαι ὑπο του πατρος μου, To sit on my right hand and on my left, is not mine to give, except to them for whom it is prepared of my Father. According to the prediction of Christ, these brethren did partake of his afflictions: James was martyred by Herod, [Act 12:2]; and John was banished to Patmos, for the testimony of Christ, [Rev 1:9].

### Verse 24

[¶32] When the ten heard it, they were moved - The ambition which leads to spiritual lordship is one great cause of murmurings and animosities in religious societies, and has proved the ruin of the most flourishing Churches in the universe.

### Verse 25

[¶34] Exercise dominion - and - exercise authority upon them - They tyrannized and exercised arbitrary power over the people. This was certainly true of the governments in our Lord's time, both in the east and in the west. I have endeavored to express, as nearly as possible, the meaning of the two Greek verbs, κατακυριευουσιν, and κατεξουσιαζουσιν; and those who understand the genius of the language will perceive that I have not exhausted their sense, however some may think that no emphasis was intended, and that these compound verbs are used for the simple κυριευειν, and εξουσιαζειν. See Wakefield and Rosenmuller.

[¶35] The government of the Church of Christ is widely different from secular governments. It is founded in humility and brotherly love: it is derived from Christ, the great Head of the Church, and is ever conducted by his maxims and spirit. When political matters are brought into the Church of Christ, both are ruined. The Church has more than once ruined the State; the State has often corrupted the Church: it is certainly for the interests of both to be kept separate. This has already been abundantly exemplified in both cases, and will continue so to be, over the whole world, wherever the Church and State are united in secular matters.

### Verse 26

[¶37] It shall not be so among you - Every kind of lordship and spiritual domination over the Church of Christ, like that exercised by the Church of Rome, is destructive and anti-christian.

[¶38] Your minister - Or, deacon, διακονος. I know no other word which could at once convey the meaning of the original, and make a proper distinction between it and δουλος, or servant, in [Mat 20:27]. The office of a deacon, in the primitive Church, was to serve in the agapae, or love feasts, to distribute the bread and wine to the communicants; to proclaim different parts and times of worship in the churches; and to take care of the widows, orphans, prisoners, and sick, who were provided for out of the revenues of the Church. Thus we find it was the very lowest ecclesiastical office. Deacons were first appointed by the apostles, [Act 6:1-6]; they had the care of the poor, and preached occasionally.

### Verse 27

[¶40] Your servant - Δουλος the lowest secular office, as deacon was the lowest ecclesiastical office: δουλος is often put for slave.

[¶41] From these directions of our Lord, we may easily discern what sort of a spirit his ministers should be of.

[¶42] 1. A minister of Christ is not to consider himself a lord over Christ's flock.

[¶43] 2. He is not to conduct the concerns of the Church with an imperious spirit.

[¶44] 3. He is to reform the weak, after Christ's example, more by loving instruction than by reproof or censure.

## 214. Matthew · 58 of 88

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[¶0] 4. He should consider that true apostolic greatness consists in serving the followers of Christ with all the powers and talents he possesses.

[¶1] 5. That he should be ready, if required, to give up his life unto death, to promote the salvation of men.

### Verse 28

[¶3] A ransom for many - Λυτρον αντι πολλων, or a ransom instead of many, - one ransom, or atonement, instead of the many prescribed in the Jewish law. Mr. Wakefield contends for the above translation, and with considerable show of reason and probability.

[¶4] The word λυτρον is used by the Septuagint for the Hebrew פדיו, pidion, the ransom paid for a man's life: see [Exo 21:30]; [Num 3:49-51]; and λυτρα is used [Num 35:31], where a satisfaction (Hebrew כפר copher, an atonement) for the life of a murderer is refused. The original word is used by Lucian in exactly the same sense, who represents Ganymede promising to sacrifice a ram to Jupiter, λυτρον υπερ εμου, as a ransom for himself, provided he would dismiss him.

[¶5] The whole Gentile world, as well as the Jews, believed in vicarious sacrifices. Virgil, Aen. v. 85, has nearly the same words as those in the text. "Unum Pro Multis dabitur Caput," - One man must be given for many. Jesus Christ laid down his life as a ransom for the lives and souls of the children of men. In the Codex Bezae, and in most of the Itala, the Saxon, and one of the Syriac, Hilary, Leo Magnus, and Juvencus, the following remarkable addition is found; "But seek ye to increase from a little, and to be lessened from that which is great. Moreover, when ye enter into a house, and are invited to sup, do not recline in the most eminent places, lest a more honorable than thou come after, and he who invited thee to supper come up to thee and say, Get down yet lower; and thou be put to confusion. But if thou sit down in the lowest place, and one inferior to thee come after, he who invited thee to supper will say unto thee, Go and sit higher: now this will be advantageous to thee." This is the largest addition found in any of the MSS., and contains not less than sixty words In the original, and eighty-three in the Anglo-Saxon. It may be necessary to remark, that Mr. Marshall, in his edition of the Gothic and Saxon Gospels, does not insert these words in the text, but gives them, p. 496 of his observations. This addition is at least as ancient as the fourth century, for it is quoted by Hilary, who did not die till about a.d. 367.

### Verse 30

[¶7] Two blind men - [Mar 10:46], and [Luk 18:35], mention only one blind man, Bartimeus. Probably he was mentioned by the other evangelists, as being a person well known before and after his cure. Blindness of heart is a disorder of which, men seldom complain, or from which they desire to be delivered; and it is one property of this blindness, to keep the person from perceiving it, and to persuade him that his sight is good.

[¶8] Sitting by the way side - In the likeliest place to receive alms, because of the multitudes going and coming between Jerusalem and Jericho.

[¶9] Cried out - In the midst of judgments God remembers mercy. Though God had deprived them, for wise reasons, of their eyes, he left them the use of their speech. It is never so ill with us, but it might be much worse: let us, therefore, be submissive and thankful.

[¶10] Have mercy on us - Hearing that Jesus passed by, and not knowing whether they should ever again have so good an opportunity of addressing him, they are determined to call, and call earnestly. They ask for mercy, conscious that they deserve nothing, and they ask with faith - Son of David, acknowledging him as the promised Messiah.

### Verse 31

[¶12] The multitude rebuked them - Whenever a soul begins to cry after Jesus for light and salvation, the world and the devil join together to drown its cries, or force it to be silent. But let all such remember, Jesus is now passing by; that their souls must perish everlastingly, if not saved by him, and they may never have so good an opportunity again. While there is a broken and a contrite heart, let it sigh its complaints to God, till he hear and answer.

[¶13] They cried the more - When the world and the devil begin to rebuke, in this case, it is a proof that the salvation of God is nigh; therefore, let such cry out a great deal the more.

### Verse 32

[¶15] Jesus stood - "The cry of a believing penitent," says one, "is sufficient to stop the most merciful Jesus, were he going to make a new heaven and a new earth; for what is all the irrational part of God's creation in worth, when compared with the value of one immortal soul!" See on [Mar 10:50] (note).

[¶16] What will ye that I shall do - Christ is at all times infinitely willing to save sinners: when the desire of the heart is turned towards him, there can be little delay in the salvation. What is thy wish? If it be a good one, God will surely fulfill it.

### Verse 33

[¶18] That our eyes may be opened - He who feels his own sore, and the plague of his heart, has no great need of a prompter in prayer. A hungry man can easily ask bread; he has no need to go to a book to get expressions to state his wants in; his hunger tells him he wants food, and he tells this to the person from whom he expects relief. Helps to devotion, in all ordinary cases, may be of great use; in extraordinary cases they can be of little importance; the afflicted heart alone can tell its own sorrows, with appropriate pleadings.

### Verse 34

[¶20] So Jesus had compassion on them - Σπλαγχνιαθεις, He was moved with tender pity. The tender pity of Christ met the earnest cry of the blind men, and their immediate cure was the result.

[¶21] They followed him - As a proof of the miracle that was wrought, and of the gratitude which they felt to their benefactor. For other particulars of this miraculous cure, see the notes on [Mar 10:46], etc.

[¶22] Reader, whosoever thou art, act in behalf of thy soul as these blind men did in behalf of their sight, and thy salvation is sure. Apply to the Son of David; lose not a moment; he is passing by, and thou art passing into eternity, and probably wilt never have a more favorable opportunity than the present. The Lord increase thy earnestness and faith!

### Introduction

[¶24] Christ rides into Jerusalem upon an ass, and the multitude receive him joyfully, [Mat 21:1-11]. He enters the temple, and expels the money-changers, etc. [Mat 21:12], [Mat 21:13]. The blind and the lame come to him and are healed, [Mat 21:14]. The chief priests and scribes are offended, [Mat 21:15]. Our Lord confounds them, and goes to Bethany, [Mat 21:16], [Mat 21:17]. The barren fig-tree blasted, [Mat 21:18-22]. While teaching in the temple, the chief priests and elders question his authority; he answers and confutes them, [Mat 21:23-27]. The parable of the man and his two sons, [Mat 21:28-32]. The parable of a vineyard let out to husbandmen, [Mat 21:33-42]; applied to the priests and Pharisees, [Mat 21:43-45]; who wish to kill him, but are restrained by the fear of the people, who acknowledge Christ for a prophet, [Mat 21:46].

### Verse 1

[¶26] Bethphage - A place on the west declivity of Mount Olivet, from which it is thought the whole declivity and part of the valley took their name. It is supposed to have derived its name from the fig-trees which grew there; בית beeth, signifying a region as well as a house, and פג phag, a green fig.

### Verse 2

[¶28] Ye shall find an ass tied, and a colt - Asses and mules were in common use in Palestine: horses were seldom to be met with. Our blessed Lord takes every opportunity to convince his disciples that nothing was hidden from him: he informs them of the most minute occurrence; and manifested his power over the heart in disposing the owner to permit the ass to be taken away.

### Verse 3

[¶30] The Lord (the proprietor of all things) hath need of them - Jesus is continually humbling himself, to show us how odious pride is in the sight of God: but in his humility he is ever giving proofs of his almighty power, that the belief of his divinity may be established.

### Verse 4

[¶32] All this was done - The word all, in this clause, is omitted by some MSS., versions, and fathers.

[¶33] Which was spoken - The Spirit of God, which predicted those things that concerned the Messiah, took care to have them literally fulfilled:

[¶34] 1. To show the truth of prophecy in general; and,

[¶35] 2. To designate Christ as the person intended by that prophecy.

[¶36] See the note on [Mat 2:23].

### Verse 5

[¶38] Tell ye the daughter of Sion - The quotation is taken from [Zac 9:9], but not in the precise words of the prophet.

[¶39] This entry into Jerusalem has been termed the triumph of Christ. It was indeed the triumph of humility over pride and worldly grandeur; of poverty over affluence; and of meekness and gentleness over rage and malice.

[¶40] He is coming now meek, full of kindness and compassion to those who were plotting his destruction! He comes to deliver up himself into their hands; their king comes to be murdered by his subjects, and to make his death a ransom price for their souls!

### Verse 7

[¶42] And put on them their clothes - Thus acknowledging him to be their king, for this was a custom observed by the people when they found that God had appointed a man to the kingdom. When Jehu sat with the captains of the army, and Elisha the prophet came, by the order of God, to anoint him king over Israel, as soon as he came out of the inner chamber into which the prophet had taken him to anoint him, and they knew what was done, every man took his garment, and spread it under him on the top of the steps, and blew the trumpets, saying, "Jehu is king." [2Kgs 9:13].

[¶43] And they set him thereon - Και επεκαθισεν επανω αυτων, and he sat upon them; but instead of επανω αυτων, upon Them, the Codex Bezae, seven copies of the Itala, some copies of the Vulgate, and some others, read επ' αυτον, upon him, i.e. the colt. This is most likely to be the true reading; for we can scarcely suppose that he rode upon both by turns, - this would appear childish; or that he rode upon both at once, for this would be absurd. Some say he sat on both; for "the ass that was tied up was an emblem of the Jews bound under the yoke of the law; and the colt that had not been tied represented the Gentiles who were not under the law; and that Jesus Christ's sitting on both represented his subjecting the Jews and the Gentiles to the sway of his evangelical scepter." He who can receive this saying, let him receive it.

## 215. Matthew · 59 of 88

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### Verse 8

[¶1] Cut down branches from the trees - Carrying palm and other branches was emblematical of victory and success. See 1 Maccabees 13:51; 2 Maccabees 10:7; and [Rev 7:9].

[¶2] The rabbins acknowledge that the prophecy in Zechariah refers to the Messiah; so Rab. Tancum, and Yalcut Rubeni has a strange story about the ass. "This ass is the colt of that ass which was created in the twilight of the sixth day. This is the ass which Abraham found when he went to sacrifice his son. This is the ass on which Moses rode when he went to Egypt; and this is the ass on which the Messiah shall ride." Some of the Jews seem to think that the zebra is intended; for according to Bab. Sanhedr. fol. 98, when Shapoor, king of Persia, said to Rabbi Samuel: "You say your Messiah will come upon an ass; I will send him a noble horse." To which the rabbi replied, "You have not a horse with a hundred spots (query, streaks) like his ass." See Lightfoot and Schoettgen.

### Verse 9

[¶4] Hosanna to the son of David - When persons applied to the king for help, or for a redress of grievances, they used the word hosanna, or rather from the Hebrew הושיעה נא Hoshiah Na! Save now! or, Save, we beseech thee! - redress our grievances, and give us help from oppression! Thus both the words and actions of the people prove that they acknowledged Christ as their king, and looked to him for deliverance. How easily might he have assumed the sovereignty at this time, had he been so disposed! For instances of the use of this form of speech, see [2Sam 14:4]; [2Kgs 6:26]; [Psa 118:25].

[¶5] Son of David - A well-known epithet of the Messiah. He who cometh in the name, etc. He who comes in the name and authority of the Most High.

[¶6] Hosanna in the highest - Either meaning, Let the heavenly hosts join with us in magnifying this august Being! - or, Let the utmost degrees of hosanna, of salvation, and deliverance, be communicated to thy people! Probably there is an allusion here to the custom of the Jews in the feast of tabernacles. During the first seven days of that feast, they went once round the altar, each day, with palm and other branches in their hands, singing Hosanna: but on the eighth day of that feast they walked seven times round the altar, singing the hosanna; and this was termed the hosanna rabba, the Great hosanna: i.e. Assist with the greatest succor. Probably answering to the τοις υψιστοις of the evangelist, for on this day they beg the most speedy and powerful help against their enemies, and likewise pray for a prosperous and fruitful year. See Stehlin's Jewish Traditions, vol. ii. p. 322.

### Verse 10

[¶8] All the city was moved - Or, the whole city was in motion. Εσεισθη, was in a tumult - they saw and heard plainly that the multitude had proclaimed Christ king, and Messiah. Who is this? Who is accounted worthy of this honor?

### Verse 11

[¶10] This is Jesus The Prophet - Ο προφητης That prophet whom Moses spoke of, [Deu 18:18]. I will raise them up a prophet - like unto thee, etc. Every expression of the multitude plainly intimated that they fully received our blessed Lord as the promised Messiah. - How strange is it that these same people (if the creatures of the high priest be not only intended) should, about five days after, change their hosannas for, Away with him! crucify him! crucify him! How fickle is the multitude! Even when they get right, there is but little hope that they will continue so long.

### Verse 12

[¶12] Jesus went into the temple of God, etc. - "Avarice," says one, "covered with the veil of religion, is one of those things on which Christ looks with the greatest indignation in his Church. Merchandize of holy things, simoniacal presentations, fraudulent exchanges, a mercenary spirit in sacred functions; ecclesiastical employments obtained by flattery, service, or attendance, or by any thing which is instead of money; collations, nominations, and elections made through any other motive than the glory of God; these are all fatal and damnable profanations, of which those in the temple were only a shadow." Quesnel.

[¶13] Money-changers - Persons who furnished the Jews and proselytes who came from other countries, with the current coin of Judea, in exchange for their own.

### Verse 13

[¶15] My house shall be called the house of prayer - This is taken from [Isa 56:7].

[¶16] But ye have made it a den of thieves - This is taken from [Jer 7:11].

[¶17] Our Lord alludes here to those dens and caves in Judea, in which the public robbers either hid or kept themselves fortified.

[¶18] They who are placed in the Church of Christ to serve souls, and do it not, and they who enjoy the revenues of the Church, and neglect the service of it, are thieves and robbers in more senses than one.

[¶19] Our Lord is represented here as purifying his temple; and this we may judge he did in reference to his true temple, the Church, to show that nothing that was worldly or unholy should have any place among his followers, or in that heart in which he should condescend to dwell. It is marvellous that these interested, vile men did not raise a mob against him: but it is probable they were overawed by the Divine power, or, seeing the multitudes on the side of Christ, they were afraid to molest him. I knew a case something similar to this, which did not succeed so well. A very pious clergyman of my acquaintance, observing a woman keeping a public standing to sell nuts, gingerbread, etc., at the very porch of his Church, on the Lord's day, "desired her to remove thence, and not defile the house of God, while she profaned the Sabbath of the Lord." She paid no attention to him. He warned her the next Sabbath, but still to no purpose. Going in one Lord's day to preach, and finding her still in the very entrance, with her stall, he overthrew the stall, and scattered the stuff into the street. He was shortly after summoned to appear before the royal court, which, to its eternal reproach, condemned the action, and fined the man of God in a considerable sum of money!

### Verse 14

[¶21] The blind and the lame came - Having condemned the profane use of the temple, he now shows the proper use of it. It is a house of prayer, where God is to manifest his goodness and power in giving sight to the spiritually blind, and feet to the lame. The Church or chapel in which the blind and the lame are not healed has no Christ in it, and is not worthy of attendance.

### Verse 15

[¶23] The chief priests - were sore displeased - Or, were incensed. Incensed at what! At the purification of the profaned temple! This was a work they should have done themselves, but for which they had neither grace nor influence; and their pride and jealousy will not suffer them to permit others to do it. Strange as it may appear, the priesthood itself, in all corrupt times, has been ever the most forward to prevent a reform in the Church. Was it because they were conscious that a reformer would find them no better than money-changers in, and profaners of, the house of God, and that they and their system must be overturned, if the true worship of God were restored! Let him who is concerned answer this to his conscience.

### Verse 16

[¶25] Out of the mouth of babes - The eighth Psalm, out of which these words are quoted, is applied to Jesus Christ in three other places in the new covenant, [1Cor 15:27]; [Eph 1:22]; [Heb 2:6]. Which proves it to be merely a prophetic psalm, relating to the Messiah.

[¶26] It was a common thing among the Jews for the children to be employed in public acclamations; and thus they were accustomed to hail their celebrated rabbins. This shouting of the children was therefore no strange thing in the land: only they were exasperated, because a person was celebrated against whom they had a rooted hatred. As to the prophecy that foretold this, they regarded it not. Some imagine that babes and sucklings in the prophecy have a much more extensive meaning, and refer also to the first preachers of the Gospel of Christ.

### Verse 17

[¶28] And he left them (καταλιπων, finally leaving them) and went - into Bethany; and he lodged there - Bethany was a village about two miles distant from Jerusalem, by Mount Olivet, [Joh 11:18]; and it is remarkable that from this day till his death, which happened about six days after, he spent not one night in Jerusalem, but went every evening to Bethany, and returned to the city each morning. See [Luk 21:37]; [Luk 22:39]; [Joh 8:1], [Joh 8:2]. They were about to murder the Lord of glory; and the true light, which they had rejected, is now departing from them.

[¶29] Lodged there - Not merely to avoid the snares laid for him by those bad men, but to take away all suspicion of his affecting the regal power. To the end of this verse is added by the Saxon, And taught them of the kingdom of God. This same reading is found in some MSS., Missals, and one copy of the Itala. It appears also in Wickliff, and my old folio English MS. Bible, and taugt hem of the kyngdom of God; and in two MS. copies of the Vulgate, in my possession: one, duodecimo, very fairly written, in 1300; the other a large folio, probably written in the 11th or 12th century, in which the words are, Ibique docebat eos de regno Dei. And There he taught them concerning the kingdom of God.

### Verse 18

[¶31] Now in the morning, as he returned into the city - Which was his custom from the time he wholly left Jerusalem, spending only the day time teaching in the temple; see [Mat 21:17]. This was probably on Thursday, the 12th day of the month Nisan.

[¶32] He hungered - Probably neither he, nor his disciples, had any thing but what they got from public charity; and the hand of that seems to have been cold at this time.

### Verse 19

[¶34] He saw a fig tree in the way - Επι της οδου, By the road side. As this fig tree was by the way side, it was no private property; and on this account our Lord, or any other traveler, had a right to take of its fruit. For a full explanation of this difficult passage, relative to this emblematic fig tree, see on [Mar 11:13] (note), etc.

[¶35] Let no fruit grow on thee - Can a professor, who affords Christ nothing but barren words and wishes, expect any thing but his malediction? When the soul continues in unfruitfulness, the influences of grace are removed, and then the tree speedily withers from the very root.

### Verse 20

[¶37] How soon is the fig tree withered away! - We often say to our neighbors, "How suddenly this man died! Who could have expected it so soon?" But who takes warning by these examples? What we say to-day of Others, may be said to-morrow of Ourselves. Be ye also ready! Lord, increase our faith!

### Verse 21

[¶39] If ye have faith, and doubt not - See on [Mat 17:20] (note). Removing mountains, and rooting up of mountains, are phrases very generally used to signify the removing or conquering great difficulties - getting through perplexities. So, many of the rabbins are termed rooters up of mountains, because they were dexterous in removing difficulties, solving cases of conscience, etc. In this sense our Lord's words are to be understood. He that has faith will get through every difficulty and perplexity; mountains shall become molehills or plains before him. The saying is neither to be taken in its literal sense, nor is it hyperbolical: it is a proverbial form of speech, which no Jew could misunderstand, and with which no Christian ought to be puzzled.

### Verse 22

[¶41] All things - ye shall ask in prayer, believing - In order to get salvation, there must be,

[¶42] 1. a conviction of the want of it: this begets,

[¶43] 2. prayer, or warm desires, in the heart: then

[¶44] 3. the person asks, i.e. makes use of words expressive of his wants and wishes:

[¶45] 4. believes the word of promise, relative to the fulfillment of his wants: and

## 216. Matthew · 60 of 88

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[¶0] 5. receives, according to the merciful promise of God, the salvation which his soul requires.

### Verse 23

[¶2] By what authority doest thou these things? - The things which the chief priests allude to, were his receiving the acclamations of the people as the promised Messiah, his casting the traders out of the temple, and his teaching the people publicly in it.

[¶3] Who gave thee this authority? - Not them: for, like many of their successors, they were neither teachers nor cleansers; though they had the name and the profits of the place.

### Verse 24

[¶5] I also will ask you one thing - Our Lord was certainly under no obligation to answer their question: he had already given them such proofs of his Divine mission as could not possibly be exceeded, in the miracles which he wrought before their eyes, and before all Judea; and, as they would not credit him on this evidence, it would have been in vain to have expected their acknowledgment of him on any profession he would make.

### Verse 25

[¶7] The baptism of John - Had John a Divine commission or not, for his baptism and preaching? Our Lord here takes the wise in their own cunning. He knew the estimation John was in among the people; and he plainly saw that, if they gave any answer at all, they must convict themselves: and so they saw, when they came to examine the question. See [Mat 21:25], [Mat 21:26].

### Verse 27

[¶9] We cannot tell - Simplicity gives a wonderful confidence and peace of mind; but double dealing causes a thousand inquietudes and troubles. Let a man do his utmost to conceal in his own heart the evidence he has of truth and innocence, to countenance his not yielding to it; God, who sees the heart, will, in the light of the last day, produce it as a witness against him, and make it his judge.

[¶10] We cannot tell, said they; which, in the words of truth, should have been, We will not tell, for we will not have this man for the Messiah: because, if we acknowledge John as his forerunner, we must, of necessity, receive Jesus as the Christ.

[¶11] They who are engaged against the truth are abandoned to the spirit of falsity, and scruple not at a lie. Pharisaical pride, according to its different interests, either pretends to know every thing, or affects to know nothing. Among such, we may meet with numerous instances of arrogance and affected humility. God often hides from the wise and prudent what he reveals unto babes; for, when they use their wisdom only to invent the most plausible excuses for rejecting the truth when it comes to them, it is but just that they should be punished with that ignorance to which, in their own defense, they are obliged to have recourse.

### Verse 28

[¶13] A certain man had two sons - Under the emblem of these two sons, one of whom was a libertine, disobedient, and insolent, but who afterwards thought on his ways, and returned to his duty; and the second, a hypocrite, who promised all, and did nothing; our Lord points out, on the one hand, the tax-gatherers and sinners of all descriptions, who, convicted by the preaching of John and that of Christ, turned away from their iniquities and embraced the Gospel; and, on the other hand, the scribes, Pharisees, and self-righteous people, who, pretending a zeal for the law, would not receive the salvation of the Gospel.

### Verse 29

[¶15] I will not - This is the general reply of every sinner to the invitations of God; and, in it, the Most High is treated without ceremony or respect. They only are safe who persist not in the denial.

### Verse 30

[¶17] I go, sir - This is all respect, complaisance, and professed, obedience; but he went not: he promised well, but did not perform. What a multitude of such are in the world, professing to know God, but denying him in their works! Alas! what will such professions avail, when God comes to take away the soul?

### Verse 31

[¶19] The publicans and the harlots - In all their former conduct they had said No. Now they yield to the voice of truth when they hear it, and enter into the kingdom, embracing the salvation brought to them in the Gospel. The others, who had been always professing the most ready and willing obedience, and who pretended to be waiting for the kingdom of God, did not receive it when it came, but rather chose, while making the best professions, to continue members of the synagogue of Satan.

### Verse 32

[¶21] John came unto you in the way of righteousness - Proclaiming the truth, and living agreeably to it. Or, John came unto you, who are in the way of righteousness. This seems rather to be the true meaning and construction of this passage. The Jews are here distinguished from the Gentiles. The former were in the way of righteousness, had the revelation of God, and the ordinances of justice established among them; the latter were in the way of unrighteousness, without the Divine revelation, and iniquitous in all their conduct: John came to both, preaching the doctrine of repentance, and proclaiming Jesus the Christ. To say that it was John who came in the way of righteousness, and that to him the words refer, is, in my opinion, saying nothing; for this was necessarily implied: as he professed to come from God, he must not only preach righteousness, but walk in it.

[¶22] It is very difficult to get a worldly minded and self-righteous man brought to Christ. Examples signify little to him. Urge the example of an eminent saint, he is discouraged at it. Show him a profligate sinner converted to God, him he is ashamed to own and follow; and, as to the conduct of the generality of the followers of Christ, it is not striking enough to impress him. John, and Christ, and the apostles preach; but, to multitudes, all is in vain.

### Verse 33

[¶24] There was a certain householder - Let us endeavor to find out a general and practical meaning for this parable. A householder - the Supreme Being. The family - the Jewish nation. The vineyard - the city of Jerusalem. The fence - the Divine protection. The wine-press - the law and sacrificial rites. The tower - the temple, in which the Divine presence was manifested. The husbandmen - the priests and doctors of the law. Went from home - entrusted the cultivation of the vineyard to the priests, etc., with the utmost confidence; as a man would do who had the most trusty servants, and was obliged to absent himself from home for a certain time. Our Lord takes this parable from [Isa 5:1], etc.; but whether our blessed Redeemer quote from the law, the prophets, or the rabbins, he reserves the liberty to himself to beautify the whole, and render it more pertinent.

[¶25] Some apply this parable also to Christianity, thus: - The master or father - our blessed Lord. The family - professing Christians in general. The vineyard - the true Church, or assembly of the faithful. The hedge - the true faith, which keeps the sacred assembly enclosed and defended from the errors of heathenism and false Christianity. The wine-press - the atonement made by the sacrifice of Christ, typified by the sacrifices under the law. The tower - the promises of the Divine presence and protection. The husbandmen - the apostles and all their successors in the ministry. The going from home - the ascension to heaven. But this parable cannot go on all fours in the Christian cause, as any one may see. In the ease of the husbandmen, especially it is applicable; unless we suppose our Lord intended such as those inquisitorial Bonners, who always persecuted the true ministers of Christ, and consequently Christ himself in his members; and to these may be added the whole train of St. Bartholomew Ejectors, and all the fire and faggot men of a certain Church, who think they do God service by murdering his saints. But let the persecuted take courage: Jesus Christ will come back shortly; and then he will miserably destroy those wicked men: indeed, he has done so already to several, and let out his vineyard to more faithful husbandmen.

[¶26] Digged a wine-press - Ωρυξε ληνον. St. Mark has υποληνιον, the pit under the press, into which the liquor ran, when squeezed out of the fruit by the press.

### Verse 34

[¶28] He sent his servants - Prophets, which, from time to time, he sent to the Jewish nation to call both priests and people back to the purity of his holy religion.

[¶29] Receive the fruits of it - Alluding to the ancient custom of paying the rent of a farm in kind; that is, by a part of the produce of the farm. This custom anciently prevailed in most nations; and still prevails in the highlands of Scotland, and in some other places. The Boldon book, a survey made of the state of the bishopric of Durham in 1183, shows how much of the rents was paid in cows, sheep, pigs, fowls, eggs, etc., the remaining part being made up chiefly by manual labor.

### Verse 35

[¶31] Beat one - Εδειραν, took his skin off, flayed him: probably alluding to some who had been excessively scourged.

[¶32] Killed another, etc. - Rid themselves of the true witnesses of God by a variety of persecutions.

### Verse 36

[¶34] Other servants - There is not a moment in which God does not shower down his gifts upon men, and require the fruit of them. Various instruments are used to bring sinners to God. There are prophets, apostles, pastors, teachers: some with his gift after this manner, and some after that. The true disciples of Christ have been persecuted in all ages, and the greatest share of the persecution has fallen upon the ministers of his religion; for there have always been good and bad husbandmen, and the latter have persecuted the former.

[¶35] More than the first - Or, more honorable, so I think πλειονας should be translated; for, as the fullness of the time approached, each prophet more clearly and fully pointed out the coming of Christ.

[¶36] Our translation, which says, more than the first, conveys no meaning at all. Πλειον is the meaning I have given it above, in [Mat 6:25]. πλειον της τροφης, of More Value than food; and in [Num 22:15] πλειους και εντιμοτερους, persons higher in dignity and office.

### Verse 37

[¶38] Last of all he sent - his son - This requires no comment. Our Lord plainly means himself.

[¶39] They will reverence - Εντραπησονται, they will reflect upon their conduct and blush for shame because of it, when they see my son. So the Syric and Persic.

### Verse 38

[¶41] Said among themselves - Alluding to the conspiracies which were then forming against the life of our blessed Lord, in the councils of the Jewish elders and chief priests. See [Mat 27:1].

### Verse 39

[¶43] Cast him out of the vineyard - Utterly rejected the counsel of God against themselves; and would neither acknowledge the authority of Christ, nor submit to his teaching. What a strange and unaccountable case is this! - a sinner, to enjoy a little longer his false peace, and the gratification of his sinful appetites, rejects Jesus, and persecutes that Gospel which troubles his sinful repose.

## 217. Matthew · 61 of 88

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### Verse 41

[¶1] He will miserably destroy those wicked men - So, according to this evangelist, our Lord caused them to pass that sentence of destruction upon themselves which was literally executed about forty years after. But Luke relates it differently: according to him, they said μη γενοιτο, God forbid! The Codex Leicestrensis omits οι λεγουσιν, they say; so that the following words appear to be spoken by our Lord. Michaelis supposes that in the Hebrew original the word was ויאמר waiomer, he said; for which the Greek translator might have read ויאמרו waiomeru, they said.

### Verse 42

[¶3] The stone - R. Solom. Jarchi, on [Mic 5:1-15], says, this stone means the Messiah, אכן משיח: Abarbanel is of the same opinion. This seems to have been originally spoken of David who was at first rejected by the Jewish rulers, but was afterwards chosen by the Lord to be the great ruler of his people Israel. The quotation is taken from [Psa 118:22].

[¶4] As the Church is represented in Scripture under the name of the temple and house of God, in allusion to the temple of Jerusalem, which was a type of it, [1Cor 3:16]; [Heb 3:6]; [1Pet 2:5]; so Jesus Christ is represented as the foundation on which this edifice is laid, [1Cor 3:11]; [Eph 2:20], [Eph 2:21].

[¶5] The builders - The chief priests and elders of the people, with the doctors of the law.

[¶6] Rejected - An expression borrowed from masons, who, finding a stone, which being tried in a particular place, and appearing improper for it, is thrown aside, and another taken; however, at last, it may happen that the very stone which had been before rejected, may be found the most suitable as the head stone of the corner.

[¶7] This passage, as applied by our Lord to himself, contains an abridgment of the whole doctrine of the Gospel.

[¶8] 1. The Lord's peculiar work is astonishingly manifested in the mission of Jesus Christ.

[¶9] 2. He, being rejected and crucified by the Jews, became an atonement for the sin of the world.

[¶10] 3. He was raised again from the dead, a proof of his conquest over death and sin, and a pledge of immortality to his followers.

[¶11] 4. He was constituted the foundation on which the salvation of mankind rests, and the corner stone which unites Jews and Gentiles, beautifies, strengthens, and completes the whole building, as the head stone, or uppermost stone in the corner does the whole edifice.

[¶12] 5. He is hereby rendered the object of the joy and admiration of all his followers and the glory of man. This was done by the Lord, and is marvellous in our eyes.

### Verse 43

[¶14] Therefore say I - Thus showing them, that to them alone the parable belonged. The kingdom of God shall be taken from you - the Gospel shall be taken from you, and given to the Gentiles, who will receive it, and bring forth fruit to the glory of God.

[¶15] Bringing forth the fruits - As in [Mat 21:34] an allusion is made to paying the landlord in kind, so here the Gentiles are represented as paying God thus. The returns which He expects for his grace are the fruits of grace; nothing can ever be acceptable in the sight of God that does not spring from himself.

### Verse 44

[¶17] The 44th verse should certainly come before [Mat 21:43], otherwise the narration is not consecutive. [Mat 21:42]. The stone which the builders rejected, is become the head of the corner, etc. [Mat 21:44]. Whosoever shall fall on this stone shall be broken, etc. This is an allusion to the punishment of stoning among the Jews. The place of stoning was twice as high as a man; while standing on this, one of the witnesses struck the culprit on the loins, so that he fell over this scaffold; if he died by the stroke and fall, well; if not, the other witness threw a stone upon his heart, and despatched him. That stone thrown on the culprit was, in some cases, as much as two men could lift up. Tract Sanhed. and Bab. Gemara, and Lightfoot. See also the note on [Joh 8:7] (note).

[¶18] He, whether Jew or Gentile, who shall not believe in the Son of God, shall suffer grievously in consequence; but on whomsoever the stone (Jesus Christ) falls in the way of judgment, he shall be ground to powder, λικμησει αυτον - it shall make him so small as to render him capable of being dispersed as chaff by the wind. This seems to allude, not only to the dreadful crushing of the Jewish state by the Romans, but also to that general dispersion of the Jews through all the nations of the world, which continues to the present day. This whole verse is wanting in the Codex Bezae, one other, five copies of the Itala, and Origen; but it is found in the parallel place, [Luk 20:18], and seems to have been quoted from [Isa 8:14], [Isa 8:15]. He shall be for a Stone of Stumbling, and for a Rock of Offence to both the houses of Israel - and many among them shall Stumble and Fall, and be Broken.

### Verse 45

[¶20] The chief priests - perceived that he spoke of them - The most wholesome advice passes for an affront with those who have shut their hearts against the truth. When that which should lead to repentance only kindles the flame of malice and revenge, there is but little hope of the salvation of such persons.

### Verse 46

[¶22] They sought to lay hands on him, they feared the multitude - Restraining and preventing grace is an excellent blessing, particularly where it leads to repentance and salvation; but he who abstains from certain evils, only through fear of scandal or punishment, has already committed them in his heart, and is guilty before God. The intrepidity of our Lord is worthy of admiration and imitation; in the very face of his most inveterate enemies, he bears a noble testimony to the truth, reproves their iniquities, denounces the Divine judgments, and, in the very teeth of destruction, braves danger and death! A true minister of Christ fears nothing but God, when his glory is concerned: a hireling fears every thing, except Him whom he ought to fear.

[¶23] This last journey of our Lord to Jerusalem is a subject of great importance; it is mentioned by all the four evangelists, and has been a subject of criticism and cavil to some unsanctified minds. He has been accused of "attempting, by this method, to feel how far the populace were disposed to favor his pretensions in establishing himself as a king in the land; or, at least, by his conduct in this business, he gave much cause for popular seditions." Every circumstance in the case refutes this calumny.

[¶24] 1. His whole conduct had proved that his kingdom was not of this world, and that he sought not the honor that cometh from man.

[¶25] 2. He had in a very explicit manner foretold his own premature death, and particularly at this time.

[¶26] 3. It is evident, from what he had said to his disciples, that he went up to Jerusalem at this time for the express purpose of being sacrificed, and not of erecting a secular kingdom.

[¶27] 4. What he did at this time was to fulfill a declaration of God delivered by two prophets, upwards of 700 years before, relative to his lowliness, poverty, and total deadness to all secular rule and pomp. See [Isa 62:11]; [Zac 9:9].

[¶28] 5. All the time he spent now in Jerusalem, which was about five days, he spent in teaching, precisely in the same way he had done for three years past; nor do we find that he uttered one maxim dissimilar to what he formerly taught, or said a word calculated to produce any sensation on the hearts of the populace, but that of piety towards God; and in the parable of the man and his two sons, the husbandmen and the vineyard, he spoke in such a way to the rulers of the people as to show that he knew they were plotting his destruction; and that, far from fleeing from the face of danger, or strengthening his party against his enemies, he was come to wait at the foot of the altar till his blood should be poured out for the sin of the world!

[¶29] 6. Had he affected any thing of a secular kind, he had now the fairest opportunity to accomplish his designs. The people had already received him as Jesus the prophet; now they acknowledge him as the Christ or Messiah, and sing the hosannah to him, as immediately appointed by Heaven to be their deliverer.

[¶30] 7. Though, with the character of the Messiah, the Jews had connected that of secular royalty, and they now, by spreading their clothes in the way, strewing branches, etc., treat him as a royal person, and one appointed to govern the kingdom; yet of this he appears to take no notice, farther than to show that an important prophecy was thus fulfilled: he went as usual into the temple, taught the people pure and spiritual truths, withdrew at night from the city, lodged in private at Mount Olivet; and thus most studiously and unequivocally showed that his sole aim was to call the people back to purity and holiness, and prepare them for that kingdom of righteousness, peace, and joy in the Holy Ghost, which he was about, by his passion, death, resurrection, ascension, and the mission of the Holy Spirit, to set up in the earth.

[¶31] 8. Could a person who worked such miracles as he was in the daily habit of working-miracles which proved he possessed unlimited power and unerring wisdom, need subterfuges, or a colouring for any design he wished to accomplish? He had only to put forth that power essentially resident in himself, and all resistance to his will must be annihilated. In short, every circumstance of the case shows at once the calumny and absurdity of the charge. But, instead of lessening, or tendering suspicious this or any other part of our Lord's conduct, it shows the whole in a more luminous and glorious point of view; and thus the wrath of man praises him.

[¶32] 9. That he was a king, that he was born of a woman and came into the world for this very purpose, he took every occasion to declare; but all these declarations showed that his kingdom was spiritual: he would not even interfere with the duty of the civil magistrate to induce an avaricious brother to do justice to the rest of the family, [Luk 12:13], when probably a few words from such an authority would have been sufficient to have settled the business; yet to prevent all suspicion, and to remove every cause for offense, he absolutely refused to interfere, and took occasion from the very circumstance to declaim against secular views, covetousness, and worldly ambition! O how groundless does every part of his conduct prove this charge of secular ambition to be! Such was the spirit of the Master: such must be the spirit of the disciple. He that will reign with Christ, must be humbled and suffer with him. This is the royal road. The love of the world, in its power and honors, is as inconsistent with the spirit of the Gospel as the love of the grossest vice. If any man love the world, the love of the Father is not in him. Reader, take occasion from this refuted calumny, to imitate thy Lord in the spirituality of his life, to pass through things temporal so as not to lose those that are eternal, that thou mayest reign with him in the glory of his kingdom. Amen.

### Introduction

[¶34] The parable of the marriage of a king's son, [Mat 22:1-14]. The Pharisees and Herodians question him concerning the lawfulness of paying tribute to Caesar, [Mat 22:15-22]. The Sadducees question him concerning the resurrection, [Mat 22:23-33]. A lawyer questions him concerning the greatest commandment in the law, [Mat 22:34-40]. He asks them their opinion of the Christ, and confounds them, [Mat 22:41-46].

### Verse 2

[¶36] The kingdom of heaven - In Bereshith Rabba, sect. 62. fol. 60, there is a parable very similar to this, and another still more so in Sohar. Levit. fol. 40. But these rabbinical parables are vastly ennobled by passing through the hands of our Lord. It appears from Luke, [Luk 14:15]; etc., that it was at an entertainment that this parable was originally spoken. It was a constant practice of our Lord to take the subjects of his discourses from the persons present, or from the circumstances of times, persons, and places. See [Mat 16:6]; [Joh 4:7-10]; [Joh 6:26], [Joh 6:27]; [Joh 7:37]. A preacher that can do so can never be at a loss for text or sermon.

[¶37] A marriage for his son - A marriage feast, so the word γαμους properly means. Or a feast of inauguration, when his son was put in possession of the government, and thus he and his new subjects became married together. See [1Kgs 1:5-9], [1Kgs 1:19], [1Kgs 1:25], etc., where such a feast is mentioned.

[¶38] From this parable it appears plain,

[¶39] 1. That the King means the great God.

[¶40] 2. His Son, the Lord Jesus.

[¶41] 3. The Marriage, his incarnation, or espousing human nature, by taking it into union with himself.

[¶42] 4. The Marriage Feast, the economy of the Gospel, during which men are invited to partake of the blessings purchased by, and consequent on, the incarnation and death of our blessed Lord.

[¶43] 5. By those who Had Been bidden, or invited, [Mat 22:3], are meant the Jews in general, who had this union of Christ with human nature, and his sacrifice for sin, pointed out by various rites, ceremonies, and sacrifices under the law; and who, by all the prophets, had been constantly invited to believe in and receive the promised Messiah.

[¶44] 6. By the Servants, we are to understand the first preachers of the Gospel, proclaiming salvation to the Jews. John the Baptist and the seventy disciples ([Luk 10:1]), may be here particularly intended.

[¶45] 7. By the Other Servants, [Mat 22:4], the apostles seem to be meant, who, though they were to preach the Gospel to the whole world, yet were to begin at Jerusalem ([Luk 24:47]) with the first offers of mercy.

## 218. Matthew · 62 of 88

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[¶0] 8. By their making light of it, etc., [Mat 22:5], is pointed out their neglect of this salvation, and their preferring secular enjoyments, etc., to the kingdom of Christ.

[¶1] 9. By injuriously using some, and slaying others, of his servants, [Mat 22:6], is pointed out the persecution raised against the apostles by the Jews, in which some of them were martyred.

[¶2] 10. By sending forth his troops, [Mat 22:7], is meant the commission given to the Romans against Judea; and, burning up their city, the total destruction of Jerusalem by Titus, the son of Vespasian, which happened about forty-one years after.

[¶3] On this parable it is necessary to remark,

[¶4] 1. That man was made at first in union with God.

[¶5] 2. That sin entered in, and separated between God and man.

[¶6] 3. That as there can be no holiness but in union with God, and no heaven without holiness, therefore he provided a way to reconcile and reunite man to himself.

[¶7] 4. This was effected by Christ's uniting himself to human nature, and giving his Spirit to those who believe.

[¶8] 5. That as the marriage union is the closest, the most intimate, solemn, and excellent, of all the connections formed among mortals, and that they who are thus united in the Lord are one flesh; so that mystical union which is formed between God and the soul through Jesus Christ, by the Eternal Spirit, is the closest, most intimate, solemn, and excellent, that can be conceived; for he who is thus joined unto the Lord is one spirit.

[¶9] 6. This contract is made freely: no man can be forced to it, for it is a union of will to will, heart to heart; and it is by willing and consenting that we come unto God through his Son.

[¶10] 7. That if this marriage do not take place here, an eternal separation from God, and from the glory of his power, shall be the fearful consequence.

[¶11] 8. That there are three states in which men run the risk of living without God and losing their souls. 1st. That of a soft, idle, voluptuous life, wherein a man thinks of nothing but quietly to enjoy life, conveniences, riches, private pleasures, and public diversions. They made light of it. 2dly. That of a man wholly taken up with agricultural or commercial employments, in which the love of riches, and application to the means of acquiring them, generally stifle all thoughts of salvation. One went to his own field, and another to his traffic. 3dly. That of a man who is openly unjust, violent, and outrageously wicked, who is a sinner by profession, and not only neglects his salvation, but injuriously treats all those who bring him the Gospel of reconciliation. Seizing his servants, they treated them injuriously, etc.

### Verse 4

[¶13] Fatlings - Τα σιτιϚα Properly, fatted rams, or wethers. [2Sam 6:13]; [1Chr 15:26].

### Verse 7

[¶15] But when the king - Himself or, this very king. I have added εκεινος on the authority of nine of the most ancient MSS. and nearly one hundred others; the later Syriac, six copies of the Itala, and some of the fathers. Several printed editions have it, and Griesbach has received it into the text.

### Verse 8

[¶17] Were not worthy - Because they made light of it, and would not come; preferring earthly things to heavenly blessings. Among the Mohammedans, refusal to come to a marriage feast, when invited, is considered a breach of the law of God. Hedayah, vol. iv. p. 91. Any one that shall be invited to a dinner, and does not accept the invitation, disobeys God, and his messenger: and any one who comes uninvited, you may say is a thief, and returns a plunderer. - Mischat ul Mesabih. It was probably considered in this light among all the oriental nations. This observation is necessary, in order to point out more forcibly the iniquity of the refusal mentioned in the text. A man may be said to be worthy of, or fit for, this marriage feast, when, feeling his wretchedness and misery, he comes to God in the way appointed, to get an entrance into the holiest, by the blood of Jesus.

### Verse 9

[¶19] Go ye therefore into the highways - Διεξοδους των οδων, cross or by-paths; the places where two or more roads met in one, leading into the city, where people were coming together from various quarters of the country. St. Luke adds hedges, to point out the people to whom the apostles were sent, as either miserable vagabonds, or the most indigent poor, who were wandering about the country, or sitting by the sides of the ways and hedges, imploring relief. This verse points out the final rejection of the Jews, and the calling of the Gentiles. It was a custom among the Jews, when a rich man made a feast, to go out and invite in all destitute travelers. See in Rab. Beracoth, fol. 43.

[¶20] As many as ye shall find, bid to the marriage - God sends his salvation to every soul, that all may believe and be saved.

### Verse 10

[¶22] Gathered together all - both bad and good - By the preaching of the Gospel, multitudes of souls are gathered into what is generally termed the visible Church of Christ.

[¶23] This Church is the Floor, where the wheat and the chaff are often mingled, [Mat 3:12].

[¶24] The Field, where the bastard wheat and the true grain grow together, [Mat 13:26], [Mat 13:27].

[¶25] The Net, which collects of all kinds, both good and bad, [Mat 13:48].

[¶26] The House in which the wise and foolish are found, [Mat 25:1], etc.

[¶27] And the Fold, in which there are both sheep and goats, [Mat 25:33]; etc.

### Verse 11

[¶29] When the king came - When God shall come to judge the world.

[¶30] Wedding garment - Among the orientals, long white robes were worn at public festivals; and those who appeared on such occasions with any other garments were esteemed, not only highly culpable, but worthy of punishment. Our Lord seems here to allude to [Zep 1:7], [Zep 1:8], The Lord hath prepared a Sacrifice, he hath Bidden his guests. And it shall come to pass, in the day of the Lord's sacrifice, that I will Punish the princes, and the King's Children, and All Such as are clothed with Strange Apparel. The person who invited the guests prepared such a garment for each, for the time being; and with which he was furnished on his application to the ruler of the feast. It was this which made the conduct of the person mentioned in the text inexcusable; he might have had a proper marriage garment, if he had applied for it.

[¶31] To afford accidental guests clothing suitable to a marriage feast, was a custom among the ancient Greeks. Homer relates that Telemachus, and the son of Nestor, arriving at Lacedaemon when Menelaus was making a marriage feast for his son and daughter, were accommodated with garments suited to the occasion, after having been bathed and anointed. Τους δ' επει ουν δρωμαι λουσαν και χρισαν ελαιῳ, Αμφι δ' αρα χλαινας ουλας βαλον ηδε χιτωνας, Ες ρα θρονους εζοντο παρ' Ατρειδην Μενελαον

[¶32] Odyss. l. iv. ver. 49-51

[¶33] They entered each a bath, and by the hands

[¶34] Of maidens laved, and oiled, and clothed again

[¶35] With shaggy mantles and resplendent vests,

[¶36] Sat both enthroned at Menelaus' side.

[¶37] Cowper

[¶38] Among the Asiatics, garments called caftans, great numbers of which each nobleman has ordinarily ready in his wardrobe, are given to persons whom he wishes to honor: to refuse to accept or wear such a dress would be deemed the highest insult.

[¶39] This marriage feast or dinner (the communication of the graces of the Gospel in this life) prepares for the marriage supper of the Lamb, [Rev 19:7-9], the enjoyment of eternal blessedness in the kingdom of glory. Now, as without holiness no man can see the Lord, we may at once perceive what our Lord means by the marriage garment - it is Holiness of heart and life: the text last quoted asserts that the fine, white, and clean linen (alluding to the marriage garment above mentioned) was an emblem of the Righteousness of the Saints. Mark this expression: the righteousness, the whole external conduct; regulated according to the will and word of God. Of the Saints, the holy persons, whose souls were purified by the blood of the Lamb.

### Verse 12

[¶41] He saith unto him, Friend - Rather, companion: so εταιρε should be translated. As this man represents the state of a person in the visible Church, who neglects to come unto the master of the feast for a marriage garment, for the salvation which Christ has procured, he cannot be with any propriety called a friend, but may well be termed a companion, as being a member of the visible Church, and present at all those ordinances where Christ's presence and blessing are found, by all those who sincerely wait upon him for salvation.

[¶42] How camest thou in hither - Why profess to be called by my name while living without a preparation for my kingdom?

[¶43] He was speechless - Εφιμωθη, he was muzzled, or gagged. He had nothing to say in vindication of his neglect. There was a garment provided, but he neither put it on, nor applied for it. His conduct, therefore, was in the highest degree insulting and indecorous. As this man is the emblem, by general consent, of those who shall perish in the last day, may we not ask, without offense, Where does the doctrine of absolute reprobation or preterition appear in his case? If Christ had never died for him, or if he had applied for the garment, and was refused, might he not well have alleged this in behalf of his soul? - and would not the just God have listened to it? But there is not the smallest excuse for him: Christ died, the sacrifice was offered, for him; the ministers of the Gospel invited him; the Holy Spirit strove with him; he might have been saved, but he was not: and the fault lies so absolutely at his own door that the just God is vindicated in his conduct, while he sends him to hell, not for the lack of what he could not get, but for the lack of what he might have had, but either neglected or refused it.

[¶44] Then said the king to the servants - To the ministering angels, executors of the Divine will.

## 219. Matthew · 63 of 88

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[¶0] Cast him into outer darkness - The Jewish marriages were performed in the night season, and the hall where the feast was made was superbly illuminated; the outer darkness means, therefore, the darkness on the outside of this festal hall; rendered still more gloomy to the person who was suddenly thrust out into it from such a profusion of light. See all this largely treated of on [Mat 8:12] (note).

### Verse 14

[¶2] Many are called, etc. - This verse is wanting in one of Colbert's MSS., marked 33 in Griesbach. See the note on [Mat 20:16]. Many are called by the preaching of the Gospel into the outward communion of the Church of Christ; but few, comparatively, are chosen to dwell with God in glory, because they do not come to the master of the feast for a marriage garment - for that holiness without which none can see the Lord. This is an allusion to the Roman custom of raising their militia; all were mustered, but only those were chosen to serve, who were found proper. See the note on [Mat 20:16]. Reader! examine thy soul, and make sure work for eternity!

### Verse 15

[¶4] In his talk - Εν λογῳ, by discourse: intending to ask him subtle and ensnaring questions; his answers to which might involve him either with the Roman government, or with the great Sanhedrin.

### Verse 16

[¶6] The Herodians - For an account of this sect, see the note on [Mat 16:1]. The preceding parable had covered the Pharisees with confusion: when it was ended they went out, not to humble themselves before God, and deprecate the judgments with which they were threatened; but to plot afresh the destruction of their teacher. The depth of their malice appears,

[¶7] 1. In their mode of attack. They had often questioned our Lord on matters concerning religion; and his answers only served to increase his reputation, and their confusion. They now shift their ground, and question him concerning state affairs, and the question is such as must be answered; and yet the answer, to all human appearance, can be none other than what may be construed into a crime against the people, or against the Roman government.

[¶8] 2. Their profound malice appears farther in the choice of their companions in this business, viz. the Herodians. Herod was at this very time at Jerusalem, whither he had come to hold the passover. Jesus, being of Nazareth, which was in Herod's jurisdiction, was considered as his subject. Herod himself was extremely attached to the Roman emperor, and made a public profession of it: all these considerations engaged the Pharisees to unite the Herodians, who, as the Syriac intimates, were the domestics of Herod, in this infernal plot.

[¶9] 3. Their profound malice appears, farther, in the praises they gave our Lord. Teacher, we know that thou art true, and teachest the way of God. This was indeed the real character of our blessed Lord; and now they bear testimony to the truth, merely with the design to make it subserve their bloody purposes. Those whose hearts are influenced by the spirit of the wicked one never do good, but when they hope to accomplish evil by it. Men who praise you to your face are ever to be suspected. The Italians have a very expressive proverb on this subject: -

[¶10] Che ti fa carezze piu che non suole, O t' ha ingannato, o ingannar ti vuole

[¶11] He who caresses thee more than he was wont to do, has either Deceived thee, or is About To Do It. I have never known the sentiment in this proverb to fail; and it was notoriously exemplified in the present instance. Flatterers, though they speak the truth, ever carry about with them a base or malicious soul.

[¶12] 4. Their malice appears still farther in the question they propose. Is it lawful to give tribute to Caesar, or not? - [Mat 22:17].

[¶13] The constitution of the Jewish republic, the expectations which they had of future glory and excellence, and the diversity of opinions which divided the Jews on this subject, rendered an answer to this question extremely difficult: -

[¶14] 1. In the presence of the people, who professed to have no other king but God, and looked on their independence as an essential point of their religion.

[¶15] 2. In the presence of the Pharisees, who were ready to stir up the people against him, if his decision could be at all construed to be contrary to their prejudices, or to their religious rights.

[¶16] 3. In the presence of the Herodians, who, if the answer should appear to be against Caesar's rights, were ready to inflame their master to avenge, by the death of our Lord, the affront offered to his master the emperor.

[¶17] 4. The answer was difficult, because of the different sentiments of the Jews on this subject; some maintaining that they could not lawfully pay tribute to a heathen governor: while others held that as they were now under this strange government, and had no power to free themselves from it, it was lawful for them to pay what they had not power to refuse.

[¶18] 5. The answer was difficult, when it is considered that multitudes of the people had begun now to receive Jesus as the promised Messiah, who was to be the deliverer of their nation from spiritual and temporal oppression, and therefore had lately sung to him the Hosanna Rabba: see [Mat 21:9]. If then he should decide the question in Caesar's favor, what idea must the people have of him, either as zealous for the law, or as the expected Messiah? If against Caesar, he is ruined. Who that loved Jesus, and was not convinced of his sovereign wisdom, could help trembling for him in these circumstances?

[¶19] Jesus opposes the depth of his wisdom to the depth of their malice, and manifests it: -

[¶20] 1. By unmasking them, and showing that he knew the very secrets of their hearts. Ye Hypocrites! why tempt ye me? i.e. why do ye try me thus? This must cover them with confusion, when they saw their motives thus discovered; and tend much to lessen their influence in the sight of the people, when it was manifest that they acted not through a desire to receive information, by which to regulate their conduct, but merely to ensnare and ruin him.

[¶21] 2. Christ shows his profound wisdom in not attempting to discuss the question at large; but settled the business by seizing a maxim that was common among all people, and acknowledged among the Jews, That the prince who causes his image and titles to be stamped on the current coin of a country, is virtually acknowledged thereby as the governor. See Maimon. Gezel. c. v. in Wetstein. When Sultan Mahmoud, king of Maveralnahar, Turquestan, and the Indies, wished to seize on the dominions of Seideh, queen of Persia, who governed in the place of her young son Megededde-vlet, about a.d. 909, he sent an ambassador to her with the following order: You must acknowledge me for your King, cause the kootbah to be read, i.e. pray for me in all the mosques of the kingdom, and Get Your Money recoined, with the Impression That Is On Mine: thus denoting that she must become absolutely subject to him. See Bibliot. Orient. de Galand. p. 453. Esau Afghan carried his conquest into Bhatty, into the viceroyalty of Bengal, and caused the kootbah to be read, and coin to be struck in the name of the Emperor Akbar. Ayeen Akbery, vol. ii p. 5. See also p. 38, 92, 94, 130, 139, 187.

### Verse 19

[¶23] They brought unto him a penny - A denarius: probably the ordinary capitation tax, though the poll tax in the law, [Exo 30:13], [Exo 30:14], was half a shekel, about twice as much as the denarius. The Roman denarius had the emperor's image with a proper legend stamped on one side of it. It was not therefore the sacred shekel which was to be paid for the repairs of the temple which was now demanded, but the regular tribute required by the Roman government.

### Verse 20

[¶25] Whose is this image and superscription? - He knew well enough whose they were; but he showed the excellency of his wisdom, 3dly, in making them answer to their own confusion. They came to ensnare our Lord in his discourse, and now they are ensnared in their own. He who digs a pit for his neighbor ordinarily falls into it himself.

### Verse 21

[¶27] They say unto him, Caesars - The image was the head of the emperor; the superscription, his titles. Julius Caesar was the first who caused his image to be struck on the Roman coin. Tiberius was emperor at this time.

[¶28] Render therefore unto Caesar - The conclusion is drawn from their own premises. You acknowledge this to be Caesar's coin; this coin is current, in your land; the currency of this coin shows the country to be under the Roman government; and your acknowledgment that it is Caesar's proves you have submitted. Don't therefore be unjust; but render to Caesar the things which you acknowledge to be his; at the same time, be not impious, but render unto God the thing's which belong to God.

[¶29] This answer is full of consummate wisdom. It establishes the limits, regulates the rights, and distinguishes the jurisdiction of the two empires of heaven and earth. The image of princes stamped on their coin denotes that temporal things belong all to their government. The image of God stamped on the soul denotes that all its faculties and powers belong to the Most High, and should be employed in his service.

[¶30] But while the earth is agitated and distracted with the question of political rights and wrongs, the reader will naturally ask, What does a man owe to Caesar? - to the civil government under which he lives? Our Lord has answered the question - That which IS Caesar's. But what is it that is Caesar's? 1. Honour. 2. Obedience. And 3. Tribute.

[¶31] 1. The civil government under which a man lives, and by which he is protected, demands his honor and reverence.

[¶32] 2. The laws which are made for the suppression of evil doers, and the maintenance of good order, which are calculated to promote the benefit of the whole, and the comfort of the individual should be religiously obeyed.

[¶33] 3. The government that charges itself with the support and defense of the whole, should have its unavoidable expenses, however great, repaid by the people, in whose behalf they are incurred; therefore we should pay tribute.

[¶34] But remember, if Caesar should intrude into the things of God, coin a new creed, or broach a new Gospel, and affect to rule the conscience, while he rules the state, in these things Caesar is not to be obeyed; he is taking the things of God, and he must not get them. Give not therefore God's things to Caesar, and give not Caesar's things to God. That which belongs to the commonwealth should, on no account whatever, be devoted to religious uses; and let no man think he has pleased God, by giving that to charitable or sacred uses which he has purloined from the state. The tribute of half a shekel, which the law, ([Exo 30:13], [Exo 30:14]), required every person above twenty years of age to pay to the temple, was, after the destruction of the temple, in the time of Vespasian, paid into the emperor's exchequer. This sum, Melancthon supposes, amounted annually to Three Tons Of Gold.

### Verse 22

[¶36] When they had heard these words, they marvelled - And well they might - never man spake like this man. By this decision, Caesar is satisfied - he gets his own to the uttermost farthing. God is glorified - his honor is in every respect secured. And the People are edified - one of the most difficult questions that could possibly come before them is answered in such a way as to relieve their consciences, and direct their conduct. See L'Evangile Medite, and see my discourse entitled, The Rights of God and Caesar.

### Verse 23

[¶38] The same day - Malice is ever active; let it be defeated ever so often, it returns to the charge. Jesus and his Gospel give no quarter to vice; the vicious will give no quarter to him or it.

[¶39] The Sadducees - For an account of these see on [Mat 16:1] (note).

### Verse 24

[¶41] Raise up seed unto his brother - This law is mentioned [Deu 25:5]. The meaning of the expression is, that the children produced by this marriage should be reckoned in the genealogy of the deceased brother, and enjoy his estates. The word seed should be always translated children or posterity. There is a law precisely similar to this among the Hindoos.

### Verse 25

[¶43] Seven brethren - It is very likely that the Sadducees increased the number, merely to make the question the more difficult.

## 220. Matthew · 64 of 88

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### Verse 28

[¶1] Whose wife shall she be of the seven? - The rabbins have said, That if a woman have two husbands in this world, she shall have the first only restored to her in the world to come. Sohar. Genes. fol. 24. The question put by these bad men is well suited to the mouth of a libertine. Those who live without God in the world have no other god than the world; and those who have not that happiness which comes from the enjoyment of God have no other pleasure than that which comes from the gratification of sensual appetites. The stream cannot rise higher than the spring: these men, and their younger brethren, atheists, deists, and libertines of all sorts, can form no idea of heaven as a place of blessedness, unless they can hope to find in it the gratification of their sensual desires. On this very ground Mohammed built his paradise.

### Verse 29

[¶3] Ye do err - Or, Ye are deceived - by your impure passions: not knowing the scriptures, which assert the resurrection: - nor the miraculous power of God (την δυναμιν του Θεου) by which it is to be effected. In Avoda Sara, fol. 18, Sanhedrin, fol. 90, it is said: "These are they which shall have no part in the world to come: Those who say, the Lord did not come from heaven; and those who say, the resurrection cannot be proved out of the law."

[¶4] Their deception appeared in their supposing, that if there were a resurrection, men and women were to marry and be given in marriage as in this life; which our Lord shows is not the case: for men and women there shall be like the angels of God, immortal, and free from all human passions, and from those propensities which were to continue with them only during this present state of existence. There shall be no death; and consequently no need of marriage to maintain the population of the spiritual world.

### Verse 31

[¶6] Have ye not read - This quotation is taken from [Exo 3:6], [Exo 3:16]; and as the five books of Moses were the only part of Scripture which the Sadducees acknowledged as Divine, our Lord, by confuting them from those books, proved the second part of his assertion, "Ye are ignorant of those very scriptures which ye profess to hold sacred."

### Verse 32

[¶8] I am the God of Abraham - Let it be observed, that Abraham was dead upwards of 300 years before these words were spoken to Moses: yet still God calls himself the God of Abraham, etc. Now Christ properly observes that God is not the God of the dead, (that word being equal, in the sense of the Sadducees, to an eternal annihilation), but of the living; it therefore follows that, if he be the God of Abraham, Isaac, and Jacob, these are not dead, but alive; alive with God, though they had ceased, for some hundreds of years, to exist among mortals. We may see, from this, that our Lord combats and confutes another opinion of the Sadducees, viz. that there is neither angel nor spirit; by showing that the soul is not only immortal, but lives with God, even while the body is detained in the dust of the earth, which body is afterwards to be raised to life, and united with its soul by the miraculous power of God, of which power they showed themselves to be ignorant when they denied the possibility of a resurrection.

### Verse 33

[¶10] The multitude were astonished at his doctrine - God uses the infidelity of some for the edification of others. Had no false doctrine been broached in the world, we had not seen the full evidence of the true teaching. The opposition of deists and infidels has only served to raise up men in behalf of the truth of God, who not only have refuted them, but shown, at the same time, that the sacred testimonies are infinitely amiable in themselves, and worthy of all acceptation. Truth always gains by being opposed.

### Verse 34

[¶12] They were gathered together - Επι το αυτο - they came together with one accord, or, for the same purpose; i.e. of ensnaring him in his discourse, as the Sadducees had done, [Mat 22:23]. The Codex Bezae and several of the Itala have επ' αυτον, against him. Camen togidre into oon. - Old MS. Eng, Bib.

### Verse 35

[¶14] A lawyer - Νομικος, a teacher of the law. What is called lawyer, in the common translation, conveys a wrong idea to most readers: my old MS. renders the word in the same way I have done. These teachers of the law were the same as the scribes, or what Dr. Wotton calls letter-men, whom he supposes to be the same as the Karaites, a sect of the Jews who rejected all the traditions of the elders, and admitted nothing but the written word. See Wotton's Mishna, vol. i. p. 78. These are allowed to have kept more closely to the spiritual meaning of the law and prophets than the Pharisees did; and hence the question proposed by the lawyer, (Mark, [Mar 12:28], calls him one of the scribes), or Karaite, was of a more spiritual or refined nature than any of the preceding.

### Verse 36

[¶16] Which is the great commandment - We see here three kinds of enemies and false accusers of Christ and his disciples; and three sorts of accusations brought against them.

[¶17] 1. The Herodians, or politicians and courtiers, who form their questions and accusations on the rights of the prince, and matters of state, [Mat 22:16].

[¶18] 2. The Sadducees, or libertines, who found theirs upon matters of religion, and articles of faith, which they did not credit, [Mat 22:23].

[¶19] 3. The Pharisees, lawyers, scribes, or Karaites, hypocritical pretenders to devotion, who found theirs on that vital and practical godliness (the love of God and man) of which they wished themselves to be thought the sole proprietors, [Mat 22:36].

### Verse 37

[¶21] Thou shalt love the Lord - This is a subject of the greatest importance, and should be well understood, as our Lord shows that the whole of true religion is comprised in thus loving God and our neighbor.

[¶22] It may not be unnecessary to inquire into the literal meaning of the word love. Αγαπη, from αγαπαω, I love, is supposed to be compounded either of αγαν and ποιειν, to act vehemently or intensely; or, from αγειν κατα παν, because love is always active, and will act in every possible way; for he who loves is, with all his affection and desire, carried forward to the beloved object, in order to possess and enjoy it. Some derive it from αγαν and παυεσθαι, to be completely at rest, or, to be intensely satisfied; because he who loves is supremely contented with, and rests completely satisfied in, that which he loves. Others, from αγαν and παω, because a person eagerly embraces, and vigorously holds fast, that which is the object of his love. Lastly, others suppose it to be compounded of αγαω, I admire, and παυομαι, I rest, because that which a man loves intensely he rests in, with fixed admiration and contemplation. So that genuine love changes not, but always abides steadily attached to that which is loved.

[¶23] Whatever may be thought of these etymologies, as being either just or probable, one thing will be evident to all those who know what love means, that they throw much light upon the subject, and manifest it in a variety of striking points of view. The ancient author of a MS. Lexicon in the late French king's library, under the word αγαπη, has the following definition: ΑσπαϚος προθεσις επι τη φιλια του φιλουμενου - Σομψυχια. "A pleasing surrender of friendship to a friend: - an identity or sameness of soul." A sovereign preference given to one above all others, present or absent: a concentration of all the thoughts and desires in a single object, which a man prefers to all others. Apply this definition to the love which God requires of his creatures, and you will have the most correct view of the subject. Hence it appears that, by this love, the soul eagerly cleaves to, affectionately admires, and constantly rests in God, supremely pleased and satisfied with him as its portion: that it acts from him, as its author; for him, as its master; and to him, as its end. That, by it, all the powers and faculties of the mind are concentrated in the Lord of the universe. That, by it, the whole man is willingly surrendered to the Most High: and that, through it, an identity, or sameness of spirit with the Lord is acquired - the man being made a partaker of the Divine nature, having the mind in him which was in Christ, and thus dwelling in God, and God in him.

[¶24] But what is implied in loving God with all the heart, soul, mind, strength, etc., and when may a man be said to do this?

[¶25] 1. He loves God with all his heart, who loves nothing in comparison of him, and nothing but in reference to him: - who is ready to give up, do, or suffer any thing in order to please and glorify him: - who has in his heart neither love nor hatred, hope nor fear, inclination, nor aversion, desire, nor delight, but as they relate to God, and are regulated by him.

[¶26] 2. He loves God with all his soul, or rather, εν ολη τη ψυχη, with all his life, who is ready to give up life for his sake - to endure all sorts of torments, and to be deprived of all kinds of comforts, rather than dishonor God: - who employs life with all its comforts, and conveniences, to glorify God in, by, and through all: - to whom life and death are nothing, but as they come from and lead to God, From this Divine principle sprang the blood of the martyrs, which became the seed of the Church. They overcame through the blood of the Lamb, and loved not their lives unto the death. See [Rev 12:11].

[¶27] 3. He loves God with all his strength ([Mar 12:30]; [Luk 10:27]) who exerts all the powers of his body and soul in the service of God: - who, for the glory of his Maker, spares neither labor nor cost - who sacrifices his time, body, health, ease, for the honor of God his Divine Master: - who employs in his service all his goods, his talents, his power, credit, authority, and influence.

[¶28] 4. He loves God with all his mind (intellect - διανοια) who applies himself only to know God, and his holy will: - who receives with submission, gratitude, and pleasure, the sacred truths which God has revealed to man: - who studies no art nor science but as far as it is necessary for the service of God, and uses it at all times to promote his glory - who forms no projects nor designs but in reference to God and the interests of mankind: - who banishes from his understanding and memory every useless, foolish, and dangerous thought, together with every idea which has any tendency to defile his soul, or turn it for a moment from the center of eternal repose. In a word, he who sees God in all things - thinks of him at all times - having his mind continually fixed upon God, acknowledging him in all his ways - who begins, continues, and ends all his thoughts, words, and works, to the glory of his name: - this is the person who loves God with all his heart, life, strength, and intellect. He is crucified to the world, and the world to him: he lives, yet not he, but Christ lives in him. He beholds as in a glass the glory of the Lord, and is changed into the same image from glory to glory. Simply and constantly looking unto Jesus, the author and perfecter of his faith, he receives continual supplies of enlightening and sanctifying grace, and is thus fitted for every good word and work. O glorious state! far, far, beyond this description! which comprises an ineffable communion between the ever-blessed Trinity and the soul of man!

### Verse 38

[¶30] This is the first and great commandment - It is so,

[¶31] 1. In its antiquity, being as old as the world, and engraven originally on our very nature.

[¶32] 2. In dignity; as directly and immediately proceeding front and referring to God.

[¶33] 3. In excellence; being the commandment of the new covenant, and the very spirit of the Divine adoption.

[¶34] 4. In justice; because it alone renders to God his due, prefers him before all things, and secures to him his proper rank in relation to them.

[¶35] 5. In sufficiency; being in itself capable of making men holy in this life, and happy in the other.

[¶36] 6. In fruitfulness; because it is the root of all commandments, and the fulfilling of the law.

[¶37] 7. In virtue and efficacy; because by this alone God reigns in the heart of man, and man is united to God.

[¶38] 8. In extent; leaving nothing to the creature, which it does not refer to the Creator.

[¶39] 9. In necessity; being absolutely indispensable.

[¶40] 10. In duration; being ever to be continued on earth, and never to be discontinued in heaven.

### Verse 39

[¶42] Thou shalt love thy neighbor - The love of our neighbor springs from the love of God as its source; is found in the love of God as its principle, pattern, and end; and the love of God is found in the love of our neighbor, as its effect, representation, and infallible mark. This love of our neighbor is a love of equity, charity, succor, and benevolence. We owe to our neighbor what we have a right to expect from him - "Do unto all men as ye would they should do unto you," is a positive command of our blessed Savior. By this rule, therefore, we should speak, think, and write, concerning every soul of man: - put the best construction upon all the words and actions of our neighbor that they can possibly bear. By this rule we are taught to bear with, love, and forgive him; to rejoice in his felicity, mourn in his adversity, desire and delight in his prosperity, and promote it to the utmost of our power: instruct his ignorance, help him in his weakness, and risk even our life for his sake, and for the public good. In a word, we must do every thing in our power, through all the possible varieties of circumstances, for our neighbors, which we would wish them to do for us, were our situations reversed.

[¶43] This is the religion of Jesus! How happy would Society be, were these two plain, rational precepts properly observed! Love Me, and love thy Fellows! Be unutterably happy in me, and be in perfect peace, unanimity, and love, among yourselves. Great fountain and dispenser of love! fill thy creation with this sacred principle, for his sake who died for the salvation of mankind!

[¶44] On the nature of self-love, see [Mat 19:19].

## 221. Matthew · 65 of 88

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### Verse 40

[¶1] On these two - hang all the law and the prophets - They are like the first and last links of a chain, all the intermediate ones depend on them. True religion begins and ends in love to God and man. These are the two grand links that unite God to man, man to his fellows, and men again to God.

[¶2] Love is the fulfilling of the law, says St. Paul, [Rom 13:10]; for he who has the love of God in him delights to obey the Divine precepts, and to do all manner of kindness to men for God's sake.

### Verse 41

[¶4] While the Pharisees were gathered together - Jesus asks a question in his turn, utterly to confound them, and to show the people that the source of all the captious questions of his opponents was their ignorance of the prophecies relative to the Messiah.

### Verse 42

[¶6] What think ye of Christ? - Or, What are your thoughts concerning The Christ - the Messiah; for to this title the emphatic article should always be added.

[¶7] Whose son is he? - From what family is he to spring?

[¶8] They say unto him, The son of David - This was a thing well known among the Jews, and universally acknowledged, see [Joh 7:42]; and is a most powerful proof against them that the Messiah is come. Their families are now so perfectly confounded that they cannot trace back any of their genealogies with any degree of certainty: nor have they been capable of ascertaining the different families of their tribes for more than sixteen hundred years. Why, then, should the spirit of prophecy assert so often, and in such express terms, that Jesus was to come from the family of David; if he should only make his appearance when the public registers were all demolished, and it would be impossible to ascertain the family? Is it not evident that God designed that the Messiah should come at a time when the public genealogies might be inspected, to prove that it was he who was prophesied of, and that no other was to be expected? The evangelists, Matthew and Luke, were so fully convinced of the conclusiveness of this proof that they had recourse to the public registers; and thus proved to the Jews, from their own records, that Jesus was born of the family mentioned by the prophets. Nor do we find that a scribe, Pharisee, or any other, ever attempted to invalidate this proof, though it would have essentially subserved their cause, could they have done it. But as this has not been done, we may fairly conclude it was impossible to do it.

### Verse 43

[¶10] How then doth David in spirit (or by the Spirit - by the inspiration of the Spirit of God) call him Lord? saying,

### Verse 44

[¶12] The Lord (יהוה Yeve or Jehovah) said unto my Lord, אדניע Adni or Adonai, my prop, stay, master, support), Sit thou on my right hand - Take the place of the greatest eminence and authority. Till I make thine enemies thy footstool - till I subdue both Jews and Gentiles under thee, and cause them to acknowledge thee as their sovereign and Lord. This quotation is taken from [Psa 110:1]; and, from it, these two points are clear:

[¶13] 1. That David wrote it by the inspiration of God; and

[¶14] 2. That it is a prophetic declaration of the Messiah.

### Verse 45

[¶16] How is he his son? - As the Jews did not attempt to deny the conclusion of our Lord's question, which was, the Messiah is not only the son of David according to the flesh, but he is the Lord of David according to his Divine nature, then it is evident they could not. Indeed, there was no other way of invalidating the argument, but by denying that the prophecy in question related to Christ: but it seems the prophecy was so fully and so generally understood to belong to the Messiah that they did not attempt to do this; for it is immediately added, No man was able to answer him a word - they were completely nonplussed and confounded.

### Verse 46

[¶18] Neither durst any - ask him any more questions - "Thus," says Dr. Wotton, "our Lord put the four great sects of the Jews to silence, in one day, successively. The Herodians and Pharisees wanted to know whether they might lawfully pay tribute to Caesar or not. The Sadducees were inquisitive to know whose wife the woman should be of the seven brethren, in the resurrection, who had her to wife. Then comes the scribe, (or karaite), who owned no authority beyond or besides the written law, and asked which was the great commandment in the law. This lawyer deserves to be mentioned here, because he not only acquiesced in, but commended, what our Lord had said in answer to his question." Wotton's Miscellaneous Discourses, vol. i. p. 78.

[¶19] The Pharisees and Herodians were defeated, [Mat 22:15-22]. The Sadducees were confounded, [Mat 22:29-33]. The lawyers or karaites nonplussed, [Mat 22:37-40]. And the Pharisees, etc., finally routed, [Mat 22:41-46]. Thus did the wisdom of God triumph over the cunning of men.

[¶20] From this time, we do not find that our Lord was any more troubled with their captious questions: their whole stock, it appears, was expended, and now they coolly deliberate on the most effectual way to get him murdered. He that resists the truth of God is capable of effecting the worst purpose of Satan.

[¶21] The very important subjects of this chapter have been so amply discussed in the notes, and applied so particularly to their spiritual uses, that it does not appear necessary to add any thing by way of practical improvement. The explanation of the great command of the law is particularly recommended to the reader's notice. See on [Mat 22:36-40] (note).

### Introduction

[¶23] The character of the scribes and Pharisees, and directions to the people and the disciples to receive the law from them, but not to follow their bad example, [Mat 23:1-7]. The disciples exhorted to humility, [Mat 23:8-12]. Different woes pronounced against the scribes and Pharisees for their intolerance, [Mat 23:13]; rapacity, [Mat 23:14]; false zeal, [Mat 23:15]; superstition in oaths and tithes, [Mat 23:16-23]; hypocrisy, [Mat 23:24-28]. Their cruelty, [Mat 23:29-32]. Their persecution of the apostles, etc. Their destruction foretold, [Mat 23:33-36]. Christ's lamentation over Jerusalem, [Mat 23:37-39].

### Verse 2

[¶25] The scribes and the Pharisees sit in Moses' seat - Εκαθισαν. - They sat there formerly by Divine appointment: they sit there now by Divine permission. What our Lord says here refers to their expounding the Scriptures, for it was the custom of the Jewish doctors to sit while they expounded the law and prophets, ([Mat 5:1]; [Luk 4:20-22]), and to stand up when they read them.

[¶26] By the seat of Moses, we are to understand authority to teach the law. Moses was the great teacher of the Jewish people; and the scribes, etc., are here represented as his successors.

### Verse 3

[¶28] All therefore whatsoever - That is, all those things which they read out of the law and prophets, and all things which they teach consistently with them. This must be our Lord's meaning: he could not have desired them to do every thing, without restriction, which the Jewish doctors taught; because himself warns his disciples against their false teaching, and testifies that they had made the word of God of none effect by their traditions. See [Mat 15:6], etc. Besides, as our Lord speaks here in the past tense - whatsoever they Have commanded, ὁσα ειπωσιν, he may refer to the teaching of a former period, when they taught the way of God in truth, or were much less corrupted than they were now.

### Verse 4

[¶30] They bind heavy burdens - They are now so corrupt that they have added to the ceremonies of the law others of their own invention, which are not only burdensome and oppressive, but have neither reason, expediency, nor revelation, to countenance them. In a word, like all their successors in spirit to the present day, they were severe to others, but very indulgent to themselves.

### Verse 5

[¶32] All their works they do for to be seen of men - In pointing out the corruptions of these men, our Lord gives us the distinguishing characteristics of all false teachers, whether Jewish or Christian.

[¶33] 1. They live not according to the truths they preach. They say, and do not, [Mat 23:3].

[¶34] 2. They are severe to others, point out the narrowest road to heaven, and walk in the broad road themselves. They bind on burdens, etc., [Mat 23:4].

[¶35] 3. They affect to appear righteous, and are strict observers of certain rites, etc., while destitute of the power of godliness. They make broad their phylacteries, etc., [Mat 23:5].

[¶36] 4. They love worldly entertainments, go to feast wherever they are asked, and seek Church preferments. They love the chief places at feasts, and chief seats in the synagogues, [Mat 23:6].

[¶37] 5. They love and seek public respect and high titles, salutations in the market-place, (for they are seldom in their studies), and to be called of men rabbi - eminent teacher, though they have no title to it, either from the excellence or fruit of their teaching. When these marks are found in a man who professes to be a minister of Christ, charity itself will assert he is a thief and a robber - he has climbed over the wall of the sheepfold, or broken it down in order to get in.

[¶38] Phylacteries - φυλακτηρια, from φυλασσω, to keep or preserve. These were small slips of parchment or vellum, on which certain portions of the law were written. The Jews tied these about their foreheads and arms, for three different purposes.

[¶39] 1. To put them in mind of those precepts which they should constantly observe.

[¶40] 2. To procure them reverence and respect in the sight of the heathen. And

[¶41] 3. To act as amulets or charms to drive away evil spirits.

[¶42] The first use of these phylacteries is evident from their name.

[¶43] The second use appears from what is said on the subject from the Gemara, Beracoth, chap. 1., quoted by Kypke. "Whence is it proved that phylacteries, (תפילין, tephilin), are the strength of Israel? - Ans. From what is written, [Deu 28:10]. All the, people of the earth shall see that thou art called by the name [of יהוה Jehovah] - and they shall be afraid of thee.

[¶44] The third use of them appears from the Targum, on [Sol 8:3] : His left hand is under my head, etc. "The congregation of Israel hath said, I am elect above all people, because I bind my phylacteries on my left hand, and on my head, and the scroll is fixed to the right side of my gate, the third part of which looks to my bed-chamber, that Daemons may not be permitted to Injure me."

[¶45] An original phylactery lies now before me. It is a piece of fine vellum, about eighteen inches long, and an inch and quarter broad. It is divided into four unequal compartments: in the first is written, in a very fair character, with many apices, after the mode of the German Jews, the first ten verses of Exod. 13; in the second compartment is written, from the eleventh to the sixteenth verse of the same chapter, inclusive in the third, from the fourth to the ninth verse, inclusive, of Deut. 6., beginning with, Hear, O Israel, etc.; in the fourth, from the thirteenth to the twenty-first verse, inclusive, of Deut. 11.

## 222. Matthew · 66 of 88

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[¶0] These passages seem to be chosen in vindication of the use of the phylactery itself, as the reader will see on consulting them: Bind them for a Sign upon thy Hand - and for Frontlets between thy Eyes - write them upon the Posts of thy House, and upon thy Gates; all which commands the Jews took in the most literal sense.

[¶1] Even the phylactery became an important appendage to a Pharisee's character, insomuch that some of them wore them very broad, either that they might have the more written on them, or that, the characters being larger, they might be the more visible, and that they might hereby acquire greater esteem among the common people, as being more than ordinarily religious. For the same reason, they wore the fringes of their garments of an unusual length. Moses had commanded ([Num 15:38], [Num 15:39]) the children of Israel to put fringes to the borders of their garments, that, when they looked upon even these distinct threads, they might remember, not only the law in general, but also the very minutiae, or smaller parts of all the precepts, rites, and ceremonies, belonging to it. As these hypocrites were destitute of all the life and power of religion within, they endeavored to supply its place by phylacteries and fringes without. See the note on [Exo 13:9].

### Verse 7

[¶3] To be called of men, Rabbi, Rabbi - רבי רבי, i.e. My teacher! my teacher! The second rabbi is omitted by several excellent MSS., by most of the ancient versions, and by some of the fathers. Griesbach has left it in the text, with the note of doubtfulness.

[¶4] There are three words used among the Jews as titles of dignity, which they apply to their doctors - Rabh, Rabbi, and Rabban; each of these terms has its particular meaning: rabban implies much more than rabbi, and rabbi much more than rabh.

[¶5] They may be considered as three degrees of comparison: rabh great, rabbi greater, and rabban greatest. These rabbins were looked up to as infallible oracles in religious matters, and usurped not only the place of the law, but of God himself.

### Verse 8

[¶7] But be not ye called Rabbi - As our Lord probably spoke in Hebrew, the latter word rabbi, in this verse, must have been in the plural; but as the contracted form of the plural sounds almost exactly like the singular, the Greek writer would naturally express them both in the same letters.

[¶8] None of the prophets had ever received this title, nor any of the Jewish doctors before the time of Hillel and Shammai, which was about the time of our Lord; and, as disputes on several subjects had run high between these two schools, the people were of course divided; some acknowledging Hillel as rabbi, - infallible teacher, and others giving this title to Shammai. The Pharisees, who always sought the honor that comes from men, assumed the title, and got their followers to address them by it. See on [Mat 19:3] (note).

[¶9] One is your Master - Instead of καθηγητης, guide or leader, (the common reading here, and which occurs in [Mat 23:10]), the famous Vatican MS., upwards of fifty others, and most of the ancient versions, read διδασκαλος, master. The most eminent critics approve of this reading and, independently of the very respectable authority by which it is supported, it is evident that this reading is more consistent with the context than the other, - Be not ye called Masters, for one is your Master.

[¶10] Even Christ - Griesbach has left this out of the text, because it is wanting in many of the most excellent MSS., versions, and fathers. Mill and Bengel approve of the omission. It might have been brought into this verse from [Mat 23:10]. Our Lord probably alludes to [Isa 54:13], All thy children shall be taught of the Lord.

[¶11] Ye are brethren - No one among you is higher than another, or can possibly have from me any jurisdiction over the rest. Ye are, in this respect, perfectly equal.

### Verse 9

[¶13] Call no man your Father - Our Lord probably alludes to the Ab, or father of the Sanhedrin, who was the next after the nasi, or president. See on [Mat 20:21] (note). By which he gives his disciples to understand that he would have no Second, after himself, established in his Church, of which he alone was the head; and that perfect equality must subsist among them.

### Verse 10

[¶15] Neither be ye called masters - Καθηγηται, leaders. God is in all these respects jealous of his honor. To him alone it belongs to guide and lead his Church, as well as to govern and defend it. Jesus is the sole teacher of righteousness. It is he alone, (who is the word, light, and eternal truth), that can illuminate every created mind; and who, as Savior and Redeemer, speaks to every heart by his Spirit.

[¶16] Though the title of Rabbi, mentioned above, was comparatively recent in the time of our Lord, yet it was in great vogue, as were the others - father and master, mentioned in this and the following verse: some had all three titles, for thus in Bab. Maccoth, fol. 24. It is feigned," says Dr. Lightfoot, "that when King Jehosaphat saw a disciple of the wise men, he rose up out of his throne, and embraced him, and said, אבי אבי רבי רבי מרי מרי, Abbi, Abbi! Rabbi, Rabbi! Mori, Mori! - Father, Father! Rabbi, Rabbi! Master, Master!" Here then are the three titles which, in [Mat 23:7], [Mat 23:8], [Mat 23:10], our blessed Lord condemns; and these were titles that the Jewish doctors greatly affected.

### Verse 11

[¶18] Your servant - Διακονος, deacon. See on [Mat 20:26] (note).

### Verse 12

[¶20] Whosoever shall exalt himself, etc. - The way to arrive at the highest degree of dignity, in the sight of God, is by being willing to become the servant of all. Nothing is more hateful in his sight than pride; to bring it into everlasting contempt, God was manifest in the flesh. He who was in the likeness of God took upon him the form of a servant, and was made in the likeness of man, and humbled himself unto death. After this, can God look upon any proud man without abasing him? Spiritual lordship and domination, ecclesiastical luxury, pomp, and pride, must be an abhorrence in the sight of that God who gave the above advices to his followers.

[¶21] Another lesson, which our blessed Lord teaches here, is, that no man is implicitly to receive the sayings, doctrines, and decisions of any man, or number of men, in the things which concern the interests of his immortal soul. Christ, his Spirit, and his word, are the only infallible teachers. Every man who wishes to save his soul must search the Scriptures, by prayer and faith. Reader, take counsel with the pious; hear the discourses of the wise and holy: but let the book of God ultimately fix thy creed.

### Verse 13

[¶23] Wo unto you, scribes - I think the fourteenth and thirteenth verses should be transposed. This transposition is authorized by some of the best MSS., versions, and fathers. The fourteenth is wanting in the BDL., and in many others of inferior note, as well as in several of the versions. Griesbach has left it out of the text, in his first edition; I hesitated, and left it in, thus transposed. I am happy to find that a more extensive collation of MSS., etc., afforded proof to that eminent critic that it should be restored to its place. In the second edition, he has transposed the two, just as I had done. The fifteenth reads best after the thirteenth.

### Verse 14

[¶25] Ye devour widows' houses - On this subject I am in possession of nothing better than the following note of Dr. Whitby. "This sect," says Josephus, (Ant. l. xvii. chap. 3), "pretended to a more exact knowledge of the law, on which account the women were subject to them, as pretending to be dear to God. And when Alexandra obtained the government, (Jewish War, b. I. ch. 4), they insinuated themselves into her favor, as being the exactest sect of the Jews, and the most exact interpreters of the law, and, abusing her simplicity, did as they listed, remove and dispose, bind and loose, and even cut off men. They were in vogue for their long prayers, which they continued sometimes three hours; that perhaps they sold them, as do the Roman priests their masses, or pretended others should be more acceptable to God for them; and so might spoil devout widows by the gifts or salaries they expected from them.

[¶26] Now this being only a hypocritical pretense of piety, must be hateful to God, and so deserve a greater condemnation."

[¶27] Long prayer - For proofs of long prayers and vain repetitions among Jews, Mohammedans, and heathens, see the notes on [Mat 6:7].

### Verse 13

[¶29] Ye shut up the kingdom - As a key by opening a lock gives entrance into a house, etc., so knowledge of the sacred testimonies, manifested in expounding them to the people, may be said to open the way into the kingdom of heaven. But where men who are termed teachers are destitute of this knowledge themselves, they may be said to shut this kingdom; because they occupy the place of those who should teach, and thus prevent the people from acquiring heavenly knowledge.

[¶30] In ancient times the rabbins carried a key, which was the symbol or emblem of knowledge. Hence it is written in Semachoth, chap. 8., "When Rab. Samuel the little died, his key and his tablets were hung on his tomb, because he died childless." See Schoettgen.

[¶31] The kingdom of heaven here means the Gospel of Christ; the Pharisees would not receive it themselves, and hindered the common people as far as they could.

### Verse 15

[¶33] Compass sea and land - A proverbial expression, similar to ours, You leave no stone unturned; intimating that they did all in their power to gain converts, not to God, but to their sect. These we may suppose were principally sought for among the Gentiles, for the bulk of the Jewish nation was already on the side of the Pharisees.

[¶34] Proselyte - Προσηλυτος, a stranger, or foreigner; one who is come from his own people and country, to sojourn with another. See the different kinds of proselytes explained in the note on [Exo 12:43] (note).

[¶35] The child of hell - A Hebraism for an excessively wicked person, such as might claim hell for his mother, and the devil for his father.

[¶36] Twofold - the child of - The Greek word διπλοτερον, which has generally been translated twofold, Kypke has demonstrated to mean more deceitful. Απλοῦς is used by the best Greek writers for simple, sincere, απλότης for simplicity, sincerity; so διπλοῦς, deceitful, dissembling, and διπλόη, hypocrisy, fraudulence, and διπλοτερον, more fraudulent, more deceitful, more hypocritical. See also Suidas in Διπλοη.

[¶37] Dr. Lightfoot, and others, observe, that the proselytes were considered by the Jewish nation as the scabs of the Church, and hindered the coming of the Messiah; and Justin Martyr observes, that "the proselytes did not only disbelieve Christ's doctrine, but were abundantly more blasphemous against him than the Jews themselves, endeavoring to torment and cut off the Christians wherever they could; they being in this the instruments of the scribes and Pharisees."

### Verse 16

[¶39] Whosoever shall swear by the gold - The covetous man, says one, still gives preference to the object of his lust; gold has still the first place in his heart. A man is to be suspected when he recommends those good works most from which he receives most advantage.

[¶40] Is bound thereby, i.e. to fulfill his oath.

### Verse 20

[¶42] Whoso - shall swear by the altar - As an oath always supposes a person who witnesses it, and will punish perjury; therefore, whether they swore by the temple or the gold, ([Mat 23:16]), or by the altar or the gift laid on it, ([Mat 23:18]), the oath necessarily supposes the God of the temple, of the altar, and of the gifts, who witnessed the whole, and would, even in their exempt cases, punish the perjury.

### Verse 21

[¶44] Whoso shall swear by the temple - Perhaps it is to this custom of swearing by the temple, that Martial alludes, lib. xi. epist. 95.

## 223. Matthew · 67 of 88

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[¶0] Ecce negas, jurasque mihi per templa Tonantis; Non credo; jura, Verpe, per Anchialum. "Behold, thou deniest, and swearest to me by the temples of Jupiter; I will not credit thee: swear, O Jew, by the temple of Jehovah."

[¶1] This word probably comes from היכל יה heical Yah, the temple of Jehovah. This seems a better derivation than אם חי אלהים im chai Elohim, as God liveth, though the sound of the latter is nearer to the Latin.

[¶2] By him that dwelleth therein - The common reading is κατοικουντι, dwelleth or Inhabiteth, but κατοικησαντι, dwelt or Did inhabit, is the reading of CDEFGHKLM, eighty-six others; this reading has been adopted in the editions of Complutum, Colineus, Bengel, and Griesbach. The importance of this reading may be perceived by the following considerations. In the first Jewish temple, God had graciously condescended to manifest himself - he is constantly represented as dwelling between the cherubim, the two figures that stood at each end of the ark of the covenant; between whom, on the mercy seat, the lid of the ark, a splendor of glory was exhibited, which was the symbol and proof of the Divine presence. This the Jews called שכינה Shekinah, the habitation of Jehovah. Now the Jews unanimously acknowledge that five things were wanting in the second temple, which were found in the first, viz.,

[¶3] 1. The ark;

[¶4] 2. The holy spirit of prophecy;

[¶5] 3. The Urim and Thummim;

[¶6] 4. The sacred fire; and

[¶7] 5. The שכינה Shekinah.

[¶8] As the Lord had long before this time abandoned the Jewish temple, and had now made the human nature of Jesus the Shekinah, (see [Joh 1:14], the Logos was made flesh, εσκηνωσεν, and made his tabernacle - made the Shekinah, - among us), our Lord could not, with any propriety, say that the supreme Being did now inhabit the temple; and therefore used a word that hinted to them that God had forsaken their temple, and consequently the whole of that service which was performed in it, and had now opened the new and living way to the holiest by the Messiah. But all this was common swearing; and, whether the subject was true or false, the oath was unlawful. A common swearer is worthy of no credit, when, even in the most solemn manner he takes an oath before a magistrate; he is so accustomed to stake his truth, perhaps even his soul, to things whether true or false, that an oath cannot bind him, and indeed is as little respected by himself as it is by his neighbor. Common swearing, and the shocking frequency and multiplication of oaths in civil cases, have destroyed all respect for an oath; so that men seldom feel themselves bound by it; and thus it is useless in many cases to require it as a confirmation, in order to end strife or ascertain truth. See the note on [Mat 5:37].

### Verse 23

[¶10] Ye pay tithe of mint, etc. - They were remarkably scrupulous in the performance of all the rites and ceremonies of religion, but totally neglected the soul, spirit, and practice of godliness.

[¶11] Judgment - Acting according to justice and equity towards all mankind. Mercy - to the distressed and miserable. And faith in God as the fountain of all righteousness, mercy, and truth. The scribes and Pharisees neither began nor ended their works in God, nor had they any respect unto his name in doing them. They did them to be seen of men, and they had their reward - human applause.

[¶12] These ought ye to have done, etc. - Our Lord did not object to their paying tithe even of common pot-herbs - this did not affect the spirit of religion; but while they did this and such like, to the utter neglect of justice, mercy, and faith, they showed that they had no religion, and knew nothing of its nature.

### Verse 24

[¶14] Blind guides, which strain at a gnat, and swallow a camel. - This clause should be thus translated: Ye strain out the gnat, but ye swallow down the camel. In the common translation, Ye strain At a gnat, conveys no sense. Indeed, it is likely to have been at first an error of the press, At for Out, which, on examination, I find escaped in the edition of 1611, and has been regularly continued since. There is now before me, "The Newe Testament, (both in Englyshe and in Laten), of Mayster Erasmus translacion, imprynted by Wyllyam Powell, dwellynge in Flete strete: the yere of our Lorde M.CCCCC.XLVII. the fyrste yere of the kynges (Edwd. VI). moste gracious reygne." in which the verse stands thus: "Ye blinde gides, which strayne out a gnat, and swalowe a cammel." It is the same also in Edmund Becke's Bible, printed in London 1549, and in several others. - Clensynge a gnatte. - MS. Eng. Bib. So Wickliff. Similar to this is the following Arabic proverb: He eats an elephant and is choked by a gnat.

### Verse 25

[¶16] Ye make clean the outside - The Pharisees were exceedingly exact in observing all the washings and purifications prescribed by the law; but paid no attention to that inward purity which was typified by them. A man may appear clean without, who is unclean within; but outward purity will not avail in the sight of God, where inward holiness is wanting.

[¶17] Extortion and excess - 'Αρπαγης και ακρασιας, rapine and intemperance; but instead of ακρασιας, intemperance, many of the very best MSS., CEFGHKS, and more than a hundred others, the Syriac, Arabic, Ethiopic, Slavonic, with Chrysostom, Euthym., and Theophylact, have αδικιας injustice, which Griesbach has admitted into the text instead of ακρασιας. The latter Syriac has both. Several MSS. and versions have ακαθαρσιας, uncleanness; others have πλεονεξιας, covetousness; some have πονηριας, wickedness; and two of the ancients have iniquitate, iniquity. Suppose we put them all together, the character of the Pharisee will not be overcharged. They were full of rapine and intemperance, injustice and uncleanness, covetousness, wickedness, and iniquity.

### Verse 27

[¶19] For ye are like - Παρομοιαζετε, ye exactly resemble - the parallel is complete.

[¶20] Whited sepulchres - White-washed tombs. As the law considered those unclean who had touched any thing belonging to the dead, the Jews took care to have their tombs white-washed each year, that, being easily discovered, they might be consequently avoided.

### Verse 28

[¶22] Even so ye also - appear righteous unto men - But what will this appearance avail a man, when God sits in judgment upon his soul? Will the fair reputation which he had acquired among men, while his heart was the seat of unrighteousness, screen him from the stroke of that justice which impartially sends all impurity and unholiness into the pit of destruction? No. In the sin that he hath sinned, and in which he hath died, and according to that, shall he be judged and punished; and his profession of holiness only tends to sink him deeper into the lake which burns with unquenchable fire. Reader! see that thy heart be right with God.

### Verse 29

[¶24] Ye build the tombs of the prophets - It appears that, through respect to their memory, they often repaired, and sometimes beautified, the tombs of the prophets. M. De la Valle, in his Journey to the Holy Land, says, that when he visited the cave of Machpelah, he saw some Jews honoring a sepulchre, for which they have a great veneration, with lighting at it wax candles and burning perfumes. See Harmer, vol. iii. p. 416. And in ditto, p. 424, we are informed that building tombs over those reputed saints, or beautifying those already built, is a frequent custom among the Mohammedans.

### Verse 30

[¶26] We would not have been partakers - They imagined themselves much better than their ancestors; but our Lord, who knew what they would do, uncovers their hearts, and shows them that they are about to be more abundantly vile than all who had ever preceded them.

### Verse 31

[¶28] Ye be witnesses - Ye acknowledge that ye are the children of those murderers, and ye are about to give full proof that ye are not degenerated.

[¶29] There are many who think that, had they lived in the time of our Lord, they would not have acted towards him as the Jews did. But we can scarcely believe that they who reject his Gospel, trample under foot his precepts, do despite to the Spirit of his grace, love sin, and hate his followers, would have acted otherwise to him than the murdering Jews, had they lived in the same times.

### Verse 32

[¶31] Fill ye up then - Notwithstanding the profession you make, ye will fill up the measure of your fathers - will continue to walk in their way, accomplish the fullness of every evil purpose by murdering me; and then, when the measure of your iniquity is full, vengeance shall come upon you to the uttermost, as it did on your rebellious ancestors. The 31st verse should be read in a parenthesis, and then the 32d will appear to be, what it is, an inference from the 30th.

[¶32] Ye will fill up, or fill ye up - πληρωσατε· but it is manifest that the imperative is put here for the future, a thing quite consistent with the Hebrew idiom, and frequent in the Scriptures. So [Joh 2:19], Destroy this temple, etc., i.e. Ye will destroy or pull down this temple, and I will rebuild it in three days - Ye will crucify me, and I will rise again the third day. Two good MSS. have the word in the future tense: and my old MS. Bible has it in the present - Ge (ye) fulfillen the mesure of youre (your) fadris.

### Verse 33

[¶34] Ye serpents, ye generation of vipers - What a terrible stroke! - Ye are serpents, and the offspring of serpents. This refers to [Mat 23:31] : they confessed that they were the children of those who murdered the prophets; and they are now going to murder Christ and his followers, to show that they have not degenerated - an accursed seed, of an accursed breed. My old MS. translates this passage oddly - Gee serpentis, fruytis of burrownyngis of eddris that sleen her modris. There seems to be here an allusion to a common opinion, that the young of the adder or viper which are brought forth alive eat their way through the womb of their mothers. Hence that ancient enigma attributed to Lactantius: -

[¶35] Non possum nasci, si non occidero matrem

[¶36] Occidi matrem: sed me manet exitus idem

[¶37] Id mea mors faciet, quod jam mea fecit origo

[¶38] Cael. Firm. Symposium, N. xv

[¶39] I never can be born, nor see the day,

[¶40] Till through my parent's womb I eat my way

[¶41] Her I have slain; like her must yield my breath;

[¶42] For that which gave me life, shall cause my death

[¶43] Every person must see with what propriety this was applied to the Jews, who were about to murder the very person who gave them their being and all their blessings.

## 224. Matthew · 68 of 88

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### Verse 34

[¶1] Wherefore - To show how my prediction, Ye will fill up the measure of your fathers, shall be verified, Behold, I send (I am just going to commission them) prophets, etc. and some ye will kill, (with legal process), and some ye will crucify, pretend to try and find guilty, and deliver them into the hands of the Romans, who shall, through you, thus put them to death. See on [Luk 11:49] (note). By prophets, wise men, and scribes, our Lord intends the evangelists, apostles, deacons, etc., who should be employed in proclaiming his Gospel: men who should equal the ancient prophets, their wise men, and scribes, in all the gifts and graces of the Holy Spirit.

### Verse 35

[¶3] Upon the earth - Επι της γης, upon this land, meaning probably the land of Judea; for thus the word is often to be understood. The national punishment of all the innocent blood which had been shed in the land, shall speedily come upon you, from the blood of Abel the just, the first prophet and preacher of righteousness, [Heb 11:4]; [2Pet 2:5], to the blood of Zachariah, the son of Barachiah. It is likely that our Lord refers to the murder of Zachariah, mentioned [2Chr 24:20], who said to the people, Why transgress ye the commandments of God, so that ye cannot prosper? Because ye have forsaken the Lord, he hath forsaken you. And they conspired against him and stoned him - at the commandment of the king, in the court of the house of the Lord. And when he died, he said, The Lord look upon and require it: [2Chr 24:21], [2Chr 24:22].

[¶4] But it is objected, that this Zachariah was called the son of Jehoiada, and our Lord calls this one the son of Barachiah. Let it be observed,

[¶5] 1. That double names were frequent among the Jews; and sometimes the person was called by one, sometimes by the other. Compare [1Sam 9:1], with [1Chr 8:33], where it appears that the father of Kish had two names, Abiel and Ner. So Matthew is called Levi; compare [Mat 9:9], with [Mar 2:14]. So Peter was also called Simon, and Lebbeus was called Thaddeus. [Mat 10:2], [Mat 10:3].

[¶6] 2. That Jerome says that, in the Gospel of the Nazarenes, it was Jehoiada, instead of Barachiah.

[¶7] 3. That Jehoiada and Barachiah have the very same meaning, the praise or blessing of Jehovah.

[¶8] 4. That as the Lord required the blood of Zachariah so fully that in a year all the princes of Judah and Jerusalem were destroyed by the Syrians, and Joash, who commanded the murder, slain by his own servants, [2Chr 24:23-25], and their state grew worse and worse, till at last the temple was burned, and the people carried into captivity by Nebuzaradan: - so it should also be with the present race. The Lord would, after the crucifixion of Christ, visit upon them the murder of all those righteous men, that their state should grow worse and worse, till at last the temple should be destroyed, and they finally ruined by the Romans. See this prediction in the next chapter: and see Dr. Whitby concerning Zachariah, the son of Barachiah.

[¶9] Some think that our Lord refers, in the spirit of prophecy, to the murder of Zacharias, son of Baruch, a rich Jew, who was judged, condemned, and massacred in the temple by Idumean zealots, because he was rich, a lover of liberty, and a hater of wickedness. They gave him a mock trial; and, when no evidence could be brought against him of his being guilty of the crime they laid to his charge, viz. a design to betray the city to the Romans, and his judges had pronounced him innocent, two of the stoutest of the zealots fell upon him and slew him in the middle of the temple. See Josephus, War, b. iv. chap. 5. s. 5. See Crevier, vol. vi. p. 172, History of the Roman Emperors. Others imagine that Zachariah, one of the minor prophets, is meant, who might have been massacred by the Jews; for, though the account is not come down to us, our Lord might have it from a well known tradition in those times. But the former opinion is every way the most probable.

[¶10] Between the temple and the altar - That is, between the sanctuary and the altar of burnt-offerings.

### Verse 36

[¶12] Shall come upon this generation - Επι την γενεαν ταυτην, upon this race of men, viz. the Jews. This phrase often occurs in this sense in the evangelists.

### Verse 37

[¶14] O Jerusalem, Jerusalem -

[¶15] 1. It is evident that our blessed Lord seriously and earnestly wished the salvation of the Jews.

[¶16] 2. That he did every thing that could be done, consistently with his own perfections, and the liberty of his creatures, to effect this.

[¶17] 3. That his tears over the city, [Luk 19:41], sufficiently evince his sincerity.

[¶18] 4. That these persons nevertheless perished. And

[¶19] 5. That the reason was, they would not be gathered together under his protection: therefore wrath, i.e. punishment, came upon them to the uttermost.

[¶20] From this it is evident that there have been persons whom Christ wished to save, and bled to save, who notwithstanding perished, because they would not come unto him, [Joh 5:40]. The metaphor which our Lord uses here is a very beautiful one. When the hen sees a beast of prey coming, she makes a noise to assemble her chickens, that she may cover them with her wings from the danger. The Roman eagle is about to fall upon the Jewish state - nothing can prevent this but their conversion to God through Christ-Jesus cries throughout the land, publishing the Gospel of reconciliation - they would not assemble, and the Roman eagle came and destroyed them. The hen's affection to her brood is so very strong as to become proverbial. The following beautiful Greek epigram, taken from the Anthologia, affords a very fine illustration of this text. Χειμεριαις νιφαδεσσι παλυνομενα τιθας ορνις Τεκνοις ευναιας αμφεχεε πτερυγας Μεσφα μεν ουρανιον κρυος ωλεσεν η γαρ εμεινεν Αιθερος ουρανιων αντιπαλος νεφεων. Προκνη και Μεδεια, κατ' αΐδος αιδεσθητε, Μητερες, ορνιθων εργα διδασκομεναι

[¶21] Anthol. lib. i. Titus. 87: edit. Bosch. p. 344

[¶22] Beneath her fostering wing the Hen defends

[¶23] Her darling offspring, while the snow descends;

[¶24] Throughout the winter's day unmoved defies

[¶25] The chilling fleeces and inclement skies;

[¶26] Till, vanquish'd by the cold and piercing blast,

[¶27] True to her charge, she perishes at last!

[¶28] O Fame! to hell this fowl's affection bear;

[¶29] Tell it to Progne and Medea there: -

[¶30] To mothers such as those the tale unfold,

[¶31] And let them blush to hear the story told! -

[¶32] T. G.

[¶33] This epigram contains a happy illustration, not only of our Lord's simile, but also of his own conduct. How long had these thankless and unholy people been the objects of his tenderest cares! For more than 2000 years, they engrossed the most peculiar regards of the most beneficent Providence; and during the three years of our Lord's public ministry, his preaching and miracles had but one object and aim, the instruction and salvation of this thoughtless and disobedient people. For their sakes, he who was rich became poor, that they through his poverty might be rich: - for their sakes, he made himself of no reputation, and took upon him the form of a servant, and became obedient unto death, even the death of the cross! He died, that They might not perish, but have everlasting life. Thus, to save their life, he freely abandoned his own.

### Verse 38

[¶35] Behold, your house - Ο οικος, the temple: - this is certainly what is meant. It was once the Lord's temple, God's Own house; but now he says, Your temple or house - to intimate that God had abandoned it. See the note on [Mat 23:21]; see also on [Luk 13:35] (note).

### Verse 39

[¶37] Ye shall not see me - I will remove my Gospel from you, and withdraw my protection.

[¶38] Till ye shall say, Blessed - Till after the fullness of the Gentiles is brought in, when the word of life shall again be sent unto you; then will ye rejoice, and bless, and praise him that cometh in the name of the Lord, with full and final salvation for the lost sheep of the house of Israel. See [Rom 11:26], [Rom 11:27].

[¶39] Our Lord plainly foresaw that, in process of time, a spiritual domination would arise in his Church; and, to prevent its evil influence, he leaves the strong warnings against it which are contained in the former part of this chapter. As the religion of Christ is completely spiritual, and the influence by which it is produced and maintained must come from heaven; therefore, there could be no master or head but himself: for as the Church (the assemblage of true believers) is his body, all its intelligence, light, and life, must proceed from him alone. Our forefathers noted this well; and this was one of the grand arguments by which they overturned the papal pretensions to supremacy in this country. In a note on [Mat 23:9], in a Bible published by Edmund Becke in 1549, the 2nd of Edward VI., we find the following words: - Call no man your father upon the earth. Here is the Bishoppe of Rome declared a plaine Antichrist, in that he woulde be called the most holye father; and that all Christen men shoulde acknowledge hym for no lesse then their spyritual father, notwithstandinge these playne wordes of Christe. It is true, nothing can be plainer; and yet, in the face of these commands, the pope has claimed the honor; and millions of men have been so stupid as to concede it. May those days of darkness, tyranny, and disgrace, never return!

[¶40] From the 13th to the 39th verse, our Lord pronounces eight woes, or rather pathetic declarations, against the scribes and Pharisees.

[¶41] 1. For their unwillingness to let the common people enjoy the pure word of God, or its right explanation: Ye shut up the kingdom, etc., [Mat 23:13].

[¶42] 2. For their rapacity, and pretended sanctity in order to secure their secular ends: Ye devour widows houses, etc., [Mat 23:14].

[¶43] 3. For their pretended zeal to spread the kingdom of God by making proselytes, when they had no other end in view than forming instruments for the purposes of their oppression and cruelty: Ye compass sea and land, etc., [Mat 23:15].

[¶44] 4. For their bad doctrine and false interpretations of the Scriptures, and their dispensing with the most solemn oaths and vows at pleasure: Ye blind guides, which say, Whosoever shall swear by the temple, it is nothing, etc., [Mat 23:16-22].

[¶45] 5. For their superstition in scrupulously attending to little things, and things not commanded, and omitting matters of great importance, the practice of which God had especially enjoined: Ye pay tithe of mint and cummin, etc., [Mat 23:23], [Mat 23:24].

## 225. Matthew · 69 of 88

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[¶0] 6. For their hypocrisy, pretended saintship, and endeavoring to maintain decency in their outward conduct, while they had no other object in view than to deceive the people, and make them acquiesce in their oppressive measures: Ye make clean the outside of the cup, [Mat 23:25], [Mat 23:26].

[¶1] 7. For the depth of their inward depravity and abomination, having nothing good, fair, or supportable, but the mere outside. - Most hypocrites and wicked men have some good: but these were radically and totally evil: Ye are like unto whited sepulchres - within full - of all uncleanness, [Mat 23:27], [Mat 23:28].

[¶2] 8. For their pretended concern for the holiness of the people, which proceeded no farther than to keep them free from such pollutions as they might accidentally and innocently contract, by casually stepping on the place where a person had been buried: and for their affected regret that their fathers had killed the prophets, while themselves possessed and cultivated the same murderous inclinations: Ye - garnish the sepulchres of the righteous, and say, If we had been, etc., [Mat 23:29], [Mat 23:30].

[¶3] It is amazing with what power and authority our blessed Lord reproves this bad people. This was the last discourse they ever heard from him; and it is surprising, considering their wickedness, that they waited even for a mock trial, and did not rise up at once and destroy him. But the time was not yet come in which he was to lay down his life, for no man could take it from him.

[¶4] While he appears in this last discourse with all the authority of a lawgiver and judge, he at the same time shows the tenderness and compassion of a friend and a father: he beholds their awful state - his eye affects his heart, and he weeps over them! Were not the present hardness and final perdition of these ungodly men entirely of themselves? Could Jesus, as the Supreme God, have fixed their reprobation from all eternity by any necessitating decree; and yet weep over the unavoidable consequences of his own sovereign determinations? How absurd as well as shocking is the thought! This is Jewish exclusion: Credat Judaeus Apella-non ego.

### Introduction

[¶6] Christ foretells the destruction of the temple, [Mat 24:1], [Mat 24:2]. His disciples inquire when and what shall be the sign of this destruction, [Mat 24:3]. Our Lord answers, and enumerates them - false Christs, [Mat 24:5]. Wars, famines, pestilences, and earthquakes, [Mat 24:6-8]. Persecution of his followers, [Mat 24:9]. Apostasy from the truth, [Mat 24:10-13]. General spread of the Gospel, [Mat 24:14]. He foretells the investment of the city by the Romans, [Mat 24:15-18]. The calamities of those times, [Mat 24:19-22]. Warns them against seduction by false prophets, [Mat 24:23-26]. The suddenness of these calamities, [Mat 24:27], [Mat 24:28]. Total destruction of the Jewish polity, [Mat 24:29-31]. The whole illustrated by the parable of the fig-tree, [Mat 24:32], [Mat 24:33]. The certainty of the event, though the time is concealed, [Mat 24:34-36]. Careless state of the people, [Mat 24:37-41]. The necessity of watchfulness and fidelity, illustrated by the parable of the two servants, one faithful, the other wicked, [Mat 24:42-51]

[¶7] This chapter contains a prediction of the utter destruction of the city and temple of Jerusalem, and the subversion of the whole political constitution of the Jews; and is one of the most valuable portions of the new covenant Scriptures, with respect to the evidence which it furnishes of the truth of Christianity. Every thing which our Lord foretold should come on the temple, city, and people of the Jews, has been fulfilled in the most correct and astonishing manner; and witnessed by a writer who was present during the whole, who was himself a Jew, and is acknowledged to be an historian of indisputable veracity in all those transactions which concern the destruction of Jerusalem. Without having designed it, he has written a commentary on our Lord's words, and shown how every tittle was punctually fulfilled, though he knew nothing of the Scripture which contained this remarkable prophecy. His account will be frequently referred to in the course of these notes; as also the admirable work of Bishop Newton on the prophecies.

### Verse 1

[¶9] And Jesus went out, and departed from, the temple - Or, And Jesus, going out of the temple, was going away. This is the arrangement of the words in several eminent manuscripts, versions, and fathers; and is much clearer than that in the common translation. The Jews say the temple was built of white and green-spotted marble. See Lightfoot. Josephus says the stones were white and strong; fifty feet long, twenty-four broad, and sixteen thick. Antiq. b. 15. c. xi. See [Mar 13:1].

### Verse 2

[¶11] See ye not all these things? - The common text, and many manuscripts, have ου βλεπετε, Do ye not see, or consider? But the negative particle is omitted by several excellent manuscripts, by the Coptic, Sahidic, Armenian, Ethiopic, Slavonic, Vulgate, and Itala versions, and by some of the primitive fathers, who all read it thus, see, or consider all these things.

[¶12] There shall not be left here one stone - These seem to have been the last words he spoke as he left the temple, into which he never afterwards entered; and, when he got to the mount of Olives, he renewed the discourse. From this mount, on which our Lord and his disciples now sat, the whole of the city, and particularly the temple, were clearly seen. This part of our Lord's prediction was fulfilled in the most literal manner. Josephus says, War, book vii. c. 1: "Caesar gave orders that they should now demolish the whole city and temple, τε πολιν απασαν και τον νεων κατασκεπτειν, except the three towers, Phaselus, Hippicus, and Mariamne, and a part of the western wall, and these were spared; but, for all the rest of the wall, it was laid so completely even with the ground, by those who dug it up to the foundation, that there was left nothing to make those that came thither believe it had ever been inhabited." Maimonides, a Jewish rabbin, in Tract. Taanith, c. 4, says, "That the very foundations of the temple were digged up, according to the Roman custom." His words are these: "On that ninth day of the month Ab, fatal for vengeance, the wicked Turnus Rufus, of the children of Edom, ploughed up the temple, and the places round about it, that the saying might be fulfilled, Zion shall be ploughed as a field." This Turnus, or rather Terentius Rufus, was left general of the army by Titus, with commission, as the Jews suppose, to destroy the city and the temple, as Josephus observes.

[¶13] The temple was destroyed, 1st. Justly; because of the sins of the Jews. 2dly. Mercifully; to take away from them the occasion of continuing in Judaism: and 3dly. Mysteriously; to show that the ancient sacrifices were abolished, and that the whole Jewish economy was brought to an end, and the Christian dispensation introduced.

### Verse 3

[¶15] Tell us, when shall these things be? - There appear to be three questions asked here by the disciples. 1st. When shall these things be? viz. the destruction of the city, temple, and Jewish state. 2dly. What shall be the sign of thy coming? viz. to execute these judgments upon them, and to establish thy own Church: and 3dly. When shall this world end? When wilt thou come to judge the quick and the dead?

[¶16] But there are some who maintain that these are but three parts of the same question, and that our Lord's answers only refer to the destruction of the Jewish state, and that nothing is spoken here concerning the Last or judgment day.

[¶17] End of the world - Του αιωνος; or, of the age, viz. the Jewish economy, which is a frequent accommodated meaning of the word Αιων, the proper meaning of which is, as Aristotle (De Caelo) observes, Eternal. Αιων, quasi αει ων continual being: and no words can more forcibly point out eternity than these. See the note on [Gen 21:33].

### Verse 4

[¶19] Take heed that no man deceive you - The world is full of deceivers, and it is only by taking heed to the counsel of Christ that even his followers can escape being ruined by them. From this to [Mat 24:31], our Lord mentions the signs which should precede his coming.

[¶20] The First sign is false Christs.

### Verse 5

[¶22] For many shall come in my name -

[¶23] 1. Josephus says, (War, b. ii. c. 13), that there were many who, pretending to Divine inspiration, deceived the people, leading out numbers of them to the desert, pretending that God would there show them the signs of liberty, meaning redemption from the Roman power: and that an Egyptian false prophet led 30,000 men into the desert, who were almost all cut off by Felix. See [Act 21:38]. It was a just judgment for God to deliver up that people into the hands of false Christs who had rejected the true one. Soon after our Lord's crucifixion, Simon Magus appeared, and persuaded the people of Samaria that he was the great power of God, [Act 8:9], [Act 8:10]; and boasted among the Jews that he was the son of God.

[¶24] 2. Of the same stamp and character was also Dositheus, the Samaritan, who pretended that he was the Christ foretold by Moses.

[¶25] 3. About twelve years after the death of our Lord, when Cuspius Fadus was procurator of Judea, arose an impostor of the name of Theudas, who said he was a prophet, and persuaded a great multitude to follow him with their best effects to the river Jordan, which he promised to divide for their passage; and saying these things, says Josephus, he deceived many: almost the very words of our Lord.

[¶26] 4. A few years afterwards, under the reign of Nero, while Felix was procurator of Judea, impostors of this stamp were so frequent that some were taken and killed almost every day. Josephus. Ant. b. xx. c. 4. and 7.

[¶27] The Second sign, wars and commotions.

### Verse 6

[¶29] The next signs given by our Lord are wars and rumors of wars, etc. - These may be seen in Josephus, Ant. b. xviii. c. 9; War, b. ii. c. 10; especially as to the rumors of wars, when Caligula ordered his statue to be set up in the temple of God, which the Jews having refused, had every reason to expect a war with the Romans, and were in such consternation on the occasion that they even neglected to till their land.

### Verse 7

[¶31] Nation shall rise against nation - This portended the dissensions, insurrections and mutual slaughter of the Jews, and those of other nations, who dwelt in the same cities together; as particularly at Caesarea, where the Jews and Syrians contended about the right of the city, which ended there in the total expulsion of the Jews, above 20,000 of whom were slain. The whole Jewish nation being exasperated at this, flew to arms, and burnt and plundered the neighboring cities and villages of the Syrians, making an immense slaughter of the people. The Syrians, in return, destroyed not a less number of the Jews. At Scythopolis they murdered upwards of 13,000. At Ascalon they killed 2,500. At Ptolemais they slew 2000, and made many prisoners. The Tyrians also put many Jews to death, and imprisoned more: the people of Gadara did likewise; and all the other cities of Syria in proportion, as they hated or feared the Jews. As Alexandria the Jews and heathens fought, and 50,000 of the former were slain. The people of Damascus conspired against the Jews of that city, and, assaulting them unarmed, killed 10,000 of them. See Bishop Newton, and Dr. Lardner.

[¶32] Kingdom against kingdom - This portended the open wars of different tetrarchies and provinces against each other. 1st. That of the Jews and Galileans against the Samaritans, for the murder of some Galileans going up to the feast of Jerusalem, while Cumanus was procurator. 2dly. That of the whole nation of the Jews against the Romans and Agrippa, and other allies of the Roman empire; which began when Gessius Florus was procurator. 3dly. That of the civil war in Italy, while Otho and Vitellius were contending for the empire.

[¶33] It is worthy of remark, that the Jews themselves say, "In the time of the Messiah, wars shall be stirred up in the world; nation shall rise against nation, and city against city." Sohar Kadash. "Again, Rab. Eleasar, the son of Abina, said, When ye see kingdom rising against kingdom, then expect the immediate appearance of the Messiah." Bereshith Rabba, sect. 42.

[¶34] The Third sign, pestilence and famine.

[¶35] It is farther added, that There shall be famines, and pestilences - There was a famine foretold by Agabus, ([Act 11:28]), which is mentioned by Suetonius, Tacitus, and Eusebius; which came to pass in the days of Claudius Caesar, and was so severe at Jerusalem that Josephus says (Ant. b. xx. c. 2). many died for lack of food. Pestilences are the usual attendants of famines: as the scarcity and badness of provisions generally produce epidemic disorders.

[¶36] The Fourth sign, earthquakes or popular commotions.

[¶37] Earthquakes, in divers places - If we take the word σεισμοι from σειω to shake, in the first sense, then it means particularly those popular commotions and insurrections which have already been noted; and this I think to be the true meaning of the word: but if we confine it to earthquakes, there were several in those times to which our Lord refers; particularly one at Crete in the reign of Claudius, one at Smyrna, Miletus, Chios, Samos. See Grotius. One at Rome, mentioned by Tacitus; and one at Laodicea in the reign of Nero, in which the city was overthrown, as were likewise Hierapolis and Colosse. See Tacit. Annal. lib. xii. and lib. xiv. One at Campania, mentioned by Seneca; and one at Rome, in the reign of Galba, mentioned by Suetonius in the life of that emperor. Add to all these, a dreadful one in Judea, mentioned by Josephus (War, b. iv. c. 4). accompanied by a dreadful tempest, violent winds, vehement showers, and continual lightnings and thunders; which led many to believe that these things portended some uncommon calamity.

[¶38] The Fifth sign, fearful portents.

[¶39] To these St. Luke adds that there shall be fearful sights and great signs from heaven ([Luk 21:11]). Josephus, in his preface to the Jewish war, enumerates these. 1st. A star hung over the city like a sword; and a comet continued a whole year. 2d. The people being assembled at the feast of unleavened bread, at the ninth hour of the night, a great light shone about the altar and the temple, and this continued for half an hour. 3d. At the same feast, a cow led to sacrifice brought forth a lamb in the midst of the temple! 4th. The eastern gate of the temple, which was of solid brass, and very heavy, and could hardly be shut by twenty men, and was fastened by strong bars and bolts, was seen at the sixth hour of the night to open of its own accord! 5th. Before sun-setting there were seen, over all the country, chariots and armies fighting in the clouds, and besieging cities. 6th. At the feast of pentecost, when the priests were going into the inner temple by night, to attend their service, they heard first a motion and noise, and then a voice, as of a multitude, saying, Let Us Depart Hence! 7th. What Josephus reckons one of the most terrible signs of all was, that one Jesus, a country fellow, four years before the war began, and when the city was in peace and plenty, came to the feast of tabernacles, and ran crying up and down the streets, day and night: "A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and the temple! a voice against the bridegrooms and the brides! and a voice against all the people!" Though the magistrates endeavored by stripes and tortures to restrain him, yet he still cried, with a mournful voice, "Wo, wo to Jerusalem!" And this he continued to do for several years together, going about the walls and crying with a loud voice: "Wo, wo to the city, and to the people, and to the temple!" and as he added, "Wo, wo to myself!" a stone from some sling or engine struck him dead on the spot!

[¶40] It is worthy of remark that Josephus appeals to the testimony of others, who saw and heard these fearful things. Tacitus, a Roman historian, gives very nearly the same account with that of Josephus. Hist. lib. v.

### Verse 8

[¶42] All these are the beginning of sorrows - Ωδινων, travailing pains. The whole land of Judea is represented under the notion of a woman in grievous travail; but our Lord intimates, that all that had already been mentioned were only the first pangs and throes, and nothing in comparison of that hard and death-bringing labor, which should afterwards take place.

[¶43] From the calamities of the nation in general, our Lord passes to those of the Christians; and, indeed, the sufferings of his followers were often occasioned by the judgments sent upon the land, as the poor Christians were charged with being the cause of these national calamities, and were cruelly persecuted on that account.

## 226. Matthew · 70 of 88

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### Verse 9

[¶1] Then shall they deliver you up to be afflicted - Rather, Then they will deliver you up to affliction, εις θλιψιν. By a bold figure of speech, affliction is here personified. They are to be delivered into affliction's own hand, to be harassed by all the modes of inventive torture.

[¶2] Ye shall be hated of all nations - Both Jew and Gentile will unite in persecuting and tormenting you. Perhaps παντων των εθνων means all the Gentiles, as in the parallel places in [Mar 13:9-11], and in [Luk 21:12-15], the Jewish persecution is mentioned distinctly. Ye shall be delivered up to Councils and be beaten in Synagogues, and ye shall stand before governors and kings for my name's sake - be not anxiously careful beforehand what ye shall speak - for ye are not the speakers, but the Holy Spirit will speak by you - I will give you utterance and wisdom, which all your adversaries shall not be able to contradict or resist. We need go no farther than the Acts of the Apostles for the completion of these particulars. Some were delivered to councils, as Peter and John, [Act 4:5]. Some were brought before rulers and kings, as Paul before Gallio, [Act 18:12], before Felix, Acts 24, before Festus and Agrippa, Acts 25. Some had utterance and wisdom which their adversaries were not able to resist: so Stephen, [Act 6:10], and Paul, who made even Felix himself tremble, [Act 24:25]. Some were imprisoned, as Peter and John, [Act 4:3]. Some were beaten, as Paul and Silas, [Act 16:23]. Some were put to death, as Stephen, [Act 7:59], and James the brother of John, [Act 12:2]. But if we look beyond the book of the Acts of the Apostles, to the bloody persecutions under Nero, we shall find these predictions still more amply fulfilled: in these, numberless Christians fell, besides those two champions of the faith Peter and Paul. And it was, as says Tertullian, nominis praelium, a war against the very name of Christ; for he who was called Christian had committed crime enough, in bearing the name, to be put to death. So true were our Savior's words, that they should be hated of all men for his Name's sake.

[¶3] But they were not only to be hated by the Gentiles, but they were to be betrayed by apostates.

### Verse 10

[¶5] Then shall many be offended, and shall betray one another - To illustrate this point, one sentence out of Tacitus (Annal. l. xv). will be sufficient, who, speaking of the persecution under Nero, says, At first several were seized, who confessed, and then by Their Discovery a great multitude of others were convicted and executed.

### Verse 11

[¶7] False prophets - Also were to be raised up; such as Simon Magus and his followers; and the false apostles complained of by St. Paul, [2Cor 11:13], who were deceitful workers, transforming themselves into the apostles of Christ. Such also were Hymeneus and Philetus, [2Tim 2:17], [2Tim 2:18].

### Verse 12

[¶9] The love of many shall wax cold - By reason of these trials and persecutions from without, and those apostasies and false prophets from within, the love of many to Christ and his doctrine, and to one another, shall grow cold. Some openly deserting the faith, as [Mat 24:10]; others corrupting it, as [Mat 24:11]; and others growing indifferent about it, [Mat 24:12]. Even at this early period there seems to have been a very considerable defection in several Christian Churches; see [Gal 3:1-4]; [2Thes 3:1], etc.; [2Tim 1:15].

### Verse 13

[¶11] But he that shall endure - The persecutions that shall come - unto the end; to the destruction of the Jewish polity, without growing cold or apostatizing - shall be saved, shall be delivered in all imminent dangers, and have his soul at last brought to an eternal glory. It is very remarkable that not a single Christian perished in the destruction of Jerusalem, though there were many there when Cestius Gallus invested the city; and, had he persevered in the siege, he would soon have rendered himself master of it; but, when he unexpectedly and unaccountably raised the siege, the Christians took that opportunity to escape. See Eusebius, Hist. Eccles lib. iii. c. 5, and Mr. Reading's note there; and see the note here on [Mat 24:20] (note).

### Verse 14

[¶13] And this Gospel of the kingdom shall be preached in all the world - But, notwithstanding these persecutions, there should be a universal publication of the glad tidings of the kingdom, for a testimony to all nations. God would have the iniquity of the Jews published every where, before the heavy stroke of his judgments should fall upon them; that all mankind, as it were, might be brought as witnesses against their cruelty and obstinacy in crucifying and rejecting the Lord Jesus.

[¶14] In all the world, εν ολη τη οικουμενη. Perhaps no more is meant here than the Roman empire; for it is beyond controversy that πασαν την οικουμενην, [Luk 2:1], means no more than the whole Roman empire: as a decree for taxation or enrolment from Augustus Caesar could have no influence but in the Roman dominions; but see on [Luk 2:1] (note). Tacitus informs us, Annal. l. xv., that, as early as the reign of Nero, the Christians were grown so numerous at Rome as to excite the jealousy of the government; and in other parts they were in proportion. However, we are under no necessity to restrain the phrase to the Roman empire, as, previously to the destruction of Jerusalem, the Gospel was not only preached in the lesser Asia, and Greece, and Italy, the greatest theatres of action then in the world; but was likewise propagated as far north as Scythia; as far south as Ethiopia; as far east as Parthia and India; and as far west as Spain and Britain. On this point, Bishop Newton goes on to say, That there is some probability that the Gospel was preached in the British nations by St. Simon the apostle; that there is much greater probability that it was preached here by St. Paul; and that there is an absolute certainty that it was planted here in the times of the apostles, before the destruction of Jerusalem. See his proofs. Dissert. vol. ii. p. 235, 236. edit. 1758. St. Paul himself speaks, [Col 1:6], [Col 1:23], of the Gospel's being come into All The World, and preached To Every Creature under heaven. And in his Epistle to the Romans, [Rom 10:18], he very elegantly applies to the lights of the Church, what the psalmist said of the lights of heaven. Their sound went into All The Earth, and their words unto the End of the World. What but the wisdom of God could foretell this? and what but the power of God could accomplish it?

[¶15] Then shall the end come - When this general publication of the Gospel shall have taken place, then a period shall be put to the whole Jewish economy, by the utter destruction of their city and temple.

### Verse 15

[¶17] The abomination of desolation, spoken of by Daniel - This abomination of desolation, St. Luke, ([Luk 21:20], [Luk 21:21]), refers to the Roman army; and this abomination standing in the holy place is the Roman army besieging Jerusalem; this, our Lord says, is what was spoken of by Daniel the prophet, in the ninth and eleventh chapters of his prophecy; and so let every one who reads these prophecies understand them; and in reference to this very event they are understood by the rabbins. The Roman army is called an abomination, for its ensigns and images, which were so to the Jews. Josephus says, (War, b. vi. chap. 6), the Romans brought their ensigns into the temple, and placed them over against the eastern gate, and sacrificed to them there. The Roman army is therefore fitly called the abomination, and the abomination which maketh desolate, as it was to desolate and lay waste Jerusalem; and this army besieging Jerusalem is called by St. Mark, [Mar 13:14], standing where it ought not, that is, as in the text here, the holy place; as not only the city, but a considerable compass of ground about it, was deemed holy, and consequently no profane persons should stand on it.

### Verse 16

[¶19] Then let them which be in Judea flee into the mountains - This counsel was remembered and wisely followed by the Christians afterwards. Eusebius and Epiphanius say, that at this juncture, after Cestius Gallus had raised the siege, and Vespasian was approaching with his army, all who believed in Christ left Jerusalem and fled to Pella, and other places beyond the river Jordan; and so they all marvellously escaped the general shipwreck of their country: not one of them perished. See on [Mat 24:13] (note).

### Verse 17

[¶21] Let him which is on the house top - The houses of the Jews, as well as those of the ancient Greeks and Romans, were flat-roofed, and had stairs on the outside, by which persons might ascend and descend without coming into the house. In the eastern walled cities, these flat-roofed houses usually formed continued terraces from one end of the city to the other; which terraces terminated at the gates. He, therefore, who is walking on the house top, let him not come down to take any thing out of his house; but let him instantly pursue his course along the tops of the houses, and escape out at the city gate as fast as he can.

[¶22] Any thing - Instead of τι, any thing, we should read τα, the things; which reading is supported by all the best MSS., versions, and fathers.

### Verse 18

[¶24] Neither let him which is in the field return back - Because when once the army of the Romans sits down before the city, there shall be no more any possibility of escape, as they shall never remove till Jerusalem be destroyed.

### Verse 19

[¶26] And wo unto them (alas! for them) that are with child, etc. - For such persons are not in a condition to make their escape; neither can they bear the miseries of the siege. Josephus says the houses were full of women and children that perished by the famine; and that the mothers snatched the food even out of their own children's mouths. See War, b. v. c. 10. But he relates a more horrid story than this, of one Mary, the daughter of Eliezar, illustrious for her family and riches, who, being stripped and plundered of all her goods and provisions by the soldiers, in hunger, rage, and despair, killed and boiled her own sucking child, and had eaten one half of him before it was discovered. This shocking story is told, War, b. vi. c. 3, with several circumstances of aggravation.

### Verse 20

[¶28] But pray ye that your flight be not in the winter - For the hardness of the season, the badness of the roads, the shortness of the days, and the length of the nights, will all be great impediments to your flight. Rabbi Tanchum observes, "that the favor of God was particularly manifested in the destruction of the first temple, in not obliging the Jews to go out in the winter, but in the summer." See the place in Lightfoot.

[¶29] Neither on the Sabbath-day - That you may not raise the indignation of the Jews by travelling on that day, and so suffer that death out of the city which you had endeavored to escape from within. Besides, on the Sabbath-days the Jews not only kept within doors, but the gates of all the cities and towns in every place were kept shut and barred; so that their flight should be on a Sabbath, they could not expect admission into any place of security in the land.

[¶30] Our Lord had ordered his followers to make their escape from Jerusalem when they should see it encompassed with armies; but how could this be done? God took care to provide amply for this. In the twelfth year of Nero, Cestius Gallus, the president of Syria, came against Jerusalem with a powerful army. He might, says Josephus, War, b. ii. c. 19, have assaulted and taken the city, and thereby put an end to the war; but without any just reason, and contrary to the expectation of all, he raised the siege and departed. Josephus remarks, that after Cestius Gallus had raised the siege, "many of the principal Jewish people, πολλοι των επιφανων Ιουδαιων, forsook the city, as men do a sinking ship." Vespasian was deputed in the room of Cestius Gallus, who, having subdued all the country, prepared to besiege Jerusalem, and invested it on every side. But the news of Nero's death, and soon after that of Galba, and the disturbances that followed, and the civil wars between Otho and Vitellius, held Vespasian and his son Titus in suspense. Thus the city was not actually besieged in form till after Vespasian was confirmed in the empire, and Titus was appointed to command the forces in Judea. It was in those incidental delays that the Christians, and indeed several others, provided for their own safety, by flight. In [Luk 19:43], our Lord says of Jerusalem, Thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side. Accordingly, Titus, having made several assaults without success, resolved to surround the city with a wall, which was, with incredible speed, completed in three days! The wall was thirty-nine furlongs in length, and was strengthened with thirteen forts at proper distances, so that all hope of safety was cut off; none could make his escape from the city, and no provisions could be brought into it. See Josephus, War, book v. c. 12.

### Verse 21

[¶32] For then shall be great tribulation - No history can furnish us with a parallel to the calamities and miseries of the Jews: - rapine, murder, famine, and pestilence within: fire and sword, and all the horrors of war, without. Our Lord wept at the foresight of these calamities; and it is almost impossible for any humane person to read the relation of them in Josephus without weeping also. St. Luke, [Luk 21:22], calls these the days of vengeance, that all things which were written might be fulfilled.

[¶33] 1. These were the days in which all the calamities predicted by Moses, Joel, Daniel, and other prophets, as well as those predicted by our Savior, met in one common center, and were fulfilled in the most terrible manner on that generation.

[¶34] 2. These were the days of vengeance in another sense, as if God's judgments had certain periods and revolutions; for it is remarkable that the temple was burned by the Romans in the same month, and on the same day of the month, on which it had been burned by the Babylonians. See Josephus, War, b. vi. c. 4.

### Verse 22

[¶36] Except those days should be shortened - Josephus computes the number of those who perished in the siege at eleven hundred thousand, besides those who were slain in other places, War, b. vi. c. 9; and if the Romans had gone on destroying in this manner, the whole nation of the Jews would, in a short time, have been entirely extirpated; but, for the sake of the elect, the Jews, that they might not be utterly destroyed, and for the Christians particularly, the days were shortened. These, partly through the fury of the zealots on one hand, and the hatred of the Romans on the other; and partly through the difficulty of subsisting in the mountains without houses or provisions, would in all probability have been all destroyed, either by the sword or famine, if the days had not been shortened. The besieged themselves helped to shorten those days by their divisions and mutual slaughters; and by fatally deserting their strong holds, where they never could have been subdued, but by famine alone. So well fortified was Jerusalem, and so well provided to stand a siege, that the enemy without could not have prevailed, had it not been for the factions and seditions within. When Titus was viewing the fortifications after the taking of the city, he could not help ascribing his success to God. "We have fought," said he, "with God on our side; and it is God who pulled the Jews out of these strong holds: for what could machines or the hands of men avail against such towers as these?" War, b. vi. c. 9.

### Verse 23

[¶38] Then if any man shall say unto you, Lo here is Christ - Our Lord had cautioned his disciples against false Christs and prophets before, [Mat 24:11]; but he seems here to intimate that there would be especial need to attend to this caution about the time of the siege. And in fact many such impostors did arise about that time, promising deliverance from God; and the lower the Jews were reduced, the more disposed they were to listen to such deceivers. Like a man drowning, they were willing to catch even at a straw, while there was any prospect of being saved. But as it was to little purpose for a man to take upon him the character of the Christ, without miracles to avouch his Divine mission, so it was the common artifice of these impostors to show signs and wonders, σημεια και τερατα; the very words used by Christ in this prophecy, and by Josephus in his history: Ant. b. xx. c. 7. Among these Simon Magus, and Dositheus, mentioned before; and Barcocab, who, St. Jerome says, pretended to vomit flames. And it is certain these and some others were so dexterous in imitating miraculous works that they deceived many; and such were their works, that if the elect, the chosen persons, the Christians, had not had the fullest evidence of the truth of Christ's mission and miracles, they must have been deceived too: but, having had these proofs, they could not possibly be deceived by these impostors. This is simply the meaning of this place; and it is truly astonishing that it should be brought as a proof for the doctrine (whether true or false is at present out of the question) of the necessary and eternal perseverance of the saints! How abundant the Jews were in magic, divination, sorcery, incantation, etc., see proved by Dr. Lightfoot on this place.

### Verse 25

[¶40] Behold, I have told you before - That is, I have forewarned you.

### Verse 26

[¶42] If they shall say unto you, Behold, he is in the desert - Is it not worthy of remark that our Lord not only foretold the appearance of these impostors, but also the manner and circumstances of their conduct? Some he mentions as appearing in the desert. Josephus says, Ant. b. xx. c. 7, and War, book ii. c. 13: That many impostors and cheats persuaded the people to follow them to the desert, promising to show them signs and wonders done by the providence of God, is well attested. An Egyptian false prophet, mentioned by Josephus, Ant. b. xx. c. 7, and in the Acts, [Act 21:38], led out into the Desert four thousand men, who were murderers, but these were all taken or destroyed by Felix. Another promised salvation to the people, if they would follow him to the Desert, and he was destroyed by Festus, Ant. b. xx. c. 7. Also, one Jonathan, a weaver, persuaded a number to follow him to the Desert, but he was taken and burnt alive by Vespasian. See War, b. vii. c. 11.

[¶43] As some conducted their deluded followers to the Desert, so did others to the secret chambers. Josephus mentions a false prophet, War, b. vi. c. 5, who declared to the people in the city, that God commanded them to go up into the temple, and there they should receive the signs of deliverance. A multitude of men, women, and children, went up accordingly; but, instead of deliverance, the place was set on fire by the Romans, and 6,000 perished miserably in the flames, or in attempting to escape them.

### Verse 27

[¶45] For as the lightning cometh out of the east, and shineth even unto the west - It is worthy of remark that our Lord, in the most particular manner, points out the very march of the Roman army: they entered into Judea on the East, and carried on their conquest Westward, as if not only the extensiveness of the ruin, but the very route which the army would take, were intended in the comparison of the lightning issuing from the east, and shining to the west.

## 227. Matthew · 71 of 88

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### Verse 28

[¶1] For wheresoever the carcass is - Πτωμα, the dead carcass. The Jewish nation, which was morally and judicially dead.

[¶2] There will the eagles - The Roman armies, called so partly from their strength and fierceness, and partly from the figure of these animals which was always wrought on their ensigns, or even in brass, placed on the tops of their ensign-staves. It is remarkable that the Roman fury pursued these wretched men wheresoever they were found. They were a dead carcass doomed to be devoured; and the Roman eagles were the commissioned devourers. See the pitiful account in Josephus, War, b. vii. c. 2, 3, 6, 9, 10, and 11.

### Verse 29

[¶4] Immediately after the tribulation, etc. - Commentators generally understand this, and what follows, of the end of the world and Christ's coming to judgment: but the word immediately shows that our Lord is not speaking of any distant event, but of something immediately consequent on calamities already predicted: and that must be the destruction of Jerusalem. "The Jewish heaven shall perish, and the sun and moon of its glory and happiness shall be darkened - brought to nothing. The sun is the religion of the Church; the moon is the government of the state; and the stars are the judges and doctors of both. Compare [Isa 13:10]; [Eze 32:7], [Eze 32:8], etc." Lightfoot.

[¶5] In the prophetic language, great commotions upon earth are often represented under the notion of commotions and changes in the heavens: -

[¶6] The fall of Babylon is represented by the stars and constellations of heaven withdrawing their light, and the sun and moon being darkened. See [Isa 13:9], [Isa 13:10].

[¶7] The destruction of Egypt, by the heaven being covered, the sun enveloped with a cloud, and the moon withholding her light. [Eze 32:7], [Eze 32:8].

[¶8] The destruction of the Jews by Antiochus Epiphanes is represented by casting down some of the host of heaven, and the stars to the ground. See [Dan 8:10].

[¶9] And this very destruction of Jerusalem is represented by the Prophet Joel, [Joe 2:30], [Joe 2:31], by showing wonders in heaven and in earth - darkening the sun, and turning the moon into blood. This general mode of describing these judgments leaves no room to doubt the propriety of its application in the present case.

[¶10] The falling of stars, i.e. those meteors which are called falling stars by the common people, was deemed an omen of evil times. The heathens have marked this: -

[¶11] Saepe etiam stellas, vento impendente videbis

[¶12] Praecipites coelo labi, noctisque per umbram

[¶13] Flammarum longos a tergo albescere tractus

[¶14] Virg. Geor. i. ver. 365

[¶15] And oft before tempestuous winds arise

[¶16] The seeming stars fall headlong from the skies,

[¶17] And, shooting through the darkness, gild the night

[¶18] With sweeping glories, and long trails of light

[¶19] Dryden

[¶20] Again the same poet thus sings: -

[¶21] Sol tibi signa dabit: solem quis dicere falsum Audeat?

[¶22] Ille etiam coecos instare tumultus

[¶23] Saepe monet: fraudemque et operta tumescere bella

[¶24] Ille etiam extincto miseratus Caesare Romam,

[¶25] Cum caput obscura nitidum ferrugine texit,

[¶26] Impiaque aeternam timuerunt saecula noctem

[¶27] Ibid. ver. 462

[¶28] The sun reveals the secrets of the sky,

[¶29] And who dares give the source of light the lie?

[¶30] The change of empires often he declares,

[¶31] Fierce tumults, hidden treasons, open wars

[¶32] He first the fate of Caesar did foretell,

[¶33] And pitied Rome, when Rome in Caesar fell:

[¶34] In iron clouds concealed the public light,

[¶35] And impious mortals found eternal night

[¶36] Dryden

### Verse 30

[¶38] Then shall appear the sign of the Son of man - The plain meaning of this is, that the destruction of Jerusalem will be such a remarkable instance of Divine vengeance, such a signal manifestation of Christ's power and glory, that all the Jewish tribes shall mourn, and many will, in consequence of this manifestation of God, be led to acknowledge Christ and his religion. By της γης, of the land, in the text, is evidently meant here, as in several other places, the land of Judea and its tribes, either its then inhabitants, or the Jewish people wherever found.

### Verse 31

[¶40] He shall send his angels - Τους αγγελους, his messengers, the apostles, and their successors in the Christian ministry.

[¶41] With a great sound of a trumpet - Or, a loud-sounding trumpet - the earnest affectionate call of the Gospel of peace, life, and salvation.

[¶42] Shall gather together his elect - The Gentiles, who were now chosen or elected, in place of the rebellious, obstinate Jews, according to Our Lord's prediction, [Mat 8:11],[Mat 8:12], and [Luk 13:28],[Luk 13:29]. For the children of the kingdom, (the Jews who were born with a legal right to it, but had now finally forfeited that right by their iniquities) should be thrust out. It is worth serious observation, that the Christian religion spread and prevailed mightily after this period: and nothing contributed more to the success of the Gospel than the destruction of Jerusalem happening in the very time and manner, and with the very circumstances, so particularly foretold by our Lord. It was after this period that the kingdom of Christ began, and his reign was established in almost every part of the world.

[¶43] To St. Matthew's account, St. Luke adds, [Luk 21:24], They shall fall by the edge of the sword, and shalt be led away captive into all nations; and Jerusalem shall be trodden down by the Gentiles, till the times of the Gentiles be fulfilled. The number of those who fell by the sword was very great. Eleven Hundred Thousand perished during the siege. Many were slain at other places, and at other times. By the commandment of Florus, the first author of the war, there were slain at Jerusalem 3,600, Josephus. War, b. ii. c. 14. By the inhabitants of Caesarea, above 20,000. At Scythopolis, above 13,000. At Ascalon, 2,500. At Ptolemais, 2,000. At Alexandria, 50,000. At Joppa, when taken by Cestius Gallus, 8,400. In a mountain called Asamon, near Sepporis, above 2,000. At Damascus, 10,000. In a battle with the Romans at Ascalon, 10,000. In an ambuscade near the same place, 8,000. At Japha, 15,000. Of the Samaritans, on Mount Gerizim, 11,600. At Jotapa, 40,000. At Joppa, when taken by Vespasian, 4,200. At Tarichea, 6,500. And after the city was taken, 1,200. At Gamala, 4,000, besides 5,000 who threw themselves down a precipice. Of those who fled with John, of Gischala, 6,000. Of the Gadarenes, 15,000 slain, besides countless multitudes drowned. In the village of Idumea, above 10,000 slain. At Gerasa, 1,000. At Machaerus, 1,700. In the wood of Jardes, 3,000. In the castle of Masada, 960. In Cyrene, by Catullus the governor, 3,000. Besides these, many of every age, sex, and condition, were slain in the war, who are not reckoned; but, of those who are reckoned, the number amounts to upwards of 1,357,660, which would have appeared incredible, if their own historian had not so particularly enumerated them. See Josephus, War, book ii. c. 18, 20; book iii. c. 2, 7, 8, 9; book iv. c. 1, 2, 7, 8, 9; book vii. c. 6, 9, 11; and Bp. Newton, vol. ii. p. 288-290.

[¶44] Many also were led away captives into all nations. There were taken at Japha, 2,130. At Jotapa, 1,200. At Tarichea, 6,000 chosen young men, who were sent to Nero; others sold to the number of 30,400, besides those who were given to Agrippa. Of the Gadarenes were taken 2,200. In Idumea above 1,000. Many besides these were taken in Jerusalem; so that, as Josephus says, the number of the captives taken in the whole war amounted to 97,000. Those above seventeen years of age were sent to the works in Egypt; but most were distributed through the Roman provinces, to be destroyed in their theatres by the sword, and by the wild beasts; and those under seventeen years of age were sold for slaves. Eleven thousand in one place perished for want. At Caesarea, Titus, like a thorough-paced infernal savage, murdered 2,500 Jews, in honor of his brother's birthday; and a greater number at Berytus in honor of his father's. See Josephus, War, b. vii. c. 3. s. 1. Some he caused to kill each other; some were thrown to the wild beasts; and others burnt alive. And all this was done by a man who was styled, The darling of mankind! Thus were the Jews miserably tormented, and distributed over the Roman provinces; and continue to be distressed and dispersed over all the nations of the world to the present day. Jerusalem also was, according to the prediction of our Lord, to be trodden down by the Gentiles. Accordingly it has never since been in the possession of the Jews. It was first in subjection to the Romans, afterwards to the Saracens, then to the Franks, after to the Mamalukes, and now to the Turks. Thus has the prophecy of Christ been most literally and terribly fulfilled, on a people who are still preserved as continued monuments of the truth of our Lord's prediction, and of the truth of the Christian religion. See more in Bp. Newton's Dissert. vol. ii. p. 291, etc.

## 228. Matthew · 72 of 88

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### Verse 32

[¶1] Learn a parable of the fig-tree - That is, These signs which I have given you will be as infallible a proof of the approaching ruin of the Jewish state as the budding of the trees is a proof of the coming summer.

### Verse 34

[¶3] This generation shall not pass - Η γενεα αυτη, this race; i.e. the Jews shall not cease from being a distinct people, till all the counsels of God relative to them and the Gentiles be fulfilled. Some translate η γενεα αυτη, this generation, meaning the persons who were then living, that they should not die before these signs, etc., took place: but though this was true, as to the calamities that fell upon the Jews, and the destruction of their government, temple, etc., yet as our Lord mentions Jerusalem's continuing to be under the power of the Gentiles till the fullness of the Gentiles should come in, i.e. till all the nations of the world should receive the Gospel of Christ, after which the Jews themselves should be converted unto God, [Rom 11:25], etc., I think it more proper not to restrain its meaning to the few years which preceded the destruction of Jerusalem; but to understand it of the care taken by Divine providence to preserve them as a distinct people, and yet to keep them out of their own land, and from their temple service. See on [Mar 13:30] (note). But still it is literally true in reference to the destruction of Jerusalem. John probably lived to see these things come to pass; compare [Mat 16:28], with [Joh 21:22]; and there were some rabbins alive at the time when Christ spoke these words who lived till the city was destroyed, viz. Rabban Simeon, who perished with the city; R. Jochanan ben Zaccai, who outlived it; R. Zadoch, R. Ismael, and others. See Lightfoot.

[¶4] The war began, as Josephus says, Ant. b. xx. c. 11. s. 1, in the second year of the government of Gessius Florus, who succeeded Albinus, successor of Porcius Festus, mentioned [Act 24:27], in the month of May, in the twelfth year of Nero, and the seventeenth of Agrippa, mentioned Acts 25 and 26, that is, in May, a.d. 66.

[¶5] The temple was burnt August 10, a.d. 70, the same day and month on which it had been burnt by the king of Babylon: Josephus, Ant. b. xx. c. 11. s. 8.

[¶6] The city was taken September 8, in the second year of the reign of Vespasian, or the year of Christ 70. Ant. b. vi. c. 10.

[¶7] That was the end of the siege of Jerusalem, which began, as Josephus several times observes, about the fourteenth day of the month Nisan, or our April. See War, b. v. c. 3. s. 1, c. 13. s. 7; b. vi. c. 9. s. 3.

[¶8] Dr. Lardner farther remarks, There is also an ancient inscription to the honor of Titus, "who, by his father's directions and counsels, had subdued the Jewish nation and destroyed Jerusalem, which had never been destroyed by any generals, kings, or people, before." The inscription may be seen in Gruter, vol. i. p. 244. It is as follows: -

[¶9] Imp. Tito. CaesarI. DIvI. VespasianI. FVespasiano. Aug. Pontifici. MaximoTrib, Pot. X. Imp. XVII. Cos. VIII. P. P.Principi. Suo. S. P. Q. R

[¶10] Quod. Praeceptis. Patris. ConsiliIsque. etAuspiciIs. Gentem. Judaeorom. domuit. etUrbem. Hierosolymam. Omnibus. ante. seDucibus. Regibus. Gentibusque. aut. frustra.Petitam. aut. omnino. intentatam. delevit.

[¶11] For this complete conquest of Jerusalem, Titus had a triumphal arch erected to his honor, which still exists. It stand on the Via Sacra, leading from the forum to the amphitheatre. On it are represented the spoils of the temple of God, such as the golden table of the show-bread, the golden candlestick with its seven branches, the ark of the covenant, the two golden trumpets, etc., etc.; for a particular account see the note on [Exo 25:31]. On this arch, a correct model of which, taken on the spot, now stands before me, is the following inscription: -

[¶12] SenatusPopulusque RomanusDIvo Tito. DIvI Vespasiani. FVespasiano Augusto. "The Senate and People of Rome, to the Divine Titus, son of the Divine Vespasian; and to Vespasian the Emperor."

[¶13] On this occasion, a medal was struck with the following inscription round a laureated head of the emperor: - IMP.erator J.ulius CAES.ar VESP.asianus AUG.ustus. P.ontifex M.aximus, TR.ibunitia, P.otestate P.ater P.atrice CO.nS.ul VIII. - On the obverse are represented a palm tree, the emblem of the land of Judaea; the emperor with a trophy standing on the left; Judea, under the figure of a distressed woman, sitting at the foot of the tree weeping, with her head bowed down, supported by her left hand, with the legend Judaea Capta. S.enatus C.onsultus. at the bottom. This is not only an extraordinary fulfillment of our Lord's prediction, but a literal accomplishment of a prophecy delivered about 800 years before, [Isa 3:26], And she, desolate, shall sit upon the ground.

### Verse 36

[¶15] But of that day and hour - Ωρα, here, is translated season by many eminent critics, and is used in this sense by both sacred and profane authors. As the day was not known, in which Jerusalem should be invested by the Romans, therefore our Lord advised his disciples to pray that it might not be on a Sabbath; and as the season was not known, therefore they were to pray that it might not be in the winter; [Mat 24:20]. See on [Mar 13:32] (note).

### Verse 37

[¶17] As the days of Noah - they were eating and drinking - That is, they spent their time in rapine, luxury, and riot. The design of these verses seems to be, that the desolation should be as general as it should be unexpected.

### Verse 39

[¶19] And knew not - They considered not - did not lay Noah's warning to heart, till it was too late to profit by it: so shall it be - and so it was in this coming of the Son of man.

### Verse 40

[¶21] Then shall two men - two women - one shall be taken, and the other left - The meaning seems to be, that so general should these calamities be, that no two persons, wheresoever found, or about whatsoever employed, should be both able to effect their escape; and that captivity and the sword should have a complete triumph over this unhappy people.

[¶22] Two women shall be grinding - Women alone are still employed in grinding the corn in the east; and it is only when despatch is required, or the uppermost millstone is heavy, that a second woman is added. See Wakefield, and Harmer, Obs. vol. i. 253. That they were formerly thus employed, see [Exo 11:5], and the note there. See also [Isa 47:2].

### Verse 42

[¶24] Watch therefore - Be always on your guard, that you may not be taken unawares, and that you may be properly prepared to meet God in the way either of judgment or mercy, whensoever he may come. This advice the followers of Christ took, and therefore they escaped; the miserable Jews rejected it, and were destroyed. Let us learn wisdom by the things which they suffered.

### Verse 43

[¶26] If the good man of the house had known - "As a master of a family who expected a thief at any time of the night, would take care to be awake, and ready to protect his house; so do ye, who know that the Son of man will come. Though the day and hour be uncertain, continue always in a state of watchfulness, that he may not come upon you unawares." Wakefield.

### Verse 45

[¶28] Who then is a faithful and wise servant - All should live in the same expectation of the coming of Christ, which a servant has with respect to the return of his master, who, in departing for a season, left the management of his affairs to him; and of which management he is to give an exact account on his master's return.

[¶29] Here is an abstract of the duties of a minister of Christ.

[¶30] 1. He is appointed, not by himself, but by the vocation and mission of his Master.

[¶31] 2. He must look on himself, not as the master of the family, but as the servant.

[¶32] 3. He must be scrupulously faithful and exact in fulfilling the commands of his Master.

[¶33] 4. His fidelity must be ever accompanied by wisdom and prudence.

[¶34] 5. He must give the domestics - the sacred family, their food; and this food must be such as to afford them true nourishment. And

[¶35] 6. This must be done in its season. There are certain portions of the bread of life which lose their effect by being administered out of proper season, or to improper persons.

### Verse 46

[¶37] Blessed is that servant - His blessedness consists in his master's approbation.

### Verse 47

[¶39] He shall make him ruler over all his goods - O heavenly privilege of a faithful minister of Christ! He shall receive from God a power to dispense all the blessings of the new covenant; and his word shall ever be accompanied with the demonstration of the Holy Ghost to the hearts of all that hear it. Much of a preacher's usefulness may be lost by his unfaithfulness.

### Verse 48

[¶41] But, and if that evil servant - Here are three characters of a bad minister.

[¶42] 1. He has little or no faith in the speedy coming of Christ, either to punish for wickedness, or to pardon and sanctify those who believe. It may be, he does not outwardly profess this, but he says it in his heart, and God searches his heart, and knows that he professes to teach what he does not believe.

[¶43] 2. He governs with an absolute dominion, oppressing his colleagues and doing violence to the followers of Christ. And shall begin to smite, etc.

[¶44] 3. He leads an irregular life does not love the company of the children of God, but eats and drinks with the drunkards, preferring the tables of the great and the rich, whose god is their belly, and thus feeds himself without fear.

## 229. Matthew · 73 of 88

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[¶0] Great God! save thine inheritance from being ravaged by such wolves!

### Verse 50

[¶2] The lord of that servant - Here are three punishments which answer to the three characteristics of the bad minister.

[¶3] 1. A sudden death, and the weight of God's judgments falling upon him, without a moment to avert it: this answers to his infidelity and forgetfulness. He shall come in a day in which he looked not for him.

[¶4] 2. A separation from the communion of saints, and from all the gifts which he has abused: this answers to the abuse of his authority in the Church of Christ.

[¶5] 3. He shall have tears and eternal pains, in company with all such hypocrites as himself: and this answers to his voluptuous life, pampering the flesh at the expense of his soul.

### Verse 51

[¶7] Cut him asunder - This refers to an ancient mode of punishment used in several countries. Isaiah is reported to have been sawed Asunder. That it was an ancient mode of punishment is evident from what Herodotus says: that Sabacus, king of Ethiopia, had a vision, in which he was commanded μεσους διαταμειν, to cut in two, all the Egyptian priests, lib. ii. And in lib. vii. where Xerxes ordered one of the sons of Pythius μεσον διαταμειν, to be cut in two, and one half placed on each side of the way, that his army might pass through between them. See Raphelius also, in his notes from Herodotus and Polybius. This kind of punishment was used among the Persians: see [Dan 2:5], [Dan 3:29]. Story of Susanna, v. 55, 59. See also [2Sam 12:31], and [1Chr 20:3]. It may also have reference to that mode of punishment in which the different members were chopped off seriatim, first the feet, then the hands, next the legs, then the arms, and lastly the head. This mode of punishment is still in use among the Chinese. But we find an exact parallel among the Turks, in the following passage from W. Lithgow's Travels, p. 153. London 4th. edit. "If a Turk should happen to kill another Turk, his punishment is thus: After he is adjudged to death, he is brought forth to the market place; and a blocke being brought hither of four foot high, the malifactor is stript naked, and then laid thereon with his belly downward; they draw in his middle together so small with running cords that they strike his body a-two with one blow: his hinder parts they cast to be eaten by hungry dogs kept for the same purpose; and the forequarters and head they throw into a grievous fire, made there for the same end. And this is the punishment for manslaughter."

[¶8] This is the very same punishment, and for the same offense, as that mentioned by our Lord, the killing of a fellow servant - one of the same nation, and of the same religion.

[¶9] The reader has no doubt observed, in the preceding chapter, a series of the most striking and solemn predictions, fulfilled in the most literal, awful, and dreadful manner. Christ has foretold the ruin of the Jewish people, and the destruction of their polity; and in such a circumstantial manner as none else could do, but He, under whose eye are all events, and in whose hands are the government and direction of all things. Indeed he rather declared what he would do, than predicted what should come to pass. And the fulfillment has been as circumstantial as the prediction. Does it not appear that the predicted point was so literally referred to by the occurring fact, by which it was to have its accomplishment, as to leave no room to doubt the truth of the prediction, or the certainty of the event by which it was fulfilled? Thus the wisdom of God, as also his justice and providence, have had a plenary manifestation.

[¶10] But this wisdom appears, farther, in preserving such a record of the prediction, and such evidence of its accomplishment, as cannot possibly be doubted. The New Testament, given by the inspiration of God, and handed down uncorrupted from father to son, by both friends and enemies, perfect in its credibility and truth, inexpungable in its evidences, and astonishingly circumstantial in details of future occurrences, which the wisdom of God alone could foreknow - that New Testament is the record of these predictions. The history of the Romans, written by so many hands; the history of the Jews, written by one of themselves; triumphal arches, coins, medals, and public monuments of different kinds, are the evidence by which the fulfillment of the record is demonstrated. Add to this the preservation of the Jewish people; a people scattered through all nations, yet subsisting as a distinct body, without temple, sacrifices, or political government; and who, while they attempt to suppress the truth, yet reluctantly stand forth as an unimpeachable collateral evidence, that the solemn record, already alluded to, is strictly and literally true! Who that has ever consulted the Roman historians of the reigns of Vespasian and Titus, the history of Josephus, and the 24th chapter of St. Matthew's Gospel, and who knows any thing of the present state of the Jews over the face of the earth, or even of those who sojourn in England, can doubt for a moment the truth of this Gospel, or the infinite and all-comprehensive knowledge of Him who is its author! Here then is one portion of Divine Revelation that is incontrovertibly and absolutely proved to be the truth of God. Reader! if he, who, while he predicted the ruin of this disobedient and refractory people, wept over their city and its inhabitants, has so, minutely fulfilled the threatenings of his justice on the unbelieving and disobedient, will he not as circumstantially fulfill the promises of his grace to all them that believe? The existence of his revelation, the continuance of a Christian Church upon earth, the certainty that there is one individual saved from his sins by the grace of the Gospel, and walking worthy of his vocation are continued proofs and evidences that he is still the same; that he will fulfill every jot and tittle of that word on which he has caused thee to trust; and save to the uttermost all that come unto the Father by him. The word of the Lord endureth for ever; and they who trust in him shall never be confounded.

### Introduction

[¶12] The parable of the ten virgins, five of whom were wise, and five foolish, [Mat 25:1-12]. The necessity of being constantly prepared to appear before God, [Mat 25:13]. The parable of the talents, vv. 14-30. The manner in which God shall deal with the righteous and the wicked in the judgment of the great day, vv. 31-46.

### Verse 1

[¶14] Then shall the kingdom of heaven - The state of Jews and professing Christians - the state of the visible Church at the time of the destruction of Jerusalem, and in the day of judgment: for the parable appears to relate to both those periods. And particularly at the time in which Christ shall come to judge the world, it shall appear what kind of reception his Gospel has met with. This parable, or something very like it, is found in the Jewish records: so in a treatise entitled Reshith Chocmah, the beginning of wisdom, we read thus: "Our wise men of blessed memory say, Repent whilst thou hast strength to do it, whilst thy lamp burns, and thy oil is not extinguished; for if thy lamp be gone out, thy oil will profit thee nothing." Our doctors add, in Medrash: "The holy blessed God said to Israel, My sons, repent whilst the gates of repentance stand open; for I receive a gift at present, but when I shall sit in judgment, in the age to come, I will receive none." Another parable, mentioned by Kimchi, on [Isa 65:13]. "Rabbi Yuchanan, the son of Zachai, spoke a parable concerning a king, who invited his servants, but set them no time to come: the prudent and wary among them adorned themselves and, standing at the door of the king's house, said, Is any thing wanting in the house of the king? (i.e. Is there any work to be done?) But the foolish ones that were among them went away, and working said, When shall the feast be in which there is no labor? Suddenly the king sought out his servants: those who were adorned entered in, and they who were still polluted entered in also. The king was glad when he met the prudent, but he was angry when he met the foolish: he said, Let the prudent sit down and eat - let the others stand and look on." Rabbi Eliezer said, "Turn to God one day before your death." His disciples said, "How can a man know the day of his death?" He answered them, "Therefore you should turn to God to-day, perhaps you may die to-morrow; thus every day will be employed in returning." See Kimchi in [Isa 65:13].

[¶15] Virgins - Denoting the purity of the Christian doctrine and character. In this parable, the bridegroom is generally understood to mean Jesus Christ. The feast, that state of felicity to which he has promised to raise his genuine followers. The wise, or prudent, and foolish virgins, those who truly enjoy, and those who only profess the purity and holiness of his religion. The oil, the grace and salvation of God, or that faith which works by love. The vessel, the heart in which this oil is contained. The lamp, the profession of enjoying the burning and shining light of the Gospel of Christ. Going forth; the whole of their sojourning upon earth.

### Verse 2

[¶17] Five of them were wise - Or, provident, φρονιμοι - they took care to make a proper provision beforehand, and left nothing to be done in the last moment.

[¶18] Five were foolish - Μωροι, which might be translated careless, is generally rendered foolish; but this does not agree so well with φρονιμοι, provident, or prudent, in the first clause, which is the proper meaning of the word. Μωρος in the Etymologicon, is thus defined, μη ὁρᾶ το δεον, he who sees not what is proper or necessary. These did not see that it was necessary to have oil in their vessels, (the salvation of God in their souls), as well as a burning lamp of religious profession, [Mat 25:3], [Mat 25:4].

### Verse 4

[¶20] Took oil in their vessels - They not only had a sufficiency of oil in their lamps, but they carried a vessel with oil to recruit their lamps, when it should be found expedient. This the foolish or improvident neglected to do: hence, when the oil that was in their lamps burned out, they had none to pour into the lamp to maintain the flame.

### Verse 5

[¶22] The bridegroom tarried - The coming of the bridegroom to an individual may imply his death: his coming to the world - the final judgment. The delay - the time from a man's birth till his death, in the first case; in the second, the time from the beginning to the end of the world.

[¶23] Slumbered and slept - Or, ενυϚαξαν και εκαθευδον, they became drowsy and fell asleep. As sleep is frequently used in the sacred writings for death, so drowsiness, which precedes sleep, may be considered as pointing out the decays of the constitution, and the sicknesses which precede death. The other explanations which are given of this place must be unsatisfactory to every man who is not warped by some point in his creed, which must be supported at every expense. Carelessness disposed them to drowsiness, drowsiness to sleep, deep sleep, which rendered them as unconscious of their danger as they were before inattentive to their duty. The Anglo-Saxon has hit the meaning of the original well - of which my old MS. Bible gives a literal version, in the English of the 14th century: forsothe-alle nappeden and sleptyn.

### Verse 6

[¶25] At midnight there was a cry - The Jewish weddings were generally celebrated in the night; yet they usually began at the rising of the evening star; but in this case there was a more than ordinary delay.

[¶26] Behold, the bridegroom cometh - What an awful thing to be summoned to appear before the Judge of quick and dead! The following is an affecting relation, and fas est ab hoste doceri. "When Rabbi Jochanan ben Zachai was sick, his disciples came to visit him; and when he saw them he began to weep. They say to him, Rabbi! the light of Israel, the right hand pillar, the strong hammer, wherefore dost thou weep? He answered them, If they were carrying me before a king of flesh and blood, who is here today, and to-morrow in the grave; who, if he were angry with me, his anger would not last for ever: if he put me in prison, his prison would not be everlasting; if he condemned me to death, that death would not be eternal; whom I could soothe with words or bribe with riches; yet even in these circumstances I should weep. But now I am going before the King of kings, the holy and the blessed God, who liveth and endureth for ever and for ever; who, if he be angry with me, his anger will last for ever; if he put me in prison, his bondage will be everlasting; if he condemn me to death, that death will be eternal; whom I cannot soothe with words nor bribe with riches: when, farther, there are before me two ways, the one to hell and the other to paradise, and I know not in which they are carrying me, shall I not weep?" Talmud Beracoth, fol. 29.

### Verse 7

[¶28] Trimmed their lamps - Εκοσμησαν, adorned them. I have seen some of the eastern lamps or lanthorns, the body of which was a skeleton of wood and threads, covered with a very thin transparent membrane, or very fine gauze, and decorated with flowers painted on it. It is probable that the nuptial lamps were highly decorated in this way; though the act mentioned here may mean no more than preparing the lamps for burning.

[¶29] The following account of the celebration of a wedding in Persia, taken from the Zend Avesta, vol. ii. p. 558, etc., may cast some light on this place. "The day appointed for the marriage, about five o'clock in the evening, the bridegroom comes to the house of the bride, where the mobed, or priest, pronounces for the first time the nuptial benediction. He then brings her to his own house, gives her some refreshment, and afterwards the assembly of her relatives and friends reconduct her to her father's house. When she arrives, the mobed repeats the nuptial benediction, which is generally done about Midnight; immediately after, the bride, accompanied with a part of her attending troop, (the rest having returned to their own homes), is reconducted to the house of her husband, where she generally arrives about three o'clock in the morning. Nothing can be more brilliant than these nuptial solemnities in India. Sometimes the assembly consists of not less than two thousand persons, all richly dressed in gold and silver tissue; the friends and relatives of the bride, encompassed with their domestics, are all mounted on horses richly harnessed. The goods, wardrobe, and even the bed of the bride, are carried in triumph. The husband, richly mounted and magnificently dressed, is accompanied by his friends and relatives, the friends of the bride following him in covered carriages. At intervals, during the procession, guns and rockets are fired, and the spectacle is rendered grand beyond description, by a prodigious number of Lighted Torches, and by the Sound of a multitude of musical instruments."

[¶30] There are certain preparations which most persons believe they must make at the approach of death; but, alas! it is often too late. The lamp is defiled, the light almost out, and the oil expended; and what adorning is a wretched sinner, struggling in the agonies of death, capable of preparing for his guilty soul!

### Verse 8

[¶32] Our lamps are gone out - Σβεννυνται, are going out. So then it is evident that they were once lighted. They had once hearts illuminated and warmed by faith and love; but they had backslidden from the salvation of God, and now they are excluded from heaven, because, through their carelessness, they have let the light that was in them become darkness, and have not applied in time for a fresh supply of the salvation of God.

[¶33] A Jewish rabbin supposes God addressing man thus: - I give thee my lamp, give thou me thy lamp; if thou keep my lamp I will keep thy lamp; but if thou extinguish my lamp I will extinguish thy lamp. That is, I give thee my Word and testimonies to be a light unto thy feet and a lanthorn to thy steps, to guide thee safely through life; give me thy Soul and all its concerns, that I may defend and save thee from all evil: keep my Word, walk in my ways, and I will keep thy Soul that nothing shall injure it; but if thou trample under foot my laws, I will cast thy soul into outer darkness.

### Verse 9

[¶35] Lest there be not enough for us and you - These had all been companions in the Christian course, and there was a time when they might have been helpful to each other; but that time is now past for ever - none has a particle of grace to spare, not even to help the soul of the dearest relative! The grace which every man receives is just enough to save his own soul; he has no merits to bequeath to the Church; no work of supererogation which can be placed to the account of another.

[¶36] Go ye rather to them that sell, and buy - By leaving out the particle δε, but, (on the indisputable authority of ABDGHKS, and HV, of Matthai, with sixteen others, the Armenian, Vulgate, and all the Itala but one), and transposing a very little the members of the sentence, the sense is more advantageously represented, and the reading smoother: Rather go to them that sell, and buy for yourselves, lest there be not enough for us and you. Beza, Mill, Bengel, and Griesbach, approve of the omission of the particle δε.

### Verse 10

[¶38] While they went to buy, the bridegroom came - What a dismal thing it is, not to discover the emptiness of one's heart of all that is good, till it is too late to make any successful application for relief! God alone knows how many are thus deceived.

[¶39] And they that were ready - They who were prepared - who had not only a burning lamp of an evangelical profession, but had oil in their vessels, the faith that works by love in their hearts, and their lives adorned with all the fruits of the Spirit.

[¶40] The door was shut - Sinners on a death-bed too often meet with those deceitful merchants, who promise them salvation for a price which is of no value in the sight of God. Come unto me, says Jesus, and buy: there is no salvation but through his blood - no hope for the sinner but that which is founded upon his sacrifice and death. The door was shut - dreadful and fatal words! No hope remains. Nothing but death can shut this door; but death may surprise us in our sins, and then despair is our only portion.

### Verse 11

[¶42] Afterwards came also the other virgins, saying, Lord, Lord - Earnest prayer, when used in time, may do much good: but it appears, from this parable, that there may come a time when prayer even to Jesus may be too late! - viz. when the door is shut - when death has separated the body and the soul.

### Verse 12

[¶44] I know you not - As if he had said, Ye are not of my company - ye were neither with the bride nor the bridegroom: ye slept while the others were in procession. I do not acknowledge you for my disciples - ye are not like him who is love - ye refused to receive his grace - ye sinned it away when ye had it; now you are necessarily excluded from that kingdom where nothing but love and purity can dwell.

## 230. Matthew · 74 of 88

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### Verse 13

[¶1] Watch therefore - If to watch be to employ ourselves chiefly about the business of our salvation, alas! how few of those who are called Christians are there who do watch! How many who slumber! How many who are asleep! How many seized with a lethargy! How many quite dead!

[¶2] Wherein the Son of man cometh - These words are omitted by many excellent MSS., most of the versions, and several of the fathers. Griesbach has left them out of the text: Grotius, Hammond, Mill, and Bengel, approve of the omission.

### Verse 14

[¶4] Called his own servants - God never makes the children of men proprietors of his goods. They are formed by his power, and upheld by his bounty; and they hold their lives and their goods, as in many of our ancient tenures, quamdiu domino placuerit - at the will of their Lord.

### Verse 15

[¶6] Unto one he gave five talents - to every man according to his several ability - The duties men are called to perform are suited to their situations, and the talents they receive. The good that any man has he has received from God, as also the ability to improve that good. God's graces and temporal mercies are suited to the power which a man has of improving them. To give eminent gifts to persons incapable of properly improving them, would be only to lead into a snare. The talent which each man has suits his own state best; and it is only pride and insanity which lead him to desire and envy the graces and talents of another. Five talents would be too much for some men: one talent would be too little. He who receives much, must make proportionate improvement; and, from him who has received little, the improvement only of that little will be required. As five talents, in one case, are sufficient to answer the purpose for which they were given; so also are two and one.

[¶7] The man who improves the grace he has received, however small, will as surely get to the kingdom of God, as he who has received most from his master, and improved all.

[¶8] There is a parable something like this in Sohar Chadash, fol. 47: "A certain king gave a deposit to three of his servants: the first kept it; the second lost it; the third spoiled one part of it, and gave the rest to another to keep. After some time, the king came and demanded the deposit. Him who had preserved it, the king praised, and made him governor of his house. Him who had lost it, he delivered to utter destruction, so that both his name and his possessions were blotted out. To the third, who had spoiled a part and given the rest to another to keep, the king said, Keep him, and let him not go out of my house, till we see what the other shall do to whom he has entrusted a part: if he shall make a proper use of it, this man shall be restored to liberty; if not, he also shall be punished." See Schoettgen. I have had already occasion to remark how greatly every Jewish parable is improved that comes through the hands of Christ.

[¶9] In this parable of our Lord, four things may be considered: -

[¶10] I. The master who distributes the talents.

[¶11] II. The servants who improved their talents.

[¶12] III. The servant who buried his talent. And

[¶13] IV. His punishment.

[¶14] I. The master who distributes the talents.

[¶15] 1. The master's kindness. The servants had nothing - deserved nothing - had no claim on their master, yet he, in his Kindness, delivers unto them his goods, not for his advantage, but for their comfort and salvation.

[¶16] 2. The master distributes these goods diversely; - giving to one five, to another, two, and to another one. No person can complain that he has been forgotten; the master gives to each. None can complain of the diversity of the gifts; it is the master who has done it. The master has an absolute right over his own goods, and the servants cannot find fault with the distribution. He who has little should not envy him who has received much, for he has the greater labor, and the greater account to give. He who has much should not despise him who has little, for the sovereign master has made the distinction; and his little, suited to the ability which God has given him, and fitted to the place in which God's providence has fixed him, is sufficiently calculated to answer the purpose of the master, in the salvation of the servant's soul.

[¶17] 3. The master distributes his talents with Wisdom. He gave to each according to his several ability, i.e. to the power he had to improve what was given. It would not be just to make a servant responsible for what he is naturally incapable of managing; and it would not be proper to give more than could be improved. The powers which men have, God has given; and as he best knows the extent of these powers, so he suits his graces and blessings to them in the most wise, and effectual way. Though he may make one vessel for honor, (i.e. a more honorable place or office), and another for dishonor, (a less honorable office), yet both are for the master's use - both are appointed and capacitated to show forth his glory.

[¶18] II. The servants who improved their talents. These persons are termed δουλοι, slaves, such as were the property of the master, who might dispose of them as he pleased. Then he that had received the five talents went and traded, [Mat 25:16].

[¶19] 1. The work was speedily begun - as soon as the master gave the talents and departed, so soon they began to labor. There is not a moment to be lost - every moment has its grace, and every grace has its employment, and every thing is to be done for eternity.

[¶20] 2. The work was perseveringly carried on; after a long time the lord of those servants cometh, [Mat 25:19]. The master was long before he returned, but they did not relax. The longer time, the greater improvement. God gives every man just time enough to live, in this world, to glorify his Maker, and to get his soul saved. Many begin well, and continue faithful for a time - but how few persevere to the end! Are there none who seem to have outlived their glory, their character, their usefulness?

[¶21] 3. Their work was crowned with success. They doubled the sum which they had received. Every grace of God is capable of great improvement. Jesus himself, the pure, immaculate Jesus, grew in wisdom and favor with God, [Luk 2:52].

[¶22] 4. They were ready to give in a joyful account when their master came and called for them. 1st. They come without delay: they expected his coming; and it was with an eye to this that they continued their labor - they endured as seeing him who is invisible. 2dly. They come without fear; the master before whom they appear has always loved them, and given them the fullest proofs of his affection for them: his love to them has begotten in them love to him; and their obedience to his orders sprung from the love they bore to him. He that loveth me, says Jesus, will keep my words. 3d. They render up their accounts without confusion: he who received five brought five others; and he who had received two brought two more: nothing was to be done when their master called; all their business was fully prepared. 4th. They gave up every thing to their master, without attempting to appropriate any thing. Their ability was his, the talents his, and the continued power to improve them, his. All is of God, and all must be returned to him.

[¶23] 5. Their recompense from their gracious master. 1st. They receive praise. Well done, good and faithful servants, [Mat 25:21]. What a glorious thing to have the approbation of God, and the testimony of a good conscience! They were good, pure and upright within - faithful, using to God's glory the blessings he had given. 2d. They receive gracious promises. Ye have been faithful over a little, I will set you over much. These promises refer not only to a future glory, but to an increase of God's grace and mercy here; for the more faithfully a man improves what God has already given him, the more he shall have from his gracious Master: for he giveth more grace, till he fills the faithful soul with his own fullness. 3d. They receive Glory. Enter into the joy of your Lord. As ye were partakers of my nature on earth, be ye sharers of my glory in heaven. The joy, the happiness wherewith I am happy, shall be your eternal portion! O, what is all we can do, all we can suffer, even the most lingering and cruel martyrdom, in comparison of this unbounded, eternal joy!

[¶24] III. Of the servant who buried his talent. He that had received one went and digged in the earth, and hid his Lord's money, [Mat 25:18].

[¶25] 1. See the ingratitude of this servant. His master gave him a talent, capable of being improved to his own present and eternal advantage; but he slights the mercy of his lord.

[¶26] 2. See his idleness. Rather than exert himself to improve what he has received, he goes and hides it.

[¶27] 3. See his gross error. He Digs to hide it - puts himself to more trouble to render the mercy of God to him of none effect, than he would have had in combating and conquering the world, the devil, and the flesh.

[¶28] 4. See his injustice. He takes his master's money, and neither improves nor designs to improve it, even while he is living on and consuming that bounty which would have been sufficient for a faithful servant. How much of this useless lumber is to be found in the Church of Christ! But suppose the man be a preacher - what a terrible account will he have to give to God - consuming the provision made for a faithful pastor, and so burying, or misusing his talent, as to do no good, to immortal souls!

[¶29] 5. Hear the absurdity of his reasoning. Lord, I knew thee that thou art a hard (or avaricious) man, reaping where thou hast not sown, etc., [Mat 25:24]. See this meaning of σκληρος proved by Kypke. The wicked excuse of this faithless servant confuted itself and condemned him. Nevertheless it is on this very model that sinners in general seek to justify themselves; and the conclusion turns always against them. I knew thee to be a hard man. How awfully deceived and deeply depraved must that person be, who not only attempts to excuse his follies, but to charge his crimes on God himself! I was afraid - Why? Because thou wert an enemy to thy soul, and to thy God. - I was afraid - of what? that he would require more than he did give. How could this be? Did he not give thee the talent freely, to show thee his benevolence? And did he not suit it to thy ability, that he might show thee his wisdom, justice, and goodness, in not making thee responsible for more than thou couldst improve?

[¶30] IV. Behold the awful punishment of this faithless servant.

[¶31] 1. He is reproached. Thou wicked and slothful servant! Wicked - in thy heart: slothful - in thy work. Thou knewest that I reap where I sowed not. Thou art condemned by thy own mouth - whose is the unemployed talent? Did I not give thee this? And did I require the improvement of two when I gave thee but one? - Thou knowest I did not.

[¶32] 2. He is stripped of what he possessed. Take - the talent from him. O terrible word! - Remove the candlestick from that slothful, worldly-minded Church: take away the inspirations of the Holy Spirit from that lukewarm, Christless Christian, who only lives to resist them and render them of none effect. Dispossess that base, man-pleasing minister of his ministerial gifts; let his silver become brass, and his fine gold, dross. He loved the present world more than the eternal world, and the praise of men more than the approbation of God. Take away the talent from him!

[¶33] 3. He is punished with an everlasting separation from God and the glory of his power. Cast forth the unprofitable servant, [Mat 25:30]. Let him have nothing but darkness, who refused to walk in the light: let him have nothing but misery - weeping and gnashing of teeth, who has refused the happiness which God provided for him.

[¶34] Reader, if the careless virgin, and the unprofitable servant, against whom no flagrant iniquity is charged, be punished with an outer darkness, with a hell of fire: of what sorer punishment must he be judged worthy, who is a murderer, an adulterer, a fornicator, a blasphemer, a thief, a liar, or in any respect an open violater of the laws of God? The careless virgins, and the unprofitable servants, were saints in comparison of millions, who are, notwithstanding, dreaming of an endless heaven, when fitted only for an endless hell!

### Verse 27

[¶36] With usury - Συν τοκω, with its produce - not usury; for that is unlawful interest, more than the money can properly produce.

### Verse 29

[¶38] Unto every one that hath shall be given - See on [Mat 13:12] (note).

### Verse 30

[¶40] Weeping and gnashing of teeth - See on [Mat 8:12] (note), a note necessary for the illustration of this, and the foregoing parable.

### Verse 31

[¶42] When the Son of man shall come - This must be understood of Christ's coming at the last day, to judge mankind: though all the preceding part of the chapter may be applied also to the destruction of Jerusalem.

[¶43] Holy angels - The word αγιοι is omitted by many excellent manuscripts, versions, and fathers. Mill and Bengel approve of the omission, and Griesbach has left it out of the text. It is supposed by some that our Lord will have other angels (messengers) with him in that day, besides the holy ones. The evil angels may be in attendance to take, as their prey, those who shall be found on his left hand.

[¶44] The throne of his glory - That glorious throne on which his glorified human nature is seated, at the right hand of the Father.

## 231. Matthew · 75 of 88

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### Verse 32

[¶1] All nations - Literally, all the nations - all the Gentile world; the Jews are necessarily included, but they were spoken of in a particular manner in the preceding chapter.

[¶2] He shall separate them - Set each kind apart by themselves.

[¶3] As a shepherd divideth, etc. - It does not appear that sheep and goats were ever penned or housed together, though they might feed in the same pasture; yet even this was not done but in separate flocks; so Virgil, Eclog. vii. v. 2.

[¶4] Compulerantque greges Corydon et Thyrsis in unum;

[¶5] Thyrsis Oves, Corydon distentas lacte

[¶6] Capellas "Thyrsis and Corydon drove their flocks together:

[¶7] Thyrsin his sheep; and Corydon his goats, their udders distended with milk."

[¶8] These two shepherds had distinct flocks, which fed in the same pasture, but separately; and they are only now driven together, for the convenience of the two shepherds, during the time of their musical contest.

### Verse 33

[¶10] He shall set the sheep, etc. - The right hand signifies, among the rabbins, approbation and eminence: the left hand, rejection, and disapprobation. Hence in Sohar Chadash it is said, "The right hand is given, the left also is given - to the Israelites and the Gentiles are given paradise and hell - this world, and the world to come." The right and left were emblematical of endless beatitude and endless misery among the Romans. Hence Virgil: -

[¶11] Hic locus est, partes ubi se via findit in ambas,

[¶12] Dextera, quae Ditis magni sub moenia tendit:

[¶13] Hac iter Elysium nobis; at laeva malorum

[¶14] Exercet poenas, et ad impia Tartara mittit

[¶15] Aen. vi. 540

[¶16] Here in two ample roads the way divides,

[¶17] The right direct, our destined journey guides,

[¶18] By Pluto's palace, to the Elysian plains;

[¶19] The left to Tartarus, where bound in chains

[¶20] Loud howl the damn'd in everlasting pains.

[¶21] Pitt

[¶22] Of the good and faithful servants he approves, and therefore exalts them to his glory; of the slothful and wicked he disapproves, and casts them into hell.

[¶23] Sheep, which have ever been considered as the emblems of mildness, simplicity, patience, and usefulness, represent here the genuine disciples of Christ.

[¶24] Goats, which are naturally quarrelsome, lascivious, and excessively ill-scented, were considered as the symbols of riotous, profane, and impure men. They here represent all who have lived and died in their sins. See [Eze 34:17], and [Zac 10:3].

### Verse 34

[¶26] Ye blessed of my Father - This is the king's address to his followers; and contains the reason why they were found in the practice of all righteousness, and were now brought to this state of glory - they were blessed - came as children, and received the benediction of the Father, and became, and continued to be, members of the heavenly family.

[¶27] Inherit - The inheritance is only for the children of the family - if sons, then heirs, [Gal 4:7], but not otherwise. The sons only shall enjoy the father's estate.

[¶28] Prepared for you - That is, the kingdom of glory is designed for such as you - you who have received the blessing of the Father, and were holy, harmless, undefiled, and separated from sinners.

[¶29] From the foundation of the world - It was God's purpose and determination to admit none into his heaven but those who were made partakers of his holiness, [Heb 12:14]. The rabbins say, Seven things were created before the foundation of the world.

[¶30] 1. The law.

[¶31] 2. Repentance.

[¶32] 3. Paradise.

[¶33] 4. Hell.

[¶34] 5. The throne of God.

[¶35] 6. The temple; and

[¶36] 7. The name of the Messiah.

### Verse 35

[¶38] I was an hungered, and ye gave me meat - Every thing which is done to a follower of Christ, whether it be good or evil, he considers as done to himself, see [Mat 25:40]; [Act 9:4], [Act 9:5]; [Heb 6:10]. Of all the fruits of the Spirit, none are mentioned here but those that spring from love, or mercy; because these give men the nearest conformity to God. Jesus had said, Blessed are the merciful, for they shall obtain mercy; and he here shows how this promise shall be fulfilled. The rabbins say: "As often as a poor man presents himself at thy door, the holy blessed God stands at his right hand: if thou give him alms, know that he who stands at his right hand will give thee a reward. But if thou give him not alms, he who stands at his right hand will punish thee." Vaiyikra Rabba, s. 34, fol. 178.

[¶39] A stranger, and ye took me in - Συνηγαγετε με, ye entertained me: Kypke has fully proved that this is the meaning of the original. Literally, συναγειν signifies to gather together. Strangers are sometimes so destitute as to be ready to perish for lack of food and raiment: a supply of these things keeps their souls and bodies together, which were about to be separated through lack of the necessaries of life. The word may also allude to a provision made for a poor family, which were scattered abroad, perhaps begging their bread, and who by the ministry of benevolent people are collected, relieved, and put in a way of getting their bread. O blessed work! to be the instruments of preserving human life, and bringing comfort and peace into the habitations of the wretched!

[¶40] While writing this, (Nov. 13, 1798), I hear the bells loudly ringing in commemoration of the birth-day of E. Colson, Esq., a native of this city, (Bristol), who spent a long life and an immense fortune in relieving the miseries of the distressed. His works still praise him in the gates; his name is revered, and his birth-day held sacred, among the inhabitants. Who has heard the bells ring in commemoration of the birth of any deceased hero or king? Of so much more value, in the sight even of the multitude, is a life of public usefulness than one of worldly glory or secular state. But how high must such a person rank in the sight of God, who, when Christ in his representatives was hungry, gave him food; when thirsty, gave him drink; when naked clothed him; when sick and in prison, visited him! Thou blessed of my Father! come. Thou hast been faithful in the unrighteous mammon, and now thou shalt eternally enjoy the true riches.

[¶41] The Supreme God is represented in the Bhagvat Geeta as addressing mankind, when he had just formed them, thus: "Those who dress their meat but for themselves, eat the bread of sin." Geeta, p. 46.

### Verse 36

[¶43] I was sick, and ye visited me - Relieving the strangers, and visiting the sick, were in high estimation among the Jews. One of their sayings on this head is worthy of notice: "He who neglects to visit the sick is like him who has shed blood." That is, as he has neglected, when it was in his power, to preserve life, he is as guilty in the sight of the Lord as he is who has committed murder. See Kypke in loco.

## 232. Matthew · 76 of 88

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### Verse 37

[¶1] Lord, when saw we thee an hungered, etc. - This barbarous expression, an hungered, should be banished out of the text, wheresoever it occurs, and the simple word hungry substituted for it. Whatever is done for Christ's sake, is done through Christ's grace; and he who does the work attributes to Jesus both the will and the power by which the work was done, and seeks and expects the kingdom of heaven not as a reward, but as a gift of pure unmerited mercy. Yet, while workers together with his grace, God attributes to them that which they do through his influence, as if they had done it independently of him. God has a right to form what estimate he pleases of the works wrought through himself: but man is never safe except when he attributes all to his Maker.

### Verse 40

[¶3] Inasmuch as ye have done it unto one of the least of these my brethren - The meanest follower of Christ is acknowledged by him as his brother! What infinite condescension! Those, whom many would scorn to set with the dogs of their flock, are brothers and sisters of the blessed Jesus, and shall soon be set among the princes of his people.

### Verse 41

[¶5] Depart from me, ye cursed - Or, Ye cursed! depart. - These words are the address of the king to the sinners; and contain the reason why they are to be separated from blessedness: Ye are cursed, because ye have sinned, and would not come unto me that ye might have life. - No work of piety has proceeded from your hand, because the carnal mind, which is enmity against me, reigned in your heart; and ye would not have me to reign over you. Depart! this includes what some have termed the punishment of loss or privation. Ye cannot, ye, shall not be united to me - Depart! O terrible word! and yet a worse is to come.

[¶6] Into everlasting fire - This is the punishment of sense. Ye shall not only be separated from me, but ye shall be tormented, awfully, everlastingly tormented in that place of separation.

[¶7] Prepared for the devil and his angels - The devil and his angels sinned before the creation of the world, and the place of torment was then prepared for them: it never was designed for human souls; but as the wicked are partakers with the devil and his angels in their iniquities, in their rebellion against God, so it is right that they should be sharers with them in their punishment. We see here, plainly, why sinners are destroyed, not because there was no salvation for them, but because they neglected to receive good, and do good. As they received not the Christ who was offered to them, so they could not do the work of righteousness which was required of them. They are cursed, because they refused to be blessed; and they are damned, because they refused to be saved.

### Verse 42

[¶9] I was an hungered, and ye gave me no meat - I put it in your power to do good, and ye would not. A variety of occasions offered themselves to you, but ye neglected them all, so that my blessings in your hands, not being improved, according to my order, became a curse to you.

### Verse 43

[¶11] I was a stranger - If men were sure that Jesus Christ was actually somewhere in the land, in great personal distress, hungry, thirsty, naked, and confined, they would doubtless run unto and relieve him. Now Christ assures us that a man who is hungry, thirsty, naked, etc., is his representative, and that whatever we do to such a one he will consider as done to himself; yet this testimony of Christ is not regarded! Well, he will be just when he judges, and righteous when he punishes.

### Verse 44

[¶13] Lord, when saw we thee an hungered, etc. - It is want of faith which in general produces hard-heartedness to the poor. The man who only sees with eyes of flesh is never likely to discover Christ in the person of a man destitute of the necessaries of life. Some pretend not to know the distressed; because they have no desire to relieve them; but we find that this ignorance will not avail them at the bar of God.

### Verse 46

[¶15] And these shall go away into everlasting punishment - No appeal, no remedy, to all eternity! No end to the punishment of those whose final impenitence manifests in them an eternal will and desire to sin. By dying in a settled opposition to God, they cast themselves into a necessity of continuing in an eternal aversion from him.

[¶16] But some are of opinion that this punishment shall have an end: this is as likely as that the glory of the righteous shall have an end: for the same word is used to express the duration of the punishment, κολασιν αιωνιον, as is used to express the duration of the state of glory: ζωην αιωνιον. I have seen the best things that have been written in favor of the final redemption of damned spirits; but I never saw an answer to the argument against that doctrine, drawn from this verse, but what sound learning and criticism should be ashamed to acknowledge. The original word αιων is certainly to be taken here in its proper grammatical sense, continued being, αιειων, Never Ending. Some have gone a middle way, and think that the wicked shall be annihilated. This, I think, is contrary to the text; if they go into punishment, they continue to exist; for that which ceases to be, ceases to suffer. See the note on [Gen 21:33], where the whole subject is explained.

[¶17] A very good improvement of the parable of the wise and foolish virgins is made by Salvian, a very pious writer of the fifth century, (Epist. ad. Ecclus. Cath. lib. ii)., the substance of which, in Mr. Bulkley's translation, is as follows: -

[¶18] Ego unum scio, etc. "One thing I know, that the lamps of the foolish virgins are said to have gone out for want of the oil of good works; but thou, whoever thou art, thinkest that thou hast oil in abundance, and so did they; for, if they had not believed themselves to have had it, they would have provided themselves with it; for since afterwards, as the Lord says, they would gladly have borrowed, and sought it so eagerly, no doubt they would have done so before, had they not been deceived by the confidence of having it. Thou thinkest thyself wise, and these did not imagine themselves to be foolish: thou thinkest that thy lamp has light, and they lost their light because they thought they should have it. For why did they prepare their lamps if they did not think they should be lighted? In a word, their lamps, I suppose, must have afforded some degree of light; for since we read of their being afraid that their lamps should go out, they certainly had something which they feared would be extinguished. Nor was it a groundless fear; their lamps did go out, and that pure light of virginity which appeared profited them nothing, for want of a supply of oil. From whence we understand that what is but a little, is in a manner nothing. You have therefore need of a lamp plentifully filled, that your light may be lasting. And if those which we light up here for a short time so soon fail, unless copiously supplied with oil, how much must thou stand in need of that thy lamp may shine to eternity?"

[¶19] This writer was a priest of Marseilles, in 430. He bewailed the profligacy of his times so much, and so pathetically, that he has been styled the Jeremiah of the fifth century. Were he still upon earth, he would find equal reason to deplore the wickedness and carelessness of mankind.

[¶20] From what our Lord has here said, we may see that God indispensably requires of every man to bring forth good fruit; and that a fruitless tree shall be inevitably cut down, and cast into the fire. Let it be also remarked that God does not here impute to his own children the good works which Jesus Christ did for them. No! Christ's feeding the multitudes in Judea will not be imputed to them, while persons in their own neighborhood are perishing through want, and they have wherewithal to relieve them. He gives them a power that they may glorify his name by it and have, in their own souls, the continued satisfaction which arises from succouring the distressed. Let it be farther remarked, that Christ does not say here that they have purchased the eternal life by these good deeds. No! for the power to work, and the means of working, came both from God. They first had redemption through his blood, and then his Spirit worked in them to will and to do. They were therefore only workers together with him, and could not be said, in any sense of the word, to purchase God's glory, with his own property. But though God works in them, and by them, he does not obey for them. The works of piety and mercy They perform, under the influence and by the aid of his grace. Thus God preserves the freedom of the human soul, and secures his own glory at the same time. Let it be remarked, farther, that the punishment inflicted on the foolish virgins, the slothful servant, and the cursed who are separated from God, was not because of their personal crimes; but because they were not good, and were not useful in the world. Their lives do not appear to have been stained with crimes, - but they were not adorned with virtues. They are sent to hell because they did no good. They were not renewed in the image of God; and hence did not bring forth fruit to his glory. If these harmless people are sent to perdition, what must the end be of the wicked and profligate!

### Introduction

[¶22] Christ predicts his being betrayed and crucified, [Mat 26:1], [Mat 26:2]. The chief priests, scribes, and elders consult about his death, [Mat 26:3-5]. A woman anoints his head at Bethany, at which the disciples are offended, but Christ vindicates her conduct, [Mat 26:6-13]. Judas, for thirty pieces of silver, engages with the chief priests to betray him, [Mat 26:14-16]. He eats a passover with his disciples, and assures them of his approaching death, and that one of them would betray him, [Mat 26:17-21]. On each asking, Is it I? Christ asserts that Judas is the traitor, [Mat 26:22-25]. Having eaten his last supper, he institutes the eucharist, to be observed in his Church as a memorial of his sacrificial death, [Mat 26:26-29]. They sing a hymn, go to the mount of Olives, and he again announces his approaching death and resurrection, [Mat 26:30-32]. Peter asserts his resolution to be faithful to his Master, and Christ foretells his denial and apostasy, [Mat 26:33-35]. He goes to Gethsemane; the transactions there, [Mat 26:36-46]. Judas comes with the high priest's mob and betrays him with a kiss, [Mat 26:47-50]. Peter cuts off the ear of the high priest's servant; Christ discourses with the multitude, [Mat 26:51-55]. The disciples flee, and he is led to Caiaphas, [Mat 26:56], [Mat 26:57]. Peter follows at a distance, [Mat 26:58]. They seek false witnesses, and question our Lord, who declares himself to be the Christ, [Mat 26:59-64]. They accuse him of blasphemy, and abuse him, [Mat 26:65-68]. Peter's denial and repentance, [Mat 26:69-75].

### Verse 1

[¶24] When Jesus had finished all these sayings - He began these sayings on Mount Olivet, [Mat 24:1], and continued them till be entered into Bethany, whither he was going.

### Verse 2

[¶26] The passover - A feast instituted in Egypt, to commemorate the destroying angel's passing over the houses of the Israelites, when he slew the firstborn of the Egyptians. See the whole of this business largely explained in the Notes on Exodus 12:1-27 (note). This feast began on the fourteenth day of the first moon, in the first month, Nisan, and it lasted only one day; but it was immediately followed by the days of unleavened bread, which were seven, so that the whole lasted eight days, and all the eight days are sometimes called the feast of the passover, and sometimes the feast or days of unleavened bread. See [Luk 22:1-7]. The three most signal benefits vouchsafed to the Israelites were,

[¶27] 1. The deliverance from the slavery of Egypt; to commemorate which they kept the feast of unleavened bread, and the passover.

[¶28] 2. The giving of the law; to commemorate which, they kept the feast of weeks.

[¶29] 3. Their sojourning in the wilderness, and entrance into the promised land; to commemorate which, they kept the feast of tabernacles.

[¶30] See these largely explained, [Exo 23:14] (note); Leviticus 23:2-40 (note).

[¶31] The Son of man is betrayed, (rather delivered up), to be crucified - With what amazing calmness and precision does our blessed Lord speak of this awful event! What a proof does he here give of his prescience in so correctly predicting it; and of his love in so cheerfully undergoing it! Having instructed his disciples and the Jews by his discourses, edified them by his example, convinced them by his miracles, he now prepares to redeem them by his blood! These two verses have no proper connection with this chapter, and should be joined to the preceding.

### Verse 3

[¶33] Then assembled together the chief priests - That is, during the two days that preceded the passover.

[¶34] The high priest, who was called Caiaphas - Caiaphas succeeded Simon, son of Camith, about a.d. 16, or, as Calmet thinks, 25. He married the daughter of Annas, who was joined with him in the priesthood. About two years after our Lord's crucifixion, Caiaphas and Pilate were both deposed by Vitellius, then governor of Syria, and afterwards emperor. Caiaphas, unable to bear this disgrace, and the stings of his conscience for the murder of Christ, killed himself about a.d. 35. See Joseph. Ant. b. xviii. c. 2-4.

### Verse 4

[¶36] And consulted that they might take Jesus by subtilty - The providence of God frustrated their artful machinations; and that event which they wished to conduct with the greatest privacy and silence was transacted with all possible celebrity, amidst the thousands who resorted to Jerusalem, at this season, for the keeping of the passover. It was, doubtless, of the very first importance that the crucifixion of Christ, which was preparatory to the most essential achievement of Christianity, viz. his resurrection from the grave, should be exhibited before many witnesses, and in the most open manner, that infidelity might not attempt, in future, to invalidate the evidences of the Christian religion, by alleging that these things were done in a corner. See Wakefield in loco.

### Verse 5

[¶38] Not on the feast day, lest there be an uproar - It was usual for the Jews to punish criminals at the public festivals; but in this case they were afraid of an insurrection, as our Lord had become very popular. The providence of God directed it thus, for the reason given in the preceding note.

[¶39] He who observes a festival on motives purely human violates it in his heart, and is a hypocrite before God. It is likely they feared the Galileans, as being the countrymen of our Lord, more than they feared the people of Jerusalem.

### Verse 6

[¶41] In Bethany - For a solution of the difficulties in this verse, about the time of the anointing, see the observations at the end of this chapter.

[¶42] Simon the Leper - This was probably no more than a surname, as Simon the Canaanite, [Mat 10:4], and Barsabas Justus, [Act 1:23], and several others. Yet it might have been some person that Christ had healed of this disease. See [Mat 11:5].

### Verse 7

[¶44] There came unto him a woman - There is much contention among commentators about the transaction mentioned here, and in [Joh 12:3]; some supposing them to be different, others to be the same. Bishop Newcome's view of the subject I have placed at the end of the chapter.

[¶45] Some think that the woman mentioned here was Mary, the sister of Lazarus; others Mary Magdalene; but against the former opinion it is argued that it is not likely, had this been Mary the sister of Lazarus, that Matthew and Mark would have suppressed her name. Besides, say they, we should not confound the repast which is mentioned here, with that mentioned by John, [Joh 12:3]. This one was made only two days before the passover, and that one six days before: the one was made at the house of Simon the leper, the other at the house of Lazarus, [Joh 12:1], [Joh 12:2]. At this, the woman poured the oil on the head of Christ; at the other, Mary anointed Christ's feet with it. See on [Mar 14:3] (note), and see the notes at the end of this chapter, (Bishop Newcome's Account of the Anointing).

## 233. Matthew · 77 of 88

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### Verse 8

[¶1] His disciples - One of them, viz. Judas. This mode of speaking was common among the Hebrews. So, [Mat 27:44], the thieves also, i.e. one of them. So, [Mat 28:17], some doubted, i.e. one, Thomas. See also [Gen 8:4]; [Jdg 12:7]; [Neh 6:7], etc. By a figure called among rhetoricians enallag, the plural is put for the singular; it is, however, possible that Judas, who made the objection, was followed in the sentiment by the rest of the disciples.

### Verse 9

[¶3] And given to the poor - How often does charity serve as a cloak for covetousness! God is sometimes robbed of his right under the pretense of devoting what is withheld to some charitable purpose, to which there was no intention ever to give it.

### Verse 10

[¶5] Why trouble ye the woman? - Or, Why do ye put the woman to pain? See this sense of κοπους παρεχειν, established by Kypke in loco. A generous mind is ever pained when it is denied the opportunity of doing good, or when its proffered kindness is refused.

### Verse 11

[¶7] Ye have the poor always with you - And, consequently, have the opportunity of doing them good at any time; but me ye have not always; my bodily presence is about to be removed from you for ever. The woman, under a presentiment of my death is preparing me for my burial.

### Verse 12

[¶9] She did it for my burial - Or, She hath done it to embalm me - ενταφιασαι με. The Septuagint use ενταφιαϚης for the person whose office it was to embalm, [Gen 50:2], and ενταφιαζω for the Hebrew הנט which signifies to prepare with spices, or aromatics, [Gen 50:3]. Our Lord took this opportunity to tell them, once more, that he was shortly to die.

### Verse 13

[¶11] Wheresoever this Gospel shall be preached - Another remarkable proof of the prescience of Christ. Such a matter as this, humanly speaking, depended on mere fortuitous circumstances, yet so has God disposed matters, that the thing has continued, hitherto, as firm and regular as the ordinances of heaven.

[¶12] For a memorial of her - As embalming preserves the body from corruption, and she has done this good work to embalm and preserve this body, so will I order every thing concerning this transaction to be carefully recorded, to preserve her memory to the latest ages. The actions which the world blames, through the spirit of envy, covetousness, or malice, God takes delight to distinguish and record.

### Verse 14

[¶14] Then - Judas - After this supper at Bethany, Judas returned to Jerusalem, and made his contract with the chief priests.

### Verse 15

[¶16] Thirty pieces of silver - Τριακοντα αργυρια, thirty silverlings; but στατηρας, staters, is the reading of the Codex Bezae, three copies of the Itala, Eusebius, and Origen sometimes; and στατηρας αργυριου, silver staters, is the reading of the famous Basil MS. No. 1, in Griesbach, and one copy of the Itala.

[¶17] A stater was the same as the shekel, and worth about 3s. English money, according to Dean Prideaux: a goodly price for the Savior of the world! Thirty staters, about 4l. 10s. the common price for the meanest slave! See [Exo 21:32]. The rabbins say, thirty סלעין selain of pure silver was the standard price for a slave, whether good or bad, male or female. See tract Erachin, fol. 14, and Shekalim, cap. 1. Each selaa weighed 384 barley-corns; the same number was contained in a shekel; and therefore the shekel and the selaa were the same. See the notes on [Gen 20:16], and [Exo 38:24].

### Verse 16

[¶19] He sought opportunity - Ευκαιριαν, a convenient or fit opportunity. Men seldom leave a crime imperfect: when once sin is conceived, it meets, in general, with few obstacles, till it brings forth death. How deceitful, how deeply damning, is the love of money! Well might a heathen exclaim, while contemplating the grave of a person who was murdered for the sake of his wealth: - - Quid non mortalia pectora cogis Auri Sacra Fames?

[¶20] Virg. Aen. iii. 56 "O! cursed lust of gold! what wilt thou not compel the human heart to perpetrate?"

[¶21] Judas is deservedly considered as one of the most infamous of men, his conduct base beyond description, and his motives vile. But how many, since his time, have walked in the same way! How many, for the sake of worldly wealth, have renounced the religion of their Lord and Master, and sold Jesus, and their interest in heaven, for a short-lived portion of secular good! From [Joh 12:6], we learn that Judas, who was treasurer to our Lord and his disciples, (for he carried the bag), was a thief, and frequently purloined a portion of what was given for the support of this holy family. Being disappointed of the prey he hoped to have from the sale of the precious ointment, [Mat 26:9], he sold his Master to make up the sum. A thorough Jew!

### Verse 17

[¶23] Now the first day of the feast of unleavened bread - As the feast of unleavened bread did not begin till the day after the passover, the fifteenth day of the month, [Lev 23:5], [Lev 23:6]; [Num 28:16], [Num 28:17], this could not have been, properly, the first day of that feast; but as the Jews began to eat unleavened bread on the fourteenth, [Exo 12:18], this day was often termed the first of unleavened bread. The evangelists use it in this sense, and call even the paschal day by this name. See [Mar 14:12]; [Luk 22:7].

[¶24] Where wilt thou that we prepare - How astonishing is this, that He who created all things, whether visible or invisible, and by whom all things were upheld, should so empty himself as not to be proprietor of a single house in his whole creation, to eat the last passover with his disciples! This is certainly a mystery, and so, less or more is every thing that God does. But how inveterate and destructive must the nature of sin be, when such emptying and humiliation were necessary to its destruction! It is worthy of note what the Talmudists say, that the inhabitants of Jerusalem did not let out their houses to those who came to the annual feasts; but afforded all accommodations of this kind gratis. A man might therefore go and request the use of any room, on such an occasion, which was as yet unoccupied. The earthen jug, and the skin of the sacrifice, were left with the host. See Lightfoot, vol. ii. p. 21.

### Verse 18

[¶26] Go - to such a man - Τον δεινα It is probable that this means some person with whom Christ was well acquainted, and who was known to the disciples. Grotius observes that the Greeks use this form when they mean some particular person who is so well known that there is no need to specify him by name. The circumstances are more particularly marked in [Luk 22:8], etc.

[¶27] My time is at hand - That is, the time of my crucifixion. Kypke has largely shown that καιρος is often used among the Greeks for affliction and calamity. It might be rendered here, the time of my crucifixion is at hand.

### Verse 19

[¶29] And the disciples did - The disciples that were sent on this errand were Peter and John. See [Luk 22:8].

[¶30] They made ready the passover - That is, they provided the lamb, etc., which were appointed by the law for this solemnity. Mr. Wakefield justly observes, "that the Jews considered the passover as a sacrificial rite; Josephus calls it θυσιαν, A Sacrifice; and Trypho, in Justin Martyr, speaks of προβατον του πασχα θυειν, Sacrificing the paschal lamb. But what comes nearer to the point is this, that Maimonides, one of the most eminent of the Jewish rabbins, has a particular treatise on the paschal sacrifice; and throughout that piece, speaks of the lamb as a victim, and of the solemnity itself as a sacrifice. And R. Bechai, in his commentary on [Lev 2:11], says that the paschal sacrifice was of a piacular nature, in order to expiate the guilt contracted by the idolatrous practices of the Israelites in Egypt." It was highly necessary that this should be considered as an expiatory sacrifice, as it typified that Lamb of God who takes away the sin of the world. For much more on this important subject than can, with propriety, be introduced into these notes, see a Discourse on the Eucharist, lately published by the author of this work.

### Verse 20

[¶32] Now when the even was come, he sat down with the twelve. - It is a common opinion that our Lord ate the passover some hours before the Jews ate it; for the Jews, according to custom, ate theirs at the end of the fourteenth day, but Christ ate his the preceding even, which was the beginning of the same sixth day, or Friday; the Jews begin their day at sunsetting, we at midnight. Thus Christ ate the passover on the same day with the Jews, but not on the same hour. Christ kept this passover the beginning of the fourteenth day, the precise day and hour in which the Jews had eaten their first passover in Egypt. See [Exo 12:6-12]. And in the same part of the same day in which the Jews had sacrificed their first paschal lamb, viz. between the two evenings, about the ninth hour, or 3 o'clock, Jesus Christ our passover was sacrificed for us: for it was at this hour that he yielded up his last breath; and then it was that, the sacrifice being completed, Jesus said, It Is Finished. See [Exo 12:6], etc., and [Deu 16:6], etc. See on [Joh 18:28] (note), and the Treatise on the Eucharist, referred to [Mat 26:19]; and see the notes on [Mat 26:26] and following verses.

### Verse 21

[¶34] One of you shall betray me - Or, will deliver me up. Judas had already betrayed him, [Mat 26:15], and he was now about to deliver him into the hands of the chief priests, according to the agreement he had made with them.

### Verse 22

[¶36] They were exceeding sorrowful - That is, the eleven who were innocent; and the hypocritical traitor, Judas, endeavored to put on the appearance of sorrow. Strange! Did he not know that Christ knew the secrets of his soul! Or had his love of money so far blinded him, as to render him incapable of discerning even this, with which he had been before so well acquainted?

### Verse 23

[¶38] He that dippeth his hand - As the Jews ate the passover a whole family together, it was not convenient for them all to dip their bread in the same dish; they therefore had several little dishes or plates, in which was the juice of the bitter herbs, mentioned [Exo 12:8], on different parts of the table; and those who were nigh one of these, dipped their bread in it. As Judas is represented as dipping in the same dish with Christ, it shows that he was either near or opposite to him. If this man's heart had not been hardened, and his conscience seared beyond all precedent, by the deceitfulness of his sin, would he have showed his face in this sacred assembly, or have thus put the seal to his own perdition, by eating of this sacrificial lamb? Is it possible that he could feel no compunction? Alas! having delivered himself up into the hands of the devil, he was capable of delivering up his Master into the hands of the chief priests; and thus, when men are completely hardened by the deceitfulness of sin, they can outwardly perform the most solemn acts of devotion, without feeling any sort of inward concern about the matter.

### Verse 24

[¶40] The Son of man goeth - That is, is about to die. Going, going away, departing, etc., are frequently used in the best Greek and Latin writers, for death, or dying. The same words are often used in the Scriptures in the same sense.

[¶41] It had been good for that man - Can this be said of any sinner, in the common sense in which it is understood, if there be any redemption from hell's torments? If a sinner should suffer millions of millions of years in them, and get out at last to the enjoyment of heaven, then it was well for him that he had been born, for still he has an eternity of blessedness before him. Can the doctrine of the non-eternity of hell's torments stand in the presence of this saying? Or can the doctrine of the annihilation of the wicked consist with this declaration? It would have been well for that man if he had never been born! Then he must be in some state of conscious existence, as non-existence is said to be better than that state in which he is now found. It was common for the Jews to say of any flagrant transgressor, It would have been better for him had he never been born. See several examples in Schoettgen. See the case of Judas argued at the end of Acts 1 (note).

### Verse 25

[¶43] Judas - said, Master, is it I? - What excessive impudence! He knew, in his conscience, that he had already betrayed his Master, and was waiting now for the servants of the chief priests, that he might deliver him into their hands; and yet he says, (hoping that he had transacted his business so privately that it had not yet transpired), Master, is it I? It is worthy of remark, that each of the other disciples said κυριε, Lord, is it I? But Judas dares not, or will not, use this august title, but simply says ραββι, Teacher, is it I?

[¶44] Thou hast said - Συ ειπας, or אתון אמריתון atun amaritun, "Ye have said," was a common form of expression for Yes. It Is so. "When the Zipporenses inquired whether Rabbi Judas was dead? the son of Kaphra answered, Ye have said," i.e. He is dead. See Schoettgen. Hor. Hebr. p.

## 234. Matthew · 78 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/234/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/234/#p-N

### Verse 26

[¶1] Jesus took bread - This is the first institution of what is termed the Lord's Supper. To every part of this ceremony, as here mentioned, the utmost attention should be paid.

[¶2] To do this, in the most effectual manner, I think it necessary to set down the text of the three evangelists who have transmitted the whole account, collated with that part of St. Paul's First Epistle to the Corinthians which speaks of the same subject, and which, he assures us, he received by Divine revelation. It may seem strange that, although John (13:1-38) mentions all the circumstances preceding the holy supper, and, from 14:1-31 the circumstances which succeeded the breaking of the bread, and in chapters 15, 16, and 17, the discourse which followed the administration of the cup; yet he takes no notice of the Divine institution at all. This is generally accounted for on his knowledge of what the other three evangelists had written; and on his conviction that their relation was true, and needed no additional confirmation, as the matter was amply established by the conjoint testimony of three such respectable witnesses. [Mat 26:26] [Mar 14:22] [Luk 22:19] [1Cor 11:23-24] And as they were eating, Jesus took bread and blessed it (ευλογησας and blessed God) and brake it, and gave it to the disciples, and said, Take, eat, this is my body. And as they did eat, Jesus took bread and blessed (ευλογησας, blessed God) and brake it, and to them, and said, Take, eat, this is my body. And he took bread and gave thanks, (ευχαριϚησας, i.e. to God), and gave brake it, and gave unto them, saying: This is my body which is given for you: This do in remembrance of me. The Lord Jesus, the same night in which he was betrayed, took bread; And when he had given thanks (και ευχαριϚησος, i.e. to God) he brake it, and said, Take, eat, this is my body, which is broken for you: this do in remembrance of me.

[¶3] After giving the bread, the discourse related, John 14:1-31, inclusive, is supposed by Bishop Newcome to have been delivered by our Lord, for the comfort and support of his disciples under their present and approaching trials. [Mat 26:27-29] [Mar 14:23-25] [Luk 22:20] [1Cor 11:25] And he took the cup, and gave thanks (ευχαριϚησας), and gave it to them, saying: Drink ye all of it. And he took the cup; and when he had given thanks, (ευχαριϚησας), he gave it to them; and they all drank of it. Likewise also the cup, after supper, saying: After the same manner also, he took the cup, when he had supped, saying: For this is my blood of the New Testament, which is shed for many or the remission of sins. And he said unto them, This is my blood of the New Testament, which is shed for many. This cup is the New Testament in my blood, which is shed for you. This cup is the New Testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom. Verily I say unto you, I will drink no more of the fruit of the vine until that day that I drink it new in the kingdom of God.

[¶4] After this, our Lord resumes that discourse which is found in the 15th, 16th, and 17th chapters of John, beginning with the last verse of chap. 14, Arise, let us go hence. Then succeed the following words, which conclude the whole ceremony. [Mat 26:30] [Mar 14:26] [Luk 22:39] [Joh 14:1] And when they had sung a hymn, they went out into the Mount of Olives. And when they had sung a hymn, they went out into the Mount of Olives. And he came out, and went as he was wont to the Mount of Olives. And his disciples also followed him. When Jesus had spoken these words, he went forth with his disciples over the brook Kedron.

[¶5] From the preceding harmonized view of this important transaction, as described by three Evangelists and one Apostle, we see the first institution, nature, and design of what has been since called The Lord's Supper. To every circumstance, as set down here, and the mode of expression by which such circumstances are described, we should pay the deepest attention.

[¶6] As they were eating - Either an ordinary supper, or the paschal lamb, as some think. See the observations at the end of this chapter.

[¶7] Jesus took bread - Of what kind? Unleavened bread, certainly, because there was no other kind to be had in all Judea at this time; for this was the first day of unleavened bread, ([Mat 26:17]), i.e. the 14th of the month Nisan, when the Jews, according to the command of God, ([Exo 12:15-20]; [Exo 23:15]; [Exo 34:25]), were to purge away all leaven from their houses; for he who sacrificed the passover, having leaven in his dwelling, was considered to be such a transgressor of the Divine law as could no longer be tolerated among the people of God; and therefore was to be cut off from the congregation of Israel. Leo of Modena, who has written a very sensible treatise on the customs of the Jews, observes, "That so strictly do some of the Jews observe the precept concerning the removal of all leaven from their houses, during the celebration of the paschal solemnity, that they either provide vessels entirely new for baking, or else have a set for the purpose, which are dedicated solely to the service of the passover, and never brought out on any other occasion."

[¶8] To this divinely instituted custom of removing all leaven previously to the paschal solemnity, St. Paul evidently alludes, [1Cor 5:6-8]. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ, our passover, is sacrificed for us; therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the Unleavened bread of sincerity and truth.

[¶9] Now, if any respect should be paid to the primitive institution, in the celebration of this Divine ordinance, then, unleavened, unyeasted bread should be used. In every sign, or type, the thing signifying or pointing out that which is beyond itself should either have certain properties, or be accompanied with certain circumstances, as expressive as possible of the thing signified. Bread, simply considered in itself, may be an emblem apt enough of the body of our Lord Jesus, which was given for us; but the design of God was evidently that it should not only point out this, but also the disposition required in those who should celebrate both the antetype and the type; and this the apostle explains to be sincerity and truth, the reverse of malice and wickedness. The very taste of the bread was instructive: it pointed out to every communicant, that he who came to the table of God with malice or ill-will against any soul of man, or with wickedness, a profligate or sinful life, might expect to eat and drink judgment to himself, as not discerning that the Lord's body was sacrificed for this very purpose, that all sin might be destroyed; and that sincerity, ειλικρινεια, such purity as the clearest light can discern no stain in, might be diffused through the whole soul; and that truth, the law of righteousness and true holiness, might regulate and guide all the actions of life. Had the bread used on these occasions been of the common kind, it would have been perfectly unfit, or improper, to have communicated these uncommon significations; and, as it was seldom used, its rare occurrence would make the emblematical representation more deeply impressive; and the sign, and the thing signified, have their due correspondence and influence.

[¶10] These circumstances considered, will it not appear that the use of common bread in the sacrament of the Lord's Supper is highly improper? He who can say, "This is a matter of no importance," may say with equal propriety, the bread itself is of no importance; and another may say, the wine is of no importance; and a third may say, "neither the bread nor wine is any thing, but as they lead to spiritual references; and, the spiritual reference being once understood, the signs are useless." Thus we may, through affected spirituality, refine away the whole ordinance of God; and, with the letter and form of religion, abolish religion itself. Many have already acted in this way, not only to their loss, but to their ruin, by showing how profoundly wise they are above what is written. Let those, therefore, who consider that man shall live by every word which proceeds from the mouth of God, and who are conscientiously solicitous that each Divine institution be not only preserved, but observed in all its original integrity, attend to this circumstance. The Lutheran Church makes use of unleavened bread to the present day.

[¶11] And blessed it - Both St. Matthew and St. Mark use the word ευλογησας, blessed, instead of ευχαριϚησας, gave thanks, which is the word used by St. Luke and St. Paul. But instead of ευλογησας, blessed, ευχαριϚησας, gave thanks, is the reading of ten MSS. in uncial characters, of the Dublin Codex rescriptus, published by Dr. Barrett, and of more than one hundred others, of the greatest respectability. This is the reading also of the Syriac and Arabic, and is confirmed by several of the primitive fathers. The terms, in this case, are nearly of the same import, as both blessing and giving thanks were used on these occasions. But what was it that our Lord blessed? Not the bread, though many think the contrary, being deceived by the word It, which is improperly supplied in our version. In all the four places referred to above, whether the word blessed or gave thanks is used, it refers not to the bread, but to God, the dispenser of every good. Our Lord here conforms himself to that constant Jewish custom, viz. of acknowledging God as the author of every good and perfect gift, by giving thanks on taking the bread and taking the cup at their ordinary meals. For every Jew was forbidden to eat, drink, or use any of God's creatures without rendering him thanks; and he who acted contrary to this command was considered as a person who was guilty of sacrilege.

[¶12] From this custom we have derived the decent and laudable one of saying grace (gratas thanks) before and after meat. The Jewish form of blessing, probably that which our Lord used on this occasion, none of my readers will be displeased to find here, though it has been mentioned once before. On taking the bread they say: - ברוך אתה אלהינו מלך העולם המוצא לחם מן הארץ

[¶13] Baruch atta Elohinoo, Melech, haolam, ha motse Lechem min haarets.

[¶14] Blessed be thou, our God, King of the universe, who bringest forth bread out of the earth!

[¶15] Likewise, on taking the cup, they say: - ברוך אלהינו מלך העולם בורא פרי הגף

[¶16] Baruch Elohinoo, Melech, haolam, Bore perey haggephen.

[¶17] Blessed be our God, the King of the universe, the Creator of the fruit it of the vine!

[¶18] The Mohammedans copy their example, constantly saying before and after meat: -

[¶19] Bismillahi arahmani arraheemi.

[¶20] In the name of God, the most merciful, the most compassionate.

[¶21] No blessing, therefore, of the elements is here intended; they were already blessed, in being sent as a gift of mercy from the bountiful Lord; but God the sender is blessed, because of the liberal provision he has made for his worthless creatures. Blessing and touching the bread are merely Popish ceremonies, unauthorized either by Scripture or the practice of the pure Church of God; necessary of course to those who pretend to transmute, by a kind of spiritual incantation, the bread and wine into the real body and blood of Jesus Christ; a measure the grossest in folly, and most stupid in nonsense, to which God in judgment ever abandoned the fallen spirit of man.

[¶22] And brake it - We often read in the Scriptures of breaking bread, but never of cutting it. The Jewish people had nothing similar to our high-raised loaf: their bread was made broad and thin, and was consequently very brittle, and, to divide it, there was no need of a knife.

[¶23] The breaking of the bread I consider essential to the proper performance of this solemn and significant ceremony: because this act was designed by our Lord to shadow forth the wounding, piercing, and breaking of his body upon the cross; and, as all this was essentially necessary to the making a full atonement for the sin of the world, so it is of vast importance that this apparently little circumstance, the breaking of the bread, should be carefully attended to, that the godly communicant may have every necessary assistance to enable him to discern the Lord's body, while engaged in this most important and Divine of all God's ordinances. But who does not see that one small cube of fermented, i.e. leavened bread, previously divided from the mass with a knife, and separated by the fingers of the minister, can never answer the end of the institution, either as to the matter of the bread, or the mode of dividing it? Man is naturally a dull and heedless creature, especially in spiritual things, and has need of the utmost assistance of his senses, in union with those expressive rites and ceremonies which the Holy Scripture, not tradition, has sanctioned, in order to enable him to arrive at spiritual things, through the medium of earthly similitudes.

[¶24] And gave it to the disciples - Not only the breaking, but also the Distribution, of the bread are necessary parts of this rite. In the Romish Church, the bread is not broken nor delivered to the people, that They may take and eat; but the consecrated wafer is put upon their tongue by the priest; and it is generally understood by the communicants, that they should not masticate, but swallow it whole. "That the breaking of this bread to be distributed," says Dr. Whitby, "is a necessary part of this rite is evident, first, by the continual mention of it by St. Paul and all the evangelists, when they speak of the institution of this sacrament, which shows it to be a necessary part of it. 2dly, Christ says, Take, eat, this is my body, Broken for you, [1Cor 11:24]. But when the elements are not broken, it can be no more said, This is my body broken for you, than where the elements are not given. 3dly, Our Lord said, Do this in remembrance of me: i.e. 'Eat this bread, broken in remembrance of my body broken on the cross:' now, where no body broken is distributed, there, nothing can be eaten in memorial of his broken body. Lastly, The apostle, by saying, The bread which we Break, is it not the communion of the body of Christ? sufficiently informs us that the eating of his broken body is necessary to that end, [1Cor 10:10]. Hence it was that this rite, of distributing bread broken, continued for a thousand years, and was, as Humbertus testifies, observed in the Roman Church in the eleventh century." Whitby in loco. At present, the opposite is as boldly practised as if the real Scriptural rite had never been observed in the Church of Christ.

[¶25] This is my body - Here it must be observed that Christ had nothing in his hands, at this time, but part of that unleavened bread which he and his disciples had been eating at supper, and therefore he could mean no more than this, viz. that the bread which he was now breaking represented his body, which, in the course of a few hours, was to be crucified for them. Common sense, unsophisticated with superstition and erroneous creeds, - and reason, unawed by the secular sword of sovereign authority, could not possibly take any other meaning than this plain, consistent, and rational one, out of these words. "But," says a false and absurd creed, "Jesus meant, when he said, Hoc Est Corpus Meum, This is my body, and Hic Est Calix Sanguinis Mei, This is the chalice of my blood, that the bread and wine were substantially changed into his body, including flesh, blood, bones, yea, the whole Christ, in his immaculate humanity and adorable divinity!" And, for denying this, what rivers of righteous blood have been shed by state persecutions and by religious wars! Well it may be asked, "Can any man of sense believe, that, when Christ took up that bread and broke it, it was his own body which he held in his own hands, and which himself broke to pieces, and which he and his disciples ate?" He who can believe such a congeries of absurdities, cannot be said to be a volunteer in faith; for it is evident, the man can neither have faith nor reason, as to this subject.

[¶26] Let it be observed, if any thing farther is necessary on this point, that the paschal lamb, is called the passover, because it represented the destroying angel's passing over the children of Israel, while he slew the firstborn of the Egyptians; and our Lord and his disciples call this lamb the passover, several times in this chapter; by which it is demonstrably evident, that they could mean no more than that the lamb sacrificed on this occasion was a memorial of, and Represented, the means used for the preservation of the Israelites from the blast of the destroying angel.

[¶27] Besides, our Lord did not say, hoc est corpus meum, (this is my body), as he did not speak in the Latin tongue; though as much stress has been laid upon this quotation from the Vulgate as if the original of the three evangelists had been written in the Latin language. Had he spoken in Latin, following the idiom of the Vulgate, he would have said, Panis hic corpus meum signficat, or, Symbolum est corporis mei: - hoc poculum sanguinem meum representat, or, symbolum est sanguinis mei: - this bread signifies my body; this cup represents my blood. But let it be observed that, in the Hebrew, Chaldee, and Chaldeo-Syriac languages, as used in the Bible, there is no term which expresses to mean, signify, denote, though both the Greek and Latin abound with them: hence the Hebrews use a figure, and say, it is, for, it signifies. So [Gen 41:26], [Gen 41:27]. The seven kine Are (i.e. represent) seven years. This Is (represents) the bread of affliction which our fathers ate in the land of Egypt. [Dan 7:24]. The ten horns Are (i.e. signify) ten kings. They drank of the spiritual Rock which followed them, and the Rock Was (represented) Christ. [1Cor 10:4]. And following this Hebrew idiom, though the work is written in Greek, we find in [Rev 1:20], The seven stars Are (represent) the angels of the seven Churches: and the seven candlesticks Are (represent) the seven Churches. The same form of speech is used in a variety of places in the New Testament, where this sense must necessarily be given to the word. [Mat 13:38], [Mat 13:39]. The field IS (represents) the world: the good seed Are (represent or signify) the children of the kingdom: the tares Are (signify) the children of the wicked one. The enemy Is (signifies) the devil: the harvest Is (represents) the end of the world: the reapers Are (i.e. signify) the angels. [Luk 8:9]. What might this parable Be? Τις ΕΙΗ η παραβολη αυτη: - What does this parable Signify? [Joh 7:36]. Τις ΕΣΤΙΝ αυτος ο λογος: What is the Signification of this saying? [Joh 10:6]. They understood not what things they Were, τινα ΗΝ, what was the Signification of the things he had spoken to them. [Act 10:17]. Τι αν ΕΙΗ οραμα, what this vision Might Be; properly rendered by our translators, what this vision should Mean. [Gal 4:24]. For these Are the two covenants, αυται γαρ ΕΙΣΙΝ αι δυο διαθηκαι, these Signify the two covenants. [Luk 15:26]. He asked, τι ΕΙΗ ταυτα, what these things Meant. See also [Luk 18:36]. After such unequivocal testimony from the Sacred writings, can any person doubt that, This bread is my body, has any other meaning than, This bread Represents my body?

[¶28] The Latins use the verb, sum, in all its forms, with a similar latitude of meaning. So, Esse oneri ferendo, he is Able to bear the burthen: bene Esse, to Live sumptuously: male Esse, to Live miserably: recte Esse, to Enjoy good health: Est mihi fistula, I Possess a flute: EST hodie in rebus, he now Enjoys a plentiful fortune: Est mihi namque domi pater, I Have a father at home, etc.: Esse solvendo, to be Able to pay: Fuimus Troes, Fuit Ilium; the Trojans are Extinct, Troy is No More.

[¶29] In Greek also, and Hebrew, it often signifies to live, to die, to be killed. Ουκ ΕΙΜΙ, I am Dead, or a dead man. [Mat 2:18] : Rachel weeping for her children, οτι ουκ ΕΙΣΙ, because they Were Murdered. [Gen 42:36] : Joseph is not, יוסף איננו Yoseph einennu, Ιωσηφ ουκ ΕΣΤΙΝ, Sept., Joseph is Devoured by a Wild Beast. [Rom 4:17] : Calling the things that Are not, as if they were Alive. So Plutarch in Laconicis: "This shield thy father always preserved; preserve thou it, or may thou not Be," Η μη ΕΣΟ, may thou Perish. ΟΥΚ ΟΝΤΕΣ νομοι, Abrogated laws. ΕΙΜΙ εν εμοι, I Possess a sound understanding. Εις πατερα υμιν ΕΣΟΜΑΙ, I will Perform the Part of a father to you. ΕΙΜΙ της πολεως της δε, I Am an Inhabitant of that city. [1Tim 1:7] : Desiring to Be teachers of the law, θελοντες ΕΙΝΑΙ νομοδιδασκαλοι, desiring to be Reputed teachers of the law, i.e. Able divines. Τα ΟΝΤΑ, the things that Are, i.e. Noble and Honorable men: τα μη ΟΝΤΑ, the things that are not, viz. the Vulgar, or those of Ignoble Birth.

[¶30] Tertullian seems to have had a correct notion of those words of our Lord,

[¶31] Acceptum panem et distributum discipulis, corpus illum suum fecit, Hoc Est Corpus Meum dicendo, id est, Figura corporis mei.

[¶32] Advers. Marc. l. v. c. 40. "Having taken the bread, and distributed that body to his disciples, he made it his body by saying, This is my body, i.e. a Figure of my body."

[¶33] That our Lord neither spoke in Greek nor Latin, on this occasion, needs no proof. It was, most probably, in what was formerly called the Chaldaic, now the Syriac, that our Lord conversed with his disciples. Through the providence of God, we have complete versions of the Gospels in this language, and in them it is likely we have the precise words spoken by our Lord on this occasion. In [Mat 26:26], [Mat 26:27], the words in the Syriac version are, hanau pagree, This is my body, hanau demee, This is my blood, of which forms of speech the Greek is a verbal translation; nor would any man, even in the present day, speaking in the same language, use, among the people to whom it was vernacular, other terms than the above to express, This represents my body, and this represents my blood.

[¶34] As to the ancient Syrian Church on the Malabar coast, it is a fact that it never held the doctrine of transubstantiation, nor does it appear that it was ever heard of in that Church till the year 1599, when Don Alexis Menezes, Archbishop of Goa, and the Jesuit Fransic Rez, invaded that Church, and by tricks, impostures, and the assistance of the heathen governors of Cochin, and other places, whom they gained over by bribes and presents, overthrew the whole of this ancient Church, and gave the oppressed people the rites, creeds, etc., of the papal Catholic Church in its place. Vid. La Croz. Hist. du Ch. des Indes.

[¶35] This was done at the Synod of Diamper, which began its sessions at Agomale, June 20, 1599. The tricks of this unprincipled prelate, the tool of Pope Clement VIII., and Philip II., King of Portugal, are amply detailed by Mr. La Croze, in the work already quoted.

[¶36] But this form of speech is common, even in our own language, though we have terms enow to fill up the ellipsis. Suppose a man entering into a museum, enriched with the remains of ancient Greek sculpture: his eyes are attracted by a number of curious busts; and, on inquiring what they are, he learns, this is Socrates, that Plato, a third Homer; others Hesiod, Horace, Virgil, Demosthenes, Cicero, Herodotus, Livy, Caesar, Nero, Vespasian, etc. Is he deceived by this information? Not at all: he knows well that the busts he sees are not the identical persons of those ancient philosophers, poets, orators, historians, and emperors, but only Representations of their persons in sculpture, between which and the originals there is as essential a difference as between a human body, instinct with all the principles of rational vitality, and a block of marble. When, therefore, Christ took up a piece of bread, brake it, and said, This IS my body, who, but the most stupid of mortals, could imagine that he was, at the same time, handling and breaking his own body! Would not any person, of plain common sense, see as great a difference between the man Christ Jesus, and the piece of bread, as between the block of marble and the philosopher it represented, in the case referred to above? The truth is, there is scarcely a more common form of speech in any language than, This IS, for, This Represents or Signifies. And as our Lord refers, in the whole of this transaction, to the ordinance of the passover, we may consider him as saying: "This bread is now my body, in that sense in which the paschal lamb has been my body hitherto; and this cup is my blood of the New Testament, in the same sense as the blood of bulls and goats has been my blood under the Old: Exodus 24; Hebrews 9. That is, the paschal lamb and the sprinkling of blood represented my sacrifice to the present time this bread and this wine shall represent my body and blood through all future ages; therefore, Do this in remembrance of me."

[¶37] St. Luke and St. Paul add a circumstance here which is not noticed either by St. Matthew or St. Mark. After, this is my body, the former adds, which is given for you; the latter, which is broken for you; the sense of which is: "As God has in his bountiful providence given you bread for the sustenance of your lives, so in his infinite grace he has given you my body to save your souls unto life eternal. But as this bread must be broken and masticated, in order to its becoming proper nourishment, so my body must be broken, i.e. crucified, for you, before it can be the bread of life to your souls. As, therefore, your life depends on the bread which God's bounty has provided for your bodies, so your eternal life depends on the sacrifice of my body on the cross for your souls." Besides, there is here an allusion to the offering of sacrifice - an innocent creature was brought to the altar of God, and its blood (the life of the beast) was poured out for, or in behalf of, the person who brought it. Thus Christ says, alluding to the sacrifice of the paschal lamb, This is my body, το υπερ υμων διδομενον, which Is Given in your stead, or in your behalf; a free Gift, from God's endless mercy, for the salvation of your souls. This is my body, το υπερ υμων κλωμενον, ([1Cor 11:24]), which is broken - sacrificed in your stead; as without the breaking (piercing) of the body, and spilling of the blood, there was no remission.

[¶38] In this solemn transaction we must weigh every word, as there is none without its appropriate and deeply emphatic meaning. So it is written, [Eph 5:2]. Christ hath loved us, and given himself, υπερ ημων, on our account, or in our stead, an offering and a Sacrifice (θυσια) to God for a sweet-smelling savor; that, as in the sacrifice offered by Noah, [Gen 8:21], (to which the apostle evidently alludes), from which it is said, The Lord smelled a sweet savor, ריח הניחח riach hanichoach, a savor of rest, so that he became appeased towards the earth, and determined that there should no more be a flood to destroy it; in like manner, in the offering and sacrifice of Christ for us, God is appeased towards the human race, and has in consequence decreed that whosoever believeth in him shall not perish, but have everlasting life.

### Verse 27

[¶40] And he took the cup - Μετα το δειπνησαι, after having supped, [Luk 22:20], and [1Cor 11:25]. Whether the supper was on the paschal lamb, or whether it was a common or ordinary meal, I shall not wait here to inquire: see at the end of this chapter. In the parallel place, in Luke 22, we find our Lord taking the cup, [Luk 22:17], and again [Luk 22:19]; by the former of which was probably meant the cup of blessing, כוס הברכה kos haberakah, which the master of a family took, and, after blessing God, gave to each of his guests by way of welcome: but this second taking the cup is to be understood as belonging to the very important rite which he was now instituting, and on which he lays a very remarkable stress. With respect to the bread, he had before simply said, Take, eat, this is my body; but concerning the cup he says, Drink ye all of this: for as this pointed out the very essence of the institution, viz. the blood of atonement, it was necessary that each should have a particular application of it; therefore he says, Drink ye All of This. By this we are taught that the cup is essential to the sacrament of the Lord's Supper; so that they who deny the cup to the people sin against God's institution; and they who receive not the cup are not partakers of the body and blood of Christ. If either could without mortal prejudice be omitted, it might be the bread; but the cup, as pointing out the blood poured out, i.e. the life, by which alone the great sacrificial act is performed, and remission of sins procured, is absolutely indispensable. On this ground it is demonstrable, that there is not a priest under heaven, who denies the cup to the people, that can be said to celebrate the Lord's Supper at all; nor is there one of their votaries that ever received the holy sacrament. All pretension to this is an absolute farce, so long as the cup, the emblem of the atoning blood, is denied. How strange is it, that the very men who plead so much for the bare literal meaning of this is my body, in the preceding verse, should deny all meaning to drink Ye All of this cup, in this verse! And though Christ has in the most positive manner enjoined it, they will not permit one of the laity to taste it! O, what a thing is man - a constant contradiction to reason and to himself.

[¶41] I have just said that our blessed Lord lays remarkable stress on the administration of the cup, and on that which himself assures us is represented by it. As it is peculiarly emphatic, I beg leave to set down the original text, which the critical reader will do well minutely to examine: Τουτο γαρ εϚι ΤΟ αιμα μου ΤΟ της καινης διαθηκης, ΤΟ περι πολλων εκχυνομενον εις αφεσιν αμαρτιων.

[¶42] The following literal translation and paraphrase do not exceed its meaning: -

[¶43] For This is That blood of mine which was pointed out by all the sacrifices under the Jewish law, and particularly by the shedding and sprinkling of the blood of the paschal lamb. That blood of the sacrifice slain for the ratification of the new covenant. The blood ready to be poured out for the multitudes, the whole Gentile world as well as the Jews, for the taking away of sins; sin, whether original or actual, in all its power and guilt, in all its internal energy and pollution.

[¶44] And gave thanks - See the form used on this occasion, on [Mat 26:26] (note); and see the Mishna, Tract ברכות Beracoth.

## 235. Matthew · 79 of 88

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### Verse 28

[¶1] For this is my blood of the New Testament - This is the reading both here and in St. Mark; but St. Luke and St. Paul say, This cup is the New Testament in my blood. This passage has been strangely mistaken: by New Testament, many understand nothing more than the book commonly known by this name, containing the four Gospels, Acts of the Apostles, apostolical Epistles, and book of the Revelation; and they think that the cup of the New Testament means no more than merely that cup which the book called the New Testament enjoins in the sacrament of the Lord's Supper. As this is the case, it is highly necessary that this term should be explained. The original, Η Καινη Διαθηκη, which we translate, The New Testament, and which is the general title of all the contents of the book already described, simply means, the new Covenant. Covenant, from con, together, and venio, I come, signifies an agreement, contract, or compact, between two parties, by which both are mutually bound to do certain things, on certain conditions and penalties. It answers to the Hebrew ברית berith, which often signifies, not only the covenant or agreement, but also the sacrifice which was slain on the occasion, by the blood of which the covenant was ratified; and the contracting parties professed to subject themselves to such a death as that of the victim, in case of violating their engagements. An oath of this kind, on slaying the covenant sacrifice, was usual in ancient times: so in Homer, when a covenant was made between the Greeks and the Trojans, and the throats of lambs were cut, and their blood poured out, the following form of adjuration was used by the contracting parties: - Ζευ κυδιϚε, μεγιϚε, και αθανατοι θεοι αλλοι, Οπποτεροι προτεροι υπερ ορκια πημηνειαν, Ωδε σφ' εγκεφαλος χαμαδις ρεοι, ως οδε οινος, Αυτων, και τεκεων· αλοχοι δ' αλλοισι μιγειεν.

[¶2] All glorious Jove, and ye, the powers of heaven!

[¶3] Whoso shall violate this contract first,

[¶4] So be their blood, their children's and their own,

[¶5] Poured out, as this libation, on the ground

[¶6] And let their wives bring forth to other men!

[¶7] Iliad l. iii. v. 298-301

[¶8] Our blessed Savior is evidently called the Διαθηκη, ברית berith, or covenant sacrifice, [Isa 42:6]; [Isa 49:8]; [Zac 9:11]. And to those Scriptures he appears to allude, as in them the Lord promises to give him for a covenant (sacrifice) to the Gentiles, and to send forth, by the blood of this covenant (victim) the prisoners out of the pit. The passages in the sacred writings which allude to this grand sacrificial and atoning act are almost innumerable. See the Preface to Matthew.

[¶9] In this place, our Lord terms his blood the blood of the New covenant; by which he means that grand plan of agreement, or reconciliation, which God was now establishing between himself and mankind, by the passion and death of his Son, through whom alone men could draw nigh to God; and this New covenant is mentioned in contradistinction from the Old covenant, η παλαια Διαθηκη, [2Cor 3:14], by which appellative all the books of the Old Testament were distinguished, because they pointed out the way of reconciliation to God by the blood of the various victims slain under the law; but now, as the Lamb of God, which taketh away the sin of the world, was about to be offered up, a New and Living way was thereby constituted, so that no one henceforth could come unto the Father but by Him. Hence all the books of the New Testament, which bear unanimous testimony to the doctrine of salvation by faith through the blood of Jesus, are termed, Η Καινη Διαθηκη, The New covenant. See the Preface.

[¶10] Dr. Lightfoot's Observations on this are worthy of serious notice. "This is my blood of the New Testament. Not only the seal of the covenant, but the sanction of the new covenant. The end of the Mosaic economy, and the confirming of a new one. The confirmation of the old covenant was by the blood of bulls and goats, Exodus 24, Hebrews 9, because blood was still to be shed: the confirmation of the new was by a cup of wine, because under the new covenant there is no farther shedding of blood. As it is here said of the cup, This cup is the New Testament in my blood; so it might be said of the cup of blood, Exodus 24, That cup was the Old Testament in the blood of Christ: there, all the articles of that covenant being read over, Moses sprinkled all the people with blood, and said, This is the blood of the covenant which God hath made with you; and thus the old covenant or testimony was confirmed. In like manner, Christ, having published all the articles of the new covenant, he takes the cup of wine, and gives them to drink, and saith. This is the New Testament in my blood; and thus the new covenant was established." - Works, vol. ii. p. 260.

[¶11] Which is shed (εκχυνομενον, poured out) for many - Εκχεω and εκχυω, to pour out, are often used in a sacrificial sense in the Septuagint, and signify to pour out or sprinkle the blood of the sacrifices before the altar of the Lord, by way of atonement. See [2Kgs 16:15]; [Lev 8:15]; [Lev 9:9]; [Exo 29:12]; [Lev 4:7], [Lev 4:14], [Lev 4:17], [Lev 4:30], [Lev 4:34]; and in various other places. Our Lord, by this very remarkable mode of expression, teaches us that, as his body was to be broken or crucified, υπερ ημων, in our stead, so here the blood was to be poured out to make an atonement, as the words, remission of sins, sufficiently prove for without shedding of blood there was no remission, [Heb 9:22], nor any remission by shedding of blood, but in a sacrificial way. See the passages above, and on [Mat 26:26] (note).

[¶12] The whole of this passage will receive additional light when collated with [Isa 53:11], [Isa 53:12]. By his knowledge shall my righteous servant justify Many, for he shall bear their iniquities - because he hath Poured Out his soul unto death, and he bare the sin of Many. The pouring out of the soul unto death, in the prophet, answers to, this is the blood of the new covenant which is poured out for you, in the evangelists; and the רבים, rabbim, multitudes, in Isaiah, corresponds to the Many, πολλων, of Matthew and Mark. The passage will soon appear plain, when we consider that two distinct classes of persons are mentioned by the prophet.

[¶13] 1. The Jews. [Isa 53:4]. Surely he hath borne Our griefs, and carried Our sorrows. [Isa 53:5]. But he was wounded for Our transgressions, he was bruised for Our iniquities, the chastisement of Our peace was upon him. [Isa 53:6]. All We like sheep have gone astray, and the Lord hath laid upon him the iniquity of Us all.

[¶14] 2. The Gentiles. [Isa 53:11]. By his knowledge, בדעתו bedaato, i.e. by his being made known, published as Christ crucified among the Gentiles, he shall justify רבים rabbim, the multitudes, (the Gentiles), for he shall (also) bear Their offenses, as well as Ours, the Jews, [Isa 53:4], etc.

[¶15] It is well known that the Jewish dispensation, termed by the apostle as above, η παλαια διαθηκη, the Old covenant, was partial and exclusive. None were particularly interested in it save the descendants of the twelve sons of Jacob: whereas the Christian dispensation, η καινη διαθηκη, the New covenant, referred to by our Lord in this place, was universal; for as Jesus Christ by the grace of God tasted death for Every man, [Heb 2:9], and is that Lamb of God that taketh away the sin of the World, [Joh 1:29], who would have All Men to be saved, and come to the knowledge of the truth, [1Tim 2:4], even that knowledge of Christ crucified, by which they are to be justified, [Isa 53:11], therefore he has commanded his disciples to go into all the world, and preach the Gospel to Every Creature, [Mar 16:15]. The reprobate race, those who were no people, and not beloved, were to be called in; for the Gospel was to be preached to all the world, though it was to begin at Jerusalem, [Luk 24:47]. For this purpose was the blood of the new covenant sacrifice poured out for the multitudes, that there might be but one fold, as there is but one Shepherd; and that God might be All and in All.

[¶16] For the remission of sins - Εις αφεσις αμαρτιων, for (or, in reference to) the taking away of sins. For, although the blood is shed, and the atonement made, no man's sins are taken away until, as a true penitent, he returns to God, and, feeling his utter incapacity to save himself, believes in Christ Jesus, who is the justifier of the ungodly.

[¶17] The phrase, αφεσις των αμαρτιων, remission of sins, (frequently used by the Septuagint), being thus explained by our Lord, is often used by the evangelists and the apostles; and does not mean merely the pardon of sins, as it is generally understood, but the removal or taking away of sins; not only the guilt, but also the very nature of sin, and the pollution of the soul through it; and comprehends all that is generally understood by the terms justification and sanctification. For the use and meaning of the phrase αφεσις αμαρτιων, see [Mar 1:4]; [Luk 1:77]; [Luk 3:3]; [Luk 24:47]; [Act 2:38]; [Act 5:31]; [Act 10:43]; [Act 13:38]; [Act 26:18]; [Col 1:14]; [Heb 10:18].

[¶18] Both St. Luke and St. Paul add, that, after giving the bread, our Lord said, Do this in remembrance of me. And after giving the cup, St. Paul alone adds, This do ye, as oft as ye drink it, in remembrance of me. The account, as given by St. Paul, should be carefully followed, being fuller, and received, according to his own declaration, by especial revelation from God. See [1Cor 11:23], For I have received of the Lord that which also I delivered unto you, etc. See the harmonized view above.

### Verse 29

[¶20] I will not drink henceforth of this fruit of the vine - These words seem to intimate no more than this: We shall not have another opportunity of eating this bread and drinking this wine together; as in a few hours my crucifixion shall take place.

[¶21] Until that day when I drink it new with you - That is, I shall no more drink of the produce of the vine with you; but shall drink new wine - wine of a widely different nature from this - a wine which the kingdom of God alone can afford. The term new in Scripture is often taken in this sense. So the New heaven, the New earth, the New covenant, the New man - mean a heaven, earth, covenant, man, of a very different nature from the former. It was our Lord's invariable custom to illustrate heavenly things by those of earth, and to make that which had last been the subject of conversation the means of doing it. Thus he uses wine here, of which they had lately drunk, and on which he had held the preceding discourse, to point out the supreme blessedness of the kingdom of God. But however pleasing and useful wine may be to the body and how helpful soever, as an ordinance of God. It may be to the soul in the holy sacrament; yet the wine of the kingdom, the spiritual enjoyments at the right hand of God, will be infinitely more precious and useful. From what our Lord says here, we learn that the sacrament of his supper is a type and a pledge, to genuine Christians, of the felicity they shall enjoy with Christ in the kingdom of glory.

### Verse 30

[¶23] And when they had sung a hymn - Υμνησαντες means, probably, no more than a kind of recitative reading or chanting. As to the hymn itself, we know, from the universal consent of Jewish antiquity, that it was composed of [Psa 113:1-9], [Psa 114:1-8], 115, 116, [Psa 117:1-2], and 118, termed by the Jews הלל halel, from הללו־יה halelu-yah, the first word in [Psa 113:1-9]. These six Psalms were always sung at every paschal solemnity. They sung this great hillel on account of the five great benefits referred to in it; viz.

[¶24] 1. The Exodus from Egypt, [Psa 114:1]. When Israel went out of Egypt, etc.

[¶25] 2. The miraculous division of the Red Sea, [Psa 114:3]. The sea saw it and fled.

[¶26] 3. The promulgation of the law, [Psa 114:4]. The mountains skipped like lambs.

[¶27] 4. The resurrection of the dead, [Psa 116:9]. I will walk before the Lord in the land of the living.

[¶28] 5. The passion of the Messiah, [Psa 115:1]. Not unto us, O Lord, not unto us, etc.

[¶29] See Schoettgen, Hor. Hebr. p. 231, and my Discourse on the nature and design of the Eucharist, 8vo. Lond. 1808.

### Verse 31

[¶31] All ye shall be offended - Or rather, Ye will all be stumbled - παντες υμεις σκανδαλισθησεσθε - ye will all forsake me, and lose in a great measure your confidence in me.

[¶32] This night - The time of trial is just at hand.

[¶33] I will smite the shepherd - It will happen to you as to a flock of sheep, whose shepherd has been slain - the leader and guardian being removed, the whole flock shall be scattered, and be on the point of becoming a prey to ravenous beasts.

### Verse 32

[¶35] But after I am risen again - Don't lose your confidence; for though I shall appear for a time to be wholly left to wicked men, and be brought under the power of death, yet I will rise again, and triumph over all your enemies and mine.

[¶36] I will go before you - Still alluding to the case of the shepherd and his sheep. Though the shepherd has been smitten and the sheep scattered, the shepherd shall revive again, collect the scattered flock, and go before them, and lead them to peace, security, and happiness.

### Verse 33

[¶38] Peter - said unto him, Though all men shall be offended - yet will I never - The presumptuous person imagines he can do every thing, and can do nothing: thinks he can excel all, and excels in nothing: promises every thing, and performs nothing. The humble man acts a quite contrary part. There is nothing we know so little of as ourselves - nothing we see less of than our own weakness and poverty. The strength of pride is only for a moment. Peter, though vainly confident, was certainly sincere - he had never been put to a sore trial, and did not know his own strength. Had this resolution of his been formed in the strength of God, he would have been enabled to maintain it against earth and hell. This most awful denial of Christ, and his abandoning him in the time of trial, was sufficient to have disqualified him for ever from being, in any sense, head of the Church, had such a supremacy been ever designed him. Such a supremacy was never given him by Christ; but the fable of it is in the Church of Rome, and the mock Peter, not Peter the apostle, is there and there only to be found.

### Verse 34

[¶40] Jesus said - Our Lord's answer to Peter is very emphatic and impressive. Verily - I speak a solemn weighty truth, thou wilt not only be stumbled, fall off, and forsake thy Master, but thou wilt even deny that thou hast, or ever had, any knowledge of or connection with me; and this thou wilt do, not by little and little, through a long process of time, till the apostasy, daily gathering strength, shall be complete; but thou wilt do it this very night, and that not once only, but thrice; and this thou wilt do also in the earlier part of the night, before even a cock shall crow. Was not this warning enough to him not to trust in his own strength, but to depend on God?

### Verse 35

[¶42] Though I should die with thee, yet will I not deny thee - He does not take the warning which his Lord gave him - he trusts in the warm, sincere attachment to Christ which he now feels, not considering that this must speedily fail, unless supported by the power of God.

### Verse 36

[¶44] A place called Gethsemane - A garden at the foot of the mount of Olives. The name seems to be formed from גת gath, a press, and סמן shemen, oil; probably the place where the produce of the mount of Olives was prepared for use. The garden of the oil-press, or olive-press.

## 236. Matthew · 80 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/236/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/236/#p-N

[¶0] Sit ye here - Or, stay in this place, while I go and pray yonder: and employ ye the time as I shall employ it - in watching unto prayer.

### Verse 37

[¶2] And he took with him Peter and the two sons of Zebedee - That is, James and John; the same persons who had beheld his transfiguration on the mount - that they might contemplate this agony in the light of that glory which they had there seen; and so be kept from being stumbled by a view of his present humiliation.

[¶3] Began to be sorrowful - Λυπεισθαι, from λυω, to dissolve - exquisite sorrow, such as dissolves the natural vigor, and threatens to separate soul and body.

[¶4] And very heavy - Overwhelmed with anguish - αδημονειν. This word is used by the Greeks to denote the most extreme anguish which the soul can feel - excruciating anxiety and torture of spirit.

### Verse 38

[¶6] Then saith he - Then saith - Jesus: - I have added the word Jesus, ὁ Ιησους, on the authority of a multitude of eminent MSS. See them in Griesbach.

[¶7] My soul is exceeding sorrowful, (or, is surrounded with exceeding sorrow), even unto death - This latter word explains the two former: My soul is so dissolved in sorrow, my spirit is filled with such agony and anguish, that, if speedy succor be not given to my body, death must be the speedy consequence.

[¶8] Now, the grand expiatory sacrifice begins to be offered: in this garden Jesus enters fully into the sacerdotal office; and now, on the altar of his immaculate divinity, begins to offer his own body - his own life - a lamb without spot, for the sin of the world. St. Luke observes, [Luk 22:43], [Luk 22:44], that there appeared unto him an angel from heaven strengthening him; and that, being in an agony, his sweat was like great drops of blood falling to the ground. How exquisite must this anguish have been, when it forced the very blood through the coats of the veins, and enlarged the pores in such a preternatural manner as to cause them to empty it out in large successive drops! In my opinion, the principal part of the redemption price was paid in this unprecedented and indescribable agony.

[¶9] Bloody sweats are mentioned by many authors; but none was ever such as this - where a person in perfect health, (having never had any predisposing sickness to induce a debility of the system), and in the full vigor of life, about thirty-three years of age, suddenly, through mental pressure, without any fear of death, sweat great drops of blood; and these continued, during his wrestling with God to fall to the ground.

[¶10] To say that all this was occasioned by the fear he had of the ignominious death which he was about to die confutes itself - for this would not only rob him of his divinity, for which purpose it is brought, but it deprives him of all excellency, and even of manhood itself. The prospect of death could not cause him to suffer thus, when he knew that in less than three days he was to be restored to life, and be brought into an eternity of blessedness. His agony and distress can receive no consistent explication but on this ground - He Suffered, the Just for the Unjust, that he might Bring us to God. O glorious truth! O infinitely meritorious suffering! And O! above all, the eternal love, that caused him to undergo such sufferings for the sake of Sinners!

### Verse 39

[¶12] Fell on his face - See the note on [Luk 22:44]. This was the ordinary posture of the supplicant when the favor was great which was asked, and deep humiliation required. The head was put between the knees, and the forehead brought to touch the earth - this was not only a humiliating, but a very painful posture also.

[¶13] This cup - The word cup is frequently used in the Sacred Writings to point out sorrow, anguish, terror, death. It seems to be an allusion to a very ancient method of punishing criminals. A cup of poison was put into their hands, and they were obliged to drink it. Socrates was killed thus, being obliged by the magistrates of Athens to drink a cup of the juice of hemlock. To death, by the poisoned cup, there seems an allusion in [Heb 2:9], Jesus Christ, by the grace of God, Tasted death for every man. The whole world are here represented as standing guilty and condemned before the tribunal of God; into every man's hand the deadly cup is put, and he is required to drink off the poison - Jesus enters, takes every man's cup out of his hand, and drinks off the poison, and thus tastes or suffers the death which every man otherwise must have undergone.

[¶14] Pass from me - Perhaps there is an allusion here to several criminals standing in a row, who are all to drink of the same cup; but, the judge extending favor to a certain one, the cup passes by him to the next.

[¶15] Instead of προελθων μικρον, going a little forward, many eminent MSS. have προσελθων, coming a little forward - but the variation is of little moment. At the close of this verse several MSS. add the clause in [Luk 22:43], There appeared an angel, etc.

### Verse 40

[¶17] He - saith unto Peter - He addressed himself more particularly to this apostle, because of the profession he had made, [Mat 26:33]; as if he had said: "Is this the way you testify your affectionate attachment to me? Ye all said you were ready to die with me; what, then, cannot you watch One hour?" Instead of ουκ ισχυσατε, could Ye not, the Codex Alexandrinus, the later Syriac in the margin, three of the Itala, and Juvencus, read ουκ ισχυσας, couldst Thou not - referring the reproach immediately to Peter, who had made the promises mentioned before.

### Verse 41

[¶19] That ye enter not into temptation - If ye cannot endure a little fatigue when there is no suffering, how will ye do when the temptation, the great trial of your fidelity and courage, cometh? Watch - that ye be not taken unawares; and pray - that when it comes ye may be enabled to bear it.

[¶20] The spirit - is willing, but the flesh is weak - Your inclinations are good - ye are truly sincere; but your good purposes will be overpowered by your timidity. Ye wish to continue steadfast in your adherence to your Master; but your fears will lead you to desert him.

### Verse 42

[¶22] O my Father, if this cup may not pass away from me - If it be not possible - to redeem fallen man, unless I drink this cup, unless I suffer death for them; thy will be done - I am content to suffer whatever may be requisite to accomplish the great design. In this address the humanity of Christ most evidently appears; for it was his humanity alone that could suffer; and if it did not appear that he had felt these sufferings, it would have been a presumption that he had not suffered, and consequently made no atonement. And had he not appeared to have been perfectly resigned in these sufferings, his sacrifice could not have been a free-will but a constrained offering, and therefore of no use to the salvation of mankind.

### Verse 43

[¶24] Their eyes were heavy - That is, they could not keep them open. Was there nothing preternatural in this? Was there no influence here from the powers of darkness?

### Verse 44

[¶26] Prayed the third time - So St. Paul - I besought the Lord Thrice that it might depart from me, [2Cor 12:8]. This thrice repeating the same petition argues deep earnestness of soul.

### Verse 45

[¶28] Sleep on now, and take your rest - Perhaps it might be better to read these words interrogatively, and paraphrase them thus: Do ye sleep on still? Will no warnings avail? Will no danger excite you to watchfulness and prayer? My hour - in which I am to be delivered up, is at hand; therefore now think of your own personal safety.

[¶29] The Son of man is betrayed into the hands of sinners - Αμαρτωλων, viz. the Gentiles or heathens, who were generally distinguished by this appellation from the Jews. Here it probably means the Roman cohort that was stationed on festivals for the defense of the temple. By the Romans he was adjudged to death; for the Jews acknowledged that they had no power in capital cases. See the note on [Mat 9:10].

### Verse 46

[¶31] Rise, let us be going - That is, to meet them, giving thereby the fullest proof that I know all their designs, and might have, by flight or otherwise, provided for my own safety; but I go willingly to meet that death which their malice designs me, and, through it, provide for the life of the world.

### Verse 47

[¶33] Judas, one of the twelve - More deeply to mark his base ingratitude and desperate wickedness - He was One of the Twelve - and he is a Traitor, and one of the vilest too that ever disgraced human nature.

[¶34] A great multitude with swords and staves - They did not come as officers of justice, but as a desperate mob. Justice had nothing to do in this business. He who a little before had been one of the leaders of the flock of Christ is now become the leader of ruffians and murderers! What a terrible fall!

### Verse 48

[¶36] Gave them a sign - How coolly deliberate is this dire apostate! The man whom I shall kiss - how deeply hypocritical! That is he, hold him fast, seize him - how diabolically malicious!

[¶37] Hail, Master - A usual compliment among the Jews. Judas pretends to wish our Lord continued health while he is meditating his destruction!

[¶38] How many compliments of this kind are there in the world! Judas had a pattern in Joab, who, while he pretends to inquire tenderly for the health of Amasa, thrust him through with his sword; but the disciple here vastly outdoes his master, and through a motive, if possible, still more base. Let all those who use unmeaning or insidious compliments rank for ever with Joab and Judas.

[¶39] And kissed him - And tenderly kissed him - this is the proper meaning of the original word κατεφιλησεν, he kissed him again and again - still pretending the most affectionate attachment to him, though our Lord had before unmasked him.

### Verse 50

[¶41] Jesus said - Friend - Rather, companion, εταιρε, (not Friend), wherefore, rather, against whom (εφ' ὃ, the reading of all the best MSS.) art thou come? How must these words have cut his very soul, if he had any sensibility left! Surely, thou, who hast so long been my companion, art not come against me, thy Lord, Teacher and Friend! What is the human heart not capable of, when abandoned by God, and influenced by Satan and the love of money!

[¶42] Laid hands on Jesus - But not before they had felt that proof of his sovereign power by which they had all been struck down to the earth, [Joh 18:6]. It is strange that, after this, they should dare to approach him; but the Scriptures must be fulfilled.

### Verse 51

[¶44] One of them which were with Jesus - This was Peter - struck a servant of the high priest's, the servant's name was Malchus, [Joh 18:10], and smote off his ear. In [Luk 22:51], it is said, Jesus touched and healed it. Here was another miracle, and striking proof of the Divinity of Christ. Peter did not cut the ear, merely, he cut it Off, αφειλεν. Now to heal it, Jesus must either take up the ear and put it on again, or else create a new one - either of these was a miracle, which nothing less than unlimited power could produce. See the note on [Joh 18:10].

## 237. Matthew · 81 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/237/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/237/#p-N

### Verse 52

[¶1] Put up again thy sword into his place - Neither Christ nor his religion is to be defended by the secular arm. God is sufficiently able to support his ark: Uzzah need not stretch out his hand on the occasion. Even the shadow of public justice is not to be resisted by a private person, when coming from those in public authority. The cause of a Christian is the cause of God: sufferings belong to one, and vengeance to the other. Let the cause, therefore, rest in his hands, who will do it ample justice.

[¶2] Shall perish with the sword - Instead of απολουνται, shall perish, many excellent MSS., versions, and fathers, have αποθανουνται, shall die. The general meaning of this verse is, they who contend in battle are likely, on both sides, to become the sacrifices of their mutual animosities. But it is probably a prophetic declaration of the Jewish and Roman states. The Jews put our Lord to death under the sanction of the Romans - both took the sword against Christ, and both perished by it. The Jews by the sword of the Romans, and the Romans by that of the Goths, Vandals, etc. The event has verified the prediction - the Jewish government has been destroyed upwards of 1700 years, and the Roman upwards of 1000. Confer with this passage, [Psa 2:4], [Psa 2:9]; [Psa 110:1], [Psa 110:5], [Psa 110:6]. But how came Peter to have a sword? Judea was at this time so infested with robbers and cut-throats that it was not deemed safe for any person to go unarmed. He probably carried one for his mere personal safety.

### Verse 53

[¶4] More than twelve legions of angels? - As if he had said, Instead of you twelve, one of whom is a traitor, my Father can give me more than twelve legions of angels to defend me. A legion, at different times, contained different numbers; 4,200, 5,000, and frequently 6,000 men; and from this saying, taking the latter number, which is the common rate, may we not-safely believe that the angels of God amount to more than 72,000?

### Verse 54

[¶6] But how then - Had I such a defense - shall the Scriptures be fulfilled, which say, that thus it must be? That is, that I am to suffer and die for the sin of the world. Probably the Scriptures to which our Lord principally refers are Psalm 22, 69, and especially [Isa 53:1-12], and [Dan 9:24-27]. Christ shows that they had no power against him but what he permitted; and that he willingly gave up himself into their hands.

### Verse 55

[¶8] Are ye come out as against a thief - At this time Judea was much infested by robbers, so that armed men were obliged to be employed against them - to this our Lord seems to allude. See on [Mat 26:52] (note).

[¶9] I sat daily with you - Why come in this hostile manner? Every day, for four days past, ye might have met with me in the temple, whither I went to teach you the way of salvation. See on [Mat 21:17] (note).

### Verse 56

[¶11] But all this was done - This is probably the observation of the evangelist. See on [Mat 2:23] (note).

[¶12] Then all the disciples forsook him and fled - O what is man! How little is even his utmost sincerity to be depended on! Jesus is abandoned by all! - even zealous Peter and loving John are among the fugitives! Was ever master so served by his scholars? Was ever parent so treated by his children? Is there not as much zeal and love among them all as might make one martyr for God and truth? Alas! no. He had but twelve who professed inviolable attachment to him; one of these betrayed him, another denied him with oaths, and the rest run away and utterly abandon him to his implacable enemies! Are there not found among his disciples still, 1st. Persons who betray him and his cause? 2dly. Persons who deny him and his people? 3dly. Persons who abandon him, his people, his cause, and his truth?

[¶13] Reader! dost thou belong to any of these classes?

### Verse 57

[¶15] They - led him away to Caiaphas - John says, [Joh 18:13], that they led him first to Annas; but this appears to have been done merely to do him honor as the father-in-law of Caiaphas, and his colleague in the high priesthood. But as the Sanhedrin was assembled at the house of Caiaphas, it was there he must be brought to undergo his mock trial: but see on [Joh 18:13] (note).

### Verse 58

[¶17] Peter followed him afar off - Poor Peter! this is the beginning of his dreadful fall. His fear kept him from joining the company, and publicly acknowledging his Lord; and his affection obliged him to follow at a distance that he might see the end.

[¶18] And sat with the servants, to see the end - When a man is weak in faith, and can as yet only follow Christ at a distance, he should avoid all dangerous places, and the company of those who are most likely to prove a snare to him. Had not Peter got to the high priest's palace, and sat down with the servants, he would not thus have denied his Lord and Master. Servants-officers, υπηρετων. Such as we term serjeants, constables, etc.

### Verse 59

[¶20] All the council sought false witness - What a prostitution of justice! - they first resolve to ruin him, and then seek the proper means of effecting it: they declare him criminal, and after that do all they can to fix some crime upon him, that they may appear to have some shadow of justice on their side when they put him to death. It seems to have been a common custom of this vile court to employ false witness, on any occasion, to answer their own ends. See this exemplified in the case of Stephen, [Act 6:11-13].

### Verse 60

[¶22] Though many false witnesses came - There is an unaccountable confusion in the MSS. in this verse: without stating the variations, which may be seen in Griesbach, I shall give that which I believe to be the genuine sense of the evangelist. Then the chief priests and elders, and all the council, sought false witness against Jesus, to put him to death; but they found it not, though many false witnesses came up. At last two false witnesses came up, saying; This man said, etc. It is the property of falsity to be ever inconsistent, and to contradict itself; therefore they could not find two consistent testimonies, without which the Jewish law did not permit any person to be put to death. However, the hand of God was in this business: for the credit of Jesus, and the honor of the Christian religion, he would not permit him to be condemned on a false accusation; and, therefore, at last they were obliged to change their ground, and, to the eternal confusion of the unrighteous council, he is condemned on the very evidence of his own innocence, purity, and truth!

### Verse 61

[¶24] I am able to destroy the temple of God - 1st. These words were not fairly quoted. Jesus had said, [Joh 2:19], Destroy this temple, and I will build it again in three days. 2dly. The inuendo which they produce, applying these words to a pretended design to destroy the temple at Jerusalem, was utterly unfair; for these words he spoke of the temple of his body.

[¶25] It is very easy, by means of a few small alterations, to render the most holy things and innocent persons odious to the world, and even to take away the life of the innocent.

### Verse 62

[¶27] Answerest thou nothing? - The accusation was so completely frivolous that it merited no notice: besides, Jesus knew that they were determined to put him to death, and that his hour was come; and that therefore remonstrance or defense would be of no use: he had often before borne sufficient testimony to the truth.

### Verse 63

[¶29] I adjure thee by the living God - I put thee to thy oath. To this solemn adjuration Christ immediately replies, because he is now called on, in the name of God, to bear another testimony to the truth. The authority of God in the most worthless magistrate should be properly respected. However necessary our Lord saw it to be silent, when the accusations were frivolous, and the evidence contradictory, he felt no disposition to continue this silence, when questioned concerning a truth, for which he came into the world to shed his blood.

### Verse 64

[¶31] Thou hast said - That is, I am the Christ, the promised Messiah, (see on [Mat 26:25] (note)); and you and this whole nation shall shortly have the fullest proof of it: for hereafter, in a few years, ye shall see the Son of man sitting on the right hand of power, fully invested with absolute dominion, and coming in the clouds of heaven, to execute judgment upon this wicked race. See [Mat 24:30]. Our Lord appears to refer to [Dan 7:13] : One like the Son of man came with the clouds of heaven, etc. This may also refer to the final judgment.

### Verse 65

[¶33] The high priest rent his clothes - This rending of the high priest's garments was expressly contrary to the law, [Lev 10:6] : [Lev 21:10]. But it was a common method of expressing violent grief, [Gen 37:29], [Gen 37:34]; [Job 1:20], and horror at what was deemed blasphemous or impious. [2Kgs 18:37]; [2Kgs 19:1]; [Act 14:14]. All that heard a blasphemous speech were obliged to rend their clothes, and never to sew them up again. See Lightfoot.

[¶34] He hath spoken blasphemy - Quesnel's note on this is worthy of notice. "See here a false zeal, a mask of religion, and a passionate and seditious way of proceeding, tending only to incense and stir up others, all which are common to those who would oppress truth by cabal, and without proof. By crying out, 'heresy, blasphemy, and faction,' though contrary to all appearance, men fail not to stir up those in power, to gain the simple, to give some shadow of authority to the ill-disposed, to cast devout but ignorant people into scruples, and thereby to advance the mystery of iniquity, which is the mystery of all ages." This was the very plan his Catholic brethren adopted in this country, in the reign of Queen Mary, called the bloody queen, because of the many murders of righteous men which she sanctioned at the mouth of her Catholic priesthood.

### Verse 66

[¶36] He is guilty of death - Ενοχος θανατου εστι, he is liable to death. All the forms of justice are here violated. The judge becomes a party and accuser, and proceeds to the verdict without examining whether all the prophecies concerning the Messiah, and the innumerable miracles which he wrought, did not justify him. Examination and proof are the ruin of all calumnies, and of the authors of them, and therefore they take care to keep off from these two things. See Quesnel.

### Verse 67

[¶38] Then did they spit in his face - This was done as a mark of the most profound contempt. See [Job 16:10]; [Job 30:10]; [Isa 50:6]; [Mic 5:1]. The judges now delivered him into the hands of the mob.

[¶39] And buffeted him - Smote him with their fists, εκολαφισαν. This is the translation of Theophylact. Κολαφιζειν, says he, means, "to beat with the hand, the fingers being clenched. Συγκαμτομενων των δακτυλων, or, to speak more briefly, to buffet with the fist."

[¶40] Smote him with the palms of their hands - Ερραπισαν. Ραπιζω, says Suidas, means "παταξαι την γναθον απλη τη χειρι, to smite the cheek with the open hand." Thus they offered him indignity in all its various and vexatious forms. Insults of this kind are never forgiven by the world: Jesus not only takes no revenge, (though it be completely in his power), but bears all with meekness, without even one word of reply.

### Verse 68

[¶42] Prophesy unto us, thou Christ - Their conduct toward him now was expressly prophesied of, by a man whose Divine mission they did not pretend to deny; see [Isa 50:6]. It appears that, before they buffeted him, they bound up his eyes, See [Mar 14:65].

### Verse 69

[¶44] A damsel came unto him - A maid servant, παιδισκη. See this translation vindicated by Kypke.

## 238. Matthew · 82 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/238/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/238/#p-N

[¶0] Thou also wast with Jesus - What a noble opportunity had Peter now to show his zeal for the insulted cause of truth, and his attachment to his Master. But, alas! he is shorn of his strength. Constables and maid servants are no company for an apostle, except when he is delivering to them the message of salvation. Evil communications corrupt good manners. Had Peter been in better company, he would not have had so foul a fall.

### Verse 70

[¶2] But he denied before them all - So the evil principle gains ground. Before, he followed at a distance, now he denies; this is the second gradation in his fall.

### Verse 71

[¶4] Unto them that were there - Instead of λεγει τοις εκει· και, more than one hundred MSS., many of which are of the first authority and antiquity, have λεγει αυτοις· εκει και, she saith unto them, this man was There also. I rather think this is the genuine reading. Τοις might have been easily mistaken for αυτοις, if the first syllable αυ were but a little faded in a MS. from which others were copied: and then the placing of the point after εκει· instead of after αυτοις· would naturally follow, as placed after τοις, it would make no sense. Griesbach approves of this reading.

### Verse 72

[¶6] And again he denied with an oath - This is a third gradation of his iniquity. He has told a lie, and he swears to support it. A liar has always some suspicion that his testimony is not credited, for he is conscious to his own falsity, and is therefore naturally led to support his assertions by oaths.

### Verse 73

[¶8] Thy speech - Thy manner of speech, η λαλια σου, that dialect of thine - his accent being different from that of Jerusalem. From various examples given by Lightfoot and Schoettgen, we find that the Galileans had a very corrupt pronunciation, frequently interchanging ת ה א and ע, and so blending or dividing words as to render them unintelligible, or cause them to convey a contrary sense.

[¶9] Bewrayeth thee - Δηλου σε ποιει, maketh thee manifest, from the Anglo-saxon, to accuse, betray; a word long since lost from our language.

### Verse 74

[¶11] Then began he to curse and to swear - Rather, Then he began positively to affirm - καταθεματιζειν, from κατα intensive, and τιθημι, I lay down, place, affirm. But the common reading is καταναθεματιζειν, which signifies to wish curses on himself. The former reading is supported by almost every MS. of value, and is, beyond dispute, the true reading, and has been received by Griesbach into the text. The business is bad enough, but the common reading makes it worse. In [Mat 26:72], Peter is said to deny with an oath; here, he positively affirms and swears, probably by the name of God, for this is the import of the word ομνυειν. This makes the fourth and final gradation in the climax of Peter's fall. From these awful beginnings it is not unfair to conclude that Peter might have gone almost as far as Judas himself, had not the traitorous business been effected before. Yet all this evil sprung simply from the fear of man. How many denials of Christ and his truth have sprung since, from the same cause!

[¶12] The cock crew - This animal becomes, in the hand of God, the instrument of awaking the fallen apostle, at last, to a sense of his fall, danger, and duty. When abandoned of God, the smallest thing may become the occasion of a fall; and, when in the hand of God, the smallest matter may become the instrument of our restoration. Let us never think lightly of what are termed little sins: the smallest one has the seed of eternal ruin in it. Let us never think contemptibly of the feeblest means of grace: each may have the seed of eternal salvation in it. Let us ever remember that the great Apostle Peter fell through fear of a servant maid, and rose through the crowing of a cock.

### Verse 75

[¶14] Peter remembered the word of Jesus - St. Luke says, [Luk 22:61], The Lord turned and looked upon Peter. So it appears he was nigh to our Lord, either at the time when the cock crew, or shortly after. The delicacy of this reproof was great - he must be reproved and alarmed, otherwise he will proceed yet farther in his iniquity; Christ is in bonds, and cannot go and speak to him; if he call aloud, the disciple is discovered, and falls a victim to Jewish malice and Roman jealousy; he therefore does the whole by a look. In the hand of Omnipotence every thing is easy, and he can save by a few, as well as by many.

[¶15] He went out - He left the place where he had sinned, and the company which had been the occasion of his transgression.

[¶16] And wept bitterly - Felt bitter anguish of soul, which evidenced itself by the tears of contrition which flowed plentifully from his eyes. Let him that standeth take heed lest he fall! Where the mighty have been slain, what shall support the feeble? Only the grace of the Almighty God.

[¶17] This transaction is recorded by the inspired penmen, 1st. That all may watch unto prayer, and shun the occasions of sin. 2dly. That if a man be unhappily overtaken in a fault, he may not despair, but cast himself immediately with a contrite heart on the infinite tenderness and compassion of God. See the notes on [Joh 18:27].

[¶18] I have touched on the subject of our Lord's anointing but slightly in the preceding notes, because the controversy upon this point is not yet settled; and, except to harmonists, it is a matter of comparatively little importance. Bishop Newcome has written largely on this fact, and I insert an extract from his notes.

### Introduction

[¶20] In the morning, Christ is bound and delivered to Pontius Pilate, [Mat 27:1], [Mat 27:2]. Judas, seeing his Master condemned, repents, acknowledges his transgression to the chief priests, attests Christ's innocence, throws down the money, and goes and hangs himself, [Mat 27:3-5]. They buy the potter's field with the money, [Mat 27:6-10]. Christ, questioned by Pilate, refuses to answer, [Mat 27:11-14]. Pilate, while inquiring of the Jews whether they would have Jesus or Barabbas released, receives a message from his wife to have nothing to do in this wicked business, [Mat 27:15-19]. The multitude, influenced by the chief priests and elders, desire Barabbas to be released, and Jesus to be crucified, [Mat 27:20-23]. Pilate attests his innocence, and the people make themselves and their posterity responsible for his blood, [Mat 27:24], [Mat 27:25]. Barabbas is released, and Christ is scourged, [Mat 27:26]. The soldiers strip him, clothe him with a scarlet robe, crown him with thorns, mock, and variously insult him, [Mat 27:27-31]. Simon compelled to bear his cross, [Mat 27:32]. They bring him to Golgotha, give him vinegar mingled with gall to drink, crucify him, and cast lots for his raiment, [Mat 27:33-36]. His accusation, [Mat 27:37]. Two thieves are crucified with him, [Mat 27:38]. He is mocked and insulted while hanging on the cross, [Mat 27:39-44]. The awful darkness, [Mat 27:45]. Jesus calls upon God, is offered vinegar to drink, expires, [Mat 27:46-50]. Prodigies that accompanied and followed his death, [Mat 27:51-53]. He is acknowledged by the centurion, [Mat 27:54]. Several women behold the crucifixion, [Mat 27:55], [Mat 27:56]. Joseph of Arimathea begs the body of Pilate, and deposites it in his own new tomb, [Mat 27:57-60]. The women watch the sepulchre, [Mat 27:61]. The Jews consult with Pilate how they may prevent the resurrection of Christ, [Mat 27:62-64]. He grants them a guard for the sepulchre, and they seal the stone that stopped the mouth of the tomb where he was laid, [Mat 27:65], [Mat 27:66].

### Verse 1

[¶22] When the morning was come - As soon as it was light - took counsel against Jesus. They had begun this counsel the preceding evening, see [Mat 26:59]. But as it was contrary to all forms of law to proceed against a person's life by night, they seem to have separated for a few hours, and then, at the break of day, came together again, pretending to conduct the business according to the forms of law.

[¶23] To put him to death - They had already determined his death, and pronounced the sentence of death on him; [Mat 26:66]. And now they assemble under the pretense of reconsidering the evidence, and deliberating on it, to give the greater appearance of justice to their conduct. They wished to make it appear that "they had taken ample time to consider of it, and, from the fullest conviction, by the most satisfactory and conclusive evidence, they had now delivered him into the hands of the Romans, to meet that death to which they had adjudged him."

### Verse 2

[¶25] They - delivered him to Pontius Pilate - The Sanhedrin had the power of life and death in their own hands in every thing that concerned religion; but as they had not evidence to put Christ to death because of false doctrine, they wished to give countenance to their conduct by bringing in the civil power, and therefore they delivered him up to Pilate as one who aspired to regal dignities, and whom he must put to death, if he professed to be Caesar's friend. Pontius Pilate governed Judea ten years under the Emperor Tiberius; but, having exercised great cruelties against the Samaritans, they complained of him to the emperor, in consequence of which he was deposed, and sent in exile to Vienna, in Dauphiny, where he killed himself two years after.

### Verse 3

[¶27] Judas - when he saw that he was condemned, repented - There is much of the wisdom and goodness of God to be seen in this part of Judas's conduct. Had our Lord been condemned to death on the evidence of one of his own disciples, it would have furnished infidels with a strong argument against Christ and the Christian religion. "One of his own disciples, knowing the whole imposture, declared it to the Jewish rulers, in consequence of which he was put to death as an impostor and deceiver." But the traitor, being stung with remorse, came and acknowledged his crime, and solemnly declared the innocence of his Master, threw back the money which they gave him to induce him to do this villainous act; and, to establish the evidence which he now gave against them and himself, in behalf of the innocence of Christ, hanged himself, or died through excessive grief and contrition. Thus the character of Christ was rescued from all reproach; infidelity deprived of the power to cry "imposture!" and the Jewish rulers overwhelmed with eternal infamy. If it should ever be said, "One who knew him best delivered him up as an impostor," - to this it may be immediately answered, "The same person, struck with remorse, came and declared his own guilt, and Christ's innocence; accused and convicted the Jewish rulers, in the open council, of having hired him to do this iniquitous action, threw them back the bribe they had given him, and then hanged himself through distress and despair, concluding his iniquity in this business was too great to be forgiven." Let him who chooses, after this plenary evidence to the innocence of Christ, continue the objection, and cry out imposture! take heed that he go not and do Likewise. Caiaphas, Pilate, and Judas have done so already, and I have known several, who have called Christ an impostor, who have cut their own throats, shot, drowned, or hanged themselves. God is a jealous God, and highly resents every thing that is done and said against that eternal truth that came to man through Jesus Christ, by the Holy Spirit. Indeed, there is one class of Deists, viz. those who are vicious in their lives, and virulent in their opposition to Christianity, who generally bring themselves to an untimely end.

### Verse 4

[¶29] Innocent blood - Αιμα αθωον, a Hebraism, for an innocent man. But instead of αθωον, innocent, two ancient MSS., Syriac, Vulgate, Sahidic, Armenian, and all the Itala; Origen, Cyprian, Lucifer, Ambrose, Leo, read δικαιον, righteous, or just.

[¶30] What is that to us? - What is it? - A great deal. You should immediately go and reverse the sentence you have pronounced, and liberate the innocent person. But this would have been justice, and that would have been a stranger at their tribunal.

### Verse 5

[¶32] In the temple - Ναος signifies, properly, the temple itself, into which none but the priests were permitted to enter; therefore εν τῳ ναῳ must signify, near the temple, by the temple door, where the boxes stood to receive the free-will offerings of the people, for the support and repairs of the sacred edifice. See this amply proved by Kypke.

[¶33] Hanged himself - Or was strangled - απηγξατο. Some eminent critics believe that he was only suffocated by excessive grief, and thus they think the account here given will agree with that in [Act 1:18]. Mr. Wakefield supports this meaning of the word with great learning and ingenuity. I have my doubts - the old method of reconciling the two accounts appears to me quite plausible - he went and strangled himself, and the rope breaking, he fell down, and by the violence of the fall his body was bursted, and his bowels gushed out. I have thought proper, on a matter of such difficulty, to use the word strangled, as possessing a middle meaning between choking or suffocation by excessive grief, and hanging, as an act of suicide. See the note on [Mat 10:4]. Dr. Lightfoot is of opinion that the devil caught him up into the air, strangled him, and threw him down on the ground with violence, so that his body was burst, and his guts shed out! This was an ancient tradition.

### Verse 6

[¶35] The treasury - Κορβαναν - the place whither the people brought their free-will offerings for the service of the temple, so called from the Hebrew קרבן korban, An Offering, from קרב karab, he drew nigh, because the person who brought the gift came nigh to that place where God manifested his glory between the cherubim, over the mercy-seat in the most holy place. It is from this idea that the phrase to draw nigh to God is taken, which is so frequently used in the sacred writings.

[¶36] Because it is the price of blood - "What hypocrites, as one justly exclaims, to adjudge an innocent man to death, and break the eternal laws of justice and mercy without scruple, and to be, at the same time, so very nice in their attention to a ceremonial direction of the law of Moses! Thus it is that the devil often deludes many, even among the priests, by a false and superstitious tenderness or conscience in things indifferent, while calumny, envy, oppression of the innocent, and a conformity to the world, give them no manner of trouble or disturbance." See Quesnel.

### Verse 7

[¶38] To bury strangers in - Τοις ξενοις, the strangers, probably meaning, as some learned men conjecture, the Jewish strangers who might have come to Jerusalem, either to worship, or on some other business, and died there during their stay. See here, the very money for which the blessed Jesus was sold becomes subservient to the purpose of mercy and kindness! The bodies of strangers have a place of rest in the field purchased by the price at which his life was valued, and the souls of strangers and foreigners have a place of rest and refuge in his blood which was shed as a ransom price for the salvation of the whole world.

### Verse 8

[¶40] The field of blood - In vain do the wicked attempt to conceal themselves; God makes them instrumental in discovering their own wickedness. Judas, by returning the money, and the priests, by laying it out, raise to themselves an eternal monument - the one of his treachery, the others of their perfidiousness, and both of the innocence of Jesus Christ. As, long as the Jewish polity continued, it might be said, "This is the field that was bought from the potter with the money which Judas got from the high priests for betraying his Master; which he, in deep compunction of spirit, brought back to them, and they bought this ground for a burial-place for strangers: for as it was the price of the blood of an innocent man, they did not think proper to let it rest in the treasury of the temple where the traitor had thrown it, who afterwards, in despair, went and hanged himself." What a standing proof must this have been of the innocence of Christ, and of their perfidy!

### Verse 9

[¶42] Jeremy the prophet - The words quoted here are not found in the Prophet Jeremiah, but in [Zac 11:13]. But St. Jerome says that a Hebrew of the sect of the Nazarenes showed him this prophecy in a Hebrew apocryphal copy of Jeremiah; but probably they were inserted there only to countenance the quotation here.

[¶43] One of Colbert's, a MS. of the eleventh century, has Ζαχαριου, Zechariah; so has the later Syriac in the margin, and a copy of the Arabic quoted by Bengel. In a very elegant and correct MS. of the Vulgate, in my possession, written in the fourteenth century, Zachariam is in the margin, and Jeremiam in the text, but the former is written by a later hand. Jeremiah is wanting in two MSS., the Syriac, later Persic, two of the Itala, and in some other Latin copies. It is very likely that the original reading was δια τοι προφητου, and the name of no prophet mentioned. This is the more likely, as Matthew often omits the name of the prophet in his quotations. See [Mat 1:22]; [Mat 2:5], [Mat 2:15]; [Mat 13:35]; [Mat 21:4]. Bengel approves of the omission.

[¶44] It was an ancient custom among the Jews, says Dr. Lightfoot, to divide the Old Testament into three parts: the first beginning with the law was called The Law; the second beginning with the Psalms was called The Psalms; the third beginning with the prophet in question was called Jeremiah: thus, then, the writings of Zechariah and the other prophets being included in that division that began with Jeremiah, all quotations from it would go under the name of this prophet. If this be admitted, it solves the difficulty at once. Dr. Lightfoot quotes Baba Bathra, and Rabbi David Kimchi's preface to the prophet Jeremiah, as his authorities; and insists that the word Jeremiah is perfectly correct as standing at the head of that division from which the evangelist quoted, and which gave its denomination to all the rest. But Jeremiah is the reading in several MSS. of the Coptic. It is in one of the Coptic Dictionaries in the British Museum, and in a Coptic MS. of Jeremiah, in the library of St. Germain. So I am informed by the Rev. Henry Tattam, Rector of St Cuthbert's, Bedford.

## 239. Matthew · 83 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/239/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/239/#p-N

### Verse 11

[¶1] Before the governor - My old MS. English Bible translates ηγημων Meyr cheef justyse, Presedent.

[¶2] Art thou the King of the Jews? - The Jews had undoubtedly delivered him to Pilate as one who was rising up against the imperial authority, and assuming the regal office. See on [Mat 27:2] (note).

### Verse 12

[¶4] He answered nothing - An answer to such accusations was not necessary: they sufficiently confuted themselves.

### Verse 14

[¶6] Marveled greatly - Silence under calumny manifests the utmost magnanimity. The chief priests did not admire this because it confounded them; but Pilate, who had no interest to serve by it, was deeply affected. This very silence was predicted. [Isa 53:7].

### Verse 15

[¶8] The governor was wont to release - Whence this custom originated among the Jews is not known, - probably it was introduced by the Romans themselves, or by Pilate, merely to oblige the Jews, by showing them this public token of respect; but if it originated with him, he must have had the authority of Augustus; for the Roman laws never gave such discretionary power to any governor.

### Verse 16

[¶10] A notable prisoner - Barabbas - This person had, a short time before, raised an insurrection in Jerusalem, in which it appears, from [Mar 15:7], some lives were lost. In some MSS., and in the Armenian and Syriac Hieros., this man has the surname of Jesus. Professor Birch has discovered this reading in a Vatican MS., written in 949, and numbered 354, in which is a marginal note which has been attributed to Anastasius, bishop of Antioch, and to Chrysostom, which asserts that in the most ancient MSS. the passage was as follows: - Τινα θελετε απο των δυω απολυσω υμιν, ΙΝ τον βαραββαν, η ΙΝ τον λεγομενον ΧΝ: Which of the two do ye wish me to release unto you, Jesus Barabbas, or Jesus who is called Christ? As Jesus, or Joshua, was a very common name among the Jews, and as the name of the father was often joined to that of the son, as Simon Barjonah, Simon, son of Jonah; so it is probable it was the case here, Jesus Barabba, Jesus, son of Abba, or Abbiah. If this name were originally written as above, which I am inclined to believe, the general omission of Jesus in the MSS. may be accounted for from the over zealous scrupulosity of Christian copyists, who were unwilling that a murderer should, in the same verse, be honored with the name of the Redeemer of the world. See Birch in New Test.

### Verse 18

[¶12] For envy - Δια φθονον, through malice. Then it was his business, as an upright judge, to have dispersed this mob, and immediately released Jesus.

[¶13] Seeing malice is capable of putting even Christ himself to death, how careful should we be not to let the least spark of it harbor in our breast. Let it be remembered that malice as often originates from envy as it does from anger.

### Verse 19

[¶15] I have suffered many things - in a dream - There is no doubt that God had appeared unto this woman, testifying the innocence of Christ, and showing the evils which should pursue Pilate if this innocent blood should be shed by his authority. See [Mat 27:2].

### Verse 20

[¶17] Ask Barabbas - Who had raised an insurrection and committed murder - and to destroy Jesus, whose voice was never heard in their streets, and who had, during the space of three years and a half, gone about unweariedly, from village to village, instructing the ignorant, healing the diseased, and raising the dead.

### Verse 21

[¶19] They said, Barabbas - What a fickle crowd! A little before they all hailed him as the Son of David, and acknowledged him as a gift from God; now they prefer a murderer to him! But this it appears they did at the instigation of the chief priests. We see here how dangerous wicked priests are in the Church of Christ; when pastors are corrupt, they are capable of inducing their flock to prefer Barabbas to Jesus, the world to God, and the pleasures of sense to the salvation of their souls. The invidious epithet which a certain statesman gave to the people at large was, in its utmost latitude, applicable to these Jews, - they were a Swinish Multitude.

### Verse 22

[¶21] What shall I do then with Jesus? - Showing, hereby, that it was his wish to release him.

### Verse 23

[¶23] What evil hath he done? - Pilate plainly saw that there was nothing laid to his charge for which, consistently with the Roman laws, he could condemn him.

[¶24] But they cried out the more - What strange fury and injustice! They could not answer Pilate's question, What evil hath he done? He had done none, and they knew he had done none; but they are determined on his death.

### Verse 24

[¶26] Pilate - took water, and washed his hands - Thus signifying his innocence. It was a custom among the Hebrews, Greeks, and Latins, to wash the hands in token of innocence, and to show that they were pure from any imputed guilt. In case of an undiscovered murder, the elders of that city which was nearest to the place where the dead body was found, were required by the law, [Deu 21:1-10], to wash their hands over the victim which was offered to expiate the crime, and thus make public protestation of their own innocence. David says, I will wash my hands in innocence, so shall I compass thine altar, [Psa 26:6]. As Pilate knew Christ was innocent, he should have prevented his death: he had the armed force at his command, and should have dispersed this infamous mob. Had he been charged with countenancing a seditious person, he could have easily cleared himself, had the matter been brought before the emperor. He, therefore, was inexcusable.

### Verse 25

[¶28] His blood be on us and on our children - If this man be innocent, and we put him to death as a guilty person, may the punishment due to such a crime be visited upon us, and upon our children after us! What a dreadful imprecation! and how literally fulfilled! The notes on chap. 24, will show how they fell victims to their own imprecation, being visited with a series of calamities unexampled in the history of the world. They were visited with the same kind of punishment; for the Romans crucified them in such numbers when Jerusalem was taken, that there was found a deficiency of crosses for the condemned, and of places for the crosses. Their children or descendants have had the same curse entailed upon them, and continue to this day a proof of the innocence of Christ, the truth of his religion, and of the justice of God.

### Verse 26

[¶30] Scourged Jesus - This is allowed to have been a very severe punishment of itself among the Romans, the flesh being generally cut by the whips used for this purpose: so the poet: - - Horribili Sectere flagello. "To be cut by the horrible whip."

[¶31] Hor. Sat. I. 3. 119.

[¶32] And sometimes it seems, they were whipped to death.

[¶33] See the same poet, Sat. I. 2. 41. - Ille Flagellis Ad Mortem caesus

[¶34] See also Horat. Epod. od. iv. v. 11.

[¶35] It has been thought that Pilate might have spared this additional cruelty of whipping; but it appears that it was a common custom to scourge those criminals which were to be crucified, (see Josephus De Bello, lib. ii. c. 25), and lenity in Christ's case is not to be allowed; he must take all the misery in full tale.

[¶36] Delivered him to be crucified - Tacitus, the Roman historian, mentions the death of Christ in very remarkable terms: -

[¶37] Nero - quaesitissimis poenis is affecit, quos - vulgus Christianos appellabat. Auctor nominis ejus Christus, qui Tiberio imperitante, per Procuratorem Pontium Pilatum supplicio affectus erat. - "Nero put those who commonly went by the name of Christians to the most exquisite tortures. The author of this name was Christ, who was capitally punished in the reign of Tiberius, by Pontius Pilate the Procurator."

### Verse 27

[¶39] The common hall - Or, praetorium. Called so from the praetor, a principal magistrate among the Romans, whose business it was to administer justice in the absence of the consul. This place night be termed in English the court house, or common hall.

### Verse 28

[¶41] Stripped him - Took off his mantle, or upper garment.

[¶42] A scarlet robe - Or, according to Mark and John, a purple robe, such as emperors and kings wore.

### Verse 29

[¶44] A crown of thorns - Στεφανον εξ ακανθων. It does not appear that this crown was intended to be an instrument of punishment or torture to his head, but rather to render him ridiculous; for which cause also they put a reed in his hand, by way of scepter, and bowed their knees, pretending to do him homage. The crown was not probably of thorns, in our sense of the word: there are eminently learned men who think that the crown was formed of the herb acanthus; and Bishop Pearce and Michaelis are of this opinion. Mark, [Mar 15:17], and John, [Joh 19:5], term it, Ϛεφανον ακανθινον, which may very well be translated an acanthine crown or wreath, formed out of the branches of the herb acanthus, or bear's foot. This, however, is a prickly plant, though nothing like thorns, in the common meaning of that word. Many Christians have gone astray in magnifying the sufferings of Christ from this circumstance; and painters, the worst of all commentators, frequently represent Christ with a crown of long thorns, which one standing by is striking into his head with a stick. These representations engender ideas both false and absurd.

## 240. Matthew · 84 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/240/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/240/#p-N

[¶0] There is a passage produced from Philo by Dr. Lardner, which casts much light on these indignities offered to our blessed Lord. "Caligula, the successor of Tiberius, gave Agrippa the tetrarchy of his uncle Philip, with the right of wearing a diadem or crown. When he came to Alexandria, on his way to his tetrarchate, the inhabitants of that place, filled with envy at the thoughts of a Jew having the title of king, showed their indignation in the following way. They brought one Carabus (a sort of an idiot) into the theater; and, having placed him on a lofty seat, that he might be seen by all, they put a diadem upon his head, made of the herb byblos, (the ancient papyrus, or paper flag); his body they covered with a mat or carpet, instead of a royal cloak. One seeing a piece of reed, παπυρου (the stem, probably, of the aforesaid herb) lying on the ground, picked it up, and put it in his hand in place of a scepter. Having thus given him a mock royal dress, several young fellows, with poles on their shoulders, came and stood on each side of him as his guards. Then there came people, some to pay their homage to him, some to ask justice, and some to consult him on affairs of state and the crowd that stood round about made a confused noise, crying, Mario, that being, as they say, the Syriac word for Lord; thereby showing that they intended to ridicule Agrippa, who was a Syrian." See Philo, Flace. p. 970, and Dr. Lardner, Works, vol. i. p. 159.

[¶1] There is the most remarkable coincidence between this account and that given by the evangelists; and the conjecture concerning the acanthus will probably find no inconsiderable support from the byblos and papyrus of Philo. This plant, Pliny says, grows to ten cubits long in the stem and the flowers were used ad deos coronandos, for Crowning The Gods. See Hist. Nat. lib. xiii. c. 11.

[¶2] The reflections of pious Quesnel on these insults offered to our blessed Lord merit serious attention. "Let the crown of thorns make those Christians blush who throw away so much time, pains, and money, in beautifying and adorning a sinful head. Let the world do what it will to render the royalty and mysteries of Christ contemptible, it is my glory to serve a King thus debased; my salvation, to adore that which the world despises; and my redemption, to go unto God through the merits of him who was crowned with thorns."

### Verse 30

[¶4] And they spit upon him - "Let us pay our adoration," says the same pious writer, "and humble ourselves in silence at the sight of a spectacle which faith alone renders credible, and which our senses would hardly endure. Jesus Christ, in this condition, preaches to the kings of the earth this truth - that their scepters are but reeds, with which themselves shall be smitten, bruised, and crushed at his tribunal, if they do not use them here to the advancement of his kingdom."

### Verse 32

[¶6] A man of Cyrene - him they compelled to bear his cross - In John, [Joh 19:16], [Joh 19:17], we are told Christ himself bore the cross, and this, it is likely, he did for a part of the way; but, being exhausted with the scourging and other cruel usage which he had received, he was found incapable of bearing it alone; therefore they obliged Simon, not, I think, to bear it entirely, but to assist Christ, by bearing a part of it. It was a constant practice among the Romans, to oblige criminal to bear their cross to the place of execution: insomuch that Plutarch makes use of it as an illustration of the misery of vice. "Every kind of wickedness produces its own particular torment, just as every malefactor, when he is brought forth to execution, carries his own cross." See Lardner's Credib. vol. i. p. 160.

### Verse 33

[¶8] A place called Golgotha - From the Hebrew גלגתה or גלגלת, golgoleth, a skull, probably so called from the many skulls of these who had suffered crucifixion and other capital punishments scattered up and down in the place. It is the same as Calvary, Calvaria, i.e. calvi capitis area, the place of bare skulls. Some think the place was thus called, because it was in the form of a human skull. It is likely that it was the place of public execution, similar to the Gemoniae Scalae at Rome.

### Verse 34

[¶10] They gave him vinegar - mingled with gall - Perhaps χολη, commonly translated gall, signifies no more than bitters of any kind. It was a common custom to administer a stupefying potion compounded of sour wine, which is the same as vinegar, from the French vinaigre, frankincense, and myrrh, to condemned persons, to help to alleviate their sufferings, or so disturb their intellect that they might not be sensible of them. The rabbins say that they put a grain of frankincense into a cup of strong wine; and they ground this on [Pro 31:6] : Give strong drink unto him that is ready to perish, i.e. who is condemned to death. Some person, out of kindness, appears to have administered this to our blessed Lord; but he, as in all other cases, determining to endure the fullness of pain, refused to take what was thus offered to him, choosing to tread the winepress alone. Instead of οξος, vinegar, several excellent MSS. and versions have οινον, wine; but as sour wine is said to have been a general drink of the common people and Roman soldiers, it being the same as vinegar, it is of little consequence which reading is here adopted. This custom of giving stupefying potions to condemned malefactors is alluded to in [Pro 31:6] : Give strong drink, שקר shekar, inebriating drink, to him who is ready to Perish, and wine to him who is Bitter of soul - because he is just going to suffer the punishment of death. And thus the rabbins, as we have seen above, understand it. See Lightfoot and Schoettgen.

[¶11] Michaelis offers an ingenious exposition of this place: "Immediately after Christ was fastened to the cross, they gave him, according to [Mat 27:34], vinegar mingled with gall; but, according to Mark, they offered him wine mingled with myrrh. That St. Mark's account is the right one is probable from this circumstance, that Christ refused to drink what was offered him, as appears from both evangelists. Wine mixed with myrrh was given to malefactors at the place of execution, to intoxicate them, and make them less sensible to pain. Christ, therefore, with great propriety, refused the aid of such remedies. But if vinegar was offered him, which was taken merely to assuage thirst, there could be no reason for his rejecting it. Besides, he tasted it before he rejected it; and therefore he must have found it different from that which, if offered to him, he was ready to receive. To solve this difficulty, we must suppose that the words used in the Hebrew Gospel of St. Matthew were such as agreed with the account given by St. Mark, and at the same time were capable of the construction which was put on them by St. Matthew's Greek translator. Suppose St. Matthew wrote חליא במרירא (chaleea bemireera) which signifies, sweet wine with bitters, or sweet wine and myrrh, as we find it in Mark; and Matthew's translator overlooked the yod י in חליא (chaleea) he took it for חלא (chala) which signifies vinegar; and bitter, he translated by χολη, as it is often used in the Septuagint. Nay, St. Matthew may have written חלא, and have still meant to express sweet wine; if so, the difference only consisted in the points; for the same word which, when pronounced chale, signifies sweet, denotes vinegar, as soon as it is pronounced chala."

[¶12] With this conjecture Dr. Marsh (Michaelis's translator) is not satisfied; and therefore finds a Chaldee word for οινος wine, which may easily be mistaken for one that denotes οξος vinegar; and likewise a Chaldee word, which signifies σμυρνα, (myrrh), which may be easily mistaken for one that denotes χολη, (gall). "Now," says he, "חמר (chamar) or חמרא (chamera) really denotes οινος (wine), and חמץ (chamets) or חמצא (charnetsa) really denotes οξος (vinegar). Again, מורא (mura) really signifies σμυρνα (myrrh), and מררא (murera) really signifies χολη (gall). If, then, we suppose that the original Chaldee text was חמרא הליט במורא (chamera heleet bemura) wine mingled with myrrh, which is not at all improbable, as it is the reading of the Syriac version, at [Mar 15:23], it might easily have been mistaken for חמצא הליט במררא (chametsa haleet bemurera) vinegar mingled with gall." This is a more ingenious conjecture than that of Michaelis. See Marsh's notes to Michaelis, vol. iii., part 2d. p. 127-28. But as that kind of sour wine, which was used by the Roman soldiers and common people, appears to have been termed οινος, and vin aigre is sour wine, it is not difficult to reconcile the two accounts, in what is most material to the facts here recorded.

### Verse 35

[¶14] And they crucified him - Crucifixion properly means the act of nailing or tying to a cross. The cross was made of two beams, either crossing at the top at right angles, like a T, or in the middle of their length, like an X. There was, besides, a piece on the center of the transverse beam, to which the accusation or statement of the crime of the culprit was attached, and a piece of wood which projected from the middle, on which the person sat, as on a sort of saddle; and by which the whole body was supported. Tertullian mentions this particularly: Nobis, says he, tota crux imputatur, cum antenna scilicet sua, et cum illo Sedills excessu. Advers. Nationes, lib. ii. Justin Martyr, in his dialogue with Trypho the Jew, gives precisely the same description of the cross; and it is worthy of observation that both he and Tertullian flourished before the punishment of the cross had been abolished. The cross on which our Lord suffered was of the former kind; being thus represented in all old monuments, coins, and crosses. St. Jerome compares it to a bird flying, a man swimming, or praying with his arms extended. The punishment of the cross was inflicted among the ancient Hindoos from time immemorial for various species of theft; see Halhead's Code of Gentoo Laws, p. 248, and was common among the Syrians, Egyptians, Persians, Africans, Greeks, and Romans: it is also still in use among the Chinese, who do not nail, but tie the criminal to it. It was probably the Romans who introduced it among the Jews. Before they became subject to the Romans, they used hanging or gibbeting, but not the cross. This punishment was the most dreadful of all others, both for the shame and pain of it: and so scandalous, that it was inflicted as the last mark of detestation upon the vilest of people. It was the punishment of robbers and murderers, provided they were slaves; but if they were free, it was thought too infamous a punishment for such, let their crimes be what they might.

[¶15] The body of the criminal was fastened to the upright beam, by nailing or tying the feet to it, and on the transverse piece by nailing, and sometimes tying the hands to it. As the hands and feet are the grand instruments of motion, they are provided with a greater quantity of nerves; and the nerves in those places, especially the hands, are peculiarly sensible. Now, as the nerves are the instruments of all sensation or feeling, wounds in the parts where they abound must be peculiarly painful; especially when inflicted with such rude instruments as large nails, forced through the places by the violence of a hammer; thus tearing asunder the nervous fibrillae, delicate tendons, and small bones of those parts. This punishment will appear dreadful enough, when it is considered that the person was permitted to hang (the whole weight of his body being borne up by his nailed hands and the projecting piece which passed between the thighs) till he perished through agony and lack of food. Some, we are informed, have lived three whole days in this state. It is true that, in some cases, there was a kind of mercy shown to the sufferer, which will appear sufficiently horrid, when it is known that it consisted in breaking the bones of their legs and thighs to pieces with a large hammer, in order to put them the sooner out of pain! Such a coup de grace as this could only spring from those tender mercies of the wicked which God represents as cruelty itself. Some were permitted to hang on the cross till eaten up by birds of prey, which often began to tear them before life was extinct. Horace alludes to this punishment, and from what he says, it seems to have been inflicted on slaves, etc., not on trifling occasions, but for the most horrible crimes.

[¶16] Si quis eum servum, patinam qui tollere jussus

[¶17] Semesos pisces tepidumque ligurrierit jus,

[¶18] In Cruce suffigat.

[¶19] Hor. Satyr. l. i. s. 3. v. 80

[¶20] If a poor slave who takes away your plate,

[¶21] Lick the warm sauce, or half cold fragments eat,

[¶22] Yet should you crucify the wretch!

[¶23] Francis

[¶24] Non hominem occidi: non pasces in Cruce corvos. "I have not committed murder:

[¶25] Then thou shalt not be nailed to the cross, to feed the ravens."

[¶26] Hor. Epist. l. i. s. 16. v. 48.

[¶27] The anguish occasioned by crucifixion was so intense, that crucio, (a cruce), among the Romans, was the common word by which they expressed suffering and torment in general.

[¶28] And parted his garments, casting lots - These were the Roman soldiers, who had crucified him: and it appears from this circumstance, that in those ancient times the spoils of the criminal were claimed by the executioners, as they are to the present day. It appears that they divided a part, and cast lots for the rest: viz. for his seamless coat, [Joh 19:23], [Joh 19:24].

[¶29] That it might be fulfilled which was spoken by the prophet, saying, They parted my garments among them, and upon my vesture did they cast lots - The whole of this quotation should be omitted, as making no part originally of the genuine text of this evangelist. It is omitted by almost every MS. of worth and importance, by almost all the versions, and the most reputable of the primitive fathers, who have written or commented on the place. The words are plainly an interpolation, borrowed from [Joh 19:24], in which place they will be properly noticed.

### Verse 36

[¶31] They watched him - To prevent his disciples or relatives from taking away the body or affording any relief to the sufferer.

### Verse 37

[¶33] His accusation - It was a common custom to affix a label to the cross, giving a statement of the crime for which the person suffered. This is still the case in China, when a person is crucified. Sometimes a person was employed to carry this before the criminal, while going to the place of punishment.

[¶34] It is with much propriety that Matthew calls this αιτια, accusation; for it was false that ever Christ pretended to be King Of The Jews, in the sense the inscription held forth: he was accused of this, but there was no proof of the accusation; however it was affixed to the cross. From [Joh 19:21], we find that the Jews wished this to be a little altered: Write, said they, that He said, l am king of the Jews; thus endeavoring, by the addition of a vile lie, to countenance their own conduct in putting him to death. But this Pilate refused to do. Both Luke, [Luk 23:38], and John, [Joh 19:20], say that this accusation was written in Greek, Latin, and Hebrew. In those three languages, we may conceive the label to stand thus, according to the account given by St. John; the Hebrew being the mixed dialect then spoken.

[¶35] In Hebrew - ΕβραΐϚι: ישוע נצריא מלכא דיהודיא

[¶36] In Greek - ΕλληνιϚι: ΙΗΣΟΥΣ Ο ΝΑΖΩΡΑΙΟΣ Ο ΒΑΣΙΛΕΥΕ ΤΩΝ ΙΟΥΔΑΙΩΝ

[¶37] In Latin - ΡωμαΐϚι:

[¶38] IESUS NAZARENUS REX IUDAEORUM

[¶39] It is only necessary to observe, that all the letters, both of the Greek and Roman alphabets, were those now called square or uncial, similar to these above.

### Verse 38

[¶41] Two thieves - ΛῃϚαι, robbers, or cutthroats: men who had committed robbery and murder; for it does not appear that persons were crucified for robbery only. Thus was our Lord numbered (his name enrolled, placed as it were in the death warrant) with transgressors, according to the prophetic declaration, [Isa 53:12]; and the Jews placed him between these two, perhaps to intimate that he was the worst felon of the three.

### Verse 39

[¶43] Wagging their heads - In token of contempt.

## 241. Matthew · 85 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/241/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/241/#p-N

### Verse 40

[¶1] Thou that destroyest - Who didst pretend that thou couldst have destroyed the temple, and built it up again in three days. This malicious torturing of our Lord's words has been noticed before. Cruelty is obliged to take refuge in lies, in order to vindicate its infamous proceedings.

[¶2] If thou be the Son of God - Or rather, Υἱος του Θεου A son of God, i.e. a peculiar favorite of the Most-High; not Ὁ Υἱος του Θεου, The Son of God. "It is not to be conceived," says a learned man, "that every passenger who was going to the city had a competent knowledge of Christ's supernatural conception by the Holy Spirit, or an adequate comprehension of his character as the Messiah, and (κατ' εξοχην) The Son Of God. There is not a single passage where Jesus is designed to be pointed out as the Messiah, The Son Of God, where the article is omitted: nor, on the other hand, is this designation ever specified without the article, thus, 'Ὁ Υἱος του Θεου. See [Mat 16:16]; [Mat 26:63]; [Mat 28:19]."

### Verse 41

[¶4] Chief priests - scribes and elders - To these, several ancient MSS. and versions add, και Φαρισαιων, and Pharisees. But though the authority for this reading is respectable, yet it does not appear that the Pharisees joined in with the others in the condemnation of our Lord. Probably his discourses and parables, related in some of the preceding chapters, which were spoken directly to them, had so far convinced them that they would at least have no hand in putting him to death. All the infamy of this seems to fall upon the Priests, scribes, and elders.

### Verse 42

[¶6] He saved others; himself he cannot save - Or, Cannot he save himself? Several MSS. read this with the mark of interrogation as above; and this makes the sarcasm still more keen.

[¶7] A high priest who designs to destroy the temple of God: a Savior who saves not himself; and the Son of God crucified: these are the contradictions which give offense to Jews and libertines. But a high priest who dispels the types and shadows, only that he may disclose the substance of religion, and become the minister of a heavenly sanctuary; a Savior who dies only to be the victim of salvation; and the Son of God who confines his power within the bounds of the cross to establish the righteousness of faith: this is what a Christian adores; this is the foundation of his hope, and the fountain of his present comfort and final blessedness. See Quesnel.

[¶8] We will believe him - Instead of αυτῳ, him, many excellent MSS. have επ' αυτῳ, In him: this is a reading which Griesbach and other eminent critics have adopted.

### Verse 43

[¶10] If he will have him - Or, if he delight in him - ει θελει αυτον. The verbs θελω and εθελω, are used by the Septuagint in more than forty places for the Hebrew חפץ chaphets, which signifies, earnestly to desire, or delight in. Now as this is a quotation from [Psa 22:8], He trusted in the Lord, that he would deliver him; let him deliver him, (כי חפץ בו ki chaphets bo), for he Hath Delighted In Him: - ὁτι θελει αυτον, Sept. This will sufficiently vindicate the above translation; as the evangelist quotes the words from that version, with the simple change of ει, if, for ὁτι, because.

### Verse 44

[¶12] The thieves also - cast the same in his teeth - That is, one of the robbers; for one, we find, was a penitent, [Luk 23:39], [Luk 23:40]. See this form of expression accounted for, on [Mat 26:8] (note).

### Verse 45

[¶14] There was darkness over all the land - I am of opinion that πασαν την γην does not mean all the world, but only the land of Judea. So the word is used [Mat 24:30]; [Luk 4:25], and in other places. Several eminent critics are of this opinion: Beza defends this meaning of the word, and translates the Greek, super universam Regionem over the whole Country. Besides, it is evident that the evangelists speak of things that happened in Judea, the place of their residence. It is plain enough there was a darkness in Jerusalem, and over all Judea; and probably over all the people among whom Christ had for more than three years preached the everlasting Gospel; and that this darkness was supernatural is evident from this, that it happened during the passover, which was celebrated only at the full moon, a time in which it was impossible for the sun to be eclipsed. But many suppose the darkness was over the whole world, and think there is sufficient evidence of this in ancient authors. Phlegon and Thallus, who flourished in the beginning of the second century, are supposed to speak of this. The former says: "In the fourth year of the 202nd Olympiad, there was an extraordinary eclipse of the sun: at the sixth hour, the day was turned into dark night, so that the stars in heaven were seen; and there was an earthquake in Bithynia, which overthrew many houses in the city of Nice." This is the substance of what Phlegon is reputed to have said on this subject: - but

[¶15] 1. All the authors who quote him differ, and often very materially, in what they say was found in him.

[¶16] 2. Phlegon says nothing of Judea: what he says is, that in such an Olympiad, (some say the 102nd, others the 202nd), there was an eclipse in Bithynia, and an earthquake at Nice.

[¶17] 3. Phlegon does not say that the earthquake happened at the time of the eclipse.

[¶18] 4. Phlegon does not intimate that this darkness was extraordinary, or that the eclipse happened at the full of the moon, or that it lasted three hours. These circumstances could not have been omitted by him, if he had known them.

[¶19] 5. Phlegon speaks merely of an ordinary, though perhaps total, eclipse of the sun, and cannot mean the darkness mentioned by the evangelists.

[¶20] 6. Phlegon speaks of an eclipse that happened in some year of the 102nd, or 202nd Olympiad; and therefore little stress can be laid on what he says as applying to this event.

[¶21] The quotation from Thallus, made by Africanus, found in the Chronicle of Syncellus, of the eighth century, is allowed by eminent critics to be of little importance. This speaks "of a darkness over all the world, and an earthquake which threw down many houses in Judea and in other parts of the earth." It may be necessary to observe, that Thallus is quoted by several of the ancient ecclesiastical writers for other matters, but never for this; and that the time in which he lived is so very uncertain, that Dr. Lardner supposes there is room to think he lived rather before than after Christ.

[¶22] Dionysius the Areopagite is supposed to have mentioned this event in the most decided manner: for being at Heliopolis in Egypt, with his friend Apollophanes, when our Savior suffered, they there saw a wonderful eclipse of the sun, whereupon Dionysius said to his friend, "Either God himself suffers, or sympathizes with the sufferer." It is enough to say of this man, that all the writings attributed to him are known to be spurious, and are proved to be forgeries of the fifth or sixth century. Whoever desires to see more on this subject, may consult Dr. Lardner, (vol. vii. p. 371, ed. 1788), a man whose name should never be mentioned but with respect, notwithstanding the peculiarities of his religious creed; who has done more in the service of Divine revelation than most divines in Christendom; and who has raised a monument to the perpetuity of the Christian religion, which all the infidels in creation shall never be able to pull down or deface.

[¶23] This miraculous darkness should have caused the enemies of Christ to understand that he was the light of the world, and that because they did not walk in it it was now taken away from them.

### Verse 46

[¶25] My God! My God! why hast thou forsaken me! - These words are quoted by our Lord from [Psa 22:1]; they are of very great importance, and should be carefully considered.

[¶26] Some suppose "that the divinity had now departed from Christ, and that his human nature was left unsupported to bear the punishment due to men for their sins." But this is by no means to be admitted, as it would deprive his sacrifice of its infinite merit, and consequently leave the sin of the world without an atonement. Take deity away from any redeeming act of Christ, and redemption is ruined. Others imagine that our Lord spoke these words to the Jews only, to prove to them that he was the Messiah. "The Jews," say they, "believed this psalm to speak of the Messiah: they quoted the eighth verse of it against Christ - He trusted in God that he would deliver him; let him deliver him, seeing he delighted in him. (See [Mat 27:43]). To which our Lord immediately answers, My God! my God! etc , thus showing that he was the person of whom the psalmist prophesied." I have doubts concerning the propriety of this interpretation.

[¶27] It has been asked, What language is it that our Lord spoke? Eli, Eli, lama sabachthani. Some say it is Hebrew - others Syriac. I say, as the evangelists quote it, it is neither. St. Matthew comes nearest the Hebrew, אלי אלי למה עזבתני Eli, Eli, lamah azabthani, in the words, Ηλι, Ηλι, λαμα σαβαχθανι, Eli, Eli, lama sabachthani.

[¶28] And St. Mark comes nearest the Syriac, [Mar 15:34], Alohi, Alohi, l'mono shebachtheni, in the words Ελωΐ, Ελωΐ, λαμμα σαβαχθανι, Eloi, Eloi, lamma sabachthani. It is worthy of note, that a Hebrew MS. of the twelfth century, instead of עזבתני azabthani, forsaken me, reads שכחתני shechachthani, Forgotten me. This word makes a very good sense, and comes nearer to the sabachthani of the evangelists. It may be observed also, that the words, Why hast thou Forgotten me? are often used by David and others, in times of oppression and distress. See [Psa 42:9].

[¶29] Some have taken occasion from these words to depreciate the character of our blessed Lord. "They are unworthy," say they, "of a man who suffers, conscious of his innocence, and argue imbecility, impatience, and despair." This is by no means fairly deducible from the passage. However, some think that the words, as they stand in the Hebrew and Syriac, are capable of a translation which destroys all objections, and obviates every difficulty. The particle למה lamah, may be translated, to what - to whom - to what kind or sort - to what purpose or profit: [Gen 25:32]; [Gen 32:29]; [Gen 33:15]; [Job 9:29]; [Jer 6:20]; [Jer 20:18]; [Amo 5:18]; and the verb עזב azab signifies to leave - to deposit - to commit to the care of. See [Gen 39:6]; [Job 39:11]; [Psa 10:14], and [Jer 49:11]. The words, taken in this way, might be thus translated: My God! my God! to what sort of persons hast thou left me? The words thus understood are rather to be referred to the wicked Jews than to our Lord, and are an exclamation indicative of the obstinate wickedness of his crucifiers, who steeled their hearts against every operation of the Spirit and power of God. See Ling. Brit. Reform. by B. Martin, p. 36.

[¶30] Through the whole of the Sacred Writings, God is represented as doing those things which, in the course of his providence, he only permits to be done; therefore, the words, to whom hast thou left or given me up, are only a form of expression for, "How astonishing is the wickedness of those persons into whose hands I am fallen!" If this interpretation be admitted, it will free this celebrated passage from much embarrassment, and make it speak a sense consistent with itself, and with the dignity of the Son of God.

[¶31] The words of St. Mark, [Mar 15:34], agree pretty nearly with this translation of the Hebrew: Εις τι με εγκατιλεπες; To what [sort of persons, understood] hast thou left me? A literal translation of the passage in the Syriac Testament gives a similar sense: Ad quid dereliquisti me? "To what hast thou abandoned me?" And an ancient copy of the old Itala version, a Latin translation before the time of St. Jerome, renders the words thus: Quare me in opprobrium dedisti? "Why hast thou abandoned me to reproach?"

[¶32] It may he objected, that this can never agree with the ἱνατι, why, of Matthew. To this it is answered, that ἱνατι must have here the same meaning as εις τι - as the translation of למה lama; and that, if the meaning be at all different, we must follow that evangelist who expresses most literally the meaning of the original: and let it be observed, that the Septuagint often translate למה by ἱνατι instead of εις τι, which evidently proves that it often had the same meaning. Of this criticism I say, Valet quod valet, Let it pass for no more than it is worth: the subject is difficult. But whatever may be thought of the above mode of interpretation, one thing is certain, viz. That the words could not be used by our Lord in the sense in which they are generally understood. This is sufficiently evident; for he well knew why he was come unto that hour; nor could he be forsaken of God, in whom dwelt all the fullness of the Godhead bodily. The Deity, however, might restrain so much of its consolatory support as to leave the human nature fully sensible of all its sufferings, so that the consolations might not take off any part of the keen edge of his passion; and this was necessary to make his sufferings meritorious. And it is probable that this is all that is intended by our Lord's quotation from the twenty-second Psalm. Taken in this view, the words convey an unexceptionable sense, even in the common translation.

### Verse 47

[¶34] This man calleth for Elias - Probably these were Hellenistic Jews, who did not fully understand the meaning of our Lord's words. Elijah was daily expected to appear as the forerunner of the Messiah, whose arrival, under the character of a mighty prince, was generally supposed to be at hand throughout the east. See [Mal 4:5]; [Mat 2:2-4]; [Mat 17:10-12].

### Verse 48

[¶36] Took a sponge - This being the most convenient way to reach a liquid to his mouth; tied it on a reed, that they might be able to reach his lips with it. This reed, as we learn from St. John, was a stalk of hyssop, which, in that country, must have grown to a considerable magnitude. This appears also to have been done in mercy, to alleviate his sufferings. See [Mat 27:34].

### Verse 49

[¶38] After this verse, BCL and five others add, Another, taking a spear, pierced his side, and there came out blood and water. Several of the fathers add the same words here: they appear, however, to be an interpolation from [Joh 19:34].

### Verse 50

[¶40] Yielded up the ghost - Αφηκε το πνευμα, He dismissed the spirit. He himself willingly gave up that life which it was impossible for man to take away. It is not said that he hung on the cross till he died through pain and agony; nor is it said that his bones were broken, the sooner to put him out of pain, and to hasten his death; but that himself dismissed the soul, that he might thus become, not a forced sacrifice, but a free-will offering for sin.

[¶41] Now, as our English word ghost, from the Anglo-Saxon gast, an inmate, inhabitant, guest, (a casual visitant), also a spirit, is now restricted among us to the latter meaning, always signifying the immortal spirit or soul of man, the guest of the body and as giving up the spirit, ghost, or soul, is an act not proper to man, though commending it to God, in our last moments, is both an act of faith and piety; and as giving up the ghost, i.e. dismissing his spirit from his body, is attributed to Jesus Christ, to whom alone it is proper; I therefore object against its use in every other case.

[¶42] Every man, since the fall, has not only been liable to death, but has deserved it; as all have forfeited their lives because of sin. Jesus Christ, as born immaculate, and having never sinned, had not forfeited his life, and therefore may be considered as naturally and properly immortal. No man, says he, taketh it, my life, from me, but I lay it down of myself: I have power to lay it down, and I have power to take it again; therefore doth the Father love me, because I lay down my life that I might take it again, [Joh 10:17], [Joh 10:18]. Hence we rightly translate [Mat 27:50], αφηκε το πνευμα, he gave up the ghost; i.e. he dismissed his spirit, that he might die for the sin of the world. The Evangelist St. John ([Joh 19:30]) makes use of an expression to the same import, which we translate in the same way: παρεδωκε το πνευμα, he delivered up his spirit. We translate [Mar 15:37], and [Luk 23:46], he gave up the ghost, but not correctly, because the word in both these places is very different - εξεπνευσε, he breathed his last, or expired; though in the latter place, [Luk 23:46], there is an equivalent expression - O Father, into thy hands, παρατιθεμαι το πνευμα μου, I commit my spirit; i.e. I place my soul in thy hand: proving that the act was his own; that no man could take his life away from him; that he did not die by the perfidy of his disciple, or the malice of the Jews, but by his own free act. Thus He Laid Down his life for the sheep. Of Ananias and Sapphira, [Act 5:5],[Act 5:10], and of Herod, [Act 12:23], our translation says, they gave up the ghost; but the word in both places is εξεψυξε, which simply means to breathe out, to expire, or die: but in no case, either by the Septuagint in the Old, or any of the sacred writers in the New Testament, is αφηκε το πνευμα, or παρεδωκε το πνευμα, he dismissed his spirit, or delivered up his spirit, spoken of any person but Christ. Abraham, Isaac, Ishmael, Jacob, etc., breathed their last; Ananias, Sapphira, and Herod, expired; but none, Jesus Christ excepted, gave up the ghost, dismissed, or delivered up his own spirit, and was, consequently, free among the dead. Of the patriarchs, etc., the Septuagint use the word εκλειπων, failing; or κατεπαυσεν, he ceased, or rested.

### Verse 51

[¶44] The veil of the temple was rent - That is, the veil which separated the holy place, where the priests ministered, from the holy of holies, into which the high priest only entered, and that once a year, to make a general expiation for the sins of the people. This rending of the veil was emblematical, and pointed out that the separation between Jews and Gentiles was now abolished, and that the privilege of the high priest was now communicated to all mankind: All might henceforth have access to the throne of grace, through the one great atonement and mediator, the Lord Jesus. See this beautifully illustrated in [Heb 10:19-22].

## 242. Matthew · 86 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/242/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/242/#p-N

### Verse 52

[¶1] And the graves were opened - By the earthquake; and many bodies of saints which slept, i.e. were dead, sleep being a common expression for death in the Scriptures.

### Verse 53

[¶3] And came out of the graves after his resurrection - Not Before, as some have thought, for Christ was himself the First Fruits of them who slept, [1Cor 15:20]. The graves were opened at his death, by the earthquake, and the bodies came out at his resurrection.

[¶4] And appeared unto many - Thus establishing the truth of our Lord's resurrection in particular, and of the resurrection of the body in general, by many witnesses. Quesnel's reflections on these passages may be very useful. "1. The veil being rent shows that his death is to put an end to the figurative worship, and to establish the true religion.

[¶5] 2. The earthquake, that this dispensation of the Gospel is to make known through the earth the judgments of God against sin and sinners.

[¶6] 3. The rocks being rent declare that the sacrifice of Christ is to make way for the grace of repentance.

[¶7] 4. The graves being opened, that it is to destroy the death of sin, and confer the life grace on sinners.

[¶8] 5. The rising of the bodies of the saints shows that this death of Christ is to merit, and his Gospel publish, the eternal happiness of body and soul for all that believe in his name."

[¶9] It is difficult to account for the transaction mentioned [Mat 27:52], [Mat 27:53]. Some have thought that these two verses have been introduced into the text of Matthew from the gospel of the Nazarenes; others think that the simple meaning is this: - by the earthquake several bodies that had been buried were thrown up and exposed to view, and continued above ground till after Christ's resurrection, and were seen by many persons in the city. Why the graves should be opened on Friday, and the bodies not be raised to life till the following Sunday, is difficult to be conceived. The place is extremely obscure.

### Verse 54

[¶11] The centurion - The Roman officer who superintended the execution, called centurio, from centum, a hundred, because he had the command of one hundred men.

[¶12] Truly this was the Son of God - An innocent, holy, and Divine person; and God thus shows his disapprobation of this bloody tragedy. It is not likely that this centurion had any knowledge of the expectation of the Jews relative to the Messiah, and did not use the words in this sense. A son of God, as the Romans used the term, would signify no more than a very eminent or Divine person; a hero.

### Verse 55

[¶14] Many women - To their everlasting honor, these women evidenced more courage, and affectionate attachment to their Lord and Master, than the disciples did, who had promised to die with him rather than forsake him.

[¶15] Beholding afar off - At a distance - απο μακροθεν. Though this expression may be understood to refer, rather to the distance from which they came, (viz. from Galilee), than the distance they stood from the cross; yet, as all malefactors were crucified naked, perhaps this may account for the distance at which these modest women stood.

### Verse 56

[¶17] Mary Magdalene - She probably had her name from Magdala, a village or district in Lower Galilee. See [Mat 15:39]. Some think she was called Magdalene from מגדלא magdala, which signifies a plaiter of hair. See Lightfoot.

[¶18] Mary the mother of James - She was mother of him called James the lesser, or junior, who was son of Alpheus or Cleopas - see [Mat 10:3]; [Mar 15:40]; [Joh 19:25]; and she was sister to the holy virgin. Thus it appears that there were four remarkable Marys mentioned in the Gospels.

[¶19] 1. Mary the Virgin, wife of Joseph.

[¶20] 2. Mary Salome, her sister, wife of Cleopas, [Joh 19:25].

[¶21] 3. Mary Magdalene, or Mary of Magdala; and,

[¶22] 4. Mary, the sister of Martha and Lazarus, [Joh 11:1].

[¶23] Though Baronius asserts, and Lightfoot is of the same opinion, that Mary Magdalene, and Mary, the sister of Martha and Lazarus, was one and the same person. It is difficult to ascertain and distinguish these women where their names occur in the Gospels, so many being called by the name of Mary.

[¶24] Joses - Several MSS. and versions read Joseph.

### Verse 57

[¶26] When the even - This must have been about three o'clock, or a little after; for our Lord having expired about three o'clock, [Mat 27:46], and the Jewish passover beginning about four, it was necessary that Joseph, who would not fail to eat the passover at the usual time, should have obtained and buried the body of Christ some time before four o'clock. But such was the general consternation, occasioned by the prodigies that took place on this most awful occasion, that we may safely conjecture that nothing was done in order, and perhaps the passover itself was not eaten at the usual hour, if at all, that day. See at the end of the preceding chapter.

[¶27] A rich man - He was a counsellor of the great Sanhedrin, [Luk 23:50]; and, from the accounts given of him by the evangelists we learn that he was a man of the greatest respectability. He now acted a more honorable part than all the disciples of our Lord. He was of Arimathea, or Rama, in the tribe of Benjamin, [Mat 2:18], but lived ordinarily in Jerusalem, as being a member of the great council.

### Verse 58

[¶29] Begged the body - That he might bury it honorably otherwise, by the Jewish customs, he would have either been burned, or buried in the common place appointed for executed criminals.

### Verse 59

[¶31] Wrapped it in a clean linen cloth - The Jews, as well as the Egyptians, added spices to keep the body from putrefaction, and the linen was wrapped about every part to keep the aromatics in contact with the flesh. From [Joh 19:39], [Joh 19:40], we learn that a mixture of myrrh and aloes of one hundred pounds' weight had been applied to the body of Jesus when he was buried. And that a second embalmment was intended, we learn from [Luk 23:56]; [Luk 24:1], as the hurry to get the body interred before the Sabbath did not permit them to complete, the embalming in the first instance. See an account of the mode of embalming among the Egyptians, in the note on [Gen 50:2], [Gen 50:26] (note).

### Verse 60

[¶33] Laid it in his own new tomb - To all human appearance the body of Christ must have had the same burial-place with those of the two robbers, as he was numbered with the transgressors, and suffered with them; for then he was a sacrifice, bearing the sin of the world in his own body on the tree; but now the sacrifice is offered, the atonement made and accepted, he is no longer to be enrolled with the transgressors, and, according to a prophecy delivered nearly seven hundred years before that time, he is to have the burying-place of a rich man. See [Isa 53:9], [Isa 53:10]. Had our Lord been buried in the common burial-ground of the malefactors, his resurrection could not have been so distinctly remarked, as the chief priests would never have thought of sealing the stone there, or setting a watch; but now that the body is got into the hands of a friend, they judge it necessary to make use of these precautions, in order, as they said, to prevent imposture; and from this very circumstance the resurrection of Christ had its fullest evidence, and was put beyond the power of successful contradiction. What a number of objections would not human prudence have made to Joseph's conduct, had he consulted it on this occasion! It would have represented to him that, "this was to expose himself, to bring himself into trouble, to render himself suspected, to put himself out of all capacity of doing good, to ruin himself irrecoverably; and now it could do no good to his teacher - he is now dead, and needs no longer any office of kindness from men." There is, sometimes in our whole life, but one opportunity in which God designs signally to employ us; and, through our general backwardness to every good work, we are for reserving ourselves to other opportunities, in which God neither requires nor will accept our services.

[¶34] Rolled a great stone to the door - Some are of opinion that this tomb was cut down into the rock, perpendicularly from the surface; and that the great stone spoken of here covered over the entrance to it. The stone, no doubt, was intended to secure the place as much as possible.

### Verse 61

[¶36] Mary Magdalene, and the other Mary - The mother of James and Joses, [Mat 27:56]. The mother of our Lord had probably, by this time, been taken home to the house of John. See [Joh 19:26], [Joh 19:27].

[¶37] Sitting over against the sepulchre - These holy women, filled with that love to their Lord which death cannot destroy, cleaved to him in life, and in death were not divided. They came to the grave to see the end, and overwhelmed with sorrow and anguish, sat down to mourn.

### Verse 62

[¶39] The next day - This was the seventh, or Saturday, and might be what we should term the evening of the sixth, or Friday, because the Jews always ended their day when the sun set, and then began the next.

[¶40] That followed the day of the preparation - That is, of the Sabbath. The victuals, etc., which were to be used on the Sabbath by the Jews, were always prepared the preceding evening before the sun set. It is of this preparation that the evangelist speaks here; and it is the same which is mentioned by Mark, [Mar 15:42]; by Luke, [Luk 23:54]; and by John, [Joh 19:31]. But there was another preparation which happened in the same day: viz. The preparation of the passover; this began about twelve o'clock, and continued till four, the time in which they ate the paschal lamb. See [Joh 19:14].

### Verse 63

[¶42] Sir, we remember, etc. - While these wicked men are fulfilling their own vicious counsels, they are subserving the great cause of Christianity. Every thing depended on the resurrection of Christ; if it did not appear that he rose from the dead, then the whole system was false, and no atonement was made. It was necessary therefore that the chief priests, etc., should make use of every precaution to prevent an imposture, that the resurrection of Christ might have the fullest evidence to support it. See on [Mat 27:60] (note).

[¶43] The word Κυριε is here very properly translated sir, which, in many other places, is as improperly translated Lord. When a Roman is the speaker, or the person addressed, Κυριε should always be translated sir; when strangers address our Lord, the word is a title of civil respect, and should, in general, be translated in the same way.

[¶44] After three days I will rise again - This they probably took from his saying, Destroy this temple, and in three days I will build it up. If so, they destroyed, by their own words, the false accusation they brought against him to put him to death; then they perverted the meaning, now they declare it. Thus the wise are taken in their own craftiness. Neither the devil nor his servants ever speak truth, but when they expect to accomplish some bad purpose by it.

## 243. Matthew · 87 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/243/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/243/#p-N

### Verse 64

[¶1] Lest his disciples come by night - Νυκτος, by night, is wanting in ten of the uncial MSS., and in several others, and in most of the versions. Erasmus, Aldus, Bengel, and Boghard, with Griesbach, leave it out of the text.

### Verse 65

[¶3] Ye have a watch - The Jews had a corps of Roman troops, consisting of several companies, as a guard for the temple, [Act 4:1]. These companies mounted guard by turns, see [Luk 22:4]. Some of these companies, which were not then on duty, Pilate gave them leave to employ to watch the tomb.

### Verse 66

[¶5] Made the sepulchre sure, sealing the stone, and setting a watch - Or rather, made the tomb secure by the guard, and by sealing the stone. I follow Kypke, in construing μετα της κουστωδιας, with ησφαλισαντο. The guard was to take care that the disciples should not steal him away; and the seal, which was probably the seal of the governor, was to prevent the guards from being corrupted so as to permit the theft. So every thing was done which human policy and prudence could, to prevent a resurrection, which these very precautions had the most direct tendency to authenticate and establish. How wonderful are the wisdom and goodness of God! - and how true is it, that there is neither might nor counsel against him!

[¶6] 1. The death of Christ was ordered, so as to be witnessed by thousands; and if his resurrection take place, it must be demonstrated; and it cannot take place without being incontestable, such are the precautions used here to prevent all imposture.

[¶7] 2. The more the circumstances of the death of Christ are examined, the more astonishing the whole will appear. The death is uncommon - the person uncommon - and the object uncommon; and the whole is grand, majestic, and awful. Nature itself is thrown into unusual action, and by means and causes wholly supernatural. In every part, the finger of God most evidently appears.

[¶8] 3. How glorious does Christ appear in his death! Were it not for his thirst, his exclamation on the cross, and the piercing of his side, we should have found it difficult to believe that such a person could ever have entered the empire of death; but the divinity and the manhood equally appear, and thus the certainty of the atonement is indubitably established.

[¶9] 4. But who can reflect on the state of the poor disciples, during the whole of the time in which our blessed Lord lay under the empire of death, without sharing their sorrows! When he expired on the cross their expectation was cut off; and when his body was laid in the grave their hopes were buried; and nothing but the resurrection of Christ from the dead could have given a resurrection to their hopes. It is true they had heard him say that he would rise again the third day; but in this it is evident their faith was very imperfect; and the uncertainty, perplexity, anxiety, and distress which they in consequence must have suffered, can neither be described nor imagined. Though we know the glorious result, yet who can help sympathizing with the pious father, the virgin mother, and the disconsolate disciples!

### Introduction

[¶11] The resurrection of Christ declared by an angel to the two Marys at the sepulchre, [Mat 28:1-6]. They are commissioned to announce this to the disciples, [Mat 28:7]. They go, and are met by Christ himself who promises to meet the disciples in Galilee, [Mat 28:8-10]. The watch go into the city, and report to the chief priests what had taken place, [Mat 28:11]. They give them money, to say that his disciples had stolen the body by night, while they slept, [Mat 28:12-15]. Christ meets the eleven disciples in a mountain of Galilee, [Mat 28:16], [Mat 28:17]. He gives them a commission to preach the Gospel throughout the earth; to baptize in the name of the Father, and of the Son, and of the Holy Ghost; and promises to be with them to the end of the world, [Mat 28:18-20].

### Verse 1

[¶13] In the end of the Sabbath - Οψε δε σαββατων. After the end of the week: this is the translation given by several eminent critics; and in this way the word οψε is used by the most eminent Greek writers. Thucydides, lib. iv. chap. 93, της ημερας οψε ην - the day was ended. Plutarch, οψε των βασιλεως χρονων - after the times of the king. Philostratus οψε των Τροικων - after the Trojan war. See Rosenmuller. In general the Jews divided their natural day, which consisted of twenty-four hours, into day and night. Their artificial day began at the rising and ended at the setting of the sun; all the rest of the time, from the setting to the rising of the sun, they termed night: hence the same word, in Hebrew, signifies both evening and night. [Gen 1:5]; [Mar 6:47]. Matthew has employed the word in this extensive sense here, pointing out the latter part of the Jewish night, that which immediately preceded the rising of the sun, and not that first part which we call the evening. The transaction mentioned here evidently took place early on the morning of the third day after our Lord's crucifixion; what is called our Sunday morning, or first day of the next week.

[¶14] Came - to see the sepulchre - That is, they set out at this time in order to visit the tomb of our Lord, and also to weep there, [Joh 11:31], and to embalm the body of our Lord, [Luk 24:1]. St. Matthew omits Mary Salome, mentioned by Mark; and Joanna, the wife of Chuza, Herod's steward, mentioned by Luke. The other Mary was the wife of Cleopas, and mother of James and Joses, mentioned before, [Mat 27:56]. Were not Mary and Salome two distinct persons?

### Verse 2

[¶16] A great earthquake - Σεισμος, a shaking or commotion of any kind: probably the word means no more than the confusion caused among the guards by the angel's appearance. All this had taken place before the women reached the sepulchre.

[¶17] The angel of the Lord descended from heaven - Matthew is very particular in this, to show that the word angel is not to be taken in the sense of an ordinary messenger, who might have come from Joseph of Arimathea, or from any other; but in the sense of an extraordinary messenger, who descended from God, out of heaven, for this very purpose. It is likely that the angel had descended, rolled away the stone, and was sitting on it, before the women reached the tomb.

### Verse 3

[¶19] His countenance - His appearance, ἡ ιδεα αυτου; or, his face, for so the word is used in some of the best Greek writers. It seems, from [Mar 16:5], that this angel had assumed the appearance of a young man.

[¶20] Like lightning - Coruscations of glory continually flaming from his face. This might produce the confusion mentioned [Mat 28:2].

[¶21] His raiment white as snow - He was clothed in garments emblematical of the glad tidings which he came to announce. It would have been inconsistent with the message he brought, had the angel appeared in black robes, such as those preposterously wear who call themselves his successors in the ministry of a once suffering, but now risen and highly exalted, Savior. But the world is as full of nonsense as of sin; and who can correct and bring it to reason and piety?

### Verse 4

[¶23] The keepers - became as dead men - God can, by one and the same means, comfort his servants, and terrify his enemies. The resurrection of Christ is a subject of terror to the servants of sin, and a subject of consolation to the sons of God; because it is a proof of the resurrection of both, the one to shame and everlasting contempt - the other to eternal glory and joy.

### Verse 5

[¶25] I know that ye seek Jesus - Speaking after the manner of men, these women deserved to be the first witnesses of the resurrection of Christ: during life they ministered to him, and in death they were not divided. They attended him to the Cross, notwithstanding their attachment to him exposed them to the most imminent danger; and now they come to watch and weep at his Tomb. The common opinion is, that women are more fickle and less courageous than men. The reverse of this I believe to be the truth, in those who are thoroughly converted to God; and who, previously to conversion, whether man or woman, can be trusted in any case?

### Verse 6

[¶27] Come, see the place - The tomb in which our Lord was laid was no doubt like the rest of the Jewish burying places, a receptacle for the several dead of a whole family, divided into separate niches, where each had his place. Come and see the place - was tantamount to, Come and see the niche in which he was laid - it is now empty; nor was there any other body in the place, for the tomb was a new one, in which no man had ever been laid, [Joh 19:41]; so there could be no deception in the case.

### Verse 7

[¶29] Go quickly and tell his disciples - Thus these faithful women proclaim the Gospel to those who were afterwards to be the teachers of the whole human race! Behold what honor God puts upon those who persevere in his truth, and continue to acknowledge him before men!

[¶30] That he is risen from the dead - There is a remarkable saying of R. Judah Hakkodesh, which some critics quote on this subject: "After Three Days the Soul of the Messiah shall Return to its body, and he shall Go Out of that Stone in which he shall be Buried."

[¶31] Goeth before you into Galilee - As himself promised, [Mat 26:32].

### Verse 8

[¶33] They departed quickly from the sepulchre - At the desire of the angel they went into the tomb, to have the fullest certainty of the resurrection.

[¶34] Fear and great joy - Fear, produced by the appearance of this glorious messenger of God; and great joy occasioned by the glad tidings of the resurrection of their Lord and Master. At the mention of unexpected good news, fear and joy are generally intermingled. - Vix sum apud me, ita animus commotus est metu,

[¶35] Spe, gaudio, mirando hoc tanto, tam repentino bono

[¶36] Terant. Andr. v. 945 "I am almost beside myself, my mind is so agitated with fear, hope, and joy, at this unexpected good news."

### Verse 9

[¶38] And as they went to tell his disciples - This clause is wanting in the Codex Vatican, and Codex Bezae, and in twenty others, and in most of the versions. The omission is approved by Mill, Bengel, and Schmid. Griesbach leaves it in the text with a note of doubtfulness. It appears to be superfluous. To connect this with the next clause, the particle και, and, is obliged to be suppressed in all the translations. I think the verse should begin with, And behold he goeth, etc., and the former clause be suppressed. Probabiliter delenda, says Professor White, in his Crisews Griesbachianae, speaking of the preceding words.

[¶39] Jesus met them - Christ bestows his graces and consolations by degrees, first by his angels, and then by himself. He does not reveal himself to incredulous and disobedient souls; he appears not even to these women till he has tried their faith and obedience by his ministering angels.

[¶40] All hail - Anglo-Saxon, Health be to you! Χαιρετε, Be ye safe, rejoice.

[¶41] And they held him by the feet, and worshipped him - This kind of reverence is in daily use among the Hindoos: when a disciple meets his religious guide in the public streets, he prostrates himself before him, and, taking the dust from his teacher's feet, rubs it on his forehead, breast, etc. See Ward's Customs.

### Verse 10

[¶43] Be not afraid - They were seized with fear at the sight of the angel; and this was now renewed by this unexpected appearance of Christ. See the note on [Mat 28:8].

[¶44] Go, tell my brethren - This is the first time our Lord called his disciples by this endearing name: they no doubt thought that their Lord would reproach them with their past cowardice and infidelity; but, in speaking thus, he gives them a full assurance, in the most tender terms, that all that was passed was as buried for ever.

## 244. Matthew · 88 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/244/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/244/#p-N

### Verse 11

[¶1] Some of the watch - Or guards. Probably the rest still remained at the tomb, waiting for orders to depart, and had sent these to intimate to their employers the things that had taken place.

### Verse 12

[¶3] With the elders - That is, the senators of the great Sanhedrin or Jewish council of state, elsewhere called the elders of the people; they could now meet, as the Sabbath was over.

### Verse 13

[¶5] His disciples came by night - This was as absurd as it was false. On one hand, the terror of the disciples, the smallness of their number (only eleven); and their almost total want of faith; on the other, the great danger of such a bold enterprise, the number of armed men who guarded the tomb, the authority of Pilate and of the Sanhedrin, must render such an imposture as this utterly devoid of credit.

[¶6] Stole him away while we slept - Here is a whole heap of absurdities. 1st. Is it likely that so many men would all fall asleep, in the open air, at once? 2dly. Is it at all probable that a Roman guard should be found off their watch, much less asleep, when it was instant death, according to the Roman military laws, to be found in this state? 3dly. Could they be so sound asleep as not to awake with all the noise which must be necessarily made by removing the great stone, and taking away the body? 4thly. Is it at all likely that these disciples could have had time sufficient to do all this, and to come and return, without being perceived by any person? And 5thly. If they were asleep, how could they possibly know that it was the disciples that stole him, or indeed that any person or persons stole him? - for, being asleep, they could see no person. From their own testimony, therefore, the resurrection may be as fully proved as the theft.

### Verse 14

[¶8] If this came to the governor's ears - Pilate - we will persuade him that it is for his own interest and honor to join in the deception; and we will render you secure - we will take care that you shalt not suffer that punishment for this pretended breach of duty which otherwise you might expect.

### Verse 15

[¶10] Until this day - That is to say, the time in which Matthew wrote his Gospel; which is supposed by some to have been eight, by others eighteen, and by others thirty years after our Lord's resurrection.

### Verse 16

[¶12] Then the eleven disciples went - When the women went and told them that they had seen the Lord, and that he had promised to meet them in Galilee. From the eleventh to the fifteenth verse inclusive, should be read in a parenthesis, as the sixteenth verse is the continuation of the subject mentioned in the tenth.

### Verse 17

[¶14] But some doubted - That is, Thomas only at first doubted. The expression simply intimates, that they did not all believe at that time. See the same form noticed on [Mat 26:8] (note), and [Mat 27:44] (note).

### Verse 18

[¶16] And Jesus came and spake unto them - It is supposed by some that the reason why any doubted was, that when they saw Jesus at first, he was at a distance; but when he came up, drew near to them, they were fully persuaded of the identity of his person.

[¶17] All power is given unto me - Or, All authority in heaven and upon earth is given unto me. One fruit of the sufferings and resurrection of Christ is represented to be, his having authority or right in heaven to send down the Holy Spirit - to raise up his followers thither - and to crown them in the kingdom of an endless glory: in earth, to convert sinners; to sanctify, protect, and perfect his Church; to subdue all nations to himself; and, finally, to judge all mankind. If Jesus Christ were not equal with the Father, could he have claimed this equality of power, without being guilty of impiety and blasphemy? Surely not; and does he not, in the fullest manner, assert his Godhead, and his equality with the Father, by claiming and possessing all the authority in heaven and earth? - i.e. all the power and authority by which both empires are governed?

### Verse 19

[¶19] Go ye therefore - Because I have the authority aforesaid, and can send whomsoever I will to do whatsoever I please: - teach, μαθητευσατε, make disciples of all nations, bring them to an acquaintance with God who bought them, and then baptize them in the name of the Father. It is natural to suppose that adults were the first subjects of baptism; for as the Gospel was, in a peculiar manner, sent to the Gentiles, they must hear and receive it, before they could be expected to renounce their old prejudices and idolatries, and come into the bonds of the Christian covenant. But, certainly, no argument can be drawn from this concession against the baptism of children. When the Gentiles and Jews had received the faith and blessings of the Gospel, it is natural enough to suppose they should wish to get their children incorporated with the visible Church of Christ; especially if, as many pious and learned men have believed, baptism succeeded to circumcision, which I think has never yet been disproved. The apostles knew well that the Jews not only circumcised the children of proselytes, but also baptized them; and as they now received a commission to teach and proselyte all the nations, and baptize them in the name of the holy Trinity, they must necessarily understand that infants were included: nor could they, the custom of their country being considered, have understood our Lord differently, unless he had, in the most express terms, said that they were not to baptize children, which neither he nor his apostles ever did. And as to the objection, that the baptized were obliged to profess their faith, and that, therefore, only adults should be baptized, there is no weight at all in it; because what is spoken of such refers to those who, only at that period of life, heard the Gospel, and were not born of parents who had been Christians; therefore they could not have been baptized into the Christian faith, forasmuch as no such faith was at their infancy preached in the world. That the children and even infants, of proselytes, were baptized among the Jews, and reputed, in consequence, clean, and partakers of the blessings of the covenant, see proved at large by Wetstein, in his note on [Mat 3:16]. - See the note on [Mat 3:6], and particularly on [Mar 16:16] (note).

[¶20] In the name of the Father, etc. - Baptism, properly speaking, whether administered by dipping or sprinkling, signifies a full and eternal consecration of the person to the service and honor of that Being in whose name it is administered; but this consecration can never be made to a creature; therefore the Father, and the Son, and the Holy Spirit, are not creatures. Again, baptism is not made in the name of a quality or attribute of the Divine nature; therefore the Father, and the Son, and the Holy Spirit, are not qualities or attributes of the Divine nature. The orthodox, as they are termed, have generally considered this text as a decisive proof of the doctrine of the holy Trinity: and what else can they draw from it? Is it possible for words to convey a plainer sense than these do? And do they not direct every reader to consider the Father, the Son, and the Holy Spirit, as three distinct persons? "But this I can never believe." I cannot help that - you shall not be persecuted by me for differing from my opinion. I cannot go over to you; I must abide by what I believe to be the meaning of the Scriptures. Dr. Lightfoot has some good thoughts on this commission given to the apostles: - "I. Christ commands them to go and baptize the nations: but how much time was past before such a journey was taken! And when the time was now come that this work should be begun, Peter doth not enter upon it without a previous admonition given him from heaven. And this was occasioned hereby, that, according to the command of Christ, the Gospel was first to be preached to Judea, Samaria, and Galilee. "II. He commands them to baptize in the name of the Father, and of the Son, and of the Holy Ghost; but among the Jews, they baptized only in the name of Jesus. See [Act 2:38]; [Act 8:16]; [Act 19:5]. For this reason, that thus the baptizers might assert, and the baptized confess, Jesus to be the true Messias; which was chiefly controverted by the Jews. Of the same nature is that apostolic blessing, Grace and peace from God the Father, and from our Lord Jesus Christ. Where then is the Holy Ghost? He is not excluded, however he be not named. The Jews did more easily consent to the Spirit of the Messias, which they very much celebrate, than to the person of the Messias. Above all others they deny and abjure Jesus of Nazareth. It belonged to the apostles, therefore, the more earnestly to assert Jesus (to be the Messias) by how much the more vehemently they opposed him: which being once cleared, the acknowledging of the Spirit of Christ would be introduced without delay or scruple. Moses, (in [Exo 6:14]), going about to reckon up all the tribes of Israel, goes no farther than the tribe of Levi; and takes up with that to which his business and story at that present related. In like manner, the apostles, for the present, baptize in the name of Jesus, and bless in the name of the Father and of Jesus, that thereby they might more firmly establish the doctrine of Jesus, which met with such sharp and virulent opposition; which doctrine being established among them, they would soon agree about the Holy Ghost. "III. Among the Jews, the controversy was about the true Messias; among the Gentiles, about the true God. It was therefore proper among the Jews to baptize in the name of Jesus, that he might be vindicated to be the true Messias. Among the Gentiles, in the name of the Father, and of the Son, and of the Holy Ghost, that they might be hereby instructed in the doctrine of the true God. - Let this be particularly noted. "IV. The Jews baptized proselytes into the name of the Father, that is, into the profession of God, whom they called by the name of Father. The apostles baptize the Jews into the name of Jesus the Son, and the Gentiles, into the name of the Father, and of the Son, and of the Holy Ghost. "V. The Father hath revealed himself in the old covenant; the Son in the new; in human flesh by his miracles, doctrine, resurrection and ascension; the Holy Ghost in his gifts and miracles. Thus the doctrine of the ever blessed Trinity grew by degrees to full maturity. For the arriving to the acknowledgment of which, it was incumbent upon all who professed the true God to be three in one to be baptized into his name." Lightfoot's Works, vol. ii. p. 274.

### Verse 20

[¶22] Teaching them to observe all things - Men are ignorant of Divine things, and must be taught. Only those can be considered as proper teachers of the ignorant who are thoroughly instructed in whatsoever Christ has commanded. Persons who are entrusted with the public ministry of the word should take care that they teach not human creeds and confessions of faith, in place of the Sacred Writings; but those things, and those only, which Jesus has commanded.

[¶23] And, lo, I am with you alway - και ιδου εγω μεθ' ὑμων ειμι πασας τας ἡμερας - literally, Behold, I am with you every day. A minister of Christ should consider, that while his soul simply and uniformly follows Jesus, he shall be made a constant instrument of bringing many sons and daughters to glory. The dark, it is true, must be enlightened, the ignorant instructed, the profligate reclaimed, the guilty justified, and the unholy sanctified; and who is sufficient for this work? He with whom the Son of God is Every Day, and none other.

[¶24] Unto the end of the world - Some translate, ἑως της συντελειας του αιωνος, to the end of this age; meaning the apostolic age, or Jewish dispensation; and then they refer the promise of Christ's presence to the working of miracles, and explain this by [Mar 16:17-19]. By my name they shall cast out demons, etc., etc. But though the words are used in this sense in several places, see [Mat 13:39], [Mat 13:40], [Mat 13:49]; [Mat 24:3], yet it is certain they were repeatedly used among the primitive ecclesiastical writers to denote the consummation of all things; and it is likely that this is the sense in which they are used here, which the Anglo-Saxon has happily expressed: - And I, be with you all days, until world ending; and this is indispensably necessary, because the presence and influence of Jesus Christ are essentially requisite in every age of the world, to enlighten, instruct, and save the lost. The promise takes in not only the primitive apostles, but also all their successors in the Christian ministry, as long as the earth shall endure.

[¶25] Amen - This word is omitted by some of the oldest and most authentic MSS., and by some versions and fathers. When it is considered that the word amen simply means so be it! we may at once perceive that it could not be added by our Lord. For our Lord could not pray that his own will might be done, or his own promise fulfilled. The word is, therefore, utterly impertinent as a part of the sacred text, and could neither have been added by our Lord, nor by the evangelist. The amens at the end of the sacred books have no other authority than what they derive from the transcribers of copies; and, at best, are only to be considered as the pious wish of the writer, or of the Church, that the promises contained in the sacred volume may be accomplished. Indeed, it seems often to have no other meaning than our finis at the end of our books.

[¶26] In the MSS. and versions there are various subscriptions, or epigraphs, to this Gospel: the following are the principal: - "The Gospel according to Matthew - written by him in Jerusalem - in Palestine - in the east - in the Hebrew dialect - in Hebrew - eight years after the ascension of Christ - interpreted by John - by James the brother of the Lord."

[¶27] The subscription in some copies of the Arabic version is very full: "The end of the copy of the Gospel of Matthew the Apostle. He wrote it in the land of Palestine, by inspiration of the Holy Spirit, in the Hebrew tongue, eight years after the bodily ascension of Jesus the Messiah into heaven, in the first year of the reign of Claudius Caesar, king of Rome."

[¶28] These are sufficient to show how little credit should be attached to the subscriptions found at the end of the sacred books, either in the MSS., or in the versions.

[¶29] 1. In concluding my notes on this evangelist, I cannot express myself better than in the words of the late Mr. Wakefield, to whom this commentary has been in many instances indebted. "I have now finished my observations on the Gospel of Matthew: a piece of history, it must be acknowledged, the most singular in its composition, the most wonderful in its contents, and the most important in its object, that was ever exhibited to the notice of mankind. For simplicity of narrative, and an artless relation of facts, without any applause or censure, or digressive remarks, on the part of the historian, upon the characters introduced in it; without any intermixture of his own opinion, upon any subject whatsoever; and for a multiplicity of internal marks of credibility, this Gospel certainly has no parallel among human productions."

[¶30] 2. One thing the pious and intelligent reader has, no doubt, already noticed: there is not one truth, or doctrine, in the whole oracles of God, which is not taught in this evangelist. The outlines of the whole spiritual system are here correctly laid down: even Paul himself has added nothing; he has amplified and illustrated the truths contained in this Gospel; but, even under the direct inspiration of the Holy Ghost, neither he nor any other of the apostles have brought to light any one truth, the prototype of which has not been found in the words or acts of our blessed Lord, as related by Matthew, in the work which has already passed under review. The Gospel by St. Matthew is the grand text-book of Christianity; the other Gospels are collateral evidences of its truth, and the apostolic epistles are comments on the text. In the commencement of this work, I stated my wish, "to assist my fellow laborers in the vineyard to lead men to Him who is the fountain of all excellence, goodness, truth, and happiness; - to magnify his Law, and make it honorable; - to show the wonderful provision made in his Gospel for the recovery and salvation of a sinful world; - to prove that God's great design is to make his creatures Happy; and that such a salvation as it becomes God to give, and such as man needs to receive, is within the grasp of every human soul." - General Preface, before Genesis. And having thus far done what I could, in reference to these great and important purposes, here I register my thanks to the ever-blessed God, Father, Word, and Holy Spirit, that he has permitted me to cast my mite into this sacred treasury, to add my feeble testimony to his Eternal Truth; and has spared me, in the midst of many infirmities and oppressive labors, to see the conclusion of this Gospel, a consummation which I had long devoutly wished, but which I had scarcely hoped ever to see realized. May the Divine Author of this sacred book give the reader a heart-felt experience of all the truths it contains; make and keep him wise unto salvation; build him up in this most holy faith; and give him an inheritance among the blessed, through Christ Jesus, the Friend of mankind, and the Savior of sinners, who is the object and end of this glorious system of truth! And to Him, with the Father and Eternal Spirit, be glory and dominion, thanksgiving and obedience, for ever and ever, Amen and amen!

## 245. Mark · 1 of 22

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### Preface to the Gospel According to St. Mark With a Short Account of His Life

[¶1] For an explication of the word Gospel, and the title Saint, see the Preface to Matthew.

[¶2] Mark. This person, the second in the commonly received order of the four evangelists, was named John Mark, and was the son of a pious woman called Mary, who dwelt at Jerusalem: she was an early believer, and the disciples used to meet at her house. Peter, having been delivered out of prison by an angel, came to the house of Mary, mother of John, whose surname was Mark, where many were gathered together praying, [Act 12:12]. This very first mention of John Mark assures us of Peter's intimacy in that family: it is almost universally allowed that Mark, mentioned by Peter, [1Pet 5:13], is this evangelist, and that he is the same with him who is called sister's son to Barnabas, [Col 4:10], and is supposed to have been converted by Peter to the Christian faith. Mr. W. Whiston supposes him to have been Peter's own son. See his Primitive New Test. Notes at the end. He traveled from Jerusalem to Antioch with Paul and Barnabas, [Act 12:25], and some short time after he accompanied them to other countries as their minister, [Act 13:5]. When they returned to the continent, and came on shore at Perga in Pamphylia, he departed from them and returned to Jerusalem, [Act 13:13]. Afterwards he would have gone with Paul and Barnabas, but the former refused to take him, because of his having left them at Pamphylia; Paul and Barnabas then separated, and Mark accompanied his uncle Barnabas to Cyprus, [Act 15:36-41]. Afterwards Paul and he were fully reconciled, as evidently appears from [2Tim 4:11] : Take Mark, and bring him with thee; for he is profitable to me for the ministry. This appears also from [Plm 1:24], where Mark is styled Paul's fellow-laborer; and from [Col 4:10], where we find the apostle recommending him in a particular manner to the Church of God at that place. He is generally supposed to have been particularly intimate with St. Peter, to have written his Gospel at Rome, a.d. 64, and to have died at Alexandria in Egypt, in the eighth year of the reign of Nero. Dr. Lardner has fully proved that Mark the evangelist, and John Mark nephew to Barnabas, were one and the same person. See his Works, vol. vi. p. 77, etc.

[¶3] How Mark composed his Gospel, is a question not yet decided among learned men. Many of the primitive fathers, such as Papias, Clemens, Alexandrinus, Irenaeus, Tertullian, Origen, Eusebius, etc., believed that he was only the amanuensis of St. Peter; that this apostle, through modesty, would not put his name to the work, but dictated the whole account, and Mark wrote it down from his mouth. St. Augustine appears to have been the first who maintained that Mark abridged St. Matthew's Gospel; and that it is not to be considered as an original work: - on this opinion several remarks will be made in the course of these notes. Others suppose that Mark compiled it, partly out of Matthew's Gospel, and partly out of the Gospel of Luke. But most of these are conjectures which appear to have very little foundation. Critics are also divided concerning the language in which it was written, and the people to whom it was sent. Some have contended for a Latin original, because of several Latin words found in it, such as σπεκουλατωρ, [Mar 6:27], one of the guard; κεντυριων, [Mar 15:39], [Mar 15:44], [Mar 15:46], a centurion, a captain of one hundred men; συσσημον, [Mar 14:44], a signal, a sign agreed on. But such words are better accounted for by supposing that his Gospel was written for the use of the Roman people; and that it is on this account that he wholly passes by the genealogy of our Lord, as being a point of no consequence to Gentile converts, though very necessary for the Jews, and especially the Jews of Palestine. That it was originally written in Greek, is a point now acknowledged by almost all learned men.

[¶4] It may be necessary to state the things omitted by Mark in the beginning of his Gospel which are mentioned by Matthew and Luke.

[¶5] 1. The Preface, found in Luke and John, [Luk 1:1]; [Joh 1:1].

[¶6] 2. The Conception of Elizabeth, Luke 1:5-25.

[¶7] 3. The Salutation of Mary, [Luk 1:26-38].

[¶8] 4. Mary's Visit to Elizabeth, Luke 1:39-56.

[¶9] 5. John Baptist's Birth, Luke 1:57-79.

[¶10] 6. The Angel's Appearance to Joseph, [Mat 1:18-25].

[¶11] 7. The Birth of Christ, [Mat 1:25]; [Luk 2:1-7].

[¶12] 8. The Genealogy of Christ, Matthew 1:1-17; Luke 3:23-38.

[¶13] 9. The Appearance of the Angel to the Shepherds, [Luk 2:8-20].

[¶14] 10. The Circumcision of Christ, [Mat 1:25]; [Luk 2:21].

[¶15] 11. The Presentation of Christ in the Temple, Luke 2:22-38.

[¶16] 12. The Coming of the Magi, [Mat 2:1-12].

[¶17] 13. The Flight into Egypt, [Mat 2:13-15].

[¶18] 14. Herod's Murder of the Innocents, [Mat 2:16-18].

[¶19] 15. The Return of the Holy Family from Egypt, [Mat 2:19-23]; [Luk 2:39].

[¶20] 16. Christ's Journey to Jerusalem when twelve years of age, [Luk 2:40-48].

[¶21] From the particulars enumerated here, it appears that the things omitted by Mark are also omitted by John, except the Preface; and that St. Luke is the most circumstantial.

[¶22] For other particulars relative to this Gospel, see at the end of the last chapter.

[¶23] The mission, preaching, and success of John Baptist, [Mar 1:1-5]. His manner of life, [Mar 1:6]. Proclaims Christ, and baptizes him in Jordan, [Mar 1:7-11]. The temptation of Christ, [Mar 1:12], [Mar 1:13]. John being put in prison, Christ begins to preach, [Mar 1:14], [Mar 1:15]. He calls Andrew and Simon, [Mar 1:16-18]. James and John, [Mar 1:19], [Mar 1:20]. Teaches in Capernaum, [Mar 1:21], [Mar 1:22]. Casts out a demon, [Mar 1:23-28]. Goes into the house of Simon, and heals his mother-in-law, [Mar 1:29-31]. Heals many diseased persons, [Mar 1:32-34]. Goes to the desert, and is followed by his disciples, [Mar 1:35-37]. Preaches in different towns and synagogues of Galilee, and casts out devils, [Mar 1:38], [Mar 1:39]. Cleanses a leper, who publishes abroad his miraculous cure, [Mar 1:40-45].

### Verse 1

[¶25] The beginning of the Gospel - It is with the utmost propriety that Mark begins the Gospel dispensation by the preaching of John the Baptist, he being the forerunner of Jesus Christ, and the first proclaimer of the incarnated Messiah. Gospel - for the meaning of the word see the preface to Matthew.

[¶26] Son of God - To point out his Divine origin; and thus glancing at his miraculous conception. This was an essential character of the Messiah. See [Mat 16:16]; [Mat 26:63]; [Luk 22:67], etc.

### Verse 2

[¶28] As it is written in the prophets - Rather, As it is written by Isaiah the prophet. I think this reading should be adopted, instead of that in the common text. It is the reading of the Codex Bezae, Vatican, and several other MSS. of great repute. It is found also in the Syriac, Persic, Coptic, Armenian, Gothic, Vulgate, and Itala versions, and in several of the fathers. As this prophecy is found both in Isaiah and Malachi, probably the reading was changed to τοις προφηταις, the prophets, that it might comprehend both. In one of Asseman's Syriac copies, both Isaiah and Malachi are mentioned. See all the authorities in Griesbach, 2d edit.; and see the parallel place in Matthew, [Mat 3:3], where the Prophet Isaiah is mentioned, which seems fully to establish the authority of this reading.

### Verse 3

[¶30] The voice of one crying - See on [Mat 3:1-3] (note).

### Verse 4

[¶32] John - The original name is nearly lost in the Greek Ιωαννης, and in the Latin Johannes, and almost totally so in the English John. The original name is יהוחנן Yehochanan, compounded of יהוה חנן Yehovah chanan, the grace or mercy of Jehovah: a most proper and significant name for the forerunner of the God of All Grace. It was John's business to proclaim the Gospel of the grace of God, and to point out that Lamb or sacrifice of God which takes away the sin of the world.

[¶33] For the remission of sins - Or, toward the remission - εις αφεσιν. They were to repent, and be baptized in reference to the remission of sins. Repentance prepared the soul for it, and Baptism was the type or pledge of it. See on [Mat 3:2] (note).

### Verse 5

[¶35] All the land - See on [Mat 3:4-6] (note).

[¶36] Confessing their sins - It was an invariable custom among the Jews to admit no proselyte to baptism, till he had, in the most solemn manner, declared that he forever had renounced all idolatrous worship, all heathenish superstitions, and promised an entire and unreserved submission to the law of Moses. This was necessary for a proselyte adult - a child dedicated to God by baptism must be brought up in this faith.

### Verse 6

[¶38] John was clothed, etc. - See the note on [Mat 3:4].

### Verse 7

[¶40] The latchet of whose shoes - The shoe of the ancients was properly only a sole tied round the foot and ankle with strings or thongs. See on [Mat 3:11] (note).

### Verse 8

[¶42] I indeed have baptized you with water - As if he had said: This baptism is not to be rested in; it is only an emblem of that which you must receive from him who is mightier than I. It is he only who can communicate the Holy Spirit; and water baptism is nothing, but as it points out, and leads to, the baptism of the Holy Ghost. The subject of these two verses is not found in Matthew nor John; but is mentioned with some varying circumstances by Luke, [Luk 3:16].

### Verse 9

[¶44] See the subject of these verses which contain the account of our Lord's baptism, explained. [Mat 3:13-17] (note).

## 246. Mark · 2 of 22

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### Verse 12

[¶1] The Spirit driveth him - Εκβαλλει, putteth him forth. St. Matthew says, [Mat 4:1], ανηχθη, was brought up. See this important subject of our Lord's temptation explained at large, [Mat 4:1-11] (note).

### Verse 13

[¶3] With the wild beasts - This is a curious circumstance, which is mentioned by none of the other evangelists; and seems to intimate that he was in the most remote, unfrequented, and savage part of the desert; which, together with the diabolic influence, tended to render the whole scene the more horrid. Perhaps this very circumstance is mentioned, as emblematical of that savage and brutal cruelty with which he was persecuted to death by the Jews and Gentiles, instigated thereto by the malice of Satan.

### Verse 14

[¶5] Preaching the Gospel of the kingdom - See the notes on [Mat 3:2]; and on the office of the preacher, or herald, at the end of that chapter.

### Verse 15

[¶7] The time is fulfilled - That is, the time appointed for sending the Messiah; and particularly the time specified by Daniel, [Dan 9:24-27]. Here are four points worthy of deep attention, in the preaching of the Son of God.

[¶8] 1. Every thing that is done is according to a plan laid by the Divine wisdom, and never performed till the time appointed was filled up.

[¶9] 2. That the kingdom and reign of sin are to be destroyed, and the kingdom of grace and heaven established in their place.

[¶10] 3. That the kingdom of God, and his reign by grace, begins with repentance for past sins.

[¶11] 4. That this reign of grace is at hand; and that nothing but an obstinate perseverance in sin and impenitence can keep any soul out of it; and that now is the accepted time to enter in.

### Verse 16

[¶13] As he walked by the sea, etc. - See on [Mat 4:18-22] (note).

[¶14] Andrew his brother - Instead of the common reading, αδελφον αυτου, his brother, the best MSS. and versions have αδελφου του Σιμωνος, the brother of Simon, which should be received into the text. The most eminent critics approve of this reading.

### Verse 21

[¶16] Capernaum - See [Mat 4:13].

[¶17] He entered into the synagogue - Their synagogues - εν ταις συναγωγαις αυτων, according to the Syriac, which has the word in the plural.

### Verse 22

[¶19] As one that had authority - From God, to do what he was doing; and to teach a pure and beneficent system of truth.

[¶20] And not as the scribes - Who had no such authority, and whose teaching was not accompanied by the power of God to the souls of the people:

[¶21] 1. because the matter of the teaching did not come from God; and

[¶22] 2. because the teachers themselves were not commissioned by the Most High. See the note on [Mat 7:28].

### Verse 23

[¶24] A man with an unclean spirit - This demoniac is only mentioned by Mark and Luke, [Luk 4:33]. It seems the man had lucid intervals; else he could not have been admitted into the synagogue. Unclean or impure spirit - a common epithet for those fallen spirits: but here it may mean, one who filled the heart of him he possessed with Lascivious thoughts, images, desires, and propensities. By giving way to the first attacks of such a spirit, he may soon get in, and take full possession of the whole soul.

### Verse 24

[¶26] What have we to do with thee - Or, What is it to us and to thee? or, What business hast thou with us? That this is the meaning of the original, τι ἡμιν και σοι, Kypke has sufficiently shown. There is a phrase exactly like it in [2Sam 16:10]. What have I to do with you, ye sons of Zeruiah? מה לי ולכם בני צרויה ma li v'lacem beney Tseruiah, What business have ye with me, or, Why do ye trouble me, ye sons of Tseruiah? The Septuagint translate the Hebrew just as the evangelist does here, τι εμοι και ὑμιν; it is the same idiom in both places, as there can be no doubt that the demoniac spoke in Hebrew, or in the Chaldeo-Syriac dialect of that language, which was then common in Judea. See on [Mat 8:29] (note).

[¶27] Art thou come to destroy us? - We may suppose this spirit to have felt and spoken thus: "Is this the time of which it hath been predicted, that in it the Messiah should destroy all that power which we have usurped and exercised over the bodies and souls of men? Alas! it is so. I now plainly see who thou art - the Holy One of God, who art come to destroy unholiness, in which we have our residence, and through which we have our reign in the souls of men." An unholy spirit is the only place where Satan can have his full operation, and show forth the plenitude of his destroying power.

### Verse 25

[¶29] And Jesus rebuked him - A spirit of this cast will only yield to the sovereign power of the Son of God. All watchings, fasting, and mortifications, considered in themselves, will do little or no good. Uncleanness, of every description, will only yield to the rebuke of God.

### Verse 26

[¶31] And when the unclean spirit had torn him - And had thrown him down in the midst, [Luk 4:35], και σπαραξαν, and convulsed him. Never was there a person possessed by an unclean spirit who did not suffer a convulsion, perhaps a total ruin of nature by it. Sins of uncleanness, as the apostle intimates, are against the body; they sap the foundation of life, so that there are very few of this class, whether male or female, that live out half their days: they generally die martyrs to their lusts. When the propensities of the flesh are most violent in a person who is determined to serve God, it is often a proof that these are the last efforts of the impure spirit, who has great rages because he knows his time is but short.

### Verse 27

[¶33] What thing is this? - Words of surprise and astonishment.

[¶34] And what new doctrine - I have added the particle and, from the Syriac, as it helps the better to distinguish the members of the sentence; but there is a vast diversity in the MSS. on this verse. See Griesbach.

[¶35] For with authority - They had never heard such a gracious doctrine, and never saw any teaching supported by miracles before. How much must this person be superior to men! - they are brought into subjection by unclean spirits; this person subjects unclean spirits to himself.

### Verse 28

[¶37] And immediately his fame spread abroad - The miracle which he had performed was -

[¶38] 1. great;

[¶39] 2. evidenced much benevolence in the worker of it; and

[¶40] 3. was very public, being wrought in the synagogue.

[¶41] The many who saw it published it wherever they went; and thus the fame of Christ, as an incomparable teacher, and unparalleled worker of miracles, became soon spread abroad through the land.

[¶42] The word, ευθεως, immediately, occurs more frequently in this evangelist than in any other writer of the new covenant: it is very often superfluous, and may often be omitted in the translation, without any prejudice to the sense of the passage in which it is found. It seems to be used by St. Mark, as our ancient writers used forsooth, and such like words.

### Verse 29

[¶44] See this account of the healing of Peter's mother-in-law explained at large, [Mat 8:14-17] (note).

## 247. Mark · 3 of 22

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[¶0] When the sun did set - See on [Mat 8:14] (note).

### Verse 34

[¶2] Because they knew him - To be the Christ, is added here by several ancient and respectable MSS. and versions; but it appears to be only a gloss.

### Verse 35

[¶4] In the morning a great while before day - By πρωΐ, the morning, is to be understood the whole space of three hours, which finished the fourth watch of the night.

[¶5] And there prayed - Not that he needed any thing, for in him dwelt all the fullness of the Godhead bodily; but that he might be a pattern to us. Every thing that our blessed Lord did he performed either as our pattern, or as our sacrifice.

### Verse 36

[¶7] And Simon - followed after him - Κατεδιωξαν, followed him eagerly. They had now begun to taste the good word of God, and thought they could never hear too much of it. Many possess this spirit when first converted to God. O! what a pity that they should ever lose it! The soul that relishes God's word is ever growing in grace by it.

### Verse 37

[¶9] All men seek for thee - Some to hear; some to be healed; some to be saved; and some, perhaps, through no good motive. There are all sorts of followers in the train of Christ; but how few walk steadily, and persevere unto the end!

### Verse 38

[¶11] The next towns - Κωμοπολεις properly signifies such towns as resembled cities for magnitude and number of inhabitants, but which were not walled as were cities. The Codex Bezae, most of the versions, and all the Itala, read, Let us go into the neighboring villages, And Into The Cities.

[¶12] For therefore came I forth - Εις τουτο, for this purpose am I come forth - to preach the Gospel to every creature, that all might hear, and fear, and return unto the Lord. The towns and the villages will not come to the preacher - the preacher must go to them, if he desires their salvation. In this, also, Jesus has left his ministering servants an example, that they should follow his steps. Let no minister of God think he has delivered his own soul, till he has made an offer of salvation to every city and village within his reach.

### Verse 39

[¶14] And he preached - He continued preaching - Ην κηρυσσων: this is the proper meaning of the words: he never slackened his pace - he continued proclaiming the glad tidings of salvation to all - there was no time to be lost - immortal souls were perishing for lack of knowledge; and the grand adversary was prowling about, seeking whom he might devour. This zealous, affectionate, and persevering diligence of Christ should be copied by all his servants in the ministry; it is not less necessary now than it was then. Thousands, thousands of Christians, so called, are perishing for lack of knowledge. O God, send forth more and more faithful laborers into thy vineyard!

### Verse 40

[¶16] There came a leper - See the notes on [Mat 8:2], etc.

[¶17] Should any be inclined to preach on this cleansing of the leper, Mark is the best evangelist to take the account from, because he is more circumstantial than either Matthew or Luke.

[¶18] I. Consider this leper.

[¶19] 1. He heard of Jesus and his miracles.

[¶20] 2. He came to him for a cure, conscious of his disease.

[¶21] 3. He earnestly besought him to grant the mercy he needed.

[¶22] 4. He fell down on his knees, (with his face to the earth, [Luk 5:12]), thus showing his humbled state, and the distress of his soul.

[¶23] 5. He appealed to his love - if thou wilt; with a full conviction of his ability - thou canst; in order to get healed.

[¶24] II. Consider Jesus.

[¶25] 1. He is moved with tender compassion towards him: this is the alone source of all human salvation.

[¶26] 2. He stretches forth his hand, showing thus his readiness to relieve him.

[¶27] 3. He touches him; though this was prohibited by the law, and rendered him who did it in any common case legally unclean.

[¶28] 4. He proves at once his infinite love and unlimited power, by his word and by his act; I will - be thou cleansed; and immediately his leprosy was removed. But see on [Mat 8:2] (note).

### Verse 43

[¶30] Straitly charged - See the reason for this, [Mat 8:4] (note). This verse is wanting in two copies of the Itala.

### Verse 45

[¶32] Began to publish it much - Began to publish πολλα, many things; probably all that he had heard about our Lord's miraculous works.

[¶33] And to blaze abroad the matter - That is, his own healing; thinking he could never speak too much, nor too well, of him who had thus mercifully and miraculously cleansed him.

[¶34] Jesus could no more openly enter into the city - A city of Galilee, probably Chorazin or Bethsaida, in which he did not appear, for fear of exciting the jealousy of the secular government, or the envy and malice of the Jewish rulers.

[¶35] And they came to him from every quarter - So generally had the poor man, who was cleansed of his leprosy, spread abroad his fame. And can we suppose that, of all these people who came to him from all parts, and to whom he preached the glad tidings of the kingdom, by the power and authority of God, few or none were saved? This is a common opinion; but every person who seriously considers it must see that it is unfounded. Without doubt, Christ had thousands that were brought to God by his ministry; though, in general, only those are mentioned who were constant attendants on his person. It would be strange, if, while God manifested in the flesh was preacher, there should be few brought to the knowledge of themselves, and of the truth! In this respect he does not permit his faithful ministers to labor in vain. The Son of man sowed the seed of the kingdom; and it afterwards produced a plentiful harvest. Multitudes of Jews were converted by the preaching of the Gospel; and the first Christian Church was founded at Jerusalem.

### Introduction

[¶37] Christ preaches in Capernaum, [Mar 2:1], [Mar 2:2]. A paralytic person is brought to him, whose sins are pronounced forgiven, [Mar 2:3-5]. The scribes accuse him of blasphemy, [Mar 2:6], [Mar 2:7]. He vindicates himself, and proves his power to forgive sins, by healing the man's disease, [Mar 2:8-11]. The people are astonished and edified, [Mar 2:12]. He calls Levi from the receipt of custom, [Mar 2:13], [Mar 2:14]. Eats in his house with publicans and sinners, at which the Pharisees murmur, [Mar 2:15], [Mar 2:16]. He vindicates his conduct, [Mar 2:17]. Vindicates his disciples, who are accused of not fasting, [Mar 2:18-22]; and for plucking the ears of corn on the Sabbath day, [Mar 2:23-26]; and teaches the right use of the Sabbath, [Mar 2:27], [Mar 2:28].

### Verse 1

[¶39] In the house - The house of Peter, with whom Christ lodged when at Capernaum. See the notes on [Mat 4:13]; [Mat 8:13].

### Verse 2

[¶41] So much as about the door - Meaning the yard or court before the house.

[¶42] Preached The Word - Τον λογον. The doctrine of the kingdom of God; for so ὁ λογος is repeatedly used.

### Verse 3

[¶44] One sick of the palsy - A paralytic person. See on [Mat 9:2] (note), etc.

## 248. Mark · 4 of 22

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/248/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/248/#p-N

[¶0] Borne of four - Four men, one at each corner of the sofa or couch on which he lay: this sick man appears to have been too feeble to come himself, and too weak to be carried in any other way.

### Verse 4

[¶2] They uncovered the roof - The houses in the east are generally made flat-roofed, that the inhabitants may have the benefit of taking the air on them; they are also furnished with battlements round about, [Deu 22:8]; [Jdg 16:27]; and [2Sam 11:2], to prevent persons from falling off; and have a trap door by which they descend into the house. This door, it appears, was too narrow to let down the sick man and his couch; so they uncovered the roof, removed a part of the tiles; and having broken it up, taken away the laths or timber, to which the tiles had been attached, they then had room to let down the afflicted man. See [Luk 5:19], and on [Mat 10:27] (note); [Mat 24:17] (note).

### Verse 7

[¶4] Why doth this man thus speak blasphemies? - See this explained [Mat 9:3] (note), etc.

### Verse 12

[¶6] He - took up the bed - The words of Prosper, on this place, are worthy of notice: - "What is sin but a deplorable fall, a grovelling on the earth, a repose in the creature, often followed by a universal palsy of the soul; namely, an utter inability to help itself, to break off its evil habits, to walk in the ways of God, to rise or to take one good step towards him? Grace can repair all in a moment: because it is nothing but the almighty will of God, who commands and does whatever he commands."

### Verse 14

[¶8] Levi - The same as Matthew; he appears to have been a Jew, though employed in the odious office of a tax-gatherer. For an account of his call, see his Gospel, [Mat 9:9], etc.

### Verse 16

[¶10] Sinners - By ἁμαρτωλοι, the Gentiles or heathens are generally to be understood in the Gospels, for this was a term the Jews never applied to any of themselves, See the note on [Mat 9:10].

[¶11] How is it that he eateth - Some very good MSS., several versions, with Chrysostom and Augustin, read, Why doth Your Master eat?

### Verse 17

[¶13] To repentance - This is omitted by ABDKL, twenty-seven others; both the Syriac, Persic, Coptic, Ethiopic, Armenian, Gothic, Vulgate; six copies of the Itala; Euthymius and Augustin. Griesbach has left it out of the text; Grotius, Mill, and Bengel approve of the omission. See on [Mat 9:13] (note). I leave it as in the parallel place above quoted. Properly speaking, the righteous cannot be called to repentance. They have already forsaken sin, mourned for it, and turned to God. In the other parallel place, [Luk 5:32], all the MSS. and versions retain μετανοιαν, repentance.

### Verse 18

[¶15] Why do the disciples of John and of the Pharisees fast - See this largely explained on [Mat 9:14] (note), etc. The following vices are very common to Pharisees.

[¶16] 1. They are more busied in censuring the conduct of others than in rectifying their own.

[¶17] 2. They desire that every one should regulate his piety by theirs; and embrace their particular customs and forms of devotion.

[¶18] 3. They speak of and compare themselves with other people, only that they may have an opportunity of distinguishing and exalting themselves.

[¶19] On the nature, times, and duration of fasting, see [Mat 6:16]; [Mat 9:15].

### Verse 19

[¶21] Can the children of the bride-chamber fast while the bridegroom is with them? - Among the Hindoos, large parties of friends, belonging both to the bride and bridegroom, attend on both during the wedding day; on the following day, when the bridegroom leaves the house of his father-in-law, the attendants are filled with sorrow, especially the near relations. - Ward's Customs.

### Verse 20

[¶23] In those days - But instead of εν εκειναις ταις ἡμεραις, many of the best MSS. and versions read, εν εκεινῃ τῃ ἡμερᾳ, in that day; viz. the day in which Jesus Christ should be delivered up to the Jews and Gentiles. Mill and Bengel approve of this reading, and Griesbach adopts it. The former part of the verse seems to vindicate the common reading.

### Verse 21

[¶25] No man - seweth - See [Mat 9:16]. No man seweth a piece of unscoured cloth upon an old garment. In the common editions this verse begins with και, and, but this is omitted by almost every MS. and version of note. The construction of the whole verse is various in the MSS. The translation given here, and in [Mat 9:16], is intelligible, and speaks for itself.

### Verse 23

[¶27] Went through the corn fields - See on [Mat 12:1] (note).

### Verse 26

[¶29] The days of Abiathar the high priest - It appears from [1Sam 21:1], which is the place referred to here, that Ahimelech was then high priest at Nob: and from [1Sam 22:20]; [1Sam 23:6], and [1Chr 18:16], it appears that Abiathar was the son of Ahimelech. The Persic reads Abimelech instead of Abiathar. Theophylact supposes that Abiathar was the priest, and Ahimelech or Abimelech the high priest, and thus endeavors to reconcile both the sacred historians. Others reconcile the accounts thus: Ahimelech was called Ahimelech Abiathar, אב ab, father, understood; and Abiathar was called Abiathar Ahimelech, בן ben, son, understood. Probably they both officiated in the high priesthood; and the name of the office was indifferently applied to either.

[¶30] Shew-bread - See [Mat 12:4].

### Verse 27

[¶32] The Sabbath was made for man - That he might have the seventh part of his whole time to devote to the purposes of bodily rest and spiritual exercises. And in these respects it is of infinite use to mankind. Where no Sabbath is observed, there disease, poverty, and profligacy, generally prevail. Had we no Sabbath, we should soon have no religion. This whole verse is wanting in the Codex Bezae, and in five of the Itala.

### Verse 28

[¶34] The Son of man is Lord - See on [Mat 12:7], [Mat 12:8] (note). Some have understood this as applying to men in general, and not to Christ. The Son of man, any man is Lord of the Sabbath; i.e. it was made for him, for his ease, comfort, and use, and to these purposes he is to apply it. But this is a very harsh, and at the same time a very lax, mode of interpretation; for it seems to say that a man may make what use he pleases of the Sabbath; and, were this true, the moral obligation of the Sabbath would soon be annihilated.

[¶35] God ordained the Sabbath not only to be a type of that rest which remains for the people of God, but to be also a mean of promoting the welfare of men in general.

[¶36] The ordinances of religion should be regulated according to their end, which is the honor of God, and the salvation of men. It is the property of the true religion to contain nothing in it but what is beneficial to man. Hereby God plainly shows that it is neither out of indigence or interest that he requires men to worship and obey him; but only out of goodness, and to make them happy. God prohibited work on the Sabbath day, lest servants should be oppressed by their masters, that the laboring beasts might have necessary rest, and that men might have a proper opportunity to attend upon his ordinances, and get their souls saved. To the Sabbath, under God, we owe much of what is requisite and necessary as well for the body as the soul.

### Introduction

[¶38] The man with the withered hand healed, [Mar 3:1-5]. The Pharisees plot our Lord's destruction, [Mar 3:6]. Christ withdraws, and is followed by a great multitude, [Mar 3:7-9]. He heals many, and goes to a mountain to pray, [Mar 3:10-13]. He ordains twelve disciples, and, gives them power to preach and work miracles, [Mar 3:14], [Mar 3:15]. Their names, [Mar 3:16-19]. The multitudes throng him, and the scribes attribute his miracles to Beelzebub, [Mar 3:20-22]. He vindicates himself by a parable, [Mar 3:23-27]. Of the blasphemy against the Holy Ghost, [Mar 3:28-30]. His mother and brethren send for him, [Mar 3:31], [Mar 3:32]. And he takes occasion from this to show, that they who do the will of God are to him as his brother, sister, and mother, [Mar 3:33-35].

### Verse 1

[¶40] A man there which had a withered hand - See this explained on [Mat 12:10] (note), etc., and on [Luk 6:6], [Luk 6:10] (note).

### Verse 2

[¶42] They watched him - Παρετηρουν αυτον, they maliciously watched him. See on [Luk 14:1] (note).

### Verse 4

[¶44] To do good - or - evil? to save life, or to kill? - It was a maxim with the Jews, as it should be with all men, that he who neglected to preserve life when it was in his power, was to be reputed a murderer. Every principle of sound justice requires that he should be considered in this light. But, if this be the case, how many murderers are there against whom there is no law but the law of God!

## 249. Mark · 5 of 22

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/249/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/249/#p-N

[¶0] To kill - but instead of αποκτειναι, several MSS. and versions have απολεσαι to destroy. Wetstein and Griesbach quote Theophylact for this reading; but it is not in my copy. Paris edit. 1635.

### Verse 5

[¶2] With anger, being grieved for the hardness of their hearts - These words are not found in any of the other evangelists. For πωρωσει hardness, or rather callousness, the Codex Bezae, and four of the Itala, read νεκρωσει, deadness; the Vulgate and some of the Itala, caecitate, blindness. Join all these together, and they will scarcely express the fullness of this people's wretchedness. By a long resistance to the grace and Spirit of God, their hearts had become callous; they were past feeling. By a long opposition to the light of God, they became dark in their understanding, were blinded by the deceitfulness of sin, and thus were past seeing. By a long continuance in the practice of every evil work, they were cut off from all union with God, the fountain of spiritual life; and, becoming dead in trespasses and sins, they were incapable of any resurrection but through a miraculous power of God.

[¶3] With anger. What was the anger which our Lord felt? That which proceeded from excessive grief, which was occasioned by their obstinate stupidity and blindness: therefore it was no uneasy passion, but an excess of generous grief.

[¶4] Whole as the other - This is omitted by the best MSS. and versions.

[¶5] Grotius, Mill, and Bengel approve of the omission, and Griesbach leaves it out of the text.

### Verse 6

[¶7] Herodians - For an account of these, see the note on [Mat 16:1]; [Mat 22:16].

### Verse 7

[¶9] Galilee - See [Mat 4:13], [Mat 4:15].

### Verse 8

[¶11] Tyre - Sidon, etc. - See [Mat 11:21].

[¶12] When they had heard what great things he did, came unto him - So, if Christ be persecuted and abandoned by the wicked, there are a multitude of pious souls who earnestly seek and follow him. He who labors for God will always find more than he loses, in the midst of all his contradictions and persecutions.

### Verse 9

[¶14] A small ship - Πλοιαριον. The lytil boot, Old English MS. It was doubtless something of the boat kind, which probably belonged to some of the disciples. Our Lord was at this time teaching by the sea of Galilee. The word ship is utterly improper in many places of our translation, and tends to mislead the people.

### Verse 10

[¶16] They pressed upon him - Rushed upon him, επιπιπτειν - through eagerness to have their spiritual and bodily maladies immediately removed.

[¶17] Plagues - Rather disorders, μαϚιγας; properly such disorders as were inflicted by the Lord. The word plague also tends to mislead.

### Verse 11

[¶19] Thou art the Son of God - Two MSS., and the later Syriac, have, Thou art the Christ, the Son of God. One of Stephens's MSS. has, Thou art the Holy One of God. A MS. in the library of Leicester has, συ ει ὁ Θεος, υἱος, Thou art God, the Son. This is an uncommon reading, which is not confirmed by any MS. yet discovered.

### Verse 14

[¶21] He ordained twelve - Εποιησε, he made twelve. Here is nothing of what we call ordaining. Christ simply appointed them to be with him; and that he might send them occasionally to preach, etc.

[¶22] To preach - The Codex Bezae, Saxon, and all the Itala, except one, add το ευαγγελιον, the Gospel.

### Verse 15

[¶24] To have power to heal - and to cast out devils - The business of a minister of Christ is, 1st. To preach the Gospel. 2dly. To be the physician of souls. And, 3dly. To wage war with the devil, and destroy his kingdom.

### Verse 16

[¶26] Simon, etc. - See on [Mat 10:2] (note), etc.

### Verse 17

[¶28] Sons of thunder - A Hebraism for thunderers; probably so named because of their zeal and power in preaching the Gospel.

[¶29] The term Boanerges is neither Hebrew nor Syriac. Calmet and others think that there is reason to believe that the Greek transcribers have not copied it exactly. בני רעם beney raam, which the ancient Greeks would pronounce Beneregem, and which means sons of thunder, was probably the appellative used by our Lord: or בני רעש beni reges, sons of tempest, which comes nearest to the Boanerges of the evangelist. St. Jerome, on Daniel 1, gives בני רעם (which he writes Benereem, softening the sound of the ע ain) as the more likely reading, and Luther, supposing our Lord spoke in Hebrew, gives the proper Hebrew term above mentioned, which he writes Bnehargem. Some think that the reason why our Lord gave this appellative to the sons of Zebedee was, their desire to bring fire down from heaven, i.e. a storm of thunder and lightning, to overturn and consume a certain Samaritan village, the inhabitants of which would not receive their Master. See the account in [Luk 9:53], [Luk 9:54] (note). It was a very usual thing among the Jews to give surnames, which signified some particular quality or excellence, to their rabbins. See several instances in Schoettgen.

### Verse 19

[¶31] Into a house - As Christ was now returned to Capernaum, this was probably the house of Peter, mentioned [Mar 2:1].

### Verse 20

[¶33] Eat bread - Had no time to take any necessary refreshment.

### Verse 21

[¶35] His friends - Or, relations. On this verse several MSS. differ considerably. I have followed the reading of the Syriac, because I think it the best: οἱ παρ' αυτου signify merely his relatives, his brethren, etc., see [Mar 3:31]; and the phrase is used by the best writers to signify relatives, companions, and domestics. See Kypke in loc.

[¶36] They said, He is beside himself - It was the enemies of Christ that raised this report; and his relatives, probably thinking that it was true, went to confine him. Let a Christian but neglect the care of his body for a time, in striving to enter in at the strait gate; let a minister of Christ but impair his health by his pastoral labors; presently "he is distracted;" he has "not the least conduct nor discretion." But let a man forget his soul, let him destroy his health by debaucheries, let him expose his life through ambition, and he may, notwithstanding, pass for a very prudent and sensible man!

[¶37] Schoettgen contends that the multitude, and not Christ, is here intended. Christ was in the house: the multitude, οχλος, [Mar 3:20], pressed upon him so that he could not eat bread. His disciples, or friends, went out, κρατησαι αυτον (scil. οχλον), to restrain it, viz. the multitude, to prevent them from rushing into the house and disturbing their Master, who was now taking some refreshment. This conjecture should not be lightly regarded.

### Verse 22

[¶39] He hath Beelzebub - See on [Mat 12:24-26] (note).

### Verse 27

[¶41] No man, etc. - For an explanation of these verses, and a definition of the sin against the Holy Ghost, see [Mat 12:29-33].

### Verse 31

[¶43] His brethren and his mother - Or rather, his mother and his brethren. This is the arrangement of the best and most ancient MSS.; and this clause, και αἱ αδελφαι σου, and thy sisters, [Mar 3:32], should be Added, on the authority of ADEFGMSUV, fifty-five others, some editions, the margin of the later Syriac, Slavonic, Gothic, and all the Itala except four. Griesbach has received this reading into the text.

[¶44] Calling him - This clause is wanting in one copy of the Itala. The Codex Alexandrinus has ζητουντες αυτον, seeking him.

## 250. Mark · 6 of 22

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/250/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/250/#p-N

### Verse 33

[¶1] Who is my mother? - See on [Mat 12:46-50] (note).

### Introduction

[¶3] The parable of the sower, [Mar 4:1-9]. Its interpretation, [Mar 4:10-20]. The use we should make of the instructions we receive, [Mar 4:21-26]. The parable of the progressively growing seed, [Mar 4:26-29]. Of the mustard seed, [Mar 4:30-34]. Christ and his disciples are overtaken by a storm, [Mar 4:35-38]. He rebukes the wind and the sea, and produces fair weather, [Mar 4:39-41].

### Verse 2

[¶5] He taught them many things by parables - See every part of this parable of the sower explained on [Mat 13:1] (note), etc.

### Verse 4

[¶7] The fowls - Του ουρανου, of the air, is the common reading; but it should be omitted, on the authority of nine uncial MSS., upwards of one hundred others, and almost all the versions. Bengel and Griesbach have left it out of the text. It seems to have been inserted in Mark, from [Luk 8:5].

### Verse 9

[¶9] And he said - He that hath ears to hear, let him hear - The Codex Bezae, later Syriac in the margin, and seven copies of the Itala, add, και ὁ συνιων συνιετω, and whoso understandeth, let him understand.

### Verse 10

[¶11] They that were about him - None of the other evangelists intimate that there were any besides the twelve with him: but it appears there were several others present; and though they were not styled disciples, yet they appear to have seriously attended to his public and private instructions.

### Verse 11

[¶13] Unto you it is given to know - Γνωναι, to know, is omitted by ABKL, ten others, the Coptic, and one of the Itala. The omission of this word makes a material alteration in the sense; for without it the passage may be read thus: - To you the mystery of the kingdom of God is given; but all these things are transacted in parables to those without. Griesbach leaves it doubtful. And Professor White says, probabiliter delendum. I should be inclined to omit it, were it not found in the parallel passages in Matthew and Luke, in neither of whom it is omitted by any MS. or version. See the dissertation on parabolical writing at the end of [Mat 13:58].

### Verse 13

[¶15] Know ye not this parable? - The scope and design of which is so very obvious.

[¶16] How then will ye know all parables? - Of which mode of teaching ye should be perfect masters, in order that ye may be able successfully to teach others. This verse is not found in any of the other evangelists.

### Verse 15

[¶18] These are they - Probably our Lord here refers to the people to whom he had just now preached, and who, it is likely, did not profit by the word spoken.

[¶19] Where the word is sown - Instead of this clause, four copies of the Itala read the place thus - They who are sown by the way side, are they Who Receive The Word Negligently. There are thousands of this stamp in the Christian world. Reader, art thou one of them?

### Verse 19

[¶21] The deceitfulness of riches - This is variously expressed in different copies of the Itala: the errors - delights of the world - completely alienated (abolienati) by the pleasures of the world. The lusts of other things - which have not been included in the anxious cares of the world, and the deceitfulness of riches. All, all, choke the word!

### Verse 21

[¶23] Is a candle - put under a bushel! - The design of my preaching is to enlighten men; my parables not being designed to hide the truth, but to make it more manifest.

### Verse 22

[¶25] For there is nothing hid, etc. - Probably our Lord means, that all that had hitherto been secret, relative to the salvation of a lost world, or only obscurely pointed out by types and sacrifices, shall now be uncovered and made plain by the everlasting Gospel. See on [Mat 5:15] (note); [Mat 10:26] (note).

### Verse 24

[¶27] And unto you that hear shall more be given - This clause is wanting in DG, Coptic, and four copies of the Itala; and in others, where it is extant, it is variously written. Griesbach has left it out of the text, and supposes it to be a gloss, Whosoever hath, to him shall be given.

### Verse 25

[¶29] He that hath - See on [Mat 13:12] (note).

### Verse 26

[¶31] So is the kingdom of God - This parable is mentioned only by Mark, a proof that Mark did not abridge Matthew. Whitby supposes it to refer to the good ground spoken of before, and paraphrases is thus: - "What I have said of the seed sown upon good ground, may be illustrated by this parable. The doctrine of the kingdom, received in a good and honest heart, is like seed sown by a man in his ground, properly prepared to receive it; for when he hath sown it, he sleeps and wakes day after day, and, looking on it, he sees it spring and grow up through the virtue of the earth in which it is sown, though he knows not how it doth so; and when he finds it ripe, he reaps it, and so receives the benefit of the sown seed. So is it here: the seed sown in the good and honest heart brings forth fruit with patience; and this fruit daily increaseth, though we know not how the Word and Spirit work that increase; and then Christ the husbandman, at the time of the harvest, gathers in this good seed into the kingdom of heaven." I see no necessity of inquiring how Christ may be said to sleep and rise night and day; Christ being like to this husbandman only in sowing and reaping the seed.

### Verse 27

[¶33] And should sleep and rise night and day - That is, he should sleep by night, and rise by day; for so the words are obviously to be understood.

[¶34] He knoweth not how - How a plant grows is a mystery in nature, which the wisest philosopher in the universe cannot fully explain.

### Verse 28

[¶36] Bringeth forth - of herself - Αυτοματη. By its own energy, without either the influence or industry of man. Similar to this is the expression of the poet: -

[¶37] Namque aliae, Nullis Homlnum Cogentibus, ipsae

[¶38] Sponte Sua veniunt.

[¶39] Virg. Geor. l. ii. v. 10 "Some (trees) grow of their own accord, without the labor of man."

[¶40] All the endlessly varied herbage of the field is produced in this way.

[¶41] The full corn - Πληρη σιτον, Full wheat; the perfect, full-grown, or ripe corn. Lucian uses κενος καρπος, Empty fruit, for imperfect, or unripe fruit. See Kypke.

[¶42] The kingdom of God, which is generated in the soul by the word of life, under the influence of the Holy Spirit, is first very small; there is only a blade, but this is full of promise, for a good blade shows there is a good seed at bottom, and that the soil in which it is sown is good also. Then the ear - the strong stalk grows up, and the ear is formed at the top; the faith and love of the believing soul increase abundantly; it is justified freely through the redemption that is in Christ; it has the ear which is shortly to be filled with the ripe grain, the outlines of the whole image of God. Then the full corn. The soul is purified from all unrighteousness; and, having escaped the corruption that is in the world, it is made a partaker of the Divine nature, and is filled with all the fullness of God.

### Verse 29

[¶44] He putteth in the sickle - ΑποϚελλει, he sendeth out the sickle, i.e. the reapers; the instrument, by a metonomy, being put for the persons who use it. This is a common figure. It has been supposed that our Lord intimates here that, as soon as a soul is made completely holy, it is taken into the kingdom of God. But certainly the parable does not say so. When the corn is ripe, it is reaped for the benefit of him who sowed it; for it can be of little or no use till it be ripe: so when a soul is saved from all sin, it is capable of being fully employed in the work of the Lord: it is then, and not till then, fully fitted for the Master's use. God saves men to the uttermost, that they may here perfectly love him, and worthily magnify his name. To take them away the moment they are capable of doing this, would be, so far, to deprive the world and the Church of the manifestation of the glory of his grace. "But the text says, he immediately sendeth out the sickle; and this means that the person dies, and is taken into glory, as soon as he is fit for it." No, for there may be millions of cases, where, though to die would be gain, yet to live may be far better for the Church, and for an increase of the life of Christ to the soul. See [Phi 1:21], [Phi 1:24]. Besides, if we attempt to make the parable speak here what seems to be implied in the letter, then we may say, with equal propriety, that Christ sleeps and wakes alternately; and that his own grace grows, he knows not how, in the heart in which he has planted it.

## 251. Mark · 7 of 22

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[¶0] On these two parables we may remark: -

[¶1] 1. That a preacher is a person employed by God, and sent out to sow the good seed of his kingdom in the souls of men.

[¶2] 2. That it is a sin against God to stay in the field and not sow.

[¶3] 3. That it is a sin to pretend to sow, when a man is not furnished by the keeper of the granary with any more seed.

[¶4] 4. That it is a high offense against God to change the Master's seed, to mix it, or to sow bad seed in the place of it.

[¶5] 5. That he is not a seeds-man of God who desires to sow by the way side, etc., and not on the proper ground, i.e. he who loves to preach only to genteel congregations, to people of sense and fashion, and feels it a pain and a cross to labor among the poor and the ignorant.

[¶6] 6. That he who sows with a simple, upright heart, the seed of his Master, shall (though some may be unfruitful) see the seed take deep root; and, notwithstanding the unfaithfulness and sloth of many of his hearers, he shall doubtless come with rejoicing, bringing his sheaves with him. See Quesnel.

### Verse 30

[¶8] Whereunto shall we liken the kingdom of God? - How amiable is this carefulness of Jesus! How instructive to the preachers of his word! He is not solicitous to seek fine turns of eloquence to charm the minds of his auditors, nor to draw such descriptions and comparisons as may surprise them: but studies only to make himself understood; to instruct to advantage; to give true ideas of faith and holiness; and to find out such expressions as may render necessary truths easy and intelligible to the meanest capacities. The very wisdom of God seems to be at a loss to find out expressions low enough for the slow apprehensions of men.

[¶9] How dull and stupid is the creature! How wise and good the Creator! And how foolish the preacher who uses fine and hard words in his preaching, which, though admired by the shallow, convey no instruction to the multitude.

### Verse 31

[¶11] A grain of mustard seed - See on [Mat 13:31], [Mat 13:32] (note).

### Verse 33

[¶13] With many such parables - Πολλαις, many, is omitted by L, sixteen others; the Syriac, both the Persic, one Arabic, Coptic, Armenian, Ethiopic, and two of the Itala. Mill approves of the omission, and Griesbach leaves it doubtful. It is probably an interpolation: the text reads better without it.

[¶14] As they were able to hear - Ακουειν, or to understand always suiting his teaching to the capacities of his hearers. I have always found that preacher most useful, who could adapt his phrase to that of the people to whom he preached. Studying different dialects, and forms of speech, among the common people, is a more difficult and a more useful work than the study of dead languages. The one a man should do, and the other he need not leave undone.

### Verse 34

[¶16] He expounded all things to his disciples - That they might be capable of instructing others. Outside hearers, those who do not come into close fellowship with the true disciples of Christ, have seldom more than a superficial knowledge of Divine things.

[¶17] In the fellowship of the saints, where Jesus the teacher is always to be found, every thing is made plain, - for the secret of the Lord is with them who fear him.

### Verse 35

[¶19] Let us pass over unto the other side - Our Lord was now by the sea of Galilee.

### Verse 36

[¶21] They took him even as he was in the ship - That is, the disciples; he was now εν τῳ πλοιῳ, in the boat, i.e. his own boat which usually waited on him, and out of which it appears he was then teaching the people. There were several others there which he might have gone in, had this one not been in the place. The construction of this verse is exceedingly difficult; the meaning appears to be this: - The disciples sailed off with him just as he was in the boat out of which he had been teaching the people; and they did not wait to provide any accommodations for the passage. This I believe to be the meaning of the inspired penman.

### Verse 37

[¶23] A great storm of wind - See on [Mat 8:24] (note).

### Verse 38

[¶25] On a pillow - Προσκεφαλαιον probably means a little bed, or hammock, such as are common in small vessels. I have seen several in small packets, or passage boats, not a great deal larger than a bolster.

### Verse 39

[¶27] Peace, be still - Be silent! Be still! There is uncommon majesty and authority in these words. Who but God could act thus? Perhaps this salvation of his disciples in the boat might be designed to show forth that protection and deliverance which Christ will give to his followers, however violently they may be persecuted by earth or hell. At least, this is a legitimate use which may be made of this transaction.

### Verse 40

[¶29] Why are ye so fearful? - Having me with you.

[¶30] How is it that ye have no faith? - Having already had such proofs of my unlimited power and goodness.

### Verse 41

[¶32] What manner of man is this? - They were astonished at such power proceeding from a person who appeared to be only like one of themselves. It is often profitable to entertain each other with the succor and support which we receive from God in times of temptation and distress; and to adore, with respectful awe, that sovereign power and goodness by which we have been delivered.

[¶33] Having spoken so largely of the spiritual and practical uses to be made of these transactions, where the parallel places occur in the preceding evangelist, I do not think it necessary to repeat those things here.

### Introduction

[¶35] The man possessed with a legion of demons cured, vv. 1-20. He raises Jairus's daughter to life, and cures the woman who had an issue of blood, vv. 21-43.

### Verse 1

[¶37] The Gadarenes - Some of the MSS. have Gergasenes, and some of them Gerasenes. Griesbach seems to prefer the latter. See the note on [Mat 8:28].

[¶38] The Gadarenes were included within the limits of the Gergasenes. Dr. Lightfoot supposes that, of the two demoniacs mentioned here, one was of Gadara, and consequently a heathen, the other was a Gergesenian, and consequently a Jew; and he thinks that Mark and Luke mention the Gadarene demoniac because his case was a singular one, being the only heathen cured by our Lord, except the daughter of the Syrophoenician woman.

### Verse 2

[¶40] A man with an unclean spirit - There are two mentioned by Matthew, who are termed demoniacs. See on [Mar 1:23] (note).

### Verse 3

[¶42] Who had his dwelling among the tombs - See [Mat 8:28].

### Verse 4

[¶44] With fetters and chains - His strength, it appears was supernatural, no kind of chains being strong enough to confine him. With several, this man would have passed for an outrageous madman, and diabolic influence be entirely left out of the question; but it is the prerogative of the inspired penman only, to enter into the nature and causes of things; and how strange is it, that because men cannot see as far as the Spirit of God does, therefore they deny his testimony. "There was no devil; there can be none." Why? "Because we have never seen one, and we think the doctrine absurd." Excellent reason! And do you think that any man who conscientiously believes his Bible will give any credit to you? Men sent from God, to bear witness to the truth, tell us there were demoniacs in their time; you say, "No, they were only diseases." Whom shall we credit? The men sent from God, or you?

## 252. Mark · 8 of 22

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/252/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/252/#p-N

### Verse 5

[¶1] Crying and cutting himself with stones - In this person's case we see a specimen of what Satan could do in all the wicked, if God should permit him; but even the devil himself has his chain; and he who often binds others, is always bound himself.

### Verse 6

[¶3] Worshipped him - Did him homage; compelled thereto by the power of God. How humiliating to Satan, thus to be obliged to acknowledge the superiority of Christ!

### Verse 7

[¶5] What have I to do with thee - Or, What is it to thee and me, or why dost thou trouble thyself with me? See on [Mar 1:24] (note), and [Mat 8:29] (note), where the idiom and meaning are explained.

[¶6] Jesus - This is omitted by four MSS., and by several in [Luk 8:28], and by many of the first authority in [Mat 8:29] (note). See the note on this latter place.

### Verse 9

[¶8] Legion: for we are many - Could a disease have spoken so? "No, there was no devil in the case; the man spoke according to the prejudice of his countrymen." And do you think that the Spirit of God could employ himself in retailing such ridiculous and nonsensical prejudices? "But the evangelist gives these as this madman's words, and it was necessary that, as a faithful historian, he should mention these circumstances." But this objection is destroyed by the parallel place in Luke, [Luk 8:30], where the inspired writer himself observes, that the demoniac was called Legion, because many demons had entered into him.

### Verse 10

[¶10] Out of the country - Strange that these accursed spirits should find it any mitigation of their misery to be permitted to exercise their malevolence in a particular district! But as this is supposed to have been a heathen district, therefore the demons might consider themselves in their own territories; and probably they could act there with less restraint than they could do in a country where the worship of God was established. See on [Mar 5:1] (note).

### Verse 11

[¶12] A great herd of swine - See the notes on [Mat 8:30].

### Verse 12

[¶14] All the devils - Παντες, all, is omitted by many MSS. and versions; Griesbach leaves it out of the text. Οἱ δαιμονες is omitted also by several: Griesbach leaves it doubtful. Probably it should be read thus, And they besought him, saying.

### Verse 13

[¶16] Gave them leave - For επετρεψεν, DH, three others, and three copies of the Itala have επεμψεν, sent them.

### Verse 14

[¶18] The swine - Instead of τους χοιρους, BCDL, three others, Syriac, Coptic, Ethiopic, Vulgate, and Itala, read αυτους, them - And they that fed Them fled. Griesbach has adopted this reading.

### Verse 15

[¶20] That - had the legion - This is omitted by D, and two others, Ethiopic, Persic, Vulgate, and all the Itala but one. Mill, Bengel, and Griesbach, think it should be omitted.

### Verse 19

[¶22] Suffered him not - Ὁ δε Ιησους, Howbeit Jesus, is omitted by ABKLM, twenty-seven others, both the Syriac, both the Persic, Coptic, Gothic, Vulgate, and one of the Itala. Mill and Bengel approve of the omission, and Griesbach leaves it out of the text.

[¶23] Go home to thy friends, etc. - This was the cause why Jesus would not permit him to follow him now, because he would not have the happiness of his relatives deferred, who must exceedingly rejoice at seeing the wonders which the Lord had wrought.

### Verse 20

[¶25] Decapolis - See on [Mat 4:25] (note).

### Verse 23

[¶27] My little daughter - Το θυγατριον μου, that little daughter of mine. The words express much tenderness and concern. Luke observes, [Luk 8:42], that she was his only daughter, and was about twelve years of age.

[¶28] At the point of death - Εσχατως εχει, in the last extremity, the last gasp.

[¶29] See on [Mat 9:18] (note).

### Verse 25

[¶31] A certain woman - See [Mat 9:20].

### Verse 26

[¶33] Had suffered many things of many physicians, - and was nothing bettered, but rather grew worse - No person will wonder at this account, when he considers the therapeutics of the Jewish physicians in reference to hemorrhages, especially of the kind with which this woman was afflicted.

[¶34] Rabbi Jochanan says: "Take of gum Alexandria, of alum, and of crocus hortensis, the weight of a zuzee each; let them be bruised together, and given in wine to the woman that hath an issue of blood. But if this fail, "Take of Persian onions nine logs, boil them in wine, and give it to her to drink: and say, Arise from thy flux. But should this fail, "Set her in a place where two ways meet, and let her hold a cup of wine in her hand; and let somebody come behind and affright her, and say, Arise from thy flux. But should this do no good, "Take a handful of cummin and a handful of crocus, and a handful of faenu-greek; let these be boiled, and given her to drink, and say, Arise from thy flux. But should this also fail, "Dig seven trenches, and burn in them some cuttings of vines not yet circumcised (vines not four years old); and let her take in her hand a cup of wine, and let her be led from this trench and set down over that, and let her be removed from that, and set down over another: and in each removal say unto her, Arise from thy flux." Dr. Lightfoot gives these as a sample, out of many others, extracted from Bab. Shabb. fol. 110.

[¶35] And from some of these nostrums it is evident the woman could not be bettered, and from some others it is as evident that she must be made worse; and from all together it is indubitably certain that she must have suffered many things; - and from the persons employed, the expense of the medicaments, and the number of years she was afflicted, as she was not a person of great opulence, it is most perfectly credible that she spent all that she had. She was therefore a fit patient for the Great Physician.

[¶36] The case of this woman was a very afflicting one:

[¶37] 1. Because of the nature of her malady; it was such as could not be made public, without exposing her to shame and contempt.

[¶38] 2. It was an inveterate disorder; it had lasted twelve years.

[¶39] 3. It was continual; she appears to have had no interval of health.

[¶40] 4. Her disorder was aggravated by the medicines she used - she suffered much, etc.

[¶41] 5. Her malady was ruinous both to her health and circumstances - she spent all that she had.

[¶42] 6. She was now brought to the last point of wretchedness, want, and despair; she was growing worse, and had neither money nor goods to make another experiment to procure her health.

[¶43] 7. She was brought so low by her disorder as to be incapable of earning any thing to support her wretched life a little longer.

[¶44] It has been said, and the saying is a good one, "Man's extremity is God's opportunity." Never could the power and goodness of God be shown in a more difficult and distressful case. And now Jesus comes, and she is healed.

## 253. Mark · 9 of 22

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/253/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/253/#p-N

### Verse 27

[¶1] Came in the press behind - She had formed her resolution in faith, she executes it, notwithstanding her weakness, etc., with courage; and now she finds it crowned with success.

### Verse 31

[¶3] Thou seest the multitude thronging then, etc. - Many touch Jesus who are not healed by him: the reason is, they do it not by faith, through a sense of their wants, and a conviction of his ability and willingness to save them. Faith conveys the virtue of Christ into the soul, and spiritual health is the immediate consequence of this received virtue.

### Verse 33

[¶5] Fearing and trembling - See [Mat 9:22].

### Verse 34

[¶7] Be whole of thy plague - Rather, continue whole, not, be whole, for she was already healed: but this contains a promise, necessary to her encouragement, that her disorder should afflict her no more.

### Verse 35

[¶9] Why troublest thou the Master - These people seem to have had no other notion of our Lord than that of an eminent physician, who might be useful while there was life, but afterwards could do nothing.

### Verse 36

[¶11] Jesus - saith - These words were spoken by our Lord to the afflicted father, immediately on his hearing of the death of his child, to prevent that distress which he otherwise must have felt on finding that the case was now, humanly speaking, hopeless.

### Verse 38

[¶13] He cometh - But ερχονται, they come, is the reading of ABCDF, four others, and several versions.

[¶14] Wept and wailed - See on [Mat 9:23] (note).

### Verse 40

[¶16] The father and the mother - Prudence required that they should be present, and be witnesses of the miracle.

[¶17] And them that were with him - That is, Peter, James, and John, [Mar 5:37]. It is remarkable that our Lord gave a particular preference to these three disciples, beyond all the rest, on three very important occasions:

[¶18] 1. They were present at the transfiguration.

[¶19] 2. At the raising of Jairus's daughter.

[¶20] 3. At his agony in the garden of Gethsemane.

[¶21] Where the damsel was lying - Ανακειμενον, lying. This word is very doubtful. BDL, one other, Coptic, and later Arabic, with five of the Itala, omit it. Other MSS. express the same idea in five different words: Griesbach leaves it out of the text. See his Testament.

### Verse 41

[¶23] Talitha cumi - , This is mere Syriac, the proper translation of which the evangelist has given. The Codex Bezae has a very odd and unaccountable reading here, ῥαββι. θαβιτα κουμι, My master. Damsel arise. Suidas quotes this place under the word Αββακουμ thus ταληθα κουμ. Κουμ is the reading of several ancient MSS., but it is certainly a faulty one.

### Verse 43

[¶25] Something should be given her to eat - For though he had employed an extraordinary power to bring her to life, he wills that she should be continued in existence by the use of ordinary means. The advice of the heathen is a good one: -

[¶26] Nec Deus intersit, nisi dignus vindice nodus Inciderit.

[¶27] Horat "When the miraculous power of God is necessary, let it be resorted to: when it is not necessary, let the ordinary means be used."

[¶28] To act otherwise would be to tempt God.

[¶29] While Christ teaches men the knowledge of the true God, and the way of salvation, he at the same time teaches them lessons of prudence, economy, and common sense. And it is worthy of remark, that all who are taught of him are not only saved, but their understandings are much improved. True religion, civilization, mental improvement, common sense, and orderly behavior, go hand in hand.

### Introduction

[¶31] Our Lord's countrymen are astonished at his wisdom and mighty works, and are offended at him, [Mar 6:1-4]. He works few miracles there, because of their unbelief, [Mar 6:5], [Mar 6:6]. He sends forth his disciples by two and two to preach, etc., [Mar 6:7-11]. They depart, preach, and work miracles, [Mar 6:12], [Mar 6:13]. Different opinions of Christ, [Mar 6:14-16]. Account of the beheading of John Baptist, [Mar 6:17-29]. The disciples return, and give an account of their mission, [Mar 6:30]. He departs with them to a place of privacy, but the people follow him, [Mar 6:31-33]. He has compassion on them, and miraculously feeds five thousand with five loaves and two fishes, [Mar 6:34-44]. He sends the disciples by sea to Bethsaida, and himself goes into a mountain to pray, [Mar 6:45], [Mar 6:46]. The disciples meet with a storm, and he comes to them walking upon the water, and appeases the winds and the sea, [Mar 6:47-52]. They come into the land of Gennesaret, and he works many miracles, [Mar 6:53-56].

### Verse 1

[¶33] And he went out from thence - That is, from Capernaum. See on [Mat 13:54] (note).

### Verse 2

[¶35] Were astonished - επι τῃ διδαχῃ αυτου, at his doctrine, or teaching. This is added by the Codex Bezae and eight others, later Syriac, Armenian, Vulgate, and all the Itala.

### Verse 3

[¶37] Is not this the carpenter - Among the ancient Jews, every father was bound to do four things for his son.

[¶38] 1. To circumcise him.

[¶39] 2. To redeem him.

[¶40] 3. To teach him the law.

[¶41] 4. To teach him a trade.

[¶42] And this was founded on the following just maxim: "He who teaches not his son to do some work, is as if he taught him robbery!" It is therefore likely that Joseph brought up our Lord to his own trade.

[¶43] Joses - Several good MSS. read Ιωσητος, Joset, and one, with several versions, reads Joseph.

## 254. Mark · 10 of 22

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/254/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/254/#p-N

### Verse 4

[¶1] See this curious subject explained, [Mat 13:55-58] (note).

### Verse 7

[¶3] By two and two - That they might encourage and support each other; and to show that union among the ministers of the Gospel is essential to the promotion of the cause of truth. See on [Luk 10:1] (note).

### Verse 8

[¶5] A staff only - It is likely he desired them to take only one with every two, merely for the purpose of carrying any part of their clothes on, when they should be obliged to strip them off by reason of the heat; for walking staves, or things of this kind, were forbidden, see [Mat 10:10]. But, probably, no more is designed than simply to state that they must not wait to make any provision for the journey, but go off just as they were, leaving the provision necessary in the present case to the care of Divine Providence. St. James is represented in ancient paintings, as carrying a gourd bottle on a Staff across his shoulder.

### Verse 9

[¶7] Shod with sandals - The sandal seems to have been similar to the Roman solea, which covered only the sole of the foot, and was fastened about the foot and ankle with straps. The sandal was originally a part of the woman's dress; ancient authors represent them as worn only by women. In [Mat 10:10], the disciples are commanded to take no shoes, ὑποδηματα, which word is nearly of the same import with σανδαλια, sandals; but, as our Lord intimates to them that they should be free from all useless incumbrances, that they might fulfill his orders with the utmost diligence and despatch, so we may suppose that the sandal was a lighter kind of wear than the shoe: and indeed the word sandal, which is mere Chaldee, סנדל might be properly translated a light shoe; as it is compounded of סין sin, a shoe, (see Targum, [Deu 25:9], [Deu 25:10]), and דל dal, thin, slender, or mean, as being made, not only lighter than the hypodema or shoe, but (probably) also of meaner materials. See many excellent observations on this subject in Martinius's Etymolog. Lexicon, under the word Sandalium.

### Verse 11

[¶9] And whosoever shall not receive you - Ὁς αν τοπος μη δεξηται, whatsoever Place will not receive you: this is the reading of BL, four others, and the later Syriac in the margin.

[¶10] Verily, etc. - All this clause is omitted in BCDL, two others, one Arabic, one Persic, Coptic, Armenian, Vulgate, and all the Itala but three. Mill and Beza approve of the omission, and Griesbach leaves it out of the text. It has probably been transferred here from [Mat 10:15]. See this subject, from [Mar 6:7-11], explained at large on [Mat 10:1-15] (note).

### Verse 13

[¶12] Anointed with oil many that were sick - This is only spoken of here, and in [Jam 5:14]. This ceremony was in great use among the Jews; and in certain cases it might be profitable. But in the cases mentioned here, which were merely miraculous, it could avail no more of itself than the imposition of hands. It was used symbolically, as an emblem of that ease, comfort, and joy, which they prayed God to impart to the sick. For various examples of its use among the Jews, see Lightfoot and Wetstein on this place.

### Verse 14

[¶14] And king Herod heard? - Την ακοην αοτου, his fame, is added by KM, fifteen others, and in the margin of several. It seems necessary to complete the sense.

### Verse 15

[¶16] Or, as one of the prophets - η, or, is omitted by ABCEGHKLMS - BHV, and one hundred others, Syriac, all the Arabic, all the Persic, Coptic, Ethiopic, Gothic, Slavonic, Vulgate, two Itala, Origen, Victor, and Theophylact. Bengel, Wetstein, and Griesbach leave it out of the text: the omission of it mends the sense much.

### Verse 19

[¶18] Would have killed - Εζητει, Sought to kill him. C and five of the Itala.

[¶19] See the whole of this account, from [Mar 6:17-29], explained on [Mat 14:2-12] (note).

### Verse 21

[¶21] Lords - Μεγιστασιν, probably governors of particular districts.

[¶22] High captains - Χιλιαρχοις; literally, chiefs or captains over a thousand men, military chiefs.

[¶23] Chief estates - Πρωτοις; probably such as might be called nobles by title only, having no office civil or military; probably magistrates. See Kypke an the place.

### Verse 23

[¶25] Unto the half of my kingdom - A noble price for a dance! This extravagance in favor of female dancers has the fullest scope in the east, even to the present day. M. Anquetil du Perron, in the preliminary discourse to his Zend Avesta, p. 344 and 345, gives a particular account of the dancers at Surat. This account cannot be transcribed in a comment on the Gospel of God, however illustrative it might be of the conduct of Herodias and her daughter Salome: it is too abominable for a place here. He observes, that the rich vie with each other in the presents they make to the dancing girls of money and jewels; and that persons of opulence have even ruined themselves by the presents they made to those victims of debauch. He mentions a remarkable case, which may throw light on this passage: "That the dancer Laal-koner gained such a complete ascendancy over the Mogul Emperor Maaz-eddin, that he made her joint governess of the empire with himself."

### Verse 26

[¶27] For their sakes which sat with him - Probably these persons joined in with the request, and were glad of this opportunity to get this light of Israel extinguished; he being a public reprover of all their vices.

### Verse 30

[¶29] The apostles gathered themselves together - For they went different ways before, by two and two, [Mar 6:7]; and now they return and meet Christ at Capernaum.

### Verse 31

[¶31] Rest a while - Rest is necessary for those who labor; and a zealous preacher of the Gospel will as often stand in need of it as a galley slave.

### Verse 33

[¶33] The people - Or, οχλοι, the multitudes. This is wanting in many MSS., but it seems necessary to make the sense clear. There is scarcely a verse in the whole New Testament that has suffered so much from transcribers as this verse. Amidst the abundance of various readings, one can scarcely tell what its original state was. The various readings may be seen in Griesbach.

### Verse 34

[¶35] Much people, etc. - See this miracle explained on [Mat 14:14] (note), etc.

### Verse 40

[¶37] By hundreds, and by fifties - "That is," says Mr. Wesley, "fifty in a rank, and a hundred in file. So, a hundred multiplied by fifty, made just five thousand." But if they sat fifty deep, how could the disciples conveniently serve them with the bread and fish?

### Verse 41

[¶39] And blessed - I think the word God should be inserted here, as in [Mat 14:19]. See the note there. The food we receive from God is already blessed, and does not stand in need of being blessed by man; but God, who gives it, deserves our warmest thanksgivings, as frequently as we are called to partake of his bounty.

### Verse 43

[¶41] Twelve baskets - These were either the baskets used by the disciples, see [Mat 14:20], or baskets belonging to some of the multitude, who might have brought some with them to carry provisions, or other things necessary for the sick, whom they brought to Christ to be healed.

### Verse 44

[¶43] Were about five thousand - ὡσει, about, is omitted by a great majority of the best MSS. and by the principal versions. It is wanting in several editions: Bengel, Wetstein, and Griesbach, leave it out of the text. It is omitted by some in the parallel place, [Mat 14:21], but it stands without any variation in [Luk 9:14], and [Joh 6:10]. This miracle is mentioned by all the four evangelists. It is one of the most astonishing that Christ has wrought. It is a miracle which could not be counterfeited, and a full proof of the divinity of Christ.

### Verse 45

[¶45] To the other side before unto Bethsaida - John says, [Joh 6:17], to Capernaum. It is probable our Lord ordered them to steer to one or other of these two places, which were about four miles distant, and on the same side of the sea of Galilee.

## 255. Mark · 11 of 22

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### Verse 47

[¶1] The ship was in the midst of the sea - See all the parts of this wonderful transaction considered, on [Mat 14:22-33] (note).

### Verse 49

[¶3] They supposed it had been a spirit - That is, by whom the storm had been raised.

### Verse 52

[¶5] Their heart was hardened - See this explained [Mat 14:33] (note).

### Verse 53

[¶7] The land of Gennesaret - This country lay on the coast of the sea of Galilee: it is described by Josephus as being exceedingly pleasant and fertile. It had its name of Gennesaret from גן, gen, a garden, and סר sar, a prince, either because the king had a garden there, or because of its great fertility.

### Verse 54

[¶9] They knew him - Επιγνοντες, They recollected him; for he had before preached and wrought miracles in different places of the same country.

### Verse 56

[¶11] Villages - Probably small towns near cities.

[¶12] Country - Villages at a distance from cities and large public towns. See the notes on [Mat 14:34-36] (note).

[¶13] Christ went about doing good - he confined his ministry and miracles to no place - wherever he went, they stood in need of his help; and whenever they required his assistance, they had it granted immediately. Our Lord's conduct, in these respects, is a perfect pattern for every preacher of his Gospel.

### Introduction

[¶15] The Pharisees find fault with the disciples for eating with unwashen hands, [Mar 7:1-5]. Christ exposes their hypocrisy, and shows that they had made the word of God of no effect by their traditions, [Mar 7:6-13]. He shows what things defile men, [Mar 7:14-16]; and teaches his disciples in private, that the sin of the heart alone, leading to vicious practices, defiles the man, [Mar 7:17-23]. The account of the Syrophoenician woman, [Mar 7:24-30]. He heals a man who was dumb, and had an impediment in his speech, [Mar 7:31-37].

### Verse 1

[¶17] Came from Jerusalem - Probably for the express purpose of disputing with Christ, that they might entangle him in his talk. Malice and envy are never idle - they incessantly hunt the person they intend to make their prey.

### Verse 2

[¶19] They found fault - This is wanting in ABEHLV, nineteen others, and several versions: Mill and Bengel approve the omission, and Griesbach rejects the word. If the 3d and 4th verses be read in a parenthesis, the 2d and 5th verses will appear to be properly connected, without the above clause.

### Verse 3

[¶21] Except they wash their hands - πυγμῃ, the hand to the wrist - Unless they wash the hand up to the wrist, eat not. Several translations are given of this word; that above is from Dr. Lightfoot, who quotes a tradition from the rabbins, stating that the hands were to be thus washed. This sort of washing was, and still continues to be, an act of religion in the eastern countries. It is particularly commanded in the Koran, Surat v. ver. 7, "O believers, when ye wish to pray, wash your faces, and your hands up to the elbows - and your feet up to the ankles." Which custom it is likely Mohammed borrowed from the Jews. The Jewish doctrine is this: "If a man neglect the washing, he shall be eradicated from this world." But instead of πυγμῃ, the fist or hand, the Codex Bezae has πυκνῃ, frequently: and several of the Itala have words of the same signification. Bathing is an indispensable prerequisite to the first meal of the day among the Hindoos; and washing the hands and the feet is equally so before the evening meal. Ward's Customs.

### Verse 4

[¶23] And when they come - This clause is added by our translators, to fill up the sense; but it was probably a part of the original: for εαν ελθωσι is the reading of the Codex Bezae, Vulgate, Armenian, and most of the Itala. The clause in my old MS. Bible is read thus: And thei turninge agein fro chepinge. The words seem essentially necessary to a proper understanding of the text; and, if not admitted on the above authority, they must be supplied in italics, as in our common translation.

[¶24] Except they wash - Or dip; for βαπτισωνται may mean either. But instead of the word in the text, the famous Codex Vaticanus; (B), eight others, and Euthymius, have ῥαντισωνται, sprinkle. However, the Jews sometimes washed their hands previously to their eating: at other times, they simply dipped or plunged them into the water.

[¶25] Of cups - Ποτηριων; any kind of earthen vessels.

[¶26] Pots - Of measures - ξεϚων, from the singular ξεϚης, a measure for liquids, formed from the Latin sextarius, equal to a pint and a half English. See this proved by Wetstein on this place. My old MS. renders it cruetis.

[¶27] Of brazen vessels - Χαλκιων. These, if polluted, were only to be washed, or passed through the fire; whereas the earthen vessels were to be broken.

[¶28] And of tables - Beds, couches - και κλινων. This is wanting in BL, two others, and the Coptic. It is likely it means no more than the forms, or seats, on which they sat to eat. A bed or a couch was defiled, if any unclean person sat or leaned on it - a man with an issue - a leper - a woman with child, etc. As the word βαπτισμους, baptisms, is applied to all these, and as it is contended that this word, and the verb whence it is derived, signify dipping or immersion alone, its use in the above cases refutes that opinion and shows that it was used, not only to express dipping or immersion, but also sprinkling and washing. The cups and pots were washed; the beds and forms perhaps sprinkled; and the hands dipped up to the wrist.

### Verse 5

[¶30] Why walk not thy disciples - See on [Mat 15:2-9] (note).

### Verse 6

[¶32] Honoreth me - Με τιμᾳ - but the Codex Bezae, and three copies of the Itala, have με αγαπᾳ, loveth me: - the Ethiopic has both readings.

### Verse 8

[¶34] Washing of pots and cups, etc. - This whole clause is wanting in BL, five others, and the Coptic: one MS. omits this and the whole of the ninth verse. The eighth verse is not found in the parallel place of [Mat 15:7-9].

### Verse 9

[¶36] Full well - Καλως, - a strong irony. How noble is your conduct! From conscientious attachment to your own traditions ye have annihilated the commandments of God!

[¶37] That ye may keep - But στησητε, that ye may establish, is the reading of D, three others, Syriac, all the Itala, with Cyprian, Jerome, and Zeno. Griesbach thinks it should be received instead of the other. God's law was nothing to these men, in comparison of their own: hear a case in point. "Rabba said, How foolish are most men! They observe the precepts of the Divine law, and neglect the statutes of the rabbins!" Maccoth, fol. 22.

### Verse 10

[¶39] For Moses said, etc. - See all these verses, from this to the 23d, explained Matthew 15:3-20 (note).

### Verse 13

[¶41] Your tradition - D, later Syriac in the margin, Saxon, and all the Itala but one, add τῃ μωρᾳ, by your Foolish tradition, your foolish law: - Anglo-Saxon.

### Verse 14

[¶43] When he had called all the people - But instead of παντα, all, παλιν, again, is the reading of BDL, later Syriac in the margin, Coptic, Ethiopic, Saxon, Vulgate, all the Itala but one. Mill and Griesbach approve of this reading.

## 256. Mark · 12 of 22

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### Verse 19

[¶1] Into the draught - See on [Mat 15:17] (note).

[¶2] Purging all meats? - For what is separated from the different aliments taken into the stomach, and thrown out of the body, is the innutritious parts of all the meats that are eaten; and thus they are purged, nothing being left behind but what is proper for the support of the body.

### Verse 24

[¶4] Into the borders of Tyre and Sidon - Or, into the country between Tyre and Sidon. I have adopted this translation from Kypke, who proves that this is the meaning of the word μεθορια, in the best Greek writers.

### Verse 25

[¶6] A certain woman - See this account of the Syrophoenician woman explained at large, [Mat 15:21-28] (note).

### Verse 26

[¶8] The woman was a Greek - Rosenmuller has well observed, that all heathens or idolaters were called Ἑλληνες, Greeks, by the Jews; whether they were Parthians, Medes, Arabs, Indians, or Ethiopians. Jews and Greeks divided the whole world at this period.

### Verse 30

[¶10] Laid upon the bed - The demon having tormented her, so that her bodily strength was exhausted, and she was now laid upon the couch to take a little rest. The Ethiopic has a remarkable reading here, which gives a very different, and, I think, a better sense. And she found her daughter Clothed, Sitting upon the couch, and the demon gone out.

### Verse 32

[¶12] They bring unto him one that was deaf, and had an impediment in his speech - Though from the letter of the text, it does not appear that this man was absolutely deprived of speech; for μογιλαλος literally signifies, one that cannot speak plainly - a stammerer; yet it is certain also that the word means a dumb person; and it is likely that the person in question was dumb, because he was deaf; and it is generally found that he who is totally deaf is dumb also. Almost all the versions understand the word thus: and the concluding words seem to confirm this - He maketh both the deaf to hear, and the Dumb, κωφους, to speak.

### Verse 33

[¶14] And he spit, and touched his tongue - This place is exceedingly difficult. There is scarcely an action of our Lord's life but one can see an evident reason for, except this. Various interpretations are given of it - none of them satisfies my mind. The Abbe Giradeau spiritualizes it thus: -

[¶15] 1. He took him aside from the multitude - When Christ saves a sinner, he separates him from all his old evil companions, and from the spirit and maxims of an ungodly world.

[¶16] 2. He put his fingers in his ears - to show that they could be opened only by the finger, i.e. the power, of God, and that they should be shut to every word and voice, but what came from him.

[¶17] 3. Spitting out he touched his tongue - to show that his mental taste and relish should be entirely changed: that he should detest those things which he before esteemed, and esteem those which he before hated.

[¶18] 4. Looking up to heaven - to signify that all help comes from God, and to teach the new convert to keep continually looking to and depending upon him.

[¶19] 5. He groaned - to show the wretched state of man by sins and how tenderly concerned God is for his present and eternal welfare; and to intimate that men should seek the salvation of God in the spirit of genuine repentance, with strong crying and tears.

[¶20] 6. He said, Be opened - Sin is a shutting of the ears against the words of God; and a tying of the tongue, to render it incapable of giving God due praise. But when the all-powerful grace of Christ reaches the heart, the ear is unstopped, and the man hears distinctly - the tongue is unloosed, and the man speaks correctly.

[¶21] After all, it is possible that what is attributed here to Christ belongs to the person who was cured. I will give my sense of the place in a short paraphrase.

[¶22] And Jesus took him aside from the multitude: and [the deaf man] put his fingers into his ears, intimating thereby to Christ that they were so stopped that he could not hear; and having spat out, that there might be nothing remaining in his mouth to offend the sight when Christ should look at his tongue, he touched his tongue, showing to Christ that it was so bound that he could not speak: and he looked up to heaven, as if to implore assistance from above: and he groaned, being distressed because of his present affliction, and thus implored relief: for, not being able to speak, he could only groan and look up, expressing by these signs, as well as he could, his afflicted state, and the desire he had to be relieved. Then Jesus, having compassion upon him, said, Be opened: and immediately his ears were opened, so that he could hear distinctly; and the impediment to his speaking was removed, so that he spake properly. The original will admit of this interpretation; and this, I am inclined to believe, is the true meaning of this otherwise (to me and many others) unaccountable passage.

### Verse 34

[¶24] Ephphatha - Ethphathach, Syriac. It is likely that it was in this language that our Lord spoke to this poor man: and because he had pronounced the word Ephphathach with peculiar and authoritative emphasis, the evangelist thought proper to retain the original word; though the last letter in it could not be expressed by any letter in the Greek alphabet.

### Verse 35

[¶26] He spake plain - Ορθως, distinctly, without stammering. One MS. has, And he spoke, praising God. There is no doubt of this: but the evangelist, I think, did not write these words.

### Verse 36

[¶28] Tell no man - See on [Mat 8:4] (note). This miracle is not mentioned by any other of the evangelists. Another proof that Mark did not abridge Matthew. For a practical review of the different important subjects of this chapter, see Matthew 15:1-39 (note), and particularly the observations at the end.

### Verse 37

[¶30] He hath done all things well - This has been, and ever will be, true of every part of our Lord's conduct. In creation, providence, and redemption he hath done all things well. The wisest philosophers are agreed that, considering creation as a whole, it would be impossible to improve it. Every thing has been made in number, weight, and measure; there really is nothing deficient, nothing redundant; and the good of the creature seems evidently more consulted than the glory of the Creator. The creature's good is every where apparent; but to find out how the Creator is glorified by these works requires the eye of the philosopher. And as he has done all things well in creation, so has he in providence: here also every thing is in number, weight, measure, and time. As creation shows his majesty, so providence shows his bounty. He preserves every thing he has made; all depend upon him; and by him are all things supported. But how glorious does he appear in the work of redemption! How magnificent, ample, and adequate the provision made for the salvation of a lost world! Here, as in providence, is enough for all, a sufficiency for each, and an abundance for eternity. He loves every man, and hates nothing that he has made; nor can the God of all grace be less beneficent than the Creator and Preserver of the universe.

### Introduction

[¶32] Four thousand persons fed with seven loaves and a few small fishes, [Mar 8:1-8]. Christ refuses to give any farther sign to the impertinent Pharisees, [Mar 8:10-12]. Warns his disciples against the corrupt doctrine of the Pharisees and of Herod, [Mar 8:13-21]. He restores sight to a blind man, [Mar 8:22-26]. Asks his disciples what the public thought of him, [Mar 8:27-30]. Acknowledges himself to be the Christ, and that he must suffer, [Mar 8:31-33]. And shows that all his genuine disciples must take up their cross, suffer in his cause, and confess him before men, [Mar 8:34-38].

### Verse 1

[¶34] The multitude being very great - Or rather, There was again a great multitude. Instead of παμπολλου, very great, I read παλιν πολλου, again a great, which is the reading of BDGLM, fourteen others, all the Arabic, Coptic, Ethiopic, Armenian, Gothic, Vulgate, and Itala, and of many Evangelistaria. Griesbach approves of this reading. There had been such a multitude gathered together once before, who were fed in the same way. See [Mar 6:34], etc.

### Verse 2

[¶36] Having nothing to eat - If they had brought any provisions with them, they were now entirely expended; and they stood in immediate need of a supply.

### Verse 3

[¶38] For divers of them came from far - And they could not possibly reach their respective homes without perishing, unless they got food.

[¶39] Verse 4 etc. - See on [Mat 14:14] (note); [Mat 15:35].

### Verse 7

[¶41] And they had a few small fishes - This is not noticed in the parallel place, [Mat 15:36].

### Verse 10

[¶43] Dalmanutha - See the note on [Mat 15:39].

### Verse 12

[¶45] And he sighed deeply in his spirit - Or having deeply groaned - so the word αναστεναξας properly means. He was exceedingly affected at their obstinacy and hardness of heart. See [Mat 16:1-4].

## 257. Mark · 13 of 22

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### Verse 14

[¶1] Now the disciples had forgotten to take bread - See all this, to [Mar 8:21], explained at large on [Mat 16:4-12] (note). In the above chapter, an account is given of the Pharisees, Sadducees, and Herodians.

### Verse 22

[¶3] They bring a blind man unto him - Christ went about to do good, and wherever he came he found some good to be done; and so should we, if we had a proper measure of the same zeal and love for the welfare of the bodies and souls of men.

### Verse 23

[¶5] And he took the blind man by the hand - Giving him a proof of his readiness to help him, and thus preparing him for the cure which he was about to work.

[¶6] Led him out of the town - Thus showing the inhabitants that he considered them unworthy of having another miracle wrought among them. He had already deeply deplored their ingratitude and obstinacy: see on [Mat 11:21] (note). When a people do not make a proper improvement of the light and grace which they receive from God, their candlestick is removed - even the visible Church becomes there extinct; and the candle is put out - no more means of spiritual illumination are afforded to the unfaithful inhabitants: [Rev 2:5].

[¶7] When he had spit on his eyes - There is a similar transaction to this mentioned by John, [Joh 9:6]. It is likely this was done merely to separate the eyelids; as, in certain cases of blindness, they are found always gummed together. It required a miracle to restore the sight, and this was done in consequence of Christ having laid his hands upon the blind man: it required no miracle to separate the eyelids, and, therefore, natural means only were employed - this was done by rubbing them with spittle; but whether by Christ, or by the blind man, is not absolutely certain. See on [Mar 7:33] (note). It has always been evident that false miracles have been wrought without reason or necessity, and without any obvious advantage; and they have thereby been detected: on the contrary, true miracles have always vindicated themselves by their obvious utility and importance; nothing ever being effected by them that could be performed by natural means.

[¶8] If he saw aught - Ει, if, is wanting in the Syriac, all the Persic and Arabic, and in the Ethiopic; and τι βλεπεις, Dost thou see any thing? is the reading of CD, Coptic, Ethiopic, all the Arabic and Persic.

### Verse 24

[¶10] I see men as trees, walking - His sight was so imperfect that he could not distinguish between men and trees, only by the motion of the former.

### Verse 25

[¶12] And saw every man clearly - But instead of ἁπαντας, all men, several excellent MSS., and the principal versions, have ἁπαντα, all things, every object; for the view he had of them before was indistinct and confused. Our Lord could have restored this man to sight in a moment; but he chose to do it in the way mentioned in the text, to show that he is sovereign of his own graces; and to point out that, however insignificant means may appear in themselves, they are divinely efficacious when he chooses to work by them; and that, however small the first manifestations of mercy may be, they are nevertheless the beginnings of the fullness of the blessings of the Gospel of peace. Reader, art thou in this man's state? Art thou blind? Then come to Jesus that he may restore thee. Hast thou a measure of light? Then pray that he may lay his hands again on thee, that thou mayest be enabled to read thy title clear to the heavenly inheritance.

### Verse 26

[¶14] He sent him away to his house - So it appears that this person did not belong to Bethsaida, for, in going to his house, he was not to enter into the village.

[¶15] This miracle is not mentioned by any other of the evangelists. It affords another proof that Mark did not abridge Matthew's Gospel.

### Verse 27

[¶17] And Jesus went out, etc. - See on [Mat 16:13-20] (note).

### Verse 29

[¶19] Thou art the Christ - Three MSS. and some versions add, the Son of the living God.

### Verse 32

[¶21] And he spake that saying - Concerning the certainty and necessity of his sufferings - openly: with great plainness, παρῥησια, confidence, or emphasis, so that the disciples now began fully to understand him. This is an additional observation of St. Mark. For Peter's reproof, see on [Mat 16:22] (note), etc.

### Verse 34

[¶23] Whosoever will come after me - It seems that Christ formed, on the proselytism of the Jews, the principal qualities which he required in the proselytes of his covenant.

[¶24] The first condition of proselytism among the Jews was, that he that came to embrace their religion should come voluntarily, and that neither force nor influence should be employed in this business. This is also the first condition required by Jesus Christ, and which he considers as the foundation of all the rest: - If a man be willing to come after me.

[¶25] The second condition required in the Jewish proselyte was, that he should perfectly renounce all his prejudices, his errors, his idolatry, and every thing that concerned his false religion; and that he should entirely separate himself from his most intimate friends and acquaintances. It was on this ground that the Jews called proselytism a new birth, and proselytes new-born, and new men; and our Lord requires men to be born again, not only of water, but by the Holy Ghost. See [Joh 3:5]. All this our Lord includes in this word, Let him renounce himself. To this the following scriptures refer: [Mat 10:33]; [Joh 3:3], [Joh 3:5], [2Cor 5:17].

[¶26] The third condition on which a person was admitted into the Jewish Church as a proselyte was, that he should submit to the yoke of the Jewish law, and bear patiently the inconveniences and sufferings with which a profession of the Mosaic religion might be accompanied. Christ requires the same condition; but, instead of the yoke of the law, he brings in his own doctrine, which he calls his yoke, [Mat 11:29] : and his cross, the taking up of which not only implies a bold profession of Christ crucified, but also a cheerful submitting to all the sufferings and persecutions to which he might be exposed, and even to death itself.

[¶27] The fourth condition was, that they should solemnly engage to continue in the Jewish religion, faithful even unto death. This condition Christ also requires; and it is comprised in this word, Let him Follow me. See the following verses; and see, on the subject of proselytism, [Rut 1:16], [Rut 1:17] (note).

### Verse 35

[¶29] For whosoever will save his life - On this and the following verses, see [Mat 16:24], etc.

### Verse 38

[¶31] Whosoever - shall be ashamed of me - Our Lord hints here at one of the principal reasons of the incredulity of the Jews, - they saw nothing in the person of Jesus Christ which corresponded to the pompous notions which they had formed of the Messiah.

[¶32] If Jesus Christ had come into the world as a mighty and opulent man, clothed with earthly glories and honors, he would have had a multitude of partisans, and most of them hypocrites.

[¶33] And of my words - This was another subject of offense to the Jews: the doctrine of the cross must be believed; a suffering Messiah must be acknowledged; and poverty and affliction must be borne; and death, perhaps, suffered in consequence of becoming his disciples.

[¶34] Of him, and of his words, in this sense, the world is, to this day, ashamed.

[¶35] Of him also shall the Son of man be ashamed - As he refused to acknowledge me before men, so will I refuse to acknowledge him before God and his angels. Terrible consequence of the rejection of Christ! And who can help him whom the only Savior eternally disowns. Reader! Lay this subject seriously to heart; and see the notes on [Mat 16:24], etc., and at the end of that chapter.

[¶36] All the subjects contained in this chapter are very interesting; but particularly:

[¶37] 1. The miraculous feeding of the multitudes, which is a full, unequivocal proof of the supreme Divinity of Jesus Christ: in this miracle he truly appears in his creative energy, with which he has associated the tenderest benevolence and humanity. The subject of such a prince must ever be safe; the servant of such a master must ever have kind usage; the follower of such a teacher can never want nor go astray.

[¶38] 2. The necessity of keeping the doctrine of the Gospel uncorrupt, is strongly inculcated in the caution to avoid the leaven of the Pharisees and of Herod: the doctrine of the cross must not only be observed and held inviolate, but that doctrine must never be mixed with worldly politics.

[¶39] Time-serving is abominable in the sight of God: it shows that the person has either no fixed principle of religion, or that he is not under the influence of any.

### Introduction

[¶41] The transfiguration of Christ, and the discourse occasioned by it, [Mar 9:1-13]. He casts out a dumb spirit which his disciples could not, vv. 14-29. He foretells his death, [Mar 9:30-32]. The disciples dispute about supremacy, and Christ corrects them, [Mar 9:33-37]. Of the person who cast out demons in Christ's name, but did not follow him, [Mar 9:38-40]. Every kind of office done to the disciples of Christ shall be rewarded by him, and all injuries done to them shall be punished, [Mar 9:41], [Mar 9:42]. The necessity of mortification and self-denial, [Mar 9:43-48]. Of the salting of sacrifices, [Mar 9:49]; and the necessity of having union among the disciples of Christ, [Mar 9:50].

### Verse 1

[¶43] There be some - This verse properly belongs to the preceding chapter, and to the preceding discourse. It is in this connection in [Mat 16:27-28] (note). See the notes there.

## 258. Mark · 14 of 22

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### Verse 2

[¶1] And after six days Jesus taketh with him Peter, etc. - For a full account of the nature and design of the transfiguration, see on [Mat 17:1] (note), etc.

[¶2] A high mountain - I have conjectured, [Mat 17:1], that this was one of the mountains of Galilee: some say Hermon, some Tabor; but Dr. Lightfoot thinks a mountain near Caesarea Philippi to be more likely.

[¶3] Was transfigured - Four good MSS. and Origen add here, And While They Were Praying he was transfigured; but this appears to be added from [Luk 9:29].

### Verse 10

[¶5] And they kept that saying - This verse is wanting in two MSS. and one of the Itala.

[¶6] What the rising from the dead should mean - Ὁταν εκ νεκρων αναϚῃ, When he should arise from the dead, is the reading of D, six others, Syriac, all the Persic, Vulgate, all the Itala, and Jerome. Griesbach approves of it. There is nothing that answers to this verse either in Matthew or Luke.

### Verse 12

[¶8] And how it is written - Rather, as also it is written. Instead of και πως, And How it is written, I read καθως, As Also it is written of the Son of man, etc. This reading is supported by AKM, seventeen others, the later Syriac in the margin, Slavonic and Armenian. Some think the propriety of adopting this reading is self-evident.

### Verse 15

[¶10] Were greatly amazed - Probably, because he came so unexpectedly; but the cause of this amazement is not self-evident.

### Verse 17

[¶12] A dumb spirit - That is, a demon who afflicted those in whom it dwelt with an incapacity of speaking. The spirit itself could not be either deaf or dumb. These are accidents that belong only to organized animate bodies. See this case explained, [Mat 17:14] (note), etc.

### Verse 18

[¶14] Pineth away - By these continual torments; so he was not only deaf and dumb, but sorely tortured besides.

### Verse 20

[¶16] When he saw him the spirit tare him; and he fell on the ground, etc. - When this demon saw Jesus, he had great rage, knowing that his time was short; and hence the extraordinary convulsions mentioned above.

### Verse 22

[¶18] If Thou canst Do any thing - I have already tried thy disciples, and find they can do nothing in this case; but if thou hast any power, in mercy use it in our behalf.

### Verse 23

[¶20] If Thou canst Believe - This was an answer to the inquiry above. I can furnish a sufficiency of power, if thou canst but bring faith to receive it. Why are not our souls completely healed? Why is not every demon cast out? Why are not pride, self-will, love of the world, lust, anger, peevishness, with all the other bad tempers and dispositions which constitute the mind of Satan, entirely destroyed? Alas! it is because we do not believe; Jesus is able; more, Jesus is willing; but we are not willing to give up our idols; we give not credence to his word; therefore hath sin a being in us, and dominion over us.

### Verse 24

[¶22] Lord, I believe - The word Lord is omitted by ABCDL, both the Syriac, both the Arabic later Persic, Ethiopic, Gothic, and three copies of the Itala. Griesbach leaves it out. The omission, I think, is proper, because it is evident the man did not know our Lord, and therefore could not be expected to accost him with a title expressive of that authority which he doubted whether he possessed, unless we grant that he used the word κυριε after the Roman custom, for Sir.

[¶23] Help thou mine unbelief - That is, assist me against it. Give me a power to believe.

### Verse 25

[¶25] I charge thee - Considerable emphasis should be laid on the pronoun: - Thou didst resist the command of my disciples, now I command thee to come out. If this had been only a natural disease, for instance the epilepsy, as some have argued, could our Lord have addressed it, with any propriety, as he has done here: Thou deaf and dumb spirit, come out of him, and enter no more into him? Is the doctrine of demoniacal influence false? If so, Jesus took the most direct method to perpetuate the belief of that falsity, by accommodating himself so completely to the deceived vulgar. But this was impossible; therefore the doctrine of demoniacal influence is a true doctrine, otherwise Christ would never have given it the least countenance or support.

### Verse 29

[¶27] Prayer and fasting - See on [Mat 17:21] (note).

[¶28] This demon may be considered as an emblem of deeply rooted vices, and inveterate habits, over which the conquest is not generally obtained, but through extraordinary humiliations.

[¶29] This case is related by both Matthew and Luke, but it is greatly amplified in Mark's account, and many new circumstances related. Another proof that Mark did not abridge Matthew.

### Verse 30

[¶31] They - passed through Galilee - See on [Mat 17:22-27] (note).

### Verse 32

[¶33] But they understood not - This whole verse is wanting in two MSS., in the first edition of Erasmus, and in that of Aldus. Mill approves of the omission. It does not appear likely, from Matthew's account, that three of the disciples, Peter, James, and John, could be ignorant of the reasons of Christ's death and resurrection, after the transfiguration; on the contrary, from the circumstances there related, it is very probable that from that time they must have had at least a general understanding of this important subject; but the other nine might have been ignorant of this matter, who were not present at the transfiguration; probably it is of these that the evangelist speaks here. See the observations on the transfiguration, [Mat 17:9] (note), etc., and [Mat 18:1] (note).

### Verse 33

[¶35] And being in the house - That is, Peter's house, where he ordinarily lodged. This has been often observed before.

### Verse 34

[¶37] Who should be the greatest - See on [Mat 18:1-5] (note).

### Verse 38

[¶39] We saw one casting out devils in thy name - It can scarcely be supposed that a man who knew nothing of Christ, or who was only a common exorcist, could be able to work a miracle in Christ's name; we may therefore safely imagine that this was either one of John the Baptist's disciples, who, at his master's command, had believed in Jesus, or one of the seventy, whom Christ had sent out, [Luk 10:1-7], who, after he had fulfilled his commission, had retired from accompanying the other disciples; but as he still held fast his faith in Christ, and walked in good conscience, the influence of his Master still continued with him, so that he could cast out demons as well as the other disciples.

[¶40] He followeth not us - This first clause is omitted by BCL, three others, Syriac, Armenian, Persic, Coptic, and one of the Itala. Some of the MSS. and versions leave out the first; some the second clause: only one of them is necessary. Griesbach leaves out the first.

[¶41] We forbade him - I do not see that we have any right to attribute any other motive to John than that which he himself owns - because he followed not us - because he did not attach himself constantly to thee, as we do, we thought he could not be in a proper spirit.

### Verse 39

[¶43] Forbid him not - If you meet him again, let him go on quietly in the work in which God owns him. If he were not of God, the demons would not be subject to him, and his work could not prosper. A spirit of bigotry has little countenance from these passages. There are some who are so outrageously wedded to their own creed, and religious system, that they would rather let sinners perish than suffer those who differ from them to become the instruments of their salvation. Even the good that is done they either deny or suspect, because the person does not follow them. This also is vanity and an evil disease.

### Verse 40

[¶45] He that is not against us, is on our part - Or rather, Whosoever is not against You, is for You. Instead of ἡμων, us, I would read ὑμων, you, on the authority of ADSHV, upwards of forty others, Syriac, Armenian, Persic, Coptic, Ethiopic, Gothic, Slavonic, Vulgate, Itala, Victor, and Opt. This reading is more consistent with the context - He followed not us - well, he is not against You; and he who is not against you, in such a work, may be fairly presumed to be on your side.

## 259. Mark · 15 of 22

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/259/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/259/#p-N

[¶0] There is a parallel case to this mentioned in [Num 11:26-29], which, for the elucidation of this passage, I will transcribe. "The Spirit rested upon Eldad and Medad, and they prophesied in the camp. And there ran a young man, and told Moses, and said, Eldad and Medad do prophesy in the camp. And Joshua, the servant of Moses, said, My lord Moses, forbid them! And Moses said unto him, Enviest Thou for My sake? Would God, that all the Lord's people were prophets, and that the Lord would put his Spirit upon them." The reader will easily observe that Joshua and John were of the same bigoted spirit; and that Jesus and Moses acted from the spirit of candour and benevolence. See the notes on [Num 11:25-29] (note).

### Verse 41

[¶2] A cup of water to drink - See the notes on [Mat 10:42]; [Mat 18:6-8].

### Verse 43

[¶4] Thy hand - foot - eye - cause thee to offend; - See the notes on [Mat 5:29-30] (note).

[¶5] The fire that never shall be quenched - That is, the inextinguishable fire. This clause is wanting in L, three others, the Syriac, and later Persic. Some eminent critics suppose it to be a spurious reading; but the authorities which are for it, are by no means counterbalanced by those which are against it. The same clause in [Mar 9:45], is omitted in BCL, seven others, Syriac, later Persic, Coptic, and one Itala. Eternal fire is the expression of Matthew.

### Verse 49

[¶7] For every one shall be salted with fire - Every one of those who shall live and die in sin: but there is great difficulty in this verse. The Codex Bezae, and some other MSS., have omitted the first clause; and several MSS. keep the first, and omit the last clause - and every sacrifice shall be salted with salt. There appears to be an allusion to [Isa 66:24]. It is generally supposed that our Lord means, that as salt preserves the flesh with which it is connected from corruption, so this everlasting fire, το πυρ το ασβεστον, this inconsumable fire, will have the property, not only of assimilating all things cast into it to its own nature, but of making them inconsumable like itself.

[¶8] Scaliger supposes, that instead of πας πυρι, πασα πυρια, every sacrifice (of flour) should be read, "Every sacrifice (of flour) shall be salted, and every burnt offering shall be salted." This, I fear, is taking the text by storm. Some take the whole in a good sense, as referring to the influence of the Spirit of God in the hearts of believers, which shall answer the same end to the soul, in preserving it from the contagion that is in the world, as salt did in the sacrifices offered to God to preserve them from putrefaction. Old Trapp's note on the place pleases me as much as any I have seen: - "The Spirit, as salt, must dry up those bad humours in us which breed the never-dying worm; and, as fire, must waste our corruptions, which else will carry us on to the unquenchable fire." Perhaps the whole is an allusion to the purification of vessels, and especially such metallic vessels as were employed in the service of the sanctuary. Probably the following may be considered as a parallel text: - Every thing that may abide the fire, ye shalt make go through the fire, and it shall be clean; and all that abideth not the fire, ye shall make go through the water, [Num 31:23]. Ye, disciples, are the Lord's sacrifice; ye shall go through much tribulation, in order to enter into my kingdom: but ye are salted, ye are influenced by the Spirit of God, and are immortal till your work is done; and should ye be offered up, martyred, this shall be a means of establishing more fully the glad tidings of the kingdom: and this Spirit shall preserve all who believe on me from the corruption of sin, and from eternal perdition. That converts to God are represented as his offering, see [Isa 66:20], the very place which our Lord appears to have here in view.

[¶9] If this passage be taken according to the common meaning, it is awful indeed! Here may be seen the greatness, multiplicity, and eternity, of the pains of the damned. They suffer without being able to die; they are burned without being consumed; they are sacrificed without being sanctified - are salted with the fire of hell, as eternal victims of the Divine Justice. We must of necessity be sacrificed to God, after one way or other, in eternity; and we have now the choice either of the unquenchable fire of his justice, or of the everlasting flame of his love. Quesnel.

### Verse 50

[¶11] If the salt have lost his saltness - See on [Mat 5:13] (note).

[¶12] Have salt in yourselves - See that ye have at all times the preserving principle of Divine grace in your hearts, and give that proof of it which will satisfy your own minds, and convince or silence the world: live in brotherly kindness and peace with each other: thus shall all men see that you are free from ambition, (see [Mar 9:34]), and that you are my disciples indeed. That it is possible for the salt to lose its savor, and yet retain its appearance in the most perfect manner, see proved on the note on [Mat 5:13] (note).

### Introduction

[¶14] The Pharisees question our Lord concerning divorce, [Mar 10:1-12]. Little children are brought to him, [Mar 10:13-16]. The person who inquired how he might inherit eternal life, [Mar 10:17-22]. How difficult it is for a rich man to be saved, [Mar 10:23-27]. What they shall receive who have left all for Christ and his Gospel, [Mar 10:28-31]. He foretells his death, [Mar 10:32-34]. James and John desire places of pre-eminence in Christ's kingdom, [Mar 10:35-41]. Christ shows them the necessity of humility, [Mar 10:42-46]. Blind Bartimeus healed, [Mar 10:46-52].

### Verse 1

[¶16] He arose - Κακειθεν αναϚας may be translated, he departed thence. The verb ανιϚημι has this sense in some of the purest Greek writers. See Kypke. Many transactions took place between those mentioned in the preceding chapter, and these that follow, which are omitted by Matthew and Mark; but they are related both by Luke and John. See Lightfoot, and Bishop Newcome.

### Verse 2

[¶18] Is it lawful for a man to put away his wife? - See this question about divorce largely explained on [Mat 19:3-12] (note).

### Verse 12

[¶20] And if a woman shall put away her husband - From this it appears that in some cases, the wife assumed the very same right of divorcing her husband that the husband had of divorcing his wife; and yet this is not recorded any where in the Jewish laws, as far as I can find, that the women had such a right. Indeed, were the law which gives the permission all on one side, it would be unjust and oppressive; but where it is equally balanced, the right being the same on each side, it must serve as a mutual check, and prevent those evils it is intended to cure. Among the Jews there are several instances of the women having taken other men, even during the life of their own husbands. Nor do we find any law by which they were punished. Divorce never should be permitted but on this ground - "The parties are miserable together, and they are both perfectly willing to be separated." Then, if every thing else be proper, let them go different ways, that they may not ruin both themselves and their hapless offspring.

### Verse 13

[¶22] And they brought young children - See on [Mat 19:13-15] (note).

### Verse 16

[¶24] And he took them up in his arms - One of the Itala reads in sinu suo - "in his bosom." Jesus Christ loves little children; and they are objects of his most peculiar care. Who can account for their continual preservation and support, while exposed to so many dangers, but on the ground of a peculiar and extraordinary providence?

[¶25] And blessed them - Then, though little children, they were capable of receiving Christ's blessing. If Christ embraced them, why should not his Church embrace them? Why not dedicate them to God by baptism? - whether that be performed by sprinkling, washing, or immersion; for we need not dispute about the mode: on this point let every one be fully persuaded in his own mind. I confess it appears to me grossly heathenish and barbarous, to see parents who profess to believe in that Christ who loves children, and among them those whose creed does not prevent them from using infant baptism, depriving their children of an ordinance by which no soul can prove that they cannot be profited, and, through an unaccountable bigotry or carelessness, withholding from them the privilege of even a nominal dedication to God; and yet these very persons are ready enough to fly for a minister to baptize their child when they suppose it to be at the point of death! It would be no crime to pray that such persons should never have the privilege of hearing, My father! or, My mother! from the lips of their own child. See on [Mat 3:6] (note), and on [Mar 16:16] (note).

### Verse 17

[¶27] There came one running - See the case of this rich young man largely explained on [Mat 19:16] (note), etc.

### Verse 21

[¶29] Then Jesus, beholding him - Looking earnestly, εμβλεψας, or affectionately upon him, loved him, because of his youth, his earnestness, and his sincerity.

[¶30] One thing thou lackest - What was that? A heart disengaged from the world, and a complete renunciation of it and its concerns, that he might become a proper and successful laborer in the Lord's vineyard. See [Mat 19:21]. To say that it was something else he lacked, when Christ explains here his own meaning, is to be wise above what is written.

### Verse 22

[¶32] And he was sad at that saying - This young man had perhaps been a saint, and an eminent apostle, had he been poor! From this, and a multitude of other cases, we may learn that it is oftentimes a misfortune to be rich: but who is aware of this? - and who believes it?

### Verse 29

[¶34] And the Gospel's - Read, for the sake of the Gospel. I have with Griesbach adopted ἑνεκεν, for the sake, on the authority of BCDEGHKMS, V, sixty others, and almost all the versions.

### Verse 30

[¶36] In this time - Εν τῳ καιρῳ τουτῳ, In this very time. Though Jews and Gentiles have conspired together to destroy both me and you, my providence shall so work that nothing shall be lacking while any thing is necessary.

[¶37] And fathers. This is added by K, upwards of sixty others, Ethiopic, Gothic, Slavonic, Saxon, Armenian, Coptic, and in one of my own MSS. of the Vulgate.

[¶38] Some have been greatly embarrassed to find out the literal truth of these promises; and, some in flat opposition to the text, have said they are all to be understood spiritually. But thus far is plain, that those who have left all for the sake of Christ do find, among genuine Christians, spiritual relatives, which are as dear to them as fathers, mothers, etc.; yet they have the promise of receiving a hundredfold often literally fulfilled: for, wherever a Christian travels among Christians, the shelter of their houses, and the product of their lands, are at his service as far as they are requisite. Besides, these words were spoken primarily to the disciples, and pointed out their itinerant manner of life; and how, travelling about from house to house, preaching the Gospel of the grace of God, they should, among the followers of Christ, be provided with every thing necessary in all places, as if the whole were their own. I have often remarked that the genuine messengers of God, in the present day have, as noted above, this promise literally fulfilled.

[¶39] With persecutions - For while you meet with nothing but kindness from true Christians, you shall be despised, and often afflicted, by those who are enemies to God and goodness; but, for your comfort, ye shall have in the world to come, αιωνι τῳ ερχομενῳ, the coming world, (that world which is on its way to meet you), eternal life.

### Verse 32

[¶41] And he took again the twelve - Or thus: For having again taken the twelve, etc. I translate και for, which signification it often bears; see [Luk 1:22]; [Joh 12:35], and elsewhere. This gives the reason of the wonder and fear of the disciples, For he began to tell them on the way, what was to befall him. This sense of και, I find, is also noticed by Rosenmuller. See on [Mat 20:17-19] (note).

### Verse 35

[¶43] And James and John - come unto him - The request here mentioned, Matthew says, [Mat 20:20], was made by Salome their mother; the two places may be easily reconciled thus: - The mother introduced them, and made the request as if from herself; Jesus knowing whence it had come, immediately addressed himself to James and John, who were standing by; and the mother is no farther concerned in the business. See the note on [Mat 20:20].

## 260. Mark · 16 of 22

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/260/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/260/#p-N

### Verse 37

[¶1] In thy glory - In the kingdom of thy glory - three MSS. Which kingdom they expected to be established on earth.

[¶2] And be baptized - Or, be baptized. Instead of και and η or, is the reading of BCDL, five others, Coptic, Armenian, later Syriac in the margin, Vulgate, all the Itala, and Origen. See the note on [Mat 20:22].

### Verse 40

[¶4] Is not mine to give - See on [Mat 20:23] (note).

### Verse 41

[¶6] When the ten heard it - See [Mat 20:24-28].

### Verse 46

[¶8] Blind Bartimeus - בר bar in Syriac signifies son. It appears that he was thus named because Timeus, Talmeus or Talmai, was the name of his father, and thus the son would be called Bar-talmeus, or Bartholomew. Some suppose υἱος Τιμαιου, the son of Timeus, to be an interpolation. Bartimeus the son of Timeus, ὁ τυφλος, The blind man. It was because he was the most remarkable that this evangelist mentions him by name, as a person probably well known in those parts.

### Verse 50

[¶10] And he, casting away his garment - He cast off his outward covering, a blanket, or loose piece of cloth, the usual upper garment of an Asiatic mendicant, which kept him from the inclemency of the weather, that he might have nothing to hinder him from getting speedily to Christ. If every penitent were as ready to throw aside his self-righteousness and sinful incumbrances, as this blind man was to throw aside his garment, we should have fewer delays in conversions than we now have; and all that have been convinced of sin would have been brought to the knowledge of the truth. The reader will at least pardon the introduction of the following anecdote, which may appear to some as illustrative of the doctrine grounded on this text.

[¶11] A great revival of religion took place in some of the American States, about the year 1773, by the instrumentality of some itinerant preachers sent from England. Many, both whites and blacks, were brought to an acquaintance with God who bought them. Two of these, a white man and a negro, meeting together, began to speak concerning the goodness of God to their souls, (a custom which has ever been common among truly religious people). Among other things they were led to inquire how long each had known the salvation of God; and how long it was, after they were convinced of their sin and danger, before each got a satisfactory evidence of pardoning mercy. The white man said, "I was three months in deep distress of soul, before God spoke peace to my troubled, guilty conscience." "But it was only a fortnight," replied the negro, "from the time I first heard of Jesus, and felt that I was a sinner, till I received the knowledge of salvation by the remission of sins." "But what was the reason," said the white man, "that you found salvation sooner than I did?" "This is the reason," replied the other; "you white men have much clothing upon you, and when Christ calls, you cannot run to him; but we poor negroes have only this, (pointing to the mat or cloth which was tied round his waist), and when we hear the call, we throw it off instantly, and run to him."

[¶12] Thus the poor son of Ham illustrated the text without intending it, as well as any doctor in the universe. People who have been educated in the principles of the Christian religion imagine themselves on this account Christians; and, when convinced of sin, they find great difficulty to come as mere sinners to God, to be saved only through the merits of Christ. Others, such as the negro in question, have nothing to plead but this, We have never heard of thee, and could not believe in thee of whom we had not heard; but this excuse will not avail now, as the true light is come - therefore they cast off this covering, and come to Jesus. See this miraculous cure explained at large on [Mat 20:29-34].

### Verse 51

[¶14] Lord, that I might, etc. - The Codex Bezae, and some copies of the Itala, have, Κυριε ῥαββει, O Lord, my teacher.

### Verse 52

[¶16] Followed Jesus in the way - Instead of τῳ Ιησου, Jesus, several eminent critics read αυτω, him. This is the reading of ABCDL, fourteen others, Coptic, Ethiopic, Armenian, later Syriac in the margin, two Persic, Vulgate, all the Itala, and Origen once. Jesus is the common reading; but this sacred name having occurred so immediately before, there could be no necessity for repeating it here, nor would the repetition have been elegant.

[¶17] This very remarkable cure gives us another proof, not only of the sovereign power, but of the benevolence, of Christ: nor do we ever see that sovereign power used, but in the way of benevolence. How slow is God to punish! - how prone to spare! To his infinite benevolence, can it be any gratification to destroy any of the children of men? No! We must take great heed not to attribute to his sovereignty, acts which are inconsistent with his benevolence and mercy. I am afraid this is a prevailing error; and that it is not confined to any religious party exclusively.

### Introduction

[¶19] Christ rides triumphantly into Jerusalem, [Mar 11:1-11]. The barren fig tree cursed, [Mar 11:12-14]. He cleanses the temple, [Mar 11:15-17]. The scribes and chief priests are enraged, [Mar 11:18]. Reflections on the withered fig tree, [Mar 11:19-23]. Directions concerning prayer and forgiveness, [Mar 11:24-26]. The chief priests, etc., question him by what authority he did his works, [Mar 11:27], [Mar 11:28]. He answers, and confounds them, [Mar 11:29-33].

### Verse 1

[¶21] He sendeth - two of his disciples - This was done but a few days before the passover. See our Lord's entry into Jerusalem illustrated, on Matthew 21:1-17 (note).

### Verse 2

[¶23] Whereon never man sat - No animal was allowed to be employed in sacred uses, even among the heathen, that had previously been used for any domestic or agricultural purpose; and those which had never been yoked were considered as sacred. See several proofs of this in the note on [Num 19:2] (note), and add this from Ovid: -

[¶24] Bos tibi, Phoebus ait, solis occurret in arvis,

[¶25] Nullum passa jugum curvique immunis aratri

[¶26] Met. lib. iii. v. 10

[¶27] The Delphic oracles this answer give: -

[¶28] Behold among the fields a lonely cow,

[¶29] Unworn with yokes, unbroken to the plough.

### Verse 3

[¶31] And straightway he will send him hither - From the text, I think it is exceedingly plain, that our Lord did not beg, but borrow, the colt; therefore the latter clause of this verse should be understood as the promise of returning him. Is not the proper translation the following? And if any one say to you, Why do ye this? Say, the Lord hath need of him, and will speedily send him back hither - και ευθεως αυτον αποστελλει ὡδε. Some eminent critics take the same view of the passage.

### Verse 6

[¶33] And they let them go - Having a full assurance that the beast should be safely and speedily restored.

### Verse 10

[¶35] In the name of the Lord - Omitted by BCDLU, some others, and several versions. Griesbach leaves it out.

[¶36] Hosanna in the highest! - See on [Mat 21:9] (note).

### Verse 11

[¶38] When he had looked round about upon all things - He examined every thing - to see if the matters pertaining to the Divine worship were properly conducted; to see that nothing was wanting - nothing superfluous.

[¶39] And now the eventide was come - The time in which he usually left Jerusalem, to go to Bethany.

### Verse 13

[¶41] For the time of figs was not yet - Rather, For it was not the season of gathering figs yet. This I am fully persuaded is the true sense of this passage, ου γαρ ην καιρος συκων. For a proof that καιρος here signifies the time of gathering the figs, see the Lxx. in [Psa 1:3]. He bringeth forth his fruit, εν καιρω αυτου, in his season; i.e. in the time in which fruit should be ripe, and fit for gathering. See also [Mar 12:2] : - And at the season, τῳ καιρῳ, the time of gathering the fruits of the vineyard. [Mat 21:34] : - When the time of the fruit drew near; ὁ καιρος των καρπων, the time in which the fruits were to be gathered, for it was then that the Lord of the vineyard sent his servants to receive the fruits; i.e. so much of them as the holder of the vineyard was to pay to the owner by way of rent; for in those times rent was paid in kind.

[¶42] To the above may be added, [Job 5:26] : - Thou shalt come to thy grave in Full Age, like as a shock of corn cometh in his season; κατα καιρον, in the time in which it should be reaped.

[¶43] When our Lord saw this fig tree by the way-side, apparently flourishing, he went to it to gather some of the figs: being on the way-side, it was not private, but public property; and any traveler had an equal right to its fruit. As it was not as yet the time for gathering in the fruits, and yet about the time when they were ready to be gathered, our Lord with propriety expected to find some. But as this happened about five days before that passover on which Christ suffered, and the passover that year fell on the beginning of April, it has been asked, "How could our Lord expect to find ripe figs in the end of March?" Answer, Because figs were ripe in Judea as early as the passover. Besides, the fig tree puts forth its fruit first, and afterwards its leaves. Indeed, this tree, in the climate which is proper for it, has fruit on it all the year round, as I have often seen. All the difficulty in the text may be easily removed by considering that the climate of Judea is widely different from that of Great Britain. The summer begins there in March, and the harvest at the passover, as all travelers into those countries testify; therefore, as our Lord met with this tree five days before the passover, it is evident, - 1st. That it was the time of ripe figs: and, 2ndly. That it was not the time of gathering them, because this did not begin till the passover, and the transaction here mentioned took place five days before.

[¶44] For farther satisfaction on this point, let us suppose: -

[¶45] I. That this tree was intended to point out the state of the Jewish people.

## 261. Mark · 17 of 22

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/261/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/261/#p-N

[¶0] 1. They made a profession of the true religion.

[¶1] 2. They considered themselves the peculiar people of God, and despised and reprobated all others.

[¶2] 3. They were only hypocrites, having nothing of religion but the profession - leaves, and no fruit.

[¶3] II. That our Lord's conduct towards this tree is to be considered as emblematical of the treatment and final perdition which was to come upon this hypocritical and ungodly nation.

[¶4] 1. It was a proper time for them to have borne fruit: Jesus had been preaching the doctrine of repentance and salvation among them for more than three years; the choicest influences of Heaven had descended upon them; and every thing was done in this vineyard that ought to be done, in order to make it fruitful.

[¶5] 2. The time was now at hand in which God would require fruit, good fruit; and, if it did not produce such, the tree should be hewn down by the Roman axe.

[¶6] Therefore,

[¶7] 1. The tree is properly the Jewish nation.

[¶8] 2. Christ's curse the sentence of destruction which had now gone out against it; and,

[¶9] 3. Its withering away, the final and total ruin of the Jewish state by the Romans.

[¶10] His cursing the fig tree was not occasioned by any resentment at being disappointed at not finding fruit on it, but to point out unto his disciples the wrath which was coming upon a people who had now nearly filled up the measure of their iniquity.

[¶11] A fruitless soul, that has had much cultivation bestowed on it, may expect to be dealt with as God did with this unrighteous nation. See on [Mat 21:19] (note), etc.

### Verse 15

[¶13] And they come - Several MSS. and versions have παλιν, again. This was the next day after our Lord's triumphant entry into Jerusalem; for on the evening of that day he went to Bethany, and lodged there, [Mar 11:11], and [Mat 21:17], and returned the next morning to Jerusalem.

### Verse 16

[¶15] Should carry any vessel - Among the Jews the word כלי keli, vessel, had a vast latitude of meaning; it signified arms, [Jer 21:4]; [Eze 9:1]; clothes, [Deu 22:5], and instruments of music, [Psa 71:22]. It is likely that the evangelist uses the Greek word σκευος in the same sense, and by it points out any of the things which were bought and sold in the temple.

### Verse 17

[¶17] And he taught - them - See on [Mat 21:12] (note).

### Verse 19

[¶19] He went out of the city - To go to Bethany.

### Verse 22

[¶21] Have faith in God - Εχετε πιϚιν θεου is a mere Hebraism: have the faith of God, i.e. have strong faith, or the strongest faith, for thus the Hebrews expressed the superlative degree; so the mountains of God mean exceeding great mountains - the hail of God, exceeding great hail, etc.

### Verse 25

[¶23] When ye stand praying - This expression may mean no more than, When ye are disposed, or have a mind, to pray, i.e. whenever ye perform that duty. And it is thus used and explained in the Koran, Surat. v. ver. 7. See on [Mat 21:20-22] (note). But the Pharisees loved to pray standing, that they might be seen of men.

### Verse 26

[¶25] At the end of this verse, the 7th and 8th verses of Matthew 7. Ask and ye shall receive, etc., are added by M, and sixteen other MSS. The 26th verse is wanting in BLS, seven others, some editions, the Coptic, one Itala, and Theophylact.

### Verse 27

[¶27] See on [Mat 21:23-27] (note).

### Verse 32

[¶29] They feared the people - Or rather, We fear, etc. Instead of εφοβουντο, they feared; the Codex Bezae, seven others, later Syriac, Arabic, Coptic, Ethiopic, Armenian, Vulgate, and all the Itala, read φοβουμεν, or φοβουμεθα. The common reading appearing to me quite improper.

[¶30] We fear the people. Εαν, if, before ειπωμεν, we shall say, is omitted by ABCEFGHLS, and more than fifty others. Bengel leaves it out of the text, and puts a note of interrogation after Εξ ανθρωπων; and then the whole passage reads thus: But shall we say, Of men? They feared the people, etc. This change renders the adoption of φοβουμεν, we fear, unnecessary. Several critics prefer this mode of distinguishing the text. However the critics may be puzzled with the text, the scribes, chief priests, and elders were worse puzzled with our Lord's question. They must convict themselves or tell a most palpable falsehood. - They told the lie, and so escaped for the present.

[¶31] 1. Envy, malice, and double dealing have always a difficult part to act, and are ultimately confounded by their own projects and ruined by their own operations. On the other hand, simplicity and sincerity are not obliged to use a mask, but always walk in a plain way.

[¶32] 2. The case of the barren fig-tree which our Lord cursed has been pitifully misunderstood and misapplied. The whole account of this transaction, as stated above, I believe to be correct; it is so much in our Lord's usual manner that the propriety of it will scarcely be doubted. He was ever acting the part of the philosopher, moralist, and divine, as well as that of the Savior of sinners. In his hand, every providential occurrence and every object of nature, became a means of instruction: the stones of the desert, the lilies of the field, the fowls of heaven, the beasts of the forest, fruitful and unfruitful trees, with every ordinary occurrence, were so many grand texts, from which he preached the most illuminating and impressive sermons, for the instruction and salvation of his audience. This wisdom and condescension cannot be sufficiently admired. But shall the example of the fruitless fig tree be lost on us as well as on the Jews? God forbid! Let us therefore take heed, lest having been so long unfruitful, God should say, Let no fruit appear on thee hereafter for ever! and in consequence of this, we wither and die away! See Clarke on [Mar 11:27] (note).

### Introduction

[¶34] The parable of the vineyard let out to wicked husbandmen, [Mar 12:1-12]. The Pharisees and Herodians question him about paying tribute to Caesar, [Mar 12:13-17]. The Sadducees question him about the resurrection, [Mar 12:18-27]. A scribe questions him concerning the chief commandment of the law, [Mar 12:28-34]. Christ asks the scribes why the Messiah is called David's son, [Mar 12:35-37]. He warns his disciples against the scribes, [Mar 12:38-40]. Of the widow that cast two mites into the treasury, [Mar 12:41-44].

### Verse 1

[¶36] A certain man planted a vineyard - See this parable explained, [Mat 21:33-41] (note).

### Verse 4

[¶38] At him they cast stones and wounded him in the head - Or rather, as most learned men agree, they made short work of it, εκεφαλαιωσαν. We have followed the Vulgate, illum in capite vulneraverunt, in translating the original, wounded him in the head, in which signification, I believe, the word is found in no Greek writer. Ανακεφαλαιοομαι signifies to sum up, to comprise, and is used in this sense by St. Paul, [Rom 13:9]. From the parable we learn that these people were determined to hear no reason, to do no justice, and to keep the possession and the produce by violence; therefore they fulfilled their purpose in the fullest and speediest manner, which seems to be what the evangelist intended to express by the word in question. Mr. Wakefield translates, They speedily sent him away; others think the meaning is, They shaved their heads and made them look ridiculously; this is much to the same purpose, but I prefer, They made short work of it. Dr. Lightfoot, De Dieu, and others, agree in the sense given above; and this will appear the more probable, if the word λιθοβολησαντες, they cast stones, be omitted, as it is by BDL, the Coptic, Vulgate, and all the Itala.

### Verse 7

[¶40] This is the heir - So they appear to have acknowledged in their consciences that this was the Messiah, the heir of all things.

[¶41] The inheritance shall be ours - By slaying him we shall maintain our authority, and keep possession of our revenues.

### Verse 9

[¶43] And will give the vineyard unto others - The vineyard must not perish with the husbandmen; it is still capable of producing much fruit, if it be properly cultivated. I will give it into the care of new vine-dressers, the evangelists and apostles. - And under their ministry, multitudes were brought to God before the destruction of Jerusalem.

## 262. Mark · 18 of 22

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### Verse 13

[¶1] And they send unto him - See this, and to [Mar 12:17], largely explained on [Mat 22:15-22] (note).

### Verse 15

[¶3] Shall we give, or shall we not give? - This is wanting in the Codex Bezae, and in several versions.

### Verse 18

[¶5] See this question, concerning the resurrection, explained in detail on [Mat 22:23-32] (note).

### Verse 23

[¶7] When they shall rise - This clause is wanting in BCDL, four others, Syriac, later Arabic, later Persic, Coptic, Saxon, and two of the Itala. Griesbach leaves it doubtful.

### Verse 27

[¶9] But the God of the living - Θεος, God, is left out by ABCDKL, and in more than forty others, Syriac, one Arabic, one Persic, Coptic, Armenian, Gothic, Saxon, Vulgate, Itala, and Origen. Griesbach has omitted it.

### Verse 30

[¶11] Thou shalt love the Lord - On the nature and properties of the love of God and man, and the way in which this commandment is fulfilled, see the notes on [Mat 22:37], etc.

### Verse 32

[¶13] And the scribe said - The answer of the scribe, contained in [Mar 12:32-34], is not found either in Matthew or Luke. This is another proof against Mark's supposed abridgment.

### Verse 34

[¶15] Thou art not far from the kingdom of God - This scribe appears to have been a prudent, sensible, and pious man; almost a Christian - so near the kingdom of God that he might have easily stepped in. It is very probable that he did at last believe in and confess Jesus.

### Verse 35

[¶17] How say the scribes - See [Mat 22:41], etc.

### Verse 37

[¶19] The common people heard him gladly - And were doubtless many of them brought to believe and receive the truth. By the comparatively poor the Gospel is still best received.

### Verse 38

[¶21] Beware of the scribes - See on [Mat 23:1] (note), etc.

### Verse 41

[¶23] Cast money into the treasury - It is worthy of observation, that the money put into the treasury, even by the rich, is termed by the evangelist χαλκον, brass money, probably that species of small brass coin which was called פרוטה prutah among the Jews, two of which make a farthing, and twenty-four an Italian assarius, which assarius is the twenty-fourth part of a silver penny. We call this, mite, from the French, miete, which signifies a crumb, or very small morsel. The prutah was the smallest coin in use among the Jews: and there is a canon among the rabbins that no person shall put less than two prutahs into the treasury. This poor widow would not give less, and her poverty prevented her from giving more. And whereas it is said that many rich persons cast in Much, πολλα, (many), this may only refer to the number of the prutahs which they threw in, and not to the value. What opinion should we form of a rich man, who, in a collection for a public charity, only threw in a handful of halfpence? See [Luk 21:1], and see the note on [Mat 5:26]. The whole of this account is lacking in Matthew. Another proof that Mark did not abridge him.

[¶24] Let us examine this subject a little more closely: Jesus prefers the widow's two mites to all the offerings made by the rich.

[¶25] In the preceding account, [Mar 12:41], it is said Jesus beheld how the people cast money into the treasury. To make this relation the more profitable, let us consider Christ the observer and judge of human actions.

[¶26] I. Christ the observer.

[¶27] 1. Christ observes all men and all things: all our actions are before his eyes, what we do in public and what we do in private are equally known unto him.

[¶28] 2. He observes the state and situation we are in: his eye was upon the abundance of the rich who had given much; and he was well acquainted with the poverty and desolate state of the widow who had given her all, though that was but little in itself. What an awful thought for the rich! "God sees every penny I possess, and constantly observes how I lay it out." What a comfortable thought for the poor and desolate! The eye of the most merciful and bountiful Jesus continually beholds my poverty and distress, and will cause them to work for my good.

[¶29] 3. Christ sees all the motives which lead men to perform their respective actions; and the different motives which lead them to perform the same action: he knows whether they act through vanity, self-love, interest, ambition, hypocrisy, or whether through love, charity, zeal for his glory, and a hearty desire to please him.

[¶30] 4. He observes the circumstances which accompany our actions; whether we act with care or negligence, with a ready mind or with reluctance.

[¶31] 5. He observes the judgment which we form of that which we do in his name; whether we esteem ourselves more on account of what we have done, speak of it to others, dwell on our labors, sufferings, expenses, success, etc., or whether we humble ourselves because we have done so little good, and even that little in so imperfect a way.

[¶32] II. See the judgment Christ forms of our actions.

[¶33] 1. He appears surprised that so much piety should be found with so much poverty, in this poor widow.

[¶34] 2. He shows that works of charity, etc., should be estimated, not by their appearance, but by the spirit which produces them.

[¶35] 3. He shows by this that all men are properly in a state of equality; for though there is and ought to be a difference in outward things, yet God looks upon the heart, and the poorest person has it in his power to make his mite as acceptable to the Lord, by simplicity of intention, and purity of affection, as the millions given by the affluent. It is just in God to rate the value of an action by the spirit in which it is done.

[¶36] 4. He shows that men should judge impartially in cases of this kind, and not permit themselves to be carried away to decide for a person by the largeness of the gift on the one hand, or against him by the smallness of the bounty on the other. Of the poor widow it is said, She has cast in more than all the rich. Because: 1. She gave more; she gave her all, and they gave only a part. 2. She did this in a better spirit, having a simple desire to please God. Never did any king come near the liberality of this widow; she gave all that she had, ὁλον τον βιον αὑτης, her whole life, i.e. all that she had to provide for one day's sustenance, and could have no more till by her labor she had acquired it. What trust must there be in the Divine Providence to perform such an act as this!

[¶37] Two important lessons may be learned from her conduct. 1. A lesson of humiliation to the rich, who, by reason of covetousness on the one hand, and luxury on the other, give but little to God and the poor. A lesson of reproof to the poor, who, through distrust of God's providence, give nothing at all. Our possessions can only be sanctified by giving a portion to God. There will be infallibly a blessing in the remainder, when a part has been given to God and the poor. If the rich and the poor reflect seriously on this, the one will learn pity, the other liberality, and both be blessed in their deed. He must be a poor man indeed who cannot find one poorer than himself.

### Introduction

[¶39] Jesus predicts the destruction of the temple, [Mar 13:1], [Mar 13:2]. His disciples inquire when this shall be, and what previous sign there shall be of this calamity, [Mar 13:3], [Mar 13:4]; which questions he answers very solemnly and minutely, vv. 5-27; illustrates the whole by a parable, [Mar 13:28], [Mar 13:29]; asserts the absolute certainty of the events, [Mar 13:30], [Mar 13:31]; shows that the precise minute cannot be known by man, [Mar 13:32]; and inculcates the necessity of watchfulness and prayer, [Mar 13:33-37].

### Verse 1

[¶41] See what manner of stones - Josephus says, Ant. b. xv. chap. 11: "That these stones were white and strong, Fifty feet long, Twenty-Four broad, and Sixteen in thickness." If this account can be relied on, well might the disciples be struck with wonder at such a superb edifice, and formed by such immense stones! The principal contents of this chapter are largely explained in the notes on Matt. 24, and to these the reader is requested to refer.

### Verse 6

[¶43] Saying, I am - The Christ, is added by eight MSS., Coptic, Armenian, Saxon, and four of the Itala.

### Verse 8

[¶45] The beginnings - For αρχαι, many MSS. and versions have αρχη, the beginning, singular.

## 263. Mark · 19 of 22

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### Verse 9

[¶1] Councils - Συνεδρια, Sanhedrins. The grand Sanhedrin consisted of seventy-two elders; six chosen out of each tribe; this was the national council of state; and the small Sanhedrins, which were composed of twenty-three counsellors.

[¶2] Synagogues - Courts of justice for villages, etc., consisting of three magistrates, chosen out of the principal directors of the synagogue in that place.

[¶3] Rulers - Or governors. The Roman deputies, such as Pontius Pilate, etc.

[¶4] Kings - The tetrarchs of Judea and Galilee, who bore this name. See [Mar 6:27].

### Verse 10

[¶6] And the Gospel must first be published among all nations. - Many of the Evangelistaria omit this verse. Its proper place seems to be after verse the thirteenth.

### Verse 11

[¶8] Neither - premeditate - This is wanting in BDL, five others, Coptic, Ethiopic, Vulgate, Itala. Griesbach leaves it doubtful. On this verse see [Mat 10:19] (note).

### Verse 14

[¶10] Let him that readeth understand - What he readeth, is added by D, and three of the Itala, perhaps needlessly.

### Verse 15

[¶12] House-top - See on [Mat 24:17] (note).

### Verse 20

[¶14] Had shortened those days - Because of his chosen, added by D, Armenian, and five of the Itala. See [Mat 24:22].

### Verse 30

[¶16] This generation - Ἡ γενεα αὑτη, This very race of men. It is certain that this word has two meanings in the Scriptures; that given in the text, and that above. Generation signifies a period of a certain number of years, sometimes more, sometimes less. In [Deu 1:35]; [Deu 2:14], Moses uses the word to point out a term of thirty-eight years, which was precisely the number in the present case; for Jerusalem was destroyed about thirty-eight years after our Lord delivered this prediction. But as there are other events in this chapter, which certainly look beyond the destruction of Jerusalem, and which were to take place before the Jews should cease to be a distinct people, I should therefore prefer the translation given above. See on [Mat 24:34] (note).

### Verse 32

[¶18] Neither the Son - This clause is not found either in Matthew or Luke; and Ambrose says it was wanting in some Greek copies in his time. To me it is utterly unaccountable, how Jesus, who knew so correctly all the particulars which he here lays down, and which were to a jot and tittle verified by the event - how he who knew that not one stone should be left on another, should be ignorant of the day and hour when this should be done, though Daniel, [Dan 9:24], etc., could fix the very year, not less than five hundred years before it happened: how he in whom the fullness of the Godhead dwelt bodily, and all the treasures of wisdom and knowledge, should not know this small matter, I cannot comprehend, but on this ground, that the Deity which dwelt in the man Christ Jesus might, at one time, communicate less of the knowledge of futurity to him than at another. However, I strongly suspect that the clause was not originally in this Gospel. Its not being found in the parallel places in the other evangelists is, in my opinion, a strong presumption against it. But Dr. Macknight, and others, solve this difficulty in the following manner. They suppose the verb οιδεν to have the force of the Hebrew conjugation Hiphel, in which verbs are taken in a causative, declarative, or permissive sense; and that it means here, make known, or promulge, as it is to be understood in [1Cor 2:2]. This intimates that this secret was not to be made known, either by men or angels, no, not even by the Son of man himself; but it should be made known by the Father only, in the execution of the purposes of his justice. I am afraid this only cuts the knot, but does not untie it.

### Verse 34

[¶20] Left his house - Οικιαν, family. Our blessed Lord and Master, when he ascended to heaven, commanded his servants to be faithful and watchful. This fidelity to which he exhorts his servants consists in doing every thing well which is to be done, in the heart or in the family, according to the full extent of the duty. The watchfulness consists in suffering no stranger nor enemy to enter in by the senses, which are the gates of the soul; in permitting nothing which belongs to the Master to go out without his consent; and in carefully observing all commerce and correspondence which the heart may have abroad in the world, to the prejudice of the Master's service. See Quesnel.

### Verse 35

[¶22] Watch ye therefore - The more the master is expected, the more diligent ought the servants to be in working, watching, and keeping themselves in readiness. Can one who has received the sentence of his death, and has no right to live a moment, need any admonition to prepare to die? Does not a prisoner who expects his deliverance, hold himself in continual readiness to leave his dungeon?

### Verse 36

[¶24] He find you sleeping - A porter asleep exposes the house to be robbed, and well deserves punishment. No wonder that the man is constantly suffering loss who is frequently off his guard.

[¶25] Our Lord shows us in this parable:

[¶26] 1. That himself, ascended to heaven, is the man gone from home.

[¶27] 2. That believers collectively are his family.

[¶28] 3. That his servants are those who are employed in the work of faith and labor of love.

[¶29] 4. That the porter represents the ministers of his Gospel, who should continually watch for the safety and welfare of the whole flock.

[¶30] 5. That every one has his own work - that which belongs to himself and to none other, and for the accomplishment of which he receives sufficient strength from his Lord.

[¶31] 6. That these servants and porters shall give an account to their Lord, how they have exercised themselves in their respective departments.

[¶32] 7. And that as the master of the family will certainly come to require this account at a time when men are not aware, therefore they should be always watchful and faithful. And,

[¶33] 8. That this is a duty incumbent on every soul of man, What I say unto you, I say unto All, Watch! If, after all these warnings, the followers of God be found careless, their misery and condemnation must be great.

### Introduction

[¶35] The Jews conspire against Christ, [Mar 14:1], [Mar 14:2]. He is anointed in the house of Simon the Leper, [Mar 14:3-9]. Judas Iscariot sells him to the chief priests for thirty pieces of money, [Mar 14:10], [Mar 14:11]. He orders his disciples to prepare the passover, [Mar 14:12-16]. Predicts his approaching death, [Mar 14:17-21]. Institutes the holy eucharist, [Mar 14:22-26]. Foretells the unfaithfulness of his disciples in general, [Mar 14:27], [Mar 14:28], and Peter's denial, [Mar 14:29-31]. His agony in the garden, [Mar 14:32-36]. The disciples overcome by sleep, [Mar 14:37-42]. Judas comes with a mob from the chief priests, and betrays him with a kiss; they seize him, [Mar 14:43-49]. The disciples flee, [Mar 14:50]. A young man following, and about to be apprehended, makes his escape, [Mar 14:51], [Mar 14:52]. Jesus is brought before the chief priests, and Peter follows at a distance, [Mar 14:53], [Mar 14:54]. He is examined, insulted, and abused, and condemned on false evidence, [Mar 14:55-65]. Peter thrice denies him, reflects on his wickedness, and repents of his sin, [Mar 14:66-72].

### Verse 1

[¶37] Unleavened bread - After they began to eat unleavened bread: see on [Mat 26:2] (note).

### Verse 3

[¶39] Alabaster box - Among critics and learned men there are various conjectures concerning the alabaster mentioned by the evangelists: some think it means a glass phial; others, that it signifies a small vessel without a handle, from α negative and λαβη, a handle; and others imagine that it merely signifies a perfume or essence bottle. There are several species of the soft calcareous stone called alabaster, which are enumerated and described in different chemical works.

[¶40] Spikenard - Or nard. An Indian plant, whose root is very small and slender. It puts forth a long and small stalk, and has several ears or spikes even with the ground, which has given it the name of spikenard: the taste is bitter, acrid, and aromatic, and the smell agreeable. Calmet.

[¶41] Very precious - Or rather, unadulterated: this I think is the proper meaning of πιστικης. Theophylact gives this interpretation of the passage: "Unadulterated hard, and prepared with fidelity." Some think that πιστικη is a contraction of the Latin spicatae, and that it signifies the spicated nard, or what we commonly call the spikenard. But Dr. Lightfoot gives a different interpretation. Πιστικη he supposes to come from the Syriac פיסתקא pistike, which signifies the acorn: he would therefore have it to signify an aromatic confection of nard, maste, or myrobalane. See his Hebrew and Talmudical Exercitations; and see Scheuchzer's Physica Sacra.

[¶42] She brake the box - Rather, she broke the seal. This is the best translation I can give of the place; and I give it for these reasons:

[¶43] 1. That it is not likely that a box exceedingly precious in itself should be broken to get out its contents.

[¶44] 2. That the broken pieces would be very inconvenient if not injurious to the head of our Lord, and to the hands of the woman.

## 264. Mark · 20 of 22

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[¶0] 3. That it would not be easy effectually to separate the oil from the broken pieces. And,

[¶1] 4. That it was a custom in the eastern countries to seal the bottles with wax that held the perfumes; so that to come at their contents no more was necessary than to break the seal, which this woman appears to have done; and when the seal was thus broken, she had no more to do than to pour out the liquid ointment, which she could not have done had she broken the bottle.

[¶2] The bottles which contain the gul i attyr, or attyr of roses, which come from the east, are sealed in this manner. See a number of proofs relative to this point in Harmer's Observations, vol. iv. 469. Pouring sweet-scented oil on the head is common in Bengal. At the close of the festival of the goddess Doorga, the Hindoos worship the unmarried daughters of Brahmins: and, among other ceremonies, pour sweet-scented oil on their heads. Ward's Customs.

### Verse 5

[¶4] It might have been sold - το μυρον, This ointment, is added by ABCDKL, thirty-five others, Ethiopic, Armenian, Gothic, all the Itala except one. Griesbach has received it into the text. The sum mentioned here would amount to nearly 10 sterling.

### Verse 8

[¶6] To anoint my body to the burying - Εις τον ενταφιασμον, against, or in reference to, its embalmment, thus pointing out my death and the embalmment of my body, for the bodies of persons of distinction were wrapped up in aromatics to preserve them from putrefaction. See on [Mat 26:12] (note).

### Verse 9

[¶8] For a memorial of her - See on [Mat 26:13] (note).

### Verse 11

[¶10] They were glad - The joy that arises from the opportunity of murdering an innocent person must be completely infernal.

### Verse 13

[¶12] Bearing a pitcher of water - How correct is the foreknowledge of Jesus Christ! Even the minutest circumstances are comprehended by it! An honest employment, howsoever mean, is worthy the attention of God; and even a man bearing a pitcher of water is marked in all his steps, and is an object of the merciful regards of the Most High. This man was employed in carrying home the water which was to be used for baking the unleavened bread on the following day; for on that day it was not lawful to carry any: hence they were obliged to fetch it on the preceding evening.

### Verse 14

[¶14] Say ye to the good man of the house - ειπατε τῳ οικοδεσποτῃ - Say ye to the master of the house. The good man and the good woman mean, among us, the master and mistress of the house. A Hindoo woman never calls her husband by his name; but simply, the man of the house.

[¶15] Where is the guest chamber? - Respectable householders, says Mr. Ward, have a room which they call the strangers' room, (utit' hu-shala), which is especially set apart for the use of guests. This appears to have been the custom in Judea also.

### Verse 15

[¶17] Furnished - Spread with carpets - εστρωμενον - so this word is often used. See Wakefield. But it may also signify the couches on which the guests reclined when eating. It does not appear that the Jews ate the passover now, as their fathers did formerly, standing, with their shoes on, and their staves in their hands.

### Verse 19

[¶19] And another said, Is it I? - This clause is wanting in BCLP, seventeen others, Syriac, Persic, Arabic, Coptic, Ethiopic, Vulgate, and four of the Itala. Griesbach leaves it doubtful: others leave it out.

### Verse 20

[¶21] That dippeth with me in the dish - In the east, persons never eat together from one dish, except when a strong attachment subsists between two or more persons of the same caste; in such a case one invites another to come and sit by him and eat from the same dish. This custom seems to have existed among the Jews; and the sacred historian mentions this notice of our Lord's, It is one of the twelve, that dippeth with me in the dish, to mark more strongly the perfidy of the character of Judas.

### Verse 21

[¶23] Goeth - That is, to die. See on [Mat 26:24] (note).

### Verse 22

[¶25] Eat - This is omitted by many MSS. and versions, but I think without reason. It is found in the parallel places, [Mat 26:26]; [1Cor 11:24]. See the subject of the Lord's Supper largely explained on [Mat 26:26] (note), etc.

### Verse 30

[¶27] That Thou - Συ is added by ABEGHKLMS - V, eighty-eight others, Syriac, Arabic, Persic, Coptic, Ethiopic, Armenian, Slavonic, Vulgate, Saxon, Theophylact, and Euthymsus. It adds much to the energy of the passage, every word of which is deeply emphatical. Verily, I say unto thee, that Thou, This Day, in This Very Night, before the cock shall crow Twice, Thou wilt deny Me.

### Verse 36

[¶29] Abba, Father - This Syriac word, which intimates filial affection and respect, and parental tenderness, seems to have been used by our blessed Lord merely considered as man, to show his complete submission to his Father's will, and the tender affection which he was conscious his Father had for him, Abba, Syriac, is here joined to ὁ πατηρ, Greek, both signifying father; so St. Paul, [Rom 8:15]; [Gal 4:6]. The reason is, that from the time in which the Jews became conversant with the Greek language, by means of the Septuagint version and their commerce with the Roman and Greek provinces, they often intermingled Greek and Roman words with their own language. There is the fullest evidence of this fact in the earliest writings of the Jews; and they often add a word of the same meaning in Greek to their own term; such as מרי קירי, Mori, κυριε my Lord, Lord; פילי שער, pili, πυλη, shuar, gate, gate: and above, אבא, πατηρ, father, father: see several examples in Schoettgen. The words אבי and אבא appear to have been differently used among the Hebrews; the first Abbi, was a term of civil respect; the second, Abba, a term of filial affection. Hence, Abba, Abbi, as in the Syriac version in this place, may be considered as expressing, My Lord, my Father. And in this sense St. Paul is to be understood in the places referred to above. See Lightfoot.

### Verse 37

[¶31] Saith unto Peter - See on [Mat 26:40] (note).

### Verse 51

[¶33] A certain young man - Probably raised from his sleep by the noise which the rabble made who came to apprehend Jesus, having wrapped the sheet or some of the bed-clothing about him, became thereby the more conspicuous: on his appearing, he was seized; but as they had no way of holding him, but only by the cloth which was wrapped round him, he disengaged himself from that, and so escaped out of their hands. This circumstance is not related by any other of the evangelists.

### Verse 52

[¶35] And he left the linen cloth, and fled from them naked - It has often been intimated, by the inhabitants of India, that a European in strait clothes must be in great danger when his clothes take fire. From their loose clothing they can suddenly disengage themselves. When two Hindoos are engaged in a violent quarrel, and one seizes the clothing of the other, often the latter will leave his clothes in the hands of his opponent, and flee away naked. This seems to have been the case with the person mentioned above. See Ward's Customs.

### Verse 54

[¶37] Peter followed - On Peter's denial, see [Mat 26:57], etc.

[¶38] At the fire - Προς το φως, literally, at the light, i.e. a fire that cast considerable light, in consequence of which, the maid servant was the better able to distinguish him: see [Mar 14:67].

### Verse 61

[¶40] Of the Blessed? - Θεου του ευλογητου, Or, of God the blessed one. Θεου, is added here by AK, ten others, Vulgate, and one of the Itala. It might be introduced into the text, put in Italics, if the authority of the MSS. and versions be not deemed sufficient. It appears necessary for the better understanding of the text. The adjective, however, conveys a good sense by itself, and is according to a frequent Hebrew form of speech.

### Verse 72

[¶42] And when he thought thereon, he wept - Or, he fell a weeping. This Mr. Wakefield thinks comes nearest to the original, επιβαλων εκλαιε. Others think it means the wrapping of his head in the skirts of his garment, through shame and anguish. Others think that επιβαλων rather refers to the violence, or hurry, with which he left the place, being impelled thereto by the terrors and remorse of his guilty conscience. Our own translation is as good as any.

### Introduction

[¶44] Jesus is brought before Pilate, examined, and accused, but makes no answer, [Mar 15:1-5]. The multitude clamor for the release of Barabbas, and the crucifixion of Christ, [Mar 15:6-14]. Pilate consents, and he is led away, mocked, insulted, and nailed to the cross, [Mar 15:15-26]. Two thieves are crucified with him, [Mar 15:27], [Mar 15:28]. While hanging on the cross, he is mocked and insulted, [Mar 15:29-32]. The miraculous darkness and our Lord's death, [Mar 15:33-37]. The rending of the veil, and the confession of the centurion, [Mar 15:38], [Mar 15:39]. Several women attend and behold his death, [Mar 15:40], [Mar 15:41]. Joseph of Arimathea begs the body from Pilate, and buries it, [Mar 15:42-46]. Mary Magdalene, and Mary the mother of Joses, note the place of his burial, [Mar 15:47].

## 265. Mark · 21 of 22

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### Verse 1

[¶1] In the morning - See [Mat 27:1], etc.

### Verse 8

[¶3] The multitude crying aloud - Αναβοησας. The word itself strongly marks the vociferations, or, to come nearer the original word, the bellowing of the multitude. It signifies, properly, a loud and long cry, such as Christ emitted on the cross. See the whole history of these proceedings against our Lord treated at large, on Matthew 27 (note).

### Verse 17

[¶5] And platted a crown of thorns - In the note on [Mat 27:29] (note), I have ventured to express a doubt whether our Lord was crowned with thorns, in our sense of the word; this crown being designed as an instrument of torture. I am still of the same opinion, having considered the subject more closely since writing that note. As there I have referred to Bishop Pearce, a man whose merit as a commentator is far beyond my praise, and who, it is to be regretted, did not complete his work on the New Testament, I think it right to insert the whole of his note here. "The word ακανθων may as well be the plural genitive case of the word ακανθος as of ακανθη: if of the latter, it is rightly translated, of thorns; but the former would signify what we call bear's-foot, and the French, branche ursine. This is not of the thorny kind of plants, but is soft and smooth. Virgil calls it mollis acanthus, Ecl. iii. 45, Geor. iv. 137. So does Pliny, sec. Epist. ver. 6. And Pliny the elder, in his Nat. Hist. xxii. 22, p. 277, edit. Hard., says that it is laevis, smooth; and that it is one of those plants that are cultivated in gardens. I have somewhere read, but cannot at present recollect where, that this soft and smooth herb was very common in and about Jerusalem. I find nothing in the New Testament said concerning this crown, which Pilate's soldiers put on the head of Jesus, to incline one to think that it was of thorns, and intended, as is usually supposed, to put him to pain. The reed put into his hand, and the scarlet robe on his back, were only meant as marks of mockery and contempt. One may also reasonably judge, by the soldiers being said to plat this crown, that it was not composed of such twigs and leaves as were of a thorny nature. I do not find that it is mentioned by any of the primitive Christian writers as an instance of the cruelty used towards our Savior, before he was led to his crucifixion, till the time of Tertullian, who lived after Jesus's death at the distance of above 160 years. He indeed seems to have understood ακανθων in the sense of thorns, and says, De Corona Militar. sect. xiv. edit. Pamel. Franck. 1597, Quale, oro te, Jesus Christus sertum pro utroque sexu subiit? Ex spinis, opinor, et tribulis. The total silence of Polycarp, Barnabas, Clem. Romanus, and all the other Christian writers whose works are now extant, and who wrote before Tertullian, in particular, will give some weight to incline one to think that this crown was not platted with thorns. But as this is a point on which we have not sufficient evidence, I leave it almost in the same state of uncertainty in which I found it. The reader may see a satisfactory account of acanthus, bear's-foot, in Quincy's English Dispensatory, part ii. sect. 3, edit. 8, 1742."

[¶6] This is the whole of the learned and judicious prelate's note; on which I have only to observed that the species of acanthus described by Virgil and the two Plinys, as mollis and laevis, soft and smooth, is, no doubt, the same as that formerly used in medicine, and described by Quincy and other pharmacopaeists; but there are other species of the same plant that are prickly, and particularly those called the acanthus spinosus, and the ilicifolius, the latter of which is common in both the Indies: this has leaves something like our common holly, the jagged edges of which are armed with prickles; but I do not conceive that this kind was used, nor indeed any other plant of a thorny nature, as the Roman soldiers who platted the crown could have no interest in adding to our Lord's sufferings; though they smote him with the rod, yet their chief object was to render him ridiculous, for pretending, as they imagined, to regal authority. The common wild acanthas or bear's-foot, which I have often met in the dry turf bogs in Ireland, though it have the appearance of being prickly, yet is not, in fact, so. Several shoots grow from one root, about four or five inches long, and about as thick as a little finger. A parcel of such branches, platted by their roots in a string, night be made to look even ornamental, tied about the temples and round the head. It would finely imitate a crown or diadem. But I know not if this plant be a native of Judea.

### Verse 21

[¶8] A Cyrenian - One of Cyrene, a celebrated city in the Pentapolis of Libya.

[¶9] The father of Alexander and Rufus - It appears that these two persons were well known among the first disciples of our Lord. It is not unlikely that this is the same Alexander who is mentioned, [Act 19:33], and that the other is the Rufus spoken of by St. Paul, [Rom 16:13].

### Verse 25

[¶11] The third hour - It has been before observed, that the Jews divided their night into four watches, of three hours each. They also divided the day into four general parts. The first began at sunrise. The second three hours after. The third at mid-day. The fourth three hours after, and continued till sunset. Christ having been nailed to the cross a little after mid-day, [Joh 19:14-16], [Joh 19:17], and having expired about three o'clock, [Mar 15:33], the whole business of the crucifixion was finished within the space of this third division of the day, which Mark calls here the third hour. Commentators and critics have found it very difficult to reconcile this third hour of Mark, with the sixth hour of John, [Joh 19:14]. It is supposed that the true reading, in [Joh 19:14], should be τριτη, the third, instead of ἑκτη the sixth; a mistake which might have readily taken place in ancient times, when the character γ gamma, which was put for τριτη, three, might have been mistaken for Ϛ episema, or sigma tau, which signifies six. And τριτη, the third, instead of ἑκτη, the sixth, is the reading of some very eminent MSS. in the place in question, [Joh 19:14]. See Bengel, Newcome, Macknight, Lightfoot, Rosenmuller, etc., on this perplexing point.

### Verse 27

[¶13] Two thieves - A copy of the Itala tells their names: One on the right hand - named Zoathon; and one on the left hand - named Chammatha.

### Verse 28

[¶15] The scripture was fulfilled - All this verse is wanting in many MSS., some versions, and several of the fathers.

### Verse 32

[¶17] And believe - In him is added by DFGHPBHV, and upwards of sixty others; as also the Armenian, Slavonic, and four Itala.

### Verse 34

[¶19] My God, my God, etc. - See on [Mat 27:46] (note).

### Verse 37

[¶21] Gave up the ghost - This was about three o'clock, or what was termed by the Jews the ninth hour; about the time that the paschal lamb was usually sacrificed. The darkness mentioned here must have endured about two hours and a half. Concerning this eclipse, see on [Mat 27:45] (note).

### Verse 40

[¶23] Joses - Some MSS. and versions read Joset, others Joseph. See on [Mat 27:56] (note).

### Verse 42

[¶25] The day before the Sabbath - What we would call Friday evening. As the law of Moses had ordered that no criminal should continue hanging on a tree or gibbet till the setting of the sun, Joseph, fearing that the body of our Lord might be taken down, and thrown into the common grave with the two robbers, came and earnestly entreated Pilate to deliver it to him, that he might bury it in his own new tomb. See on [Mat 27:56], [Mat 27:60] (note).

### Verse 43

[¶27] Went in boldly unto Pilate - He who was a coward before now acts a more open, fearless part, than any of the disciples of our Lord! This the Holy Spirit has thought worthy of especial notice. It needed no small measure of courage to declare now for Jesus, who had been a few hours ago condemned as a blasphemer by the Jews, and as a seditious person by the Romans; and this was the more remarkable in Joseph, because hitherto, for fear of the Jews, he had been only a secret disciple of our Lord. See [Joh 19:38].

[¶28] The apostle says, We have Boldness to enter into the holiest through his blood. Strange as it may appear, the death of Jesus is the grand cause of confidence and courage to a believing soul.

### Verse 47

[¶30] Beheld where he was laid - The courage and affection of these holy women cannot be too much admired. The strength of the Lord is perfected in weakness; for here a timid man, and a few weak women, acknowledge Jesus in death, when the strong and the mighty utterly forsook him.

[¶31] Human strength and human weakness are only names in religion. The mightiest Man, in the hour of trial, can do nothing without the strength of God; and the weakest Woman can do all things, if Christ strengthen her. These truths are sufficiently exemplified in the case of Peter and all his brother disciples on the one hand; and Joseph of Arimathea and the two Marys on the other. And all this is recorded, equally to prevent both presumption and despair. Reader, let not these examples be produced before thee in vain.

### Introduction

[¶33] Early in the morning after the Sabbath, the three Marys come to the sepulcher, bringing sweet spices to embalm the body, [Mar 16:1-4]. They see an angel who announces the resurrection of our Lord, [Mar 16:5-8]. Jesus appears to Mary Magdalene, who goes and tells the disciples, [Mar 16:9-11]. He appears also to the two disciples who were going into the country, who also tell it to the rest, [Mar 16:12], [Mar 16:13]. Afterwards he appears unto the eleven, and commissions them to preach the Gospel to all mankind, [Mar 16:14-16]. And promises to endue them with power to work miracles, [Mar 16:17], [Mar 16:18]. He is received up into heaven, [Mar 16:19]. And they go forth to preach and work miracles, [Mar 16:20].

### Verse 1

[¶35] And anoint him - Rather, to embalm him. This is a proof that they had not properly understood what Christ had so frequently spoken, viz. that he would rise again the third day. And this inattention or unbelief of theirs is a proof of the truth of the resurrection.

### Verse 2

[¶37] Very early in the morning, - This was the time they left their own houses, and by the rising of the sun they got to the tomb. As the preceding day was the Sabbath, they could not, consistently with the observances of that day, approach the tomb. See the concluding notes at the end of John.

[¶38] The following observations from Lightfoot will serve to illustrate this subject. "The distinction of the twilight among the rabbins was this: - "I. איילחא השחרא The hinde of the morning - the first appearance. R. Chaiia Rab, and R. Simeon ben Chalaphta, travelling together on a certain morning in the valley of Arbel, saw the hinde of the morning, that its light spread the sky. R. Chaiia said, Such shall be the redemption of Israel. First, it goes forward by degrees, and by little and little; but by how much the more it shall go forward, by so much the more it shall increase. It was at that time that Christ arose, namely, in the first morning, as may be gathered from the words of St. Matthew. And to this the title of the 22d Psalm seems to have respect - על איילת השחר. See also [Rev 22:16], I am the bright and morning star. And now you may imagine the women went out of their houses towards the sepulchre. "II. משיכיר בי הכלת ללב When one may distinguish between purple color and white. From what time do they recite their phylacterical prayers in the morning? From that time that one may distinguish between purple color and white. R. Eliezer saith, Between purple color and green. Before this time was obscurum adhue caeptae lucis, the obscurity of the begun light, as Tacitus's expression is. "III. משיארו המזרח When the east begins to lighten. "IV. בנץ החמה Sunrise; from the hinde of the morning going forth, until the east begins to lighten; and from the time the east begins to lighten, until sunrise, etc. "According to these four parts of time, one might not improperly suit the four phrases of the evangelists. According to the first, Matthew's, Τῃ επιφωσκουσῃ, As it began to dawn. According to the second, John's, Πρωΐ σκοτιας ετι ουσης, Early in the morning when it was yet dark. To the third, Luke's, Ορθρου βαθεως, Very early in the morning. To the fourth, Mark's, Λιαν πρωΐ, Very early in the morning. And yet, Ανατειλαντος του ἡλιου, At the rising of the sun. For the women came twice to the sepulchre, as St. John teaches, by whom the other evangelists are to be explained; which being well considered, the reconciling them together is very easy."

### Verse 4

[¶40] For it was very great - This clause should be read immediately after the third verse, according to D, three copies of the Itala, Syriac, Hier., and Eusebius. "Who shall roll us away the stone from the door of the sepulchre? for it was very great. And when they looked, they saw that the stone was rolled away." They knew that the stone was too heavy for them to roll away; and, unless they got access to the body, they could not apply the aromatics which they had brought to finish the embalming.

### Verse 6

[¶42] Jesus of Nazareth - The Jews had given this name to Christ by way of reproach, [Mat 2:23]; but as it was under this name that he was crucified, [Joh 19:19], the angel here, and the apostles after, have given him the same name, [Act 4:10], etc. Names which the world, in derision, fixes all the followers of God, often become the general appellatives of religious bodies: thus Quakers, Puritans, Pietists, and Methodists, have in their respective times been the nicknames, given in derision by the world, to those who separated themselves from its corruptions. Our Lord, by continuing to bear the name of the Nazarene, teaches us not to be too nice or scrupulous in fixing our own appellation. No matter what the name may be, as long as it implies no particular evil, and serves sufficiently to mark us out. Let us be contented to bear it, and thus carry about with us the reproach of Christ; always taking care to keep our garments unspotted from the world.

### Verse 7

[¶44] Tell his disciples and Peter - Why is not Peter included among the disciples? For this plain reason, - he had forfeited his discipleship, and all right to the honor and privileges of an apostle, by denying his Lord and Master. However, he is now a penitent: - tell him that Jesus is risen from the dead, and is ready to heal his backsliding, and love him freely; so that, after being converted, he may strengthen his brethren.

## 266. Mark · 22 of 22

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### Verse 9

[¶1] Now when Jesus was risen, etc. - This, to the conclusion of the Gospel, is wanting in the famous Codex Vaticanus, and has anciently been wanting in many others. See Wetstein and Griesbach. In the margin of the later Syriac version, there is a remarkable addition after this verse; it is as follows: - And they declared briefly all that was commanded, to them that were with Peter. Afterward Jesus himself published by them, from east to west, the holy and incorruptible preaching of eternal salvation. Amen.

[¶2] Mary Magdalene - It seems likely that, after this woman had carried the news of Christ's resurrection to the disciples, she returned alone to the tomb; and that it was then that Christ appeared to her, [Joh 20:1-12]; and a little after he appeared to all the women together, [Mat 28:9]; [Luk 24:16].

### Verse 10

[¶4] Them that had been with him - Not only the eleven disciples, but several others who had been the occasional companions of Christ and the apostles.

[¶5] Mourned and wept - Because they had lost their Lord and Master, and had basely abandoned him in his extremity.

### Verse 12

[¶7] He appeared - unto two of them - These were the two who were going to Emmaus. The whole account is given by Luke, 24:13-34, where see the notes.

[¶8] Dr. Lightfoot's criticism upon this passage is worthy of notice. "That, in the verses immediately going before, the discourse is of the two disciples going to Emmaus, is without all controversy. And then how do these things consist with that relation in Luke, who saith, That they two, returning to Jerusalem, found the eleven gathered together, and they that were with them; who said, The Lord is risen indeed, and has appeared to Simon? [Luk 24:34]. The word λεγοντας, saying, evidently makes those to be the words των ενδεκα, of the eleven, and of those that were gathered together with them; which, when you read the versions, you would scarcely suspect. For when that word is rendered by the Syriac, cad amrin; by the Arabic, wehom yekolon; by the Vulgate, dicentes; by the Italian, dicendo; by the French, disans; by the English, saying; who, I pray, would take it in another sense, than that those two that returned from Emmaus said, The Lord is risen indeed, etc.? But in the original Greek, when it is the accusative case, it is plainly to be referred to the eleven disciples, and those that were together with them; as if they had discoursed among themselves of the appearance made to Peter, either before, or now in the very access of those two coming from Emmaus. And yet, says this our evangelist, that when those two had related the whole business, they gave no credit to them; so that, according to Luke, they believed Christ was risen, and had appeared to Simon, before they told their story; but, according to Mark, they believed it not, no, not when they had told it. The reconciling therefore of the evangelists is to be fetched thence, that those words pronounced by the eleven, Ὁτι ηγερθη ὁ Κυριος οντως, etc., The Lord is risen indeed, etc., do not manifest their absolute confession of the resurrection of Christ, but a conjectural reasoning of the sudden and unexpected return of Peter. I believe that Peter was going with Cleophas into Galilee, and that being moved with the words of Christ, told him by the women, Say to his disciples and Peter, I go before you into Galilee - think with yourself how doubtful Peter was, and how he fluctuated within himself after his threefold denial, and how he gasped to see the Lord again, if he were risen, and to cast himself an humble suppliant at his feet. When therefore he heard these things from the women, (and he had heard it indeed from Christ himself, while he was yet alive, that when he arose he would go before them into Galilee), and when the rest were very little moved with the report of his resurrection, nor as yet stirred from that place, he will try a journey into Galilee, and Alpheus with him; which, when it was well known to the rest, and they saw him return so soon and so unexpectedly - Certainly, say they, the Lord is risen, and hath appeared to Peter, otherwise he had not so soon come back again. And yet, when he and Cleophas open the whole matter, they do not yet believe even them."

### Verse 14

[¶10] And upbraided them with their unbelief - Never were there a people so difficult to be persuaded of the truth of spiritual things as the disciples. It may be justly asserted, that people of so skeptical a turn of mind would never credit any thing till they had the fullest evidence of its truth. The unbelief of the disciples is a strong proof of the truth of the Gospel of God. See the addition at the end.

### Verse 15

[¶12] Go ye into all the world - See on [Mat 28:19] (note).

[¶13] And preach the Gospel to every creature - Proclaim the glad tidings - of Christ crucified; and raised from the dead - to all the creation, πασῃ τῃ κτισει - to the Gentile world; for in this sense בריות berioth, is often understood among the rabbins; because He, through the grace of God, hath tasted death for Every man, [Heb 2:9]. And on the rejection of the Gospel by the Jews, it was sent to the whole Gentile world.

### Verse 16

[¶15] He that believeth - He that credits this Gospel as a revelation from God: and is baptized - takes upon him the profession of it, obliging himself to walk according to its precepts: he shall be saved - redeemed from sin here, and brought at last to the enjoyment of my eternal glory. But he that believeth not, shall be damned - because he rejects the only provision that could be effectual to his soul's salvation.

### Verse 17

[¶17] These signs shall follow - Or rather, accompany; this is the proper import of the original word παρακολουθησει, from παρα with, and ακολουθεω, I follow.

[¶18] Them that believe - The believers, as we express it; i.e. the apostles, and all those who in those primitive times were endued with miraculous powers, for the confirmation of the doctrines they preached.

[¶19] In my name - That is, by the authority and influence of the almighty Jesus.

[¶20] Cast out devils - Whose kingdom Jesus Christ was manifested to destroy.

[¶21] Speak with new tongues - This was most literally fulfilled on the day of pentecost, Acts 2:4-19.

### Verse 18

[¶23] Take up serpents - Several MSS. add εν ταις χερσιν, in their hands - shall be enabled to give, when such a proof may be serviceable to the cause of truth, this evidence of their being continually under the power and protection of God, and that all nature is subject to him. This also was literally fulfilled in the case of Paul, [Act 28:5].

[¶24] If they drink any deadly thing - Θανασιμον (φαρμακον) being understood - if they should through mistake, or accident, drink any poisonous matter, their constant preserver will take care that it shall not injure them. See a similar promise, [Isa 43:2].

[¶25] They shall lay hands on the sick - And I will convey a healing power by their hands, so that the sick shall recover, and men shall see that these are sent and acknowledged by the Most High. Several instances of this kind are found in the Acts of the Apostles.

[¶26] That the apostles of our Lord should not lose their lives by poison is most fully asserted in this verse, and there is neither record nor tradition to disprove this. But it is worthy of remark, that Mohammed, who styled himself The Apostle Of God, lost his life by poison; and had he been a true apostle of God, he could not have fallen by it. Al Kodai, Abul Feda, and Al Janabi, give the following account.

[¶27] When Mohammed, in the seventh year of the Hejra, a.d. 628, had taken the city of Kheebar, from the Arab Jews, he took up his lodgings at the house of Hareth, the father of Marhab the Jewish general, who had been slain at the taking of the city by Alee, the son-in-law of Mohammed. Zeenab the daughter of Hareth, who was appointed to dress the prophet's dinner, to avenge the fall of her people, and the death of her brother, put poison in a roasted lamb which was provided for the occasion. Bashar, one of his companions, falling on too hastily, fell dead on the spot. Mohammed had only chewed one mouthful, but had not swallowed it: though, on perceiving that it was poisoned, he immediately spat it out, yet he had swallowed a sufficiency of the juice to lay the foundation of his death; though this did not take place till about three years after: but that it was the cause of his death then, his dying words related by Al Janabi, and others, sufficiently testify. When the mother of Bashar came to see him in his dying agonies, he thus addressed her: "O mother of Bashar, I now feel the veins of my heart bursting through the poison of that morsel which I ate with thy son at Kheebar."

[¶28] Abul Feda, Ebnol Athir, and Ebn Phares say, that the prophet acknowledged on his death-bed, that the poison which he had taken at Kheebar had tormented him from that time until then, notwithstanding blisters were applied to his shoulders, and every thing done in the beginning to prevent its effects. Al Kodai and Al Janabi relate, that when Zeenab was questioned why she did this, she answered to this effect: "I said in my heart, If he be a king, we shall hereby be freed from his tyranny; and if he be a prophet, he will easily perceive it, and consequently receive no injury." To support his credit, he pretended that the lamb spoke to him, and said that it was infected with poison! See Elmakin, p. 8. It was therefore policy in him not to put Zeenab to death. It has pleased God that this fact should be acknowledged by the dying breath of this scourge of the earth; and that several of even the most partial Mohammedan historians should relate it! And, thus attested, it stands for the complete and everlasting refutation of his pretensions to the prophetic spirit and mission. Vide Specimen Hist. Arabum, a Pocockio, p. 189, 190. Le Coran traduit par Savary, vol. i; p. 135, and 212. See also, The Life of Mohammed by Prideaux, 93, 101.

### Verse 19

[¶30] After the Lord had spoken - These things, and conversed with them for forty days, he was taken up into heaven, there to appear in the presence of God for us.

### Verse 20

[¶32] The Lord working with them - This co-operation was twofold, internal and external. Internal, illuminating their minds, convincing them of the truth, and establishing them in it. External, conveying their word to the souls that heard it, by the demonstration of the Holy Ghost; convincing them of sin, righteousness, and judgment; justifying them by his blood, and sanctifying them by his Spirit. Though miraculous powers are not now requisite, because the truth of the Gospel has been sufficiently confirmed, yet this co-operation of God is indispensably necessary, without which no man can be a successful preacher; and without which no soul can be saved.

[¶33] With signs following - Επακολουθουντων σημειων, the accompanying signs: viz. those mentioned in the 17th and 18th verses, and those others just now spoken of, which still continue to be produced by the energy of God, accompanying the faithful preaching of his unadulterated word.

[¶34] Amen - This is added here by many MSS. and versions; but is supposed not to have made a part of the text originally. Griesbach, Bengel, and others, leave it out.

[¶35] St. Jerome mentions certain Greek copies, which have the following remarkable addition to [Mar 16:14], after these words - and reproached them for their unbelief and hardness of heart, because they did not believe those who had seen him after he was raised up: Et illi satisfaciebant dicentes: seculum istud iniquitatis et incredulitatis substantia est, quae non sinit per immundos spiritus verem Dei apprehendi virtutem. Idcirco, jam nunc revela justitiam tuam. "And they confessed the charge, saying: This age is the substance of iniquity and unbelief, which, through the influence of impure spirits, does not permit the true influence of God to be apprehended. Therefore, even now, reveal thy righteousness."

[¶36] There are various subscriptions to this book in the MSS. and versions; the principal are the following: "The holy Gospel according to Mark is ended written by him - in Egypt - in Rome - in the Latin tongue - directed by Peter the 10th-12th year after the ascension of Christ - preached in Alexandria, and all its coasts." Dr. Lardner supposes this Gospel to have been composed a.d. 64 or 65, and published before the end of the last mentioned year. See the Preface.

[¶37] The Gospel according to Mark, if not an abridgment of the Gospel according to Matthew, contains a neat, perspicuous abridgment of the history of our Lord; and, taken in this point of view, is very satisfactory; and is the most proper of all the four Gospels to be put into the hands of young persons, in order to bring them to an acquaintance with the great facts of evangelical history. But as a substitute for the Gospel by Matthew, it should never be used. It is very likely that it was written originally for the use of the Gentiles, and probably for those of Rome. Of this, there seem to be several evidences in the work itself. Of the other Gospels it is not only a grand corroborating evidence, but contains many valuable hints for completing the history of our Lord, which have been omitted by the others; and thus, in the mouths of Four witnesses, all these glorious and interesting facts are established.

[¶38] One thing may be observed, that this Gospel has suffered more by the carelessness and inaccuracy of transcribers than any of the others: and hence the various readings in the MSS. are much more numerous, in proportion, than in the other evangelists. Every thing of this description, which I judged to be of real importance, I have carefully noted.

[¶39] Though the matter of St. Mark's work came from the inspiration of the Holy Spirit, yet the language seems to be entirely his own: it is very plain, simple, and unadorned; and sometimes appears to approach to a degree of rusticity or inelegance. Whoever reads the original must be struck with the very frequent, and often pleonastic, occurrence of ευθεως, immediately, and παλιν, again, and such like; but these detract nothing from the accuracy and fidelity of the work. The Hebraisms which abound in it may be naturally expected from a native of Palestine, writing in Greek. The Latinisms which frequently occur are accounted for on the ground of this Gospel being written for the Gentiles, and particularly for the Roman people: this, it must be confessed, is only theory, but it is a theory which stands supported by many arguments, and highly presumptive facts. However this may be, the Gospel according to Mark is a very important portion of Divine revelation, which God has preserved by a chain of providences, from the time of its promulgation until now; and for which no truly pious reader will hesitate to render due praise to that God whose work is ever perfect. Amen.

## 267. Luke · 1 of 51

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### Preface to the Gospel According to St. Luke With a Short Account of His Life

[¶1] There is little certain known of this evangelist: from what is spoken in the Scriptures, and by the best informed of the primitive fathers, the following probable account is collected: -

[¶2] Luke was, according to Dr. Lardner, a Jew by birth, and an early convert to Christianity; but Michaelis thinks he was a Gentile, and brings [Col 4:10], [Col 4:11], [Col 4:14], in proof, where St. Paul distinguished Aristarchus, Marcus, and Jesus, who was called Justus, from Epaphras, Lucas, and Demas, who were of the circumcision, i.e. Jews. Some think he was one of our Lord's seventy disciples. It is worthy of remark that he is the only evangelist who mentions the commission given by Christ to the seventy, Luke 10:1-20. It is likely he is the Lucius mentioned [Rom 16:21], and if so he was related to the Apostle Paul, and that it is the same Lucius of Cyrene who is mentioned [Act 13:1], and in general with others, [Act 11:20]. Some of the ancients, and some of the most learned and judicious among the moderns, think he was one of the two whom our Lord met on the way to Emmaus on the day of his resurrection, as related Luke 24:13-35; one of these was called Cleopas, [Luk 24:18], the other is not mentioned, the evangelist, himself, being the person and the relator.

[¶3] St. Paul styles him his fellow-laborer, [Plm 1:24]. It is barely probable that he is the person mentioned, [Col 4:14], Luke, the beloved physician. All the ancients of repute, such as Eusebius, Gregory Nyssen, Jerome, Paulinus, Euthalius, Euthymius, and others, agree that he was a physician, but where he was born, and where he exercised the duties of his profession, are not known. Many moderns have attributed to him the most profound skill in the science of painting, and that he made some pictures of the Virgin Mary. This is justly esteemed fabulous; nor is this science attributed to him by any writer previously to Nicephorus Callisti, in the fourteenth century, an author who scarcely deserves any credit, especially in relations not confirmed by others.

[¶4] He accompanied St. Paul when he first went into Macedonia, Acts 16:8-40; [Act 20:1]; [Act 27:1]; [Act 28:1]. Whether he went with him constantly afterwards is not certain; but it is evident he accompanied him from Greece through Macedonia and Asia to Jerusalem, where he is supposed to have collected many particulars of the evangelic history: from Jerusalem he went with Paul to Rome, where he stayed with him the two years of his imprisonment in that city. This alone makes out the space of five years, and upwards. It is probable that he left St. Paul when he was set at liberty, and that he then went into Greece, where he finished and published this Gospel, and the book of the Acts, which he dedicated to Theophilus, an honorable Christian friend of his in that country. It is supposed that he died in peace about the eightieth or eighty-fourth year of his age. Some suppose he published this Gospel fifteen, others twenty-two years after the ascension of Christ.

[¶5] See much on this subject in Lardner, Works, vol. vi. p. 104, etc., and in Michaelis's Introduction to the New Testament.

[¶6] Some learned men think that Luke has borrowed considerably from St. Matthew: collate [Luk 3:7-9], [Luk 3:16], [Luk 3:17], with [Mat 3:7-12]; also Luke 5:20-38, with Matthew 9:2-17; also [Luk 6:1-5], with [Mat 12:1-5]; [Luk 7:22-28], with [Mat 11:4-11]; also [Luk 12:22-31], with [Mat 6:25-33]. It is allowed that there is considerable diversity in the order of time between St Matthew and St. Luke, which is accounted for thus: Matthew deduces the facts related in his history in chronological order. Luke, on the contrary, appears to have paid little attention to this order, because he proposed to make a classification of events, referring each to its proper class, without paying any attention to chronological arrangement. Some critics divide this history into five distinct classes or sections, in the following manner: -

[¶7] CLASS I. Comprehends all the details relative to the birth of Christ; with the preceding, concomitant, and immediately succeeding circumstances. [Luk 1:1], and 2:1-40.

[¶8] CLASS II. Contains a description of our Lord's infancy and bringing up; his visit to the temple when twelve years of age; and his going down to Nazareth and continuing under the government of his parents; [Luk 2:41-52].

[¶9] CLASS III. Contains the account of the preaching of John Baptist, and his success; the baptism of Christ, and his genealogy. [Luk 3:1].

[¶10] CLASS IV. Comprehends the account of all our Lord's transactions in Galilee, for the whole three years of his ministry, from [Luk 4:1] to Luke 9:1-50. This seems evident: for as soon as Luke had given the account of our Lord's temptation in the deserts [Luk 4:1-13], he represents him as immediately returning in the power of the Spirit into Galilee, [Luk 4:14]; mentions Nazareth, [Luk 4:16]; Capernaum, [Luk 4:31]; and the lake of Galilee, [Luk 5:1]; and thus, to [Luk 9:50], goes on to describe the preaching, miracles, etc.; of our Lord in Galilee.

[¶11] CLASS V. and last, commences at [Luk 9:51], where the evangelist gives an account of our Lord's last journey to Jerusalem: therefore this class contains, not only all the transactions of our Lord from that time to his crucifixion, but also, the account of his resurrection, his commission to his apostles, and his ascension to heaven. [Luk 9:51], to [Luk 24:53], inclusive.

[¶12] A plan similar to this has been followed by Suetonius, in his life of Augustus: he does not produce his facts in chronological order, but classifies them, as he himself professes, cap. 12, giving an account of all his wars, honors, legislative acts, discipline, domestic life, etc., etc. Matthew therefore, is to be consulted for the correct arrangement of facts in chronological order: Luke, for a classification of facts and events, without any attention to the order of time in which they occurred. Many eminent historians have conducted their narratives in the same way. See Rosenmuller. It must not, however, be forgotten, that this evangelist gives us some very valuable chronological data in several parts of the three first chapters. These shall be noticed in their proper places.

[¶13] The preface, or St. Luke's private epistle to Theophilus, [Luk 1:1-4]. The conception and birth of John Baptist foretold by the angel Gabriel, [Luk 1:5-17]. Zacharias doubts, [Luk 1:18]. And the angel declares he shall be dumb, till the accomplishment of the prediction, [Luk 1:19-25]. Six months after the angel Gabriel appears to the virgin Mary, and predicts the miraculous conception and birth of Christ, [Luk 1:26-38]. Mary visits her cousin Elisabeth, [Luk 1:39-45]. Mary's song of exultation and praise, [Luk 1:46-56]. John the Baptist is born, [Luk 1:57-66]. The prophetic song of his father Zacharias, [Luk 1:67-79]. John is educated in the desert, [Luk 1:80].

### Verse 1

[¶15] Many have taken in hand - Great and remarkable characters have always many biographers. So it appears it was with our Lord: but as most of these accounts were inaccurate, recording as facts things which had not happened; and through ignorance or design mistaking others, especially in the place where St. Luke wrote; it seemed good to the Holy Spirit to inspire this holy man with the most correct knowledge of the whole history of our Lord's birth, preaching, miracles, sufferings, death, resurrection, and ascension, that the sincere, upright followers of God might have a sure foundation, on which they might safely build their faith. See the note on [Luk 9:10].

[¶16] Most surely believed among us - Facts confirmed by the fullest evidence - των πεπληροφορημενων πραγματων. Every thing that had been done or said by Jesus Christ was so public, so plain, and so accredited by thousands of witnesses, who could have had no interest in supporting an imposture, as to carry the fullest conviction, to the hearts of those who heard and saw him, of the divinity of his doctrine, and the truth of his miracles.

### Verse 2

[¶18] Even as they delivered them unto us, which from the beginning were eye-witnesses - Probably this alludes to the Gospels of Matthew and Mark, which it is likely were written before St. Luke wrote his, and on the models of which he professes to write his own; and απ' αρχης, from the beginning, must mean, from the time that Christ first began to proclaim the glad tidings of the kingdom; and αυτοπται, eye-witnesses, must necessarily signify, those who had been with him from the beginning, and consequently had the best opportunities of knowing the truth of every fact.

[¶19] Ministers of the word - Του λογου. Some suppose that our blessed Lord is meant by this phrase; as ὁ Λογος, the Word or Logos, is his essential character in [Joh 1:1], etc.; but it does not appear that any of the inspired penmen ever use the word in this sense except John himself; for here it certainly means the doctrine of Christ; and in this sense λογος is frequently used both by the evangelists and apostles.

### Verse 3

[¶21] Having had perfect understanding - Παρηκολουθηκοτι ανωθεν, Having accurately traced up - entered into the very spirit of the work, and examined every thing to the bottom; in consequence of which investigation, I am completely convinced of the truth of the whole. Though God gives his Holy Spirit to all them who ask him, yet this gift was never designed to set aside the use of those faculties with which he has already endued the soul, and which are as truly his gifts as the Holy Spirit itself is. The nature of inspiration, in the case of St. Luke, we at once discover: he set himself, by impartial inquiry and diligent investigation, to find the whole truth, and to relate nothing but the truth; and the Spirit of God presided over and directed his inquiries, so that he discovered the whole truth, and was preserved from every particle of error.

[¶22] From the very first - Ανωθεν, from their origin. Some think ανωθεν should, in this place, be translated from above; and that it refers to the inspiration by which St. Luke wrote. I prefer our translation, or, from the origin, which several good critics contend for, and which meaning it has in some of the best Greek writers. See Kypke.

[¶23] Theophilus - As the literal import of this word is friend of God, Θεου φιλος, some have supposed that under this name Luke comprised all the followers of Christ, to whom, as friends of God, he dedicated this faithful history of the life, doctrine, death, and resurrection of our Lord. But this interpretation appears to have little solidity in it; for, if all the followers of Christ are addressed, why is the singular number used? and what good end could there be accomplished by using a feigned name? Besides, κρατιϚε, most excellent, could never be applied in this way, for it evidently designates a particular person, and one probably distinguished by his situation in life; though this does not necessarily follow from the title, which was often given in the way of friendship. Theophilus appears to have been some very reputable Greek or Roman, who was one of St. Luke's disciples. The first four verses seem a private epistle, sent by the evangelist with this history, which, having been carefully preserved by Theophilus, was afterwards found and published with this Gospel.

### Verse 4

[¶25] Wherein thou hast been instructed - Κατηχηθης - In which thou hast been catechized. It appears that Theophilus had already received the first elements of the Christian doctrine, but had not as yet been completely grounded in them. That he might know the certainty of the things in which he had been thus catechized, by having all the facts and their proofs brought before him in order, the evangelist sent him this faithful and Divinely inspired narrative. Those who content themselves with that knowledge of the doctrines of Christ which they receive from catechisms and schoolmasters, however important these elementary instructions may be, are never likely to arrive at such a knowledge of the truth as will make them wise unto salvation, or fortify them against the attacks of infidelity and irreligion. Every man should labor to acquire the most correct knowledge, and indubitable certainty, of those doctrines on which he stakes his eternal salvation. Some suppose that St. Luke refers here to the imperfect instruction which Theophilus had received from the defective Gospels to which he refers in [Luk 1:1].

### Verse 5

[¶27] In the days of Herod, the king - This was Herod, surnamed the Great, the son of Antipater, an Idumean by birth, who had professed himself a proselyte to the Jewish religion, but regarded no religion, farther than it promoted his secular interests and ambition. Thus, for the first time, the throne of Judah was filled by a person not of Jewish extraction, who had been forced upon the people by the Roman government. Hence it appears plain that the prophecy of Jacob, [Gen 49:10], was now fulfilled; for the scepter had departed from Judah: and now was the time, according to another prophecy, to look for the governor from Bethlehem, who should rule and feed the people of Israel: [Mic 5:1], [Mic 5:2]. See a large account of the family of the Herods, in the note on [Mat 2:1] (note). This was before Christ six years.

[¶28] The course of Abiah - When the sacerdotal families grew very numerous, so that all could not officiate together at the tabernacle, David divided them into twenty-four classes, that they might minister by turns, [1Chr 24:1], etc., each family serving a whole week, [2Kgs 11:7]; [2Chr 23:8]. Abiah was the eighth in the order in which they had been originally established: [1Chr 24:10]. These dates and persons are particularly mentioned as a full confirmation of the truth of the facts themselves; because any person, at the time this Gospel was written, might have satisfied himself by applying to the family of John the Baptist, the family of our Lord, or the surrounding neighbors. What a full proof of the Gospel history! It was published immediately after the time in which these facts took place; and among the very people, thousands of whom had been eye-witnesses of them; and among those, too, whose essential interest it was to have discredited them if they could; and yet, in all that age, in which only they could have been contradicted with advantage, no man ever arose to call them in question! What an absolute proof was this that the thing was impossible; and that the truth of the Gospel history was acknowledged by all who paid any attention to the evidences it produced!

[¶29] Of the daughters of Aaron - That is, she was of one of the sacerdotal families. This shows that John was most nobly descended: his father was a priest and his mother the daughter of a priest; and thus, both by father and mother, he descended from the family of Amram, of whom came Moses, Aaron, and Miriam, the most illustrious characters in the whole Jewish history.

### Verse 6

[¶31] They were both righteous - Upright and holy in all their outward conduct in civil life.

[¶32] Before God - Possessing the spirit of the religion they professed; exercising themselves constantly in the presence of their Maker, whose eye, they knew, was upon all their conduct, and who examined all their motives.

[¶33] Walking in all the commandments and ordinances of the Lord blameless - None being able to lay any evil to their charge. They were as exemplary and conscientious in the discharge of their religious duties as they were in the discharge of the offices of civil life. What a sacred pair! they made their duty to God, to their neighbor, and to themselves, walk constantly hand in hand. See the note on [Mat 3:15]. Perhaps εντολαι, commandments, may here mean the decalogue; and δικαιωματα, ordinances, the ceremonial and judicial laws which were delivered after the decalogue: as all the precepts delivered from [Exo 21:1] to [Exo 24:1] are termed δικαιωματα, judgments or ordinances.

### Verse 7

[¶35] Both were now well stricken in years - By the order of God, sterility and old age both met in the person of Elisabeth, to render the birth of a son (humanly speaking) impossible. This was an exact parallel to the case of Sarah and Abraham, [Gen 11:30]; [Gen 17:17]. Christ must (by the miraculous power of God) be born of a virgin: whatever was connected with, or referred to, his incarnation must be miraculous and impressive. Isaac was his grand type, and therefore must be born miraculously - contrary to the common course and rule of nature: Abraham was a hundred years of age, Sarah was ninety, [Gen 17:17], and it had Ceased to be with Sarah After The Manner Of Women, [Gen 18:11], and therefore, from her age and state, the birth of a child must, according to nature, have been impossible; and it was thus; that it might be miraculous. John the Baptist was to be the forerunner of Christ; his birth, like that of Isaac, must be miraculous, because, like the other, it was to be a representation of the birth of Christ; therefore his parents were both far advanced in years, and besides, Elisabeth was naturally barren. The birth of these three extraordinary persons was announced nearly in the same way. God himself foretells the birth of Isaac, [Gen 17:16]. The angel of the Lord announces the birth of John the Baptist, [Luk 1:13]; and six months after, the angel Gabriel, the same angel, proclaims to Mary the birth of Christ! Man is naturally an inconsiderate and incredulous creature: he must have extraordinary things to arrest and fix his attention; and he requires well-attested miracles from God, to bespeak and confirm his faith. Every person who has properly considered the nature of man must see that the whole of natural religion, so termed, is little else than a disbelief of all religion.

### Verse 8

[¶37] Before God - In the temple, where God used to manifest his presence, though long before this time he had forsaken it; yet, on this important occasion, the angel of his presence had visited it.

### Verse 9

[¶39] His lot was, etc. - We are informed in the Talmud, that it was the custom of the priests to divide the different functions of the sacerdotal office among themselves by lot: and, in this case, the decision of the lot was, that Zacharias should at that time burn the incense before the Lord, in the holy place.

### Verse 10

[¶41] The whole multitude - were praying - The incense was itself an emblem of the prayers and praises of the people of God: see [Psa 141:2]; [Rev 8:1]. While, therefore, the rite is performing by the priest, the people are employed in the thing signified. Happy the people who attend to the spirit as well as the letter of every divine institution! Incense was burnt twice a day in the temple, in the morning and in the evening, [Exo 30:7], [Exo 30:8]; but the evangelist does not specify the time of the day in which this transaction took place. It was probably in the morning.

### Verse 11

[¶43] There appeared - an angel of the Lord - There had been neither prophecy nor angelic ministry vouchsafed to this people for about 400 years. But now, as the Sun of righteousness is about to arise upon them, the day-spring from on high visits them, that they may be prepared for that kingdom of God which was at hand. Every circumstance here is worthy of remark:

[¶44] 1. That an angel should now appear, as such a favor had not been granted for 400 years.

## 268. Luke · 2 of 51

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[¶0] 2. The person to whom this angel was sent - one of the priests. The sacerdotal office itself pointed out the Son of God till he came: by him it was to be completed, and in him it was to be eternally established: - Thou art a priest for ever, [Psa 110:4].

[¶1] 3. The place in which the angel appeared - Jerusalem; out of which the word of the Lord should go forth, [Isa 2:3], and not at Hebron, in the hill country of Judea, where Zacharias lived, [Luk 1:39], which was the ordinary residence of the priests, [Jos 21:11], where there could have been few witnesses of this interposition of God, and the effects produced by it.

[¶2] 4. The place where he was when the angel appeared to him - in the temple, which was the place where God was to be sought; the place of his residence, and a type of the human nature of the blessed Jesus, [Joh 2:21].

[¶3] 5. The time in which this was done - the solemn hour of public prayer. God has always promised to be present with those who call upon him. When the people and the priest go hand in hand, and heart with heart, to the house of God, the angel of his presence shall surely accompany them, and God shall appear among them.

[¶4] 6. The employment of Zacharias when the angel appeared - he was burning incense, one of the most sacred and mysterious functions of the Levitical priesthood, and which typified the intercession of Christ: confer [Heb 7:25], with [Heb 9:24].

[¶5] 7. The long continued and publicly known dumbness of the priest, who doubted the word thus miraculously sent to him from the Lord: a solemn intimation of what God would do to all those who would not believe in the Lord Jesus. Every mouth shall be stopped.

### Verse 12

[¶7] Zacharias - was troubled - Or, confounded at his sudden and unexpected appearance; and fear fell upon him, lest this heavenly messenger were come to denounce the judgments of God against a faithless and disobedient people, who had too long and too well merited them.

### Verse 13

[¶9] Thy prayer is heard - This probably refers, 1st, to the frequent prayers which he had offered to God for a son; and 2dly, to those which he had offered for the deliverance and consolation of Israel.

[¶10] They are all heard - thou shalt have a son, and Israel shall be saved. If fervent faithful prayers be not immediately answered, they should not be considered as lost; all such are heard by the Lord, are registered in heaven, and shall be answered in the most effectual way, and in the best time. Answers to prayer are to be received by faith; but faith should not only accompany prayer while offered on earth, but follow it all its way to the throne of grace, and stay with it before the throne till dismissed with its answer to the waiting soul.

[¶11] Thou shalt call his name John - For the proper exposition of this name, see on [Mar 1:4] (note).

### Verse 14

[¶13] Thou shalt have joy, etc. - ΕϚαι χαρα σοι, He will be joy and gladness to thee. A child of prayer and faith is likely to be a source of comfort to his parents. Were proper attention paid to this point, there would be fewer disobedient children in the world; and the number of broken-hearted parents would be lessened. But what can be expected from the majority of matrimonial connections, connections begun without the fear of God, and carried on without his love.

[¶14] Many shall rejoice at his birth - He shall be the minister of God for good to multitudes, who shall, through his preaching, be turned from the error of their ways, and converted to God their Savior.

### Verse 15

[¶16] He shall be great in the sight of the Lord - That is, before Jesus Christ, whose forerunner he shall be; or he shall be a truly great person, for so this form of speech may imply.

[¶17] Neither wine nor strong drink - Σικερα, i.e. all fermented liquors which have the property of intoxicating, or producing drunkenness. The original word σικερα, sikera, comes from the Hebrew, שכר shakar, to inebriate. "Any inebriating liquor," says St. Jerome, (Epis. ad Nepot)." is called sicera, whether made of corn, apples, honey, dates, or any other fruits." One of the four prohibited liquors among the East Indian Moslimans is called sikkir. "Sikkir is made by steeping fresh dates in water till they take effect in sweetening it: this liquor is abominable and unlawful." Hedaya, vol. iv. p. 158. Probably this is the very liquor referred to in the text. In the Institutes of Menu it is said, "Inebriating liquor may be considered as of three principal sorts: that extracted from dregs of sugar, that extracted from bruised rice, and that extracted from the flowers of the madhuca: as one, so are all; they shall not be tasted by the chief of the twice-born." Chap. xi. Inst. 95. Twice-born is used by the Brahmins in the same sense as being born again is used by Christians. It signifies a spiritual regeneration. From this word comes our English term cyder, or sider, a beverage made of the fermented juice of apples. See the note on [Lev 10:9].

[¶18] Shall be filled with the Holy Ghost - Shall be Divinely designated to this particular office, and qualified for it, from his mother's womb - from the instant of his birth. One MS., two versions, and four of the primitive fathers read εν τῃ κοιλιᾳ, In the womb of his mother - intimating that even before he should be born into the world the Holy Spirit should be communicated to him. Did not this take place on the salutation of the Virgin Mary? - and is not this what is intended, [Luk 1:44]? To be filled with the Holy Ghost, implies having the soul influenced in all its powers, with the illuminating, strengthening, and sanctifying energy of the Spirit.

### Verse 16

[¶20] Many of the children of Israel shall he turn - See this prediction fulfilled, [Luk 3:10-18].

### Verse 17

[¶22] He shall go before him - Jesus Christ, in the spirit and power of Elijah; he shall resemble Elijah in his retired and austere manner of life, and in his zeal for the truth, reproving even princes for their crimes; compare [1Kgs 21:17-24], with [Mat 14:4]. It was on these accounts that the Prophet Malachi, [Mal 4:6], had likened John to this prophet. See also [Isa 40:3]; and [Mal 4:5], [Mal 4:6].

[¶23] To turn the hearts of the fathers - Gross ignorance had taken place in the hearts of the Jewish people; they needed a Divine instructer: John is announced as such; by this preaching and manner of life, all classes among the people should be taught the nature of their several places, and the duties respectively incumbent upon them, See [Luk 3:10], etc. In these things the greatness of John, mentioned [Luk 1:15], is pointed out, Nothing is truly great but what is so in the sight of God. John's greatness arose:

[¶24] 1. From the plenitude of God's Spirit which dwelt in him.

[¶25] 2. From his continual self-denial, and taking up his cross.

[¶26] 3. From his ardent zeal to make Christ known.

[¶27] 4. From his fidelity and courage in rebuking vice.

[¶28] 5. From the reformation which he was the instrument of effecting among the people; reviving among them the spirit of the patriarchs, and preparing their hearts to receive the Lord Jesus.

[¶29] To turn the hearts of the fathers to their children. By a very expressive figure of speech, Abraham, Isaac, and Jacob, and the rest of the patriarchs, are represented here as having their hearts alienated from the Jews, their children, because of their unbelief and disobedience; but that the Baptist should so far succeed in converting them to the Lord their God, that these holy men should again look upon them with delight, and acknowledge them for their children. Some think that by the children, the Gentiles are meant, and by the fathers, the Jews.

[¶30] The disobedient - Or unbelieving, απειθεις, the persons who would no longer credit the predictions of the prophets, relative to the manifestation of the Messiah. Unbelief and disobedience are so intimately connected, that the same word in the sacred writings often serves for both.

### Verse 18

[¶32] Whereby shall I know this? - All things are possible to God: no natural impediment can have any power when God has declared he will accomplish his purpose. He has a right to be believed on his own word alone; and it is impious, when we are convinced that it is his word, to demand a sign or pledge for its fulfillment.

### Verse 19

[¶34] I am Gabriel - This angel is mentioned, [Dan 8:16]; [Dan 9:21]. The original גבריאל is exceedingly expressive: it is compounded of גבורה geburah, and אל el, the might of the strong God. An angel with such a name was exceedingly proper for the occasion; as it pointed out that all-prevalent power by which the strong God could accomplish every purpose, and subdue all things to himself.

[¶35] That stand in the presence of God - This is in allusion to the case of the prime minister of an eastern monarch, who alone has access to his master at all times; and is therefore said, in the eastern phrase, to see the presence, or to be in the presence. From the allusion we may conceive the angel Gabriel to be in a state of high favor and trust before God.

### Verse 20

[¶37] Thou shalt be dumb - Σιωπων silent; this translation is literal; the angel immediately explains it, thou shalt not be able to speak. Dumbness ordinarily proceeds from a natural imperfection or debility of the organs of speech; in this case there was no natural weakness or unfitness in those organs; but, for his rash and unbelieving speech, silence is imposed upon him by the Lord, and he shall not be able to break it, till the power that has silenced him gives him again the permission to speak! Let those who are intemperate in the use of their tongues behold here the severity and mercy of the Lord; nine months' silence for one intemperate speech! Many, by giving way to the language of unbelief, have lost the language of praise and thanksgiving for months, if not years!

### Verse 21

[¶39] The people waited - The time spent in burning the incense was probably about half an hour, during which there was a profound silence, as the people stood without engaged in mental prayer. To this there is an allusion in [Rev 8:1-5]. Zacharias had spent not only the time necessary for burning the incense, but also that which the discourse between him and the angel took up.

### Verse 22

[¶41] They perceived that he had seen a vision - As the sanctuary was separated from the court by a great veil, the people could not see what passed, but they understood this from Zacharias himself, who, ην διανευων, made signs, or nodded unto them to that purpose. Signs are the only means by which a dumb man can convey his ideas to others.

### Verse 23

[¶43] As soon as the days of his ministration were accomplished - Each family of the priesthood officiated one whole week, [2Kgs 11:17].

[¶44] There is something very instructive in the conduct of this priest; had he not loved the service he was engaged in, he might have made the loss of his speech a pretext for immediately quitting it. But as he was not thereby disabled from fulfilling the sacerdotal function, so he saw he was bound to continue till his ministry was ended; or till God had given him a positive dismission. Preachers who give up their labor in the vineyard because of some trifling bodily disorder by which they are afflicted, or through some inconvenience in outward circumstances, which the follower of a cross-bearing, crucified Lord should not mention, show that they either never had a proper concern for the honor of their Master or for the salvation of men, or else that they have lost the spirit of their Master, and the spirit of their work. Again, Zacharias did not hasten to his house to tell his wife the good news that he had received from heaven, in which she was certainly very much interested: the angel had promised that all his words should be fulfilled in their season, and for this season he patiently waited in the path of duty. He had engaged in the work of the Lord, and must pay no attention to any thing that was likely to mar or interrupt his religious service. Preachers who profess to be called of God to labor in the word and doctrine, and who abandon their work for filthy lucre's sake, are the most contemptible of mortals, and traitors to their God.

## 269. Luke · 3 of 51

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/269/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/269/#p-N

### Verse 24

[¶1] Hid herself five months - That she might have the fullest proof of the accomplishment of God's promise before she appeared in public, or spoke of her mercies. When a Hindoo female is pregnant of her first child, she avoids the presence of those with whom she was before familiar, as a point of delicacy.

### Verse 25

[¶3] To take away my reproach - As fruitfulness was a part of the promise of God to his people, [Gen 17:6], and children, on this account, being considered as a particular blessing from heaven, [Exo 23:20]; [Lev 26:9] : [Psa 127:3]; so barrenness was considered among the Jews as a reproach, and a token of the disapprobation of the Lord. [1Sam 1:6]. But see [Luk 1:36].

### Verse 26

[¶5] A city of Galilee - As Joseph and Mary were both of the family of David, the patrimonial estate of which lay in Bethlehem, it seems as if the family residence should have been in that city, and not in Nazareth; for we find that, even after the return from the captivity, the several families went to reside in those cities to which they originally belonged. See [Neh 11:3]. But it is probable that the holy family removed to Galilee for fear of exciting the jealousy of Herod, who had usurped that throne to which they had an indisputable right. See on [Luk 2:39] (note). Thus, by keeping out of the way, they avoided the effects of his jealousy.

### Verse 27

[¶7] To a virgin espoused, etc. - See on [Mat 1:18], [Mat 1:23] (note). The reflections of pious father Quesnel on this subject are worthy of serious regard. At length the moment is come which is to give a son to a virgin, a saviour to the world, a pattern to mankind, a sacrifice to sinners, a temple to the Divinity, and a new principle to the new world. This angel is sent from God, not to the palaces of the great, but to a poor maid, the wife of a carpenter. The Son of God comes to humble the proud, and to honor poverty, weakness, and contempt. He chooses an obscure place for the mystery which is most glorious to his humanity, its union with the Divinity, and for that which is most degrading (his sufferings and death) he will choose the greatest city! How far are men from such a conduct as this!

### Verse 28

[¶9] And the angel came in unto her - Some think that all this business was transacted in a vision; and that there was no personal appearance of the angel. When Divine visions were given, they are announced as such, in the sacred writings; nor can we with safety attribute any thing to a vision, where a Divine communication is made, unless it be specified as such in the text.

[¶10] Hail - Analogous to, Peace be to thee - May thou enjoy all possible blessings!

[¶11] Highly favored - As being chosen in preference to all the women upon earth, to be the mother of the Messiah. Not the mother of God, for that is blasphemy.

[¶12] The Lord is with thee - Thou art about to receive the most convincing proofs of God's peculiar favor towards thee.

[¶13] Blessed art thou among women - That is, thou art favored beyond all others.

### Verse 29

[¶15] She was troubled at his saying - The glorious appearance of the heavenly messenger filled her with amazement; and she was puzzled to find out the purport of his speech.

### Verse 31

[¶17] Thou - shalt call his name Jesus - See on [Mat 1:20], [Mat 1:21] (note), and here, on [Luk 2:21] (note), and [Joh 1:29] (note).

### Verse 32

[¶19] He shall be great - Behold the greatness of the man Christ Jesus: 1st. Because that human nature that should be born of the virgin was to be united with the Divine nature. 2dly. In consequence of this, that human nature should be called in a peculiar sense the Son of the most high God; because God would produce it in her womb without the intervention of man. 3rdly. He shall be the everlasting Head and Sovereign of his Church. 4thly. His government and kingdom shall be eternal.

[¶20] Revolutions may destroy the kingdoms of the earth, but the powers and gates of hell and death shall never be able to destroy or injure the kingdom of Christ. His is the only dominion that shall never have an end. The angel seems here to refer to [Isa 9:7]; [Isa 16:5]; [Jer 23:5]; [Dan 2:44]; [Dan 7:14]. All which prophecies speak of the glory, extent, and perpetuity of the evangelical kingdom. The kingdom of grace and the kingdom of glory form the endless government of Christ.

### Verse 33

[¶22] The house of Jacob - All who belong to the twelve tribes, the whole Israelitish people.

### Verse 34

[¶24] Seeing I know not a man - Or, husband. As she was only contracted to Joseph, and not as yet married, she knew that this conception could not have yet taken place; and she modestly inquires by what means the promise of the angel is to be fulfilled in order to regulate her conduct accordingly.

### Verse 35

[¶26] The Holy Ghost shall come upon thee - This conception shall take place suddenly, and the Holy Spirit himself shall be the grand operator. The power, δυναμις, the miracle-working power, of the Most High shall overshadow thee, to accomplish this purpose, and to protect thee from danger. As there is a plain allusion to the Spirit of God brooding over the face of the waters, to render them prolific, [Gen 1:2], I am the more firmly established in the opinion advanced on [Mat 1:20], that the rudiments of the human nature of Christ was a real creation in the womb of the virgin, by the energy of the Spirit of God.

[¶27] Therefore also that holy thing (or person) - shall be called the Son of God - We may plainly perceive here, that the angel does not give the appellation of Son of God to the Divine nature of Christ; but to that holy person or thing, το ἁγιον, which was to be born of the virgin, by the energy of the Holy Spirit. The Divine nature could not be born of the virgin; the human nature was born of her. The Divine nature had no beginning; it was God manifested in the flesh, [1Tim 3:16]; it was that Word which being in the beginning (from eternity) with God, [Joh 1:2], was afterwards made flesh, (became manifest in human nature), and tabernacled among us, [Joh 1:14]. Of this Divine nature the angel does not particularly speak here, but of the tabernacle or shrine which God was now preparing for it, viz. the holy thing that was to be born of the virgin. Two natures must ever be distinguished in Christ: the human nature, in reference to which he is the Son of God and inferior to him, [Mar 13:32]; [Joh 5:19]; [Joh 14:28], and the Divine nature which was from eternity, and equal to God, [Joh 1:1]; [Joh 10:30]; [Rom 9:5]; [Col 1:16-18]. It is true, that to Jesus the Christ, as he appeared among men, every characteristic of the Divine nature is sometimes attributed, without appearing to make any distinction between the Divine and human natures; but is there any part of the Scriptures in which it is plainly said that the Divine nature of Jesus was the Son of God? Here, I trust, I may be permitted to say, with all due respect for those who differ from me, that the doctrine of the eternal Sonship of Christ is, in my opinion, anti-scriptural, and highly dangerous. This doctrine I reject for the following reasons: - 1st. I have not been able to find any express declaration in the Scriptures concerning it. 2dly. If Christ be the Son of God as to his Divine nature, then he cannot be eternal; for son implies a father; and father implies, in reference to son, precedency in time, if not in nature too. Father and son imply the idea of generation; and generation implies a time in which it was effected, and time also antecedent to such generation. 3dly. If Christ be the Son of God, as to his Divine nature, then the Father is of necessity prior, consequently superior to him. 4thly. Again, if this Divine nature were begotten of the Father, then it must be in time; i.e. there was a period in which it did not exist, and a period when it began to exist. This destroys the eternity of our blessed Lord, and robs him at once of his Godhead. 5thly. To say that he was begotten from all eternity, is, in my opinion, absurd; and the phrase eternal Son is a positive self-contradiction. Eternity is that which has had no beginning, nor stands in any reference to Time. Son supposes time, generation, and father; and time also antecedent to such generation. Therefore the conjunction of these two terms, Son and eternity is absolutely impossible, as they imply essentially different and opposite ideas.

[¶28] The enemies of Christ's Divinity have, in all ages, availed themselves of this incautious method of treating this subject, and on this ground, have ever had the advantage of the defenders of the Godhead of Christ. This doctrine of the eternal Sonship destroys the deity of Christ; now, if his deity be taken away, the whole Gospel scheme of redemption is ruined. On this ground, the atonement of Christ cannot have been of infinite merit, and consequently could not purchase pardon for the offenses of mankind, nor give any right to, or possession of, an eternal glory. The very use of this phrase is both absurd and dangerous; therefore let all those who value Jesus and their salvation abide by the Scriptures. This doctrine of the eternal Sonship, as it has been lately explained in many a pamphlet, and many a paper in magazines, I must and do consider as an awful heresy, and mere sheer Arianism; which, in many cases, has terminated in Socinianism, and that in Deism. From such heterodoxies, and their abetters, may God save his Church! Amen!

### Verse 36

[¶30] Thy cousin Elisabeth - Thy kinswoman, συγγενης. As Elisabeth was of the tribe of Levi, [Luk 1:5], and Mary of the tribe of Judah, they could not be relatives but by the mother's side.

[¶31] She hath also conceived - And this is wrought by the same power and energy through which thou shalt conceive. Thus God has given thee a proof and pledge, in what he has done for Elisabeth, of what he will do for thyself; therefore, have faith in God.

[¶32] Who was called barren - It is probable that Elisabeth got this appellative by way of reproach; or to distinguish her from some other Elisabeth also well known, who had been blessed with children. Perhaps this is the reproach which Elisabeth speaks of, [Luk 1:25], her common name among men, among the people who knew her, being Elisabeth the barren.

### Verse 37

[¶34] For with God nothing shall be impossible - Words of the very same import with those spoken by the Lord to Sarah, when he foretold the birth of Isaac, [Gen 18:14], Is any thing too hard for the Lord? As there can be no doubt that Mary perceived this allusion to the promise and birth of Isaac, so she must have had her faith considerably strengthened by reflecting on the intervention of God in that case.

### Verse 38

[¶36] Behold the handmaid of the Lord - I fully credit what thou sayest, and am perfectly ready to obey thy commands, and to accomplish all the purposes of thy grace concerning me. It appears that at the instant of this act of faith, and purposed obedience, the conception of the immaculate humanity of Jesus took place; and it was Done unto her according to his word. See [Luk 1:35].

### Verse 39

[¶38] In those days - As soon as she could conveniently fit herself out for the journey.

[¶39] Hill country - Hebron, the city of the priests, [Jos 21:11], which was situated in the tribe of Judah, about forty miles south of Jerusalem, and upwards of seventy from Nazareth.

[¶40] With haste - This probably refers to nothing else than the earnestness of her mind to visit her relative Elisabeth, and to see what the Lord had wrought for her.

### Verse 41

[¶42] Elisabeth was filled with the Holy Ghost - This seems to have been the accomplishment of the promise made by the angel, [Luk 1:15], He shall be filled with the Holy Ghost, even from his mother's womb. The mother is filled with the Holy Spirit, and the child in her womb becomes sensible of the Divine influence.

### Verse 42

[¶44] Blessed art thou among women - Repeating the words of the angel, [Luk 1:28], of which she had probably been informed by the holy virgin, in the present interview.

## 270. Luke · 4 of 51

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/270/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/270/#p-N

### Verse 43

[¶1] The mother of my Lord - The prophetic spirit, which appears to have overshadowed Elisabeth, gave her a clear understanding in the mystery of the birth of the promised Messiah.

### Verse 45

[¶3] Blessed is she that believed; for there shall be, etc. - Or, Blessed is she who hath believed that there shall be, etc. This I believe to be the proper arrangement of the passage, and is thus noticed in the marginal reading. Faith is here represented as the foundation of true happiness, because it receives the fulfillment of God's promises. Whatever God has promised, he intends to perform. We should believe whatever he has spoken - his own authority is a sufficient reason why we should believe. Let us only be convinced that God has given the promise, and then implicit faith becomes an indispensable duty: in this case not to believe implicitly would be absurd and unreasonable - God will perform his promise, for He cannot lie.

### Verse 46

[¶5] And Mary said - Two copies of the Itala, and some books mentioned by Origen, give this song to Elisabeth. It is a counterpart of the song of Hannah, as related in [1Sam 2:1-10].

[¶6] This is allowed by many to be the first piece of poetry in the New Testament; but the address of the angel to Zacharias, [Luk 1:13-17], is delivered in the same way; so is that to the virgin, [Luk 1:30-33], and so also is Elisabeth's answer to Mary, [Luk 1:42-45]. All these portions are easily reducible to the hemistich form in which the Hebrew poetry of the Old Testament is found in many MSS., and in which Dr. Kennicott has arranged the Psalms, and other poetical parts of the Sacred Writings. See his Hebrew Bible.

[¶7] My soul doth magnify the Lord - The verb μεγαλυνειν, Kypke has proved, signifies to celebrate with words, to extol with praises. This is the only way in which God can be magnified, or made great; for, strictly speaking, nothing can be added to God, for he is infinite and eternal; therefore the way to magnify him is to show forth and celebrate those acts in which he has manifested his greatness.

### Verse 47

[¶9] My spirit hath rejoiced - Exulted. These words are uncommonly emphatical - they show that Mary's whole soul was filled with the Divine influence, and wrapped up in God.

### Verse 48

[¶11] He hath regarded - Looked favorably, etc., επεβλεψεν. In the most tender and compassionate manner he has visited me in my humiliation, drawing the reasons of his conduct, not from any excellence in me, but from his own eternal kindness and love.

[¶12] All generations shall call me blessed - This was the character by which alone she wished to be known; viz. The blessed or happy virgin. What dishonor do those do to this holy woman, who give her names and characters which her pure soul would abhor; and which properly belong to God her Savior! By her votaries she is addressed as Queen of Heaven, Mother of God, etc., titles both absurd and blasphemous.

### Verse 49

[¶14] He that is mighty hath done to me great things - Or, miracles, μεγαλεια. As God fills her with his goodness, she empties herself to him in praises; and, sinking into her own nothingness, she ever confesses that God alone is all in all.

[¶15] Holy is his name - Probably the word which Mary used was חסד chesed, which though we sometimes translate holy, see [Psa 86:2]; [Psa 145:17], yet the proper meaning is abundant goodness, exuberant kindness; and this well agrees with the following clause.

### Verse 50

[¶17] His mercy is on them that fear him - His exuberant kindness manifests itself in acts of mercy to all those who fear or reverence his name; and this is continued from generation to generation, because he is abundant in goodness, and because he delighteth in mercy. This is a noble, becoming, and just character of the God of the Christians; a being who delights in the salvation and happiness of all his creatures, because his name is mercy, and his nature love.

### Verse 51

[¶19] He hath showed strength - Or, He hath gained the victory, εποιησε κρατος. The word κρατος is used for victory, by Homer, Hesiod, Sophocles, Euripides, and others.

[¶20] With his arm - Grotius has well observed, that God's efficacy is represented by his finger, his great power by his hand, and his omnipotence by his arm. The plague of lice was the finger of God, [Exo 7:18]. The plagues in general were wrought by his hand, [Exo 3:20], And the destruction of Pharaoh's host in the Red Sea, which was effected by the omnipotence of God, is called the act of his arm, [Exo 15:16].

[¶21] He hath scattered - Διεσκορπισεν, hath scattered abroad; as a whirlwind scatters dust and chaff.

[¶22] The proud - Or haughty, ὑπερηφανους; from ὑπερ above, and φαινω I show - the haughty men, who wish to be noticed in preference to all others, and feel sovereign contempt for all but themselves. These God scatters abroad - instead of being in his sight, as in their own, the most excellent of the earth, he treats them as straw, stubble, chaff, and dust.

[¶23] In the imagination of their hearts - While they are forming their insolent, proud, and oppressive projects - laying their plans, and imagining that accomplishment and success are waiting at their right hand, the whirlwind of God's displeasure blows, and they and their machinations are dissipated together.

### Verse 52

[¶25] He hath put down the mighty from their seats - Or, He hath taken down potentates from their thrones. This probably alludes to the removal of Saul from the throne of Israel, and the establishment of the kingdom in the person and family of David. And as Mary spoke prophetically, this saying may also allude to the destruction of the kingdom of Satan and his allies, and the final prevalence of the kingdom of Christ.

### Verse 53

[¶27] Filled the hungry - the rich he hath sent empty away - God is here represented under the notion of a person of unbounded benevolence, who is daily feeding multitudes at his gates. The poor and the rich are equally dependent upon him; to the one he gives his affluence for a season, and to the other his daily bread. The poor man comes through a sense of his want to get his daily support, and God feeds him; the rich man comes through the lust of gain, to get more added to his abundance, and, God sends him empty away - not only gives him nothing more, but often deprives him of that which he has, because he has not improved it to the honor of the giver. There is an allusion here, as in several other parts of this song, to the case of Hannah and Peninah, as related [1Sam 1:2], etc.; [1Sam 2:1-10].

### Verse 54

[¶29] He hath holpen [supported, αντελαβετο] his servant Israel - Israel is here represented as falling, and the Lord comes speedily in and props him up. The house of David was now ready to fall and rise no more; Jesus, being born of the very last branch of the regal line, revived the family, and restored the dominion.

[¶30] In remembrance of his mercy - By mercy, the covenant which God made with Abraham, [Gen 15:18], is intended; which covenant proceeded from God's eternal mercy, as in it salvation was promised to all the nations of the earth. See [Gen 17:19], and [Gen 22:18], and this promise was, in one form or other, given to all the fathers, [Luk 1:55].

[¶31] This song properly consists of three parts.

[¶32] 1. In the first part Mary praises God for what he had done for herself, [Luk 1:46-50].

[¶33] 2. In the second, she praises him for what he had done, and would do, against the oppressors of his people, [Luk 1:51-53].

[¶34] 3. In the third, she praises him for what he had done, and would do, for his Church, [Luk 1:53-56].

### Verse 56

[¶36] And Mary abode with her about three months - According to some, the departure of Mary from Hebron must have been but a few days before the birth of John; as nine months had now elapsed since Elisabeth's conception; see [Luk 1:36]. Hence it immediately follows: -

### Verse 57

[¶38] Now Elisabeth's full time came, etc. - But, according to others, we are to understand the three months of Mary's visit as preceding the birth of John, which would complete the time of Elisabeth's pregnancy, according to [Luk 1:36], and the only difficulty is to ascertain whether Mary went immediately to Hebron after her salutation, or whether she tarried nearly three months before she took the journey.

### Verse 58

[¶40] And her neighbors and her cousins - rejoiced with her. - Because sterility was a reproach; and they now rejoiced with their relative, from whom that reproach was now rolled away. To rejoice with those whom God has favored, and to congratulate them on the advantages which he has granted to them, is a duty which humanity, charity, and religion call upon us to fulfill.

[¶41] 1. It is a duty of humanity, which should be punctually performed. We are all members of each other, and should rejoice in the welfare of the whole. He who rejoices in his neighbor's prosperity increases his neighbor's happiness, and gets an addition to his own.

[¶42] 2. It is a duty which charity or brotherly love requires us to perform with sincerity. In the polite world, there is no duty better fulfilled in word than this is; but sincerity is utterly banished, and the giver and receiver are both convinced that compliments and good wishes mean - nothing. He who does not endeavor to take a sincere part in his neighbor's prosperity will soon feel ample punishment in the spirit of jealousy and envy.

[¶43] 3. It is a duty of religion, which should be fulfilled with piety. These neighbors and relatives saw that God had magnified his mercy towards Elisabeth, and they acknowledged his hand in the work. God is the dispenser of all good - he distributes his favors in mercy, judgment, and justice. Let us honor him in his gifts; and honor those, for his sake, who are objects of his favor. The society of believers are but one body; the talents, etc., of every individual are profitable to the whole community; at least none ate deprived of a share in the general welfare, but those who, through jealousy or envy, refuse to rejoice with him towards whom God hath magnified his mercy.

## 271. Luke · 5 of 51

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/271/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/271/#p-N

### Verse 59

[¶1] On the eighth day they came to circumcise - See an account of this institution in the note on [Gen 17:10-14] (note). Had circumcision been essential to an infant's salvation, God would not have ordered it to be delayed to the eighth day, because, in all countries, multitudes die before they arrive at that age. Baptism, which is generally allowed to have been substituted for circumcision, is no more necessary to the salvation of an infant than circumcision was. Both are signs of the covenant - circumcision, of the putting away the impurity of the flesh; and baptism, of the washing of regeneration, and renewing of the Holy Ghost, producing the answer of a good conscience towards God. Confer [1Pet 3:21], with [Tit 3:5]. This should never be neglected: it is a sign and token of the spiritual grace.

[¶2] They called him Zacharias - Among the Jews, the child was named when it was circumcised, and ordinarily the name of the father was given to the first-born son.

### Verse 60

[¶4] Not so; but he shall be called John - This is the name which the angel desired should be given him, [Luk 1:13], and of which Zacharias by writing had informed his wife. There is something very remarkable in the names of this family. Zachariah, זכריהו the memory or memorial of Jehovah; יהו yeho, at the end of the word, being contracted for יהוה Yehovah, as in many other names. Elisabeth, אליסבה the Sabbath or rest of my strong God: names probably given them by their parents, to point out some remarkable circumstance in their conception or birth. And John, which should always be written Jehochanan or Yehochanan, יהוחנן the grace or mercy of Jehovah: so named, because he was to go before and proclaim the God of all grace, and the mercy granted through him to a lost world. See [Joh 1:29]; see also [Luk 3:16], and [Mar 1:4].

### Verse 61

[¶6] None of thy kindred - As the Jewish tribes and families were kept sacredly distinct, it appears the very names of the ancestors were continued among their descendants, partly through reverence for them, and partly to avoid confusion in the genealogical tables, which, for the sake of distinguishing the inheritances, were carefully preserved in each of the families. It seems to be on this account that the neighbors and relatives objected to a name which had not before existed in any branch of the family.

### Verse 62

[¶8] They made signs to his father - Who, it appears from this, was deaf as well as dumb; otherwise they might have asked him, and obtained his answer in this way.

### Verse 63

[¶10] A writing table - Πινακιδιον, a tablet, a diminutive of πιναξ, a table. "The boys in Barbary are taught to write upon a smooth thin board, slightly daubed over with whiting, which may be rubbed off or renewed at pleasure. Such probably (for the Jewish children use the same) was the little board, or writing table, as we render it [Luk 1:63], that was called for by Zacharias." Shaw's Travels, p. 194. My old MS. considers the word as meaning the instrument of writing, rather than the tablet on which he wrote: and he aringe a poyntel, wroot seyinge, Joon is his name.

[¶11] A thin board, made out of the pine tree, smeared over with wax, was used among the ancients; and to this the Anglo-Saxon version seems to refer, as it translates πινακιδιον, a wax board or cloth.

[¶12] An intelligent friend has suggested a different mode of reading the 62nd and 63rd verses: [Luk 1:62]. And they asked his father how he would have him called? [Luk 1:63]. And he made signs for a writing table and wrote, His name is John: "For," says my friend, "the 64th verse proves his mouth was not opened, neither his tongue loosed, till after the child was named; therefore he could not ask for the table; and it is more reasonable that he, being dumb, should make signs, than that those should who had the use of their tongues." But, howsoever ingenious this may be, neither the words of the Greek text, nor their construction, will bear this version.

### Verse 64

[¶14] The latter clause of the preceding verse should be joined with the beginning of this, as follows: And they marveled all, for his mouth was opened, etc. Every person must see the propriety of putting this clause, And they marveled all, to the beginning of the 64th verse, instead of leaving it at the end of the 63rd, as in the common version. The people did not wonder because Zacharias said, He shall be called John; but because he himself was that instant restored to the use of his speech.

[¶15] And he spake, and praised God - In his nine months' silence, he had learned the proper use of his tongue; and God, whose power was discredited by it, is now magnified. Happy they who, in religious matters, only break silence in order to speak of the loving-kindness of the Lord!

### Verse 65

[¶17] And fear came - Seeing what they might have thought a paralytic affection so suddenly and effectually healed. Φοβος - This word certainly means in several places, religious fear or reverence; and in this sense it is used [Act 9:31]; [Rom 3:18]; [Rom 13:7]; [1Pet 1:17]; [1Pet 2:18]; [1Pet 3:2]. The meaning of it here is plainly this: The inhabitants of Hebron and its environs, who were well acquainted with the circumstances of Zacharias and Elisabeth, perceived that God had in a remarkable manner visited them; and this begot in their minds a more than ordinary reverence for the Supreme Being. Thus the salvation of one often becomes an instrument of good to the souls of many. The inhabitants of this hill country seem to have been an open, honest-hearted, generous people; who were easily led to acknowledge the interposition of God, and to rejoice in the comfort and welfare of each other. The people of the country are more remarkable for these qualities than those in towns and cities. The latter, through that evil communication which corrupts good manners, are generally profligate, selfish, regardless of God, and inattentive to the operation of his hands.

### Verse 66

[¶19] What manner of child shall this be! - As there have been so many extraordinary things in his conception and birth, surely God has designed him for some extraordinary purpose. These things they laid up in their heart, patiently waiting to see what God would work.

[¶20] The hand of the Lord was with him - God defended and prospered him in all things, and the prophetic spirit began to rest upon him.

### Verse 67

[¶22] Zacharias - prophesied - The word prophesy is to be taken here in its proper acceptation, for the predicting or foretelling future events.

[¶23] Zacharias speaks, not only of what God had already done, but also of what he was about to do, in order to save a lost world.

### Verse 68

[¶25] Blessed be the Lord God of Israel; for, etc. - Zacharias praises God for two grand benefits which he had granted to his people. 1. He has visited them. 2. He has ransomed them.

[¶26] 1. He speaks by the spirit of prophecy, which calls things that are not, as though they were; because they are absolutely determined by the Most High, and shall be all fulfilled in their season. God visits his people in the incarnation of Jesus Christ; therefore this Christ is called by him, Κυριος ὁ Θεος, Jehovah the God of Israel. Here the highest and most glorious character of the Supreme Being is given to Christ.

[¶27] 2. This God redeems his people: it is for this end that he visits them. His soul is about to be made a sacrifice for sin: he becomes flesh, that he may suffer and die for the sin of the world. God, by taking upon him the nature of man, has redeemed that nature from eternal ruin.

[¶28] He hath - redeemed - Εποιησε λυτρωσιν, he hath made a ransom - laid down the ransom price. Λυτροω signifies particularly to ransom a captive from the enemy, by paying a price. The following remarkable passage from Josephus, Ant. b. xiv. c. 14, sect. 1, fully illustrates this meaning of the original. "Herod, not knowing what had happened to his brother, hastened λυτρωσασθαι, to ransom him from the enemy, and was willing to pay λυτρον ὑπερ αυτου, a ransom for him, to the amount of three hundred talents." Sinners are fallen into the hands of their enemies, and are captives to sin and death. Jesus ransoms them by his own blood, and restores them to life, liberty, and happiness. This truth the whole Bible teaches: this truth God has shown in certain measures, even to those nations who have not been favored with the light of his written word: for Christ is that true light, which enlightens every man that cometh into the world.

[¶29] How astonishing is the following invocation of the Supreme Being, (translated from the original Sanscreet by Dr. C. Wilkins), still existing on a stone, in a cave near she ancient city of Gya, in the East Indies! "The Deity, who is the Lord, the possessor of all, appeared in this ocean of natural beings, at the beginning of the Kalee Yoog (the age of contention and baseness). He who is omnipresent and everlastingly to be contemplated, the Supreme Being, the Eternal One, the Divinity worthy to be adored - Appeared here with a Portion of his Divine Nature. Reverence be unto thee in the form of (a) Bood-dha! Reverence be unto the Lord of the earth! Reverence be unto thee, an Incarnation of the Deity, and the Eternal One! Reverence be unto thee, O God, in the form of the God of mercy; the dispeller of pain and trouble, the Lord of all things, the Deity who overcometh the sins of the Kalee Yoog; the guardian of the universe, the emblem of mercy toward those who serve thee - (b) O'M! the possessor of all things in Vital Form! Thou art (c) Brahma, Veeshnoo, and Mahesa! Thou art Lord of the universe! Thou art under the form of all things, movable and immovable, the possessor of the whole! and thus I adore thee. Reverence be unto the Bestower Of Salvation, and the Ruler of the faculties! Reverence be unto thee, the Destroyer of the Evil Spirit! O Damordara, (d) show me favor! I adore thee, who art celebrated by a thousand names, and under various forms, in the shape of Bood-dha, the God of Mercy! Be propitious, O Most High God!" - Asiatic Researches, vol. i. pp. 284, 285. (a) Bood-dha. The name of the Deity, as author of happiness. (b) O'M. A mystic emblem of the Deity, forbidden to be pronounced but in silence. It is a syllable formed of the Sanscreet letters a, o o, which in composition coalesce, and make o, and the nasal consonant m. The first letter stands for the Creator, the second for the Preserver and the third for the Destroyer. It is the same among the Hindoos as יהוה Yehovah is among the Hebrews. (c) Brahma, the Deity in his creative quality. Veeshnoo, he who filleth all space, the Deity in his preserving quality. Mahesa, the Deity in his destroying quality. This is properly the Hindoo Trinity: for these three names belong to the same Being. See the notes to the Bhagvat Geeta. (d) Damordara, or Darmadeve, the Indian God of Virtue.

### Verse 69

[¶31] And hath raised up a horn of salvation - That is, a mighty and glorious Savior: a quotation from [Psa 18:2]. Horns are the well known emblems of strength, glory, and power, both in the sacred and profane writers, because the strength and beauty of horned animals consist in their horns. Horns have also been considered as emblems of light; therefore the heathen god Apollo is represented with horns, to point out the power, glory, and excellence of the solar light. The Chaldee paraphrast sometimes translates קרן keren, horn, by מלכות malcuth, or מלכותא malcutha, [1Sam 2:10]; [Jer 48:25], which signify a kingdom: but it is likely that the allusion is here made to the horns of the altar; and as the altar was a place of refuge and safety, and those who laid hold on its horns were considered to be under the protection of the Lord, so, according to the expression of Zacharias, Jesus Christ is a new altar, to which whosoever flees shall find refuge.

[¶32] Some imagine that this form of speech is taken from the custom of ancient warriors, who had a horn of steel on the top of their helmets, which ordinarily lay flat, till the person came victorious from battle, and then it was erected, as emblematical of the victory gained. Such a horn as this is represented on the helmet of the Abyssinian kings and warriors: see the plates in Bruce's Travels. To this custom of wearing or lifting up the horn, the following scriptures are thought to allude: [1Sam 2:10]; [Psa 112:9]; [Psa 148:4]; [Lam 2:17]. In ancient gems and coins, this form of the horn on helmets is easily discernible, sometimes flat, sometimes erected. A horn, filled with various fruits, was also the emblem of abundance among the ancients: hence their cornu copia, or horn of plenty. From all this we may learn that the Lord Jesus gives a luminous, powerful, prevalent, glorious, and abundant Salvation or Refuge to mankind.

[¶33] In the house of his servant David - Or, in the family: so the word οικος, house, is often used in the Sacred Writings. In [Luk 1:32], the angel states that Mary was of the family of David; and Zacharias, who, from the nature of his office, must have been well acquainted with the public genealogical tables, attests the same thing. This is a matter of considerable importance; because it shows forth the truth of all the prophetic declarations, which uniformly state that the Messiah should come from the family and sit on the throne of David.

### Verse 71

[¶35] That we should be saved (literally, a salvation) from our enemies - As Zacharias spoke by the inspiration of the Holy Spirit, the salvation which he mentions here must necessarily be understood in a spiritual sense. Satan, death, and sin are the enemies from whom Jesus came to deliver us. Sin is the most dangerous of all, and is properly the only enemy we have to fear. Satan is without us, and can have no power over us, but what he gets through sin. Death is only in our flesh, and shall be finally destroyed (as it affects us) on the morning of the resurrection.

[¶36] Jesus redeems from sin; this is the grand, the glorious, the important victory. Let us get sin cast out, and then we need, fear neither death, nor the devil.

### Verse 72

[¶38] His holy covenant - See the note on [Luk 1:54].

### Verse 74

[¶40] Being delivered, etc. - The salvation brought by Jesus Christ, consists in the following things: -

[¶41] 1. We are to be delivered out of the hand of our enemies, and from all that hate us; so that sin shall neither have dominion over us, nor existence in us.

[¶42] 2. We are to worship God, λατρευειν, to render him that service and adoration which the letter and spirit of his religion require.

[¶43] 3. Ye are to live in holiness, a strict inward conformity to the mind of Christ - and righteousness, a full outward conformity to the precepts of the Gospel.

[¶44] 4. This is to be done before God, under the continual influence and support of his grace, and with a constant evidence of his presence and approbation.

[¶45] 5. This state is a state of true happiness - it is without fear. Sin is all cast out, holiness is brought in; God's power upholds, and his approbation cheers and comforts, the believing heart. Thus misery is precluded, and happiness established.

## 272. Luke · 6 of 51

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[¶0] 6. This blessedness is to continue as long as we exist - all the days of our life, in all ages, in all situations, and in all circumstances. What a pity to have lived so long without God in the world, when so much happiness and glory are to be enjoyed in union with him! Της ζωης, in the last clause, is omitted by many MSS., versions, and fathers. Griesbach has left it out of the text: however, it is but of small importance whether we read all our days, or, all the days of our life.

### Verse 76

[¶2] And thou, child, etc. - Zacharias proclaims the dignity, employment, doctrine, and success of his son; and the ruin and recovery of the Jews and the Gentiles.

[¶3] 1. His dignity. Thou shalt be called (constituted) a prophet of the Most High. Prophet has two acceptations: - 1st. A person who foretells future events; and; 2dly. A teacher of men in the things of God, [1Cor 14:3]. John was a prophet in both senses: he proclaimed the mercy which should be communicated; announced the baptism of the Holy Spirit; and taught men how to leave their sins, and how to find the salvation of God. See [Luk 3:5-14]. His very name, Jehochanan, the grace or mercy of Jehovah, (see [Luk 1:60]), was a constant prediction of the salvation of God. Our Lord terms him the greatest prophet which had ever appeared in the world. He had the honor of being the last and clearest prophet of the old covenant, and the first of the new.

[¶4] 2. His employment. Thou shalt go before the face of the Lord to prepare his ways. He should be the immediate forerunner of Jesus Christ, none being capable of succeeding him in his ministry but Christ himself. He was to prepare his ways, to be the honored instrument, in the hands of God, of disposing the hearts of multitudes of the Israelites to believe in and follow the Lord Jesus.

[¶5] 3. Zacharias points out the doctrine or teaching of John. It should be γνωσις σωτηριας, the science of salvation. Men are ignorant, and they must be instructed. Human sciences may be profitable in earthly matters, but cannot profit the soul. The science that teaches God must come from God. No science is of any avail to the soul that does not bring salvation with it: this is the excellence of heavenly science, and an excellence that is peculiar to itself. No science but that which comes from God can ever save a soul from the power, the guilt, and the pollution of sin.

[¶6] 4. Zacharias predicts the success of his son's ministry. Under his preaching, the people should be directed to that tender mercy of God, through which they might obtain the remission of their sins, [Luk 1:77], [Luk 1:78]. Those who are sent by God, and preach his truth, and his only, shall always be successful in their work; for it is for this very purpose that God has sent them; and it would be a marvelous thing, indeed, should they labor in vain. But there never was such a case, since God made man, in which a preacher was Divinely commissioned to preach Jesus and his salvation, and yet had no fruit of his labor.

[¶7] 5. Zacharias points out the wretched state in which the inhabitants of Judea and the Gentile world were then found.

[¶8] 1. Their feet had wandered out of the way of peace, ([Luk 1:79]), of temporal and spiritual prosperity.

[¶9] 2. They had got into a state of darkness - they were blind concerning the things of God, and the things which belonged to their salvation.

[¶10] 3. They had become contented inhabitants of this land of intellectual darkness - they had sat down in it, and were not concerned to get out of it.

[¶11] 4. They were about to perish in it - death had his dominion there; and his swift approaches to them were now manifested to the prophet by seeing his shadow cast upon them. Ignorance of God and salvation is the shadow of death; and the substance, eternal ruin, is essentially connected with the projected shadow. See these phrases explained at large on [Mat 4:16] (note).

[¶12] 6. Zacharias proclaims the recovery of a lost world. As the removal of this darkness, and redemption from this death, were now at hand, John is represented as being a day-spring from on high, a morning star, that foretold the speedy approach of the day, and the rising of the Sun of righteousness. That these words should be applied to John, and not to Christ, I am fully satisfied; and cannot give my reasons better for the arrangement I have made in the preceding notes, than in the words of an eminent critic, who, I find, has adopted nearly the same plan with myself. The passage, as I read it, is as follows: Through the tender mercy of our God, by which he hath visited us: a day-spring from on high, to give light to them that sit in the darkness and in the shadow of death, etc. "Let the reader judge, whether my arrangement of this passage, which much better suits the original, be not far more elegant, and in all respects superior to the old translation. Thou, child! wilt be a teacher - Thou Wilt Be a day-spring from the sky. And with what beauty and propriety is John, the forerunner of our Lord, styled the dawn of day, that ushers in the rising of the Sun of righteousness! And the concluding words - to guide our feet into the way of peace - is a comprehensive clause, after the manner of Hebrew poetry, belonging equally to the former sentence, beginning at - And thou, child! - and the latter, beginning at - A day-spring from the sky: for the people spoken of in the former are the Jews; and in the latter, the Gentiles." - Wakefield.

### Verse 80

[¶14] The child grew - Increased in stature and bodily vigor. And waxed strong in spirit - had his understanding Divinely illuminated and confirmed in the truths of God. And was in the deserts - the city of Hebron, the circumjacent hill country, and in or near Nazareth. Till the time of his showing, or manifestation - till he was thirty years of age, before which time the law did not permit a man to enter into the public ministry, [Num 4:3]. See also [Luk 3:23].

[¶15] So much has already been said, by way of practical improvement of the different subjects in this important chapter, as to preclude the necessity of any addition here.

### Introduction

[¶17] The decree of Augustus to enroll all the Roman empire, [Luk 2:1], [Luk 2:2]. Joseph and Mary go to their own city to be enrolled, [Luk 2:3-5]. Christ is born, [Luk 2:6], [Luk 2:7]. His birth is announced to the shepherds, [Luk 2:8-14]. They go to Bethlehem, and find Joseph, Mary, and Christ, [Luk 2:15-20]. Christ is circumcised, [Luk 2:21]. His parents go to present him in the temple, [Luk 2:22-24]. Simeon receives him: his song, [Luk 2:25-35]. Anna the prophetess, [Luk 2:36-38]. The holy family return to Nazareth, [Luk 2:39], [Luk 2:40]. They go to Jerusalem at the feast of the passover, and leave Jesus behind in Jerusalem, [Luk 2:41-44]. They return seeking him, and find him in the midst of the doctors, [Luk 2:45-47]. His mother chides him, [Luk 2:48]. His defense of his conduct, [Luk 2:49], [Luk 2:50]. They all return to Nazareth, [Luk 2:51], [Luk 2:52].

### Verse 1

[¶19] Caesar Augustus - This was Caius Caesar Octavianus Augustus, who was proclaimed emperor of Rome in the 29th year before our Lord, and died a.d. 14.

[¶20] That all the world should be taxed - Πασαν την οικουμενην, the whole of that empire. It is agreed, on all hands, that this cannot mean the whole world, as in the common translation; for this very sufficient reason, that the Romans had not the dominion of the whole earth, and therefore could have no right to raise levies or taxes in those places to which their dominion did not extend. Οικουμενη signifies properly the inhabited part of the earth, from οικεω, to dwell, or inhabit. Polybius makes use of the very words in this text to point out the extent of the Roman government, lib. vi. c. 48; and Plutarch uses the word in exactly the same sense, Pomp. p. 635. See the passages in Wetstein. Therefore the whole that could be meant here, can be no more than that a general Census of the inhabitants and their effects had been made in the reign of Augustus, through all the Roman dominions.

[¶21] But as there is no general census mentioned in any historian as having taken place at this time, the meaning of οικουμενη must be farther restrained, and applied solely to the land of Judea. This signification it certainly has in this same evangelist, [Luk 21:26]. Men's hearts failing them for fear, and for looking after those things which are coming on the earth, τῃ οικουμενῃ this land. The whole discourse relates to the calamities that were coming, not upon the whole world, nor the whole of the Roman empire, but on the land of Judea, see [Luk 21:21]. Then let them that are in Judea flee to the mountains. Out of Judea, therefore, there would be safety; and only those who should be with child, or giving suck, in those days, are considered as peculiarly unhappy, because they could not flee away from that land on which the scourge was to fall: for the wrath, or punishment, shall be, says our Lord, εν τῳ λαῳ τουτῳ, On This Very People, viz. the Jews, [Luk 21:23]. It appears that St. Luke used this word in this sense in conformity to the Septuagint, who have applied it in precisely the same way, [Isa 13:11]; [Isa 14:26]; [Isa 24:1]. And from this we may learn, that the word οικουμενη had been long used as a term by which the land of Judea was commonly expressed. Ἡ γη, which signifies the earth, or world in general, is frequently restrained to this sense, being often used by the evangelists and others for all the country of Judea. See [Luk 4:25]; [Jos 2:3].

[¶22] It is probable that the reason why this enrolment, or census, is said to have been throughout the whole Jewish nation, was to distinguish it from that partial one, made ten years after, mentioned [Act 5:37], which does not appear to have extended beyond the estates of Archelaus, and which gave birth to the insurrection excited by Judas of Galilee. See Josephus, Ant. book xx. c. 3.

### Verse 2

[¶24] This taxing was first made when Cyrenius, etc. - The next difficulty in this text is found in this verse, which may be translated, Now this first enrolment was made when Quirinus was governor of Syria.

[¶25] It is easily proved, and has been proved often, that Caius Sulpicius Quirinus, the person mentioned in the text, was not governor of Syria, till ten or twelve years after the birth of our Lord.

[¶26] St. Matthew says that our Lord was born in the reign of Herod, [Luk 2:1], at which time Quintilius Varus was president of Syria, (Joseph. Ant. book xvii. c. 5, sect. 2), who was preceded in that office by Sentius Saturninus. Cyrenius, or Quirinus, was not sent into Syria till Archelaus was removed from the government of Judea; and Archelaus had reigned there between nine and ten years after the death of Herod; so that it is impossible that the census mentioned by the evangelist could have been made in the presidency of Quirinus.

[¶27] Several learned men have produced solutions of this difficulty; and, indeed, there are various ways of solving it, which may be seen at length in Lardner, vol. i. p. 248-329. One or other of the two following appears to me to be the true meaning of the text.

[¶28] 1. When Augustus published this decree, it is supposed that Quirinus, who was a very active man, and a person in whom the emperor confided, was sent into Syria and Judea with extraordinary powers, to make the census here mentioned; though, at that time, he was not governor of Syria, for Quintilius Varus was then president; and that when he came, ten or twelve years after, into the presidency of Syria, there was another census made, to both of which St. Luke alludes, when he says, This was the first assessment of Cyrenius, governor of Syria; for so Dr. Lardner translates the words. The passage, thus translated, does not say that this assessment was made when Cyrenius was governor of Syria, which would not have been the truth, but that this was the first assessment which Cyrenius, who was (i.e. afterwards) governor of Syria, made; for after he became governor, he made a second. Lardner defends this opinion in a very satisfactory and masterly manner. See vol. i. p. 317. etc.

[¶29] 2. The second way of solving this difficulty is by translating the words thus: This enrolment was made Before Cyrenius was governor of Syria; or, before that of Cyrenius. This sense the word πρωτος appears to have, [Joh 1:30] : ὁτι πρωτος μου ην, for he was Before me. [Joh 15:18] : The world hated me Before (πρωτον) it hated you. See also [2Sam 19:43]. Instead of πρωτη, some critics read προ της, This enrolment was made Before That of Cyrenius. Michaelis; and some other eminent and learned men, have been of this opinion: but their conjecture is not supported by any MS. yet discovered; nor, indeed, is there any occasion for it. As the words in the evangelist are very ambiguous, the second solution appears to me to be the best.

### Verse 3

[¶31] And all went to be taxed, every one into his own city - The Roman census was an institution of Servius Tullius, sixth king of Rome. From the account which Dionysius of Halicarnassus gives of it; we may at once see its nature. "He ordered all the citizens of Rome to register their estates according to their value in money, taking an oath, in a form he prescribed, to deliver a faithful account according to the best of their knowledge, specifying the names of their parents, their own age, the names of their wives and children, adding also what quarter of the city, or what town in the country, they lived in." Ant. Rom. l. iv. c. 15. p. 212. Edit. Huds.

[¶32] A Roman census appears to have consisted of these two parts:

[¶33] 1. The account which the people were obliged to give in of their names, quality, employments, wives, children, servants, and estates; and

[¶34] 2. The value set upon the estates by the censors, and the proportion in which they adjudged them to contribute to the defense and support of the state, either in men or money, or both: and this seems to have been the design of the census or enrolment in the text.

[¶35] This census was probably similar to that made in England in the reign of William the Conqueror, which is contained in what is termed Domesday Book, now in the Chapter House, Westminster, and dated 1086.

### Verse 5

[¶37] With Mary his espoused wife - There was no necessity for Mary to have gone to Bethlehem, as Joseph's presence could have answered the end proposed in the census as well without Mary as with her; but God so ordered it, that the prophecy of Micah should be thus fulfilled, and that Jesus should be born in the city of David; [Mic 5:2].

### Verse 7

[¶39] Laid him in a manger - Wetstein has shown, from a multitude of instances, that φατνη means not merely the manger, but the whole stable, and this I think is its proper meaning in this place. The Latins use praesepe, a manger, in the same sense. So Virgil, Aen. vii. p. 275.

[¶40] Stabant ter centum nitidi in praesepibus altis "Three hundred sleek horses stood in lofty stables."

[¶41] Many have thought that this was a full proof of the meanness and poverty of the holy family, that they were obliged to take up their lodging in a stable; but such people overlook the reason given by the inspired penman, because there was no room for them in the inn. As multitudes were going now to be enrolled, all the lodgings in the inn had been occupied before Joseph and Mary arrived. An honest man who had worked diligently at his business, under the peculiar blessing of God, as Joseph undoubtedly had, could not have been so destitute of money as not to be able to procure himself and wife a comfortable lodging for a night; and, had he been so ill fitted for the journey as some unwarrantably imagine, we may take it for granted he would not have brought his wife with him, who was in such a state as not to be exposed to any inconveniences of this kind without imminent danger.

[¶42] There was no room for them in the inn - In ancient times, inns were as respectable as they were useful, being fitted up for the reception of travelers alone: - now, they are frequently haunts for the idle and the profligate, the drunkard and the infidel; - in short, for any kind of guests except Jesus and his genuine followers. To this day there is little room for such in most inns; nor indeed have they, in general, any business in such places. As the Hindoos travel in large companies to holy places and to festivals, it often happens that the inns (suraies) are so crowded that there is not room for one half of them: some lie at the door, others in the porch. These inns, or lodging-houses, are kept by Mohammedans, and Mussulmans obtain prepared food at them; but the Hindoos purchase rice, etc., and cook it, paying about a halfpenny a night for their lodging. Ward's Customs.

### Verse 8

[¶44] There were - shepherds abiding in the field - There is no intimation here that these shepherds were exposed to the open air. They dwelt in the fields where they had their sheep penned up; but they undoubtedly had tents or booths under which they dwelt.

## 273. Luke · 7 of 51

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[¶0] Keeping watch - by night - Or, as in the margin, keeping the watches of the night, i.e. each one keeping a watch (which ordinarily consisted of three hours) in his turn. The reason why they watched them in the field appears to have been, either to preserve the sheep from beasts of prey, such as wolves, foxes, etc., or from freebooting banditti, with which all the land of Judea was at that time much infested. It was a custom among the Jews to send out their sheep to the deserts, about the passover, and bring them home at the commencement of the first rain: during the time they were out, the shepherds watched them night and day. As the passover occurred in the spring, and the first rain began early in the month of Marchesvan, which answers to part of our October and November, we find that the sheep were kept out in the open country during the whole of the summer. And as these shepherds had not yet brought home their flocks, it is a presumptive argument that October had not yet commenced, and that, consequently, our Lord was not born on the 25th of December, when no flocks were out in the fields; nor could he have been born later than September, as the flocks were still in the fields by night. On this very ground the nativity in December should be given up. The feeding of the flocks by night in the fields is a chronological fact, which casts considerable light upon this disputed point. See the quotations from the Talmudists in Lightfoot.

[¶1] The time in which Christ was born has been considered a subject of great importance among Christians. However, the matter has been considered of no moment by Him who inspired the evangelists; as not one hint is dropped on the subject, by which it might be possible even to guess nearly to the time, except the chronological fact mentioned above. A late writer makes the following remark: "The first Christians placed the baptism of Christ about the beginning of the fifteenth year of Tiberius; and thence reckoning back thirty years, they placed his birth in the forty-third year of the Julian period, the forty-second of Augustus, and the twenty-eighth after the victory at Actium. This opinion obtained till a.d. 527, when Dionysius Exiguus invented the vulgar account. Learned and pious men have trifled egregiously on this subject, making that of importance which the Holy Spirit, by his silence, has plainly informed them is of none. Fabricius gives a catalogue of no less than 136 different opinions concerning the Year of Christ's birth: and as to his birth Day, that has been placed by Christian sects and learned men in every month in the year. The Egyptians placed it in January - Wagenseil, in February - Bochart, in March - some, mentioned by Clemens Alexandrinus, in April - others, in May - Epiphanius speaks of some who placed it in June - and of others who supposed it to have been in July - Wagenseil, who was not sure of February, fixed it probably in August - Lightfoot, on the 15th of September - Scaliger, Casaubon, and Calvisius, in October - others, in November - but the Latin Church, supreme in power, and infallible in judgment, placed it on the 25th of December, the very day on which the ancient Romans celebrated the feast of their goddess Bruma." See more in Robinson's Notes on Claude's Essay, vol. i. p. 275, etc. Pope Julius I. was the person who made this alteration, and it appears to have been done for this reason: the sun now began his return towards the northern tropic, ending the winter, lengthening the short days, and introducing the spring. All this was probably deemed emblematical of the rising of the Sun of righteousness on the darkness of this world, and causing the day-spring from on high to visit mankind.

### Verse 9

[¶3] The angel of the Lord came upon them - Or, stood over them, επεστη. It is likely that the angel appeared in the air at some little distance above them, and that from him the rays of the glory of the Lord shone round about them, as the rays of light are projected from the sun.

[¶4] They were sore afraid - Terrified with the appearance of so glorious a being, and probably fearing that he was a messenger of justice, coming to denounce Divine judgments, or punish them immediately, for sins with which their consciences would not fail, on such an occasion, to reproach them.

### Verse 10

[¶6] Behold, I bring you good tidings - I am not come to declare the judgments of the Lord, but his merciful loving-kindness, the subject being a matter of great joy. He then declares his message. Unto you - to the Jews first, and then to the human race. Some modern MSS. with the utmost impropriety read ἡμιν, us, as if angels were included in this glorious work of redemption; but St. Paul says, he took not upon him the nature of angels, but the seed of Abraham, i.e. the nature of Abraham and his posterity, the human nature; therefore the good news is to you, - and not to yourselves exclusively, for it is to all people, to all the inhabitants of this land, and to the inhabitants of the whole earth.

### Verse 11

[¶8] A Savior, which is Christ the Lord - A Savior, σωτηρ, the same as Jesus from σωζειν, to make safe, to deliver, preserve, to make alive, thus used by the Septuagint for החיה hecheiah, to cause to escape; used by the same for פלט to confide in, to hope. See the extensive acceptations of the verb in Mintert, who adds under Σωτηρ: "The word properly denotes such a Savior as perfectly frees us from all evil and danger, and is the author of perpetual salvation." On the word Jesus, see [Joh 1:29] (note).

[¶9] Which is Christ. Χριστος, the anointed, from χριω to anoint, the same as משיה Messiah, from משח mashach. This name points out the Savior of the world in his prophetic, regal, and sacerdotal offices: as in ancient times, prophets, kings, and priests were anointed with oil, when installed into their respective offices. Anointing was the same with them as consecration is with us. Oil is still used in the consecration of kings.

[¶10] It appears from [Isa 61:1], that anointing with oil, in consecrating a person to any important office, whether civil or religious, was considered as an emblem of the communication of the gifts and graces of the Holy Spirit. This ceremony was used on three occasions, viz. the installation of prophets, priests, and kings, into their respective offices. But why should such an anointing be deemed necessary? Because the common sense of men taught them that all good, whether spiritual or secular, must come from God, its origin and cause. Hence it was taken for granted,

[¶11] 1. That no man could foretell events, unless inspired by the Spirit of God. And therefore the prophet was anointed, to signify the communication of the Spirit of wisdom and knowledge.

[¶12] 2. That no person could offer an acceptable sacrifice to God for the sins of men, or profitably minister in holy things, unless enlightened, influenced, and directed by the Spirit of grace and holiness. Hence the priest was anointed, to signify his being divinely qualified for the due performance of his sacred functions.

[¶13] 3. That no man could enact just and equitable laws which should have the prosperity of the community and the welfare of the individual continually in view, or could use the power confided to him only for the suppression of vice and the encouragement of virtue, but that man who was ever under the inspiration of the Almighty.

[¶14] Hence kings were inaugurated by anointing with oil. Two of these offices only exist in all civilized nations, the sacerdotal and regal; and in some countries the priest and king are still consecrated by anointing. In the Hebrew language, משח mashach signifies to anoint; and המשיח ha-mashiach, the anointed person. But as no man was ever dignified by holding the three offices, so no person ever had the title ha-mashiach, the anointed one, but Jesus the Christ. He alone is King of kings, and Lord of lords: the king who governs the universe, and rules in the hearts of his followers; the prophet to instruct men in the way wherein they should go; and the great high priest, to make atonement for their sins.

[¶15] Hence he is called the Messias, a corruption of the word המשיח ha-mashiach, The anointed One, in Hebrew; which gave birth to ὁ Χριστος, ho Christos, which has precisely the same signification in Greek. Of him, Melchizedek, Abraham, Aaron, David, and others, were illustrious types; but none of these had the title of The Messiah, or the Anointed of God: This does, and ever will, belong exclusively to Jesus the Christ.

[¶16] The Lord. Κυριος, the supreme, eternal Being, the ruler of the heavens and the earth. The Septuagint generally translate יהוה Yehovah by Κυριος. This Hebrew word, from היה hayah, he was, properly points out the eternity and self-existence of the Supreme Being; and if we may rely on the authority of Hesychius, which no scholar will call in question, Κυριος is a proper translation of יהוה Yehovah, as it comes from κυρω, - τυγχανω, I am, I exist. Others derive it from κυρος, authority, legislative power. It is certain that the lordship of Christ must be considered in a mere spiritual sense, as he never set up any secular government upon earth, nor commanded any to be established in his name; and there is certainly no spiritual government but that of God: and indeed the word Lord, in the text, appears to be properly understood, when applied to the deity of Christ. Jesus is a prophet, to reveal the will of God, and instruct men in it. He is a priest, to offer up sacrifice, and make atonement for the sin of the world. He is Lord, to rule over and rule in the souls of the children of men: in a word, he is Jesus the Savior, to deliver from the power, guilt, and pollution of sin; to enlarge and vivify, by the influence of his Spirit; to preserve in the possession of the salvation which he has communicated; to seal those who believe, heirs of glory; and at last to receive them into the fullness of beatitude in his eternal joy.

### Verse 12

[¶18] This shall be a sign (or token) unto you - You shall find this glorious person, however strange it may appear, wrapped in swaddling clothes, lying in a stable! It is by humility that Christ comes to reign; and this is the only way into his kingdom! Pride is the character of all the children of Adam: humility the mark of the Son of God, and of all his followers. Christ came in the way of humility to destroy that pride which is the root of evil in the souls of men. And thus, according to the old medical aphorism, "Opposites are destroyed by their opposites."

### Verse 13

[¶20] Suddenly there was with the angel, etc. - this multitude of the heavenly host had just now descended from on high, to honor the new-born Prince of peace, to give his parents the fullest conviction of his glory and excellence, and to teach the shepherds, who were about to be the first proclaimers of the Gospel, what to think and what to speak of him, who, while he appeared as a helpless infant, was the object of worship to the angels of God.

### Verse 14

[¶22] Glory to God in the highest - The design of God, in the incarnation, was to manifest the hidden glories of his nature, and to reconcile men to each other and to himself. The angels therefore declare that this incarnation shall manifest and promote the glory of God, εν ὑψιστοις not only in the highest heavens, among the highest orders of beings, but in the highest and most exalted degrees. For in this astonishing display of God's mercy, attributes of the Divine nature which had not been and could not be known in any other way should be now exhibited in the fullness of their glory, that even the angels should have fresh objects to contemplate, and new glories to exult in. These things the angels desire to look into, [1Pet 1:12], and they desire it because they feel they are thus interested in it. The incarnation of Jesus Christ is an infinite and eternal benefit. Heaven and earth both partake of the fruits of it, and through it angels and men become one family, [Eph 3:15].

[¶23] Peace, good will toward men - Men are in a state of hostility with Heaven and with each other. The carnal mind is enmity against God. He who sins wars against his Maker; and "Foe to God was ne'er true friend to man."

[¶24] When men become reconciled to God, through the death of his Son, they love one another. They have peace with God; peace in their own consciences; and peace with their neighbors: good will dwells among them, speaks in them, and works by them. Well might this state of salvation be represented under the notion of the kingdom of God, a counterpart of eternal felicity. See on [Mat 3:2] (note).

### Verse 15

[¶26] Let us now go even unto Bethlehem - Διελθωμεν, let us go across the country at the nearest, that we may lose no time, that we may speedily see this glorious reconciler of God and man. All delays are dangerous: but he who delays to seek Jesus, when the angels, the messengers of God, bring him glad tidings of salvation, risks his present safety and his eternal happiness. O, what would the damned in hell give for those moments in which the living hear of salvation, had they the same possibility of receiving it! Reader, be wise. Acquaint thyself now with God, and be at peace; and thereby good will come unto thee. Amen.

### Verse 17

[¶28] They made known abroad the saying - These shepherds were the first preachers of the Gospel of Christ: and what was their text? Why, Glory to God in the highest heavens, and on earth peace and good will among men. This is the elegant and energetic saying which comprises the sum and substance of the Gospel of God. This, and this only, is the message which all Christ's true pastors or shepherds bring to men. He who, while he professes the religion of Christ, disturbs society by his preachings or writings, who excludes from the salvation of God all who hold not his religious or political creed, never knew the nature of the Gospel, and never felt its power or influence. How can religious contentions, civil broils, or open wars, look that Gospel in the face which publishes nothing but glory to God, and peace and good will among men? Crusades for the recovery of a holy land so called, (by the way, latterly, the most unholy in the map of the world), and wars for the support of religion, are an insult to the Gospel, and blasphemy against God!

### Verse 19

[¶30] And pondered them in her heart - Συμβαλλουσα, Weighing them in her heart. Weighing is an English translation of our word pondering, from the Latin ponderare. Every circumstance relative to her son's birth, Mary treasured up in her memory; and every new circumstance she weighed, or compared with those which had already taken place, in order to acquire the fullest information concerning the nature and mission of her son.

### Verse 20

[¶32] The shepherds returned, glorifying and praising - These simple men, having satisfactory evidence of the truth of the good tidings, and feeling a Divine influence upon their own minds, returned to the care of their flocks, glorifying God for what he had shown them, and for the blessedness which they felt. "Jesus Christ, born of a woman, laid in a stable, proclaimed and ministered to by the heavenly host, should be a subject of frequent contemplation to the pastors of his Church. After having compared the predictions of the prophets with the facts stated in the evangelic history, their own souls being hereby confirmed in these sacred truths, they will return to their flocks, glorifying and praising God for what they had seen and heard in the Gospel history, just as it had been told them in the writings of the prophets; and, preaching these mysteries with the fullest conviction of their truth, they become instruments in the hands of God of begetting the same faith in their hearers; and thus the glory of God and the happiness of his people are both promoted." What subjects for contemplation! - what matter for praise!

### Verse 21

[¶34] When eight days were accomplished - The law had appointed that every male should be circumcised at eight days old, or on the eighth day after its birth, [Gen 17:12]; and our blessed Lord received circumcision in token of his subjection to the law, [Gal 4:4]; [Gal 5:3].

[¶35] His name was called Jesus - See on [Mat 1:21] (note) and [Joh 1:29] (note).

### Verse 22

[¶37] Days of her purification - That is, thirty-three days after what was termed the seven days of her uncleanness - forty days in all: for that was the time appointed by the law, after the birth of a male child. See [Lev 12:2], [Lev 12:6].

[¶38] The MSS. and versions differ much in the pronoun in this place: some reading αυτης, Her purification; others αυτου, His purification; others αυτων, Their purification; and others αυτοιν, the purification of Them Both. Two versions and two of the fathers omit the pronoun, Αυτων, their, and αυτου, his, have the greatest authorities in their support, and the former is received into most of the modern editions. A needless scrupulosity was, in my opinion, the origin of these various readings. Some would not allow that both needed purification, and referred the matter to Mary alone. Others thought neither could be supposed to be legally impure, and therefore omitted the pronoun entirely, leaving the meaning indeterminate. As there could be no moral defilement in the case, and what was done being for the performance of a legal ceremony, it is of little consequence which of the readings is received into the text.

[¶39] The purification of every mother and child, which the law enjoined, is a powerful argument in proof of that original corruption and depravity which every human being brings into the world. The woman to be purified was placed in the east gate of the court, called Nicanor's gate, and was there sprinkled with blood: thus she received the atonement. See Lightfoot.

### Verse 24

[¶41] And to offer a sacrifice - Neither mother nor child was considered as in the Lord's covenant, or under the Divine protection, till these ceremonies, prescribed by the law, had been performed.

[¶42] A pair of turtle doves, etc. - One was for a burnt-offering, and the other for a sin-offering: see [Lev 12:8]. The rich were required to bring a lamb, but the poor and middling classes were required to bring either two turtle doves, or two pigeons. This is a proof that the holy family were not in affluence. Jesus sanctified the state of poverty, which is the general state of man, by passing through it. Therefore the poor have the Gospel preached unto them; and the poor are they who principally receive it.

[¶43] Though neither Mary nor her son needed any of these purifications, for she was immaculate, and He was the Holy One, yet, had she not gone through the days of purification according to the law, she could not have appeared in the public worship of the Most High, and would have been considered as an apostate from the faith of the Israel of God; and had not He been circumcised and publicly presented in the temple, he could not have been permitted to enter either synagogue or temple, and no Jew would have heard him preach, or had any intercourse or connection with him. These reasons are sufficient to account for the purification of the holy virgin, and for the circumcision of the most holy Jesus.

## 274. Luke · 8 of 51

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/274/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/274/#p-N

### Verse 25

[¶1] And, behold, there was a man in Jerusalem - This man is distinguished because of his singular piety. There can be no doubt that there were many persons in Jerusalem named Simeon, besides this man; but there was none of the name who merited the attention of God so much as he in the text. Such persevering exemplary piety was very rare, and therefore the inspired penman ushers in the account with behold! Several learned men are of the opinion that he was son to the famous Hillel, one of the most celebrated doctors and philosophers which had ever appeared in the Jewish nation since the time of Moses. Simeon is supposed also to have been the Ab or president of the grand Sanhedrin.

[¶2] The same man was just - He steadily regulated all his conduct by the law of his God: and devout - he had fully consecrated himself to God, so that he added a pious heart to a righteous conduct. The original word ευλαβης, signifies also a person of good report - one well received among the people, or one cautious and circumspect in matters of religion; from ευ, well, and λαμβανω, I take: it properly denotes, one who takes any thing that is held out to him, well and carefully. He so professed and practised the religion of his fathers that he gave no cause for a friend to mourn on his account, or an enemy to triumph.

[¶3] Several excellent MSS. read ευσεβης, pious or godly, from ευ, well, and σεβομαι, I worship; one who worships God well, i.e. in spirit and in truth.

[¶4] Waiting for the consolation of Israel - That is, the Messiah, who was known among the pious Jews by this character: he was to be the consolation of Israel, because he was to be its redemption. This consolation of Israel was so universally expected that the Jews swore by it: So let me see the Consolation, if such a thing be not so, or so. See the forms in Lightfoot.

[¶5] The Holy Ghost was upon him - He was a man divinely inspired, overshadowed, and protected by the power and influence of the Most High.

### Verse 26

[¶7] It was revealed unto him - He was divinely informed, κεχρηματισμενον - he had an express communication from God concerning the subject. The secret of the Lord is with them that fear him. The soul of a righteous and devout man is a proper habitation for the Holy Spirit.

[¶8] He should not see death - They that seek shall find: it is impossible that a man who is earnestly seeking the salvation of God, should be permitted to die without finding it.

[¶9] The Lord's Christ - Rather, the Lord's anointed. That prophet, priest, and king, who was typified by so many anointed persons under the old covenant; and who was appointed to come in the fullness of time, to accomplish all that was written in the law, in the prophets, and in the Psalms, concerning him. See the note on [Luk 2:11].

### Verse 27

[¶11] He came by the Spirit into the temple - Probably he had in view the prophecy of Malachi, [Mal 3:1], The Lord, whom ye seek, shall suddenly come to his temple. In this messenger of the covenant, the soul of Simeon delighted. Now the prophecy was just going to be fulfilled; and the Holy Spirit, who dwelt in the soul of this righteous man, directed him to go and see its accomplishment. Those who come, under the influence of God's Spirit, to places of public worship, will undoubtedly meet with him who is the comfort and salvation of Israel.

[¶12] After the custom of the law - To present him to the Lord, and then redeem him by paying five shekels, [Num 18:15], [Num 18:16], and to offer those sacrifices appointed by the law. See [Luk 2:24].

### Verse 28

[¶14] Then took he him up in his arms - What must the holy soul of this man have felt in this moment! O inestimable privilege! And yet ours need not be inferior: If a man love me, says Christ, he will keep my word; and I and the Father will come in unto him, and make our abode with him. And indeed even Christ in the arms could not avail a man, if he were not formed in his heart.

### Verse 29

[¶16] Lord, now lettest thou thy servant depart in peace - Now thou dismissest, απολυεις, loosest him from life; having lived long enough to have the grand end of life accomplished.

[¶17] According to thy word - It was promised to him, that he should not die till he had seen the Lord's anointed, [Luk 2:26]; and now, having seen him, he expects to be immediately dismissed in peace into the eternal world; having a full assurance and enjoyment of the salvation of God. Though Simeon means his death, yet the thing itself is not mentioned; for death has not only lost its sting, but its name also, to those who have, even by faith, seen the Lord's anointed.

### Verse 30

[¶19] Thy salvation - That Savior which it became the goodness of God to bestow upon man, and which the necessities of the human race required. Christ is called our salvation, as he is called our life, our peace, our hope; i.e. he is the author of all these, to them who believe.

### Verse 31

[¶21] Which thou hast prepared - Ὁ ἡτοιμασας, which thou hast Made Ready before the face, in the presence, of all people. Here salvation is represented under the notion of a feast, which God himself has provided for the whole world; and to partake of which he has invited all the nations of the earth. There seems a direct allusion here to [Isa 25:6], etc. "In this mountain shall the Lord of hosts make unto all people a feast of fat things," etc. Salvation is properly the food of the soul, by which it is nourished unto eternal life; he that receiveth not this, must perish for ever.

### Verse 32

[¶23] A light to lighten the Gentiles - Φως εις αποκαλυψιν εθνων - A light of the Gentiles, for revelation. By Moses and the prophets, a light of revelation was given to the Jews, in the blessedness of which the Gentiles did not partake. By Christ and his apostles, a luminous revelation is about to be given unto the Gentiles, from the blessedness of which the Jews in general, by their obstinacy and unbelief, shall be long excluded. But to all true Israelites it shall be a glory, an evident fulfillment of all the predictions of the prophets, relative to the salvation of a lost world; and the first offers of it shall be made to the Jewish people, who may see in it the truth of their own Scriptures indisputably evinced.

### Verse 33

[¶25] Joseph and his mother marvelled - For they did not as yet fully know the counsels of God, relative to the salvation which Christ was to procure; nor the way in which the purchase was to be made: but to this Simeon refers in the following verses.

### Verse 34

[¶27] This child is set for the fall - This seems an allusion to [Isa 8:14], [Isa 8:15] : Jehovah, God of hosts, shall be - for a stone of stumbling and rock of offense to both houses of Israel; and many among them shall stumble and fall, etc. As Christ did not come as a temporal deliverer, in which character alone the Jews expected him, the consequence should be, they would reject him, and so fall by the Romans. See [Rom 11:11], [Rom 11:12], and Matthew 24. But in the fullness of time there shall be a rising again of many in Israel. See [Rom 11:26].

[¶28] And for a sign - A mark or butt to shoot at - a metaphor taken from archers. Or perhaps Simeon refers to [Isa 11:10-12]. There shall be a root of Jesse, which shall stand for an Ensign of the people; to it shall the Gentiles seek: - intimating that the Jews would reject it, while the Gentiles should flock to it as their ensign of honor, under which they were to enjoy a glorious rest.

[¶29] That the thoughts (or reasonings) of many hearts may be revealed - I have transposed this clause to the place to which I believe it belongs. The meaning appears to me to be this: The rejection of the Messiah by the Jewish rulers will sufficiently prove that they sought the honor which comes from the world, and not that honor which comes from God: because they rejected Jesus, merely for the reason that he did not bring them a temporal deliverance. So the very Pharisees, who were loud in their professions of sanctity and devotedness to God, rejected Jesus, and got him crucified, because his kingdom was not of this world. Thus the reasonings of many hearts were revealed.

### Verse 35

[¶31] Yea, a sword shall pierce through thy own soul also - Probably meaning, Thou also, as well as thy son, shall die a martyr for the truth. But as this is a metaphor used by the most respectable Greek writers to express the most pungent sorrow, it may here refer to the anguish Mary must have felt when standing beside the cross of her tortured son: [Joh 19:25].

### Verse 36

[¶33] Anna, a prophetess - It does not appear that this person was a prophetess in the strict sense of the word, i.e. one who could foretell future events; but rather a holy woman; who, from her extensive knowledge and deep experience in Divine things, was capable of instructing others; according to the use of the word προφητευω, [1Cor 14:3] : He that prophesieth, speaketh unto men to edification, and to exhortation, and to comfort. So we find this holy widow proclaiming Jesus to all who looked for redemption in Jerusalem, [Luk 2:38].

[¶34] The tribe of Asher - This was one of the ten tribes of the kingdom of Israel, several families of which had returned from their idolatry unto God, in the time that Hezekiah proclaimed the passover in Jerusalem, which is mentioned [2Chr 30:1-11]. Though her family might have been a distinguished one in Jerusalem, yet we find that it was her very exemplary piety that entitled her to be thus honourably mentioned in the sacred history. It is an honorable thing indeed to have one's name written in the sacred records; but to be written in the book of life is of infinitely greater moment.

[¶35] Seven years - She was a pure virgin when married, was favored with her husband but seven years, and was now in all, taking in the time of her virginity, marriage, and widowhood, eighty-four years of age. At such an age, it might be supposed she was reasonably exempted from performing the severer duties of religion; but her spirit of piety continued still to burn with a steady and undiminished fame.

### Verse 37

[¶37] Departed not from the temple - Attended constantly at the hours of prayer, which were nine in the morning and three in the afternoon. See [Act 2:15]; [Act 3:1]. It does not appear that women had any other functions to perform in that holy place.

[¶38] With fastings - She accompanied her devotion with frequent fastings, probably not oftener than twice in the week; for this was the custom of the most rigid Pharisees: see [Luk 18:12].

### Verse 38

[¶40] Coming in that instant - Αυτῃ τῃ ὡρᾳ, at that very time - while Simeon held the blessed Redeemer in his arms, and was singing his departing and triumphal song.

[¶41] Gave thanks likewise - She, as well as Simeon, returned God public thanks, for having sent this Savior to Israel.

[¶42] Spake of him - Of the nature and design of his mission; and the glory that should take place in the land.

[¶43] To all them that looked for redemption - As Daniel's seventy weeks were known to be now completed, the more pious Jews were in constant expectation of the promised Messiah. They were expecting redemption, λυτρωσιν; such a redemption as was to be brought about by an atonement, or expiatory victim, or ransom price. See on [Luk 1:68] (note).

[¶44] In Jerusalem - It is probable she went about from house to house, testifying the grace of God. In the margin of our common version, Israel is put instead of Jerusalem, which the translators thought was nearly as eligible as the word they received into the text. This marginal reading is supported by several MSS., all the Arabic and Persic versions, the Vulgate, and most copies of the Itala. Were this reading to be received, it would make a very essential alteration in the meaning of the text, as it would intimate that this excellent woman traveled over the land of Israel, proclaiming the advent of Christ. At all events, it appears that this widow was one of the first publishers of the Gospel of Christ, and it is likely that she traveled with it from house to house through the city of Jerusalem, where she knew they dwelt who were expecting the salvation of God.

## 275. Luke · 9 of 51

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/275/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/275/#p-N

### Verse 39

[¶1] They returned into Galilee - But not immediately: for the coming of the wise men, and the retreat of Joseph with his family into Egypt, happened between this period of time, and his going to Nazareth in Galilee. - Bp. Pearce. But it is very likely, that as soon as the presentation in the temple, and the ceremonies relative to it, had been accomplished, that the holy family did return to Galilee, as St. Luke here states, and that they continued there till Herod's bloody purpose was discovered to them by the Lord; which probably took some time to bring it to its murderous crisis, after the departure of the magi. After which, they fled into Egypt, where they continued till the death of Herod; and it is probable that it is of a second return to Nazareth that St. Matthew speaks, [Luk 2:23].

### Verse 40

[¶3] The child grew - As to his body - being in perfect health.

[¶4] Waxed strong in spirit - His rational soul became strong and vigorous.

[¶5] Filled with wisdom - The divinity continuing to communicate itself more and more, in proportion to the increase of the rational principle. The reader should never forget that Jesus was perfect man, as well as God.

[¶6] And the grace of God was upon him - The word χαρις, not only means grace in the common acceptation of the word, (some blessing granted by God's mercy to those who are sinners, or have no merit), but it means also favor or approbation: and this sense I think most proper for it here, when applied to the human nature of our blessed Lord; and thus our translators render the same word, [Luk 2:52]. Even Christ himself, who knew no sin, grew in the favor of God; and, as to his human nature, increased in the graces of the Holy Spirit. From this we learn that, if a man were as pure and as perfect as the man Jesus Christ himself was, yet he might nevertheless increase in the image, and consequently in the favor, of God. God loves every thing and person, in proportion to the nearness of the approaches made to his own perfections.

### Verse 41

[¶8] His parents went - every year - This was their constant custom, because positively enjoined by the law, [Exo 23:17]. But it does not appear that infants were obliged to be present; and yet all the men-children are positively ordered to make their appearance at Jerusalem thrice in the year, [Exo 34:23]. And our Lord, being now twelve years old, [Luk 2:42], accompanies his parents to the feast. Probably this was the very age at which the male children were obliged to appear before the Lord at the three public festivals - the feast of unleavened bread, of weeks, and of tabernacles. According to the Jewish canons, it was the age at which they were obliged to begin to learn a trade.

### Verse 43

[¶10] Had fulfilled the days - Eight days in the whole: one was the passover, and the other seven, the days of unleavened bread. See on [Mat 26:2] (note).

### Verse 44

[¶12] Supposing him to have been in the company - Some have supposed that the men and women marched in separate companies on these occasions, which is very likely; and that sometimes the children kept company with the men, sometimes with the women. This might have led to what otherwise seems to have been inexcusable carelessness in Joseph and Mary. Joseph, not seeing Jesus in the men's company, might suppose he was with his mother in the women's company; and Mary, not seeing him with her, might imagine he was with Joseph.

[¶13] Went a day's journey - Knowing what a treasure they possessed, how could they be so long without looking on it? Where were the bowels and tender solicitude of the mother? Let them answer this question who can.

[¶14] And they sought him - Ανεζητουν, They earnestly sought him. They are now both duly affected with a sense of their great loss and great negligence.

[¶15] Kinsfolk and acquaintance - Those of the same family and neighborhood went up to Jerusalem together on such occasions.

[¶16] I have frequently been reminded, says Mr. Ward, when reading this history, of the crowds going to some place in Bengal, to an idol feast. Men, women, and children, in large companies, may be seen travelling together, with their bedding, etc., on their heads. They cook and prepare their victuals in some shady place near a town, where they can purchase the necessaries they want, and, after remaining two or three days at the festival, return in companies as they went.

### Verse 45

[¶18] Seeking him - Ζητουντες αυτον - or rather, seeking him diligently, αναζητουντες. This is the reading of BCDL, six others, Vulgate, and nine copies of the Itala. If they sought earnestly when they first found him missing, there is little doubt that their solicitude and diligence must be greatly increased during his three days' absence, therefore the word which I have adopted, on the above authority, is more likely to be the true reading than the ζητουντες of the common text, which simply signifies seeking; whereas the other strongly marks their solicitude and diligence.

### Verse 46

[¶20] Sitting in the midst of the doctors - The rabbins, who were explaining the law and the ceremonies of the Jewish religion to their disciples.

[¶21] Asking them questions - Not as a scholar asks his teacher, to be informed; but as a teacher, who proposes questions to his scholars in order to take an occasion to instruct them.

[¶22] In the time of Josephus, the Jewish teachers were either very ignorant or very humble: for he tells us that, "when he was about fourteen years of age, the chief priests, and the principal men of the city, were constantly coming to him to be more accurately instructed in matters relative to the law." See his Life, sect. ii. If this were true, it is no wonder to find them now listening, with the deepest attention, to such teaching as they never before heard.

### Verse 47

[¶24] Answers: - The word αποκρισις here seems not to mean answers only, but what Jesus said by way of question to the doctors, [Luk 2:46]. So in [Rev 7:13], one of the elders is said to have answered, saying - when he only asked a question. Bp. Pearce.

### Verse 48

[¶26] Why hast thou thus dealt with us? - It certainly was not his fault, but theirs. Men are very apt to lay on others the blame of their own misconduct.

### Verse 49

[¶28] How is it that ye sought me? - Is not this intended as a gentle reproof? Why had ye me to seek? Ye should not have left my company, when ye knew I am constantly employed in performing the will of the Most High.

[¶29] My Father's business? - Εν τοις του πατρος μου, My Father's concerns. Some think that these words should be translated, In my Father's house; which was a reason that they should have sought him in the temple only. As if he had said, Where should a child be found, but in his father's house? This translation is defended by Grotius, Pearce, and others; and is the reading of the Syriac, later Persic, and Armenian versions. Our Lord took this opportunity to instruct Joseph and Mary concerning his Divine nature and mission. My Father's concerns. This saying, one would think, could not have been easily misunderstood. It shows at once that he came down from heaven. Joseph had no concerns in the temple; and yet we find they did not fully comprehend it. How slow of heart is man to credit any thing that comes from God!

### Verse 51

[¶31] Was subject unto them - Behaved towards them with all dutiful submission. Probably his working with his hands at his reputed father's business, is here also implied: see on [Luk 2:41] (note). No child among the Jews was ever brought up in idleness. Is not this the carpenter? was a saying of those Jews who appear to have had a proper knowledge of his employment while in Joseph's house. See the note on [Mat 13:55].

### Verse 52

[¶33] Jesus increased in wisdom - See on [Luk 2:40] (note).

[¶34] The following remarks, taken chiefly from Mr. Claude, on the foregoing subject, are well worth the reader's attention.

[¶35] I. The birth of Christ is announced to the shepherds.

[¶36] 1. God causes his grace to descend not only on the great and powerful of the world, but also upon the most simple and inconsiderable; just as the heavens diffuse their influence not only on great trees, but also on the smallest herbs.

[¶37] 2. God seems to take more delight in bestowing his favors on the most abject than in distributing them among persons of elevated rank. Here is an example: for while he sent the wise men of the east to Herod, he sent an angel of heaven to the shepherds, and conducted them to the cradle of the Savior of the world.

[¶38] 3. In this meeting of the angels and shepherds, you see a perpetual characteristic of the economy of Jesus Christ; wherein the highest and most sublime things are joined with the meanest and lowest. In his person, the eternal Word is united to a creature, the Divine nature to the human, infinity to infirmity, in a word, the Lord of glory to mean flesh and blood. On his cross, though he appears naked, crowned with thorns, and exposed to sorrows, yet at the same time he shakes the earth, and eclipses the sun. Here, in like manner, are angels familiar with shepherds; angels, to mark his majesty; shepherds, his humility.

[¶39] 4. This mission of angels relates to the end for which the Son of God came into the world; for he came to establish a communion between God and men, and to make peace between men and angels: to this must be referred what St. Paul says, [Col 1:20], It pleased the Father, by him, to reconcile all things to himself.

[¶40] 5. However simple and plain the employments of men may be, it is always very pleasing to God when they discharge them with a good conscience. While these shepherds were busy in their calling, God sent his angels to them.

[¶41] 6. God does, in regard to men, what these shepherds did in regard to their sheep. He is the great Shepherd of mankind, continually watching over them by his providence.

[¶42] II. The glory of the Lord shone round the shepherds.

[¶43] 1. When angels borrow human forms, in order to appear to men, they have always some ensigns of grandeur and majesty, to show that they are not men, but angels.

[¶44] 2. The appearance of this light to the shepherds in the night, may very well be taken for a mystical symbol. Night represents the corrupt state of mankind when Jesus came into the world; a state of ignorance and error. Light fitly represents the salutary grace of Christ, which dissipates obscurity, and gives us the true knowledge of God.

[¶45] III. The shepherds were filled with great fear.

## 276. Luke · 10 of 51

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[¶0] 1. This was the effect of their great surprise. When grand objects suddenly present themselves to us, they must needs fill us with astonishment and fear, for the mind, on these occasions, is not at liberty to exert its force; on the contrary, its strength is dissipated, and during this dissipation it is impossible not to fear.

[¶1] 2. This fear may also arise from emotions of conscience. Man is by nature a sinner, and consequently an object of the justice of God. While God does not manifest himself to him, he remains insensible of his sin; but, when God discovers himself to him, he awakes to feeling, and draws nigh to God as a trembling criminal approaches his judge. See this exemplified in the case of Adam, and in that of the Israelites when God appeared on the mountain: hence that proverbial saying, We shall die, for we have seen God.

[¶2] 3. The shepherds had just reason to fear when they saw before them an angel of heaven, surrounded with the ensigns of majesty, for angels had been formerly the ministers of God's vengeance. On this occasion, the sad examples of Divine vengeance, recorded in Scripture, and performed by the ministry of angels, might, in a moment, rise to view, and incline them to think that this angel had received a like order to destroy them.

[¶3] IV. Observe the angel's discourse to the shepherds.

[¶4] 1. The angels say to them, Fear not. This preface was necessary to gain their attention, which fear, no doubt, had dissipated. The disposition which the angel wishes to awaken in them comports with the news which he intended to announce; for what has fear to do with the birth of the Savior of the world?

[¶5] 2. The angel describes, 1st, The person of whom he speaks, a Savior, Christ, the Lord; see before on [Luk 2:11] (note). See, 2dly, What he speaks of him; he is born unto you. 3dly, He marks the time; this day. 4thly, He describes the place; in the city of David. 5thly, He specifies the nature of this important news; a great joy which shall be unto all people. See Claude's Essay, by Robinson, vol. i. p. 266, etc.

[¶6] Concerning Simeon, three things deserve to be especially noted: 1. His faith. 2. His song. And 3. His prophecy.

[¶7] I. His faith.

[¶8] 1. He expected the promised Redeemer, in virtue of the promises which God had made; and, to show that his faith was of the operation of God's Spirit, he lived a life of righteousness and devotedness to God. Many profess to expect the salvation which God has promised only to those who believe, while living in conformity to the world, under the influence of its spirit, and in the general breach of the righteous law of God.

[¶9] 2. The faith of Simeon led him only to wish for life that he might see him who was promised, and, be properly prepared for an inheritance among the sanctified. They who make not this use of life are much to be lamented. It would have been better for them had they never been born.

[¶10] 3. The faith of Simeon was crowned with success. Jesus came; he saw, he felt, he adored him! and, with a heart filled with the love of God, he breathed out his holy soul, and probably the last dregs of his life, in praise to the fountain of all good.

[¶11] II. Simeon's song. By it he shows forth: -

[¶12] 1. The joy of his own heart. Lord, now thou dismissest thy servant; as if he had said: "Yes, O my God, I am going to quit this earth! I feel that thou callest me; and I quit it without regret. Thou hast fulfilled all my desires, and completed my wishes, and I desire to be detained no longer from the full enjoyment of thyself." O, how sweet is death, after such an enjoyment and discovery of eternal life!

[¶13] 2. Simeon shows forth the glory of Christ. He is the Sun of righteousness, rising on a dark and ruined world with light and salvation. He is the light that shall manifest the infinite kindness of God to the Gentile people; proving that God is good to all, and that his tender mercies are over all his works.

[¶14] He is the glory of Israel. It is by him that the Gentiles have been led to acknowledge the Jews as the peculiar people of God; their books as the word of God, and their teaching as the revelation of God. What an honor for this people, had they known how to profit by it!

[¶15] 3. He astonished Joseph and Mary with his sublime account of the Redeemer of the world. They hear him glorified, and their hearts exult in it. From this Divine song they learn that this miraculous son of theirs is the sum and substance of all the promises made unto the fathers, and of all the predictions of the prophets.

[¶16] III. Simeon's prophecy.

[¶17] 1. He addresses Christ, and foretells that he should be for the ruin and recovery of many in Israel. How astonishing is the folly and perverseness of man, to turn that into poison which God has made the choicest medicine; and thus to kill themselves with the cure which he has appointed for them in the infinity of his love! Those who speak against Jesus, his ways, his doctrine, his cross, his sacrifice, are likely to stumble, and fall, and rise no more for ever! May the God of mercy save the reader from this condemnation!

[¶18] 2. He addresses Mary, and foretells the agonies she must go through. What must this holy woman have endured when she saw her son crowned with thorns, scourged, buffeted, spit upon - when she saw his hands and his feet nailed to the cross, and his side pierced with a spear! What a sword through her own soul must each of these have been! But this is not all. These sufferings of Jesus are predicted thirty years before they were to take place! What a martyrdom was this! While he is nourished in her bosom, she cannot help considering him as a lamb who is growing up to be sacrificed. The older he grows, the nearer the bloody scene approaches! Thus her sufferings must increase with his years, and only end with his life!

[¶19] 3. He foretells the effects which should be produced by the persecutions raised against Christ and his followers. This sword of persecution shall lay open the hearts of many, and discover their secret motives and designs. When the doctrine of the cross is preached, and persecution raised because of it, then the precious are easily distinguished from the vile. Those whose hearts are not established by grace, now right with God, will turn aside from the way of righteousness, and deny the Lord that bought them. On the other hand, those whose faith stands not in the wisdom of man, but in the power of God, will continue faithful unto death, glorify God in the fire, and thus show forth the excellency of his salvation, and the sincerity of the profession which they had before made. Thus the thoughts of many hearts are still revealed.

[¶20] The design of our blessed Lord in staying behind in the temple seems to have been twofold. 1st. To prepare the Jews to acknowledge in him a Divine and supernatural wisdom: and 2dly. To impress the minds of Joseph and Mary with a proper idea of his independence and Divinity.

[¶21] Their conduct in this business may be a lasting lesson and profitable warning to all the disciples of Christ. 1st. It is possible (by not carefully watching the heart, and by not keeping sacredly and constantly in view the spirituality of every duty) to lose the presence and power of Christ, even in religious ordinances. Joseph and Mary were at the feast of the passover when they lost Jesus! 2dly. Many who have sustained loss in their souls are kept from making speedy application to God for help and salvation, through the foolish supposition that their state is not so bad as it really is; and, in the things of salvation, many content themselves with the persuasion that the religious people with whom they associate are the peculiar favourites of Heaven, and that they are in a state of complete safety while connected with them.

[¶22] They, supposing him to be in the company, went a day's journey. 3dly. Deep sorrow and self-reproach must be the consequence of the discovery of so great a loss as that of the presence and power of Christ. Joseph and Mary sought him sorrowing. 4thly. When people are convinced, by the light of the Lord, that their souls are not in a safe state, and that unless they find the Redeemer of the world they must perish, they are naturally led to inquire among their kinsfolk and acquaintance for him who saves sinners. But this often proves fruitless; they know not Jesus themselves, and they cannot tell others where to find him.

[¶23] They sought him among their kinsfolk and acquaintance, and found him not. 5thly. When people perceive that they have proceeded in a certain course of life for a considerable time, without that salvation which God promises in his word, they should first stop and inquire into their state, and when they find that they have been posting into eternity, not only without a preparation for glory, but with an immense load of guilt upon their souls, they should turn back, and, as their time may be but short, they should seek diligently.

[¶24] They turned back to Jerusalem, earnestly seeking him. 6thly. The likeliest place to find Jesus and his salvation is the temple. The place where his pure unadulterated Gospel is preached, the sanctuary where the power and glory of God are seen in the conviction, conversion, and salvation of sinners. They found him in the temple, among the doctors. 7thly. Trials, persecutions, and afflictions are all nothing, when the presence and power of Christ are felt; but when a testimony of his approbation lives no longer in the heart, every thing is grievous and insupportable. The fatigue of the journey to Bethlehem, the flight from the cruelty of Herod, and the unavoidable trials in Egypt, were cheerfully supported by Joseph and Mary, because in all they had Jesus with them; but now they are in distress and misery because he is behind in Jerusalem. Reader, if thou have lost Jesus, take no rest to body or soul till thou have found him! Without him, all is confusion and ruin: with him, all is joy and peace.

### Introduction

[¶26] The time in which John the Baptist began to preach, [Luk 3:1-3]. The prophecies which were fulfilled in him, [Luk 3:4-6]. The matter and success of his preaching, [Luk 3:7-9]; among the people, [Luk 3:10], [Luk 3:11]; among the publicans, [Luk 3:12], [Luk 3:13]; among the soldiers, [Luk 3:14]. His testimony concerning Christ, [Luk 3:15-18]. The reason why Herod put him afterwards in prison, [Luk 3:19], [Luk 3:20]. He baptizes Christ, on whom the Spirit of God descends, [Luk 3:21], [Luk 3:22]. Our Lord's genealogy, vv. 23-38.

### Verse 1

[¶28] Fifteenth year - This was the fifteenth of his principality and thirteenth of his monarchy: for he was two years joint emperor, previously to the death of Augustus.

[¶29] Tiberius Caesar - This emperor succeeded Augustus, in whose reign Christ was born. He began his reign August 19, a.d. 14, reigned twenty-three years, and died March 16, a.d. 37, aged seventy eight years. He was a most infamous character. During the latter part of his reign especially, he did all the mischief he possibly could; and that his tyranny might not end with his life, he chose Caius Caligula for his successor, merely on account of his bad qualities; and of whom he was accustomed to say, This young prince will be a Serpent to the Roman people, and a Phaethon to the rest of mankind.

[¶30] Herod - This was Herod Antipas, the son of Herod the Great who murdered the innocents. It was the same Herod who beheaded John Baptist, and to whom our Lord was sent by Pilate. See the account of the Herod family in the notes on [Mat 2:1] (note).

[¶31] Iturea and Trachonitis - Two provinces of Syria, on the confines of Judea.

[¶32] Abilene - Another province of Syria, which had its name from Abila, its chief city.

[¶33] These estates were left to Herod Antipas and his brother Philip by the will of their father, Herod the Great; and were confirmed to them by the decree of Augustus.

[¶34] That Philip was tetrarch of Trachonitis, in the fifteenth year of Tiberius, we are assured by Josephus, who says that Philip the brother of Herod died in the twentieth year of Tiberius, after he had governed Trachonitis, Batanea, and Gaulonitis thirty-seven years. Antiq. b. xviii. c. 5, s. 6. And Herod continued tetrarch of Galilee till he was removed by Caligula, the successor of Tiberius. Antiq. b. xviii. c. 8, s. 2.

[¶35] That Lysanius was tetrarch of Abilene is also evident from Josephus. He continued in this government till the Emperor Claudius took it from him, a.d. 42, and made a present of it to Agrippa. See Antiq. b. xix. c. 5, s. 1.

[¶36] Tetrarch signifies the ruler of the fourth part of a country. See the note on [Mat 14:1].

### Verse 2

[¶38] Annas and Caiaphas being the high priests - Caiaphas was the son-in-law of Annas or Ananias, and it is supposed that they exercised the high priest's office by turns. It is likely that Annas only was considered as high priest; and that Caiaphas was what the Hebrews termed כהן משנה cohen mishneh, or סגן כהנים sagan cohanim, the high priest's deputy, or ruler of the temple. See the note on [Mat 2:4], and on [Joh 18:13].

[¶39] The facts which St. Luke mentions here tend much to confirm the truth of the evangelical history. Christianity differs widely from philosophic system; it is founded in the goodness and authority of God; and attested by historic facts. It differs also from popular tradition, which either has had no pure origin, or which is lost in unknown or fabulous antiquity. It differs also from pagan and Mohammedan revelations, which were fabricated in a corner, and had no witnesses. In the above verses we find the persons, the places, and the times marked with the utmost exactness. It was under the first Caesars that the preaching of the Gospel took place; and in their time, the facts on which the whole of Christianity is founded made their appearance: an age the most enlightened, and best known from the multitude of its historic records. It was in Judea, where every thing that professed to come from God was scrutinized with the most exact and unmerciful criticism. In writing the history of Christianity, the evangelists appeal to certain facts which were publicly transacted in such places, under the government and inspection of such and such persons, and in such particular times. A thousand persons could have confronted the falsehood, had it been one! These appeals are made - a challenge is offered to the Roman government, and to the Jewish rulers and people - a new religion has been introduced in such a place, at such a time - this has been accompanied with such and such facts and miracles! Who can disprove this? All are silent. None appears to offer even an objection. The cause of infidelity and irreligion is at stake! If these facts cannot be disproved, the religion of Christ must triumph. None appears because none could appear. Now let it be observed, that the persons of that time, only, could confute these things had they been false; they never attempted it; therefore these facts are absolute and incontrovertible truths: this conclusion is necessary. Shall a man then give up his faith in such attested facts as these, because, more than a thousand years after, an infidel creeps out, and ventures publicly to sneer at what his iniquitous soul hopes is not true!

[¶40] The word of God came unto John - That is, the Holy Spirit that revealed to him this doctrine of salvation. This came upon him in the desert, where he was living in such a state of austerity as gave him full right to preach all the rigours of penitence to others. Thus we find that the first preachers, historians, and followers of the doctrines of the Gospel were men eminent for the austerity of their lives, the simplicity of their manners, and the sanctity of their conduct; they were authorized by God, and filled with the most precious gifts of his Spirit. And what are the apostles which the new philosophy sends us? Philosophers full of themselves, not guided by the love of truth or wisdom, but ever seeking their own glory; in constant hostility among themselves, because of their separate pretensions to particular discoveries, of the honor of which they would almost as soon lose life as be deprived. Who are they? Men of a mortified life and unblamable conversation? No, they are poets and poetasters; composers of romances, novels, intrigues, farces, comedies, etc., full of extravagance and impurity. They are pretended moralists that preach up pleasure and sensual gratification, and dissolve, as far as they can, the sacred and civil ties that unite and support society. They are men whose guilt is heightened by their assuming the sacred name of philosophers, and dignifying their impure system with a name at which Philosophy herself blushes and bleeds.

### Verse 3

[¶42] The baptism of repentance - See on [Mat 3:4-6] (note), and [Mar 1:1] (note), etc., and Mark 16 (note) at the end.

### Verse 4

[¶44] Prepare ye the way - It was customary for the Hindoo kings, when on journeys, to send a certain class of the people two or three days before them, to command the inhabitants to clear the ways. A very necessary precaution where there are no public roads. - Ward.

## 277. Luke · 11 of 51

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### Verse 5

[¶1] Every they shall be filled - All hinderances shall be taken out of the way: a quotation from the Greek version of [Isa 40:4], containing an allusion to the preparations made in rough countries to facilitate the march of mighty kings and conquerors. See the instance produced on [Mat 3:3] (note).

### Verse 7

[¶3] On this account of the Baptist's mode of preaching, see the notes on [Mat 3:7-11] (note).

### Verse 10

[¶5] What shall we do then? - The preaching of the Baptist had been accompanied with an uncommon effusion of that Spirit which convinces of sin, righteousness, and judgment. The people who heard him now earnestly begin to inquire what they must do to be saved? They are conscious that they are exposed to the judgments of the Lord, and they wish to escape from the coming wrath.

### Verse 11

[¶7] He that hath two coats, etc. - He first teaches the great mass of the people their duty to each other. They were uncharitable and oppressive, and he taught them not to expect any mercy from the hand of God, while they acted towards others in opposition to its dictates. If men be unkind and uncharitable towards each other, how can they expect the mercy of the Lord to be extended towards themselves?

### Verse 12

[¶9] Then came also publicans - He next instructs the tax-gatherers in the proper discharge of their duty: though it was an office detested by the Jews at large, yet the Baptist does not condemn it. It is only the abuse of it that he speaks against. If taxes be necessary for the support of a state, there must be collectors of them; and the collector, if he properly discharge his duty, is not only a useful, but also a respectable officer. But it seems the Jewish tax-gatherers exacted much more from the people than government authorized them to do, [Luk 3:13], and the surplus they pocketed. See the conduct of many of our surveyors and assessors. They are oppressors of the people, and enrich themselves by unjust surcharges. This, I am inclined to think, is too common an evil; and the executive government is often the people's scape-goat, to bear the crimes of its officers, crimes in which it has no concern. For an account of the publicans, see the note on [Mat 5:46].

### Verse 14

[¶11] The soldiers likewise demanded of him - He, thirdly, instructs those among the military. They were either Roman soldiers, or the soldiers of Herod or Philip. Use no violence to any, μηδενα διασεισητε, do not extort money or goods by force or violence from any. This is the import of the words neminein concutite, used here by the Vulgate, and points out a crime of which the Roman soldiers were notoriously guilty, their own writers being witnesses. Concussio has the above meaning in the Roman law. See Raphelius in loco.

[¶12] Neither accuse any falsely - Or, on a frivolous pretense - μηδε συκοφαντησητε, be not sycophants, like those who are base flatterers of their masters, who to ingratiate themselves into their esteem, malign, accuse, and impeach the innocent. Bishop Pearce observes that, when the concussio above referred to did not produce the effect they wished, they often falsely accused the persons, which is the reason why this advice is added. See the note on [Luk 19:7].

[¶13] Be content with your wages - Οψωνιοις. The word signifies not only the money which was allotted to a Roman soldier, which was two oboli, about three halfpence per day, but also the necessary supply of wheat, barley, etc. See Raphelius.

### Verse 15

[¶15] Whether he were the Christ - So general was the reformation which was produced by the Baptist's preaching that the people were ready to consider him as the promised Messiah. Thus John came in the spirit and power of Elijah, and reformed all things; showed the people, the tax-gatherers, and the soldiers, their respective duties, and persuaded them to put away the evil of their doings. See the note on [Mat 17:11].

### Verse 16

[¶17] On these verses see [Mat 3:11], [Mat 3:12], and [Mar 1:7], [Mar 1:8], and particularly the note on [Joh 3:5] (note).

### Verse 19

[¶19] Herod the tetrarch - See this subject explained at large, [Mat 14:1] (note), etc., and [Mar 6:21], [Mar 6:23] (note).

### Verse 21

[¶21] Jesus - being baptized - See on [Mat 3:16], [Mat 3:17] (note).

### Verse 23

[¶23] Thirty years of age - This was the age required by the law, to which the priests must arrive before they could be installed in their office: see [Num 4:3].

[¶24] Being (as was supposed) the son of Joseph - This same phrase is used by Herodotus to signify one who was only reputed to be the son of a particular person: τουτου παις νομιζεται he was Supposed to be this man's son. Much learned labor has been used to reconcile this genealogy with that in St. Matthew, Matthew 1:1-17, and there are several ways of doing it; the following, which appears to me to be the best, is also the most simple and easy. For a more elaborate discussion of the subject, the reader is referred to the additional observations at the end of the chapter. Matthew, in descending from Abraham to Joseph, the spouse of the blessed virgin, speaks of Sons properly such, by way of natural generation: Abraham begat Isaac, and Isaac begat Jacob, etc. But Luke, in ascending from the Savior of the world to God himself, speaks of sons either properly or improperly such: on this account he uses an indeterminate mode of expression, which may be applied to sons either putatively or really such. And Jesus himself began to be about thirty years of age, being, as was Supposed the son of Joseph - of Heli - of Matthat, etc. This receives considerable support from Raphelius's method of reading the original ων (ὡς ενομιζετο υἱος Ιωσηφ) του Ἡλι, being (when reputed the son of Joseph) the son of Heli, etc. That St. Luke does not always speak of sons properly such, is evident from the first and last person which he names: Jesus Christ was only the supposed son of Joseph, because Joseph was the husband of his mother Mary: and Adam, who is said to be the son of God, was such only by creation. After this observation it is next necessary to consider, that, in the genealogy described by St. Luke, there are two sons improperly such: i.e. two sons-in-law, instead of two sons. As the Hebrews never permitted women to enter into their genealogical tables, whenever a family happened to end with a daughter, instead of naming her in the genealogy, they inserted her husband, as the son of him who was, in reality, but his father-in-law. This import, bishop Pearce has fully shown, νομιζεσθαι bears, in a variety of places - Jesus was considered according to law, or allowed custom, to be the son of Joseph, as he was of Heli. The two sons-in-law who are to be noticed in this genealogy are Joseph the son-in-law of Heli, whose own father was Jacob, [Mat 1:16]; and Salathiel, the son-in-law of Neri, whose own father was Jechonias: [1Chr 3:17], and [Mat 1:12]. This remark alone is sufficient to remove every difficulty. Thus it appears that Joseph, son of Jacob, according to St. Matthew, was son-in-law of Heli, according to St. Luke. And Salathiel, son of Jechonias, according to the former, was son-in-law of Neri, according to the latter. Mary therefore appears to have been the daughter of Heli; so called by abbreviation for Heliachim, which is the same in Hebrew with Joachim. Joseph, son of Jacob, and Mary; daughter of Heli, were of the same family: both came from Zerubbabel; Joseph from Abiud, his eldest son, [Mat 1:13], and Mary by Rhesa, the youngest. See [Luk 3:27]. Salathiel and Zorobabel, from whom St. Matthew and St. Luke cause Christ to proceed, were themselves descended from Solomon in a direct line: and though St. Luke says that Salathiel was son of Neri, who was descended from Nathan, Solomon's eldest brother, [1Chr 3:5], this is only to be understood of his having espoused Nathan's daughter, and that Neri dying, probably, without male issues the two branches of the family of David, that of Nathan and that of Solomon, were both united in the person of Zerubbabel, by the marriage of Salathiel, chief of the regal family of Solomon, with the daughter of Neri, chief and heretrix of the family of Nathan. Thus it appears that Jesus, son of Mary, reunited in himself all the blood, privileges, and rights of the whole family of David; in consequence of which he is emphatically called, The son of David. It is worthy of being remarked that St. Matthew, who wrote principally for the Jews, extends his genealogy to Abraham through whom the promise of the Messiah was given to the Jews; but St. Luke, who wrote his history for the instruction of the Gentiles, extends his genealogy to Adam, to whom the promise of the Redeemer was given in behalf of himself and of all his posterity. See the notes on [Mat 1:1], etc.

### Verse 36

[¶26] Of Cainan - This Cainan, the son of Arphaxad, and father of Sala, is not found in any other Scripture genealogy. See [Gen 10:24]; [Gen 11:12]; [1Chr 1:18], [1Chr 1:24], where Arphaxad is made the father of Sala, and no mention at all made of Cainan. Some suppose that Cainan was a surname of Sala, and that the names should be read together thus, The son of Heber, the son of Salacainan, the son of Arphaxad, etc. If this does not untie the knot, it certainly cuts it; and the reader may pass on without any great scruple or embarrassment. There are many sensible observations on this genealogy in the notes at the end of Bishop Newcome's Harmony.

### Introduction

[¶28] Christ's temptation, [Luk 4:1-13]. Teaches in the synagogues of Galilee, [Luk 4:14], [Luk 4:15]. He preaches in a synagogue at Nazareth, [Luk 4:16-28]. They attempt to kill him, [Luk 4:29], [Luk 4:30]. He preaches in Capernaum, [Luk 4:31], [Luk 4:32], and casts out a demon, [Luk 4:33-37]. Heals Peter's mother-in-law, and various others, [Luk 4:38-41]. He goes to the desert, and preaches afterwards in the synagogues of Galilee, [Luk 4:42-44].

### Verse 1

[¶30] Was led by the Spirit - Or, And was carried about, ηγετο. Matthew says, ανηχθη, he was brought up. Mark says, the Spirit driveth him εκβαλλει - putteth him forth. But each of the evangelists attributes this to the Holy Ghost, not to Satan. It may be useful to remark here, that, during the forty days and forty nights in which he is said to have been tempted by the devil, he is carried about, continually sustained and supported, by the Holy Ghost. Let those who are tempted by Satan look for, and, in virtue of the power and intercession of Christ, claim, the same support; and it matters little how many days they may be assaulted by the devil, while they are carried about by the Spirit of God.

### Verse 7

[¶32] If thou - wilt worship me - This temptation is the last in order, as related by Matthew; and it is not reasonable to suppose that any other succeeded to it. Luke has here told the particulars, but not in the order in which they took place. See every circumstance of this temptation considered and explained in the notes on [Mat 4:1-11] (note).

### Verse 14

[¶34] Returned in the power of the Spirit - Εν τῃ δυναμει του πνευματος, In the mighty power of the Spirit. Having now conquered the grand adversary, he comes in the miracle-working energy of the Spirit to show forth his power, godhead, and love to the people, that they might believe and be saved. He who, through the grace of God, resists and overcomes temptation, is always bettered by it. This is one of the wonders of God's grace, that those very things which are designed for our utter ruin he makes the instruments of our greatest good. Thus Satan is ever duped by his own proceedings, and caught in his own craft.

### Verse 15

[¶36] And he taught in their synagogues - We do not find that even the persecuting Jews ever hindered Christ or his disciples from preaching in their synagogues. Is it the same in every place where even the Christian religion is established by law? Would Jesus, or his apostles, or their most Scriptural representatives, be permitted to preach in one out of a thousand churches, in certain countries, unless they were strictly conformed to their external ecclesiastical customs? Nor even then, unless their doctrine were according to the taste of the managers and of the times.

[¶37] Glorified of all - All felt the power of his preaching, and acknowledged the divinity of his mission. The scandal of the cross had not yet taken place.

### Verse 16

[¶39] To Nazareth, where he had been brought up - It is likely that our Lord lived principally in this city till the 30th year of his age; but, after he entered on his public ministry, his usual place of residence was at the house of Peter, in Capernaum.

[¶40] As his custom was - Our Lord regularly attended the public worship of God in the synagogues; for there the Scriptures were read: other parts of the worship were very corrupt; but it was the best at that time to be found in the land. To worship God publicly is the duty of every man, and no man can be guiltless who neglects it. If a person cannot get such public worship as he likes, let him frequent such as he can get. Better to attend the most indifferent than to stay at home, especially on the Lord's day. The place and the time are set apart for the worship of the true God: if others do not conduct themselves well in it, that is not your fault, and need not be any hinderance to you. You come to worship God - do not forget your errand - and God will supply the lack in the service by the teachings of his Spirit. Hear the saying of old Mr. Herbert: - "The worst speak something good: should all want sense, God takes the text, and preacheth p-a-t-i-e-n-c-e." A man may always profit where the word of God is read.

[¶41] Stood up for to read - The Jews, in general, sat while they taught or commented on the Sacred Writings, or the traditions of the elders; but when they read either the law or the prophets they invariably stood up: it was not lawful for them even to lean against any thing while employed in reading.

### Verse 17

[¶43] And when he had opened the book - Αναπτυξας, When he had unrolled it. The Sacred Writings used to this day, in all the Jewish synagogues, are written on skins of basil, parchment, or vellum, sewed end to end, and rolled on two rollers, beginning at each end; so that, in reading from right to left, they roll off with the left, while they roll on with the right. Probably the place in the Prophet Isaiah, here referred to, was the lesson for that day; and Jesus unrolled the manuscript till he came to the place: then, after having read, he rolled it up again, and returned it to the officer, [Luk 4:20], the ruler of the synagogue, or his servant, whose business it was to take care of it. The place that he opened was probably the section for the day. See the table at the end of Deuteronomy, and the note at the end of that table.

## 278. Luke · 12 of 51

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/278/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/278/#p-N

### Verse 18

[¶1] The Spirit of the Lord - This is found in [Isa 61:1]; but our Lord immediately adds to it [Isa 42:7]. The proclaiming of liberty to the captives, and the acceptable year (or year of acceptance) of the Lord, is a manifest allusion to the proclaiming of the year of jubilee by sound of trumpet: see [Lev 25:8] (note), etc., and the notes there. This was a year of general release of debts and obligations; of bond-men and women; of lands and possessions, which had been sold from the families and tribes to which they belonged. Our Savior, by applying this text to himself, a text so manifestly relating to the institution above mentioned, plainly declares the typical design of that institution. - Lowth.

[¶2] He hath anointed me - I have been designed and set apart for this very purpose; my sole business among men is to proclaim glad tidings to the poor, etc. All the functions of this new prophet are exercised on the hearts of men; and the grace by which he works in the heart is a grace of healing, deliverance, and illumination; which, by an admirable virtue, causes them to pass from sickness to health, from slavery to liberty, from darkness to light, and from the lowest degrees of misery to supreme eternal happiness. See Quesnel. To those who feel their spiritual poverty, whose hearts are broken through a sense of their sins, who see themselves tied and bound with the chains of many evil habits, who sit in the darkness of guilt and misery, without a friendly hand to lead them in the way in which they should go - to these, the Gospel of the grace of Christ is a pleasing sound, because a present and full salvation is proclaimed by it; and the present is shown to be the acceptable year of the Lord; the year, the time, in which he saves to the uttermost all who come unto him in the name of his Son Jesus. Reader! what dost thou feel? Sin-wretchedness-misery of every description? Then come to Jesus - He will save Thee - he came into the world for this very purpose. Cast thy soul upon him, and thou shalt not perish, but have everlasting life.

### Verse 20

[¶4] Were fastened on him - Were attentively fixed on him. The proper import of ατενιζοντες αυτῳ.

### Verse 22

[¶6] At the gracious words - To the words of grace, επι τοις λογοις της χαριτος, or the doctrines of grace, which he then preached. It is very strange that none of the evangelists give us any account of this sermon! There was certainly more of it than is related in [Luk 4:21]. To-day is this scripture fulfilled in your ears; which seems to have been no more than the first sentence he spoke on the occasion. Had it been necessary for our salvation, it would have been recorded. It was a demonstration to those Jews, that Jesus, who preached to them, was the person of whom the prophet there spoke: it was not designed for general edification. Let us make a good use of what we have got, and we shalt not regret that this sermon is lost. The ear is never satisfied with hearing: we wish for another and another revelation, while sadly unacquainted with the nature and design of that which God's mercy has already given us.

### Verse 23

[¶8] Physician, heal thyself - That is, heal the broken-hearted in thy own country, as the latter clause of the verse explains it; but they were far from being in a proper spirit to receive the salvation which he was ready to communicate; and therefore they were not healed.

### Verse 24

[¶10] No prophet is accepted - See on [Mat 13:55-57] (note).

### Verse 25

[¶12] In the days of Elias - See this history, [1Kgs 17:1-9], compared with 1 Kings 18:1-45. This was evidently a miraculous interference, as no rain fell for three years and six months, even in the rainy seasons. There were two of these in Judea, called the first and the latter rains; the first fell in October, the latter in April: the first prepared the ground for the seed, the latter ripened the harvest. As both these rains were withheld, consequently there was a great famine throughout all the land.

### Verse 26

[¶14] Unto none of them was Elias sent, save unto Sarepta - The sentence is elliptical, and means this: To none of them was Elias sent; he was not sent except to Sarepta; for the widow at Sarepta was a Sidonian, not a widow of Israel. Pearce. - Sarepta was a pagan city in the country of Sidon, in the vicinity of Galilee.

### Verse 27

[¶16] None of them was cleansed - This verse is to be understood as the 26th; for Naaman, being a Syrian, was no leper in Israel. The meaning of these verses is, God dispenses his benefits when, where, and to whom he pleases. No person can complain of his conduct in these respects, because no person deserves any good from his hand. God never punishes any but those who deserve it; but he blesses incessantly those who deserve it not. The reason is evident: justice depends on certain rules; but beneficence is free. Beneficence can bless both the good and the evil; justice can punish the latter only. Those who do not make this distinction must have a very confused notion of the conduct of Divine Providence among men.

### Verse 28

[¶18] Were filled with wrath - They seem to have drawn the following conclusion from what our Lord spoke: "The Gentiles are more precious in the sight of God than the Jews; and to them his miracles of mercy and kindness shall be principally confined." This was pretty near the truth, as the event proved. Those who profit not by the light of God, while it is among them, shall have their candle extinguished. The kingdom of God was taken from the Jews, and given to the Gentiles; not because the Gentiles were better than they were, but because, 1st. The Jews had forfeited their privileges; and 2dly. Because Christ saw that the Gentiles would bring forth the fruits of the kingdom.

### Verse 29

[¶20] The brow of the hill - Mr. Maundrel tells us that this is still called "the Mountain of the Precipitation, and is half a league southward of Nazareth. In going to it, you cross first over the vale in which Nazareth stands; and then going down two or three furlongs, in a narrow cleft between the rocks, you there clamber up a short but difficult way on the right hand; at the top of which you find a great stone standing on the brink of a precipice, which is said to be the very place where our Lord was destined to be thrown down by his enraged neighbors." Maundrel's Journey, p. 116. Edit. 5th. 1732.

### Verse 30

[¶22] Passing through the midst of them - Either he shut their eyes so that they could not see him; or he so overawed them by his power as to leave them no strength to perform their murderous purpose. The man Christ Jesus was immortal till his time came; and all his messengers are immortal till their work is done. The following relation of a fact presents a scene something similar to what I suppose passed on this occasion: A missionary, who had been sent to a strange land to proclaim the Gospel of the kingdom of God, and who had passed through many hardships, and was often in danger of losing his life, through the persecutions excited against him, came to a place where he had often before, at no small risk, preached Christ crucified. About fifty people, who had received good impressions from the word of God, assembled: he began his discourse; and, after he had preached about thirty minutes, an outrageous mob surrounded the house, armed with different instruments of death, and breathing the most sanguinary purposes. Some that were within shut the door; and the missionary and his flock betook themselves to prayer. The mob assailed the house, and began to hurl stones against the walls, windows, and roof; and in a short time almost every tile was destroyed, and the roof nearly uncovered, and before they quitted the premises scarcely left one square inch of glass in the five windows by which the house was enlightened. While this was going forward, a person came with a pistol to the window opposite to the place where the preacher stood, (who was then exhorting his flock to be steady, to resign themselves to God, and trust in him), presented it at him, and snapped it; but it only flashed in the pan! As the house was a wooden building, they began with crows and spades to undermine it, and take away its principal supports. The preacher then addressed his little flock to this effect: "These outrageous people seek not you, but me; if I continue in the house, they will soon pull it down, and we shall be all buried in its ruins; I will therefore, in the name of God, go out to them, and you will be safe." He then went towards the door; the poor people got round him, and entreated him not to venture out, as he might expect to be instantly massacred; he went calmly forward, opened the door, at which a whole volley of stones and dirt was that instant discharged; but he received no damage. The people were in crowds in all the space before the door, and filled the road for a considerable way, so that there was no room to pass or repass. As soon as the preacher made his appearance, the savages became instantly as silent and as still as night: he walked forward; and they divided to the right and to the left, leaving a passage of about four feet wide for himself and a young man who followed him, to walk in. He passed on through the whole crowd, not a soul of whom either lifted a hand, or spoke one word, till he and his companion had gained the uttermost skirts of the mob! The narrator, who was present on the occasion, goes on to say: "This was one of the most affecting spectacles I ever witnessed; an infuriated mob, without any visible cause, (for the preacher spoke not one word), became in a moment as calm as lambs! They seemed struck with amazement bordering on stupefaction; they stared and stood speechless; and, after they had fallen back to right and left to leave him a free passage, they were as motionless as statues! They assembled with the full purpose to destroy the man who came to show them the way of salvation; but he, passing through the midst of them, went his way. Was not the God of missionaries in this work? The next Lord's day, the missionary went to the same place, and again proclaimed the Lamb of God, who taketh away the sin of the world!"

### Verse 31

[¶24] Came down to Capernaum - Which it is likely he made his ordinary place of residence from this time. See on [Mat 4:13] (note).

### Verse 32

[¶26] His word was with power - Εν εξουσιᾳ, With authority. He assumed the tone and manner of a new Lawgiver; and uttered all his doctrines, not in the way of exhortation or advice, but in the form of precepts and commands, the unction of the Holy Spirit accompanying all he said. See on [Mar 1:22] (note).

### Verse 33

[¶28] A spirit of an unclean devil - As demon was used both in a good and bad sense before and after the time of the evangelists the word unclean may have been added here by St. Luke, merely to express the quality of this spirit. But it is worthy of remark, that the inspired writers never use the word δαιμων, demon, in a good sense. See the whole of this case explained, [Mar 1:23] (note), etc.

### Verse 35

[¶30] And hurt him not - Though he convulsed him, [Mar 2:26], and threw him down in the midst of them, probably with the design to take away his life, yet our Lord permitted it not; and this appears to be the meaning of the place. The spirit was not permitted essentially to injure him at that time.

### Verse 37

[¶32] The fame - Ηχος, the sound. This is a very elegant metaphor. The people are represented as struck with astonishment, and the sound goes out through all the coasts; in allusion to the propagation of sound, by a smart stroke upon any substance, by which the air is suddenly agitated, and conveys the report made by the stroke to distant places. So this miracle was told to others by those who saw it, and they to others still, till it was heard through all the coasts of Galilee, [Mar 1:28].

### Verse 38

[¶34] Simon's wife's mother - See on [Mat 8:14-17] (note). As soon as Peter began to follow Christ, his family began to benefit by it. It is always profitable to contract an acquaintance with good men. One person full of faith and prayer may be the means of drawing down innumerable blessings on his family and acquaintance. Every person who knows the virtue and authority of Christ should earnestly seek his grace in behalf of all the spiritually diseased in his household; nor can he seek the aid of Christ in vain.

### Verse 40

[¶36] When the sun was setting - And consequently the Sabbath ended, for before this it would have been unlawful to have brought their sick to be healed.

### Verse 42

[¶38] And the people sought him - Rather, Sought him earnestly. Instead of εζητουν, sought, I read, επεζητουν, earnestly sought. This reading is supported by ABCDFLMS - V, and more than seventy others. Wetstein and Griesbach have both received it into the text. The people had tasted the good word of God, and now they cleave to Christ with their whole heart. Hearing the words of Christ, and feeling the influence of his Spirit upon the soul, will attract and influence the heart; and indeed nothing else can do it.

[¶39] And stayed him - Strove to detain him; κατειχον αυτον they caught hold of him. Thus showing their great earnestness to be farther instructed.

### Verse 43

[¶41] I must preach the kingdom of God to other cities - To proclaim the kingdom of God was the Messiah's great work; healing the diseases of the people was only an emblematical and secondary work, a work that was to be the proof of his goodness, and the demonstration of his authority to preach the Gospel, and open the kingdom of heaven to all believers.

[¶42] Some have found both a difficulty and a mystery in the shutting up of heaven in the time of the Prophet Elijah. It was, no doubt, emblematical of the hardened and impenitent state of the Israelites, and of the judgments of God in withholding those Divine influences which they had so often abused. As to the difficulty of the six months, which both our Lord here, and St. James, [Jam 5:17], mention, and which are not mentioned in the book of Kings whence the account is taken, it may be easily understood thus. The rains, we have already seen, fell in Judea twice in the year, about April, and about October. At this latter period, when the rain was expected, the prophet prayed that it might not rain; the rain therefore of Marchesvan, or October, etc., was then restrained: this restraint continued for three full years; but six months had elapsed from Nisan, April, etc., when they had their last rain, add these six months to the three full years that the rain was restrained at the prayer of Elijah, and then we have the period of three years and six months, according to our Lord and Saint James. By this the justice of God was shown: but behold his mercy in that rain of grace which fell so abundantly by the preaching of Christ during the three years and six months of his public ministry! Thus the difficulty is solved, and the mystery explained. Reader, the most awful famine is a famine of the word of God: thou art not yet tried in this way: behold the goodness and severity of God! While thou hast the light, walk as a child of the light; and let it not be thy curse and condemnation, that while others, by reading and hearing the word of God, are plenteously watered, thy fleece alone should be found dry. How unutterable must the wo of those be, who live and die infidels under the preaching of the Gospel of Christ!

[¶43] Let him that readeth, understand.

### Introduction

[¶45] The miraculous draught of fishes at the lake of Gennesaret, [Luk 5:1-11]. Christ heals a leper, [Luk 5:12-14]. His fame being published abroad, he withdraws to the desert, [Luk 5:15], [Luk 5:16]. He heals a paralytic person, at which the scribes and Pharisees murmur, but the people glorify God, [Luk 5:17-26]. He calls the publican Levi, who makes a feast for Christ, to which he invites a great number of publicans and others, at which the scribes and Pharisees murmur, and our Lord vindicates his conduct, [Luk 5:27-32]. The question about fasting answered, [Luk 5:33-35]. The parable of the new piece of cloth put on the old garment, and the new wine in old bottles, [Luk 5:36-39].

## 279. Luke · 13 of 51

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/279/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/279/#p-N

### Verse 1

[¶1] The people pressed upon him - There was a glorious prospect of a plentiful harvest, but how few of these blades came to full corn in the ear! To hear with diligence and affection is well; but a preacher of the Gospel may expect that, out of crowds of hearers, only a few, comparatively, will fully receive the truth, and hold out to the end.

[¶2] To hear the word of God - Του λογον του Θεου, The doctrine of God, or, the heavenly doctrine.

[¶3] The lake of Gennesaret - Called also the sea of Galilee, [Mat 4:18], and [Mar 1:16]; and the sea of Tiberias, [Joh 6:1]. It was, according to Josephus, forty furlongs in breadth, and one hundred and forty in length. No synagogue could have contained the multitudes who attended our Lord's ministry; and therefore he was obliged to preach in the open air. But this also some of the most eminent rabbins were in the habit of doing; though among some of their brethren it was not deemed reputable.

### Verse 2

[¶5] Two ships - Δυο πλοια, Two vessels, It is highly improper to term these ships. They appear to have been only such small boats as are used to manage nets on flat smooth beaches: one end of the net is attached to the shore; the fishermen row out, and drop the net as they go, making a kind of semicircle from the shore; they return, and bring the rope attached to the other end with them, and then the net is hauled on shore; and, as it was sunk with weights to the bottom, and floated with corks at the top, all the fish in that compass were included, and drawn to shore.

### Verse 3

[¶7] And taught - out of the ship - They pressed so much upon him on the land, through their eagerness to hear the doctrine of life, that he could not conveniently speak to them, and so was obliged to get into one of the boats; and, having pushed a little out from the land, he taught them. The smooth still water of the lake must have served excellently to convey the sounds to those who stood on the shore;

### Verse 5

[¶9] Simon - said - Master - ΕπιϚατα. This is the first place where this word occurs; it is used by none of the inspired penmen but Luke, and he applies it only to our blessed Lord. It properly signifies a prefect, or one who is set over certain affairs or persons: it is used also for an instructer, or teacher. Peter considered Christ, from what he had heard, as teacher of a Divine doctrine, and as having authority to command, etc. He seems to comprise both ideas in this appellation; he listened attentively to his teaching, and readily obeyed his orders. To hear attentively, and obey cheerfully, are duties we owe, not only to the sovereign Master of the world, but also to ourselves. No man ever took Jesus profitably for his teacher, who did not at the same time receive him as his Lord.

[¶10] We have toiled all the night - They had cast the net several times in the course of the night, and drew it to shore without success, and were now greatly disheartened. I have seen several laborious draughts of this kind made without fruit. All labor must be fruitless where the blessing of God is not; but especially that of the ministry. It is the presence and influence of Christ, in a congregation, that cause souls to be gathered unto himself: without these, whatever the preacher's eloquence or abilities may be, all will be night, and fruitless labor.

[¶11] At thy word I will let down the net - He who assumes the character of a fisher of men, under any authority that does not proceed from Christ, is sure to catch nothing; but he who labors by the order and under the direction of the great Shepherd and Bishop of souls, cannot labor in vain.

### Verse 6

[¶13] Their net brake - Or, began to break, διερῥηγνυτο, or, was likely to be broken. Had it broke, as our version states, they could have caught no fish. Grammarians give the following rule concerning words of this kind. Verba completiva inchoative intelligenda. Verbs which signify the accomplishment of a thing, are often to be understood as only signifying the beginning of that accomplishment. Raphelius gives some very pertinent examples of this out of Herodotus.

### Verse 7

[¶15] They beckoned unto their partners - Had not these been called in to assist, the net must have been broken, and all the fish lost. What a pity there should be such envious separation among the different sects that profess to believe in Christ Jesus! Did they help each other in the spirit of Christian fellowship, more souls would be brought to the knowledge of the truth. Some will rather leave souls to perish than admit of partners in the sacred work. It is an intolerable pride to think nothing well done but what we do ourselves; and a diabolic envy to be afraid lest others should be more successful than we are.

[¶16] They - filled both the ships - Both the boats had as many as they could carry, and were so heavily laden that they were ready to sink. As one justly observes, "There are fish plenty to be taken, were there skillful hands to take, and vessels to contain them. Many are disputing about the size, capacity, and goodness of their nets and their vessels, while the fish are permitted to make their escape." Did the faithful fishers in both the vessels in these lands (the established Church, and the various branches of the dissenting interest) join heartily together, the nations might be converted to God; but, while the ridiculous disputes for and against particular forms last, there can be no unity. Were men as zealous to catch souls, as they are to support their particular creeds, and forms of worship, the state of Christianity would be more flourishing than it is at present. But the wall of separation is continually strengthened, each party fortifying it on his own side.

### Verse 8

[¶18] Depart from me; for I am a sinful man - Εξελθε απ' εμου, Go out from me, i.e. from my boat. Peter was fully convinced that this draught of fish was a miraculous one; and that God himself had particularly interfered in this matter, whose presence and power he reverenced in the person of Jesus. But as he felt himself a sinner, he was afraid the Divine purity of Christ could not possibly endure him; therefore he wished for a separation from that power, which he was afraid might break forth and consume him. It seems to have been a received maxim among the Jews, that whoever had seen a particular manifestation of God should speedily die. Hence Jacob seemed astonished that his life should have been preserved, when he had seen God face to face, [Gen 32:30]. So the nobles of Israel saw God, and yet did eat and drink; for on them he had laid not his hand, i.e. to destroy them, though it appears to have been expected by them, in consequence of this discovery which he made of himself. See [Exo 24:10], [Exo 24:11] (note), and the notes there. This supposition of the Jews seems to have been founded on the authority of God himself, [Exo 33:20] : There shall no man see my Face and Live. So Moses, [Deu 5:26] : Who is there of all flesh that hath heard the voice of the living God, speaking out of the midst of the fire as we have, and Lived? So Gideon expected to be immediately slain, because he had seen an angel of the Lord, and a miracle performed by him. See [Jdg 6:21-23]. So likewise Manoah and his wife, [Jdg 13:22] : We shall surely Die, for we have Seen God. These different passages sufficiently show in what sense these words of Peter are to be understood.

### Verse 10

[¶20] Thou shalt catch men - Ανθρωπους εσῃ ζωγρων, Thou shalt catch men alive; this is the proper signification of the word. Fear not: these discoveries of God tend to life, not to death; and ye shall become the instruments of life and salvation to a lost world. These fish are taken to be killed and fed on; but those who are converted under your ministry shall be preserved unto eternal life. See on [Mat 4:18] (note), etc., where this subject is considered more at large.

### Verse 11

[¶22] They forsook all, and followed him - God expects this from every person, and especially from those in whose hearts, or in whose behalf, he has wrought a miracle of grace or of providence. Jesus intended to call Peter, James, and John, to become his disciples; and that they might see the propriety and importance of the call, he: - 1st. Teaches in their presence, that they may know his doctrine. 2dly. He Works a Miracle before their eyes, that they might see and be convinced of his power. 3dly. He Calls them to go forth with this doctrine, and through this power, that they might teach the ignorant, and be successful in their work.

### Verse 12

[¶24] A certain city - This was some city of Galilee; probably Chorazin or Bethsaida.

[¶25] A man full of leprosy - See this disease, and the cure, largely explained on [Mat 8:2-4] (note); and see it particularly applied to the use of public preaching, [Mar 1:40] (note), etc. See also the notes on Leviticus 13 (note), and 14 (note).

### Verse 14

[¶27] And offer for thy cleansing - A Hindoo, after recovering from sickness, presents the offerings he had vowed when in distress, as a goat, sweetmeats, milk, or any thing directed by the Shaster. All nations agreed in these gratitude-offerings for benefits received from the object of their worship.

### Verse 16

[¶29] And he withdrew himself into the wilderness - Or rather, He frequently withdrew into the desert. This I believe to be the import of the original words, ην ὑποχωρων. He made it a frequent custom to withdraw from the multitudes for a time, and pray, teaching hereby the ministers of the Gospel that they are to receive fresh supplies of light and power from God by prayer, that they may be the more successful in their work; and that they ought to seek frequent opportunities of being in private with God and their books. A man can give nothing unless he first receive it; and no man can be successful in the ministry who does not constantly depend upon God, for the excellence of the power is all from him. Why is there so much preaching, and so little good done? Is it not because the preachers mix too much with the world, keep too long in the crowd, and are so seldom in private with God? Reader! Art thou a herald for the Lord of hosts? Make full proof of thy ministry! Let it never be said of thee, "He forsook all to follow Christ, and to preach his Gospel, but there was little or no fruit of his labor; for he ceased to be a man of prayer, and got into the spirit of the world." Alas! alas! is this luminous star, that was once held in the right hand of Jesus, fallen from the firmament of heaven, down to the Earth!

### Verse 17

[¶31] On a certain day - This was when he was at Capernaum. See [Mar 2:1].

[¶32] The power of the Lord - Δυναμις Κυριου The mighty or miraculous power of the Lord, i.e. of Jesus, was there to heal them - as many as were diseased either in body or soul. Where the teaching of Christ is, there also is the power of Christ to redeem and save.

### Verse 18

[¶34] A man - taken with a palsy - See this case described on [Mat 9:1] (note), etc., and [Mar 2:1] (note), etc.

### Verse 19

[¶36] Went upon the housetop - See on [Mat 24:17] (note).

### Verse 21

[¶38] Who can forgive sins, but God alone? - If Jesus were not God, he could not forgive sins; and his arrogating this authority would have been blasphemy against God, in the most proper sense of the word. That these scribes and Pharisees might have the fullest proof of his Godhead, he works in their presence three miracles, which from their nature could only be effected by an omniscient and omnipotent Being. The miracles are:

[¶39] 1. The remission of the poor man's sins.

[¶40] 2. The discernment of the secret thoughts of the scribes.

[¶41] 3. The restoration of the paralytic in an instant to perfect soundness.

[¶42] See on [Mat 9:5], [Mat 9:6] (note).

### Verse 26

[¶44] Strange things - Παραδοξα, paradoxes. A paradox is something that appears false and absurd, but is not really so: or, something contrary to the commonly received opinion. We have seen wonders wrought which seem impossible; and we should conclude them to be tricks and illusions, were it not for the indisputable evidence we have of their reality.

## 280. Luke · 14 of 51

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### Verse 27

[¶1] Levi - See on [Mat 9:9] (note); [Mar 2:14] (note).

### Verse 28

[¶3] And he left all - Καταλιπων - completely abandoning his office, and every thing connected with it. He who wishes to preach the Gospel, like the disciples of Christ, must have no earthly entanglement. If he have, his whole labor will be marred by it. The concerns of his own soul, and those of the multitudes to whom he preaches, are sufficient to engross all his attention, and to employ all his powers.

### Verse 29

[¶5] A great feast - Δοχην μεγαλην, A splendid entertainment. The word refers more properly to the number of the guests, and the manner in which they were received, than to the quality or quantity of the fare. A great number of his friends and acquaintance was collected on the occasion, that they might be convinced of the propriety of the change he had made, when they had the opportunity of seeing and hearing his heavenly teacher.

### Verse 30

[¶7] Why do ye eat and drink, etc. - See what passed at this entertainment considered at large on [Mat 9:10-17] (note); [Mar 2:15-22] (note).

### Verse 37

[¶9] The new wine will burst the bottles - These old bottles would not be able to stand the fermentation of the new wine, as the old sewing would be apt to give way. It is scarcely necessary to remark, that the eastern bottles are made of skins; generally those of goats.

### Verse 39

[¶11] The old is better - ΧρηϚοτερος - Is more agreeable to the taste or palate. Herodotus, the scholiast on Aristophanes, and Homer, use the word in this sense. See Raphelius. The old wine, among the rabbins, was the wine of three leaves; that is, wine three years old; because, from the time that the vine had produced that wine, it had put forth its leaves three times. See Lightfoot.

[¶12] 1. The miraculous draught of fishes, the cleansing of the leper, the healing of the paralytic person, the calling of Levi, and the parable of the old and new bottles, and the old and new wine - all related in this chapter, make it not only very entertaining, but highly instructive. There are few chapters in the New Testament from which a preacher of the Gospel can derive more lessons of instruction; and the reader would naturally expect a more particular explanation of its several parts, had not this been anticipated in the notes and observations on Matthew 9, to which chapter it will be well to refer.

[¶13] 2. The conduct as well as the preaching of our Lord is highly edifying. His manner of teaching made every thing he spoke interesting and impressive. He had many prejudices to remove, and he used admirable address in order to meet and take them out of the way. There is as much to be observed in the manner of speaking the truth, as in the truth itself, in order to make it effectual to the salvation of them who hear it. A harsh, unfeeling method of preaching the promises of the Gospel, and a smiling manner of producing the terrors of the Lord, are equally reprehensible. Some preachers are always severe and magisterial: others are always mild and insinuating: neither of these can do God's work; and it would take two such to make one Preacher.

### Introduction

[¶15] The disciples pluck and eat the ears of corn on the Sabbath day, and the Pharisees find fault, [Luk 6:1], [Luk 6:2]. Our Lord shows the true use of the Sabbath, [Luk 6:3-5]. He heals the man with the withered hand, [Luk 6:6-11]. He goes into a mountain to pray, and calls twelve disciples, [Luk 6:12-16]. Multitudes are instructed and healed, [Luk 6:17-19]. Pronounces four blessings, [Luk 6:20-23], and four woes, [Luk 6:24-26]. Gives various instructions about loving our enemies, being patient, gentle, kind, grateful, and merciful, [Luk 6:27-36]. Harsh judgments censured, and charity recommended, [Luk 6:37], [Luk 6:38]. The parable of the blind leading the blind, [Luk 6:39]. Of the mote in a brother's eye, [Luk 6:40-42]. Of the good and corrupt tree, [Luk 6:43], [Luk 6:44]. The good and evil treasure of the heart, [Luk 6:45]. The parable of the two houses, one builded on the rock, and the other on the sand, [Luk 6:46-49].

### Verse 1

[¶17] On the second Sabbath after the first - Εν σαββατῳ δευτεροπρωτῳ, In the first Sabbath after the second. What does this mean? In answering this question, commentators are greatly divided. Dr. Whitby speaks thus: "After the first day of the passover, (which was a Sabbath, [Exo 12:16]), ye shall count unto you seven Sabbaths complete, [Lev 23:15], reckoning that day for the first of the first week, which was therefore called δευτεροπρωτον, the first Sabbath from the second day of unleavened bread; (the 16th of the month); the second was called δευτεροδευτερον, the second Sabbath from that day; and the third, δευτεροτριτον, the third Sabbath from the second day; and so on, till they came to the seventh Sabbath from that day, i.e. to the 49th day, which was the day of pentecost. The mention of the seven Sabbaths, to be numbered with relation to this second day, answers all that Grotius objects against this exposition." Whitby's Notes.

[¶18] By this Sabbath seems meant that which immediately followed the two great feasts, the first and last day of the passover, and was therefore the second after the proper passover day. The words in the Greek seem to signify, the second first Sabbath; and, in the opinion of some, the Jews had three first Sabbaths: viz. the first Sabbath after the passover; that after the feast of pentecost; and that after the feast of tabernacles. According to which opinion, this second first Sabbath must have been the first Sabbath after the pentecost. So we have the first Sunday after Epiphany; the first after Easter; the first after Trinity; and the first in Lent. Bp. Pearce.

[¶19] This was the next day after the passover, the day in which they were forbidden to labor, [Lev 23:6], and for this reason was termed Sabbath, [Lev 23:15]; but here it is marked by the name, second first Sabbath, because, being the day after the passover, it was in this respect the second; and it was also the first, because it was the first day of unleavened bread, [Exo 12:15], [Exo 12:16]. Martin.

[¶20] I think, with many commentators, that this transaction happened on the first Sabbath of the month Nisan; that is, after the second day of the feast of unleavened bread. We may well suppose that our Lord and his disciples were on their way from Jerusalem to Galilee, after having kept the passover. Bp. Newcome.

[¶21] The Vulgar Latin renders δευτεροπρωτον, secundoprimum, which is literal and right. We translate it, the second Sabbath after the first, which is directly wrong; for it should have been the first Sabbath after the second day of the passover. On the 14th of Nisan, the passover was killed; the next day (the 15th) was the first day of the feast of unleavened bread; the day following (the 16th) the wave sheaf was offered, pursuant to the law, on the morrow after the Sabbath: [Lev 18:11]. The Sabbath, here, is not the seventh day of the week, but the first day of the feast of unleavened bread, let it fall on what day of the week it would. That and the seventh day of that feast were holy convocations, and therefore are here called Sabbaths. The morrow, therefore, after the Sabbath, i.e. after the 16th day of Nisan, was the day in which the wave sheaf was offered; and after that seven Sabbaths were counted, and fifty days completed, and the fiftieth day inclusively was the day of pentecost. Now these Sabbaths, between the passover and pentecost, were called the first, second, etc., Sabbaths after the second day of the feast of unleavened bread. This Sabbath, then, on which the disciples plucked the ears of corn, was the first Sabbath after that second day. Dr. Lightfoot, has demonstrably proved this to be the meaning of this σαββατον δευτεροπρωτον, (Hor. Hebraic. in locum), and from him F. Lamy and Dr. Whitby have so explained it. This Sabbath could not fall before the passover, because, till the second day of that feast, no Jew might eat either bread or parched corn, or green ears, ([Lev 23:14]). Had the disciples then gathered these ears of corn on any Sabbath before the passover, they would have broken two laws instead of one: and for the breach of these two laws they would infallibly have been accused; whereas now they broke only one, (plucking the ears of standing corn with one's hand, being expressly allowed in the law, [Deu 23:25]), which was that of the Sabbath. They took a liberty which the law gave them upon any other day; and our Lord vindicated them in what they did now, in the manner we see. Nor can this fact be laid after pentecost; because then the harvest was fully in. Within that interval, therefore, this Sabbath happened; and this is a plain determination of the time, according to the Jewish ways of reckoning, founded upon the text of Moses's law itself. Dr. Wotton's Miscellaneous Discourses, etc., vol. i. p. 269.

[¶22] The word δευτεροπρωτῳ, the second first, is omitted by BL, four others, Syriac, later Arabic, all the Persic, Coptic, Ethiopic, and three of the Itala. A note in the margin of the later Syriac says, This is not in all copies. The above MSS. read the verse thus: It came to pass, that he walked through the corn fields on a Sabbath day. I suppose they omitted the above word, because they found it difficult to fix the meaning, which has been too much the case in other instances.

### Verse 2

[¶24] Which is not lawful - See on [Mat 12:2-8] (note).

### Verse 3

[¶26] What David did - See on [Mar 2:26], [Mar 2:27] (note).

### Verse 4

[¶28] After this verse, the Codex Bezae and two ancient MSS. quoted by Wechel, have the following extraordinary addition: Τῃ αυτῃ ἡμερᾳ θεασαμενος τινα εργαζομενον τῳ σαββατῳ, ειπεν αυτῳ, Ανθρωπε, ει μεν οιδας τι ποιεις μακαριος ει; ει δε μη οιδας επικαταρατος, και παραβατης ειτου νομου.

[¶29] On the same day, seeing one working on the Sabbath, he said unto him, Man, if indeed thou knowest what thou dost, blessed art thou; but if thou knowest not, thou art cursed, and art a transgressor of the law.

[¶30] Whence this strange addition proceeded, it is hard to tell. The meaning seems to be this: If thou now workest on the Jewish Sabbath, from a conviction that that Sabbath is abolished, and a new one instituted in its place, then happy art thou, for thou hast got Divine instruction in the nature of the Messiah's kingdom; but if thou doest this through a contempt for the law of God, then thou art accursed, forasmuch as thou art a transgressor of the law. The Itala version of the Codex Bezae, for παραβατης, transgressor, has this semi-barbaric word, trabaricator.

### Verse 6

[¶32] Whose right hand was withered - See on [Mat 12:10] (note), etc. The critic who says that ξηραν χειρα signifies a luxated arm, and that the stretching it out restored the bone to its proper place, without the intervention of a miracle, deserves no serious refutation. See on [Luk 6:10] (note).

### Verse 7

[¶34] Watched him - Παρετηρουν αυτον, They maliciously watched him. This is the import of the word, [Luk 14:1]; [Luk 20:20], and in the parallel place, [Mar 3:2]. See Raphelius on the last-quoted text, who has proved, by several quotations, that this is the proper meaning of the term.

[¶35] An accusation against him - Instead of κατηγοριαν αυτου, his accusation, several eminent MSS. and versions add κατα, against, which I find our translators have adopted.

### Verse 9

[¶37] I will ask you one thing - I will put a question to you. See on [Mar 3:4], [Mar 3:5] (note).

### Verse 10

[¶39] Whole as the other - Many MSS., both here and in the parallel place, [Mar 3:5], omit the word ὑγιης, whole. Griesbach leaves it out of the text. The hand was restored as the other. But had it only been a luxated joint, even allowing, with a German critic, that the bone regained its place by the effort made to stretch out the arm, without the intervention of a miracle, it would have required several weeks to restore the muscles and ligaments to their wonted tone and strength. Why all this learned labor to leave God out of the question?

### Verse 11

[¶41] They were filled with madness - Pride, obstinacy, and interest, combined together, are capable of any thing. When men have once framed their conscience according to their passions, madness passes for zeal, the blackest conspiracies for pious designs, and the most horrid attempts for heroic actions. Quesnel.

### Verse 12

[¶43] In prayer to God - Or, in the prayer of God: or, in the oratory of God, εν τῃ προσευχῃ του Θεου. So this passage is translated by many critics; for which Dr. Whitby gives the following reasons: As the mountain of God, [Exo 3:1]; [Exo 4:27]; the bread of God, [Lev 21:17]; the lamp of God, [1Sam 3:3]; the vessels of God, [1Chr 22:19]; the altar of God, [Psa 43:4]; the sacrifices of God, [Psa 51:17]; the gifts of God, [Luk 21:4]; the ministers of God, [2Cor 6:4]; the tabernacle of God, [2Chr 1:3]; the temple of God, [Mat 21:12]; the synagogues of God, [Psa 74:8]; are all things consecrated or appropriated to God's service; so προσευχη του Θεου must, in all reason, be a house of prayer to God; whence it is called τοπος προσευχης, a place of prayer, 1 Maccabees 3:46; and so the word is certainly used [Act 16:13]; and by Philo, in his oration against Flaccus, where he complains that αἱ προσευχαι, their houses for prayer were pulled down, and there was no place left in which they might worship God, or pray for Caesar; and by Josephus, who says the multitude was gathered εις την προσευχην, into the house of prayer: and so Juvenal, Sat. iii. v. 296, speaks to the mendicant Jew: -

[¶44] Ede ubi consistas; in qua te quaero proseucha?

## 281. Luke · 15 of 51

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[¶0] In what house of prayer may I find thee begging?

[¶1] See on [Act 16:13] (note). But on this it may be observed, that as the mountains of God, the wind of God, the hail of God, the trees of God, etc., mean very high mountains, a very strong wind, great and terrible hail, very tall trees, etc., so προσευχη του Θεου, here, may be very properly translated the prayer of God; i.e. very fervent and earnest prayer; and though διανυκτερευων may signify, to lodge in a place for a night, yet there are various places in the best Greek writers in which it is used, not to signify a place, but to pass the night in a particular state. So Appian, Bell. Pun. Εν τοις ὁπλοις διενυκτερευϚε μεθ' ἁπαντων - He passed the night under arms with them all. Idem, Bell. Civ. lib. v. διενυκτερευον - They passed the night without food, without any regard to the body, and in the want of all things. See more examples in Kypke, who concludes by translating the passage thus: He passed the night without sleep in prayers to God. Some of the Jews imagine that God himself prays; and this is one of his petitions: Let it be my good pleasure, that my mercy overcome my wrath. See more in Lightfoot.

### Verse 13

[¶3] He chose twelve - Εκλεξαμενος απ' αυτων, He chose twelve Out of them. Our Lord at this time had several disciples, persons who were converted to God under his ministry; and, out of these converts, he chose twelve, whom he appointed to the work of the ministry; and called them apostles, i.e. persons sent or commissioned by himself, to preach that Gospel to others by which they had themselves been saved. These were favored with extraordinary success:

[¶4] 1. Because they were brought to the knowledge of God themselves.

[¶5] 2. Because they received their commission from the great Head of the Church. And

[¶6] 3. Because, as he had sent them, he continued to accompany their preaching with the power of his Spirit.

[¶7] These three things always unite in the character of a genuine apostle. See on [Mat 10:1-4] (note).

### Verse 15

[¶9] Called Zelotes - Some Jews gave this name to themselves, according to Josephus, (War, b. iv. c. iii. s. 9, and vii. c. viii. s. 1), "because they pretended to be more than ordinarily zealous for religion, and yet practised the very worst of actions." "But this (says the judicious Bp. Pearce) Josephus says of the zealots, at the time when Vespasian was marching towards Jerusalem. They probably were men of a different character above forty years before; which was the time when Jesus chose his twelve apostles, one of whom had the surname of the Zealot." It is very probable that this name was first given to certain persons who were more zealous for the cause of pure and undefiled religion than the rest of their neighbors; but like many other sects and parties who have begun well, they transferred their zeal for the essentials of religion to nonessential things, and from these to inquisitorial cruelty and murder. See on [Mat 10:4] (note).

### Verse 17

[¶11] And stood in the plain - In [Mat 5:1], which is supposed to be the parallel place, our Lord is represented as delivering this sermon on the mountain; and this has induced some to think that the sermon mentioned here by Luke, though the same in substance with that in Matthew, was delivered in a different place, and at another time; but, as Dr. Priestly justly observes, Matthew's saying that Jesus was sat down after he had gone up to the mountain, and Luke's saying that he stood on the plain when he healed the sick, before the discourse, are no inconsistencies. The whole picture is striking. Jesus ascends a mountain, employs the night in prayer; and, having thus solemnly invoked the Divine blessing, authoritatively separates the twelve apostles from the mass of his disciples. He then descends, and heals in the plain all the diseased among a great multitude, collected from various parts by the fame of his miraculous power. Having thus created attention, he likewise satisfies the desire of the people to hear his doctrine; and retiring first to the mountain whence he came, that his attentive hearers might follow him and might better arrange themselves before him - Sacro digna silentio mirantur omnes dicere. Horace. All admire his excellent sayings with sacred silence. See Bishop Newcome's notes on his Harmony of the Gospels, p. 19.

### Verse 20

[¶13] Blessed be ye poor - See the sermon on the mount paraphrased and explained, Matthew 5 (note), Matthew 6 (note), Matthew 7 (note),

### Verse 22

[¶15] They shall separate you - Meaning, They will excommunicate you, αφορισωσιν ὑμας, or separate you from their communion. Luke having spoken of their separating or excommunicating them, continues the same idea, in saying that they would cast out their name likewise, as a thing evil in itself. By your name is meant their name as his disciples. As such, they were sometimes called Nazarenes, and sometimes Christians; and both these names were matter of reproach in the mouths of their enemies. So James ([Jam 2:7]) says to the converts, Do they not blaspheme that worthy name by which ye are called? So when St. Paul (in [Act 24:5]) is called a ringleader of the sect of the Nazarenes, the character of a pestilent fellow, and, that of a mover of sedition, is joined to it; and, in [Act 28:22], the Jews say to Paul, As concerning this sect, we know that every where it is spoken against; and this is implied in [1Pet 4:14], when he says, If ye be reproached for the Name of Christ, i.e. as Christians; agreeably to what follows there in [1Pet 4:16], If any man suffer as a Christian, etc. In after times we find Pliny, Epist. x. 97, consulting the Emperor Trajan, whether or no he should Punish the Name Itself, (of Christian), though no evil should be found in it. Nomen Ipsum, etiam si flagitiis careat, Puniatur. See Pearce.

### Verse 23

[¶17] Did - unto the prophets - See [1Kgs 18:4]; [1Kgs 19:20]; [2Chr 24:21]; [2Chr 36:16]; [Neh 9:26].

### Verse 24

[¶19] But wo unto you that are rich! - The Pharisees, who were laden with the spoils of the people which they received in gifts, etc. These three verses are not found in the sermon, as recorded by Matthew. They seem to be spoken chiefly to the scribes and Pharisees, who, in order to be pleasing to all, spoke to every one what he liked best; and by finesse, flattery, and lies, found out the method of gaining and keeping the good opinion of the multitude.

### Verse 29

[¶21] Thy cloak - thy coat - In [Mat 5:40], I have said that Coat, χιτωνα, signifies under garment, or strait coat; and Cloak, ἱματιον, means upper garment, or great coat. This interpretation is confirmed by the following observations of Bishop Pearce. The χιτων was a tunica, or vestcoat, over which the Jews and other nations threw an outer coat, or gown, called a cloak, [Mat 5:40], (which is meant by ἱματιον), when they went abroad, or were not at work. Hence the common people at Rome, who did not usually wear, or had no right to wear, the toga, are called by Horace tunicatus popellus, Epist. i. 7, 65. This account of the difference between the χιτων and the ἱματιον appears plainly from what Maximus Tyrius says, The inner garment which is over the body they call χιτωνισκον, and the outer one the ἱματιον. And so Plutarch, (in Nupt. p. 139, ed. Fran. 1620), speaking of a man who felt the heat of the sun too much for him, says that he put off, τον χιτωνα, τῳ ἰματιῳ, his vestcoat also with his cloak.

### Verse 30

[¶23] Ask them not again - Or, Do not beg them off. This probably refers to the way in which the tax-gatherers and Roman soldiers used to spoil the people. "When such harpies as these come upon your goods, suffer the injury quietly, leaving yourselves in the hand of God, rather than attempt even to beg off what belongs to you, lest on their part they be provoked to seize or spoil more, and lest you be irritated to sue them at law, which is totally opposite to the spirit and letter of the Gospel; or to speak bad words, or indulge wrong tempers, which would wound the spirit of love and mercy." Of such as these, and of all merciless creditors, who even sell the tools and bed of a poor man, it may be very truly said: -

[¶24] Tristius haud illis monstrum, nec saevior ulla

[¶25] Pestis et ira deum Stygiis sese extulit undis: -

[¶26] Diripiunt dapes, contactaque omnia faedant Immundo: -

[¶27] Virg. Aen. iii. ver. 214 "Monsters more fierce offended heaven ne'er sent

[¶28] From hell's abyss, for human punishment: -

[¶29] They snatch the meat, defiling all they find."

[¶30] Dryden

[¶31] However, it is probable that what is here spoken relates to requiring a thing speedily that had been lent, while the reason for borrowing it still continues. In Ecclus. 20:15, it is a part of the character of a very bad man, that to-day he lendeth, and tomorrow will he ask it again. From [Luk 6:27] to [Luk 6:30] our blessed Lord gives us directions how to treat our enemies.

[¶32] 1. Wish them well.

[¶33] 2. Do them good.

[¶34] 3. Speak as well of them as possible.

[¶35] 4. Be an instrument of procuring them good from others; use your influence in their behalf.

[¶36] 5. Suffer patiently from them contempt and ill treatment.

[¶37] 6. Give up your goods rather than lose your meekness and charity towards them.

[¶38] The retaliation of those who hearken not to their own passion, but to Christ, consists in doing more good than they receive evil. Ever since our blessed Savior suffered the Jews to take away his life, it is by his patience that we must regulate our own. Quesnel.

### Verse 32

[¶40] For sinners also love those that love them - I believe the word ἁμαρτωλοι is used by St. Luke in the same sense in which τελωναι, tax-gatherers, is used by St. Matthew, [Mat 5:46], [Mat 5:47], and signifies heathens; not only men who have no religion, but men who acknowledge none. The religion of Christ not only corrects the errors and reforms the disorders of the fallen nature of man, but raises it even above itself: it brings it near to God; and, by universal love, leads it to frame its conduct according to that of the Sovereign Being. "A man should tremble who finds nothing in his life besides the external part of religion, but what may be found in the life of a Turk or a heathen." The Gospel of the grace of God purifies and renews the heart, causing it to resemble that Christ through whom the grace came. See the note on [Luk 7:37].

### Verse 34

[¶42] Of whom ye hope to receive - Or, whom ye expect to return it. "To make our neighbor purchase, in any way, the assistance which we give him, is to profit by his misery; and, by laying him under obligations which we expect him in some way or other to discharge, we increase his wretchedness under the pretense of relieving it."

### Verse 35

[¶44] Love ye your enemies - This is the most sublime precept ever delivered to man: a false religion durst not give a precept of this nature, because, with out supernatural influence, it must be for ever impracticable. In these words of our blessed Lord we see the tenderness, sincerity, extent, disinterestedness, pattern, and issue of the love of God dwelling in man: a religion which has for its foundation the union of God and man in the same person, and the death of this august being for his enemies; which consists on earth in a reconciliation of the Creator with his creatures, and which is to subsist in heaven only in the union of the members with the head: could such a religion as this ever tolerate hatred in the soul of man, even to his most inveterate foe?

## 282. Luke · 16 of 51

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[¶0] Lend, hoping for nothing again - Μηδεν απελπιζοντες. The rabbins say, he who lends without usury, God shall consider him as having observed every precept. Bishop Pearce thinks that, instead of μηδεν we should read μηδενα with the Syriac, later Arabic, and later Persic; and as απελπιζειν signifies to despair, or cause to despair, the meaning is, not cutting off the hope (of longer life) of any man, neminis spem amputantes, by denying him those things which he requests now to preserve him from perishing.

### Verse 36

[¶2] Be ye therefore merciful - Or, compassionate; οικτιρμονες, from οικτος, commiseration, which etymologists derive from εικω to give place, yield, because we readily concede those things which are necessary to them whom we commiserate. As God is ever disposed to give all necessary help and support to those who are miserable, so his followers, being influenced by the same spirit, are easy to be entreated, and are at all times ready to contribute to the uttermost of their power to relieve or remove the miseries of the distressed. A merciful or compassionate man easily forgets injuries; pardons them without being solicited; and does not permit repeated returns of ingratitude to deter him from doing good, even to the unthankful and the unholy. See on [Mat 5:7] (note).

### Verse 37

[¶4] Judge not - See on [Mat 7:1] (note). "How great is the goodness of God, in being so willing to put our judgment into our own hands as to engage himself not to enter into judgment with us, provided we do not usurp the right which belongs solely to him in reference to others!"

[¶5] Condemn not - "Mercy will ever incline us not to condemn those unmercifully whose faults are certain and visible; to lessen, conceal, and excuse them as much as we can without prejudice to truth and justice; and to be far from aggravating, divulging, or even desiring them to be punished."

[¶6] Forgive - The mercy and compassion which God recommends extend to the forgiving of all the injuries we have received, or can receive. To imitate in this the mercy of God is not a mere counsel; since it is proposed as a necessary mean, in order to receive mercy. What man has to forgive in man is almost nothing: man's debt to God is infinite. And who acts in this matter as if he wished to receive mercy at the hand of God! The spirit of revenge is equally destitute of faith and reason.

### Verse 38

[¶8] Give, and it shall be given - "Christian charity will make no difficulty in giving that which eternal truth promises to restore. Let us give, neither out of mere human generosity, nor out of vanity, nor from interest, but for the sake of God, if we would have him place it to account. There is no such thing as true unmixed generosity but in God only; because there is none but him who receives no advantage from his gifts, and because he engages himself to pay these debts of his creatures with an excessive interest. So great is the goodness of God, that, when he might have absolutely commanded us to give to our neighbor, he vouchsafes to invite us to this duty by the prospect of a reward, and to impute that to us as a desert which he has a right to exact of us by the title of his sovereignty over our persons and estates."

[¶9] Men live in such a state of social union as renders mutual help necessary; and, as self-interest, pride, and other corrupt passions mingle themselves ordinarily in their commerce, they cannot fail of offending one another. In civil society men must, in order to taste a little tranquillity, resolve to bear something from their neighbors; they must suffer, pardon, and give up many things; without doing which they must live in such a state of continual agitation as will render life itself insupportable. Without this giving and forgiving spirit there will be nothing in civil society, and even in Christian congregations, but divisions, evil surmisings, injurious discourses, outrages, anger, vengeance, and, in a word, a total dissolution of the mystical body of Christ. Thus our interest in both worlds calls loudly upon us to Give and to Forgive.

[¶10] Bosom - Κολπον, or lap. Almost all ancient nations wore long, wide, and loose garments; and when about to carry any thing which their hands could not contain, they used a fold of their robe in nearly the same way as women here use their aprons. The phrase is continually occurring in the best and purest Greek writers. The following example from Herodotus, b. vi., may suffice to show the propriety of the interpretation given above, and to expose the ridiculous nature of covetousness. "When Croesus had promised to Alcmaeon as much gold as he could carry about his body at once, in order to improve the king's liberality to the best advantage, he put on a very wide tunic, (κιθωνα μεγαν), leaving a great space in the Bosom, κολπον βαθυν, and drew on the largest buskins he could find. Being conducted to the treasury, he sat down on a great heap of gold, and first filled the buskins about his legs with as much gold as they could contain, and, having filled his whole Bosom, κολπον, loaded his hair with ingots, and put several pieces in his mouth, he walked out of the treasury, etc." What a ridiculous figure must this poor sinner have cut, thus heavy laden with gold, and the love of money! See many other examples in Kypke and Raphelius. See also [Psa 129:7]; [Pro 6:27]; [Pro 17:23].

[¶11] The same measure that ye mete withal, it shall be measured to you again - The same words we find in the Jerusalem Targum on [Gen 38:26]. Our Lord therefore lays down a maxim which themselves allowed.

### Verse 39

[¶13] Can the blind lead the blind? - This appears to have been a general proverb, and to signify that a man cannot teach what he does not understand. This is strictly true in spiritual matters. A man who is not illuminated from above is utterly incapable of judging concerning spiritual things, and wholly unfit to be a guide to others. Is it possible that a person who is enveloped with the thickest darkness should dare either to judge of the state of others, or attempt to lead them in that path of which he is totally ignorant! If he do, must not his judgment be rashness, and his teaching folly? - and does he not endanger his own soul, and run the risk of falling into the ditch of perdition himself, together with the unhappy objects of his religious instruction?

### Verse 40

[¶15] Every one that is perfect - Or, thoroughly instructed, κατηρτισμενος: - from καταρτιζω, to adjust, adapt, knit together, restore, or put in joint. The noun is used by the Greek medical writers to signify the reducing a luxated or disjointed limb. It sometimes signifies to repair or mend, and in this sense it is applied to broken nets, [Mat 4:21]; [Mar 1:19]; but in this place, and in [Heb 13:21]; [2Tim 3:17], it means complete instruction and information. Every one who is thoroughly instructed in Divine things, who has his heart united to God, whose disordered tempers and passions are purified and restored to harmony and order; every one who has in him the mind that was in Christ, though he cannot be above, yet will be as, his teacher - holy, harmless, undefiled, and separate from sinners. "The disciple who perfectly understands the rules and sees the example of his master, will think it his business to tread exactly in his steps, to do and suffer upon like occasions, as his master did: and so he will be like his master." Whitby.

### Verse 41

[¶17] And why beholdest thou the mote - See this explained on [Mat 7:3-5] (note).

### Verse 43

[¶19] Corrupt fruit - Καρπον σαπρον, literally, rotten fruit: but here it means, such fruit as is unfit for use. See on [Mat 7:17-20] (note).

### Verse 45

[¶21] A good man - See on [Mat 12:35] (note).

### Verse 46

[¶23] Lord, Lord - God judges of the heart, not by words, but by works. A good servant never disputes, speaks little, and always follows his work. Such a servant a real Christian is: such is a faithful minister, always intent either on the work of his own salvation, or that of his neighbor; speaking more to God than to men; and to these as in the presence of God. The tongue is fitly compared by one to a pump, which empties the heart, but neither fills nor cleanses it. The love of God is a hidden spring, which supplies the heart continually, and never permits it to be dry or unfruitful. Quesnel.

### Verse 47

[¶25] I will show you - Ὑποδειξω, I will show you plainly. I will enable you fully to comprehend my meaning on this subject by the following parable. See this word explained [Mat 3:7] (note).

### Verse 48

[¶27] He is like a man, etc. - See on [Mat 7:24-27] (note).

### Verse 49

[¶29] The ruin of that house was great - On this passage, father Quesnel, who was a most rigid predestinarian, makes the following judicious remark. "It is neither by the speculations of astrologers, nor by the Calvinian assurance of predestination, that we can discover what will be our portion for ever: but it is by the examination of our heart, and the consideration of our life, that we may in some measure prognosticate our eternal state. Without a holy heart and a holy life, all is ruinous in the hour of temptation, and in the day of wrath." To this may be added, He that believeth on the Son of God, hath the Witness in Himself: [1Jn 5:10].

[¶30] The subjects of this chapter have been so amply explained and enforced in the parallel places in Matthew, to which the reader has been already referred, that there appears to be no necessity to make any additional observations.

### Introduction

[¶32] Christ heals the servant of a centurion, who is commended for his faith, [Luk 7:1-10]. Raises a widow's son to life at Nain, [Luk 7:11-17]. John Baptist hears of his fame, and sends two of his disciples to inquire whether he was the Christ, [Luk 7:18-23]. Christ's character of John, [Luk 7:24-30]. The obstinate blindness and capriciousness of the Jews, [Luk 7:31-35]. A Pharisee invites him to his house, where a woman anoints his head with oil, and washes his feet with her tears, [Luk 7:36-38]. The Pharisee is offended, [Luk 7:39]. Our Lord reproves him by a parable, and vindicates the woman, [Luk 7:40-46]; and pronounces her sins forgiven, [Luk 7:47-50].

### Verse 2

[¶34] A certain centurion's servant - See this miracle explained on [Mat 8:5-13] (note).

### Verse 3

[¶36] Elders of the Jews - These were either magistrates in the place, or the elders of the synagogue which the centurion had built, [Luk 7:5]. He sent these, probably, because he was afraid to come to Christ himself, not being a Jew, either by nation or religion. In the parallel place in Matthew, he is represented as coming to Christ himself; but it is a usual form of speech in all nations, to attribute the act to a person which is done not by himself, but by his authority.

### Verse 5

[¶38] He loveth our nation - He is a warm friend to the Jews; and has given a full proof of his affection to them in building them a synagogue. This he had done at his own proper charges; having no doubt employed his own men in the work.

### Verse 10

[¶40] Found the servant whole - This cure was the effect of the faith, prayer, and humility of the centurion, through which the almighty energy of Jesus Christ was conveyed to the sick man. But these very graces in the centurion were the products of grace. It is God himself who, by the gifts of his mercy, disposes the soul to receive its cure; and nothing can contribute to the reception of his grace but what is the fruit of grace itself. The apostle says, The grace of God that bringeth salvation hath appeared unto all men, [Tit 2:11]. It should therefore be our concern, not to resist the operations of this grace: for though we cannot endue ourselves with by gracious disposition, yet we can quench the Spirit, by whose agency these are produced in the soul. The centurion had not received the grace of God in vain.

### Verse 11

[¶42] Nain - A small city of Galilee, in the tribe of Issachar.

[¶43] According to Eusebius, it was two miles from Mount Tabor, southward; and near to Endor.

## 283. Luke · 17 of 51

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### Verse 12

[¶1] Carried out - The Jews always buried their dead without the city, except those of the family of David. No burying places should be tolerated within cities or towns; much less in or about churches and chapels. This custom is excessively injurious to the inhabitants; and especially to those who frequent public worship in such chapels and churches. God, decency, and health forbid this shocking abomination.

[¶2] On the impropriety of burying in towns, churches, and chapels, take the following testimonies: Extra urbem soliti sunt alii mortuos sepelire: Nos Christiani, eos non in urbes solum, sed et in Templa recepimus, quo fit ut multi faetore nimis, fere exanimentur. Schoettgen. "Others were accustomed to bury their dead without the city. We Christians not only bury them within our cities, but receive them even into our churches! Hence many nearly lose their lives through the noxious effluvia." "Both the Jews and other people had their burying places without the city: - Et certe ita postulat ratio publicae sanitatis, quae multum laedi solet aura sepulchrorum: - and this the health of the public requires, which is greatly injured by the effluvia from graves." - Rosenmuller. From long observation I can attest that churches and chapels situated in grave-yards, and those especially within whose walls the dead are interred, are perfectly unwholesome; and many, by attending such places, are shortening their passage to the house appointed for the living. What increases the iniquity of this abominable and deadly work is, that the burying grounds attached to many churches and chapels are made a source of private gain. The whole of this preposterous conduct is as indecorous and unhealthy as it is profane. Every man should know that the gas which is disengaged from putrid flesh, and particularly from a human body, is not only unfriendly to, but destructive of, animal life. Superstition first introduced a practice which self-interest and covetousness continue to maintain.

[¶3] For a general improvement of all the circumstances of this miracle, see the end of the chapter.

### Verse 16

[¶5] God hath visited his people - Several MSS. and versions add, εις αγαθον, for good. Sometimes God visited his people in the way of judgment, to consume them in their transgressions; but it was now plain that he had visited them in the most tender compassion and mercy. This seems to have been added by some ancient copyist, by way of explanation.

### Verse 18

[¶7] The disciples of John showed him, etc. - It is very likely that John's disciples attended the ministry of our Lord at particular times; and this, we may suppose, was a common case among the disciples of different Jewish teachers. Though bigotry existed in its most formidable shape between the Jews and Samaritans, yet we do not find that it had any place between Jews and Jews, though they were of different sects, and attached to different teachers.

### Verse 19

[¶9] Art thou he that should come? - That is, to save. Art thou the promised Messiah? See on [Mat 11:3] (note).

[¶10] Some have thought that this character of our Lord, ὁ ερχομενος, he who cometh, refers to the prophecy of Jacob, [Gen 49:10], where he is called שילה Shiloh, which Grotius and others derive from שלה shalach, he sent: hence, as the time of the fulfillment of the prophecy drew nigh, he was termed, He who cometh, i.e. he who is just now ready to make his appearance in Judea. In [Zac 9:9], a similar phrase is used, Behold, thy king Cometh unto thee - having Salvation. This is meant of the Messiah only; therefore I think the words to save, are necessarily implied.

### Verse 21

[¶12] Infirmities and plagues - The following judicious note from Bp. Pearce is worthy of deep attention: "Luke mentions here νοσοι, μαϚιγες, leprosias, and πνευματα πονηρα, i.e. diseases or ill habits of body, sores or lamenesses, and evil spirits: from whence we may conclude that evil spirits are reckoned by him (who speaks of distempers with more accuracy than the other evangelists) as things different from any disorders of the body, included in the two former words."

[¶13] Unto many that were blind he gave light - Rather, he kindly gave sight - εχαρισατο το βλεπειν; or, he graciously gave sight. This is the proper meaning of the original words. In all his miracles, Jesus showed the tenderest mercy and kindness: not only the cure, but the manner in which he performed it, endeared him to those who were objects of his compassionate regards.

### Verse 22

[¶15] See these verses explained at large on [Mat 11:4-15] (note).

### Verse 29

[¶17] Justified God - Or, declared God to be just - εδικαιωσαν τον Θεον. The sense is this: John preached that the Divine wrath was coming upon the Jews, from which they might flee by repentance, [Luk 3:7]. The Jews, therefore, who were baptized by him, with the baptism of repentance, did thereby acknowledge that it is but justice in God to punish them for their wickedness unless they repented, and were baptized in token of it. Bp. Pearce proves that this is the sense in which the word δικαιοω is used here and in [Psa 51:4], compared with [Job 32:2], and by this evangelist again in [Luk 10:29], and [Luk 16:15].

### Verse 30

[¶19] Rejected the counsel of God - Or, frustrated the will of God - την βουλην του Θεου ηθετησαν. Kypke says the verb αθετειν has two meanings: - 1, to disbelieve; 2, despise, or disobey: and that both senses may be properly conjoined here. The will of God was that all the inhabitants of Judea should repent at the preaching of John, be baptized, and believe in Christ Jesus. Now as they did not repent, etc., at John's preaching, so they did not believe his testimony concerning Christ: thus the will, gracious counsel, or design of God, relative to their salvation, was annulled or frustrated. They disbelieved his promises, despised the Messiah, and disobeyed his precepts.

### Verse 31

[¶21] And the Lord said - Almost every MS. of authority and importance, with most of the versions, omit these words. As the Evangelistaria (the books which contained those portions of the Gospels which were read in the Churches) began at this verse, the words were probably at first used by them, to introduce the following parable. There is the fullest proof that they never made a part of Luke's text. Every critic rejects them. Bengel and Griesbach leave them out of the text.

### Verse 32

[¶23] They are like unto children - See on [Mat 11:16-19] (note). It is probable that our Lord alludes here to some play or game among the Jewish children, no account of which is now on record.

### Verse 35

[¶25] Wisdom is justified, etc. - Probably the children of wisdom is a mere Hebraism here for the products or fruits of wisdom; hence the Vatican MS., one other, and some versions, have εργων, works, instead of τεκνων, sons, in the parallel place, [Mat 11:19]. True wisdom shows itself by its works; folly is never found in the wise man's way, any more than wisdom is in the path of a fool. Theophylact's note on this place should not be overlooked. Εδικαιωθη, τουτ' εστιν ετιμηθη, Wisdom Is Justified, that is, Is Honored, by all her children.

### Verse 36

[¶27] One of the Pharisees - Called Simon, [Luk 7:40]. This account is considered by many critics and commentators to be the same with that in [Mat 26:6], etc., [Mar 14:3]; and [Joh 12:3]. This subject is considered pretty much at large in the notes on [Mat 26:6], etc., to which the reader is requested to refer.

### Verse 37

[¶29] A woman - which was a sinner - Many suppose that this woman had been a notorious public prostitute; but this is taking the subject by the very worst handle. My own opinion is, that she had been a mere heathen who dwelt in this city, (probably Capernaum), who, through the ministry of Christ, had been before this converted to God, and came now to give this public testimony of her gratitude to her gracious deliverer from the darkness and guilt of sin. I am inclined to think that the original word, ἁμαρτωλος, is used for heathen or Gentile in several places of the sacred writings. I am fully persuaded that this is its meaning in [Mat 9:10], [Mat 9:11], [Mat 9:13]; [Mat 11:19]; and [Mat 26:45]. The Son of man is betrayed into the hands of sinners, i.e. is delivered into the hands of the heathens, viz. the Romans, who alone could put him to death. See [Mar 2:15-17]; [Mar 14:41]. I think also it has this meaning in [Luk 6:32-34]; [Luk 15:1], [Luk 15:2], [Luk 15:7], [Luk 15:10]; [Luk 19:7]; [Joh 9:31]. I think no other sense can be justly assigned to it in [Gal 2:15] : We who are Jews by nature, and not sinners of the Gentiles. We Jews, who have had the benefit of a Divine revelation, know that a man is not justified by the works of the law, but by the faith of Christ, ([Gal 2:16]), which other nations, who were heathens, not having a Divine revelation, could not know. It is, I think, likely that the grand subject of the self-righteous Pharisee's complaint was her being a heathen. As those who were touched by such contracted a legal defilement, he could not believe that Christ was a conscientious observer of the law, seeing he permitted her to touch him, knowing who she was; or, if he did not know that she was a heathen, it was a proof that he was no prophet, [Luk 7:39], and consequently had not the discernment of spirits which prophets were supposed to possess. As the Jews had a law which forbade all iniquity, and they who embraced it being according to its requisitions and their profession saints; and as the Gentiles had no law to restrain evil, nor made any profession of holiness, the term ἁμαρτωλοι, or sinners, was first with peculiar propriety applied to them, and afterwards to all others, who, though they professed to be under the law, yet lived as Gentiles without the law. Many suppose this person to be the same as Mary Magdalene, but of this there is no solid proof.

[¶30] Brought an alabaster box - See on [Mar 14:3] (note).

### Verse 38

[¶32] Stood at his feet behind him - In taking their meals, the eastern people reclined on one side; the loins and knees being bent to make the more room, the feet of each person were turned outwards behind him. This is the meaning of standing Behind at his Feet.

[¶33] Began to wash his feet with tears - Ηρξατο βρεχειν - τοις δακρυσι, She began to water his feet - to let a shower of tears fall on them. As the Jews wore nothing like our shoes, (theirs being a mere sole, bound about the foot and ancle with thongs), their feet being so much exposed had frequent need of washing, and this they ordinarily did before taking their meals.

[¶34] Kissed his feet - With affectionate tenderness, κατεφιλει, or kissed them again and again. See on [Mat 26:48] (note).

[¶35] The kiss was used in ancient times as the emblem of love, religious reverence, subjection, and supplication. It has the meaning of supplication, in the way of adoration, accompanied with subjection, in [1Kgs 19:18], Whose mouths have not kissed Baal; and in [Job 31:27], My mouth hath not kissed my hand; I have paid no sort of adoration to false gods; and in [Psa 2:12], Kiss the Son lest he be angry, - close in with him, embrace affectionately, the offers of mercy made unto you through Christ Jesus, lest he (the Lord) be angry with you, and ye perish: which commandment this woman seems to have obeyed, both in the literal and spiritual sense. Kissing the feet was practised also among the heathens, to express subjection of spirit, and earnest supplication. See a long example in Raphelius, produced from Polybius, concerning the Carthaginian ambassadors when supplicating the Romans for peace. With an humble and abject mind, πεσοντες επι την γην, they fell down on the earth, τους ποδας καταφιλοιεν τῳ συνεδριῳ, and kissed the feet of the council. See also several examples in Kypke. Kissing the feet is a farther proof that this person had been educated a heathen. This was no part of a Jew's practice.

### Verse 41

[¶37] A certain creditor, etc. - It is plain that in this parable our Lord means, by the creditor, God, and, by the two debtors, Simon and the woman who was present. Simon, who had the light of the law, and who, in consequence of his profession as a Pharisee, was obliged to abstain from outward iniquity, might be considered as the debtor who owed only fifty pence, or denarii. The woman, whom I have supposed to be a heathen, not having these advantages, having no rule to regulate her actions, and no curb on her evil propensities, may be considered as the debtor who owed five hundred pence, or denarii. And when both were compared, Simon's debt to God might be considered, in reference to hers, as fifty to five hundred. However, we find, notwithstanding this great disparity, both were insolvent. Simon, the religious Pharisee, could no more pay his fifty to God than this poor heathen her five hundred; and, if both be not freely forgiven by the Divine mercy, both must finally perish. Having Nothing to Pay, he kindly Forgave them both. Some think that this very Simon was no inconsiderable debtor to our Lord, as having been mercifully cleansed from a leprosy; for he is supposed to be the same as Simon the leper. See the note on [Mat 26:6].

### Verse 42

[¶39] Which of them will love him most? - Which is under the greater obligation and should love him most?

### Verse 43

[¶41] He to whom he forgave most - By this acknowledgment he was, unknowingly to himself, prepared to receive our Lord's reproof.

### Verse 44

[¶43] Thou gavest me no water - In this respect Simon was sadly deficient in civil respect, whether this proceeded from forgetfulness or contempt. The custom of giving water to wash the guest's feet was very ancient. See instances in [Gen 18:4]; [Gen 24:32]; [Jdg 19:21]; [1Sam 25:41]. In Hindoostan it is the custom, that when a superior enters the house of an inferior, the latter washes his feet, and gives him water to rinse his mouth before he eats. See Ayeen Akbery, vol. iii. p. 226.

### Verse 45

[¶45] Since the time I came in - Rather, Since the time She came in, αφ' ἡς εισηλθεν, not εισηλθον, I came in, for it is clear from [Luk 7:37] that the woman came in after Christ, having heard that he was sitting at meat in the Pharisee's house. The reading which I have adopted is supported by several MSS. and Versions.

## 284. Luke · 18 of 51

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### Verse 46

[¶1] My head with oil thou didst not anoint - Anointing the head with oil was as common among the Jews as washing the face with water is among us. See [Rut 3:3]; [2Sam 12:20]; [2Sam 14:2]; [2Kgs 4:2]; and [Psa 23:5], where the author alludes to the Jewish manner of receiving and entertaining a guest. Thou preparest a table for me; anointest my head with oil; givest me an overflowing cup. See [Mat 5:17].

### Verse 47

[¶3] For she loved much - Or, Therefore she loved much. It appears to have been a consciousness of God's forgiving love that brought her at this time to the Pharisee's house. In the common translation her forgiveness is represented to be the consequence of her loving much, which is causing the tree to produce the root, and not the root the tree. I have considered ὁτι here as having the sense of διοτι, therefore; because, to make this sentence suit with the foregoing parable, [Luk 7:42], [Luk 7:43], and with what immediately follows here, but he to whom little is forgiven loveth little, we must suppose her love was the effect of her being pardoned, not the cause of it. Ὁτι seems to have the sense of therefore in [Mat 13:13]; [Joh 8:44]; [1Cor 10:17]; and in the Septuagint, in Deuteronomy 33:52; Isaiah 49:19; Hosea 9:15; and [Ecc 5:6]. Both these particles are often interchanged in the New Testament.

[¶4] Loved much - loveth little - That is, A man's love to God will be in proportion to the obligations he feels himself under to the bounty of his Maker.

### Verse 48

[¶6] Thy sins are forgiven - He gave her the fullest assurance of what he had said before to Simon, ([Luk 7:47]), Thy sins are forgiven. While the Pharisee murmured, the poor penitent rejoiced.

### Verse 50

[¶8] Thy faith hath saved thee - Thy faith hath been the instrument of receiving the salvation which is promised to those who repent. Go in peace. Though peace of conscience be the inseparable consequence of the pardon of sin, yet here it seems to be used as a valediction or farewell: as if he had said, May goodness and mercy continue to follow thee! In this sense it is certainly used [Jdg 18:6]; [1Sam 1:17]; [1Sam 20:42]; [1Sam 29:7]; [2Sam 15:9]; [Jam 2:16].

[¶9] The affecting account of raising the widow's son to life, [Luk 7:11-17], is capable of farther improvement. The following may be considered to be sober, pious uses of this transaction.

[¶10] In this resurrection of the widow's son, four things are highly worthy of notice: - 1. The meeting. 2. What Christ did to raise the dead man. 3. What the man did when raised to life: and 4. The effect produced on the minds of the people.

[¶11] I. The Meeting

[¶12] 1. It was uncommon: it was a meeting of life and death, of consolation and distress. On the one part Jesus, accompanied by his disciples, and an innumerable crowd of people, advance towards the gate of the city of Nain: on the other part, a funeral solemnity proceeds out of the gate, - a person of distinction, as we may imagine from the number of the people who accompanied the corpse, is carried out to be buried. Wherever Jesus goes, he meets death or misery; and wherever he comes, he dispenses life and salvation.

[¶13] 2. It was instructive. A young man was carried to the grave - an only son - cut off in the flower of his age from the pleasures, honors, profits, and expectations of life; a multitude of relatives, friends, and neighbors, in tears, affliction, and distress, accompanied the corpse. Behold the present life in its true point of light! How deceitful is the world! To hide its vanity and wretchedness, funeral pomp takes the place of the decorations of life and health; and pride, which carries the person through life, cleaves to the putrid carcass in the ridiculous adornments of palls, scarfs, cloaks, and feathers! Sin has a complete triumph, when pride is one of the principal bearers to the tomb. And shall not the living lay these things to heart? Remember, ye that are young, the young die oftener than the old; and it is because so many of the former die, that there are so few of the latter to die.

[¶14] 3. It was an affecting meeting. The mother of this young man followed the corpse of her son; her distress was extreme. She had already lost her husband, and in losing her only son she loses all that could be reckoned dear to her in the world. She lost her support, her glory, and the name of her family from among the tribes of her people. Jesus sees her in this state of affliction, and was moved with compassion towards her. This God of goodness cannot see the wretched without commiserating their state, and providing for their salvation.

[¶15] 4. It was a happy meeting. Jesus approaches this distressed widow, and says, Weep not. But who, with propriety, can give such advice in a case like this? Only that God who can dry up the fountain of grief, and remove the cause of distress. Weep for thy sin, weep for thy relatives, weep after Christ, and God will infallibly comfort thee.

[¶16] II. What Christ Did to Raise this Dead Man

[¶17] 1. He came up, [Luk 7:14]. When the blessed God is about to save a soul from spiritual death, he comes up to the heart by the light of his Spirit, by the preaching of his word, and by a thousand other methods, which all prove that his name is mercy, and his nature love.

[¶18] 2. He touched the bier. God often stretches out his hand against the matter or occasion of sin, renders that public that was before hidden, lays afflictions upon the body; by some evil disease effaces that beauty, or impairs that strength, which were the occasions of sin; disconcerts the schemes and blasts the property of the worldly man. These were carrying him down to the chambers of death, and the merciful God is thus delivering him out of the hands of his murderers.

[¶19] 3. He commanded - Young man! I say unto thee, Arise. Sinners! You have been dead in trespasses and sins too long: now hear the voice of the Son of God. Young people! to you in particular is this commandment addressed. Delay not a moment: it will be more easy for you to return to God now than at any future time. And perhaps the present call may never be repeated. The sooner you hear the voice of God, the sooner you shall be happy.

[¶20] III . What the Man Did when Raised to Life

[¶21] 1. He sat up, [Luk 7:15]. When the quickening voice of God reaches the heart of a sinner, his first business is to lift up his head to contemplate the awful state in which he is found, and the horrible pit over which he hangs, and look about for a deliverer from the hell that is moved from beneath to meet him at his coming.

[¶22] 2. He began to speak. Prayer to God, for the salvation he needs, is indispensably requisite to every awakened sinner. Let him speak in prayer and praise; prayer for present salvation, and praise, because he is still out of hell. Let him also declare the power and goodness of God which have thus rescued him from the bitter pains of an eternal death.

[¶23] 3. He walked. He (Christ) presented him to his mother. Those who were carrying the corpse having heard the voice of the young man, immediately laid down the bier, and the young man stepping directly on the ground, Jesus took him by the hand and conducted him to his mother. What a change from the deepest affliction to the highest ecstacy of joy must have now taken place in this widow's heart! Happy moment! - when the quickening power of Christ restores a prodigal son to a disconsolate parent, and a member to Christ's mystical body, the Church militant!

[¶24] IV. The Effect Produced on the Minds of the People

[¶25] 1. Fear seized them, [Luk 7:16]. A religious reverence penetrated their hearts, while witnessing the effects of the sovereign power of Christ. Thus should we contemplate the wonders of God's grace in the conviction and conversion of sinners.

[¶26] 2. They glorified God. They plainly saw that he had now visited his people: the miracle proclaimed his presence, and that a great prophet was risen among them, and they expect to be speedily instructed in all righteousness. The conversion of a sinner to God should be matter of public joy to all that fear his name; and should be considered as a full proof that the God of our fathers is still among their children. See [Luk 7:16].

[¶27] 3. They published abroad the account. The work of the grace of God should be made known to all: the Gospel should be preached in every place; and the miracle-working power of Christ every where recommended to notice. If those who are raised from the death of sin were more zealous in discoursing of, walking in, and recommending the Gospel of the grace of God, the kingdom of Christ would soon have a more extensive spread; and the souls thus employed would be incessantly watered from on high.

### Introduction

[¶29] Jesus preaches through every city and village, [Luk 8:1]. Women minister to him, [Luk 8:2], [Luk 8:3]. Instructs the multitudes by the parable of the sower, [Luk 8:4-8]. Explains it at large to his disciples, [Luk 8:9-15]. Directions how to improve by hearing the Gospel, [Luk 8:16-18]. His mother and brethren seek him, [Luk 8:19-21]. He and his disciples go upon the lake, and are taken in a storm, [Luk 8:22-25]. They arrive among the Gadarenes, [Luk 8:26], where he cures a demoniac, [Luk 8:27-39]. He returns from the Gadarenes, and is requested by Jairus to heal his daughter, [Luk 8:40-42]. On the way he cures a diseased woman, [Luk 8:43-48]. Receives information that the daughter of Jairus is dead, [Luk 8:49]. Exhorts the father to believe; arrives at the house, and raises the dead child to life, [Luk 8:50-56].

### Verse 1

[¶31] Throughout every city and village - That is, of Galilee.

### Verse 2

[¶33] Out of whom went seven devils - Who had been possessed in a most extraordinary manner; probably a case of inveterate lunacy, brought on by the influence of evil spirits. The number seven may here express the superlative degree.

[¶34] Mary Magdalene is commonly thought to have been a prostitute before she came to the knowledge of Christ, and then to have been a remarkable penitent. So historians and painters represent her: but neither from this passage, nor from any other of the New Testament, can such a supposition be legitimately drawn. She is here represented as one who had been possessed with seven demons; and as one among other women who had been healed by Christ of evil (or wicked) spirits and infirmities. As well might Joanna and Susanna, mentioned [Luk 8:3], come in for a share of the censure as this Mary Magdalene; for they seem to have been dispossessed likewise by Jesus, according to St. Luke's account of them. They had all had infirmities, of what sort it is not said, and those infirmities were occasioned by evil spirits within them; and Jesus had healed them all: but Mary Magdalene, by her behavior, and constant attendance on Jesus in his life-time, at his crucifixion, and at his grave, seems to have exceeded all the other women in duty and respect to his person. Bishop Pearce.

[¶35] There is a marvellous propensity in commentators to make some of the women mentioned in the Sacred Writings appear as women of ill fame; therefore Rahab must be a harlot; and Mary Magdalene, a prostitute: and yet nothing of the kind can be proved either in the former or in the latter case; nor in that mentioned [Luk 7:36], etc., where see the notes. Poor Mary Magdalene is made the patroness of penitent prostitutes, both by Papists and Protestants; and to the scandal of her name, and the reproach of the Gospel, houses fitted up for the reception of such are termed Magdalene hospitals! and the persons themselves Magdalenes! There is not only no proof that this person was such as commentators represent her, but there is the strongest presumptive proof against it: for, if she ever had been such, it would have been contrary to every rule of prudence, and every dictate of wisdom, for Christ and his apostles to have permitted such a person to associate with them, however fully she might have been converted to God, and however exemplary her life, at that time, might have been. As the world, who had seen her conduct, and knew her character, (had she been such as is insinuated), could not see the inward change, and as they sought to overwhelm Christ and his disciples with obloquy and reproach on every occasion, they would certainly have availed themselves of so favorable an opportunity to subject the character and ministry of Christ to the blackest censure, had he permitted even a converted prostitute to minister to him and his disciples. They were ready enough to say that he was the friend of publicans and sinners, because he conversed with them in order to instruct and save their souls; but they could never say he was a friend of prostitutes, because it does not appear that such persons ever came to Christ; or that he, in the way of his ministry, ever went to them. I conclude therefore that the common opinion is a vile slander on the character of one of the best women mentioned in the Gospel of God; and a reproach cast on the character and conduct of Christ and his disciples. From the whole account of Mary Magdalene, it is highly probable that she was a person of great respectability in that place; such a person as the wife of Chuza, Herod's steward, could associate with, and a person on whose conduct or character the calumniating Jews could cast no aspersions.

### Verse 3

[¶37] Herod's steward - Though the original word, επιτροπος, signifies sometimes the inspector or overseer of a province, and sometimes a tutor of children, yet here it seems to signify the overseer of Herod's domestic affairs: the steward of his household. Steward of the household was an office in the king's palace by s. 24, of Hen. VIII. The person is now entitled lord steward of the king's household, and the office is, I believe, more honorable and of more importance than when it was first created. Junius derives the word from the Islandic stivardur, which is compounded of stia, work, and vardur, a keeper, or overseer: hence our words, warder, warden, ward, guard, guardian, etc. The Greek word in Hebrew letters is frequent in the rabbinical writings, אפיטדופום, and signifies among them the deputy ruler of a province. See on [Luk 16:1] (note). In the Islandic version, it is forsionarmanns.

[¶38] Unto him - Instead of αυτῳ, to him, meaning Christ, many of the best MSS. and versions have αυτοις, to them, meaning both our Lord and the twelve apostles, see [Luk 8:1]. This is unquestionably the true meaning.

[¶39] Christ receives these assistances and ministrations, says pious Quesnel, -

[¶40] 1. To honor poverty by subjecting himself to it.

[¶41] 2. To humble himself in receiving from his creatures.

[¶42] 3. That he may teach the ministers of the Gospel to depend on the providence of their heavenly Father.

[¶43] 4. To make way for the gratitude of those he had healed. And,

[¶44] 5. That he might not be burthensome to the poor to whom he went to preach.

## 285. Luke · 19 of 51

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### Verse 5

[¶1] A sower went out to sow - See all this parable largely explained on Matthew 13:1-23 (note).

### Verse 12

[¶3] Those by the way side - Bishop Pearce thinks that Luke by οἱ here means σποροι, the seeds, though he acknowledges that he has never found such a word as σποροι in the plural number signifying seeds.

### Verse 15

[¶5] With patience - Rather, with perseverance. The Greek word ὑπομονη, which our translators render patience, properly signifies here, and in [Rom 2:7], perseverance. The good ground, because it is good, strong and vigorous, continues to bear: bad or poor ground cannot produce a good crop, and besides it is very soon exhausted. The persons called the good ground in the text are filled with the power and influence of God, and therefore continue to bring forth fruit; i.e. they persevere in righteousness. From this we may learn that the perseverance of the saints, as it is termed, necessarily implies that they continue to bring forth fruit to the glory of God. Those who are not fruitful are not in a state of perseverance.

### Verse 16

[¶7] Lighted a candle - This is a repetition of a part of our Lord's sermon on the mount. See the notes on [Mat 5:15]; [Mat 10:26]; and on [Mar 4:21], [Mar 4:22].

### Verse 17

[¶9] For nothing is secret, etc. - Whatever I teach you in private, ye shall teach publicly; and ye shall illustrate and explain every parable now delivered to the people.

### Verse 18

[¶11] Even that which he seemeth to have - Or rather, even what he hath. Ὁ δοκει εχειν, rendered by our common version, what he seemeth to have, seems to me to contradict itself. Let us examine this subject a little.

[¶12] 1. To seem to have a thing, is only to have it in appearance, and not in reality; but what is possessed in appearance only can only be taken away in appearance; therefore on the one side there is no gain, and on the other side no loss. On this ground, the text speaks just nothing.

[¶13] 2. It is evident that ὁ δοκει εχειν, what he seemeth to have, here, is equivalent to ὁ εχει, what he hath, in the parallel places, [Mar 4:25]; [Mat 13:12]; [Mat 25:29]; and in [Luk 19:26].

[¶14] 3. It is evident, also, that these persons had something which might be taken away from them. For

[¶15] 1. The word of God, the Divine seed, was planted in their hearts.

[¶16] 2. It had already produced some good effects; but they permitted the devil, the cares of the world, the desire of riches, and the love of pleasure, to destroy its produce.

[¶17] 4. The word δοκειν is often an expletive: so Xenophon in Hellen, vi. ὁτι εδοκει πατικος φιλος αυτοις, Because he seemed to be (i.e. Was) their father's friend. So in his Oeeon. Among the cities that seemed to be (δοκουσαις, actually were) at war. So Athenaeus, lib. vi. chap. 4. They who seemed to be (δοκουντες, who really were) the most opulent, drank out of brazen cups.

[¶18] 5. It often strengthens the sense, and is thus used by the very best Greek writers. Ulpian, in one of his notes on Demosthenes' Orat. Olinth. 1, quoted by Bishop Pearce, says expressly, το δοκειν ου παντως επι αμφιβολου ταττουσιν οἱ παλαιοι, αλλα πολλακις και επι του αληθευειν. The word δοκειν is used by the ancients to express, not always what is doubtful, but oftentimes what is true and certain. And this is manifestly its meaning in [Mat 3:9]; [Luk 22:24]; [Joh 5:39]; [1Cor 7:40]; [1Cor 10:12]; [1Cor 11:16]; [Gal 2:9]; [Phi 3:4]; and in the text. See these meanings of the word established beyond the possibility of successful contradiction, in Bishop Pearce's notes on [Mar 10:42], and in Kypke in loc. See also the notes on [Mat 13:12] (note).

### Verse 19

[¶20] His mother and brethren - See the notes on [Mat 12:46], etc., and on [Mar 3:31] (note), etc.

### Verse 22

[¶22] Let us go over, etc. - See on [Mat 8:24] (note), etc., and [Mar 4:36-41] (note).

### Verse 23

[¶24] There came down a storm of wind - and they - were in jeopardy - This is a parallel passage to that in [Jon 1:4]. There was a mighty tempest in the sea, so that the ship was like to be broken: the latter clause of which is thus translated by the Septuagint: και το πλοιον εκινδυνευε του συντριβηναι, And the ship was in the utmost danger of being dashed to pieces. This is exactly the state of the disciples here; and it is remarkable that the very same word, εκινδυνευον, which we translate, were in jeopardy, is used by the evangelist, which is found in the Greek version above quoted. The word jeopardy, an inexpressive French term, and utterly unfit for the place which it now occupies, is properly the exclamation of a disappointed gamester, Jeu perdu! The game is lost! or, j'ai perdu! I have lost! i.e. the game.

### Verse 25

[¶26] Where is your faith? - Ye have a power to believe, and yet do not exercise it! Depend on God. Ye have little faith, ([Mat 8:26]), because you do not use the grace which I have already given you. Many are looking for more faith without using that which they have. It is as possible to hide this talent as any other.

### Verse 26

[¶28] The country of the Gadarenes - Or, according to several MSS., Gerasenes or Gergasenes. See on [Mat 8:28] (note), and [Mar 5:1] (note).

### Verse 27

[¶30] A certain man - See the case of this demoniac considered at large, on the parallel places, [Mat 8:28-34] (note); Mark 5:1-20 (note). In India deranged persons walk at liberty through the streets and country in all manner of dresses; sometimes entirely naked; and often perish while strolling from place to place. It is the same in Ireland, as there are no public asylums either there or in India for insane people.

### Verse 28

[¶32] Jesus, thou Son of God most high - The words Jesus and God are both omitted here by several MSS. I think it is very likely that the demons mentioned neither. They were constrained in a summary way to acknowledge his power; but it is probable they did not pronounce names which were of such dreadful import to themselves. The words which they spoke on the occasion seem to have been these, What is it to thee and me, O Son of the most high? See the note on [Mat 8:29].

### Verse 31

[¶34] And they besought him that he would not command them to go out into the deep - In the Chaldaic philosophy, mention is made of certain material demons, who are permitted to wander about on the earth, and are horribly afraid of being sent into abysses and subterranean places. Psellus says, De Daemonibus: "These material demons fearing to be sent into abysses, and standing in awe of the angels who send them thither, if even a man threaten to send them thither and pronounce the names of those angels whose office that is, it is inexpressible how much they will be affrighted and troubled. So great will their astonishment be, that they cannot discern the person that threatens them. And though it be some old woman or little old man that menaces them, yet so great is their fear that they depart as if the person who menaces had a power to kill them." See Stanley's Chaldaic Philosophy.

### Verse 33

[¶36] Then went the devils out of the man, and entered into the swine - Some critics and commentators would have us to understand all this of the man himself, who, they say, was a most outrageous maniac; and that, being permitted by our Lord, he ran after the swine, and drove them all down a precipice into the sea! This is solemn trifling indeed; or, at least, trifling with solemn things. It is impossible to read over the account, as given here by Luke, and admit this mode of explanation. The devils went out of the man, and entered into the swine; i.e. the madman ran after the swine! On this plan of interpretation there is nothing certain in the word of God; and every man may give it what meaning he pleases. Such comments are intolerable.

### Verse 34

[¶38] They fled, and went and told it - Απελθοντες, They went, is omitted by almost every MS. of repute, and by the best of the ancient versions. Griesbach leaves it out, and with propriety too, as it is not likely that so correct a writer as Luke would say, They fled, and Went and told it.

### Verse 40

[¶40] Gladly received him - This is the proper import of the word απεδεξατο; therefore our translators needed not to have put gladly in italics, as though it were not expressed in the text. Raphelius gives several proofs of this in loc.

### Verse 41

[¶42] A man named Jairus - See these two miracles - the raising of Jairus's daughter, and the cure of the afflicted woman - considered and explained at large, on [Mat 9:18-26] (note), and Mark 5:22-43 (note).

### Verse 42

[¶44] The people thronged him - Συνεπνιγον αυτον - almost suffocated him - so great was the throng about him.

## 286. Luke · 20 of 51

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### Verse 43

[¶1] Spent all her living upon physicians - See the note on [Mar 5:26].

### Verse 46

[¶3] I perceive that virtue - Δυναμιν, Divine or miraculous power. This Divine emanation did not proceed always from Christ, as necessarily as odours do from plants, for then all who touched him must have been equally partakers of it. Of the many that touched him, this woman and none else received this Divine virtue; and why? Because she came in faith. Faith alone attracts and receives the energetic influence of God at all times. There would be more miracles, at least of spiritual healing, were there more faith among those who are called believers.

### Verse 54

[¶5] He put them all out - That is, the pipers and those who made a noise, weeping and lamenting. See [Mat 9:23]; [Mar 5:38]. Pompous funeral ceremonies are ridiculous in themselves, and entirely opposed to the spirit and simplicity of the religion of Christ. Every where they meet with his disapprobation.

### Verse 55

[¶7] And he commanded to give her meat - Though she was raised to life by a miracle, she was not to be preserved by a miracle. Nature is God's great instrument, and he delights to work by it; nor will he do any thing by his sovereign power, in the way of miracle, that can be effected by his ordinary providence. Again, God will have us be workers together with him: he provides food for us, but he does not eat for us; we eat for ourselves, and are thus nourished on the bounty that God has provided. Without the food, man cannot be nourished; and unless he eat the food, it can be of no use to him. So, God provides salvation for a lost world, and bestows it on every penitent believing soul; but he neither repents nor believes for any man. A man repents and believes for himself, under the succours of God's grace.

### Introduction

[¶9] Christ sends his apostles to preach and work miracles, [Luk 9:1-6]. Herod, hearing of the fame of Jesus, is perplexed; some suppose that John Baptist is risen from the dead; others, that Elijah or one of the old prophets was come to life, [Luk 9:7-9]. The apostles return and relate the success of their mission. He goes to a retired place, and the people follow him, [Luk 9:10], [Luk 9:11]. He feeds five thousand men with five loaves and two fishes, [Luk 9:12-17]. He asks his disciples what the public think of him, [Luk 9:18-21]. Foretells his passion, [Luk 9:22]. Shows the necessity of self-denial, and the importance of salvation, [Luk 9:23-25]. Threatens those who deny him before men, [Luk 9:26]. The transfiguration, [Luk 9:27-36]. Cures a demoniac, [Luk 9:37-43]. Again foretells his passion, [Luk 9:44], [Luk 9:45]. The disciples contend who shall be greatest, [Luk 9:46-48]. Of the person who cast out devils in Christ's name, but did not associate with the disciples, [Luk 9:49], [Luk 9:50]. Of the Samaritans who would not receive him, [Luk 9:51-56]. Of the man who wished to follow Jesus, [Luk 9:57], [Luk 9:58]. He calls another disciple who asks permission first to bury his father, [Luk 9:59]. Our Lord's answer [Luk 9:60-62].

### Verse 1

[¶11] Power and authority - Δυναμιν και εξουσιαν. The words properly mean here, the power to work miracles; and that authority by which the whole demoniac system was to be subjected to them. The reader will please to observe:

[¶12] 1. That Luke mentions both demons and diseases; therefore he was either mistaken, or demons and diseases are not the same.

[¶13] 2. The treatment of these two was not the same: - the demons were to be cast out, the diseases to be healed. See [Mat 10:1].

### Verse 2

[¶15] To preach the kingdom of God - For an explication of this phrase, see on [Mat 3:1] (note).

### Verse 3

[¶17] Take nothing - See on [Mar 6:7], [Mar 6:8] (note).

[¶18] Neither money - See on [Mat 10:9] (note).

[¶19] Neither have two coats - Show that in all things ye are ambassadors for God; and go on his charges.

### Verse 4

[¶21] There abide, and thence depart - That is, remain in that lodging till ye depart from that city. Some MSS. and versions add μη, which makes the following sense: There remain, and depart Not thence. See the note on [Mat 10:11].

### Verse 7

[¶23] Herod the tetrarch - See on [Mat 2:1] (note); [Mat 14:1] (note).

[¶24] By him - This is omitted by BCDL, two others, the Coptic, Sahidic, Armenian, and four of the Itala. It is probable that Luke might have written, Herod, hearing of all the things that were done, etc.; but Matthew says particularly, that it was the fame of Jesus of which he heard: [Mat 14:1].

[¶25] He was perplexed; - He was greatly perplexed διηπορει· from δια emphat. and απορεω, I am in perplexity. It is a metaphor taken from a traveler, who in his journey meets with several paths, one only of which leads to the place whither he would go; and, not knowing which to take, he is distressed with perplexity and doubt. The verb comes from α, negative, and πορος, a way or passage. A guilty conscience is a continual pest: - Herod had murdered John, and he is terribly afraid, lest he should arise from the dead, and bring his deeds to light, and expose him to that punishment which he deserved. See [Mar 6:16].

### Verse 10

[¶27] Told him all - Related distinctly - διηγησαντο, from δια, through, and ἡγεομαι, I declare: hence the whole of this Gospel, because of its relating every thing so particularly, is termed διηγησις, [Luk 1:1], a particular and circumstantially detailed narration. See on [Mar 6:30] (note).

### Verse 11

[¶29] The people - followed him - Observe here five grand effects of Divine grace.

[¶30] 1. The people are drawn to follow him.

[¶31] 2. He kindly receives them.

[¶32] 3. He instructs them in the things of God.

[¶33] 4. He heals all their diseases.

[¶34] 5. He feeds their bodies and their souls. See Quesnel.

[¶35] Reader! Jesus is the same to the present moment. Follow him, and he will receive, instruct, heal, feed, and save thy soul unto eternal life.

### Verse 12

[¶37] Send the multitude away - See this miracle explained at large, on the parallel places, [Mat 14:15-21] (note); [Mar 6:36-44] (note).

### Verse 16

[¶39] Then he took the five loaves - A minister of the Gospel, who is employed to feed souls, should imitate this conduct of Christ:

[¶40] 1. He ought to exhort the people to hear with sedate and humble reverence.

[¶41] 2. He should first take the bread of life himself, that he may be strengthened to feed others.

[¶42] 3. He ought frequently to lift his soul to God, in order to draw down the Divine blessing on himself and his hearers.

[¶43] 4. He should break the loaves - divide rightly the word of truth, and give to all such portions as are suited to their capacities and states.

[¶44] 5. What he cannot perform himself, he should endeavor to effect by the ministry of others; employing every promising talent, for the edification of the whole, which he finds among the members of the Church of God. Under such a pastor, the flock of Christ will increase and multiply. See Quesnel.

## 287. Luke · 21 of 51

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/287/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/287/#p-N

### Verse 18

[¶1] Whom say the people - Οἱ οχλοι, the common people, i.e. the mass of the people. See this question considered on [Mat 16:13] (note), etc.

### Verse 20

[¶3] But whom say ye that I am? - Whom do ye tell the people that I am? What do ye preach concerning me? See also on [Mat 16:14] (note); and see the observations at the end of this chapter, (note).

[¶4] The Christ of God - The Coptic and later Persic read, Thou art Christ God. After this comes in Peter's confession of our Lord, as related [Mat 16:16] (note), etc., where see the notes; and see also the observations of Granville Sharp, Esq., at the end of this chapter.

### Verse 23

[¶6] If any man will come after me - See on [Mat 16:24] (note), and on [Mar 8:34] (note), where the nature of proselytism among the Jews is explained.

[¶7] Daily - Καθ' ἡμεραν is omitted by many reputable MSS., versions, and fathers. It is not found in the parallel places, [Mat 16:24]; [Mar 8:34].

### Verse 24

[¶9] Will save his life - See on [Mat 16:24] (note), etc.

### Verse 25

[¶11] Lose himself - That is, his life or soul. See the parallel places, [Mat 16:25] (note); [Mar 8:35] (note), and especially the note on the former.

[¶12] Or be cast away? - Or receive spiritual damage η ζημιωθεις. I have added the word spiritual here, which I conceive to be necessarily implied. Because, if a man received only temporal damage in some respect or other, yet gaining the whole world must amply compensate him. But if he should receive spiritual damage - hurt to his soul in the smallest degree, the possession of the universe could not indemnify him. Earthly goods may repair earthly losses, but they cannot repair any breach that may be made in the peace or holiness of the soul. See on [Mat 16:26] (note).

### Verse 26

[¶14] Ashamed of me - See on [Mar 8:38] (note).

### Verse 28

[¶16] About an eight days after - See the whole of this important transaction explained at large on [Mat 17:1-13] (note).

### Verse 31

[¶18] His decease - Την εξοδον αυτον, That going out (or death) of his. That peculiar kind of death - its nature, circumstances, and necessity being considered. Instead of εξοδον, thirteen MSS. have δοξαν, glory. They spoke of that glory of his, which he was about to fill up (πληρουν) at Jerusalem. The Ethiopic unites both readings. The death of Jesus was his glory, because, by it, he gained the victory over sin, death, and hell, and purchased salvation and eternal glory for a lost world.

### Verse 33

[¶20] It is good for us to be here - Some MSS. add παντοτε, It is good for us to be Always here.

### Verse 35

[¶22] This is my beloved Son - Instead of ὁ αγαπητος, the beloved one, some MSS. and versions have εκλεκτος, the chosen one: and the Ethiopic translator, as in several other cases, to be sure of the true reading, retains both.

[¶23] In whom I am well pleased, or have delighted - is added by some very ancient MSS. Perhaps this addition is taken from [Mat 17:5].

### Verse 37

[¶25] Much people - See on [Mat 17:14] (note).

### Verse 39

[¶27] A spirit taketh him, and he suddenly crieth out - Πνευμα λαμβανει αυτον. This very phrase is used by heathen writers, when they speak of supernatural influence. The following, from Herodotus, will make the matter, I hope, quite plain. Speaking of Scyles, king of the Scythians, who was more fond of Grecian manners and customs than of those of his countrymen, and who desired to be privately initiated into the Bacchic mysteries, he adds: "Now because the Scythians reproach the Greeks with these Bacchanals, and say that to imagine a god driving men into paroxysms of madness is not agreeable to sound reason, a certain Borysthenian, while the king was performing the ceremonies of initiation, went out, and discovered the matter to the Scythian army in these words: 'Ye Scythians ridicule us because we celebrate the Bacchanals, και ἡμεας ὁ θεος ΛΑΜΒΑΝΕΙ, and the God Possesses Us: but now the same demon, οὑτος ὁ δαιμων, has Taken Possession, ΛΕΛΑΒΗΚΕ, of your king, for he celebrates the Bacchanals, and ὑπο του θεου μαινεται, is filled with fury by this god." Herodot. l. iv. p. 250, edit. Gale.

[¶28] This passage is exceedingly remarkable. The very expressions which Luke uses here are made use of by Herodotus. A demon, δαιμων, is the agent in the Greek historian, and a demon is the agent in the case mentioned in the text, [Luk 9:42]. In both cases it is said the demon possesses the persons, and the very same word, λαμβανει is used to express this in both historians. Both historians show that the possessions were real, by the effects produced in the persons: the heathen king rages with fury through the influence of the demon called the god Bacchus; the person in the text screams out, (κραζει), is greatly convulsed, and foams at the mouth. Here was a real possession, and such as often took place among those who were worshippers of demons.

### Verse 42

[¶30] The devil threw him down, and tare him - See this case considered at large, on [Mat 17:15-18] (note), and on [Mar 9:14-27] (note).

### Verse 43

[¶32] The mighty power - This majesty of God, μεγαλειοτητι του Θεου. They plainly saw that it was a case in which any power inferior to that of God could be of no avail; and they were deeply struck with the majesty of God manifested in the conduct of the blessed Jesus.

### Verse 44

[¶34] Let these sayings sink down into your ears - Or, put these words into your ears. To other words, you may lend occasional attention, but to what concerns my sufferings and death you must ever listen. Let them constantly occupy a place in your most serious meditations and reflections.

### Verse 45

[¶36] But they understood not - See the note on [Mar 9:32].

### Verse 46

[¶38] There arose a reasoning - Εισηλθε δε διαλογισμος, A dialogue took place - one inquired, and another answered, and so on. See this subject explained on [Mat 18:1] (note), etc.

### Verse 49

[¶40] We forbade him - See this subject considered on [Mar 9:38] (note), etc.

### Verse 51

[¶42] That he should be received up - Bishop Pearce says: "I think the word αναληψεως must signify, of Jesus's retiring or withdrawing himself, and not of his being received up: because the word συμπληρουσθαι, here used before it, denotes a time completed, which that of his ascension was not then. The sense is, that the time was come, when Jesus was no longer to retire from Judea and the parts about Jerusalem as he had hitherto done; for he had lived altogether in Galilee, lest the Jews should have laid hold on him, before the work of his ministry was ended, and full proofs of his Divine mission given, and some of the prophecies concerning him accomplished. John says, [Joh 7:1] : Jesus walked in Galilee; for he would not walk in Jewry, because the Jews sought to kill him. Let it be observed, that all which follows here in Luke, to [Luk 19:45], is represented by him as done by Jesus in his last journey from Galilee to Jerusalem."

[¶43] He steadfastly set his face - That is, after proper and mature deliberation, he chose now to go up to Jerusalem, and firmly determined to accomplish his design.

## 288. Luke · 22 of 51

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/288/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/288/#p-N

### Verse 52

[¶1] Sent messengers - Αγγελους, angels, literally; but this proves that the word angel signifies a messenger of any kind, whether Divine or human. The messengers in this case were probably James and John.

### Verse 53

[¶3] His face was - They saw he was going up to Jerusalem to keep the feast; (it was the feast of tabernacles, [Joh 7:2]); and knowing him thereby to be a Jew, they would afford nothing for his entertainment; for, in religious matters, the Samaritans and Jews had no dealings: see [Joh 4:9]. The Samaritans were a kind of mongrel heathens; they feared Jehovah, and served other gods, [2Kgs 17:34]. They apostatized from the true religion, and persecuted those who were attached to it. See an account of them, [Mat 16:1] (note). Those only who have deserted the truth of God, or who are uninfluenced by it, hate them who embrace and act by it. When a man has once decidedly taken the road to heaven, he can have but little credit any longer in the world, [1Jn 3:1].

### Verse 54

[¶5] That we command fire - Vengeance belongs to the Lord. What we suffer for his sake, should be left to himself to reprove or punish. The insult is offered to him, not to us. See the note on [Mar 3:17].

### Verse 55

[¶7] Ye know not what manner of spirit ye are of - Ye do not consider that the present is a dispensation of infinite mercy and love; and that the design of God is not to destroy sinners, but to give them space to repent, that he may save them unto eternal life. And ye do not consider that the zeal which you feel springs from an evil principle, being more concerned for your own honor than for the honor of God. The disciples of that Christ who died for his enemies should never think of avenging themselves on their persecutors.

### Verse 56

[¶9] And they went to another village - Which probably did entertain them; being, perhaps, without the Samaritan borders.

[¶10] The words, Ye know not of what spirit ye are; for the Son of man is not come to destroy men's lives, but to save them, are wanting in ABCEGHLS-V, and in many others. Griesbach leaves the latter clause out of the text. It is probable that the most ancient MSS. read the passage thus: But he turned, and rebuked them, and said, Ye know not of what spirit ye are. And they went to another village. See the authorities in Griesbach.

### Verse 57

[¶12] A certain man - He was a scribe. See on [Mat 8:19-22] (note). It is probable that this took place when Christ was at Capernaum, as Matthew represents it, and not on the way to Jerusalem through Samaria.

### Verse 61

[¶14] Another also said - This circumstance is not mentioned by any of the other evangelists; and Matthew alone mentions the former case, [Luk 9:57], [Luk 9:58].

[¶15] Let me first go bid them farewell, which are at home - Επιτρεψον μοι αποταξασθαι τοις εις τον οικον μου - Permit me to set in order my affairs at home. Those who understand the Greek text will see at once that it will bear this translation well; and that this is the most natural. This person seems to have had in view the case of Elisha, who made a similar request to the Prophet Elijah, [1Kgs 19:19], [1Kgs 19:20], which request was granted by the prophet; but our Lord, seeing that this person had too much attachment to the earth, and that his return to worldly employments, though for a short time, was likely to become the means of stifling the good desires which he now felt, refused to grant him that permission. That which we object to the execution of God's designs is sometimes the very thing from which we should immediately disengage ourselves.

### Verse 62

[¶17] Put his hand to the plough - Can any person properly discharge the work of the ministry who is engaged in secular employments? A farmer and a minister of the Gospel are incompatible characters. As a person who holds the plough cannot keep on a straight furrow if he look behind him; so he who is employed in the work of the ministry cannot do the work of an evangelist, if he turn his desires to worldly profits. A good man has said: "He who thinks it necessary to cultivate the favor of the world is not far from betraying the interests of God and his Church." Such a person is not fit, ευθετος, properly disposed, has not his mind properly directed towards the heavenly inheritance, and is not fit to show the way to others. In both these verses there is a plain reference to the call of Elisha. See [1Kgs 19:19], etc.

[¶18] 1. Considering the life of mortification and self-denial which Christ and his disciples led, it is surprising to find that any one should voluntarily offer to be his disciple. But there is such an attractive influence in truth, and such a persuasive eloquence in the consistent steady conduct of a righteous man, that the first must have admirers, and the latter, imitators. Christianity, as it is generally exhibited, has little attractive in it; and it is no wonder that the cross of Christ is not prized, as the blessings of it are not known; and they can be known and exhibited by him only who follows Christ fully.

[¶19] 2. It is natural for man to wish to do the work of God in his own spirit; hence he is ready to call down fire and brimstone from heaven against those who do not conform to his own views of things. A spirit of persecution is abominable. Had man the government of the world, in a short time, not only sects and parties, but even true religion itself, would be banished from the face of the earth. Meekness, long-suffering, and benevolence, become the followers of Christ; and his followers should ever consider that his work can never be done but in his own spirit.

[¶20] Since the notes on Matthew were published, I have received from Granville Sharp, Esq., a short Treatise, entitled, Remarks on an important Text, (viz. [Mat 16:18]), which has long been perverted by the Church of Rome, In Support Of Her Vain And Baneful Pretensions To A Superiority Or Supreme Dominion Over All Other Episcopal Churches.

[¶21] As I should feel it an honor to introduce the name of such a veteran in the cause of religion, liberty, and learning, into my work, so it gives me pleasure to insert the substance of his tract here, as forming a strong argument against a most Anti-christian doctrine. "And I also say unto thee, That thou art Peter; and upon this Rock I will build my Church, and the gates of hell shall not prevail against it." [Mat 16:18]. "The Greek word πετρος (Petros or Peter) does not mean a rock, though it has, indeed, a relative meaning to the word πετρα, a rock; for it signifies only a little piece of a rock, or a stone, that has been dug out of a rock; whereby the dignity of the real foundation intended by our Lord, which he expressed by the prophetical figure of Petra, (a rock), must necessarily be understood to bear a proportionable superiority of dignity and importance above the other preceding word, Petros; as petra, a real rock, is, comparatively, superior to a mere stone, or particle from the rock; because a rock is the regular figurative expression in Holy Scripture for a Divine Protector: יהוה סלעי Jehovah (is) my rock, ([2Sam 22:2], and [Psa 18:2]). Again, אלהי צורי, my God (is) my rock; ([2Sam 22:2], and [Psa 18:2]); and again, ומי צור מבלעדי אלהינו, and who (is) a rock except our God? [2Sam 22:32]. "Many other examples may be found throughout the Holy Scriptures; but these six alone are surely sufficient to establish the true meaning of the figurative expression used by our Lord on this occasion; as they demonstrate that nothing of less importance was to be understood than that of our Lord's own Divine divinity, as declared by St. Peter in the preceding context - 'Thou art the Christ, the Son of the living God!' "That our Lord really referred to this declaration of Peter, relating to his own Divine dignity, as being the true rock, on which he would build his Church, is established beyond contradiction by our Lord himself, in the clear distinction which he maintained between the stone (πετρος, petros) and the rock, (πετρα, petra), by the accurate grammatical terms in which both these words are expressly recorded. (For whatsoever may have been the language in which they were really spoken, perhaps in Chaldee or Syriac, yet in this point the Greek record is our only authoritative instructer). The first word, πετρος, being a masculine noun, signifies merely a stone; and the second word, πετρα, though it is a feminine noun, cannot signify any thing of less magnitude and importance than a rock, or strong mountain of defense. The true meaning of the name was at first declared by our Lord to be Cephas, a stone; and a learned commentator, Edward Leigh, Esq., asserts that πετρος, doth always signify a Stone, never a rock. Critica Sacra, p. 325. "With respect to the first. - The word πετρος, petros, in its highest figurative sense of a stone, when applied to Peter, can represent only one true believer, or faithful member of Christ's Church, that is, one out of the great multitude of true believers in Christ, who, as figurative stones, form altogether the glorious spiritual building of Christ's Church, and not the foundation on which that Church is built; because that figurative character cannot, consistently with truth, be applied to any other person than to God, or to Christ alone, as I have already demonstrated by several undeniable texts of Holy Scripture. And though even Christ himself is sometimes, in Holy Scripture, called a stone, (λιθος, but not πετρος), yet, whenever this figurative expression is applied to him, it is always with such a clear distinction of superiority over all other figurative stones as will not admit the least idea of any vicarial stone to be substituted in his place; as, for instance: He is called 'the head stone of the corner,' ([Psa 118:22]), 'in Zion a precious corner stone,' ([Isa 28:16]), by whom alone the other living stones of the spiritual house are rendered 'acceptable to God;' as St. Peter himself (previous to his citation of that text of Isaiah) has clearly declared in his address to the Churches dispersed throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia; wherein he manifestly explains that very text of Isaiah, as follows: - 'Ye also,' (says the apostle), 'as living stones, are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices Acceptable To God, By' (or through) 'Jesus Christ.' ([1Pet 2:5]). Thus plainly acknowledging the true foundation, on which the other living stones of the primitive catholic Church were built, in order to render them 'acceptable to God,' as 'a holy priesthood.'

[¶22] And the apostle then proceeds (in the very next verse) to his citation of the above-mentioned text from Isaiah: - 'Wherefore also,' (says he, [1Pet 2:6]), 'it is contained in the Scripture, Behold, I lay in Sion a Chief Corner Stone, elect, precious; and he that believeth on him' (επ' αυτῳ, on him, that is, on Jesus Christ, the only Chief Corner Stone) 'shall not be confounded. Unto you, therefore, which believe' (he) 'Is Precious,' (or, an honor; as rendered in the margin), 'but unto them which be disobedient' (he is, δε, also) 'the stone which the builders disallowed, the same' (οὑτος, for there is no other person that can be entitled to this supreme distinction in the Church) 'is made the Head Of The Corner.' "From this whole argument of St. Peter, it is manifest that there cannot be any other true head of the Church than Christ himself; so that the pretense for setting up a vicarial head on earth, is not only contrary to St. Peter's instruction to the eastern Churches, long after Christ's ascent into heaven; but also (with respect to the inexpediency and impropriety of acknowledging such a vicar on earth as the Roman pretender) is equally contrary to our Lord's own instruction to his disciples (and, of course, also contrary to the faith of the true primitive catholic Church throughout the whole world) when he promised them, that, 'Where two or three are gathered together in my name' (said our Lord Jesus, the true rock of the Church) 'there am I in the midst of them,' [Mat 18:20]. "So that the appointment of any 'vicar on earth,' to represent that rock or eternal head of the Church whose continual presence, even with the smallest congregations on earth, is so expressly promised, would be not only superfluous and vain, but must also be deemed a most ungrateful affront to the benevolent Promiser of his continual presence; such as must have been suggested by our spiritual enemies to promote an apostasy from the only sure foundation, on which the faith, hope, and confidence of the true catholic Church can be built and supported! "Thus, I trust that the true sense of the first noun, πετρος, a stone, is here fairly stated; and also, its relative meaning to the second noun, πετρα, a rock, as far as it can reasonably be deemed applicable to the Apostle Peter. "And a due consideration also of the second noun, πετρα, a rock, will produce exactly the same effect; that is, it will demonstrate that the supreme title of the rock, which, in other texts of Holy Scripture, is applied to Jehovah, or God, alone, (as I have already shown), most certainly was not intended by our Lord to be understood as applicable to his disciple Peter; but only to that true testimony which St. Peter had just before declared, concerning the Divine dignity of the Messiah - 'Thou art the Christ, the Son of the living God.' "I have already remarked that πετρα (a rock) is a feminine noun; and a clear distinction is maintained between πετρος, the masculine noun, in this text, and the said feminine noun πετρα, the rock, by the grammatical terms in which the latter, in its relatives and articles, is expressed, which are all regularly feminine throughout the whole sentence; and thereby they demonstrate that our Lord did not intend that the new appellation, or nominal distinction, which he had just before given to Simon, (viz. πετρος, the masculine noun in the beginning of the sentence), should be construed as the character of which he spoke in the next part of the sentence; for, if he had really intended that construction, the same masculine noun, πετρος, must necessarily have been repeated in the next part of the sentence with a masculine pronoun, viz. επι τουτῳ τῳ πετρῳ, instead of επι ταυτῃ τῃ πετρᾳ, the present text; wherein, on the contrary; not only the gender is changed from the masculine to the feminine, but also the figurative character itself, which is as much superior, in dignity, to the Apostle Simon, and also to his new appellative πετρος, as a rock is superior to a mere stone. For the word πετρος cannot signify any thing more than a stone; so that the popish application to Peter, (or πετρος), as the foundation of Christ's Church, is not only inconsistent with the real meaning of the appellative which Christ, at that very time, conferred upon him, and with the necessary grammatical construction of it, but also with the figurative importance of the other word, πετρα, the rock; επι ταυτῃ τῃ πετρᾳ, 'upon this rock;' the declared foundation of the Church, a title of dignity, which (as I have already shown by several texts of Scripture) is applicable only to God or to Christ. "And be pleased to observe farther, that the application of this supreme title (the rock) to Peter, is inconsistent (above all) with the plain reference to the preceding Context; made by our Lord in the beginning of this very verse - 'And I Also say unto thee' - which manifestly points out (both by the copulative 'and,' and the connective adverb 'also') the inseparable connection of this verse with the previous declaration of Peter, concerning our Lord's Divine dignity in the preceding sentence - 'Thou art the Christ, the Son of the living God;' and thereby demonstrates that our Lord's immediate reply ('And I Also Say unto thee, etc). did necessarily include this declaration of Peter, as being the principal object of the sentence - the true foundation, or rock, on which alone the catholic Church can be properly built; because our faith in Christ (that he is truly 'the Son of the living God') is unquestionably the only security or rock of our salvation. "And Christ was also the rock even of the primitive Church of Israel; for St. Paul testifies, that 'they' (i.e. the hosts of Israel) 'did all drink of that spiritual drink: for they drank of that spiritual Rock that followed them, and that Rock was Christ,' [1Cor 10:4]. And the apostle, in a preceding chapter, ([1Cor 3:11]), says, 'Other foundation can no man lay than that is laid, which is Jesus Christ.' "In the margin of our English version of [1Cor 10:4], instead of 'followed them,' we find, 'went with them;' which is not only the literal meaning of the Greek, 'followed them,' but it is also unquestionably true that Christ was, in a more particular manner, the Rock of their defense, when he 'followed them,' than when he 'went before them,' as related in [Exo 13:21], 'And the Lord' (in the Hebrew, expressly, Jehovah) 'Went Before Them by day in a pillar of a cloud to Lead Them the way, and by night in a pillar of fire,' etc. Yet, afterwards, a necessary change was made by the Protector of the hosts of Israel, in his military manoeuvres with the two marching armies, as we are informed in the next chapter, [Exo 14:19]. For though, at first, 'he went Before the camp of Israel,' yet he afterwards 'removed, and went Behind them; and the pillar of the cloud removed from before them, and stood' (or rather, was stationed in the order of marching) 'behind them.' Which is properly expressed by St. Paul (in the above-cited text, [1Cor 10:4]) as 'the rock that followed them.' For Christ was more particularly 'a rock of defense to Israel,' by this changed manoeuvre in following them; because he thereby prevented the pursuit of their cruel enemies, the standing armies of the Egyptian tyrant. "I must remark, however, that in the text, which is parallel to St. Paul's testimony that Christ was the Rock which followed, viz. [Exo 14:19], [Exo 14:20], Christ is not mentioned under the supreme title of Jehovah, (as in the preceding chapter, [Exo 13:21]), but only as 'an angel of God.' But the angel appointed to this most gracious and merciful purpose of the Almighty was really of a supreme Divine dignity, infinitely superior to all other angels, For (in another parallel text on the same subject, wherein the title of angel is also given, viz. [Exo 23:20-23]), God declared, saying, 'My name is in him,' (viz. the name Jehovah, signifying all time, past, present, and future, or the eternal Being). 'Behold,' (said God to the hosts of Israel), 'I send An Angel' (or a messenger) 'before thee, to keep thee in the way,' (the object of intention before described), 'and to bring thee into the place which I have prepared. Beware of him,' [or rather, watch, (thyself), or be respectful before him, לפניך or in his presence], 'and obey his Voice,' (i.e. the Word of God, the true character of Christ, even before the creation); 'provoke him not,' (or rather, murmur not, against him), 'for he will not pardon your transgressions, for My Name Is In Him,' (not placed upon him, as the outward tokens of mere temporary authority are given, to be exhibited like the insignia of nobility, or robes of magistrates, but really 'in him,' בקרבו 'within him,' i.e. thoroughly included in his personal existence). 'But if thou shalt indeed obey His Voice,' (i.e. 'the word of God,' the true figurative character of the Son of God), 'and shalt do all that I Speak,' (for it is Jehovah, the Lord God, that speaketh in Christ), 'then I will be an enemy to thine enemies,' etc. It is therefore unquestionably evident, from the examination of all these texts, that Christ, whom St. Paul has declared to be 'the rock that followed' the Israelites, was also the Lord, or Jehovah, (as he is expressly called in the first text here cited, [Exo 13:21]), that 'went before' the Israelites 'by day,' in a pillar of a cloud, to lead them in 'the way, and by night in a pillar of fire,' etc., as expressly declared in the first text cited in this note; and, therefore, an attempt to set up any mere mortal man, as the rock or foundation of the true catholic Church, must be attributed either to extreme ignorance of the Holy Scriptures, or to extreme wickedness; but certainly, also, to the delusions of spiritual enemies."

[¶23] That the power of the keys, or of binding and loosing, belonged equally to all the apostles, the author goes on to prove. "But there is a testimony of high authority, which renders it unquestionable that this declaration of our Lord respecting the power of 'binding and loosing,' related 'to them,' (the other disciples), 'as well as to him:' - even another declaration, made by our Lord himself, 'to his disciples,' respecting the same identical power, which our Lord attributed equally to all the disciples then present. "The particular discourse of our Lord to which I now refer seems to have been made at Capernaum, after the miracle of the fish (bearing the tribute money in his mouth) which Peter was sent to catch; as related in the 17th chapter of St. Matthew. And in the beginning of the very next chapter we are informed as follows: - 'At the Same Time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven?' Our Lord's answer to this question (wherein he urges the necessity of a humiliation like that of little children, as the proper disposition to qualify mankind for the kingdom of heaven) is continued from the 2d verse to the 14th verse of this chapter; which shows that the disciples, in general, were still present, as they would certainly wait for the desired answer to their own question; and then our Lord immediately afterwards proceeded to instruct them (from the 15th to the 17th verse) in the general duty of behavior towards a brother that has trespassed against us. After which our Lord added, (in the 18th verse), 'Verily I say unto You, (ὑμιν, a plural pronoun, which must refer unto all the disciples that were then assembled), 'Whatsoever Ye Shall Bind on earth,' (δησητε, a verb in the second person plural, plainly including all the disciples that were then present), 'shall be bound in heaven; and whatsoever Ye Shall Loose on earth,' (λυσητε, another plural verb), 'shall be loosed in heaven.' "This is exactly the power of the keys, which the Church of Rome has, most absurdly, attributed to St. Peter alone, in order to invest the bishops of Rome (on the vain pretense of their being St. Peter's successors) with an exclusive claim to all these ecclesiastical privileges of binding and loosing, which our Lord manifestly, in this parallel text, attributed to all his faithful apostles, without any partial distinction. "But the importance of examining, not only parallel texts, but also more particularly the context, of any difficult sentence in Holy Scripture, for a more easy comprehension of the true meaning, is clearly exemplified in the examination of the first text in question, viz. [Mat 16:18], [Mat 16:19]; for we are informed in the very next verse, the 20th, that our Lord 'Then charged his disciples,' (τοτε, then, that is, immediately after his discourse about the rock and keys), 'that they should tell no man that he was Jesus the Christ;' manifestly referring to the first circumstance of the context concerning himself, viz. the declaration of Peter, 'Thou art the Christ,' etc., in answer to his own question to all the disciples - 'Whom say ye that I am?' "That this question was not addressed to Peter alone is manifest by the plural pronoun and verb, (ὑμεις λεγετε), 'Whom say Ye that I am?' And therefore St. Peter's answer must be considered as intended not merely for himself, but also for his brethren, the other faithful witnesses of Christ's miracles and doctrines; so that the substance of this answer - 'Thou art the Christ, the Son of the living God' - must necessarily be understood as the true foundation or rock of the Catholic Church, revealed to Peter by our heavenly Father, as stated in the 17th and 18th verses. "This declaration, therefore, that he was the Christ, was manifestly the subject of our Lord's charge to the disciples, that 'they should tell no man;' that is, not until after the time of his sufferings and death, which were the next topics in the continuation of his discourse. The declaration of Peter, therefore, demonstrated the true foundation, or rock, of the Church, which (as Christ himself testified) our heavenly Father had revealed to Peter. And it is also remarkable, that the very next discourse of our Lord to his disciples, recorded in the context, ([Mat 16:21]), should produce that severe censure against Peter, which still farther demonstrated that Peter could not be the rock on which Christ's Church was to be built. ([Mat 16:21]). 'From that time forth' (απο τοτε) 'began Jesus to show unto his disciples how that he must go unto Jerusalem, and Suffer many things of the elders, and chief priests, and scribes, and Be Killed,' (all the predicted consequences of his being the Christ, the character which Peter himself had declared), 'and' (that he should) 'be raised again the third day. Then Peter took him,' ([Mat 16:22]), 'and began to rebuke him, saying, Be it far from thee, Lord,' (or, rather, according to the Greek original, as rendered in the margin - 'Pity thyself, Lord') - 'this shall not be unto thee. But he' (Christ, [Mat 16:23]) 'turned and said unto Peter,' [τῳ πετρῳ, the same appellative (signifying a stone, or a small part of a rock) which was given to Peter by our Lord, in the 18th verse] - 'Get thee behind me, Satan, (said our Lord), thou art an offense unto me; for thou savourest not the things that be of God; but those that be of men.' "Thus a fair examination and comparison of the whole context, completely sets aside the vain supposition of the Romish Church, that Peter was the rock of Christ's Church. And I sincerely hope that a similar attention to this whole context may prevent any future attempts, that might otherwise be prompted by the prejudices of Roman Catholics, to bring forward again this long-disputed question, on which they have vainly set up the pretended supremacy of the Romish Church above all other episcopal Churches; and that it may be silenced, and set at rest, for ever hereafter."

### Introduction

[¶25] Christ appoints seventy disciples to go before him, two by two, to preach, heal, etc., [Luk 10:1-12]. Pronounces woes on Chorazin and Capernaum, [Luk 10:13-16]. The seventy return, and give account of their mission, [Luk 10:17-20]. Christ rejoices that the things which were hidden from the wise and prudent had been revealed unto babes, and shows the great privileges of the Gospel, [Luk 10:21-24]. A lawyer inquires how he shall inherit eternal life, and is answered, [Luk 10:25-29]. The story of the good Samaritan, [Luk 10:30-37]. The account of Martha and Mary, [Luk 10:38-42].

### Verse 1

[¶27] The Lord appointed other seventy - Rather, seventy others, not other seventy, as our translation has it, which seems to intimate that he had appointed seventy before this time, though, probably, the word other has a reference to the twelve chosen first: he not only chose twelve disciples to be constantly with him; but he chose seventy others to go before him. Our blessed Lord formed every thing in his Church on the model of the Jewish Church; and why? Because it was the pattern shown by God himself, the Divine form, which pointed out the heavenly substance which now began to be established in its place. As he before had chosen twelve apostles, in reference to the twelve patriarchs, who were the chiefs of the twelve tribes, and the heads of the Jewish Church, he now publicly appointed (for so the word ανεδειξεν means) seventy others, as Moses did the seventy elders whom he associated with himself to assist him in the government of the people. [Exo 18:19]; [Exo 24:1-9]. These Christ sent by two and two:

[¶28] 1. To teach them the necessity of concord among the ministers of righteousness.

[¶29] 2. That in the mouths of two witnesses every thing might be established. And,

[¶30] 3. That they might comfort and support each other in their difficult labor. See on [Mar 6:7] (note).

[¶31] Several MSS. and versions have seventy-two. Sometimes the Jews chose six out of each tribe: this was the number of the great Sanhedrin. The names of these seventy disciples are found in the margin of some ancient MSS., but this authority is questionable.

### Verse 2

[¶33] That he would send forth - Εκβαλῃ. There seems to be an allusion here to the case of reapers, who, though the harvest was perfectly ripe, yet were in no hurry to cut it down. News of this is brought to the Lord of the harvest the farmer, and he is entreated to exert his authority, and hurry them out; and this he does because the harvest is spoiling for want of being reaped and gathered in. See the notes on [Mat 9:37], [Mat 9:38].

### Verse 3

[¶35] Lambs among wolves - See on [Mat 10:16] (note).

### Verse 4

[¶37] Carry neither purse nor scrip - See on [Mat 10:9] (note), etc., and [Mar 6:8] (note), etc.

[¶38] Salute no man by the way - According to a canon of the Jews, a man who was about any sacred work was exempted from all civil obligations for the time; forasmuch as obedience to God was of infinitely greater consequence than the cultivation of private friendships, or the returning of civil compliments.

### Verse 5

[¶40] Peace be to this house - See on [Mat 10:12] (note).

### Verse 6

[¶42] The son of peace - In the Jewish style, a man who has any good or bad quality is called the son of it. Thus, wise men are called the children of wisdom, [Mat 11:19]; [Luk 7:35]. So, likewise, what a man is doomed to, he is called the son of, as in [Eph 2:3], wicked men are styled the children of wrath: so Judas is called the son of perdition, [Joh 17:12]; and a man who deserves to die is called, [2Sam 12:5], a son of death. Son of peace in the text not only means a peaceable, quiet man, but one also of good report for his uprightness and benevolence. It would have been a dishonor to this mission, had the missionaries taken up their lodgings with those who had not a good report among them who were without.

### Verse 7

[¶44] The laborer is worthy - See on [Mat 10:8], [Mat 10:12] (note).

[¶45] Go not from house to house - See on [Mat 10:11] (note). It would be a great offense among the Hindoos if a guest, after being made welcome at a house, were to leave it and go to another.

## 289. Luke · 23 of 51

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/289/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/289/#p-N

### Verse 9

[¶1] The kingdom of God is come nigh unto you - Εφ ὑμας, is just upon you. This was the general text on which they were to preach all their sermons. See it explained, [Mat 3:2] (note).

### Verse 11

[¶3] Even the very dust of your city - See on [Mat 10:14], [Mat 10:15] (note).

### Verse 13

[¶5] Wo unto thee, Chorazin! - See on [Mat 11:21-24] (note).

### Verse 15

[¶7] To hell - To hades. See this explained, [Mat 11:23] (note).

### Verse 16

[¶9] He that despiseth you, despiseth me - "The holy, blessed God said: 'Honor my statutes, for they are my ambassadors: and a man's ambassador is like to himself. If thou honor my precepts, it is the same as if thou didst honor me; and if thou despise them, thou despisest me." R. Tancum. "He that murmurs against his teacher is the same as if he had murmured against the Divine Shekinah." Sanhedrin, fol. 110.

### Verse 17

[¶11] The seventy returned again with joy - Bishop Pearce thinks they returned while our Lord was on his slow journey to Jerusalem, and that they had been absent only a few days.

### Verse 18

[¶13] I beheld Satan - Or, Satan himself, τον Σαταναν, the very Satan, the supreme adversary, falling as lightning, with the utmost suddenness, as a flash of lightning falls from the clouds, and at the same time in the most observable manner. The fall was both very sudden and very apparent. Thus should the fall of the corrupt Jewish state be, and thus was the fall of idolatry in the Gentile world.

### Verse 19

[¶15] To tread on serpents, etc. - It is possible that by serpents and scorpions our Lord means the scribes and Pharisees, whom he calls serpents and a brood of vipers, [Mat 23:33], (see the note there), because, through the subtilty and venom of the old serpent, the devil, they opposed him and his doctrine; and, by trampling on these, it is likely that he means, they should get a complete victory over such: as it was an ancient custom to trample on the kings and generals who had been taken in battle, to signify the complete conquest which had been gained over them. See [Jos 10:24]. See also [Rom 16:20]. See the notes on [Mar 16:17], [Mar 16:18].

### Verse 20

[¶17] Because your names are written in heaven - This form of speech is taken from the ancient custom of writing the names of all the citizens in a public register, that the several families might be known, and the inheritances properly preserved. This custom is still observed even in these kingdoms, though not particularly noticed. Every child that is born in the land is ordered to be registered, with the names of its parents, and the time when born, baptized, or registered; and this register is generally kept in the parish church, or in some public place of safety. Such a register as this is called in [Phi 4:3]; [Rev 3:5], etc., the book of life, i.e. the book or register where the persons were enrolled as they came into life. It appears also probable, that when any person died, or behaved improperly, his name was sought out and erased from the book, to prevent any confusion that might happen in consequence of improper persons laying claim to an estate, and to cut off the unworthy from the rights and privileges of the peaceable, upright citizens. To this custom of blotting the names of deceased and disorderly persons out of the public registers, there appear to be allusions, [Exo 32:32], where see the note; and [Rev 3:5]; [Deu 9:14]; [Deu 25:19]; [Deu 29:20]; [2Kgs 14:27]; [Psa 69:28]; [Psa 109:13], and in other places.

### Verse 21

[¶19] Rejoiced in spirit - Was truly and heartily joyous: felt an inward triumph. But τῳ πνευματι, τῳ ἁγιῳ, the Holy Spirit, is the reading here of BCDKL, six others; the three Syriac, later Persic, Coptic, Ethiopic, Armenian, Vulgate, all the Itala except one, and Augustin and Bede. These might be considered sufficient authority to admit the word into the text.

[¶20] I thank thee - Bishop Pearce justly observes, the thanks are meant to be given to God for revealing them to babes, not for hiding them from the others. See on [Mat 11:25] (note).

[¶21] Thou hast hid - That is, thou hast not revealed them to the scribes and Pharisees, who idolized their own wisdom; but thou hast revealed them to the simple and humble of heart.

### Verse 22

[¶23] The Codex Alexandrinus, several other very ancient MSS., and some ancient versions, as well as the margin of our own, begin this verse with, And turning to his disciples, he said. But as this clause begins [Luk 10:23], it is not likely that it was originally in both. Griesbach has left these words out of the text, and Professor White says, Certissime delenda, "These words should most assuredly be erased."

[¶24] All things are delivered to me - See on [Mat 11:27] (note).

### Verse 23

[¶26] Blessed are the eyes which see the things that ye see - There is a similar saying to this among the rabbins, in Sohar. Genes., where it is said, "Blessed is that generation which the earth shall bear, when the King Messiah cometh."

### Verse 24

[¶28] Many prophets - See on [Mat 13:11], [Mat 13:17] (note).

### Verse 25

[¶30] A certain lawyer - See on [Mat 22:35] (note).

### Verse 27

[¶32] Thou shalt love the Lord - See this important subject explained at large, on [Mat 22:37-40] (note).

[¶33] Thy neighbor as thyself - See the nature of self-love explained, on [Mat 19:19] (note).

### Verse 29

[¶35] Willing to justify himself - Wishing to make it appear that he was a righteous man, and that consequently he was in the straight road to the kingdom of God, said, Who is my neighbor? supposing our Lord would have at once answered, "Every Jew is to be considered as such, and the Jews only." Now as he imagined he had never been deficient in his conduct to any person of his own nation, he thought he had amply fulfilled the law. This is the sense in which the Jews understood the word neighbor, as may be seen from [Lev 19:15-18]. But our Lord shows here, that the acts of kindness which a man is bound to perform to his neighbor when in distress, he should perform to any person, of whatever nation, religion, or kindred, whom he finds in necessity. As the word πλησιον signifies one who is near, Anglo Saxon, he that is next, this very circumstance makes any person our neighbor whom we know; and, if in distress, an object of our most compassionate regards. If a man came from the most distant part of the earth, the moment he is near you he has a claim upon your mercy and kindness, as you would have on his, were your dwelling-place transferred to his native country. It is evident that our Lord uses the word πλησιον (very properly translated neighbor, from nae or naer, near, and buer, to dwell) in its plain, literal sense. Any person whom you know, who dwells hard by, or who passes near you, is your neighbor while within your reach.

### Verse 30

[¶37] And Jesus answering - Rather, Then Jesus took him up. This I believe to be the meaning of the word ὑπολαβων; he threw out a challenge, and our Lord took him up on his own ground. See Wakefield's Testament.

[¶38] A certain man went down from Jerusalem - Or, A certain man of Jerusalem going down to Jericho. This was the most public road in all Judea, as it was the grand thoroughfare between these two cities for the courses of priests, twelve thousand of whom are said to have resided at Jericho. See Lightfoot.

[¶39] Fell among thieves - At this time the whole land of Judea was much infested with hordes of banditti; and it is not unlikely that many robberies might have been committed on that very road to which our Lord refers.

### Verse 31

[¶41] And by chance - Κατα συγκυριαν properly means the coincidence of time and circumstance. At the time in which the poor Jew was half dead, through the wounds which he had received, a priest came where he was. So the priest's coming while the man was in that state is the coincidence marked out by the original words.

[¶42] Priest and Levite are mentioned here, partly because they were the most frequent travelers on this road, and partly to show that these were the persons who, from the nature of their office, were most obliged to perform works of mercy; and from whom a person in distress had a right to expect immediate succor and comfort; and their inhuman conduct here was a flat breach of the law, [Deu 22:1-4].

### Verse 33

[¶44] Samaritan is mentioned merely to show that he was a person from whom a Jew had no right to expect any help or relief, because of the enmity which subsisted between the two nations.

## 290. Luke · 24 of 51

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/290/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/290/#p-N

### Verse 34

[¶1] Pouring in oil and wine - These, beaten together, appear to have been used formerly as a common medicine for fresh wounds. Bind up a fresh cut immediately in a soft rag or lint, moistened with pure olive oil, and the parts will heal by what is called the first intention, and more speedily than by any other means.

[¶2] An inn - Πανδοχειον, from παν, all, and δεχομαι, I receive; because it receives all comers.

### Verse 35

[¶4] Two pence - Two denarii, about fifteen pence, English; and which, probably, were at that time of ten times more value there than so much is with us now.

### Verse 36

[¶6] Which - was neighbor - Which fulfilled the duty which one neighbor owes to another?

### Verse 37

[¶8] He that showed mercy - Or, so much mercy. His prejudice would not permit him to name the Samaritan, yet his conscience obliged him to acknowledge that he was the only righteous person of the three.

[¶9] Go, and do thou likewise - Be even to thy enemy in distress as kind, humane, and merciful, as this Samaritan was. As the distress was on the part of a Jew, and the relief was afforded by a Samaritan, the lawyer, to be consistent with the decision he had already given, must feel the force of our Lord's inference, that it was his duty to act to any person, of whatever nation or religion he might be, as this Samaritan had acted toward his countryman. It is very likely that what our Lord relates here was a real matter of fact, and not a parable; otherwise the captious lawyer might have objected that no such case had ever existed, and that any inference drawn from it was only begging the question; but as he was, in all probability, in possession of the fact himself, he was forced to acknowledge the propriety of our Lord's inference and advice.

[¶10] Those who are determined to find something allegorical, even in the plainest portions of Scripture, affirm that the whole of this relation is to be allegorically considered; and, according to them, the following is the true exposition of the text.

[¶11] The certain man means Adam - went down, his fall - from Jerusalem, יראה שלום yorih shalom, he shall see peace, perfection, etc., meaning his state of primitive innocence and excellence - to Jericho, (ירחי yareacho, his moon), the transitory and changeable state of existence in this world - thieves, sin and Satan - stripped, took away his righteousness, which was the clothing of the soul - wounded, infected his heart with all evil and hurtful desires, which are the wounds of the spirit - half dead, possessing a living body, carrying about a soul dead in sin.

[¶12] The priest, the moral law - the Levite, the ceremonial law - passed by, either could not or would not afford any relief, because by the law is the knowledge of sin, not the cure of it. A certain Samaritan, Christ; for so he was called by the Jews, [Joh 8:48] - as he journeyed, meaning his coming from heaven to earth; his being incarnated - came where he was, put himself in man's place, and bore the punishment due to his sins - had compassion, it is through the love and compassion of Christ that the work of redemption was accomplished - went to him, Christ first seeks the sinner, who, through his miserable estate, is incapable of seeking or going to Christ - bound up his wounds, gives him comfortable promises, and draws him by his love - pouring in oil, pardoning mercy - wine, the consolations of the Holy Ghost - set him on his own beast, supported him entirely by his grace and goodness, so that he no longer lives, but Christ lives in him - took him to an inn, his Church, uniting him with his people - took care of him, placed him under the continual notice of his providence and love - when he departed, when he left the world and ascended to the Father - took out two pence, or denarii, the law and the Gospel; the one to convince of sin, the other to show how it is to be removed - gave them to the host, the ministers of the Gospel for the edification of the Church of Christ - take care of him, as they are Gods watchmen and God's stewards, they are to watch over the flock of Christ, and give to each his portion of meat in due season. What thou spendest more, if thou shouldst lose thy health and life in this work - when I come again, to judge the world, I will repay thee, I will reward thee with an eternity of glory.

[¶13] Several primitive and modern fathers treat the text in this way. What I have given before is, I believe, the meaning of our blessed Lord. What I have given here is generally true in itself, but certainly does not follow from the text. Mr. Baxter's note here is good: "They who make the wounded man Adam, and the good Samaritan Christ, abuse the passage." A practice of this kind cannot be too strongly reprehended. Men may take that advantage of the circumstances of the case to illustrate the above facts and doctrines; but let no man say this is the meaning of the relation; no: but he may say, we may make this use of it. Though I cannot recommend this kind of preaching, yet I know that some simple upright souls have been edified by it. I dare not forbid a man to work by whom God may choose to work a miracle, because he follows not with us. But such a mode of interpretation I can never recommend.

### Verse 38

[¶15] A certain village - If this village was Bethany, where Martha and Mary lived, at less than two miles' distance from Jerusalem, see [Joh 11:1], [Joh 11:18]; [Joh 12:2], then this must have happened later than Luke places it; because, in [Luk 19:29], he represents Jesus as having arrived after this at Bethany; and what is said in [Luk 13:22], and [Luk 17:11], seems to confirm that this visit of Jesus to Martha and Mary ought to be placed later. Bishop Pearce.

[¶16] Received him - Kindly received, ὑπεδεξατο, she received him in a friendly manner, under her roof; and entertained him hospitably. So the word is used in the best Greek writers. Martha is supposed by some to have been a widow, with whom her brother Lazarus and sister Mary lodged.

### Verse 39

[¶18] Sat at Jesus' feet - This was the posture of the Jewish scholars, while listening to the instructions of the rabbins. It is in this sense that St. Paul says he was brought up at the Feet of Gamaliel, [Act 22:3].

### Verse 40

[¶20] Martha was cumbered - Περιεσπατο, perplexed, from περι, about, and σπαω, I draw. She was harassed with different cares and employments at the same time; one drawing one way, and another, another: a proper description of a worldly mind. But in Martha's favor it may be justly said, that all her anxiety was to provide suitable and timely entertainment for our Lord and his disciples; for this is the sense in which the word διακονιαν, serving, should be taken. And we should not, on the merest supposition, attribute earthly-mindedness to a woman whose character stands unimpeachable in the Gospel; and who, by entertaining Christ and his disciples, and providing liberally for them, gave the highest proof that she was influenced by liberality and benevolence, and not by parsimony or covetousness.

[¶21] Dost thou not care - Dost thou not think it wrong, that my sister thus leaves me to provide and prepare this supper, alone?

[¶22] Help me - Συναντιλαβηται, from συν, together, and αντιλαμβανομαι, to support. The idea is taken from two pillars meeting together at the top, exactly over the center of the distance between their bases, and thus mutually supporting each other. Order her to unite her skill and strength with mine, that the present business may be done with that speed and in that order which the necessity and importance of the case demand.

### Verse 41

[¶24] Thou art careful and troubled - Thou art distracted, μεριμνας, thy mind is divided, (see on [Mat 13:22] (note)), in consequence of which, τυρβαζῃ, thou art disturbed, thy spirit is thrown into a tumult.

[¶25] About many things - Getting a variety of things ready for this entertainment, much more than are necessary on such an occasion.

### Verse 42

[¶27] One thing is needful - This is the end of the sentence, according to Bengel. "Now Mary hath chosen, etc.," begins a new one. One single dish, the simplest and plainest possible, is such as best suits me and my disciples, whose meat and drink it is to do the will of our heavenly Father.

[¶28] Mary hath chosen that good part - That is, of hearing my word, of which she shall not be deprived; it being at present of infinitely greater importance to attend to my teaching than to attend to any domestic concerns. While thou art busily employed in providing that portion of perishing food for perishing bodies, Mary has chosen that spiritual portion which endures for ever, and which shall not be taken away from her; therefore I cannot command her to leave her present employment, and go and help thee to bring forward a variety of matters, which are by no means necessary at this time. Our Lord both preached and practised the doctrine of self-denial; he and his disciples were contented with a little, and sumptuous entertainments are condemned by the spirit and design of his Gospel.

[¶29] Multos morbos, multa fercula fecerunt.

[¶30] Seneca. "Many dishes, many diseases."

[¶31] Bishop Pearce remarks that the word χρεια, needful, is used after the same manner for want of food in [Mar 2:25], where of David it is said, χρειαν εσχε, he had need, when it means he was hungry. I believe the above to be the true meaning of these verses; but others have taken a somewhat different sense from them: especially when they suppose that by one thing needful our Lord means the salvation of the soul. To attend to this is undoubtedly the most necessary of all things, and should be the first, the grand concern of every human spirit; but in my opinion it is not the meaning of the words in the text. It is only prejudice from the common use of the words in this way that could make such an interpretation tolerable. Kypke in loc. has several methods of interpreting this passage. Many eminent commentators, both ancient and modern, consider the text in the same way I have done. But this is termed by some, "a frigid method of explaining the passage;" well, so let it be; but he that fears God will sacrifice every thing at the shrine of Truth. I believe this alone to be the true meaning o the place, and I dare not give it any other. Bengelius points the whole passage thus: Martha, Martha, thou art careful and troubled about many things: but one thing is needful. Now, Mary hath chosen that good portion, which shall not be taken away from her.

[¶32] That the salvation of the soul is the first and greatest of all human concerns, every man must acknowledge who feels that he has a soul; and in humility of mind to hear Jesus, is the only way of getting that acquaintance with the doctrine of salvation without which how can he be saved? While we fancy we are in no spiritual necessity, the things which concern salvation will not appear needful to us! A conviction that we are spiritually poor must precede our application for the true riches. The whole, says Christ, need not the physician, but those who are sick. Martha has been blamed, by incautious people, as possessing a carnal, worldly spirit; and as Mary Magdalene has been made the chief of all prostitutes, so has Martha of all the worldly-minded. Through her affectionate respect for our Lord and his disciples, and through that alone, she erred. There is not the slightest intimation that she was either worldly-minded or careless about her soul; nor was she at this time improperly employed, only so far as the abundance of her affection led her to make a greater provision than was necessary on the occasion. Nor are our Lord's words to be understood as a reproof; they are a kind and tender expostulation, tending to vindicate the conduct of Mary. The utmost that can be said on the subject is, Martha was well employed, but Mary, on this occasion, better.

[¶33] If we attend to the punctuation of the original text, the subject will appear more plain. I shall transcribe the text from Bengel's own edition, Stutgardiae, 1734, 12 mo. [Luk 10:41], [Luk 10:42]. [Luk 10:41], αποκριθεις δε ειπεν αυτῃ ὁ Ιησους, Μαρθα, Μαρθα, μεριμνᾳς και τυρβαζῃ περι πολλα· ἑνος δε εϚι χρεια. Μαρια δε την αγαθην μεριδα εξελεξατο, ἡτις ουκ αφαιρεθησεται απ' αυτης. "Then Jesus answered her, Martha, Martha, thou art anxiously careful and disturbed about many things; but one thing is necessary. But Mary hath chosen that good portion which shall not be taken away from her." I have shown, in my notes, that Martha was making a greater provision for her guests than was needful; that it was in consequence of this that she required her sister's help; that Jesus tenderly reproved her for her unnecessary anxiety and superabundant provision, and asserted that but one thing, call it course or dish, was necessary on the occasion, yet she had provided many; and that this needless provision was the cause of the anxiety and extra labor. Then, taking occasion, from the circumstances of the case, to vindicate Mary's conduct, and to direct his loving reproof more pointedly at Martha's heart, he adds, Mary hath chosen a good portion; that is, she avails herself of the present opportunity to hear my teaching, and inform herself in those things which are essential to the salvation of the soul. I cannot, therefore, order her to leave my teaching, to serve in what I know to be an unnecessary service, however kindly designed: for it would be as unjust to deprive her of this bread of life, after which she so earnestly hungers, as to deprive thee, or thy guests, of that measure of common food necessary to sustain life. All earthly portions are perishing: "Meats for the belly, and the belly for meats, but God will destroy both it and then; but the work of the Lord abideth for ever;" her portion, therefore, shall not be taken away from her. This is my view of the whole subject; and all the terms in the original, not only countenance this meaning, but necessarily require it. The words, one thing is needful, on which we lay so much stress, are wanting in some of the most ancient MSS., and are omitted by some of the fathers, who quote all the rest of the passage: a plain proof that the meaning which we take out of them was not thought of in very ancient times; and in other MSS., versions, and fathers, there is an unusual variety of readings where even the thing, or something like it, is retained. Some have it thus; Martha, Martha, thou labourest much, and yet a little is sufficient, yea, one thing only. Others: And only one thing is required. Others: Thou art curious and embarrassed about many things, when that which is needful is very small. Others: But here there need only a few things. Others: But a few things, or one only, is necessary. Now these are the readings of almost all the ancient versions; and we plainly perceive, by them, that what we term the one thing needful, is not understood by one of them as referring to the salvation of the soul, but to the provision Then to be made. It would be easy to multiply authorities, but I spare both my own time and that of my reader. In short, I wonder how the present most exceptionable mode of interpretation ever obtained; as having no countenance in the text, ancient MSS. or versions, and as being false in itself; for even Christ himself could not say, that sitting at his feet, and hearing his word, was the One thing Needful. Repentance, faith, prayer, obedience, and a thousand other things are necessary to our salvation, besides merely hearing the doctrines of Christ, even with the humblest heart.

### Introduction

[¶35] Christ teaches his disciples to pray, [Luk 11:1-4]. Shows the necessity of importunity in prayer, [Luk 11:5-13]. Casts out a dumb demon, [Luk 11:14]. The Jews ascribe this to the power of Beelzebub; our Lord vindicates his conduct, [Luk 11:15-23]. Miserable state of the Jews, [Luk 11:24-26]. Who they are that are truly blessed, [Luk 11:27], [Luk 11:28]. He preaches to the people, [Luk 11:29-36]. A Pharisee invites him to dine with him, who takes offense because he washed not his hands, [Luk 11:37], [Luk 11:38]. Our Lord exposes their hypocrisy, [Luk 11:39-44]. He denounces woes against the lawyers, [Luk 11:45-52]. The scribes and Pharisees are greatly offended, and strive to entangle him in his words, [Luk 11:53], [Luk 11:54].

### Verse 1

[¶37] Teach us to pray - See the nature of prayer, with an ample explanation of the different parts of the Lord's Prayer, treated of in [Mat 6:5-16] (note). The prayer related here by Luke is not precisely the same as that mentioned by Matthew; and indeed it is not likely that it was given at the same time. That in Matthew seems to have been given after the second passover; and this in Luke was given probably after the third passover, between the feasts of tabernacles, and the dedication. It is thus that Bishop Newcome places them in his Greek Harmony of the Gospels.

[¶38] There are many variations in the MSS. in this prayer; but they seem to have proceeded principally from the desire of rendering this similar to that in Matthew. Attempts of this nature have given birth to multitudes of the various readings in the MSS. of the New Testament. It should be remarked, also, that there is no vestige of the doxology found in Matthew, in any copy of St. Luke's Gospel.

### Verse 4

[¶40] Lead us not into temptation, etc. - Dr. Lightfoot believes that this petition is intended against the visible apparitions of the devil, and his actual obsessions; he thinks that the meaning is too much softened by our translation. Deliver us from evil, is certainly a very inadequate rendering of ῥυσαι ἡμας απο του πονηρου; literally, Deliver us from the wicked one.

### Verse 6

[¶42] In his journey is come - Or, perhaps more literally, A friend of mine is come to me out of his way, εξ ὁδου, which renders the case more urgent - a friend of mine, benighted, belated, and who has lost his way, is come unto me. This was a strong reason why he should have prompt relief.

### Verse 7

[¶44] My children are with me in bed - Or, I and my children are in bed; this is Bishop Pearce's translation, and seems to some preferable to the common one. See a like form of speech in [1Cor 16:11], and in [Eph 3:18]. However, we may conceive that he had his little children, τα παιδια, in bed with him; and this heightened the difficulty of yielding to his neighbor's request.

## 291. Luke · 25 of 51

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[¶0] But if he persevere knocking. (At si ille perseveraverit pulsans). This sentence is added to the beginning of [Luk 11:8], by the Armenian, Vulgate, four copies of the Itala, Ambrose, Augustin, and Bede. On these authorities (as I find it in no Greek MS). I cannot insert it as a part of the original text; but it is necessarily implied; for, as Bishop Pearce justly observes, unless the man in the parable be represented as continuing to solicit his friend, he could not possibly be said to use importunity: once only to ask is not to be importunate.

### Verse 9

[¶2] And (or, therefore) I say unto you, Ask - Be importunate with God, not so much to prevail on him to save you, as to get yourselves brought into a proper disposition to receive that mercy which he is ever disposed to give. He who is not importunate for the salvation of his soul does not feel the need of being saved; and were God to communicate his mercy to such they could not be expected to be grateful for it, as favors are only prized and esteemed in proportion to the sense men have of their necessity and importance. See this subject explained [Mat 7:7], [Mat 7:8] (note).

### Verse 12

[¶4] Offer him a scorpion? - Σκορπιον. The Greek etymologists derive the name from σκορπιζειν τον ιον, scattering the poison. But is there any similitude between a scorpion and an egg, that the one might be given and taken in place of the other? We know there is the utmost similitude between some fish, especially those of the eel kind, and serpents: and that there are stones exactly similar to bread in their appearance; from which we may conjecture that our Lord intended to convey the same idea of similitude between an egg and a scorpion. Perhaps the word scorpion here may be used for any kind of serpent that proceeds from an egg, or the word egg may be understood: the common snake is oviparous; it brings forth a number of eggs, out of which the young ones are hatched. If he asks an egg, will he, for one that might nourish him, give him that of a serpent. But Bochart states, that the body of a scorpion is like to an egg, especially if it be a white scorpion; which sort Nicander, Aelian, Avicenna, and others, maintain to be the first species. Nor do scorpions differ much in size from an egg in Judea, if we may credit what the monks of Messua say, that there are about Jerusalem, and through all Syria, great scorpions, etc. Hieroz. l. iv. cap. xxix. col. 641, edit. 1692. To this it may be said, there may be such a similitude, between a white scorpion and an egg, if the legs and tail of the former be taken away; but how there can be a resemblance any other way, I know not. It is, however, a fact, that the alligator and crocodile come from eggs; two of those lie now before me, scarcely so large as the egg of the goose, longer, but not so thick. Now, suppose reference be made to one such egg, in which the young crocodile is hatched, and is ready to burst from its enclosure, would any father give such an egg to a hungry child? No. If the child asked an egg, he would not, instead of a proper one, give him that of the crocodile or the alligator, in which the young serpent was hatched, and from which it was just ready to be separated.

### Verse 13

[¶6] The Holy Spirit - Or, as several MSS. have it, πνευμα αγαθον, the good spirit. See on [Mat 7:11] (note).

### Verse 14

[¶8] Casting out a devil - See on [Mat 12:22] (note).

### Verse 19

[¶10] Beelzebub - See on [Mat 10:25] (note).

### Verse 20

[¶12] Finger of God - See on [Exo 8:19] (note).

### Verse 24

[¶14] When the unclean spirit - See on [Mat 12:43] (note).

### Verse 27

[¶16] A certain woman - lifted up her voice, and said - It was very natural for a woman, who was probably a mother, to exclaim thus. She thought that the happiness of the woman who was mother to such a son was great indeed; but our blessed Lord shows her that even the holy virgin could not be benefited by her merely being the mother of his human nature, and that they only were happy who carried Christ in their hearts. True happiness is found in hearing the glad tidings of salvation by Christ Jesus, and keeping them in a holy heart, and practising them in an unblamable life.

### Verse 29

[¶18] This is an evil generation - Or, This is a wicked race of men. See on [Mat 12:38-42] (note).

### Verse 31

[¶20] The queen of the south, etc. - Perhaps it would be better to translate, A queen of the south, and the men of this race, shall rise up in judgment, etc. See the note on [Luk 11:7]. The 32d verse may be read in the same way.

### Verse 33

[¶22] No man, when he hath lighted, etc. - See on [Mat 5:15] (note). Our Lord intimates, that if he worked a miracle among such an obstinate people, who were determined to disbelieve every evidence of his Messiahship, he should act as a man who lighted a candle and then covered it with a bushel, which must prevent the accomplishment of the end for which it was lighted. See also on [Mar 4:21] (note), etc.

### Verse 34

[¶24] The light of the body is the eye - Or, the eye is the lamp of the body. See on [Mat 6:22] (note), etc.

[¶25] The 35th and 36th verses are wanting in some MSS., and are variously read in others.

### Verse 36

[¶27] The whole shall be full of light - Or, altogether enlightened; i.e. when the eye is perfect, it enlightens the whole body. Every object within the reach of the eye is as completely seen as if there was an eye in every part. So the eye is to every part of the body what the lamp is to every part of the house.

[¶28] When the light of Christ dwells fully in the heart, it extends its influence to every thought, word, and action; and directs its possessor how he is to act in all places and circumstances. It is of the utmost importance to have the soul properly influenced by the wisdom that comes from above. The doctrine that is contrary to the Gospel may say, Ignorance is the mother of devotion; but Christ shows that there can be no devotion without heavenly light. Ignorance is the mother of superstition; but with this the heavenly light has nothing to do.

### Verse 37

[¶30] To dine - Ὁπως αριϚηση. The word αριστειν dignifies the first eating of the day. The Jews made but two meals in the day; their αριστον may be called their breakfast or their dinner, because it was both, and was but a slight meal. Their chief meal was their δειπνον or supper, after the heat of the day was over; and the same was the principal meal among the Greeks and Romans. Josephus, in his Life, says, sect. 54, that the legal hour of the αριστον, on the Sabbath, was the sixth hour, or at twelve o'clock at noon, as we call it. What the hour was on the other days of the week, he does not say; but probably it was much the same. Bishop Pearce.

### Verse 38

[¶32] First washed - See on [Mar 7:2-4] (note).

### Verse 39

[¶34] Ye - make clean the outside - See on [Mat 23:25] (note).

### Verse 40

[¶36] Did not he that made that which is without - Did not the maker of the dish form it so, both outwardly and inwardly, as to answer the purpose for which it was made? And can it answer this purpose without being clean in the inside as well as on the outside? God has made you such, both as to your bodies and souls, as he intended should show forth his praise; but can you think that the purpose of God can be accomplished by you while you only attend to external legal purifications, your hearts being full of rapine and wickedness? How unthinking are you to imagine that God can be pleased with this outward purification, when all within is unholy!

### Verse 41

[¶38] Give alms of such things as ye have - Meaning either what was within the dishes spoken of before; or what was within their houses or power: or what they had at hand, for so τα ενοντα is used by the purest Greek writers. Cease from rapine: far from spoiling the poor by wicked exactions, rather give them alms of every thing you possess; and when a part of every thing you have is sincerely consecrated to God for the use of the poor, then all that remains will be clean unto you; you will have the blessing of God in your basket and store, and every thing will be sanctified to you. These verses are very difficult, and are variously translated and interpreted by critics and divines. I have given what I believe to be our Lord's meaning, in the preceding paraphrase. For a description of the rapine, etc., of the Pharisees, see on [Mat 23:25] (note).

### Verse 42

[¶40] Ye tithe mint and rue - See on [Mat 23:23] (note).

### Verse 43

[¶42] Ye love the uppermost seats - Every one of them affected to be a ruler in the synagogues. See on [Mat 23:5] (note).

### Verse 44

[¶44] Ye are as graves which appear not - In [Mat 23:27], our Lord tells them that they exactly resembled white-washed tombs: they had no fairness but on the outside: (see the note there) but here he says they are like hidden tombs, graves which were not distinguished by any outward decorations, and were not elevated above the ground, so that those who walked over them did not consider what corruption was within; so they, under the veil of hypocrisy, covered their iniquities, so that those who had any intercourse or connection with them did not perceive what accomplished knaves they had to do with.

## 292. Luke · 26 of 51

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### Verse 45

[¶1] Thou reproachest us - He alone who searches the heart could unmask these hypocrites; and he did it so effectually that their own consciences acknowledged the guilt, and re-echoed their own reproach.

### Verse 46

[¶3] Ye lade men with burdens - By insisting on the observance of the traditions of the elders, to which it appears, by the way, they paid no great attention themselves. See on [Mat 23:4] (note).

### Verse 47

[¶5] Ye build the sepulchres - That is, ye rebuild and beautify them. See on [Mat 23:29] (note).

### Verse 48

[¶7] Truly ye bear witness - Ye acknowledge that those of old who killed the prophets were your fathers, and ye are about to show, by your conduct towards me and my apostles, that ye are not degenerated, that ye are as capable of murdering a prophet now, as they were of old.

### Verse 49

[¶9] The wisdom of God - These seem to be Luke's words, and to mean that Jesus, the wisdom of God, (as he is called, [1Cor 1:24]), added the words which follow here, on that occasion: and this interpretation of the words is agreeable to that of Matthew, who makes Jesus speak in his own person: Wherefore behold, I send you prophets, etc., [Mat 23:34]. See the note there, and see Bishop Pearce.

### Verse 50

[¶11] That the blood - That the particle ινα may be translated so that, pointing out the event only, not the design or intention, Bishop Pearce has well shown in his note on this place, where he refers to a like use of the word in [Luk 9:45]; [Luk 14:10]; [Joh 10:17]; [Rom 5:20]; [Rom 11:11]; [1Cor 1:15], [1Cor 1:31], etc.

### Verse 51

[¶13] From the blood of Abel - See this subject explained at large on [Mat 23:34] (note).

[¶14] Required - Εκζητηθησεται may be translated either by the word visited or revenged, and the latter word evidently conveys the meaning of our Lord. They are here represented as having this blood among them; and it is intimated that God will come by and by to require it, and to inquire how it was shed, and to punish those who shed it.

### Verse 52

[¶16] Ye have taken away the key of knowledge - By your traditions ye have taken away the true method of interpreting the prophecies: ye have given a wrong meaning to those scriptures which speak of the kingdom of the Messiah, and the people are thereby hindered from entering into it. See on [Mat 23:13] (note).

### Verse 53

[¶18] Began to urge him vehemently - Δεινως ενεχειν, They began to be furious. They found themselves completely unmasked in the presence of a vast concourse of people. See [Luk 12:1], (for we can not suppose that all this conversation passed while Christ was at meat in the Pharisee's house, as Matthew, [Mat 23:25], shows that these words were spoken on another occasion). They therefore questioned him on a variety of points, and hoped, by the multitude and impertinence of their questions, to puzzle or irritate him, so as to induce him to speak rashly, (for this is the import of the word αποϚοματιζειν), that they might find some subject of accusation against him. See Wetstein and Kypke.

[¶19] A Minister of the Gospel of God should, above all men, be continent of his tongue; his enemies, in certain cases, will crowd question upon question, in order so to puzzle and confound him that he may speak unadvisedly with his lips, and thus prejudice the truth he was laboring to promote and defend. The following is a good prayer, which all who are called to defend or proclaim the truths of the Gospel may confidently offer to their God. "Let thy wisdom and light, O Lord, disperse their artifice and my darkness! Cast the bright beams of thy light upon those who have to defend themselves against subtle and deceitful men! Raise and animate their hearts, that they may not be wanting to the cause of truth. Guide their tongue, that they may not be deficient in prudence, nor expose thy truth by any indiscretions or unseasonable transports of zeal. Let meekness, gentleness, and longsuffering influence and direct their hearts; and may they ever feel the full weight of that truth: The wrath of man worketh not the righteousness of God!" The following advice of one of the ancients is good: Στηθι ἑδαιος ὡς ακμων τυπτομενος, καλου γαρ αθλητου δερεσθαι και νικᾳν. "Stand thou firm as a beaten anvil: for it is the part of a good soldier to be flayed alive, and yet conquer."

### Introduction

[¶21] Christ preaches to his disciples against hypocrisy; and against timidity in publishing the Gospel, [Luk 12:1-5]. Excites them to have confidence in Divine providence, [Luk 12:6], [Luk 12:7]. Warns them against denying him, or betraying his cause, [Luk 12:8], [Luk 12:9]. Of the blasphemy against the Holy Ghost, [Luk 12:10]. Promises direction and support in persecution, [Luk 12:11], [Luk 12:12]. Warns the people against covetousness, [Luk 12:13-15]. Parable of the rich man who pulled down his granaries to build greater, [Luk 12:16-21]. Cautions against carking cares and anxieties, [Luk 12:22-32]. The necessity of living to God, and in reference to eternity, [Luk 12:33-40]. At the request of Peter, he farther explains the preceding discourse, [Luk 12:41-48]. The effects that should be produced by the preaching of the Gospel, [Luk 12:49-53]. The signs of the times, [Luk 12:54-57]. The necessity of being prepared to appear before the judgment seat of God, [Luk 12:58], [Luk 12:59].

### Verse 1

[¶23] An innumerable multitude of people - Των μυριαδων του οχλου, myriads of people. A myriad is ten thousand, and myriads must, at the very lowest, mean twenty thousand. But the word is often used to signify a crowd or multitude which cannot be readily numbered. There was doubtless a vast crowd assembled on this occasion, and many of them were deeply instructed by the very important discourse which our Lord delivered.

[¶24] Leaven of the Pharisees - See [Mat 16:1-12].

[¶25] Which is hypocrisy - These words are supposed by some to be an addition to the text, because it does not appear that it is their hypocrisy which Christ alludes to, but their false doctrines. They had, however, a large proportion of both.

### Verse 2

[¶27] There is nothing covered - See the notes on [Mat 5:15]; [Mat 10:26], [Mat 10:27] (note); [Mar 4:22] (note).

### Verse 4

[¶29] Kill the body - See on [Mat 10:28] (note).

### Verse 5

[¶31] Fear him - Even the friends of God are commanded to fear God, as a being who has authority to send both body and soul into hell. Therefore it is proper even for the most holy persons to maintain a fear of God, as the punisher of all unrighteousness. A man has but one life to lose, and one soul to save; and it is madness to sacrifice the salvation of the soul to the preservation of the life.

### Verse 6

[¶33] Are not five sparrows sold for two farthings? - See this explained on [Mat 10:29] (note), from which place we learn that two sparrows were sold for one farthing, and here; that five were sold for two farthings: thus we find a certain proportion - for one farthing you could get but two, while for two farthings you could get five.

### Verse 7

[¶35] Fear not therefore - Want of faith in the providence and goodness of God is the source of all human inquietudes and fears. He has undertaken to save and defend those to the uttermost who trust in him. His wisdom cannot be surprised, his power cannot be forced, his love cannot forget itself. Man distrusts God, and fears that he is forgotten by him, because he judges of God by himself; and he knows that he is apt to forget his Maker, and be unfaithful to him. See on [Mat 10:29-31] (note).

### Verse 8

[¶37] Shall confess - See on [Mat 10:32], [Mat 10:33] (note).

### Verse 10

[¶39] Him that blasphemeth - See the sin against the Holy Ghost explained, [Mat 12:32] (note).

### Verse 11

[¶41] Unto magistrates and powers - See [Mat 10:17-20].

[¶42] Take ye no thought - See [Mat 6:25]; [Mat 10:19].

### Verse 13

[¶44] Speak to my brother, that he divide - Among the Jews, the children had the inheritance of their fathers divided among them; the eldest had a double portion, but all the rest had equal parts. It is likely the person complained of in the text was the elder brother; and he wished to keep the whole to himself - a case which is far from being uncommon. The spirit of covetousness cancels all bonds and obligations, makes wrong right, and cares nothing for father or brother.

## 293. Luke · 27 of 51

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### Verse 14

[¶1] A judge - Without some judgment given in the case, no division could be made; therefore Jesus added the word judge. Pearce. A minister of Christ ought not to concern himself with secular affairs, any farther than charity and the order of discipline require it. Our Lord could have decided this difference in a moment; but the example of a perfect disengagement from worldly things was more necessary for the ministers of his Church than that of a charity applying itself to temporal concerns. He who preaches salvation to all should never make himself a party man; otherwise he loses the confidence, and consequently the opportunity of doing good to the party against whom he decides. Better to leave all these things to the civil magistrate, unless where a lawsuit may be prevented, and the matter decided to the satisfaction or acquiescence of both parties.

### Verse 15

[¶3] Beware of covetousness - Or rather, Beware of all inordinate desires. I add πασης, all, on the authority of ABDKLM-Q, twenty-three others, both the Syriac, all the Persic, all the Arabic, Coptic, Ethiopic, Armenian, Vulgate, all the Itala, and several of the primitive fathers.

[¶4] Inordinate desires. Πλεονεξιας, from πλειον, more, and εχειν, to have; the desire to have more and more, let a person possess whatever he may. Such a disposition of mind is never satisfied; for, as soon as one object is gained, the heart goes out after another.

[¶5] Consisteth not in the abundance - That is, dependeth not on the abundance. It is not superfluities that support man's life, but necessaries. What is necessary, God gives liberally; what is superfluous, he has not promised. Nor can a man's life be preserved by the abundance of his possessions: to prove this he spoke the following parable.

### Verse 16

[¶7] The ground of a certain rich man, etc. - He had generally what is called good luck in his farm, and this was a remarkably plentiful year.

### Verse 17

[¶9] He thought within himself - Began to be puzzled in consequence of the increase of his goods. Riches, though ever so well acquired, produce nothing but vexation and embarrassment.

### Verse 18

[¶11] I will pull down, etc. - The rich are full of designs concerning this life, but in general take no thought about eternity till the time that their goods and their lives are both taken away.

### Verse 19

[¶13] Soul, thou hast much goods - Great possessions are generally accompanied with pride, idleness, and luxury; and these are the greatest enemies to salvation. Moderate poverty, as one justly observes, is a great talent in order to salvation; but it is one which nobody desires.

[¶14] Take thine ease, eat, drink, and be merry - This was exactly the creed of the ancient Atheists and Epicureans. Ede, bibe, lude; post mortem nulla voluptas. What a wretched portion for an immortal spirit! and yet those who know not God have no other, and many of them not even this.

### Verse 20

[¶16] Thou fool! - To imagine that a man's comfort and peace can depend upon temporal things; or to suppose that these can satisfy the wishes of an immortal spirit!

[¶17] This night - How awful was this saying! He had just made the necessary arrangements for the gratification of his sensual appetites; and, in the very night in which he had finally settled all his plans, his soul was called into the eternal world! What a dreadful awakening of a soul, long asleep in sin! He is now hurried into the presence of his Maker; none of his worldly goods can accompany him, and he has not a particle of heavenly treasure! There is a passage much like this in the book of Ecclesiasticus, 11:18, 19. There is that waxeth rich by his wariness and pinching, and this is the portion of his reward: Whereas he saith, I have found rest, and now will eat continually of my goods; and yet he knoweth not what time shall come upon him; and that he must leave those things to others, and die. We may easily see whence the above is borrowed.

### Verse 21

[¶19] So is he - That is, thus will it be. This is not an individual case; all who make this life their portion, and who are destitute of the peace and salvation of God, shall, sooner or later, be surprised in the same way.

[¶20] Layeth up treasure for himself - This is the essential characteristic of a covetous man: he desires riches; he gets them; he lays them up, not for the necessary uses to which they might be devoted, but for himself; to please himself, and to gratify his avaricious soul. Such a person is commonly called a miser, i.e. literally, a wretched, miserable man.

### Verse 22

[¶22] Take no thought - Be not anxiously careful. See on [Mat 6:25] (note).

### Verse 25

[¶24] To his stature one cubit? - See on [Mat 6:27] (note).

### Verse 28

[¶26] Into the oven - See the note on [Mat 6:30].

### Verse 29

[¶28] Neither be ye of doubtful mind - Or, in anxious suspense, μη μετεωριζεσθε. Raphelius gives several examples to prove that the meaning of the word is, to have the mind agitated with useless thoughts, and vain imaginations concerning food, raiment, and riches, accompanied with perpetual uncertainty.

### Verse 30

[¶30] The nations of the world seek after - Or, earnestly seek, επιζητει from επι above, over, and ζητεω, I seek; to seek one thing after another, to be continually and eagerly coveting. This is the employment of the nations of this world, utterly regardless of God and eternity! It is the essence of heathenism to live only for this life; and it is the property of Christianity to lead men to live here in reference to another and better world. Reader! how art thou living?

[¶31] Dr. Lightfoot observes on this place, that κοσμος, the world, and αιων, world or age, have a meaning in the sacred writings which they have not in profane authors. Αιων has relation to the Jewish ages, and κοσμος to the ages that are not Jewish: hence, by συντελεια του αιωνος, [Mat 24:3], is meant the end of the Jewish age or world: and προ χρονων αιωνιων, [Tit 1:2], means before the Jewish world began; and hence it is that the term world is very often, in the New Testament, to be understood only of the Gentiles.

### Verse 32

[¶33] Fear not, little flock - Or, very little flock, το μικρον ποιμνιον. This is what some term a double diminutive, and, literally translated, is, little little flock. Though this refers solely to the apostles and first believers, of whom it was literally true, yet we may say that the number of genuine believers has been, and is still, small, in comparison of heathens and false Christians.

[¶34] It is your Father's good pleasure - Ευδοκησεν, It hath pleased, etc., though this tense joined with an infinitive has often the force of the present. Our Lord intimated, God has already given you that kingdom which consists in righteousness, peace, and joy in the Holy Ghost, and has undertaken to protect and save you to the uttermost; therefore, fear not; the smallness of your number cannot hurt you, for omnipotence itself has undertaken your cause.

### Verse 33

[¶36] Sell that ye have - Dispose of your goods. Be not like the foolish man already mentioned, who laid up the produce of his fields, without permitting the poor to partake of God's bounty: turn the fruits of your fields (which are beyond what you need for your own support) into money, and give it in alms; and the treasure thus laid out, shall be as laid up for yourselves and families in heaven. This purse shall not grow old, and this treasure shill not decay. Ye shall by and by find both the place where you laid up the treasure, and the treasure itself in the place; for he who hath pity on the poor lendeth unto the Lord; and he may rest assured, that whatever, for Christ's sake, he thus lays out, it will be paid him again.

### Verse 34

[¶38] Where your treasure is - Men fix their hearts on their treasures, and often resort to the place where they have deposited them, to see that all is safe and secure. Let God be the treasure of your soul, and let your heart go frequently to the place where his honor dwelleth. There is a curious parallel passage to this in Plautus, quoted by Bishop Pearce on [Mat 6:21]. Nam ego sum hic; animus domi est, sc. cum argento meo. "I am here; but my heart is at home, i.e. with my money."

### Verse 35

[¶40] Let your loins - Be active, diligent, determined ready; let all hinderances be removed out of the way; and let the candle of the Lord be always found burning brightly in your hand. See on [Luk 12:37] (note).

### Verse 36

[¶42] That wait for their lord - See the notes on [Mat 25:1] (note), etc.

[¶43] The wedding - How the Jewish weddings were celebrated, see in the notes on [Mat 8:12] (note); [Mat 22:11] (note).

## 294. Luke · 28 of 51

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### Verse 37

[¶1] He shall gird himself - Alluding to the long garments which were worn in the eastern countries; and which, in travelling and serving, were tucked up in their belts. That those among the Romans who waited on the company at table were girded, and had their clothes tucked up, appears from what Horace says, Sat. b. vi. l. 107: Veluti Succinctus cursitat Hospes, He runs about like a girded waiter. The host himself often performed this office. And ibid. viii. 10: Puer alle cinctus: and that the same custom prevailed among the Jews appears from [Joh 13:4], [Joh 13:5], and [Luk 17:8]. From this verse we may gather likewise, that it was the custom of those days, as it was, not long since, among us, for the bridegroom, at the wedding supper, to wait as a servant upon the company. See Bishop Pearce.

### Verse 38

[¶3] If he shall come in the second watch - See the note on [Mat 14:25].

### Verse 40

[¶5] Be ye therefore ready also - It is pretty evident that what is related here, from [Luk 12:35] to [Luk 12:49], was spoken by our Lord at another time. See [Mat 24:42] (note), etc., and the notes there.

### Verse 42

[¶7] Faithful and wise steward - See on [Mat 24:45] (note); where the several parts of the steward's office are mentioned and explained. Those appear to have been stewards among the Jews, whose business it was to provide all the members of a family, not only with food, but with raiment.

### Verse 45

[¶9] Begin to beat, etc. - See the different parts of this bad minister's conduct pointed out on [Mat 24:48], [Mat 24:49] (note).

### Verse 46

[¶11] With the unbelievers - Or, rather, the unfaithful; των σπιϚων. Persons who had the light and knowledge of God's word, but made an improper use of the privileges they received. The persons mentioned here differ widely from unbelievers or infidels, viz. those who were in a state of heathenism, because they had not the revelation of the Most High: the latter knew not the will of God, [Luk 12:48], and, though they acted against it, did not do it in obstinacy; the former knew that will, and daringly opposed it. They were unfaithful, and therefore heavily punished.

### Verse 47

[¶13] Shall be beaten with many stripes - Criminals among the Jews could not be beaten with more than forty stripes; and as this was the sum of the severity to which a whipping could extend, it may be all that our Lord here means. But, in some cases, a man was adjudged to receive fourscore stripes! How could this be, when the law had decreed only forty? Answer: By doubling the crime. He received forty for each crime; if he were guilty of two offenses, he might receive fourscore. See Lightfoot.

### Verse 48

[¶15] Shall be beaten with few - For petty offenses the Jews in many cases inflicted so few as four, five, and six stripes. See examples in Lightfoot.

[¶16] From this and the preceding verse we find that it is a crime to be ignorant of God's will; because to every one God has given less or more of the means of instruction. Those who have had much light, or the opportunity of receiving much, and have not improved it to their own salvation, and the good of others, shall have punishment proportioned to the light they have abused. On the other hand, those who have had little light, and few means of improvement, shall have few stripes, shall be punished only for the abuse of the knowledge they possessed. See at the end of the chapter.

### Verse 49

[¶18] I am come to send fire - See this subject largely explained on [Mat 10:34] (note), etc. From the connection in which these words stand, both in this place and in Matthew, it appears as if our Lord intended by the word fire, not only the consuming influence of the Roman sword, but also the influence of his own Spirit in the destruction of sin. In both these senses this fire was already kindled: as yet, however, it appeared but as a spark, but was soon to break out into an all-consuming flame.

### Verse 50

[¶20] But I have a baptism - The fire, though already kindled, cannot burn up till after the Jews have put me to death: then the Roman sword shall come, and the Spirit of judgment, burning, and purification shall be poured out.

### Verse 51

[¶22] To give peace - See [Mat 10:34].

### Verse 52

[¶24] Five in one house divided - See on [Mat 10:35], [Mat 10:36] (note).

### Verse 54

[¶26] A cloud rise - See on [Mat 16:2], [Mat 16:3] (note).

### Verse 56

[¶28] This time? - Can ye not discover from the writings of the prophets, and from the events which now take place, that this is the time of the Messiah, and that I am the very person foretold by them?

### Verse 57

[¶30] And why - judge ye - Even without the express declarations of the prophets, ye might, from what ye see and hear yourselves, discern that God has now visited his people in such a manner as he never did before.

### Verse 58

[¶32] When thou goest with thine adversary - This and the next verse are a part of our Lord's sermon upon the mount. See them explained [Mat 5:25], [Mat 5:26] (note). St. Luke is very particular in collecting and relating every word and action of our blessed Lord, but seldom gives them in the order of time in which they were spoken or done. See the Preface to this Gospel.

[¶33] Give diligence - Δος εργασιαν, Give labor, do every thing in thy power to get free before a suit commences.

[¶34] The officer - Πρακτωρ properly signifies such an officer as was appointed to levy the fines imposed by the law for a violation of any of its precepts. See Kypke.

### Verse 59

[¶36] Till thou hast paid the very last mite - And when can this be, if we understand the text spiritually? Can weeping, wailing, and gnashing of teeth, pay to Divine justice the debt a sinner has contracted? This is impossible: let him who readeth understand.

[¶37] The subject of the 47th and 48th verses has been greatly misunderstood, and has been used in a very dangerous manner. Many have thought that their ignorance of Divine things would be a sufficient excuse for their crimes; and, that they might have but few stripes, they voluntarily continued in ignorance. But such persons should know that God will judge them for the knowledge they might have received, but refused to acquire. No criminal is excused because he has been ignorant of the laws of his country, and so transgressed them, when it can be proved that those very laws have been published throughout the land. Much knowledge is a dangerous thing if it be not improved; as this will greatly aggravate the condemnation of its possessor. Nor will it avail a person, in the land of light and information, to be ignorant, as he shall be judged for what he might have known; and, perhaps, in this case, the punishment of this voluntarily ignorant man will be even greater than that of the more enlightened; because his crimes are aggravated by this consideration, that he refused to have the light, that he might neither be obliged to walk in the light, nor account for the possession of it. So we find that the plea of ignorance is a mere refuge of lies, and none can plead it who has the book of God within his reach, and lives in a country blessed with the preaching of the Gospel of Jesus Christ.

### Introduction

[¶39] Christ preaches the necessity of repentance, from the punishment of the Galileans massacred by Pilate, [Luk 13:1-3]. And by the death of those on whom the tower in Siloam fell, [Luk 13:4], [Luk 13:5]. The parable of the barren fig tree, vv. 6-29. Christ cures a woman who had been afflicted eighteen years, [Luk 13:10-13]. The ruler of the synagogue is incensed and is reproved by our Lord, [Luk 13:14-17]. The parable of the mustard seed, [Luk 13:18], [Luk 13:19]; of the leaven, [Luk 13:20-21]. He journeys towards Jerusalem, and preaches, [Luk 13:22]. The question, Are there few saved? and our Lords answer, with the discourse thereon, [Luk 13:23-30]. He is informed that Herod purposes to kill him, [Luk 13:31], [Luk 13:32]. Predicts his own death at Jerusalem, and denounces judgments on that impenitent city, [Luk 13:33-35].

### Verse 1

[¶41] At that season - At what time this happened is not easy to determine; but it appears that it was now a piece of news which was told to Christ and his disciples for the first time.

[¶42] Whose blood Pilate had mingled - This piece of history is not recorded (as far as I can find) by Josephus: however, he states that the Galileans were the most seditious people in the land: they belonged properly to Herod's jurisdiction; but, as they kept the great feasts at Jerusalem, they probably, by their tumultuous behavior at some one of them, gave Pilate, who was a mortal enemy to Herod, a pretext to fall upon and slay many of them; and thus, perhaps, sacrifice the people to the resentment he had against the prince. Archelaus is represented by Josephus as sending his soldiers into the temple, and slaying 3000 men while they were employed in offering sacrifices. Josephus, War, b. ii. c. 1, s. 3, and ii. c. 5. Some suppose that this refers to the followers of Judas Gaulonites, (see [Act 5:37]), who would not acknowledge the Roman government, a number of whom Pilate surrounded and slew, while they were sacrificing in the temple. See Josephus, Antiq. lib. 18: but this is not very certain.

### Verse 4

[¶44] The tower in Siloam - This tower was probably built over one of the porticoes near the pool, which is mentioned [Joh 9:7]. See also [Neh 3:15].

[¶45] Debtors, οφειλεται, a Jewish phrase for sinners. Persons professing to be under the law are bound by the law to be obedient to all its precepts; those who obey not are reckoned debtors to the law, or rather to that Divine justice from which the law came. A different word is used when speaking of the Galileans: they are termed ἁμαρτωλοι, as this word is often used to signify heathens; see the notes on [Luk 7:37]; it is probably used here in nearly a similar sense. "Do ye who live in Jerusalem, and who consider your selves peculiarly attached to the law, and under the strongest obligations to obey it - do ye think that those Galileans were more heathenish than the rest of the Galileans, because they suffered such things? No. It was not on this account that they perished: both these cases exhibit a specimen of the manner in which ye shall all perish, if ye do not speedily repent, and turn to God."

## 295. Luke · 29 of 51

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### Verse 5

[¶1] Ye shall all likewise perish - Ὡσαυτως, ὁμοιως, In a like way, in the same manner. This prediction of our Lord was literally fulfilled. When the city was taken by the Romans, multitudes of the priests, etc., who were going on with their sacrifices, were slain, and their blood mingled with the blood of their victims; and multitudes were buried under the ruins of the walls, houses, and temple. See Josephus, War, b. vi. ch. iv., v., vi.; and see the notes on Matthew 24 (note).

[¶2] It is very wrong to suppose that those who suffer by the sword, or by natural accidents, are the most culpable before God. An adequate punishment for sin cannot be inflicted in this world: what God does here, in this way, is in general: 1st, through mercy, to alarm others; 2, to show his hatred to sin; 3, to preserve in men's minds a proper sense of his providence and justice; and 4, to give sinners, in one or two particular instances, a general specimen of the punishment that awaits all the perseveringly impenitent.

### Verse 6

[¶4] A certain man - Many meanings are given to this parable, and divines may abound in them; the sense which our Lord designed to convey by it appears to be the following: -

[¶5] 1. A person, τις, God Almighty.

[¶6] 2. Had a fig tree, the Jewish Church.

[¶7] 3. Planted in his vineyard - established in the land of Judea.

[¶8] 4. He came seeking fruit - he required that the Jewish people should walk in righteousness, in proportion to the spiritual culture he bestowed on them.

[¶9] 5. The vine-dresser - the Lord Jesus, for God hath committed all judgment to the Son, [Joh 5:22].

[¶10] 6. Cut it down - let the Roman sword be unsheathed against it.

[¶11] 7. Let it alone - Christ is represented as intercessor for sinners, for whose sake the day of their probation is often lengthened; during which time he is constantly employed in doing every thing that has a tendency to promote their salvation.

[¶12] 8. Thou shalt cut it down - a time will come, that those who have not turned at God's invitations and reproofs shall be cut off, and numbered with the transgressors.

### Verse 7

[¶14] Behold these three years - From this circumstance in the parable, it may be reasonably concluded that Jesus had been, at the time of saying this, exercising his ministry for three years past; and, from what is said in [Luk 13:8], of letting it alone this year also, it may be concluded likewise that this parable was spoken about a year before Christ's crucifixion; and, if both these conclusions are reasonable, we may thence infer that this parable was not spoken at the time which appears to be assigned to it, and that the whole time of Christ's public ministry was about four years. See Bishop Pearce. But it has already been remarked that St. Luke never studies chronological arrangement. See the Preface to this Gospel.

[¶15] Why cumbereth it the ground? - Or, in other words, Why should the ground be also useless? The tree itself brings forth no fruit; let it be cut down that a more profitable one may be planted in its place. Cut it down. The Codex Bezae has added here, φερε την αξινην, Bring the axe and cut it down. If this reading be genuine, it is doubtless an allusion to [Mat 3:10] (note): Now the axe lieth at the root of the trees. If the writer has added it on his own authority, he probably referred to the place above mentioned. See the note on the above text.

[¶16] There is something very like this in the Γεωπονικα, or De Re Rustica of the ancient Greek writers on agriculture. I refer to cap. 83 of lib. x., p. 773; edit. Niclas, entitled, Δενδρον ακαρπον καρποφορειν, How to make a barren tree fruitful. Having girded yourself, and tied up your garments, take a bipen or axe, and with an angry mind approach the tree as if about to cut it down. Then let some person come forward and deprecate the cutting down of the tree, making himself responsible for its future fertility. Then, seem to be appeased, and so spare the tree, and afterwards it will yield fruit in abundance. "Bean straw (manure of that material), scattered about the roots of the tree, will make it fruitful." That a similar superstition prevailed among the Asiatics, Michaelis proves from the Cosmographer Ibn Alvardi, who prescribes the following as the mode to render a sterile palm tree fruitful: "The owner, armed with an axe, having an attendant with him, approaches the tree, and says, I must cut this tree down, because it is unfruitful. Let it alone, I beseech thee, says the other, and this year it will bring forth fruit. The owner immediately strikes it thrice with the back of his axe; but the other preventing him says, I beseech thee to spare it, and I will be answerable for its fertility. Then the tree becomes abundantly fruitful." Does not our Lord refer to such a custom?

### Verse 11

[¶18] A woman which had a spirit of infirmity - Relative to this subject three things may be considered: -

[¶19] I. The woman's infirmity.

[¶20] II. Her cure. And

[¶21] III. The conduct of the ruler of the synagogue on the occasion.

[¶22] I. The woman's infirmity.

[¶23] 1. What was its origin? Sin. Had this never entered into the world, there had not been either pain, distortion, or death.

[¶24] 2. Who was the agent in it? Satan; [Luk 13:16]. God has often permitted demons to act on and in the bodies of men and women; and it is not improbable that the principal part of unaccountable and inexplicable disorders still come from the same source.

[¶25] 3. What was the nature of this infirmity? She was bowed together, bent down to the earth, a situation equally painful and humiliating; the violence of which she could not support, and the shame of which she could not conceal.

[¶26] 4. What was the duration of this infirmity? Eighteen years. A long time to be under the constant and peculiar influence of the devil.

[¶27] What was the effect of this infirmity? The woman was so bowed together that she could in no case stand straight, or look toward heaven.

[¶28] II. The woman's cure.

[¶29] 1. Jesus saw her, [Luk 13:12]. Notwithstanding her infirmity was great, painful, and shameful, she took care to attend the synagogue. While she hoped for help from God, she saw it was her duty to wait in the appointed way, in order to receive it. Jesus saw her distress, and the desire she had both to worship her Maker and to get her health restored, and his eye affected his heart.

[¶30] 2. He called her to him. Her heart and her distress spoke loudly, though her lips were silent; and, as she was thus calling for help, Jesus calls her to himself that she may receive help.

[¶31] 3. Jesus laid his hands on her. The hand of his holiness terrifies, and the hand of his power expels, the demon. Ordinances, however excellent, will be of no avail to a sinner, unless he apprehend Christ in them.

[¶32] 4. Immediately she was made straight, [Luk 13:13]. This cure was -

[¶33] 1. A speedy one - it was done in an instant.

[¶34] 2. It was a perfect one - she was made completely whole.

[¶35] 3. It was a public one - there were many to attest and render it credible.

[¶36] 4. It was a stable and permanent one - she was loosed, for ever loosed from her infirmity.

[¶37] 5. Her soul partook of the good done to her body - she glorified God. As she knew before that it was Satan who had bound her, she knew also that it was God only that could loose her; and now, feeling that she is loosed, she gives God that honor which is due to his name.

[¶38] III. The conduct of the ruler of the synagogue on the occasion.

[¶39] 1. He answered with indignation, [Luk 13:14]. It would seem as if the demon who had left the woman's body had got into his heart. It is not an infrequent case to find a person filled with rage and madness, while beholding the effects of Christ's power upon others. Perhaps, like this ruler, he pretends zeal and concern for the honor of religion: "These preachings, prayer meetings, convictions, conversions, etc., are not carried on in his way, and therefore they cannot be of God." Let such take care, lest, while denying the operation of God's hand, they be given up to demonic influence.

[¶40] 2. He endeavors to prevent others from receiving the kind help of the blessed Jesus - He said unto the people, etc., [Luk 13:14]. Men of this character who have extensive influence over the poor, etc., do immense harm: they often hinder them from hearing that word which is able to save their souls. But for this also they must stand before the judgment seat of Christ. Reader, hast thou ever acted in this way?

[¶41] 3. Jesus retorts his condemnation with peculiar force; [Luk 13:15], [Luk 13:16]. Thou hypocrite to pretend zeal for God's glory, when it is only the workings of thy malicious, unfeeling, and uncharitable heart. Wouldst thou not even take thy ass to water upon the Sabbath day? And wouldst thou deprive a daughter of Abraham (one of thy own nation and religion) of the mercy and goodness of God upon the Sabbath? Was not the Sabbath instituted for the benefit of man?

[¶42] 4. His adversaries were ashamed, [Luk 13:17]. The mask of their hypocrisy, the only covering they had, is taken away; and now they are exposed to the just censure of that multitude whom they deceived, and from whom they expected continual applause.

[¶43] 5. His indignation and uncharitable censure, not only turn to his own confusion, but are made the instruments of the edification of the multitude - they rejoiced at all the glorious things which he did. Thus, O Lord! the wrath of man shall praise thee, and the remainder thereof thou shalt restrain.

[¶44] A preacher will know how to apply this subject to general edification.

## 296. Luke · 30 of 51

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### Verse 18

[¶1] The kingdom - is like a grain of mustard seed - See on [Mat 13:31] (note).

### Verse 21

[¶3] Like leaven - See this explained, [Mat 13:33] (note).

### Verse 22

[¶5] Journeying toward Jerusalem - Luke represents all that is said, from [Luk 9:51], as having been done and spoken while Christ was on his last journey to Jerusalem. See the notes on [Luk 9:51], and [Luk 12:58] (note), and see the Preface.

### Verse 23

[¶7] Are there few that be saved? - A question either of impertinence or curiosity, the answer to which can profit no man. The grand question is, Can I be saved? Yes. How? Strive earnestly to enter in through the strait gate - αγωνιζεσθε, agonize - exert every power of body and soul - let your salvation be the grand business of your whole life.

### Verse 24

[¶9] Many - will seek - They seek - wish and desire; but they do not strive; therefore, because they will not agonize - will not be in earnest, they shall not get in. See this subject more particularly explained on [Mat 7:13], [Mat 7:14] (note).

### Verse 25

[¶11] And hath shut to the door - See the notes on [Mat 7:22-23] (note), and 25:10-41.

### Verse 28

[¶13] Abraham, and Isaac, etc. - See on [Mat 8:12] (note), where the figures and allusions made use of here are particularly explained.

### Verse 29

[¶15] They shall come - That is, the Gentiles, in every part of the world, shall receive the Gospel of the grace of God, when the Jews shall have rejected it.

### Verse 30

[¶17] There are last which shall be first - See on [Mat 19:30] (note).

### Verse 31

[¶19] Depart hence, etc. - It is probable that the place from which Christ was desired to depart was Galilee or Perea; for beyond this Herod had no jurisdiction. It can scarcely mean Jerusalem, though it appears from [Luk 23:7], that Herod Antipas was there at the time of our Lord's crucifixion.

[¶20] Herod will kill thee - Lactantius says that this Herod was the person who chiefly instigated the Jewish rulers to put our Lord to death: Tum Pontius, et illorum clamoribus, et Herodis tetrarchae instigatione, metuentis ne regno pelleretur, victus est: - fearing lest himself should be expelled from the kingdom, if Christ should be permitted to set up his. See Lact. Inst. Div. lib. iv. c. xviii., and Bishop Pearce on [Luk 23:7].

### Verse 32

[¶22] Tell that fox - Herod was a very vicious prince, and lived in public incest with his sister-in-law, [Mar 6:17] : if our Lord meant him here, it is hard to say why the character of fox, which implies cunning, design, and artifice, to hide evil intentions, should be attributed to him, who never seemed studious to conceal his vices. But we may suppose that Christ, who knew his heart, saw that he covered his desire for the destruction of our Lord, under the pretense of zeal for the law and welfare of the Jewish people. A fox among the Jews appears to have been the emblem of a wicked ruler, who united cunning with cruelty, and was always plotting how he might aggrandize himself by spoiling the people. See a quotation in Schoettgen.

[¶23] The following observation from the judicious Bishop Pearce deserves attention. "It is not certain," says he, "that Jesus meant Herod here; he might only have intended to call that man so, from whom the advice of departing came, (whether from the speaker himself, or the person who sent him), for it is probable, that the advice was given craftily, and with design to frighten Jesus, and, make him go from that place."

[¶24] To-day and to-morrow - I am to work miracles for two days more, and on the third day I shall be put to death. But it is probable that this phrase only means, that he had but a short time to live, without specifying its duration.

[¶25] Perfected - Or finished, τελειουμαι. I shall then have accomplished the purpose for which I came into the world, leaving nothing undone which the counsel of God designed me to complete. Hence, in reference to our Lord, the word implies his dying; as the plan of human redemption was not finished, till he bowed his head and gave up the ghost on the cross: see [Joh 19:30], where the same word is used. It is used also in reference to Christ's death, [Heb 2:10]; [Heb 5:9]; see also [Act 20:24], and [Heb 12:23]. The word finish, etc., is used in the same sense both by the Greeks and Latins. See Kypke.

### Verse 33

[¶27] I must walk, etc. - I must continue to work miracles and teach for a short time yet, and then I shall die in Jerusalem: therefore I cannot depart, according to the advice given me, ([Luk 13:31]), nor can a hair of my head fall to the ground till my work be all done.

[¶28] To-day and to-morrow, etc. - Kypke contends that the proper translation of the original is, I must walk to-day and to-morrow In The Neighboring Coasts: and that εχομενη is often understood in this way: see [Mar 1:38], and his notes there. That Christ was now in the jurisdiction of Herod, as he supposes, is evident from [Luk 13:31]; that he was on his last journey to Jerusalem, [Luk 9:51]; that he had just passed through Samaria, [Luk 9:52], [Luk 9:56]; that as Samaria and Judea were under the Roman procurator, and Perea was subject to Herod Antipas, therefore he concludes that Christ was at this time in Perea; which agrees with [Mat 19:1], and [Mar 10:1], and [Luk 17:11]. He thinks, if the words be not understood in this way, they are contrary to [Luk 13:32], which says that on it Christ is to die, while this says he is to live and act.

[¶29] Perish out of Jerusalem - A man who professes to be a prophet can be tried on that ground only by the grand Sanhedrin, which always resides at Jerusalem; and as the Jews are about to put me to death, under the pretense of my being a false prophet, therefore my sentence must come from this city, and my death take place in it.

### Verse 34

[¶31] O Jerusalem, Jerusalem - See the note on [Mat 23:37-39] (note), where the metaphor of the hen is illustrated from the Greek Anthology.

### Verse 35

[¶33] Your house - Ὁ οικος, the temple - called here your house, not my house - I acknowledge it no longer; I have abandoned it, and will dwell in it no more for ever. So he said, [2Chr 36:17], when he delivered the temple into the hands of the Chaldeans - the house of Your sanctuary. A similar form of speech is found, [Exo 32:7], where the Lord said to Moses, Thy people, etc., to intimate that he acknowledged them no longer for his followers. See the notes on [Mat 23:21], [Mat 23:38]. But some think that our Lord means, not the temple, but the whole commonwealth of the Jews.

[¶34] The principal subjects it this chapter may be found considered at large, on the parallel places in Matthew and Mark, to which the reader is referred. As to the account of the woman with the spirit of infirmity, which is not mentioned by any other of the evangelists, see it largely illustrated in the notes on [Luk 13:11] (note), etc.

### Introduction

[¶36] Christ heals a man ill of the dropsy, on a Sabbath day, [Luk 14:1-6]. He inculcates humility by a parable, [Luk 14:7-11]. The poor to be fed, and not the rich, [Luk 14:12-14]. The parable of the great supper, [Luk 14:15-24]. How men must become disciples of Christ, [Luk 14:25-27]. The parable of the prudent builder, who estimates the cost before he commences his work, [Luk 14:28-30]. And of the provident king, [Luk 14:31], [Luk 14:32]. The use of these parables, [Luk 14:33]. The utility of salt while in its strength and perfection; and its total uselessness when it has lost its savor; [Luk 14:34], [Luk 14:35].

### Verse 1

[¶38] Chief Pharisees - Or, one of the rulers of the Pharisees. A man who was of the sect of the Pharisees, and one of the rulers of the people.

[¶39] To eat bread on the Sabbath day - But why is it that there should be an invitation or dinner given on the Sabbath day? Answer: The Jews purchased and prepared the best viands they could procure for the Sabbath day, in order to do it honor. See several proofs in Lightfoot. As the Sabbath is intended for the benefit both of the body and soul of man, it should not be a day of austerity or fasting, especially among the laboring poor. The most wholesome and nutritive food should be then procured if possible; that both body and soul may feel the influence of this Divine appointment, and give God the glory of his grace. On this blessed day, let every man eat his bread with gladness and singleness of heart, praising God. In doing this, surely there is no reason that a man should feed himself without fear. If the Sabbath be a festival, let it be observed unto the Lord; and let no unnecessary acts be done; and avoid that bane of religious solemnity, giving and receiving visits on the Lord's day.

[¶40] They watched him - Or, were maliciously watching, παρατηρουμενοι - from παρα, intens. or denoting ill, and τηρεω, to observe, watch. Raphelius, on [Mar 3:2], has proved from a variety of authorities that this is a frequent meaning of the word: - clam et insidiose observare, quid alter agat - to observe privately and insidiously what another does. The context plainly proves that this is the sense in which it is to be taken here. The conduct of this Pharisee was most execrable. Professing friendship and affection, he invited our blessed Lord to his table, merely that he might have a more favorable opportunity of watching his conduct, that he might accuse him, and take away his life. In eating and drinking, people feel generally less restraint than at other times, and are apt to converse more freely. The man who can take such an advantage over one of his own guests must have a baseness of soul, and a fellness of malice, of which, we would have thought, for the honor of human nature, that devils alone were capable. Among the Turks, if a man only taste salt with another, he holds himself bound, in the most solemn manner, never to do that person any injury. I shall make no apology for inserting the following anecdote.

[¶41] A public robber in Persia, known by the name of Yacoub, ibn Leits Saffer, broke open the treasury of Dirhem, the governor of Sistan. Notwithstanding the obscurity of the place, he observed, in walking forward, something that sparkled a little: supposing it to be some precious stones, he put his hand on the place, and taking up something, touched it with his tongue, and found it to be salt. He immediately left the treasury, without taking the smallest article with him! The governor finding in the morning that the treasury had been broken open, and that nothing was carried off, ordered it to be published, that "Whoever the robber was who had broke open the treasury, if he declared himself, he should be freely pardoned, and that he should not only receive no injury, but should be received into the good graces of the governor." Confiding in the promise of Dirhem, Yacoub appeared. The governor asked; How it came to pass that, after having broken open the treasury, he took nothing away? Yacoub related the affair as it happened, and added, "I believed that I was become your Friend in eating of your Salt, and that the Laws of that friendship would not permit me to touch any thing that appertained to you." D'Herbelot. Bib. Orient. p. 415. How base must that man be, who professes Christianity, and yet makes his own table a snare for his friend!

### Verse 2

[¶43] The dropsy - Ὑδρωπικος, dropsical; from ὑδωρ, water, and ωψ, the countenance, because in this disorder the face of the patient is often very much bloated. Probably the insidious Pharisee had brought this dropsical man to the place, not doubting that our Lord's eye would affect his heart, and that he would instantly cure him; and then he could most plausibly accuse him for a breach of the Sabbath. If this were the case, and it is likely, how deep must have been the perfidy and malice of the Pharisee!

## 297. Luke · 31 of 51

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/297/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/297/#p-N

### Verse 4

[¶1] They held their peace - They could not answer the question but in the affirmative; and as they were determined to accuse him if he did heal the man, they could not give an answer but such as would condemn themselves, and therefore they were silent.

### Verse 5

[¶3] An ass or an ox - See on [Luk 13:15] (note).

### Verse 7

[¶5] They chose out the chief rooms - When custom and law have regulated and settled places in public assemblies, a man who is obliged to attend may take the place which belongs to him, without injury to himself or to others: when nothing of this nature is settled, the law of humility, and the love of order, are the only judges of what is proper. To take the highest place when it is not our due is public vanity: obstinately to refuse it when offered is another instance of the same vice; though private and concealed. Humility takes as much care to avoid the ostentation of an affected refusal, as the open seeking of a superior place. See Quesnel. In this parable our Lord only repeats advices which the rabbins had given to their pupils, but were too proud to conform to themselves. Rabbi Akiba said, Go two or three seats lower than the place that belongs to thee, and sit there till they say unto thee, Go up higher; but do not take the uppermost seat, lest they say unto thee, Come down: for it is better that they should say unto thee, Go up, go up; than that they should say, Come down, come down. See Schoettgen.

### Verse 11

[¶7] For whosoever exalteth himself, etc. - This is the unchangeable conduct of God: he is ever abasing the proud, and giving grace, honor, and glory to the humble.

### Verse 12

[¶9] Call not thy friends, etc. - Our Lord certainly does not mean that a man should not entertain at particular times, his friends, etc.; but what he inculcates here is charity to the poor; and what he condemns is those entertainments which are given to the rich, either to flatter them, or to procure a similar return; because the money that is thus criminally laid out properly belongs to the poor.

### Verse 14

[¶11] For they cannot recompense thee - Because you have done it for God's sake only, and they cannot make you a recompense, therefore God will consider himself your debtor, and will recompense you in the resurrection of the righteous. There are many very excellent sayings among the rabbins on the excellence of charity. They produce both Job and Abraham as examples of a very merciful disposition. "Job, say they, had an open door on each of the four quarters of his house, that the poor, from whatever direction they might come, might find the door of hospitality open to receive them. But Abraham was more charitable than Job, for he traveled over the whole land in order to find out the poor, that he might conduct them to his house."

### Verse 15

[¶13] That shall eat bread in the kingdom of God - This is spoken in conformity to the general expectation of the Jews, who imagined that the kingdom of the Messiah should be wholly of a secular nature. Instead of αρτον, bread, EKMS-V, more than one hundred others, with some versions and fathers, read αριϚον, a dinner. This is probably the best reading, as it is likely it was a dinner at which they now sat; and it would be natural for the person to say, Happy is he who shall dine in the kingdom of God. It does not appear that there was any but this person present, who was capable of relishing the conversation of our Lord, or entering at all into its spiritual reference.

### Verse 16

[¶15] A certain man made a great supper, etc. - See a similar parable to this, though not spoken on the same occasion, explained, [Mat 22:1-14] (note).

### Verse 17

[¶17] Sent his servant - Messengers are sent to invite the guests to a Hindoo feast; when not only relations, but all persons of the same division of caste in the neighborhood, are invited. A refusal to attend is considered as a great affront.

### Verse 22

[¶19] And yet there is room - On some occasions, so numerous are the guests that there is not room for them to sit in the court of the person who makes the feast, and a larger is therefore borrowed.

### Verse 23

[¶21] Compel them to come in - αναγκασον, Prevail on them by the most earnest entreaties. The word is used by Matthew, [Mat 14:22], and by Mark, [Mar 6:45]; in both which places, when Christ is said, αναγκαζειν, to constrain his disciples to get into the vessel, nothing but his commanding or persuading them to do it can be reasonably understood. The Latins use cogo, and compello, in exactly the same sense, i.e. to prevail on by prayers, counsels, entreaties, etc. See several examples in Bishop Pearce, and in Kypke. No other kind of constraint is ever recommended in the Gospel of Christ; every other kind of compulsion is antichristian, can only be submitted to by cowards and knaves, and can produce nothing but hypocrites, See at the end of the chapter.

### Verse 26

[¶23] And hate not - Matthew, [Mat 10:37], expresses the true meaning of this word, when he says, He who loveth his father and mother More than me. In [Mat 6:24], he uses the word hate in the same sense. When we read, [Rom 9:13], Jacob have I loved, but Esau have I hated, the meaning is simply, I have loved Jacob - the Israelites, more than Esau - the Edomites; and that this is no arbitrary interpretation of the word hate, but one agreeable to the Hebrew idiom, appears from what is said on [Gen 29:30], [Gen 29:31], where Leah's being hated is explained by Rachel's being loved more than Leah. See also [Deu 21:15-17]; and Bishop Pearce on this place. See also the notes on [Mat 10:37] (note).

### Verse 27

[¶25] Doth not bear his cross - See on [Mat 10:38] (note); [Mat 16:24] (note).

### Verse 28

[¶27] To build a tower - Probably this means no more than a dwelling house, on the top of which, according to the Asiatic manner, battlements were built, both to take the fresh air on, and to serve for refuge from and defense against an enemy. It was also used for prayer and meditation.

[¶28] This parable represents the absurdity of those who undertook to be disciples of Christ, without considering what difficulties they were to meet with, and what strength they had to enable them to go through with the undertaking. He that will be a true disciple of Jesus Christ shall require no less than the mighty power of God to support him; as both hell and earth will unite to destroy him.

### Verse 33

[¶30] Whosoever he be of you - This seems to be addressed particularly to those who were then, and who were to be, preachers of his Gospel; and who were to travel over all countries, publishing salvation to a lost world.

### Verse 34

[¶32] Salt is good - See on [Mat 5:13] (note), and [Mar 9:50] (note).

[¶33] On the subject referred to this place from [Luk 14:23], Compel them to come in, which has been adduced to favor religious persecution, I find the following sensible and just observations in Dr. Dodd's notes. "1st. Persecution for conscience' sake, that is, inflicting penalty upon men merely for their religious principles or worship, is plainly founded on a supposition that one man has a right to judge for another in matters of religion, which is manifestly absurd, and has been fully proved to be so by many excellent writers of our Church. "2nd. Persecution is most evidently inconsistent with that fundamental principle of morality, that we should do to others as we could reasonably wish they should do to us; a rule which carries its own demonstration with it, and was intended to take off that bias of self-love which would divert us from the straight line of equity, and render us partial judges betwixt our neighbors and ourselves. I would ask the advocate of wholesome severities, how he would relish his own arguments if turned upon himself? What if he were to go abroad into the world among Papists, if he be a Protestant; among Mohammedans if he be a Christian? Supposing he were to behave like an honest man, a good neighbor, a peaceable subject, avoiding every injury, and taking all opportunities to serve and oblige those about him; would he think that, merely because he refused to follow his neighbors to their altars or their mosques, he should be seized and imprisoned, his goods confiscated, his person condemned to tortures or death? Undoubtedly he would complain of this as a very great hardship, and soon see the absurdity and injustice of such a treatment when it fell upon him, and when such measure as he would mete to others was measured to him again. "3rd. Persecution is absurd, as being by no means calculated to answer the end which its patrons profess to intend by it; namely, the glory of God, and the salvation of men. Now, if it does any good to men at all, it must be by making them truly religious; but religion is not a mere name or a ceremony. True religion imports an entire change of the heart, and it must be founded in the inward conviction of the mind, or it is impossible it should be, what yet it must be, a reasonable service. Let it only be considered what violence and persecution can do towards producing such an inward conviction. A man might as reasonably expect to bind an immaterial spirit with a cord, or to beat down a wall with an argument, as to convince the understanding by threats and tortures. Persecution is much more likely to make men hypocrites than sincere converts. They may perhaps, if they have not a firm and heroic courage, change their profession while they retain their sentiments; and, supposing them before to be unwarily in the wrong, they may learn to add falsehood and villany to error. How glorious a prize! especially when one considers at what an expense it is gained. But, "4th. Persecution tends to produce much mischief and confusion in the world. It is mischievous to those on whom it falls; and in its consequences so mischievous to others, that one would wonder any wise princes should ever have admitted it into their dominions, or that they should not have immediately banished it thence; for, even where it succeeds so far as to produce a change in men's forms of worship, it generally makes them no more than hypocritical professors of what they do not believe, which must undoubtedly debauch their characters; so that, having been villains in one respect, it is very probable that they will be so in another, and, having brought deceit and falsehood into their religion, that they will easily bring it into their conversation and commerce. This will be the effect of persecution where it is yielded to; and where it is opposed (as it must often be by upright and conscientious men, who have the greater claim upon the protection and favor of government) the mischievous consequences of its fury will be more flagrant and shocking. Nay, perhaps, where there is no true religion, a native sense of honor in a generous mind may stimulate it to endure some hardships for the cause of truth. 'Obstinacy,' as one well observes, 'may rise as the understanding is oppressed, and continue its opposition for a while, merely to avenge the cause of its injured liberty.' "Nay, 5th. The cause of truth itself must, humanly speaking, be not only obstructed, but destroyed, should persecuting principles universally prevail. For, even upon the supposition that in some countries it might tend to promote and establish the purity of the Gospel, yet it must surely be a great impediment to its progress. What wise heathen or Mohammedan prince would ever admit Christian preachers into his dominions, if he knew it was a principle of their religion that as soon as the majority of the people were converted by arguments, the rest, and himself with them, if he continued obstinate, must be proselyted or extirpated by fire and sword? If it be, as the advocates for persecution have generally supposed, a dictate of the law of nature to propagate the true religion by the sword; then certainly a Mohammedan or an idolater, with the same notions, supposing him to have truth on his side, must think himself obliged in conscience to arm his powers for the extirpation of Christianity; and thus a holy war must cover the face of the whole earth, in which nothing but a miracle could render Christians successful against so vast a disproportion in numbers. Now, it seems hard to believe that to be a truth which would naturally lead to the extirpation of truth in the world; or that a Divine religion should carry in its own bowels the principle of its own destruction. "But, 6th. This point is clearly determined by the lip of truth itself; and persecution is so far from being encouraged by the Gospel, that it is most directly contrary to many of its precepts, and indeed to its whole genius. It is condemned by the example of Christ, who went about doing good; who came not to destroy men's lives, but to save them; who waived the exercise of his miraculous power against his enemies, even when they most unjustly and cruelly assaulted him, and never exerted it to the corporal punishment, even of those who had most justly deserved it. And his doctrine also, as well as his example, has taught us to be harmless as doves; to love our enemies; to do good to them that hate us; and pray for them that despitefully use and persecute us."

[¶34] From all this we may learn that the Church which tolerates, encourages, and practises persecution, under the pretense of concern for the purity of the faith, and zeal for God's glory, is not the Church of Christ; and that no man can be of such a Church without endangering his salvation. Let it ever be the glory of the Protestant Church, and especially of the Church of England, that it discountenances and abhors all persecution on a religious account; and that it has diffused the same benign temper through that State with which it is associated.

### Introduction

[¶36] Publicans and sinners draw near to hear our Lord, at which the Pharisees are offended, [Luk 15:1], [Luk 15:2]. Christ vindicates his conduct in receiving them by the parable of the lost sheep, [Luk 15:3-7]. The parable of the lost piece of money, [Luk 15:8-10]; and the affecting parable of the prodigal son, vv. 11-32.

### Verse 1

[¶38] Publicans and sinners - Τελωναι και ἁμαρτωλοι, tax-gatherers and heathens; persons who neither believed in Christ nor in Moses. See the note on [Luk 7:36]. Concerning the tax-gatherers, see the note on [Mat 5:46].

### Verse 2

[¶40] Receiveth sinners - Προσδεχεται. He receives them cordially, affectionately - takes them to his bosom; for so the word implies. What mercy! Jesus receives sinners in the most loving, affectionate manner, and saves them unto eternal life! Reader, give glory to God for ever!

### Verse 4

[¶42] What man of you - Our Lord spoke this and the following parable to justify his conduct in receiving and conversing with sinners or heathens.

[¶43] A hundred sheep - Parables similar to this are frequent among the Jewish writers. The whole flock of mankind, both Jews and Gentiles, belongs unto this Divine Shepherd; and it is but reasonable to expect, that the gracious proprietor will look after those who have gone astray, and bring them back to the flock. The lost sheep is an emblem of a heedless, thoughtless sinner: one who follows the corrupt dictates of his own heart, without ever reflecting upon his conduct, or considering what will be the issue of his unholy course of life. No creature strays more easily than a sheep; none is more heedless; and none so incapable of finding its way back to the flock, when once gone astray: it will bleat for the flock, and still run on in an opposite direction to the place where the flock is: this I have often noticed. No creature is more defenceless than a sheep, and more exposed to be devoured by dogs and wild beasts. Even the fowls of the air seek their destruction. I have known ravens often attempt to destroy lambs by picking out their eyes, in which, when they have succeeded, as the creature does not see whither it is going, it soon falls an easy prey to its destroyer. Satan is ever going about as a roaring lion seeking whom he may devour; in order to succeed, he blinds the understanding of sinners, and then finds it an easy matter to tumble them into the pit of perdition. Who but a Pharisee or a devil would find fault with the shepherd who endeavors to rescue his sheep from so much danger and ruin!

### Verse 7

[¶45] Just persons, which need no repentance - Who do not require such a change of mind and purpose as these do - who are not so profligate, and cannot repent of sins they have never committed. Distinctions of this kind frequently occur in the Jewish writings. There are many persons who have been brought up in a sober and regular course of life, attending the ordinances of God, and being true and just in all their dealings; these most materially differ from the heathens mentioned, [Luk 15:1], because they believe in God, and attend the means of grace: they differ also essentially from the tax-gatherers mentioned in the same place, because they wrong no man, and are upright in their dealings. Therefore they cannot repent of the sins of a heathen, which they have not practised; nor of the rapine of a tax-gatherer, of which they have never been guilty. As, therefore, these just persons are put in opposition to the tax-gatherers and heathens, we may at once see the scope and design of our Lord's words: these needed no repentance in comparison of the others, as not being guilty of their crimes. And as these belonged, by outward profession at least, to the flock of God, and were sincere and upright according to their light, they are considered as being in no danger of being lost; and at they fear God, and work righteousness according to their light, he will take care to make those farther discoveries to them, of the purity of his nature, the holiness of his law, and the necessity of the atonement, which he sees to be necessary. See the case of Cornelius, [Act 10:1], etc. On this ground, the owner is represented as feeling more joy in consequence of finding one sheep that was lost, there having been almost no hope of its recovery, than he feels at seeing ninety and nine still safe under his care. "Men generally rejoice more over a small unexpected advantage, than over a much greater good to which they have been accustomed." There are some, and their opinion need not be hastily rejected, who imagine that by the ninety and nine just persons, our Lord means the angels - that they are in proportion to men, as ninety-nine are to one, and that the Lord takes more pleasure in the return and salvation of one sinner, than in the uninterrupted obedience of ninety-nine holy angels; and that it was through his superior love to fallen man that he took upon him his nature, and not the nature of angels. I have met with the following weak objection to this: viz. "The text says just persons; now, angels are not persons, therefore angels cannot be meant." This is extremely foolish; there may be the person of an angel, as well as of a man; we allow persons even in the Godhead; besides, the original word, δικαιοις, means simply just ones, and may be, with as much propriety, applied to angels as to men. After all, our Lord may refer to the Essenes, a sect among the Jews, in the time of our Lord, who were strictly and conscientiously moral; living at the utmost distance from both the hypocrisy and pollutions of their countrymen. These, when compared with the great mass of the Jews, needed no repentance. The reader may take his choice of these interpretations, or make a better for himself. I have seen other methods of explaining these words; but they have appeared to me either too absurd or too improbable to merit particular notice.

## 298. Luke · 32 of 51

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/298/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/298/#p-N

### Verse 8

[¶1] Ten pieces of silver - Δραχμας δεκα, ten drachmas. I think it always best to retain the names of these ancient coins, and to state their value in English money. Every reader will naturally wish to know by what names such and such coins were called in the countries in which they were current. The Grecian drachma was worth about sevenpence three farthings of our money; being about the same value as the Roman denarius.

[¶2] The drachma that was lost is also a very expressive emblem of a sinner who is estranged from God, and enslaved to habits of iniquity. The longer a piece of money is lost, the less probability is there of its being again found; as it may not only lose its color, and not be easily observed, but will continue to be more and more covered with dust and dirt: or its value may be vastly lessened by being so trampled on that a part of the substance, together with the image and superscription, may be worn off. So the sinner sinks deeper and deeper into the impurities of sin, loses even his character among men, and gets the image and superscription of his Maker defaced from his heart. He who wishes to find the image of God, which he has lost by sin, must attend to that word which will be a lantern to his steps, and receive that Spirit which is a light to the soul, to convince of sin, righteousness, and judgment. He must sweep the house - put away the evil of his doings; and seek diligently - use every means of grace, and cry incessantly to God, till he restore to him the light of his countenance. Though parables of this kind must not be obliged to go on all fours, as it is termed; yet they afford many useful hints to preachers of the Gospel, by which they may edify their hearers. Only let all such take care not to force meanings on the words of Christ which are contrary to their gravity and majesty.

### Verse 12

[¶4] Give me the portion of goods - It may seem strange that such a demand should be made, and that the parent should have acceded to it, when he knew that it was to minister to his debauches that his profligate son made the demand here specified. But the matter will appear plain, when it is considered, that it has been an immemorial custom in the east for sons to demand and receive their portion of the inheritance during their father's lifetime; and the parent, however aware of the dissipated inclinations of the child, could not legally refuse to comply with the application. It appears indeed that the spirit of this law was to provide for the child in case of ill treatment by the father: yet the demand must first be acceded to, before the matter could be legally inquired into; and then, "if it was found that the father was irreproachable in his character, and had given no just cause for the son to separate from him, in that case, the civil magistrate fined the son in two hundred puns of cowries." See Code of Gentoo laws, pr. disc. p. 56; see also do. chap. 2: sec. 9, p. 81, 82; xxi. sec. 10, p. 301.

### Verse 13

[¶6] Not many days after - He probably hastened his departure for fear of the fine which he must have paid, and the reproach to which he must have been subjected, had the matter come before the civil magistrate. See above.

[¶7] Riotous living - Ζων ασωτως, in a course of life that led him to spend all: from α not, and σωω I save. And this we are informed, [Luk 15:30], was among harlots; the readiest way in the world to exhaust the body, debase the mind, ruin the soul, and destroy the substance.

### Verse 14

[¶9] A mighty famine in that land - As he was of a profligate turn of mind himself, it is likely he sought out a place where riot and excess were the ruling characteristics of the inhabitants; and, as poverty is the sure consequence of prodigality, it is no wonder that famine preyed on the whole country.

### Verse 15

[¶11] To feed swine - The basest and vilest of all employments; and, to a Jew, peculiarly degrading. Shame, contempt, and distress are wedded to sin, and can never be divorced. No character could be meaner in the sight of a Jew than that of a swineherd: and Herodotus informs us, that in Egypt they were not permitted to mingle with civil society, nor to appear in the worship of the gods, nor would the very dregs of the people have any matrimonial connections with them. Herod. lib. ii. cap. 47.

### Verse 16

[¶13] With the husks - Κερατιων. Bochart, I think, has proved that κερατια does not mean husks: to signify which the Greek botanical writers use the word λοβοι; several examples of which he gives from Theophrastus. He shows, also, that the original word means the fruit of the ceratonia or charub tree, which grows plentifully in Syria. This kind of pulse, Columella observes, was made use of to feed swine. See Bochart, Hieroz. lib. ii. cap. lvi. col. 707-10.

### Verse 17

[¶15] When he came to himself - A state of sin is represented in the sacred writings as a course of folly and madness; and repentance is represented as a restoration to sound sense. See this fully explained on [Mat 3:2] (note).

[¶16] I perish with hunger! - Or, I perish Here. Ὡδε, here, is added by BDL, Syriac, all the Arabic and Persic, Coptic, Ethiopic, Gothic, Saxon, Vulgate, all the Itala, and several of the fathers.

### Verse 18

[¶18] Against heaven - Εις τον ουρανον; that is, against God. The Jews often make use of this periphrasis in order to avoid mentioning the name of God, which they have ever treated with the utmost reverence. But some contend that it should be translated, even unto heaven; a Hebraism for, I have sinned exceedingly - beyond all description.

### Verse 20

[¶20] And kissed him - Or, kissed him again and again; the proper import of καταεφιλησεν αυτον. The father thus showed his great tenderness towards him, and his great affection for him.

### Verse 21

[¶22] Make me as one of thy hired servants, is added here by several MSS. and versions; but it is evident this has been added, merely to make his conduct agree with his resolution, [Luk 15:19]. But by this a very great beauty is lost: for the design of the inspired penman is to show, not merely the depth of the profligate son's repentance, and the sincerity of his conversion, but to show the great affection of the father, and his readiness to forgive his disobedient son. His tenderness of heart cannot wait till the son has made his confession; his bowels yearn over him, and he cuts short his tale of contrition and self-reproach, by giving him the most plenary assurances of his pardoning love.

[¶23] Bring forth the best robe - Bring out that chief garment, την στολην την πρωτην, the garment which was laid by, to be used only on birth-days or festival times. Such as that which Rebecca had laid by for Esau, and which she put on Jacob when she made him personate his brother. See the notes on [Gen 27:15].

[¶24] Put a ring on his hand - Giving a ring was in ancient times a mark of honor and dignity. See [Gen 41:42]; [1Kgs 21:8]; [Est 8:2]; [Dan 6:17]; [Jam 2:2].

[¶25] Shoes on his feet - Formerly those who were captivated had their shoes taken off, [Isa 20:1]; and when they were restored to liberty their shoes were restored. See [2Chr 28:15]. In Bengal, shoes of a superior quality make one of the distinguishing parts of a person's dress. Some of them cost as much as a hundred rupees a pair; 10 or 12. Reference is perhaps made here to some such costly shoes. It is the same among the Chinese: some very costly shoes and boots of that people are now before me.

### Verse 23

[¶27] The fatted calf, and kill it - Θυσατε, Sacrifice it. In ancient times the animals provided for public feasts were first sacrificed to God. The blood of the beast being poured out before God, by way of atonement for sin, the flesh was considered as consecrated, and the guests were considered as feeding on Divine food. This custom is observed among the Asiatics to this day.

### Verse 24

[¶29] Was dead - Lost to all good - given up to all evil. In this figurative sense the word is used by the best Greek writers. See many examples in Kypke.

### Verse 25

[¶31] His elder son - Meaning probably persons of a regular moral life, who needed no repentance in comparison of the prodigal already described.

[¶32] In the field - Attending the concerns of the farm.

[¶33] He heard music - Συμφωνιας, a number of sounds mingled together, as in a concert.

[¶34] Dancing - Χορων. But Le Clerc denies that the word means dancing at all, as it properly means a choir of singers. The symphony mentioned before may mean the musical instruments which accompanied the choirs of singers.

### Verse 28

[¶36] He was angry - This refers to the indignation of the scribes and Pharisees, mentioned [Luk 15:1], [Luk 15:2]. In every point of view, the anger of the older son was improper and unreasonable. He had already received his part of the inheritance, see [Luk 15:12], and his profligate brother had received no more than what was his just dividend. Besides, what the father had acquired since that division he had a right to dispose of as he pleased, even to give it all to one son; nor did the ancient customs of the Asiatic countries permit the other children to claim any share in such property thus disposed of. The following is an institute of the Gentoo law on this subject: (Code, chap. ii. sect. 9, p. 79:) "If a father gives, by his own choice, land, houses, orchards, and the earning of his own industry, to one of his sons, the other sons shall not receive any share of it." Besides, whatever property the father had acquired after the above division, the son or sons, as the prodigal in the text, could have no claim at all on, according to another institute in the above Asiatic laws, see chap. ii. sect. ii. p. 85, but the father might divide it among those who remained with him: therefore is it said in the text, "Son, thou art Always with me, and All that I have is Thine," [Luk 15:31].

### Verse 29

[¶38] Never - a kid - It is evident from [Luk 15:12], that the father gave him his portion when his profligate brother claimed his; for he divided his whole substance between them. And though he had not claimed it, so as to separate from, and live independently of, his father, yet he might have done so whenever he chose; and therefore his complaining was both undutiful and unjust.

### Verse 30

[¶40] This thy son - This son of Thine - words expressive of supreme contempt: This son - he would not condescend to call him by his name, or to acknowledge him for his brother; and at the same time, bitterly reproaches his amiable father for his affectionate tenderness, and readiness to receive his once undutiful, but now penitent, child!

[¶41] For Him - I have marked those words in small capitals which should be strongly accented in the pronunciation: this last word shows how supremely he despised his poor unfortunate brother.

### Verse 31

[¶43] All that I have is thine - See on [Luk 15:28] (note).

## 299. Luke · 33 of 51

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/299/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/299/#p-N

### Verse 32

[¶1] This thy brother - Or, This brother of Thine. To awaken this ill-natured, angry, inhumane man to a proper sense of his duty, both to his parent and brother, this amiable father returns him his own unkind words, but in a widely different spirit. This son of mine to whom I show mercy is Thy brother, to whom thou shouldst show bowels of tenderness and affection; especially as he is no longer the person he was: he was dead in sin - he is quickened by the power of God: he was lost to thee, to me, to himself, and to our God; but now he is found: and he will be a comfort to me, a help to thee, and a standing proof, to the honor of the Most High, that God receiveth sinners. This, as well as the two preceding parables, was designed to vindicate the conduct of our blessed Lord in receiving tax-gatherers and heathens; and as the Jews, to whom it was addressed, could not but approve of the conduct of this benevolent father, and reprobate that of his elder son, so they could not but justify the conduct of Christ towards those outcasts of men, and, at least in the silence of their hearts, pass sentence of condemnation upon themselves. For the sublime, the beautiful, the pathetic, and the instructive, the history of Joseph in the Old Testament, and the parable of the prodigal son in the New, have no parallels either in sacred or profane history.

[¶2] The following reflections, taken chiefly from pious Quesnel, cannot fail making this incomparable parable still more instructive.

[¶3] Three points may be considered here: I. The degrees of his fall. II. The degrees of his restoration; and, III. The consequences of his conversion.

[¶4] I. The prodigal son is the emblem of a sinner who refuses to depend on and be governed by the Lord. How dangerous is it for us to desire to be at our own disposal, to live in a state of independency, and to be our own governors! God cannot give to wretched man a greater proof of his wrath than to abandon him to the corruption of his own heart.

[¶5] Not many days, etc., [Luk 15:13]. The misery of a sinner has its degrees; and he soon arrives, step by step, at the highest pitch of his wretchedness.

[¶6] The first degree of his misery is, that he loses sight of God, and removes at a distance from him. There is a boundless distance between the love of God, and impure self-love; and yet, strange to tell, we pass in a moment from the one to the other!

[¶7] The second degree of a sinner's misery is, that the love of God being no longer retained in the heart, carnal love and impure desires necessarily enter in, reign there, and corrupt all his actions.

[¶8] The third degree is, that he squanders away all spiritual riches, and wastes the substance of his gracious Father in riot and debauch.

[¶9] When he had spent all, etc., [Luk 15:14]. The fourth degree of an apostate sinner's misery is, that having forsaken God, and lost his grace and love, he can now find nothing but poverty, misery, and want. How empty is that soul which God does not fill! What a famine is there in that heart which is no longer nourished by the bread of life!

[¶10] In this state, he joined himself - εκολληθη, he cemented, closely united himself, and fervently cleaved to a citizen of that country, [Luk 15:15].

[¶11] The fifth degree of a sinner's misery is, that he renders himself a slave to the devil, is made partaker of his nature, and incorporated into the infernal family. The farther a sinner goes from God, the nearer he comes to eternal ruin.

[¶12] The sixth degree of his misery is, that he soon finds by experience the hardship and rigour of his slavery. There is no master so cruel as the devil; no yoke so heavy as that of sin; and no slavery so mean and vile as for a man to be the drudge of his own carnal, shameful, and brutish passions.

[¶13] The seventh degree of a sinner's misery is, that he has an insatiable hunger and thirst after happiness; and as this can be had only in God, and he seeks it in the creature, his misery must be extreme. He desired to fill his belly with the husks, [Luk 15:16]. The pleasures of sense and appetite are the pleasures of swine, and to such creatures is he resembled who has frequent recourse to them, [2Pet 2:22].

[¶14] II. Let us observe, in the next place, the several degrees of a sinner's conversion and salvation.

[¶15] The first is, he begins to know and feel his misery, the guilt of his conscience, and the corruption of his heart. He comes to himself, because the Spirit of God first comes to him, [Luk 15:17].

[¶16] The second is, that he resolves to forsake sin and all the occasions of it; and firmly purposes in his soul to return immediately to his God. I will arise, etc., [Luk 15:18].

[¶17] The third is, when, under the influence of the spirit of faith, he is enabled to look towards God as a compassionate and tender-hearted father. I will arise and go to my father.

[¶18] The fourth is, when he makes confession of his sin, and feels himself utterly unworthy of all God's favors, [Luk 15:19].

[¶19] The fifth is, when he comes in the spirit of obedience, determined through grace to submit to the authority of God; and to take his word for the rule of all his actions, and his Spirit for the guide of all his affections and desires.

[¶20] The sixth is, his putting his holy resolutions into practice without delay; using the light and power already mercifully restored to him, and seeking God in his appointed ways. And he arose and came, etc., [Luk 15:20].

[¶21] The seventh is, God tenderly receives him with the kiss of peace and love, blots out all his sins, and restores him to, and reinstates him in, the heavenly family. His father - fell on his neck, and kissed him, [Luk 15:20].

[¶22] The eighth is, his being clothed with holiness, united to God, married as it were to Christ Jesus, [2Cor 11:2], and having his feet shod with the shoes of the preparation of the Gospel of peace, [Eph 6:15], so that he may run the ways of God's commandments with alacrity and joy. Bring the best robe - put a ring - and shoes, etc., [Luk 15:22].

[¶23] III. The consequences of the sinner's restoration to the favor and image of God are,

[¶24] First, the sacrifice of thanksgiving is offered to God in his behalf; he enters into a covenant with his Maker, and feasts on the fatness of the house of the Most High.

[¶25] Secondly, The whole heavenly family are called upon to share in the general joy; the Church above and the Church below both triumph; for there is joy (peculiar joy) in the presence of the angels of God over one sinner that repenteth. See [Luk 15:10].

[¶26] Thirdly, God publicly acknowledges him for his son, not only by enabling him to abstain from every appearance of evil, but to walk before him in newness of life, [Luk 15:24]. The tender-hearted father repeats these words at [Luk 15:32], to show more particularly that the soul is dead when separated from God; and that it can only be said to be alive when united to him through the Son of his love. A Christian's sin is a brother's death; and in proportion to our concern for this will our joy be at his restoration to spiritual life. Let us have a brotherly heart towards our brethren, as God has that of a father towards his children, and seems to be afflicted at their loss, and to rejoice at their being found again, as if they were necessary to his happiness.

[¶27] In this parable, the younger profligate son may represent the Gentile world; and the elder son, who so long served his father, [Luk 15:20], the Jewish people. The anger of the elder son explains itself at once - it means the indignation evidenced by the Jews at the Gentiles being received into the favor of God, and made, with them, fellow heirs of the kingdom of heaven.

[¶28] It may also be remarked, that those who were since called Jews and Gentiles, were at first one family, and children of the same father: that the descendants of Ham and Japhet, from whom the principal part of the Gentile world was formed, were, in their progenitors, of the primitive great family, but had afterwards fallen off from the true religion: and that the parable of the prodigal son may well represent the conversion of the Gentile world, in order that, in the fullness of time, both Jews and Gentiles may become one fold, under one Shepherd and Bishop of all souls.

### Introduction

[¶30] The parable of the unjust steward, [Luk 16:1-8]. Christ applies this to his hearers, [Luk 16:9-13]. The Pharisees take offense, [Luk 16:14]. Our Lord reproves them, and shows the immutability of the law, [Luk 16:15-17]. Counsels against divorce, [Luk 16:18]. The story of the rich man and the beggar, commonly called Dives and Lazarus, [Luk 16:19-31].

### Verse 1

[¶32] A steward - Οικονομος, from οικος, a house, or οικια, a family, and νεμω, I administer; one who superintends domestic concerns, and ministers to the support of the family, having the products of the field, business, etc., put into his hands for this very purpose. See on [Luk 8:3] (note).

[¶33] There is a parable very like this in Rab. Dav. Kimchi's comment on Isaiah, [Isa 40:21] : "The whole world may be considered as a house builded up: heaven is its roof; the stars its lamps; and the fruits of the earth, the table spread. The owner and builder of this house is the holy blessed God; and man is the steward, into whose hands all the business of the house is committed. If he considers in his heart that the master of the house is always over him, and keeps his eye upon his work; and if, in consequence, he act wisely, he shall find favor in the eyes of the master of the house: but if the master find wickedness in him, he will remove him, מן יפקדתו min pakidato, from his Stewardship. The foolish steward doth not think of this: for as his eyes do not see the master of the house, he saith in his heart, 'I will eat and drink what I find in this house, and will take my pleasure in it; nor shall I be careful whether there be a Lord over this house or not.' When the Lord of the house marks this, he will come and expel him from the house, speedily and with great anger. Therefore it is written, He bringeth the princes to nothing." As is usual, our Lord has greatly improved this parable, and made it in every circumstance more striking and impressive. Both in the Jewish and Christian edition, it has great beauties.

[¶34] Wasted his goods - Had been profuse and profligate; and had embezzled his master's substance.

### Verse 2

[¶36] Give an account of thy, etc. - Produce thy books of receipts and disbursements, that I may see whether the accusation against thee be true or false. The original may be translated, Give up the business, τον λογον, of the stewardship.

### Verse 3

[¶38] I cannot dig - He could not submit to become a common day-laborer, which was both a severe and base employment: To beg I am ashamed. And as these were the only honest ways left him to procure a morsel of bread, and he would not submit to either, he found he must continue the system of knavery, in order to provide for his idleness and luxury, or else starve. Wo to the man who gets his bread in this way! The curse of the Lord must be on his head, and on his heart; in his basket, and is his store.

### Verse 4

[¶40] They may receive me - That is, the debtors and tenants, who paid their debts and rents, not in money, but in kind; such as wheat, oil, and other produce of their lands.

### Verse 6

[¶42] A hundred measures of oil - Ἑκατον βατους, A hundred baths. The בת bath was the largest measure of capacity among the Hebrews, except the homer, of which it was the tenth part: see [Eze 45:11], [Eze 45:14]. It is equal to the ephah, i.e. to seven gallons and a half of our measure.

[¶43] Take thy bill - Thy account - το γραμμα. The writing in which the debt was specified, together with the obligation to pay so much, at such and such times. This appears to have been in the hand-writing of the debtor, and probably signed by the steward: and this precluded imposition on each part. To prevent all appearance of forgery in this case, he is desired to write it over again, and to cancel the old engagement. In carrying on a running account with a tradesman, it is common among the Hindoos for the buyer to receive from the hands of the seller a daily account of the things received; and according to this account, written on a slip of paper, and which remains in the hands of the buyer, the person is paid.

### Verse 7

[¶45] A hundred measures of wheat - Ἑκατον κορους, a hundred cors. Κορος, from the Hebrew כר cor, was the largest measure of capacity among the Hebrews, whether for solids or liquids. As the bath was equal to the ephah, so the cor was equal to the homer. It contained about seventy-five gallons and five pints English. For the same reason for which I preserve the names of the ancient coins, I preserve the names of the ancient measures. What idea can a mere English reader have of the word measure in this and the preceding verse, when the original words are not only totally different, but the quantity is as seven to seventy-five? The original terms should be immediately inserted in the text, and the contents inserted in the margin. The present marginal reading is incorrect. I follow Bishop Cumberland's weights and measures. See on [Luk 15:8] (note).

## 300. Luke · 34 of 51

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/300/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/300/#p-N

[¶0] In the preceding relation, I have no doubt our Lord alluded to a custom frequent in the Asiatic countries: a custom which still prevails, as the following account, taken from Capt. Hadley's Hindostan Dialogues, sufficiently proves. A person thus addresses the captain: "Your Sirkar's deputy, whilst his master was gone to Calcutta, established a court of justice. "Having searched for a good many debtors and their creditors, he learned the accounts of their bonds. "He then made an agreement with them to get the bonds out of the bondsmen's hands for half the debt, if they would give him one fourth. "Thus, any debtor for a hundred rupees, having given fifty to the creditor, and twenty-five to this knave, got his bond for seventy-five rupees. "Having seized and flogged 125 bondholders, he has in this manner determined their loans, and he has done this business in your name." Hadley's Gram. Dialogues, p. 79. 5th edit. 1801.

### Verse 8

[¶2] The lord commended - Viz. the master of this unjust steward. He spoke highly of the address and cunning of his iniquitous servant. He had, on his own principles, made a very prudent provision for his support; but his master no more approved of his conduct in this, than he did in his wasting his substance before. From the ambiguous and improper manner in which this is expressed in the common English translation, it has been supposed that our blessed Lord commended the conduct of this wicked man: but the word κυριος, there translated lord, simply means the master of the unjust steward.

[¶3] The children of this world - Such as mind worldly things only, without regarding God or their souls. A phrase by which the Jews always designate the Gentiles.

[¶4] Children of light - Such as are illuminated by the Spirit of God, and regard worldly things only as far as they may subserve the great purposes of their salvation, and become the instruments of good to others. But ordinarily the former evidence more carefulness and prudence, in providing for the support and comfort of this life, than the latter do in providing for another world.

### Verse 9

[¶6] The mammon of unrighteousness - Μαμωνα της αδικιας - literally, the mammon, or riches, of injustice. Riches promise Much, and perform Nothing: they excite hope and confidence, and deceive both: in making a man depend on them for happiness, they rob him of the salvation of God and of eternal glory. For these reasons, they are represented as unjust and deceitful. See the note on [Mat 6:24], where this is more particularly explained. It is evident that this must be the meaning of the words, because the false or deceitful riches, here, are put in opposition to the true riches, [Luk 16:11]; i.e. those Divine graces and blessings which promise all good, and give what they promise; never deceiving the expectation of any man. To insinuate that, if a man have acquired riches by unjust means, he is to sanctify them, and provide himself a passport to the kingdom of God, by giving them to the poor, is a most horrid and blasphemous perversion of our Lord's words. Ill gotten gain must be restored to the proper owners: if they are dead, then to their successors.

[¶7] When ye fail - That is, when ye die. The Septuagint use the word εκλειπειν in this very sense, [Jer 42:17], [Jer 42:22]. See the note on [Gen 25:8]. So does Josephus, War, chap. iv. 1, 9.

[¶8] They may receive you - That is, say some, the angels. Others, the poor whom ye have relieved will welcome you into glory. It does not appear that the poor are meant:

[¶9] 1. Because those who have relieved them may die a long time before them; and therefore they could not be in heaven to receive them on their arrival.

[¶10] 2. Many poor persons may be relieved, who will live and die in their sins, and consequently never enter into heaven themselves.

[¶11] The expression seems to be a mere Hebraism: - they may receive you, for ye shall be received; i.e. God shall admit you, if you make a faithful use of his gifts and graces. He who does not make a faithful use of what he has received from his Maker has no reason to hope for eternal felicity. See [Mat 25:33]; and, for similar Hebraisms, consult in the original, [Luk 6:38]; [Luk 12:20]; [Rev 12:6]; [Rev 16:15].

### Verse 10

[¶13] He that is faithful in that which is least, etc. - He who has the genuine principles of fidelity in him will make a point of conscience of carefully attending to even the smallest things; and it is by habituating himself to act uprightly in little things that he acquires the gracious habit of acting with propriety fidelity, honor, and conscience, in matters of the greatest concern. On the contrary, he who does not act uprightly in small matters will seldom feel himself bound to pay much attention to the dictates of honor and conscience, in cases of high importance. Can we reasonably expect that a man who is continually falling by little things has power to resist temptations to great evils?

### Verse 12

[¶15] That which is another man's - Or rather another's, τῳ αλλοτριω. That is, worldly riches, called another's:

[¶16] 1. Because they belong to God, and he has not designed that they should be any man's portion.

[¶17] 2. Because they are continually changing their possessors, being in the way of commerce, and in providence going from one to another.

[¶18] This property of worldly goods is often referred to by both sacred and profane writers. See a fine passage in Horace, Sat. l. ii. s. 2. v. 129.

[¶19] Nam propriae telluris herum natura neque illum,

[¶20] Nec me, nec quemquam statuit

[¶21] Nature will no perpetual heir assign,

[¶22] Nor make the farm his property, or mine.

[¶23] Francis

[¶24] And the following in one of our own poets: - "Who steals my purse steals trash; 'tis something, nothing; 'Twas mine, 'tis his, and has been slave to thousands."

[¶25] That which is your own? - Grace and glory, which God has particularly designed for you; which are the only proper satisfying portion for the soul, and which no man can enjoy in their plenitude, unless he be faithful to the first small motions and influences of the Divine Spirit.

### Verse 13

[¶27] No servant can serve two masters - The heart will be either wholly taken up with God, or wholly engrossed with the world. See on [Mat 6:24] (note).

### Verse 14

[¶29] They derided him - Or rather, They treated him with the utmost contempt. So we may translate the original words εξεμυκτηριζον αυτον, which literally signifies, in illum emunxerunt - but must not be translated into English, unless, to come a little near it, we say, they turned up their noses at him; and why! Because they were lovers of money, and he showed them that all such were in danger of perdition. As they were wedded to this life, and not concerned for the other, they considered him one of the most absurd and foolish of men, and worthy only of the most sovereign contempt, because he taught that spiritual and eternal things should be preferred before the riches of the universe. And how many thousands are there of the very same sentiment to the present day!

### Verse 15

[¶31] Ye - justify yourselves - Ye declare yourselves to be just. Ye endeavor to make it appear to men that ye can still feel an insatiable thirst after the present world, and yet secure the blessings of another; that ye can reconcile God and mammon, - and serve two masters with equal zeal and affection; but God knoweth your hearts, - and he knoweth that ye are alive to the world, and dead to God and goodness. Therefore, howsoever ye may be esteemed among men, ye are an abomination before him. See the note on [Luk 7:29].

### Verse 16

[¶33] The law and the prophets were until John - The law and the prophets continued to be the sole teachers till John came, who first began to proclaim the glad tidings of the kingdom of God: and now, he who wishes to be made a partaker of the blessings of that kingdom must rush speedily into it; as there will be but a short time before an utter destruction shall fall upon this ungodly race. They who wish to be saved must imitate those who take a city by storm - rush into it, without delay, as the Romans are about to do into Jerusalem. See also on [Mat 11:12] (note).

### Verse 17

[¶35] For heaven and earth to pass - See on [Mat 5:17], [Mat 5:18] (note).

### Verse 18

[¶37] Putteth away (or divorceth) his wife - See on [Mat 5:31], [Mat 5:32] (note); [Mat 19:9], [Mat 19:10] (note); [Mar 10:12] (note); where the question concerning divorce is considered at large. These verses, from the 13th to the 18th inclusive, appear to be part of our Lord's sermon on the mount; and stand in a much better connection there than they do here; unless we suppose our Lord delivered the same discourse at different times and places, which is very probable.

### Verse 19

[¶39] There was a certain rich man - In the Scholia of some MSS. the name of this person is said to be Ninive. This account of the rich man and Lazarus is either a parable or a real history. If it be a parable, it is what may be: if it be a history, it is that which has been. Either a man may live as is here described, and go to perdition when he dies; or, some have lived in this way, and are now suffering the torments of an eternal fire. The account is equally instructive in whichsoever of these lights it is viewed. Let us carefully observe all the circumstances offered hereto our notice, and we shall see - I. The Crime of this man; and II. His Punishment.

[¶40] I. The Crime of this man.

[¶41] 1. There was a certain rich man in Jerusalem. Provided this be a real history, there is no doubt our Lord could have mentioned his name; but, as this might have given great offense, he chose to suppress it. His being rich is, in Christ's account, the first part of his sin. To this circumstance our Lord adds nothing: he does not say that he was born to a large estate; or that he acquired one by improper methods; or that he was haughty or insolent in the possession of it. Yet here is the first degree of his reprobation - he got all he could, and kept all to himself.

[¶42] 2. He was clothed with purple and fine linen. Purple was a very precious and costly stuff; but our Lord does not say that in the use of it he exceeded the bounds of his income, nor of his rank in life; nor is it said that he used his superb dress to be an agent to his crimes, by corrupting the hearts of others. Yet our Lord lays this down as a second cause of his perdition.

[¶43] 3. He fared sumptuously every day. Now let it be observed that the law of Moses, under which this man lived, forbade nothing on this point, but excess in eating and drinking; indeed, it seems as if a person was authorized to taste the sweets of an abundance, which that law promised as a reward of fidelity. Besides, this rich man is not accused of having eaten food which was prohibited by the law, or of having neglected the abstinences and fasts prescribed by it. It is true, he is said to have feasted sumptuously every day; but our Lord does not intimate that this was carried to excess, or that it ministered to debauch. He is not accused of licentious discourse, of gaming, of frequenting any thing like our modern plays, balls, masquerades, or other impure and unholy assemblies; of speaking an irreverent word against Divine revelation, or the ordinances of God. In a word, his probity is not attacked, nor is he accused of any of those crimes which pervert the soul or injure civil society. As Christ has described this man, does he appear culpable? What are his crimes? Why,

[¶44] 1. He was rich.

## 301. Luke · 35 of 51

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[¶0] 2. He was finely clothed. And

[¶1] 3. He feasted well.

[¶2] No other evil is spoken of him. In comparison of thousands, he was not only blameless, but he was a virtuous man.

[¶3] 4. But it is intimated by many that "he was an uncharitable, hard-hearted, unfeeling wretch." Yet of this there is not a word spoken by Christ. Let us consider all the circumstances, and we shall see that our blessed Lord has not represented this man as a monster of inhumanity, but merely as an indolent man, who sought and had his portion in this life, and was not at all concerned about another.

[¶4] Therefore we do not find that when Abraham addressed him on the cause of his reprobation, [Luk 16:25], that he reproached him with hard-heartedness, saying, "Lazarus was hungry, and thou gavest him no meat; he was thirsty, and thou gavest him no drink, etc.;" but he said simply, Son, remember that thou didst receive thy good things in thy lifetime, [Luk 16:25]. "Thou hast sought thy consolation upon the earth, thou hast borne no cross, mortified no desire of the flesh, received not the salvation God had provided for thee; thou didst not belong to the people of God upon earth, and thou canst not dwell with them in glory."

[¶5] There are few who consider that it is a crime for those called Christians to live without Christ, when their lives are not stained with transgression. If Christianity only required men to live without gross outward sin, paganism could furnish us with many bright examples of this sort. But the religion of Christ requires a conformity, not only in a man's conduct, to the principles of the Gospel; but also a conformity in his heart to the spirit and mind of Christ.

### Verse 20

[¶7] There was a certain beggar named Lazarus - His name is mentioned, because his character was good, and his end glorious; and because it is the purpose of God that the righteous shall be had in everlasting remembrance. Lazarus, לעזר is a contraction of the word אלעזר Eliezar, which signifies the help or assistance of God - a name properly given to a man who was both poor and afflicted, and had no help but that which came from heaven.

### Verse 21

[¶9] And desiring to be fed with the crumbs - And it is likely this desire was complied with, for it is not intimated that he spurned away the poor man from the gate, or that his suit was rejected. And as we find, [Luk 16:24], that the rich man desired that Lazarus should be sent with a little water to him, it is a strong intimation that he considered him under some kind of obligation to him; for, had he refused him a few crumbs in his lifetime, it is not reasonable to suppose that he would now have requested such a favor from him; nor does Abraham glance at any such uncharitable conduct on the part of the rich man.

[¶10] We may now observe,

[¶11] II. In what the punishment of this man consisted.

[¶12] 1. Lazarus dies and is carried into Abraham's bosom. By the phrase, Abraham's bosom, an allusion is made to the custom at Jewish feasts, when three persons reclining on their left elbows on a couch, the person whose head came near the breast of the other, was said to lie in his bosom. So it is said of the beloved disciple, [Joh 13:25]. Abraham's bosom was a phrase used among the Jews to signify the paradise of God. See Josephus's account of the Maccabees, chap. xiii.

### Verse 22

[¶14] The rich man also died, and was buried - There is no mention of this latter circumstance in the case of Lazarus; he was buried, no doubt - necessity required this; but he had the burial of a pauper, while the pomp and pride of the other followed him to the tomb. But what a difference in these burials, if we take in the reading of my old MS. Bible, which is supported by several versions: forsothe the riche man is deed: and is buried in helle. And this is also the reading of the Anglo-saxon: and was in hell buried. In some MSS. the point has been wanting after εταφη, he was buried; and the following και, and, removed and set before επαρας he lifted up: so that the passage reads thus: The rich man died also, and was buried in hell; and lifting up his eyes, being in torment, he saw, etc. But let us view the circumstances of this man's punishment.

[¶15] Scarcely had he entered the place of his punishment, when he lifted up his eyes on high; and what must his surprise be, to see himself separated from God, and to feel himself tormented in that flame! Neither himself, nor friends, ever suspected that the way in which he walked could have led to such a perdition.

[¶16] 1. And seeth Abraham afar off, and Lazarus in his bosom, [Luk 16:23]. He sees Lazarus clothed with glory and immortality - this is the first circumstance in his punishment. What a contrast! What a desire does he feel to resemble him, and what rage and despair because he is not like him? We may safely conclude that the view which damned souls have, in the gulf of perdition, of the happiness of the blessed, and the conviction that they themselves might have eternally enjoyed this felicity, from which, through their own fault, they are eternally excluded, will form no mean part of the punishment of the lost.

[¶17] 2. The presence of a good to which they never had any right, and of which they are now deprived, affects the miserable less than the presence of that to which they had a right, and of which they are now deprived. Even in hell, a damned spirit must abhor the evil by which he is tormented, and desire that good that would free him from his torment. If a lost soul could be reconciled to its torment, and to its situation, then, of course, its punishment must cease to be such. An eternal desire to escape from evil, and an eternal desire to be united with the supreme good, the gratification of which is for ever impossible, must make a second circumstance in the misery of the lost.

[¶18] 3. Son, remember that thou in thy lifetime receivedst thy good things, [Luk 16:25]. The remembrance of the good things possessed in life, and now to be enjoyed no more for ever, together with the remembrance of grace offered or abused, will form a third circumstance in the perdition of the ungodly. Son, remember that thou in thy lifetime, etc.

[¶19] 4. The torments which a soul endures in the hell of fire will form, through all eternity, a continual present source of indescribable wo. Actual torment in the flames of the bottomless pit forms a fourth circumstance in the punishment of the lost. I am tormented in this flame, [Luk 16:24].

[¶20] 5. The known impossibility of ever escaping from this place of torment, or to have any alleviation of one's misery in it, forms a fifth circumstance in the punishment of ungodly men. Besides all this, between us and you there is a great gulf, [Luk 16:26]. The eternal purpose of God, formed on the principles of eternal reason, separates the persons, and the places of abode, of the righteous and the wicked, so that there can be no intercourse: They who wish to pass over hence to you, cannot; neither can they pass over, who would come from you hither. A happy spirit cannot go from heaven to alleviate their miseries; nor can any of them escape from the place of their confinement, to enter among the blessed. There may be a discovery from hell of the paradise of the blessed; but there can be no intercourse nor connection.

[¶21] 6. The iniquitous conduct of relatives and friends, who have been perverted by the bad example of those who are lost, is a source of present punishment to them; and if they come also to the same place of torment, must be, to those who were the instruments of bringing them thither, an eternal source of anguish. Send Lazarus to my father's family, for I have five brothers, that he may earnestly testify (διαμαρτυρηται) to them, that they come not to this place of torment. These brothers had probably been influenced by his example to content themselves with an earthly portion, and to neglect their immortal souls. Those who have been instruments of bringing others into hell shall suffer the deeper perdition on that account.

### Verse 29

[¶23] They have Moses and the prophets - This plainly supposes they were all Jewish believers: they had these writings in their hands, but they did not permit them to influence their lives.

### Verse 30

[¶25] If one went to them from the dead, etc. - Many are desirous to see an inhabitant of the other world, and converse with him, in order to know what passes there. Make way! Here is a damned soul, which Jesus Christ has evoked from the hell of fire! Hear him! Hear him tell of his torments! Hear him utter his regrets! "But we cannot see him." No: God has, in his mercy, spared you for the present this punishment. How could you bear the sight of this damned spirit? Your very nature would fail at the appearance. Jesus keeps him as it were behind the curtain, and holds a conversation with him in your hearing, which you have neither faith nor courage sufficient to hold with him yourselves.

### Verse 31

[¶27] If they hear not Moses, etc. - This answer of Abraham contains two remarkable propositions.

[¶28] 1. That the sacred writings contain such proofs of a Divine origin, that though all the dead were to arise, to convince an unbeliever of the truths therein declared, the conviction could not be greater, nor the proof more evident, of the divinity and truth of these sacred records, than that which themselves afford.

[¶29] 2. That to escape eternal perdition, and get at last into eternal glory, a man is to receive the testimonies of God, and to walk according to their dictates.

[¶30] And these two things show the sufficiency and perfection of the sacred writings. What influence could the personal appearance of a spirit have on an unbelieving and corrupted heart? None, except to terrify it for the moment, and afterwards to leave it ten thousand reasons for uncertainty and doubt. Christ caused this to be exemplified, in the most literal manner, by raising Lazarus from the dead. And did this convince the unbelieving Jews? No. They were so much the more enraged; and from that moment conspired both the death of Lazarus and of Christ! Faith is satisfied with such proofs as God is pleased to afford! Infidelity never has enow. See a Sermon on this subject, by the author of this work.

[¶31] To make the parable of the unjust steward still more profitable, let every man consider: -

[¶32] 1. That God is his master, and the author of all the good he enjoys, whether it be spiritual or temporal.

[¶33] 2. That every man is only a steward, not a proprietor of those things.

[¶34] 3. That all must give an account to God, how they have used or abused the blessings with which they have been entrusted.

[¶35] 4. That the goods which God has entrusted to our care are goods of body and soul: goods of nature and grace: of birth and education: His word, Spirit, and ordinances: goods of life, health, genius, strength, dignity, riches; and even poverty itself is often a blessing from the hand of God.

[¶36] 5. That all these may be improved to God's honor, our good, and our neighbor's edification and comfort.

[¶37] 6. That the time is coming in which we shall be called to an account before God, concerning the use we have made of the good things with which he has entrusted us.

[¶38] 7. That we may, even now, be accused before our Maker, of the awful crime of wasting our Lord's substance.

[¶39] 8. That if this crime can be proved against us, we are in immediate danger of being deprived of all the blessings which we have thus abused, and of being separated from God and the glory of his power for ever.

[¶40] 9. That on hearing of the danger to which we are exposed, though we cannot dig to purchase salvation, yet we must beg, incessantly beg, at the throne of grace for mercy to pardon all that is past.

[¶41] 10. That not a moment is to be lost: the arrest of death may have gone out against us; and this very night-hour-minute, our souls may be required of us. Let us therefore learn wisdom from the prudent despatch which a worldly-minded man would use to retrieve his ruinous circumstances; and watch and pray, and use the little spark of the Divine light which yet remains, but which is ready to die, that we may escape the gulf of perdition, and obtain some humble place in the heaven of glory. Our wants are pressing; God calls loudly; and eternity is at hand!

### Introduction

[¶43] Christ teaches the necessity of avoiding offenses, [Luk 17:1], [Luk 17:2]. How to treat an offending brother, [Luk 17:3], [Luk 17:4]. The efficacy of faith, [Luk 17:5], [Luk 17:6]. No man by his services or obedience can profit his Maker, [Luk 17:7-10]. He cleanses ten lepers, [Luk 17:11-19]. The Pharisees inquire when the kingdom of God shall commence; Christ answers them, and corrects their improper views of the subject, vv. 20-37.

## 302. Luke · 36 of 51

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### Verse 1

[¶1] It is impossible but that offenses will come - Such is the corrupt state of the human heart that, notwithstanding all the influences of grace, and the promises of glory, men will continue to sin against God; and his justice must continue to punish. See on [Mat 18:6] (note).

### Verse 2

[¶3] A mill-stone - That drowning a person with a stone tied about the neck was an ancient mode of punishment, see proved in the note on [Mat 18:6], [Mat 18:7] (note), to which let the following be added. To have a mill-stone hanged about the neck, was a common proverb. "Samuel saith, A man may marry, and after that addict himself to the study of the law. Rab. Jochanan saith, No: shall he addict himself to the study of the law with a mill-stone about his neck?" The place in Aristophanes, to which the reader is referred in the note on [Mat 18:6] (note), is the following: - Αραν μετεωρον εις το βαραθρον εμβαλω, Εκ του λαρυγγος εκκρεμασας ὑπερβολον "Lifting him up into the air, I will plunge him into the deep: a great stone being hung about his neck."

[¶4] Aristoph. in Equit. ver. 1359.

### Verse 3

[¶6] If thy brother trespass - See the notes on [Mat 18:21], [Mat 18:22].

### Verse 5

[¶8] Increase our faith - This work of pardoning every offense of every man, and that continually, seemed so difficult, even to the disciples themselves, that they saw, without an extraordinary degree of faith, they should never be able to keep this command. But some think that this and what follows relate to what Matthew has mentioned. [Mat 17:19], [Mat 17:20].

### Verse 6

[¶10] As a grain of mustard seed - A faith that increases and thrives as that is described to do, [Mat 13:32] (note), where see the note. See also [Mat 17:20].

[¶11] This sycamine - The words seem to intimate that they were standing by such a tree. The sycamine is probably the same as the sycamore. Sycamore with us, says Mr. Evelyn, is falsely so called, being our acer majus, greater maple. The true sycamore is the ficus Pharaonis or Aegyptia, Pharaoh's, or Egyptian fig-tree; called also, from its similitude in leaves and fruit, morosyous, or mulberry fig-tree. The Arabians call it guimez: it grows in Cyprus, Caria, Rhodes, and in Judea and Galilee, where our Lord at this time was: see [Luk 17:11]. St. Jerome, who was well acquainted with these countries, translates the word mulberry-tree.

[¶12] Be thou plucked up by the root - See the note on [Mat 21:21], where it is shown that this mode of speech refers to the accomplishment of things very difficult, but not impossible.

### Verse 7

[¶14] Which of you, having a servant - It is never supposed that the master waits on the servant - the servant is bound to wait on his master, and to do every thing for him to the uttermost of his power: nor does the former expect thanks for it, for he is bound by his agreement to act thus, because of the stipulated reward, which is considered as being equal in value to all the service that he can perform.

### Verse 10

[¶16] We are unprofitable servants - This text has often been produced to prove that no man can live without committing sin against God. But let it be observed, the text says unprofitable servants, not sinful servants. If this text could be fairly construed to countenance sinful imperfection, it would be easy to demonstrate that there is not one of the spirits of just men made perfect, in paradise, nor a ministering angel at the throne of God, but is sinfully imperfect: for none of these can work righteousness, in the smallest degree, beyond those powers which God has given them; and justice and equity require that they should exert those powers to the uttermost in the service of their Maker; and, after having acted thus, it may be justly said, They have done only what it was their duty to do. The nature of God is illimitable, and all the attributes of that nature are infinitely glorious: they cannot be lessened by the transgressions of his creatures, nor can they be increased by the uninterrupted, eternal obedience, and unceasing hallelujahs, of all the intelligent creatures that people the whole vortex of nature. When ages, beyond the power of arithmetic to sum up, have elapsed, it may be said of the most pure and perfect creatures, "Ye are unprofitable servants." Ye have derived your being from the infinite fountain of life: ye are upheld by the continued energy of the Almighty: his glories are infinite and eternal, and your obedience and services, however excellent in themselves, and profitable to you, have added nothing, and can add nothing, to the absolute excellencies and glories of your God.

### Verse 11

[¶18] He passed through the midst of Samaria and Galilee - He first went through Galilee, whence he set out on his journey; and then through Samaria, of which mention is made, [Luk 9:51], [Luk 9:52]. All who went from Galilee to Jerusalem must have necessarily passed through Samaria, unless they had gone to the westward, a very great way about. Therefore John tells us, [Joh 4:4], that when Jesus left Judea to go into Galilee, it was necessary for him to pass through Samaria; for this plain reason, because it was the only proper road. "It is likely that our Lord set out from Capernaum, traversed the remaining villages of Galilee as far as Samaria, and then passed through the small country of Samaria, preaching and teaching every where, and curing the diseased, as usual." Calmet.

### Verse 12

[¶20] Ten - lepers - Concerning the leprosy see the note on [Mat 8:2]; and on [Lev 13:1], etc. and [Lev 14:1], etc.

[¶21] Which stood afar off - They kept at a distance, because forbidden by law and custom to come near to those who were sound, for fear of infecting them. See [Lev 13:46]; [Num 5:2]; [2Kgs 15:5].

### Verse 13

[¶23] They lifted up their voices - They cried with one accord - they were all equally necessitous, and there was but one voice among them all, though ten were engaged in crying at the same time. As they were companions in suffering, they were also companions in prayer. Prayer should be strong and earnest, when the disease is great and inveterate. Sin is the worst of all leprosies; it not only separates those to whom it cleaves from the righteous, but it separates them from God; and nothing but the pitying heart and powerful hand of Christ Jesus can set any soul free from it.

### Verse 14

[¶25] Show yourselves unto the priests - According to the direction, [Lev 13:2], etc.; [Lev 14:2], etc. Our Lord intended that their cure should be received by faith: they depended on his goodness and power; and though they had no promise, yet they went at his command to do that which those only were required by the law to do who were already healed.

[¶26] And - as they went - In this spirit of implicit faith; they were cleansed. God highly honors this kind of faith, and makes it the instrument in his hand of working many miracles. He who will not believe till he receives what he calls a reason for it, is never likely to get his soul saved. The highest, the most sovereign reason, that can be given for believing, is that God has commanded it.

### Verse 15

[¶28] One of them, when he saw that he was healed, etc. - It seems that he did not wait to go first to the priest, but turned immediately back, and gave public praise to the kind hand from which he had received his cure.

### Verse 16

[¶30] He was a Samaritan - One who professed a very corrupt religion; and from whom much less was to be expected than from the other nine, who probably were Jews.

### Verse 17

[¶32] Where are the nine? - Where are the numbers that from time to time have been converted to God? Are they still found praising him, with their faces on the dust, as they did at first? Alas! how many are turned back to perdition! and how many are again mingled with the world! Reader! art thou of this number?

### Verse 18

[¶34] This stranger - Often God receives more praise and affectionate obedience from those who had long lived without his knowledge and fear, than from those who were bred up among his people, and who profess to be called by his name. The simple reason is, Those who have Much forgiven will love much, [Luk 7:47].

### Verse 19

[¶36] Thy faith hath made thee whole - Thy faith hath been the means of receiving that influence by which thou hast been cleansed.

### Verse 20

[¶38] Cometh not with observation - With scrupulous observation. That this is the proper meaning of the original, μετα παρατηρησεως, Kypke and others have amply proved from the best Greek writers. As if he had said: "The kingdom of God, the glorious religion of the Messiah, does not come in such a way as to be discerned only by sagacious critics, or is only to be seen by those who are scrupulously watching for it; it is not of such a nature as to be confined to one place, so that men might say of it, Behold it is only here, or only there: for this kingdom of God is publicly revealed; and behold it is among you; I proclaim it publicly, and work those miracles which prove the kingdom of God is come; and none of these things are done in a corner."

[¶39] Dr. Lightfoot has well observed that there are two senses especially in which the phrase "kingdom of heaven," is to be understood.

[¶40] 1. The promulgation and establishment of the Christian religion.

[¶41] 2. The total overthrow of the Jewish polity.

[¶42] The Jews imagined that when the Messiah should come he would destroy the Gentiles, and reign gloriously over the Jews: the very reverse of this, our Lord intimates, should be the case. He was about to destroy the whole Jewish polity, and reign gloriously among the Gentiles. Hence he mentions the case of the general deluge, and the destruction of Sodom and Gomorrah. As if he had said: "The coming of this kingdom shall be as fatal to you as the deluge was to the old world, and as the fire and brimstone from heaven were to Sodom and Gomorrah." Our Lord states that this kingdom of heaven was within them, i.e. that they themselves should be the scene of these desolations, as, through their disobedience and rebellion, they possessed the seeds of these judgments. See on [Mat 3:2] (note).

### Verse 21

[¶44] Lo here! or, lo there! - Perhaps those Pharisees thought that the Messiah was kept secret, in some private place, known only to some of their rulers; and that by and by he should be proclaimed in a similar way to that in which Joash was by Jehoiada the priest. See the account, [2Chr 23:1-11].

## 303. Luke · 37 of 51

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### Verse 22

[¶1] When ye shall desire to see one of the days - As it was our Lord's constant custom to support and comfort the minds of his disciples, we cannot suppose that he intimates here that they shall be left destitute of those blessings necessary for their support in a day of trial. When he says, Ye shall desire to see one of the days of the Son of man, he either means, ye of this nation, ye Jews, and addresses his disciples as if they should bear witness to the truth of the declaration; intimating that heavy calamities were about to fall upon them, and that they should desire in vain to have those opportunities of returning to God which now they rejected; or, he means that such should the distressed state of this people be, that the disciples would through pity and tenderness desire the removal of those punishments from them, which could not be removed because the cup of their iniquity was full. But the former is more likely to be the sense of the place.

### Verse 23

[¶3] And they shall say - Or, And If they shall say. Two MSS., the Syriac and Armenian, have εαν, If.

[¶4] See here - KM, sixteen others, and the later Syriac, have ὁ χριστος, Behold the Christ is here. This is undoubtedly the meaning of the place. See on [Mat 24:23] (note).

### Verse 24

[¶6] As the lightning, that lighteneth - See this particularly explained, [Mat 24:27], [Mat 24:28] (note).

### Verse 25

[¶8] But first must he suffer many things - As the cup of the iniquity of this people shall not be full till they have finally rejected and crucified the Lord of life and glory, so this desolation cannot take place till after my death.

### Verse 26

[¶10] As it was in the days of Noe - See on [Mat 24:38] (note).

### Verse 27

[¶12] They did eat, they drank, etc. - They spent their whole lives in reference to this world; and made no sort of provision for their immortal souls. So it was when the Romans came to destroy Judea; there was a universal carelessness, and no one seemed to regard the warnings given by the Son of God.

### Verse 29

[¶14] It rained fire and brimstone - Instead of it rained, [Gen 19:24] justifies the insertion of the pronoun he, as implied in the verb εβρεξε; for it is there said that Jehovah rained fire and brimstone from Jehovah out of heaven.

### Verse 31

[¶16] He which shall be upon the housetop - See this explained on [Mat 24:17] (note).

### Verse 32

[¶18] Remember Lot's wife - Relinquish every thing, rather than lose your souls. She looked back, [Gen 19:26]; probably she turned back also to carry some of her goods away - for so much the preceding verse seems to intimate, and became a monument of the Divine displeasure, and of her own folly and sin. It is a proof that we have loved with a criminal affection that which we leave with grief and anxiety, though commanded by the Lord to abandon it.

### Verse 33

[¶20] Whosoever shall seek to save his life - These or similar words were spoken on another occasion. See on [Mat 10:39] (note); [Mat 16:25], [Mat 16:26] (note).

### Verse 34

[¶22] On the subject of these verses see [Mat 24:40], [Mat 24:41] (note). The 36th verse is, without doubt, an interpolation. It was probably borrowed from [Mat 24:40]. The whole verse is wanting in - ABEGHKLQS, more than fifty others, the Coptic, Ethiopic, Gothic, Slavonic, and many of the fathers: Griesbach has left it out of the text. Well might our translators say in the margin, This 36th verse is wanting in most of the Greek copies. Griesbach thinks it might have been omitted on account of the similar ending, (see the preceding verse), or that it was borrowed from [Mat 24:40].

### Verse 37

[¶24] Where, Lord? - In what place shall all these dreadful evils fall? The answer our Lord gives in a figure, the application of which they are to make themselves. Where the dead carcass is, there will be the birds of prey - where the sin is, there will the punishment be. See on [Mat 24:28] (note).

[¶25] Thither will the eagles (or vultures) be gathered together. The jackal or chakal is a devourer of dead bodies; and the vulture is not less so: it is very remarkable how suddenly these birds appear after the death of an animal in the open field, though a single one may not have been seen on the spot for a long period before. The following chapter seems to be a continuation of this discourse: at least it is likely they were spoken on the same occasion. Both contain truths which the reader should carefully ponder, and receive in the spirit of prayer and faith, that he may not come into the same condemnation into which these have fallen.

### Introduction

[¶27] The parable of the importunate widow, [Luk 18:1-8]. Of the Pharisee and the publican, [Luk 18:9-14]. Infants brought to Christ, [Luk 18:15-17]. The ruler who wished to know how he might inherit eternal life, [Luk 18:18-23]. Our Lord's reflections on his case, [Luk 18:24-27]. What they shall receive who follow Christ, [Luk 18:28-30]. He foretells his approaching passion and death, [Luk 18:31-34]. He restores a blind man to sight at Jericho, [Luk 18:35-43].

### Verse 1

[¶29] Men ought always to pray - Therefore the plain meaning and moral of the parable are evident; viz. that as afflictions and desolations were coming on the land, and they should have need of much patience and continual fortitude, and the constant influence and protection of the Almighty, therefore they should be instant in prayer. It states, farther, that men should never cease praying for that the necessity of which God has given them to feel, till they receive a full answer to their prayers. No other meaning need be searched for in this parable: St. Luke, who perfectly knew his Master's meaning, has explained it as above.

### Verse 2

[¶31] A judge, which feared not God, neither regarded man - It is no wonder that our Lord calls this person an unrighteous judge, [Luk 18:6]. No person is worthy to be put in the sacred office of a judge who does not deeply fear God, and tenderly respect his fellow creatures. Because this person feared not God, he paid no attention to the calls of justice; and because he respected not man, he was unmoved at the complaint of the widow. Even among the heathens this was the character of a man totally abandoned to all evil. So Dion Cassius says of Vitellius, that he neither regarded gods nor men - ουτε των ανθρωπων, ουτε των θεων εφροντιζεν.

### Verse 3

[¶33] Avenge me of mine adversary - The original, εκδικησον με απο του αντιδικου μου, had better be translated, Do me justice against, or vindicate me from, my adversary. If the woman had come to get revenge, as our common translation intimates, I think our blessed Lord would never have permitted her to have the honor of a place in the sacred records. She desired to have justice, and that only; and by her importunity she got that which the unrighteous judge had no inclination to give, but merely for his own ease.

### Verse 4

[¶35] He said within himself - How many actions which appear good have neither the love of God, nor that of our neighbor, but only self-love of the basest kind, for their principle and motive!

### Verse 5

[¶37] She weary me - Ὑπωπιαζῃ με, Stun me. A metaphor taken from boxers, who bruise each other, and by beating each other about the face blacken the eyes. See [1Cor 9:27].

### Verse 6

[¶39] Hear what the unjust judge saith - Our blessed Lord intimates that we should reason thus with ourselves: "If a person of such an infamous character as this judge was could yield to the pressing and continual solicitations of a poor widow, for whom he felt nothing but contempt, how much more ready must God be, who is infinitely good and merciful, and who loves his creatures in the tenderest manner, to give his utmost salvation to all them who diligently seek it!"

### Verse 7

[¶41] And shall not God avenge his own elect - And will not God the righteous Judge do justice for his chosen? Probably this may refer to the cruel usage which his disciples had met with, and were still receiving, from the disobedient and unbelieving Jews; and which should be finally visited upon them in the destruction of their city, and the calamities which should follow. But we may consider the text as having a more extensive meaning. As God has graciously promised to give salvation to every soul that comes unto him through his Son, and has put his Spirit in their hearts, inducing them to cry unto him incessantly for it; the goodness of his nature and the promise of his grace bind him to hear the prayers they offer unto him, and to grant them all that salvation which he has led them by his promise and Spirit to request.

[¶42] Which cry day and night unto him, etc. - This is a genuine characteristic of the true elect or disciples of Christ. They feel they have neither light, power, nor goodness, but as they receive them from him; and, as he is the desire of their soul, they incessantly seek that they may be upheld and saved by him.

[¶43] Though he bear long with them? - Rather, and He is compassionate towards Them, and consequently not at all like to the unrighteous judge. Instead of μακροθυμων, and be long-suffering, as in our translation, I read μακροθυμει, he is compassionate, which reading is supported by ABDLQ, and several others. The reason which our Lord gives for the success of his chosen, is,

[¶44] 1. They cry unto him day and night.

[¶45] 2. He is compassionate towards Them.

## 304. Luke · 38 of 51

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[¶0] In consequence of the first, they might expect justice even from an unrighteous judge; and, in consequence of the second, they are sure of salvation, because they ask it from that God who is towards them a Father of eternal love and compassion. There was little reason to expect justice from the unrighteous judge.

[¶1] 1. Because he was unrighteous; and

[¶2] 2. Because he had no respect for man: no, not even for a poor desolate widow.

[¶3] But there is all the reason under heaven to expect mercy from God:

[¶4] 1. Because he is righteous, and he has promised it; and

[¶5] 2. Because he is compassionate towards his creatures; being ever prone to give more than the most enlarged heart can request of him.

[¶6] Every reader must perceive that the common translation is so embarrassed as to be almost unintelligible; while that in this note, from the above authorities, is as plain as possible, and shows this beautiful parable to be one of the most invaluable pieces in the word of God.

### Verse 8

[¶8] He will avenge them speedily - Or, He will do them justice speedily - εν ταχει, instantly, in a trice.

[¶9] 1. Because he has promised it; and

[¶10] 2. Because he is inclined to do it.

[¶11] When the Son of man cometh - To require the produce of the seed of the kingdom sown among this people.

[¶12] Shall he find faith on the earth? - Or rather, Shall he find fidelity in this land? Shall he find that the soil has brought forth a harvest proportioned to the culture bestowed on it? No! And therefore he destroyed that land.

### Verse 9

[¶14] Despised - Εξουθενουντας, Disdained, made nothing of others, treated them with sovereign contempt. Our Lord grants that the Pharisees made clean the outside: but, alas! what pride, vain glory, and contempt for others, were lodged within!

### Verse 10

[¶16] A Pharisee - For a description of the Pharisees and their tenets, see on [Mat 16:1] (note).

[¶17] Publican - See an account of these on [Mat 5:46] (note). Both these persons went to the temple to pray, i.e. to worship God: they were probably both Jews, and felt themselves led by different motives to attend at the temple, at the hour of prayer: the one to return thanks for the mercies he had received; the other to implore that grace which alone could redeem him from his sins.

### Verse 11

[¶19] Stood and prayed thus with himself - Or, stood by himself and prayed, as some would translate the words. He probably supposed it disgraceful to appear to have any connection with this penitent publican: therefore his conduct seemed to say, "Stand by thyself; I am more holy than thou." He seems not only to have stood by himself, but also to have prayed by himself; neither associating in person nor in petitions with his poor guilty neighbor.

[¶20] God, I thank thee, etc. - In [Mat 5:20], our Lord says, Unless your righteousness abound more than that of the scribes and Pharisees, ye shall not enter into the kingdom of God: see the note there. Now, the righteousness of the scribes and Pharisees is described here by a Pharisee himself. We find it was twofold:

[¶21] 1. It consisted in doing no harm to others.

[¶22] 2. In attending all the ordinances of God, then established in the Jewish economy; and in these things they were not like other men, the bulk of the inhabitants of the land paying little or no attention to them.

[¶23] That the Pharisees were in their origin a pure and holy people can admit of little doubt; but that they had awfully degenerated before our Lord's time is sufficiently evident. They had lost the spirit of their institution, and retained nothing else than its external regulations. See on [Mat 16:1] (note).

[¶24] 1. This Pharisee did no harm to others - I am not rapacious, nor unjust, nor an adulterer. I seize no man's property through false pretences. I take the advantage of no man's ignorance in buying or selling. I avoid every species of uncleanness. In a word, I do to others as I wish them to do to me. How many of those called Christians are not half as good as this Pharisee! And, yet, he was far from the kingdom of God.

[¶25] 2. He observed the ordinances of religion - I fast twice in the week. The Jewish days of fasting, in each week, were the second and fifth; what we call Monday and Thursday. These were instituted in remembrance of Moses' going up to the mount to give the law, which they suppose to have been on the fifth day; and of his descent, after he had received the two tables, which they suppose was on the second day of the week.

### Verse 12

[¶27] I give tithes of all that I possess - Or, of all I acquire, κτωμαι.

[¶28] Raphelius has well observed, that this verb, in the present tense, signifies to acquire - in the preter, to possess: the Pharisee's meaning seems to be, "As fast as I gain any thing, I give the tenth part of it to the house of God and to the poor." Those who dedicate a certain part of their earnings to the Lord should never let it rest with themselves, lest possession should produce covetousness. This was the Pharisee's righteousness, and the ground on which he builded his hope of final salvation. That the Pharisees had a strong opinion of their own righteousness, the following history will prove: - "Rabbi Simeon, the son of Jochai, said: The whole world is not worth thirty righteous persons, such as our father Abraham. If there were only thirty righteous persons in the world, I and my son should make two of them; but if there were but twenty, I and my son would be of the number; and if there were but ten, I and my son would be of the number: and if there were but five, I and my son would be of the five; and if there were but two, I and my son would be those two; and if there were but one, myself should be that one." Bereshith Rabba, s. 35, fol. 34. This is a genuine specimen of Pharisaic pride. No wonder that our Lord accused these of pride and vain glory: they were far from humility, and consequently far from righteousness.

### Verse 13

[¶30] The publican, standing afar off - Not because he was a heathen, and dared not approach the holy place; (for it is likely he was a Jew); but because he was a true penitent, and felt himself utterly unworthy to appear before God.

[¶31] Would not lift up - his eyes - Holding down the head, with the eyes fixed upon the earth, was,

[¶32] 1. A sign of deep distress.

[¶33] 2. Of a consciousness and confession of guilt. And,

[¶34] 3. It was the very posture that the Jewish rabbins required in those who prayed to God.

[¶35] See [Ezr 9:6]; and Mishna, in Berachoth, chap. v.; and Kypke's note here. So the Pharisee appears to have forgotten one of his own precepts.

[¶36] But smote upon his breast - Smiting the breast was a token of excessive grief, commonly practised in all nations. It seems to intimate a desire, in the penitent, to punish that heart through the evil propensities of which the sin deplored had been committed. It is still used among the Roman Catholics in their general confessions.

[¶37] God be merciful to me - Ἱλασθητι μοι - Be propitious toward me through sacrifice - or, let an atonement be made for me. I am a sinner, and cannot be saved but in this way. The Greek word ἱλασκω, or ἱλασκομαι, often signifies to make expiation for sin; and is used by the Septuagint, [Psa 65:4]; [Psa 78:38]; [Psa 79:9], for כפר kipper, he made an atonement. So ἱλασμος a propitiation, is used by the same, for חטאה chataah, a sacrifice for sin, [Eze 44:27]; and ἱλαστηριον, the mercy seat, is, in the above version, the translation of כפרת kapporeth, the lid of the ark of the covenant, on and before which the blood of the expiatory victim was sprinkled, on the great day of atonement. The verb is used in exactly the same sense by the best Greek writers. The following from Herodotus, lib. i. p. 19, edit. Gale, is full in point. Θυσιῃσι μεγαλῃσι τον εν Δελφοισι θεον ἹΛΑΣΚΕΤΟ, Croesus appeased, or made an atonement to, the Delphic god by immense sacrifices. We see then, at once, the reason why our blessed Lord said that the tax-gatherer went down to his house justified rather than the other: - he sought for mercy through an atonement for sin, which was the only way in which God had from the beginning purposed to save sinners. As the Pharisee depended on his doing no harm, and observing the ordinances of religion for his acceptance with God, according to the economy of grace and justice, he must be rejected: for as all had sinned and come short of the glory of God, and no man could make an atonement for his sins, so he who did not take refuge in that which God's mercy had provided must be excluded from the kingdom of heaven. This was no new doctrine: it was the doctrine publicly and solemnly preached by every sacrifice offered under the Jewish law. Without shedding of blood there is no remission, was the loud and constant cry of the whole Mosaic economy. From this we may see what it is to have a righteousness superior to that of the scribes and Pharisees. We must humble ourselves before God, which they did not: we must take refuge in the blood of the cross, which they would not; and be meek and humble of heart, which they were not.

[¶38] Many suppose that the Pharisees thought they could acquire righteousness of themselves, independently of God, and that they did not depend on him for grace or power: but let us not make them worse than they were - for this is disclaimed by the Pharisee in the text, who attributes all the good he had to God: O God, I thank thee, that I am not as others - it is thou who hast made me to differ. But this was not sufficient: restraining grace must not be put in the place of the great atonement. Guilt he had contracted - and this guilt must be blotted out; and that there was no way of doing this, but through an atonement, the whole Jewish law declared. See the note on [Mat 5:20].

### Verse 14

[¶40] Went down to his house justified - His sin blotted out; and himself accepted.

[¶41] Rather than the other - Η εκεινος: that is, the other was not accepted, because he exalted himself - he made use of the mercies which he acknowledged he owed to God, to make claims on the Divine approbation, and to monopolize the salvation of the Most High! He was abased, because he vainly trusted that he was righteous, and depended on what he had been enabled to do, and looked not for a change of heart, nor for reconciliation to God. It is a strange perversion of the human mind, to attempt to make God our debtor by the very blessings which his mere mercy has conferred upon us! It was a maxim among the Jews, that whoever brought a sacrifice to the temple returned justified. But our Lord shows that this depended on the state of mind - if they were not humbled under a sense of sin, they were not justified, though they had even offered a sacrifice.

### Verse 15

[¶43] They brought unto him also infants - On these verses the reader is requested to consult the notes on [Mat 19:13] (note), [Mat 19:14] (note), and on [Mar 10:16] (note).

[¶44] When a spiritual guide (a gooroo) visits his disciple, the latter takes his child to him for his blessing, forcing the head of the child down to the gooroo's feet, who gives what is called his blessing in some such words as these, Live long! - Be learned! - Be rich!

## 305. Luke · 39 of 51

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### Verse 18

[¶1] A certain ruler - See the case of this person largely explained on [Mat 19:16-22] (note), and [Mar 10:21], [Mar 10:22] (note).

### Verse 24

[¶3] How hardly shall they that have riches, etc. - See the notes on this discourse of our Lord, on [Mat 19:21-30] (note), and [Mar 10:30] (note).

### Verse 25

[¶5] It as easier for a camel - Instead of καμηλον, a camel, S, and four other MSS., read καμιλον, a cable. See the same reading noticed on the parallel place, [Mat 19:24] (note).

### Verse 28

[¶7] We have left all - Our trades, our houses, and families. The reader is desired to consult the notes on [Mat 4:20] (note); [Mat 19:27] (note), etc.

### Verse 29

[¶9] That hath left house, or parents, etc. - See on [Mat 19:28], [Mat 19:29] (note), and [Mar 10:29], [Mar 10:30] (note).

[¶10] Or brethren - Η αδελφας, Or Sisters, is added by the Cod. Bezae, and some others.

### Verse 31

[¶12] Behold, we go up to Jerusalem - See the notes on this discourse, [Mat 20:17-19] (note), and [Mar 10:32] (note).

### Verse 33

[¶14] And the third day he shall rise again - See [Hos 6:2]; and let the reader observe that the passage should be read thus: In the third day he will raise Him up, (יקמנו) and we shall live before him: his resurrection shall be the pledge, token, and cause of ours.

### Verse 34

[¶16] They understood none of these things - Notwithstanding all the information which Christ had given them concerning this awful subject, they could not as yet fully comprehend how the Messiah should suffer; or how their Master, whose power they knew was unlimited, should permit the Jews and Gentiles to torment and slay him as he here intimates they would.

### Verse 35

[¶18] A certain blind man - Bartimeus. See this transaction explained at large, on [Mat 20:29-34] (note), and [Mar 10:46] (note), etc.

### Verse 40

[¶20] And when he was come near - See the remarkable account of the negro and white man, related on [Mar 10:50] (note).

### Verse 43

[¶22] And all the people - gave: praise unto God - They saw the finger of God in what was done; and they gave him that praise which was due to his name. The Pharisees either saw not, or would not acknowledge this. The common people are often better judges of the work of God than the doctors themselves. They are more simple, are not puffed up with the pride of learning, and are less liable to be warped by prejudice or self-interest. Happy are those spiritually blind persons, to whom Christ has given eyes, that they may know him: feet, that they may follow him: a tongue, that they may praise him: and a heart, that they may love him! A true conversion, which no way contradicts itself, but is followed by an edifying life, makes known the majesty and power of God in a more eminent manner than the greatest external miracles. Quesnel.

[¶23] For a practical use of the principal subjects in this chapter, see the parallel places in Matthew and Mark. How shall I be justified? is a most important question, which the parable of the Pharisee and the publican most distinctly answers. A deep consciousness of sin, humiliation of heart, and taking refuge by faith in the great atonement, is the way, and the only way. Even the worst transgressors, coming thus to God, are accepted. Blessed news for penitent sinners! - for though they cannot boast of a righteousness equal to that of the scribes and Pharisees, yet they find they can, coming as the publican, be justified freely, through the blood of the cross, from all things, from which they could not be justified by the law of Moses. If this be so, how shall they escape who neglect so Great a Salvation!

### Introduction

[¶25] The conversion of Zaccheus, [Luk 19:1-10]. The parable of the nobleman, his ten servants, and the ten pounds, vv. 11-27. Christ sends his disciples for a colt on which he rides into Jerusalem, [Luk 19:28-40]. He weeps over the city, and foretells its destruction, [Luk 19:41-44]. Goes into the temple, and casts out the buyers and sellers, [Luk 19:45], [Luk 19:46]. The chief priests and the scribes seek to destroy him, but are afraid of the people, who hear him attentively, [Luk 19:47], [Luk 19:48].

### Verse 1

[¶27] Entered and passed through - Was passing through. Our Lord had not as yet passed through Jericho - he was only passing through it; for the house of Zaccheus, in which he was to lodge, [Luk 19:5], was in it.

### Verse 2

[¶29] Zaccheus - It is not unlikely that this person was a Jew by birth, see [Luk 19:9]; but because he had engaged in a business so infamous, in the eyes of the Jews, he was considered as a mere heathen, [Luk 19:7].

[¶30] Chief among the publicans - Either a farmer-general of the taxes, who had subordinate collectors under him: or else the most respectable and honorable man among that class at Jericho.

[¶31] He was rich - And therefore the more unlikely to pay attention to an impoverished Messiah, preaching a doctrine of universal mortification and self-denial.

### Verse 3

[¶33] And he sought to see Jesus who he was - So the mere principle of curiosity in him led to his conversion and salvation, and to that of his whole family, [Luk 19:9].

### Verse 4

[¶35] He ran before - The shortness of his stature was amply compensated by his agility and invention. Had he been as tall as the generality of the crowd, he might have been equally unnoticed with the rest. His getting into the tree made him conspicuous: had he not been so low of stature he would not have done so. Even the imperfections of our persons may become subservient to the grace of God in our eternal salvation. As the passover was at hand, the road was probably crowded with people going to Jerusalem; but the fame of the cure of the blind man was probably the cause of the concourse at this time.

### Verse 5

[¶37] Make haste, and come down - With this invitation, our blessed Lord conveyed heavenly influence to his heart; hence he was disposed to pay the most implicit and cheerful obedience to the call, and thus he received not the grace of God in vain.

### Verse 6

[¶39] Received him joyfully - He had now seen Who he was, and he wished to hear What he was; and therefore he rejoiced in the honor that God had now conferred upon him. How often does Christ make the proposal of lodging, not only in our house, but in our heart, without its being accepted! We lose much because we do not attend to the visitations of Christ: he passes by - he blesses our neighbors and our friends; but, often, neither curiosity nor any other motive is sufficient to induce us to go even to the house of God, to hear of the miracles of mercy which he works in behalf of those who seek him.

### Verse 7

[¶41] To be guest with a man that is a sinner - Meaning either that he was a heathen, or, though by birth a Jew, yet as bad as a heathen, because of his unholy and oppressive office. See the note on [Luk 7:37].

### Verse 8

[¶43] The half of my goods I give to the poor - Probably he had already done so for some time past; though it is generally understood that the expressions only refer to what he now purposed to do.

[¶44] If I have taken any thing - by false accusation - Εσυκοφαντησα, from συκον, a fig, and φαινω, I show or declare; for among the primitive Athenians, when the use of that fruit was first found out, or in the time of a dearth, when all sorts of provisions were exceedingly scarce, it was enacted that no figs should be exported from Attica; and this law (not being actually repealed, when a plentiful harvest had rendered it useless, by taking away the reason of it) gave occasion to ill-natured and malicious fellows to accuse all persons they found breaking the letter of it; and from them all busy informers have ever since been branded with the name of sycophants. Potter's Antiq. vol. i. c. 21, end.

## 306. Luke · 40 of 51

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[¶0] I restore him fourfold - This restitution the Roman laws obliged the tax-gatherers to make, when it was proved they had abused their power by oppressing the people. But here was no such proof: the man, to show the sincerity of his conversion, does it of his own accord. He who has wronged his fellow must make restitution, if he have it in his power. He that does not do so cannot expect the mercy of God. See the observations at the end of Genesis 42 (note), and [Num 5:7] (note).

### Verse 9

[¶2] Jesus said unto him - Bishop Pearce observes: "Probably Luke wrote αυτους, not αυτον, said unto them, i.e. to those who had before called Zaccheus a sinner; ([Luk 19:7]); for Jesus here speaks of Zaccheus in the third person, he also is a son of Abraham, and therefore he was not then speaking to him." This conjecture of this respectable prelate is supported by the margin of the later Syriac, and by every copy of the Itala but two.

[¶3] To this house - Τῳ οικῳ τουτῳ, To this very house or family. As if he had said: "If he be a sinner, he stands in the greater need of salvation, and the Son of man is come to seek and save what was lost, [Luk 19:10]; and therefore to save this lost soul is a part of my errand into the world." See the sentiment contained in this verse explained on [Mat 18:11] (note).

### Verse 11

[¶5] And as they heard these things - I believe the participle of the present tense, here, is used for the participle of the past, or rather that the participle of the present conveys sometimes the sense of the past; for this discourse appears to have taken place the next day after he had lodged at the house of Zaccheus; for the text says that he was then drawing nigh to Jerusalem, from which Jericho was distant nineteen miles. I have not ventured to translate it so, yet I think probably the text should be read thus: And after they had heard these things, he proceeded to speak a parable, because they were nigh to Jerusalem.

[¶6] Immediately appear - Perhaps the generality of his followers thought that, on his arrival at Jerusalem, he would proclaim himself king.

### Verse 12

[¶8] A certain nobleman - In the following parable there are two distinct morals intended; let it be viewed in these two points of light. 1. The behavior of the citizens to the nobleman; and, 2. The behavior of his own servants to him.

[¶9] 1. By the behavior of the citizens, and their punishment, ([Luk 19:14], [Luk 19:27]), we are taught that the Jews, who were the people of Christ, would reject him, and try to prevent his reigning over them in his spiritual kingdom, and would for that crime be severely punished by the destruction of their state. And this moral is all that answers to the introductory words, [Luk 19:11]. And they thought that the kingdom of God should immediately appear.

[¶10] 2. The other moral extends itself through the whole of the parable, viz. that the disciples of Christ, who are his servants; and who made a good improvement of the favors granted them by the Gospel, should be rewarded in proportion to the improvement made under the means of grace. This latter moral is all that is intended by Matthew in [Mat 25:14], etc., who mentions this parable as spoken by Christ after his triumphant entry into Jerusalem; though Luke has here placed that event after the parable. See Bishop Pearce.

[¶11] The meaning of the different parts of this parable appears to be as follows.

[¶12] A certain nobleman - The Lord Jesus, who was shortly to be crucified by the Jews.

[¶13] Went into a far country - Ascended to the right hand of the Divine Majesty.

[¶14] To receive a kingdom - To take possession of the mediatorial kingdom, the right to which, as Messiah, he had acquired by his sufferings: see [Phi 2:8], [Phi 2:9]; [Heb 1:3], [Heb 1:8], [Heb 1:9]. In these words there is an allusion to the custom of those days, when they who had kingdoms or governments given unto them went to Rome to receive that dignity from the emperors. Bishop Pearce. In proof of this, see Josephus, Ant. l. xiv. c. xiv., where we find Herod went to Rome to receive the sanction and authority of the Roman emperor. And, from lib. xvii. c. 3, we learn that his successors acted in the same way.

[¶15] And to return - To judge and punish the rebellious Jews.

### Verse 13

[¶17] Ten servants - All those who professed to receive his doctrine. Ten was a kind of sacred number among the Hebrews, as well as seven. See [Luk 14:31]; [Luk 15:8]; [Mat 15:1].

[¶18] Ten pounds - Ten minas. The Septuagint use the original word μναα for the Hebrew מנה maneh, from which it is evidently derived; and it appears from [Eze 45:12], to have been equal to sixty shekels in money. Now suppose we allow the shekel, with Dean Prideaux, to be 3s., then the mina or maneh was equal to 9 English money. The impropriety of rendering the original word pound, will easily be seen by the most superficial reader. We should therefore retain the original word for the same reason so often before assigned. Suidas says, "The talent was sixty minas, the mina one hundred drachms, the drachm six oboli, the obolus six chalci, the chalcus seven mites or lepta."

[¶19] By the ten minas given to each, we may understand the Gospel of the kingdom given to every person who professes to believe in Christ, and which he is to improve to the salvation of his soul. The same word is given to all, that all may believe and be saved.

### Verse 14

[¶21] His citizens - Or countrymen - the Jewish people, who professed to be subjects of the kingdom of God.

[¶22] Hated him - Despised him for the meanness of his birth, his crucifixion to the world, and for the holiness of his doctrine. Neither mortification nor holiness suits the dispositions of the carnal mind.

[¶23] Sent a message after him - As, in [Luk 19:12], there is an allusion to a person's going to Rome, when elected to be ruler of a province or kingdom, to receive that dignity from the hand of the emperor, so it is here intimated that, after the person went to receive this dignity, some of the discontented citizens took the opportunity to send an embassy to the emperor, to prevent him from establishing the object of their hatred in the government.

[¶24] We will not have this man, etc. - The Jews rejected Jesus Christ, would not submit to his government, and, a short time after this, preferred even a murderer to him. Like cleaves to like. No wonder that those who murdered the Lord of glory should prefer a murderer, one of their own temper, to the Redeemer of their souls.

### Verse 15

[¶26] When he was returned - When he came to punish the disobedient Jews; and when he shall come to judge the world. See the parable of the talents, [Mat 25:14] (note), etc.

### Verse 16

[¶28] Lord, thy pound hath gained ten - The principal difference between this parable and that of the talents above referred to is, that the mina given to each seems to point out the gift of the Gospel, which is the same to all who hear it; but the talents distributed in different proportions, according to each man's ability, seem to intimate that God has given different capacities and advantages to men, by which this one gift of the Gospel may be differently improved.

### Verse 17

[¶30] Over ten cities - This is to be understood as referring to the new kingdom which the nobleman had just received. His former trustiest and most faithful servants he now represents as being made governors, under him, over a number of cities, according to the capacity he found in each; which capacity was known by the improvement of the minas.

### Verse 20

[¶32] Lord, behold, here is thy pound - See [Mat 25:18].

### Verse 23

[¶34] With usury? - Συν τοκῳ, With its produce, i.e. what the loan of the money is fairly worth, after paying the person sufficiently for using it: for, in lent money, both the lender and borrower are supposed to reap profit.

### Verse 25

[¶36] And they said unto him, Lord, he hath ten pounds - This whole verse is omitted by the Codex Bezae, a few others, and some copies of the Itala. It is probably an observation that some person made while our Lord was delivering the parable, with a design to correct him in the distribution: as if he had said, "Why give the mina to that person? he has got ten already; give it to one of those who has fewer."

### Verse 26

[¶38] And from him that hath not - See this particularly explained [Mat 13:12] (note). Perhaps it would be well, with Bishop Pearce, to supply the word gained - give it to him who hath gained ten minas; for I say unto you, That unto every one who hath gained shall be given; and, from him who hath not gained, even that which he hath received, shall be taken away.

### Verse 27

[¶40] Those - enemies - bring hither - the Jews, whom I shall shortly slay by the sword of the Romans.

### Verse 28

[¶42] He went before - Joyfully to anticipate his death, say some. Perhaps it means that he walked at the head of his disciples; and that he and his disciples kept on the road before other companies who were then also on their way to Jerusalem, in order to be present at the feast.

### Verse 29

[¶44] See this triumphal entry into Jerusalem explained at large on [Mat 21:1-11] (note), and [Mar 11:1-10] (note).

## 307. Luke · 41 of 51

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### Verse 38

[¶1] Glory in the highest - Mayst thou receive the uttermost degrees of glory! See on [Mat 21:9] (note).

### Verse 40

[¶3] If these should hold their peace, the stones would - cry out - Of such importance is my present conduct to you and to others, being expressly predicted by one of your own prophets, [Zac 9:9], as pointing out the triumph of humility over pride, and of meekness over rage and malice, as signifying the salvation which I bring to the lost souls of men, that, if this multitude were silent, God would give even to the stones a voice, that the advent of the Messiah might be duly celebrated.

### Verse 41

[¶5] And wept over it - See [Mat 23:37].

### Verse 42

[¶7] The things which belong unto thy peace! - It is very likely that our Lord here alludes to the meaning of the word Jerusalem, ירושלים from ירה yereh, he shall see, and שלום shalom, peace or prosperity. Now, because the inhabitants of it had not seen this peace and salvation, because they had refused to open their eyes, and behold this glorious light of heaven which shone among them, therefore he said, Now they are hidden from thine eyes, still alluding to the import of the name.

### Verse 43

[¶9] Cast a trench about thee - This was literally fulfilled when this city was besieged by Titus. Josephus gives a very particular account of the building of this wall, which he says was effected in three days, though it was not less than thirty-nine furlongs in circumference; and that, when this wall and trench were completed, the Jews were so enclosed on every side that no person could escape out of the city, and no provision could be brought in, so that they were reduced to the most terrible distress by the famine which ensued. The whole account is well worth the reader's attention. See Josephus, War, book v. chap. xxii. sec. 1, 2, 3.

### Verse 44

[¶11] The time of thy visitation - That is, the time of God's gracious offers of mercy to thee. This took in all the time which elapsed from the preaching of John the Baptist to the coming of the Roman armies, which included a period of above forty years.

### Verse 45

[¶13] Went into the temple - See all this transaction explained, [Mat 21:12-16] (note).

### Verse 47

[¶15] And he taught daily in the temple - This he did for five or six days before his crucifixion. Some suppose that it was on Monday in the passion week that he thus entered into Jerusalem, and purified the temple; and on Thursday he was seized late at night: during these four days he taught in the temple, and lodged each night at Bethany. See the note on [Mat 21:17].

### Verse 48

[¶17] Were very attentive to hear him - Or, They heard him with the utmost attention, εξεκρεματο αυτου ακουων, literally, They hung upon him, hearing. The same form of speech is used often by both Greek and Latin writers of the best repute. -

[¶18] Ex vultu dicentis, pendet omnium vultus.

[¶19] The face of every man hung on the face of the speaker. - Pendetque iterum narrantis ab ore.

[¶20] Virg. Aen. iv. 79

[¶21] And she hung again on the lips of the narrator.

[¶22] The words of the evangelist mark, not only the deepest attention because of the importance of the subject, but also the very high gratification which the hearers had from the discourse. Those who read or hear the words of Christ, in this way, must inevitably become wise to salvation.

[¶23] The reader is requested to refer to Matthew 24 (note), and to [Mat 25:14] (note), for more extensive information on the different subjects in this chapter, and to the other parallel places. The prophecy relative to the destruction of Jerusalem is one of the most circumstantial, and the most literally fulfilled, of any prediction ever delivered. See this particularly remarked at the conclusion of Matthew 24 (note), where the whole subject is amply reviewed.

### Introduction

[¶25] The question concerning the authority of Christ, and the baptism of John, [Luk 20:1-8]. The parable of the vine-yard let out to wicked husbandmen, [Luk 20:9-18]. The chief priests and scribes are offended, and lay snares for him, [Luk 20:19], [Luk 20:20]. The question about tribute, [Luk 20:21-26]. The question about the resurrection of the dead, and our Lord's answer, [Luk 20:27-40]. How Christ is the son of David, [Luk 20:41-44]. He warns his disciples against the hypocrisy of the scribes, whose condemnation he points out, [Luk 20:45-47].

### Verse 1

[¶27] One of those days - Supposed to have been one of the four last days of his life, mentioned [Luk 19:47], probably Tuesday before the passover.

### Verse 2

[¶29] By what authority, etc. - See the note on [Mat 21:23-27] (note).

### Verse 9

[¶31] A certain man planted a vineyard, etc. - See this parable largely explained, [Mat 21:33-46] (note). See also on [Mar 12:4-9] (note).

### Verse 10

[¶33] That they should give him of the fruit - The Hindoo corn-merchants, that have lent money to husbandmen, send persons in harvest-time to collect their share of the produce of the ground.

### Verse 16

[¶35] God forbid - Or, Let it not be, μη γενοιτο. Our phrase, God forbid, answers pretty well to the meaning of the Greek, but it is no translation.

### Verse 18

[¶37] Grind him to powder - See on [Mat 21:44] (note).

### Verse 20

[¶39] They watched him - Παρατηρησαντες, Insidiously watching. See on [Luk 14:1] (note).

[¶40] Spies - Εγκαθετους, from εν, in, and καθιημι, I let down, to set in ambush. One who crouches in some secret place to spy, listen, catch, or hurt. Hesychius explains the word by ενεδρευοντες, those who lie in wait, or in ambush, to surprise and slay. Josephus uses the word to signify a person bribed for a particular purpose. See War, b. ii. c. ii. s. 5, and b. vi. c. v. s. 2. No doubt the persons mentioned in the text were men of the basest principles, and were hired by the malicious Pharisees to do what they attempted in vain to perform.

### Verse 22

[¶42] Is it lawful for us to give tribute unto Caesar - See this insidious but important question considered at large on [Mat 22:16-22] (note).

### Verse 29

[¶44] There were therefore seven brethren - See on [Mat 22:23-33] (note).

## 308. Luke · 42 of 51

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### Verse 34

[¶1] The children of this world - Men and women in their present state of mortality and probation; procreation being necessary to restore the waste made by death, and to keep up the population of the earth.

### Verse 36

[¶3] Equal unto the angels - Who neither marry nor die. See the Jewish testimonies to the resurrection of the human body quoted at length on [1Cor 15:42] (note).

### Verse 38

[¶5] All live unto him - There is a remarkable passage in Josephus's account of the Maccabees, chap. xvi., which proves that the best informed Jews believed that the souls of righteous men were in the presence of God in a state of happiness. "They who lose their lives for the sake of God, Live unto God, as do Abraham, Isaac, and Jacob, and the rest of the patriarchs." And one not less remarkable in Shemoth Rabba, fol. 159. "Rabbi Abbin saith, The Lord said unto Moses, Find me out ten righteous persons among the people, and I will not destroy thy people. Then said Moses, Behold, here am I, Aaron, Eleazar, Ithamar, Phineas, Caleb, and Joshua; but God said, Here are but seven, where are the other three? When Moses knew not what to do, he said, O Eternal God, do those live that are dead! Yes, saith God. Then said Moses, If those that are dead do live, remember Abraham, Isaac, and Jacob." So the resurrection of the dead, and the immortality and immateriality of the soul, were not strange or unknown doctrines among the Jews.

### Verse 40

[¶7] They durst not ask - Or, did not venture to ask any other question, for fear of being again confounded, as they had already been.

### Verse 41

[¶9] How say they - See the note on [Mat 22:42-46] (note).

### Verse 43

[¶11] Thy footstool - Literally, the footstool of thy feet. They shall not only be so far humbled that the feet may be set on them; but they shall be actually subjected, and put completely under that Christ whom they now despise, and are about to crucify.

### Verse 46

[¶13] Beware of the scribes - Take heed that ye be not seduced by those who should show you the way of salvation. See on [Mat 23:4-14] (note).

[¶14] 1. How it can be supposed that the ancient Jewish Church had no distinct notion of the resurrection of the dead is to me truly surprising. The justice of God, so peculiarly conspicuous under the old covenant, might have led the people to infer that there must be a resurrection of the dead, if even the passage to which our Lord refers had not made a part of their law. As the body makes a part of the man, justice requires that not only they who are martyrs for the testimony of God, but also all those who have devoted their lives to his service, and died in his yoke, should have their bodies raised again. The justice of God is as much concerned in the resurrection of the dead, as either his power or mercy. To be freed from earthly incumbrances, earthly passions, bodily infirmities, sickness; and death, to be brought into a state of conscious existence, with a refined body and a sublime soul, both immortal, and both ineffably happy - how glorious the privilege! But of this, who shall be counted worthy in that day? Only those who have washed their robes, and made them white in the blood of the Lamb, and who, by patient continuing in well doing, have sought for glory and honor and immortality.

[¶15] 2. A bad example, supported by the authority, reputation, and majesty of religion, is a very subtle poison, from which it is very difficult for men to preserve themselves. It is a great misfortune for any people to be obliged to beware of those very persons who ought to be their rule and pattern. This is a reflection of pious Father Quesnel; and, while we admire its depth, we may justly lament that the evil he refers to should be so prevalent as to render the observation, and the caution on which it is founded, so necessary. But let no man imagine that bad and immoral ministers are to be found among one class of persons only. They are to be found in the branches as well as in the root: in the different sects and parties as well as in the mother or national Churches, from which the others have separated. On either hand there is little room for glorying. - Professors and ministers may change, but the truth of the Lord abideth for ever!

### Introduction

[¶17] The poor widow casting two mites into the treasury, [Luk 21:1-4]. The destruction of the temple foretold, [Luk 21:5], [Luk 21:6]. The signs of this desolation, [Luk 21:7]. False Christs, [Luk 21:8]. Wars, [Luk 21:9], [Luk 21:10]. Earthquakes and fearful sights, [Luk 21:11]. Persecutions against the godly, [Luk 21:12-19]. Directions how to escape, [Luk 21:20-22]. The tribulation of those times, [Luk 21:23-28]. The parable of the fig tree, illustrative of the time when they may expect these calamities, [Luk 21:29-33]. The necessity of sobriety and watchfulness, [Luk 21:34-36]. He teaches by day in the temple, and lodges by night in the mount of Olives, and the people come early to hear him, [Luk 21:37], [Luk 21:38].

### Verse 1

[¶19] The rich men casting their gifts into the treasury - See all this, from [Luk 21:1-4], explained on [Mar 12:41-44] (note).

### Verse 2

[¶21] A certain poor widow - A widow miserably poor; this is the proper import of πενιχραν, and her being miserably poor heightened the merit of the action.

[¶22] Two mites - Which Mark says, [Mar 12:42], make a farthing or quadrans, the fourth part of an As, or penny, as we term it. In Plutarch's time we find the smallest piece of brass coin in use among the Romans was the quadrans, but it appears that a smaller piece of money was in circulation among the Jews in our Lord's time, called here, and in Mark, [Mar 12:42], a lepton, i.e. small, diminished, from λειπω, I fail. In ancient times our penny used to be marked with a deep indented cross, dividing the piece into four equal parts, which, when broken in two, made the half-penny, and, when broken into four, made the fourthing, what we have corrupted into farthing. Probably the Roman quadrans was divided in this way for the convenience of the poor. Our term mite seems to have been taken from the animal called by that name; for as that appeared to our ancestors to be the smallest of all animals, so this being the smallest of all coins was called by its name. Junius says that mite was a small base coin among the Dutch. Our word mite seems to be a contraction of the Latin minutum, a small thing, whence the French miete, a crumb, a very small morsel. See the note on [Mar 12:41].

### Verse 5

[¶24] Goodly stones - Or, costly stones. It has been thought by some that this relates not so much to the stones of which the temple was built, as to the precious stones with which it was decorated. For an account of the stones of the temple, see on [Mar 13:1] (note).

[¶25] And gifts - Or, consecrated things, αναθημασι. Αναθημα properly signifies a thing consecrated to sacred uses: Αναθεμα signifies a thing devoted to a curse, or to destruction. They both come from the same root, ανατιθημι, I lay up, separate; and though two meanings cannot be more opposite than those assigned to these words, yet in the words themselves a short vowel (ε) in the place of a long one (η) makes all the difference between blessing and cursing.

### Verse 6

[¶27] One stone upon another - This was literally fulfilled. See [Mat 24:2].

### Verse 8

[¶29] Many shall come in my name - Usurping my name: calling themselves the Messiah. See [Mat 24:5]. Concerning this prediction of the destruction of Jerusalem, and its literal accomplishment, see the notes on Matthew 24:1-42 (note).

### Verse 9

[¶31] Commotions - Seditions and civil dissensions, with which no people were more agitated than the Jews.

### Verse 11

[¶33] Fearful sights - What these were the reader will find in detail on [Mat 24:7] (note).

### Verse 12

[¶35] Synagogues - Or, assemblies, etc. See these all explained on [Mar 13:9] (note).

### Verse 13

[¶37] It shall turn to you for a testimony - That is, it shall turn out on your part for a testimony to them (your persecutors) that you are thoroughly persuaded of the truth of what you teach, and that you are no impostors.

### Verse 14

[¶39] Settle it therefore, etc. - See on [Mat 10:19] (note).

### Verse 15

[¶41] I will give you a mouth and wisdom - Στομα, a mouth, must appear plain to every person to be used here for a ready utterance, or eloquence in speaking. They shall have an abundance of wisdom to know what to say; and they shall have an irresistible eloquence to say what they ought.

### Verse 18

[¶43] But there shall not a hair of your head perish - A proverbial expression for, Ye shall not suffer any essential injury. Every genuine Christian shall escape when this desolation comes upon the Jewish state.

## 309. Luke · 43 of 51

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### Verse 19

[¶1] In your patience - Rather, your perseverance, your faithful continuance in my word and doctrine. Ye will preserve your souls. Ye shall escape the Roman sword, and not one of you shall perish in the destruction of Jerusalem. Instead of κτησασθε, possess, or preserve ye, I read κτησεσθε, ye shall preserve. This reading is supported by AB-B, five others; both the Syriac, all the Arabic, Ethiopic, Vulgate, all the Itala except two, Origen, Macarius, and Tertullian.

### Verse 22

[¶3] These be the days of vengeance - See on [Mat 24:21] (note).

### Verse 24

[¶5] They shall fall by the edge of the sword - Those who perished in the siege are reckoned to be not less than eleven hundred thousand. See [Mat 24:22].

[¶6] And shall be led away captive - To the number of ninety-seven thousand. See Josephus, War, b. vi. c. ix. s. 2, 3, and on [Mat 24:31] (note).

[¶7] Trodden down of the Gentiles - Judea was so completely subjugated that the very land itself was sold by Vespasian; the Gentiles possessing it, while the Jews were either nearly all killed or led away into captivity.

[¶8] Of the Gentiles be fulfilled - Till the different nations of the earth, to whom God shall have given the dominion over this land, have accomplished all that which the Lord hath appointed them to do; and till the time of their conversion to God take place. But when shall this be? We know not. The nations are still treading down Jerusalem, and the end is known only to the Lord. See the note on [Mat 24:31].

### Verse 25

[¶10] The sea and the waves roaring - Figuratively pointing out the immense Roman armies by which Judea was to be overrun and destroyed.

### Verse 26

[¶12] Men's hearts failing them for fear - Or, Men fainting away through fear, (Αποψυχοντων), being ready to die.

[¶13] Coming on the earth - Or, Coming upon this land, οικουμενῃ. See this translation of the word vindicated in the note on [Luk 2:1] (note).

### Verse 29

[¶15] He spake to them a parable - Illustrated all these predicted facts by the simile of a fig tree. See this explained on [Mat 24:32] (note).

### Verse 31

[¶17] The kingdom of God is nigh at hand - After the destruction of the Jewish state, the doctrine of Christ crucified shall be preached every where, and every where prevail.

### Verse 32

[¶19] This generation - This race of men; but see on [Mat 24:34] (note), and [Mar 13:30] (note).

### Verse 34

[¶21] Take heed to yourselves - See our Lord's parable, relative to this matter, explained, [Mar 13:34] (note).

[¶22] Be overcharged - Literally, be made heavy, as is generally the case with those who have eaten or drank too much. Take heed that ye be not rendered secure by an improper use of lawful things: do not make this earth your portion: expect its dissolution, and prepare to meet your God.

### Verse 35

[¶24] The face of the whole earth - Or, of this whole land. The land of Judea, on which these heavy judgments were to fall. See [Luk 21:25]; see also [Luk 2:1].

### Verse 36

[¶26] Watch ye therefore, and pray always - Perhaps we should connect ες παντι καιρῳ, continually, with αγρυπνειτε, watch, as it appears to be the most natural order. Indeed the word continually belongs equally to both watch and pray; and no man is safe, at any time, who does not attend to this advice as literally as possible.

[¶27] That shall come to pass - That is, the tribulations which are on their way to overwhelm and destroy the Jewish people. These are sufficiently stated in the preceding verses.

[¶28] To stand before the Son of man - To be acquitted, and to be condemned, are expressed, in [Rom 14:4], by standing and falling. Those who were faithful to the grace they had received were not only not destroyed in the destruction of Jerusalem, but became heralds of the grace and mercy of God to the nations. Thus they were counted worthy to stand before the Son of man - to minister salvation in his name.

### Verse 37

[¶30] And in the day time - Or, every day - τας ἡμερας. This probably relates to the four last days of his life already mentioned.

[¶31] Abode in the mount - He taught all day in the temple, and withdrew every evening, and lodged in Bethany; a town at the foot, or on the declivity of the mount of Olives. See the note on [Mat 21:17].

### Verse 38

[¶33] The people came early - He returned early from the mount of Olives, and the people came early in the morning to the temple to hear his teaching. For practical observations on the awful subject of this chapter, see Matthew 24 at the end.

### Introduction

[¶35] The chief priests and scribes plot our Lord's destruction, [Luk 22:1], [Luk 22:2]. Judas, at the instigation of the devil, betrays him, [Luk 22:3-6]. He eats his last supper with his disciples, [Luk 22:7-18]. Institutes the eucharist, [Luk 22:19], [Luk 22:20]. Announces one of his disciples as the traitor, [Luk 22:21-23] : The contention which should be greatest, [Luk 22:24-30]. Warns Peter against Satan's devices, [Luk 22:31], [Luk 22:32]. Peter's resolution, [Luk 22:33]. His denial foretold, [Luk 22:34]. Tells his disciples to make prudent provision for their own support, [Luk 22:35-37]. The two swords, [Luk 22:38]. He goes to the Mount of Olives, and has his agony in the garden, [Luk 22:39-46]. Judas comes with a mob, [Luk 22:47], [Luk 22:48]. Peter cuts off the ear of the high priest's servant, which Christ heals by a touch, [Luk 22:49-51]. He addresses the chief priests and captains of the temple, [Luk 22:52], [Luk 22:53]. They lead him to the high priest's house, and Peter follows and denies his Master, [Luk 22:54-60]. Christ looks upon him, he is stung with remorse, and weeps bitterly, [Luk 22:61], [Luk 22:62]. Jesus is mocked, and variously insulted, [Luk 22:63-65]. The next morning he is questioned before the council, [Luk 22:66], [Luk 22:67]. He acknowledges himself to be the Son of God, [Luk 22:68-70]. They condemn him, [Luk 22:71].

### Verse 1

[¶37] The feast of unleavened bread, etc. - See this largely explained, [Exo 23:14] (note); Leviticus 23:2-40 (note), and on [Mat 26:2] (note).

### Verse 2

[¶39] They feared the people - The great mass of the people seem to have been convinced that Christ was at least a prophet sent from God; and it is likely they kept steady in their attachment to him. The multitude, who are represented as clamouring for his blood at the crucifixion, appear to have been a mere mob, formed out of the creatures of the chief priests and Pharisees.

### Verse 3

[¶41] Then entered Satan into Judas - The devil filled the heart of Judas with avarice; and that infamous passion led him to commit the crime here specified. This at once accounts for the whole of this most unprincipled and unnatural transaction. None but a devil, or he who is possessed by one, could have been guilty of it: - let the living lay this to heart. A minister of the Gospel, who is a lover of money, is constantly betraying the interests of Christ. He cannot serve two masters; and while his heart is possessed with the love of self, the love of God and zeal for perishing souls cannot dwell in him. What Satan could not do by the envy and malice of the high priests and Pharisees, he effects by Judas, a false and fallen minister of the Gospel of God. None are so dangerous to the interests of Christianity as persons of this stamp.

### Verse 4

[¶43] And captains - Among the priests who were in waiting at the temple, some were appointed φυλακες, for a guard to the temple; and over these were Ϛρατηγοι commanding officers: both sorts are mentioned by Josephus, War, b. vi. c. 5. s. 3. Bp. Pearce, See another sense of captains, in the note on [Mat 27:65] (note). Dr. Lightfoot supposes these to have been the captains over the watches; for in three places the priests kept watch and ward in the temple, viz. in Beth Abtenes, in Beth Nitsots, and in Beth Mokad. The Levites also in twenty-one places more, Middoth, chap. i. Though these watches consisted of several persons in each, there was one set over them, as the captain or head of that watch. He thinks that Matthew, [Mat 27:65], refers to one of these: Ye have a watch of your own; let some of them be sent to guard the sepulchre. The captain of the temple, he supposes to have been the chief or head of all these watches; and thus he was captain of the captains. In the same Talmudical tract it is said, The ruler of the mountain of the temple (i.e. captain of the temple) takes his walks through every watch with torches lighted before him: if he found any upon the watch, that was not standing on his feet, he said, Peace be with thee: but if he found him sleeping, he struck him with a stick, and he might also burn his clothes. And when it was said by others, What noise is that in the court? the answer was, It is the noise of a Levite under correction, whose garments they are burning, because he slept upon his watch. This custom casts light on [Rev 16:15] : Behold, I come as a thief: blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. It is easy to distinguish this captain of the mountain of the temple from the ruler of the temple, or sagan: the former presided over the guards; the latter over the whole service of the temple. We have them both distinguished, [Act 4:1] : there is the captain of the temple; and Annas, who was the sagan. See Lightfoot.

### Verse 5

[¶45] They - covenanted to give him money - Matthew says thirty pieces, or staters, of silver, about 4. 10s. English, the common price of the meanest slave. See the note on [Mat 26:15].

## 310. Luke · 44 of 51

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### Verse 6

[¶1] And he promised - That is, to do it - εξωμολογησε: or, He accepted the proposal. See Wakefield.

### Verse 7

[¶3] The passover - Πασχα, [Luk 22:1], is the name of the festival; το πασχα here is supposed to be the name of that on which they feasted, viz. the sacrificed paschal lamb. But see the notes on Matthew 26 (note), and especially the observations at the end of that chapter, ([Mat 26:75] (note)).

### Verse 8

[¶5] He sent Peter and John, etc. - See the subject of these verses largely explained on [Mat 26:17-19] (note), and [Mar 14:13], [Mar 14:15] (note).

### Verse 14

[¶7] And when the hour was come - That is, the evening. See [Mat 26:20], and [Mar 14:17].

### Verse 15

[¶9] With desire I have desired - A Hebraism for, I have desired most earnestly. Our Lord's meaning seems to be, that, having purposed to redeem a lost world by his blood, he ardently longed for the time in which he was to offer himself up. Such love did the holy Jesus bear to the human race. This eucharistic passover was celebrated once, by way of anticipation, before the bloody sacrifice of the victim of salvation, and before the deliverance it was appointed to commemorate; as the figurative passover had been likewise once celebrated before the going out of Egypt, and the deliverance of God's chosen people. Quesnel.

### Verse 16

[¶11] Until it be fulfilled in the kingdom of God - That is, until that of which the passover is a type is fulfilled in my death, through which the kingdom of God, or of heaven, (See [Mat 3:2]), shall be established among men.

### Verse 17

[¶13] He took the cup - This was not the sacramental cup, for that was taken after supper, [Luk 22:20], but was the cup which was ordinarily taken before supper.

[¶14] Divide it among yourselves - Pass the cup from one to another; thus the cup which Christ gave to the first person on his right hand continued to be handed from one to another, till it came to the last person on his left.

### Verse 18

[¶16] I will not drink of the fruit of the vine - That is, before the time of another passover, the Holy Ghost shall descend, the Gospel of the kingdom be established, and the sacramental supper shall take place of the paschal lamb; for in a few hours his crucifixion was to take place. See on [Mat 26:29] (note).

### Verse 19

[¶18] Took bread - See the nature and design of the Lord's Supper explained in the notes on [Mat 26:26-29] (note).

[¶19] This do in remembrance of me - That the Jews, in eating the passover, did it to represent the sufferings of the Messiah, as evident from the tract Pesachim, fol. 119, quoted by Schoettgen.

[¶20] Why do we call this the great hallel? (i.e. the hymn composed of several psalms, which they sung after the paschal supper). Ans. Because in it these five things are contained:

[¶21] 1. The exodus from Egypt.

[¶22] 2. The dividing of the Red Sea.

[¶23] 3. The promulgation of the law.

[¶24] 4. The resurrection of the dead. And,

[¶25] 5. The sufferings of the Messiah.

[¶26] The first is referred to, [Psa 114:1], When Israel went out of Egypt, etc.

[¶27] The second in [Psa 114:3], The sea saw it and fled.

[¶28] The third in [Psa 114:4], The mountains skipped like rams, etc.

[¶29] The fourth in [Psa 116:9], I will walk before the Lord in the land of the living.

[¶30] The fifth in [Psa 115:1], Not unto us, O Lord, not unto us, but unto thy name give glory; for thy mercy and thy truth's sake. See the note on [Mat 26:30].

### Verse 20

[¶32] This cup is the new testament in my blood - Perhaps it might be better to paraphrase the passage thus: This cup which is poured out for you, signifies the blood of the new covenant, which is shortly to be ratified in (or by) the shedding of my blood. Or, This cup is the new covenant, poured out for you with my blood: - that is, the paschal sacrifice and my sacrifice happen together. But see Kypke.

[¶33] It does not appear that our Lord handed either the bread or the cup to each person; he gave it to him who was next to him, and, by handing it from one to another, they shared it among themselves, [Luk 22:17]. In this respect the present mode of administering the Lord's Supper is not strictly according to the original institution.

### Verse 21

[¶35] The hand of him that betrayeth me, etc. - What can be desired more, says Dr. Lightfoot, as a demonstration that Judas was present at the eucharist? And, whereas the contrary is endeavored to be proved out of John 13, nothing is made out of nothing; for there is not one syllable throughout that whole chapter of the paschal supper, but of a supper before the feast of the passover.

### Verse 22

[¶37] The Son of man goeth - That is, he is about to die, Απερχεσθαι, οιχεσθαι, abire, going, going away, and departing, are used, by the best Greek and Latin writers, for death and dying. See Rosenmuller.

### Verse 23

[¶39] They began to inquire among themselves - See the notes on [Mat 26:23], [Mat 26:24].

### Verse 24

[¶41] There was also a strife among them - There are two different instances of this sort of contention or strife mentioned by the evangelists, each of which was accompanied with very different circumstances; one by Matthew, in [Mat 18:1], etc., by Mark, [Mar 9:33], etc.; and by Luke, in [Luk 9:46], etc. That contention cannot have been the same with this which is mentioned here. The other, related in [Mat 20:20], etc., and [Mar 10:35], etc., must be what Luke intended here to record; and this strife or contention was occasioned by the request which Zebedee's wife made to our Lord in favor of her sons, James and John; but, then, Luke has mentioned this very much out of the order of time, it having happened while our Lord and his disciples were on their way to Jerusalem: [Mat 20:17]; [Mar 10:32]. See Bp. Pearce.

### Verse 25

[¶43] Are called benefactors - The very Greek word used by the evangelist, ευεργεται, was the surname of some of the Ptolemies of Egypt; Ptolemy Euergetes, i.e. the Benefactor. It was a custom among the ancient Romans to distribute part of the lands which they had conquered on the frontiers of the empire to their soldiers; those who enjoyed such lands were called beneficiarii, beneficed persons; and the lands themselves were termed beneficia, benefices, as being held on the beneficence of the sovereign; and it is no wonder that such sovereigns, however tyrannical or oppressive they might have been in other respects, were termed benefactors by those who were thus dependent on their bounty.

## 311. Luke · 45 of 51

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/311/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/311/#p-N

### Verse 26

[¶1] Let him be as the younger - Dr. Lightfoot justly conjectures that Peter was the eldest of all the disciples; and he supposes that the strife was kindled between him and the sons of Zebedee, James and John. These three disciples were those whom Christ had distinguished by peculiar marks of his favor; and therefore it is natural to conclude that the strife lay between these three, the two brothers and Peter. Shall we or Peter be at the head? Neither, says our Lord. Let him, Peter, who is chief (ὁ μειζων, the eldest) among you, be as, John, ὁ νεωτερος, the younger. The younger part of the disciples do not appear to have taken any part in this contention; and our Lord shows Peter, and the sons of Zebedee, that they must be as unambitious as the younger in order to be acknowledged as his disciples. Dr. Lightfoot thinks that Peter was the mover of this strife, and therefore our Lord rebukes him by name.

### Verse 29

[¶3] I appoint unto you a kingdom, as my Father hath appointed unto me - The Codex Alexandrinus, with some other MSS., the later Syriac, and Origen, read in the first clause, διαθηκην, a covenant. I appoint unto you a Covenant, as my Father hath appointed unto me a kingdom: - Ye shall be ministers of the new covenant, as I am king in that spiritual kingdom to which it relates. This is a curious reading: but our Lord is probably to be understood as promising that they should get a kingdom - a state of blessedness, as he should get it - they must go through much tribulation in order to enter into the kingdom of God. So the Son of man suffered that he might enter into his glory: for the joy that was set before him, he endured the cross, and despised the shame, and is set down on the right hand of God.

### Verse 30

[¶5] Sit on thrones - See on [Mat 19:28] (note). Marcion left the whole of this verse out, according to Epiphanius: probably because he did not understand it.

### Verse 31

[¶7] Simon, Simon - When a name is thus repeated in the sacred writings, it appears to be always intended as an expression of love, manifested by a warning voice. As if he had said, While thou and the others are contending for supremacy, Satan is endeavoring to destroy you all: but I have prayed for thee, as being in most danger.

[¶8] Satan hath desired - you - That is, all the apostles, but particularly the three contenders: the plural pronoun, ὑμας, sufficiently proves that these words were not addressed to Peter alone. Satan had already got one, Judas; he had nearly got another, Peter; and he wished to have all. But we see by this that the devil cannot even tempt a man unless he receive permission. He desires to do all evil; he is permitted only to do some.

### Verse 32

[¶10] I have prayed for thee - From the natural forwardness and impetuosity of thy own spirit, thou wilt be brought into the most imminent danger; but I have supplicated for thee, that thy faith may not utterly fail - εκλειπῃ, from εκ, out, and λειπω, I fail, to fall utterly or entirely off. Peter's faith did fail, but not utterly: he did fall, but he did not fall off, apostatize, or forsake his Master and his cause finally, as Judas did. Every body sees, from Peter's denial of his Lord, that his faith did fail, and his great courage too; and yet they read, in the common translation, that Christ prayed that it might not fail: can they then conceive that our Lord's prayer was heard? The translation which I have given above removes this embarrassment and apparent contradiction. It was certainly Peter's advantage that our Lord did pray for him; but it was not so much for his honor that he should stand in need of such a prayer, beyond all others. Lightfoot.

[¶11] When thou art converted - Restored to a sense of thy folly and sin, and to me and my cause - establish these thy brethren. All the disciples forsook Jesus and fled, merely through fear of losing their lives; Peter, who continued for a while near him, denied his Master with oaths, and repeated this thrice: our Lord seems to intimate that, after this fall, Peter would become more cautious and circumspect than ever; and that he should become uncommonly strong in the faith, which was the case; and that, notwithstanding the baseness of his past conduct, he should be a proper instrument for strengthening the feeble minded, and supporting the weak. His two epistles to the persecuted Christians show how well he was qualified for this important work.

### Verse 34

[¶13] The cock shall not crow this day - [Mat 26:34], and [Mar 14:30], say, this night; both expressions are right, because the Jewish day, of twenty-four hours, began with the evening, and ended at the evening of the following day. On Peter's denial, see the notes on [Mat 26:31-35] (note).

### Verse 35

[¶15] When I sent you without purse - See the notes on [Mat 10:9], [Mat 10:10].

### Verse 36

[¶17] He that hath no sword - Bishop Pearce supposes that the word μαχαιραν, sword, has been inserted here from what is said in [Luk 22:38], as it is evident our Lord never intended to make any resistance, or to suffer a sword to be used on the occasion; see [Mat 26:52]. The word stands rather oddly in the passage: the verse, translated in the order in which it stands, is as follows: And he who hath none, let him sell his garment and buy - a sword. Now it is plain that the verb πωλησατω, let him buy, may be referred to πηραν a scrip, in the former part of the verse: therefore if, according to the bishop's opinion, the word sword be omitted, the passage may be understood thus: "When I sent you out before, [Luk 10:1], etc., I intended you to continue itinerants only for a few days, and to preach the Gospel only to your country-men; therefore you had but little need of a staff, purse, or scrip, as your journey was neither long, nor expensive; but now I am about to send you into all the world, to preach the Gospel to every creature; and, as ye shall be generally hated and persecuted for my sake, ye shall have need to make every prudent provision for your journey; and so necessary will it be for you to provide yourselves victuals, etc., for your passage through your inhospitable country, that, if any of you have no scrip or wallet, he should sell even his upper garment to provide one." Others, who are for retaining the word sword, think that it was a proverbial expression, intimating a time of great difficulty and danger, and that now the disciples had need to look to themselves, for his murderers were at hand. The reader will observe that these words were spoken to the disciples just before he went to the garden of Gethsemane, and that the danger was now so very near that there could be no time for any of them to go and sell his garment in order to purchase a sword to defend himself and his Master from the attack of the Jewish mob.

[¶18] Judea was at this time, as we have already noticed, much infested by robbers: while our Lord was with his disciples, they were perfectly safe, being shielded by his miraculous power. Shortly they must go into every part of the land, and will need weapons to defend themselves against wild beasts, and to intimidate wicked men, who, if they found them totally defenceless, would not hesitate to make them their prey, or take away their life. However the matter may be understood, we may rest satisfied that these swords were neither to be considered as offensive weapons, nor instruments to propagate the truth. The genius and spirit of the Christian religion is equally against both. Perhaps, in this counsel of our Lord, he refers to the contention about supremacy: as if he had said, Instead of contending among yourselves about who shall be the greatest, ye have more need to unite yourselves against the common enemy, who are now at hand: this counsel was calculated to show them the necessity of union among themselves, as their enemies were both numerous and powerful.

### Verse 37

[¶20] Must yet be accomplished - Probably meaning that, though this prophecy did refer to some particular matter in the time of the prophet, yet it farther (ετι) related to Christ, and could not have its complete accomplishment but in his crucifixion as a criminal.

[¶21] For the things concerning me have an end - As if he had said, My work is now almost done; yours is only beginning; I am now about to be crucified and numbered with the transgressors; think what will be done to you, and what ought to be done by you; and then think if this be a time for you to be contending with each other. Lightfoot.

### Verse 38

[¶23] Lord, behold, here are two swords. And he said unto them, It is enough - These words cannot be well understood as being an answer to the supposed command of Christ, for every one who had no sword to go and sell his garment and buy one; for, in this case, they were not enough, or sufficient, as nine of the disciples must be without any instrument of defense; but they may be understood as pointing out the readiness and determination of Peter, and perhaps some others, to defend our Lord: Thou shalt not be treated as a transgressor; here are two swords, and we will fight for thee. In [Luk 22:33], Peter had said, he was ready to go with Christ either to prison or death; which showed his strong resolution to stand by and defend his Master, even at the expense of his life. But, alas, he depended too much on himself!

[¶24] It is enough. The meaning probably is, there is enough said on the subject; as immediately after this he entered into his agony.

[¶25] I must here confess that the matter about the swords appear to me very obscure. I am afraid I do not understand it, and I know of none who does. Schoettgen and Lightfoot have said much on the subject; others have endeavored to get rid of the difficulty by translating μαχαιραν a knife, which was necessary on long journeys for providing forage and fuel; as they were to depend wholly on their own industry, under God, for all the necessaries of life, while going through the nations of the earth, preaching the Gospel to Jews and Gentiles. I cannot say which sense the reader should prefer.

### Verse 40

[¶27] When he was at the place - Viz. Gethsemane. On this agony of our Lord see the notes on [Mat 26:36-46] (note).

### Verse 43

[¶29] There appeared an angel - from heaven - It was as necessary that the fullest evidence should be given, not only of our Lord's Divinity, but also of his humanity: his miracles sufficiently attested the former; his hunger, weariness, and agony in the garden, as well as his death and burial, were proofs of the latter. As man, he needs the assistance of an angel to support his body, worn down by fatigue and suffering. See at the end of [Luk 22:44] (note).

### Verse 44

[¶31] Prayed more earnestly - With greater emphasis and earnestness than usual, with strong crying and tears, [Heb 5:7]; the reason given for which is, that he was in an agony. Kypke well observes, Vox αγωνια summum animi angorem et dolorem indicat; et idem est, quod αδημονειν, [Mat 26:37]; [Mar 14:34]. "The word αγωνια (agony) points out the utmost anguish and grief of soul, and is of the same import with αδημονειν in Matthew and Mark." See the note on [Mat 26:37].

[¶32] Drops of blood - See the note on [Mat 26:38]. Some have thought that the meaning of the words is, that the sweat was so profuse that every drop was as large as a drop of blood, not that the sweat was blood itself: but this does not appear likely. There have been cases in which persons in a debilitated state of body, or through horror of soul, have had their sweat tinged with blood. Dr. Mead from Galen observes, Contingere interdum, poros ex multo aut fervido spiritu adeo dilatari, ut etiam exeat sanguis per eos, fiatque sudor sanguineus. "Cases sometimes happen in which, through mental pressure, the pores may be so dilated that the blood may issue from them; so that there may be a bloody sweat." And Bishop Pearce gives an instance from Thuanus (De Thou) of an Italian gentleman being so distressed with the fear of death that his body was covered with a bloody sweat. But it is fully evident that the fear of death could have no place in the mind of our blessed Lord. He was in the bloom of life, in perfect health, and had never suffered any thing from disease of any kind; this sweat was most assuredly produced by a preternatural cause. See at the end of the chapter.

### Verse 48

[¶34] Betrayest thou the Son of man with a kiss? - Dost thou attempt to kiss me as a friend, while thou art delivering me up into the hands of my enemies? We need not wonder at all this, as Satan himself had entered into the heart of this traitor, see [Luk 22:3]; consequently we can expect nothing from him but what is fell, deceitful, and cruel.

### Verse 50

[¶36] Cut off his right ear - See the note on [Mat 26:51].

### Verse 51

[¶38] Suffer ye thus far - Or, Suffer me to go thus far. As they had now a firm hold of Christ, [Mat 26:50], he wished them to permit him to go as far as Malchus, whose ear was cut off, that he might heal it. See the objections brought against this interpretation answered by Kypke; and see the examples he produces. However, the words may be understood as an address to his disciples: Let them proceed; make no resistance; for in this way only are the Scriptures to be fulfilled.

### Verse 53

[¶40] I was daily with you in the temple - Alluding to the four preceding days, during the whole of which he taught in the temple, see [Luk 21:37], and [Mat 21:17].

[¶41] This is your hour, and the power of darkness - That is, the time in which you are permitted to unrein your malice; which ye could not do before, because God did not permit you; and so perfectly are ye under his control that neither you nor the prince of darkness can proceed a hair's breadth against me but through this permission: see at the end of the chapter. What a comfortable thought is it to the followers of Christ, that neither men nor demons can act against them but by the permission of their heavenly Father, and that he will not suffer any of those who trust in him to be tried above what they are able to bear, and will make the trial issue in their greater salvation, and in his glory!

### Verse 56

[¶43] A certain maid beheld him - Or, Attentively beholding him, ατενισασα. And this she did by the help of the light of the fire at which Peter sat.

### Verse 57

[¶45] And he denied him - See the notes on [Mat 26:58], [Mat 26:69], etc.

## 312. Luke · 46 of 51

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/312/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/312/#p-N

### Verse 61

[¶1] The Lord turned, and looked upon Peter - See the note on [Mat 26:75], where this delicate reproof is particularly noted.

### Verse 62

[¶3] And Peter went out - The word Peter is omitted by BDKLM, and many other good MSS., with some of the ancient versions. Griesbach leaves it out of the text.

### Verse 63

[¶5] Mocked him, and smote him - This and the following verses are placed by Matthew and Mark before the relation of Peter's denial. For their explanation, see on [Mat 26:67], [Mat 26:68] (note).

### Verse 68

[¶7] And if I also ask you - Concerning the Christ, in case ye cannot give me such an answer as may prove I am not the Christ, ye will not let me go; for I know ye are determined to put me to death.

### Verse 69

[¶9] Hereafter - From this very time, απο του νυν. The kingdom of God is now going to be set up. See the note on [Mat 16:27], [Mat 16:28].

### Verse 70

[¶11] Art thou then the Son of God? - They all insisted on an answer to this question, and the high priest particularly put it to him, [Mat 26:63].

### Verse 71

[¶13] We ourselves have heard - We have heard him profess himself the Son of God; he is therefore guilty of blasphemy, and, as an impious pretender to a Divine mission, we must proceed against and condemn him to death. See the note on [Mat 26:66]. Thus they proceeded as far as they could; he must now be brought before Pilate, as the Jews had no power to put him to death. His trial before Pilate is related in the subsequent chapter.

[¶14] On our Lord's agony in the garden, related in the 43d and 44th verses, much has been written, but to little purpose. The cause of this agony seems not to have been well understood; and there have been many wild conjectures concerning it. Some think it was occasioned by "the Divine wrath pressing in upon him; for, as he was bearing the sin of the world, God looked on and treated him as if he were a sinner." There is something very shocking in this supposition; and yet it is truly astonishing how general it is. The ministry of the angel, in this case, is a sufficient refutation of this opinion; for what sort of strength could an angel give Christ against God's indignation? Angelic strength could not enable him to bear either the sin of the world or God's wrath. If an angel could have succoured him in this, an angel might have made the whole atonement. Indeed, the ministry of the angel, who must have been sent from God, and sent in love too, is a full proof that God's wrath was not poured out on our blessed Redeemer at this time. Dr. Lightfoot conjectures that his conflict in the garden was with a devil, who appeared to him in a bodily shape, most horrible; and that it was through this apparition that he began to be sore amazed, and very heavy, [Mar 14:33]; for, as Satan assaulted the first Adam in a garden in a bodily shape, it is not unreasonable to conclude that in the same way he assaulted the second Adam in a garden. St. Luke tells us, [Luk 4:13], that when the devil had finished all his temptations, he departed from him for a season: this season in the garden, probably, was the season, or fit opportunity, for him to return - the prince of this world came and found nothing in him, [Joh 14:30]. But, though there was nothing in the immaculate Jesus on which Satan could work, yet he might, as the doctor supposes, assume some horrible shape, in order to appal his mind, and shake his firmness; and the evangelist seems to intimate that he had desired to be permitted to try or sift the disciples in this way, see [Luk 22:31]; and it is probable that it is to some personal, horrid appearance, that the apostle alludes when he speaks of the messenger of Satan that buffeted him, [2Cor 12:7]. The angel, therefore, from heaven, may be supposed to come against this angel from hell; and, as the one appeared to terrify, the other appeared to strengthen him. It was not necessary to exert the Divine power to crush this devil, and therefore an angel from heaven is sent to counteract his influence. This is the sum of Dr. Lightfoot's reasonings upon this very difficult subject.

[¶15] Others suppose that, while our Lord was praying intensely in the garden, the extreme fervor of his application to God in the behalf of the poor deluded Jews, and in behalf of the world, was too much for his human nature to support; that he, in consequence, fell into a swoon, in which he had a Vision of an angel coming from heaven to strengthen him. Let these sentiments stand on their respective merits.

[¶16] What renders this circumstance more difficult is, that there is no mention of it in any of the other evangelists: and it is worthy of remark that, among many of the ancients, the authenticity of these two verses, the 43d and 44th, has been doubted, and in consequence they are omitted in several MSS., and in some versions and fathers. The Codex Alexandrinus and the Codex Vaticanus, the two oldest MSS. in the world, omit both verses; in some other very ancient MSS. they stand with an asterisk before them, as a mark of dubiousness; and they are both wanting in the Coptic Fragments published by Dr. Ford. They are however extant in such a vast number of MSS., versions, and fathers, as to leave no doubt with most critics of their authenticity. After all that has been said, or perhaps can be said on this subject, there will remain mysteries which only the bright light of the eternal world can sufficiently illustrate. That Christ was now suffering, the just for the unjust, that he might bring us to God, and that he was bearing in his body the punishment due to their sins, I have no doubt: and that the agony of his mind, in these vicarious sufferings, caused the effusion from his body, of the bloody sweat, may be easily credited without supposing him to be at all under the displeasure of his heavenly Father; for, as God can see nothing but as it is, he could not see him as a sinner who was purity itself. In every act, Jesus was that beloved Son in whom the Father was ever well pleased.

[¶17] As to the angel strengthening him, probably no more is meant by it than a friendly sympathizing of one of those heavenly beings with their Lord in distress: this circumstance is the most difficult in the whole relation; but, understood thus, the difficulty is removed; for what strength could the highest angel in heaven afford to our blessed Lord in his atoning acts? Surely, none. The bare supposition is insupportable. But, if we allow that the angel came to sympathize with him during his passions the whole account will appear plain and consistent.

### Introduction

[¶19] Christ is led to Pilate, and accused by the Jews, [Luk 23:1], [Luk 23:2]. Pilate examines, and pronounces him innocent, [Luk 23:3], [Luk 23:4]. The Jews virulently accuse him, [Luk 23:5]. Pilate, understanding that he was of Galilee, sends him to Herod, by whom he is examined, [Luk 23:6-9]. The chief priests and scribes vehemently accuse him, and Herod and his soldiers mock him, [Luk 23:10], [Luk 23:11]. Pilate and Herod become friends, [Luk 23:12]. Pilate, before the chief priests, rulers, and people, pronounces Christ to be innocent, and offers to release him, [Luk 23:13-20]. The Jews clamor for his condemnation, and Pilate gives him up to their will, [Luk 23:21-25]. Simon bears his cross, [Luk 23:26]. The people bewail him, and he foretells the destruction of the Jewish state, [Luk 23:27-31]. He and two malefactors are brought to Calvary, and are crucified, [Luk 23:32], [Luk 23:33]. He prays for his crucifiers, [Luk 23:34]. He is derided, mocked, and insulted by the rulers, and by the soldiers, [Luk 23:35-37]. The superscription on the cross, [Luk 23:38]. The conduct of the two malefactors, to one of whom he promises paradise, [Luk 23:39-43]. The great darkness, [Luk 23:44], [Luk 23:45]. He gives up the ghost, [Luk 23:46]. The centurion and many others are greatly affected at his death, [Luk 23:47-49]. Joseph of Arimathea begs the body, and puts it in his own new tomb, [Luk 23:50-53]. The women prepare spices and ointments to embalm him, [Luk 23:54-56].

### Verse 1

[¶21] The whole multitude - It seems most probable that the chief priests, elders, scribes, and captains of the temple, together with their servants, dependents, and other persons hired for the purpose, made up the multitude mentioned here. The common people were generally favourers of Christ; and for this reason the Jewish rulers caused him to be apprehended in the night, and in the absence of the people, [Luk 22:6], and it was now but just the break of day, [Luk 22:66].

### Verse 2

[¶23] Perverting the nation - The Greek word διαστρεφοντα, signifies stirring up to disaffection and rebellion. Many MSS. and versions add ἡμων, Our nation. They intimated that he not only preached corrupt doctrine, but that he endeavored to make them disaffected towards the Roman government, for which they now pretended to feel a strong affection!

[¶24] Several copies of the Itala add, Destroying our law and prophets. Et solventem legem nostram et prophetas.

[¶25] Forbidding to give tribute to Caesar - These were the falsest slanders that could be invented. The whole of our Lord's conduct disproved them. And his decision in the case of the question about the lawfulness of paying tribute to Caesar, [Mat 22:21], was so fully known that we find Pilate paid not the least attention to such evidently malicious and unfounded accusations. Neither Christ nor any of his followers, from that day until now, ever forbade the paying tribute to Caesar; that is, constitutional taxes to a lawful prince.

### Verse 4

[¶27] I find no fault in this man - According to [Joh 18:36], [Joh 18:38], Pilate did not say this till after our Lord had declared to him that his kingdom was not of this world; and probably not till after he had found, on examining witnesses, ([Luk 23:14]), that all their evidence amounted to no proof, of his having set up himself for a temporal king. See Bishop Pearce.

### Verse 5

[¶29] Saying, He stirreth up the people, etc. - In the Codex Colbertinus, a copy of the ancient Itala or Antehieronymian version, this verse stands thus: He stirreth up the people, beginning from Galilee, and teaching through all Judea unto this place; our wives and our children he hath rendered averse from us, and he is not baptized as we are. As the Jews found that their charge of sedition was deemed frivolous by Pilate, they changed it, and brought a charge equally false and groundless against his doctrine.

### Verse 7

[¶31] Herod's jurisdiction - The city of Nazareth, in which Christ had continued till he was thirty years of age, and that of Capernaum, in which he principally resided the last years of his life, were both in Lower Galilee, of which Herod Antipas was tetrarch. Pilate was probably glad of this opportunity to pay a little respect to Herod, whom it is likely he had irritated, and with whom he now wished to be friends. See [Luk 23:12].

### Verse 10

[¶33] The chief priests - vehemently accused him - Corrupt priests and teachers are generally the most implacable enemies of Christ and his truth. Evil passions betray those who are slaves to them. An affected moderation would have rendered these accusers less suspected, their accusations more probable, and the envy less visible than this vehemence: but envy seldom or never consults prudence: and God permits this to be so for the honor of truth and innocence. Quesnel.

### Verse 11

[¶35] A gorgeous robe - Εσθητα λαμπραν. It probably means a white robe, for it was the custom of the Jewish nobility to wear such. Hence, in [Rev 3:4], it is said of the saints, They shall walk with me in White (garments), because they are Worthy. In such a robe, Herod, by way of mockery, caused our Lord to be clothed; but, the nobility among the Romans wearing purple for the most part, Pilate's soldiers, who were Romans, put on Jesus a purple robe, [Mar 15:17]; [Joh 19:2]; both of them following the custom of their own country, when, by way of mocking our Lord as a king, they clothed him in robes of state. See Bishop Pearce.

### Verse 12

[¶37] Pilate and Herod were made friends - I do not find any account of the cause of the enmity which subsisted between Herod and Pilate given by ancient authors; and the conjectures of the moderns on the subject should be considered as mere guesses. It is generally supposed that this enmity arose from what is related Luke 13, of the Galileans, whose blood Pilate hath mingled with that of their sacrifices. These were Herod's subjects, and Pilate seems to have fallen on them at the time they were offering sacrifices to God at the temple. Wicked men cannot love one another: this belongs to the disciples of Christ. But when Christ, his truth, or his followers are to be persecuted, for this purpose the wicked unite their counsels and their influence. The Moabites and Ammonites, who were enemies among themselves, united against poor Israel, and, as Rabbi Tanchum says, may be likened to two contending dogs, who, when the wolf comes, join together to destroy him; each knowing that, if he do not, the wolf will kill both in succession: whereas, by their union, they may now kill or baffle him. There is a proverb among the rabbins, that, when the cat and weasel marry together, misery becomes increased.

### Verse 15

[¶39] No, nor yet Herod: for I sent you to him - That is, to see whether he could find that Christ had ever attempted to raise any disaffection or sedition among the Galileans, among whom he had spent the principal part of his life; and yet Herod has not been able to find out any evil in his conduct. Your own accusations I have fully weighed, and find them to the last degree frivolous.

[¶40] Instead of ανεπεμψα γαρ ὑμας προς αυτον, for I sent you to him, BHKLM, and many other MSS., with some versions, read ανεπεμψεν γαρ αυτον προς ἡμας, for he hath sent him to us. As if he had said, "Herod hath sent him back to us, which is a sure proof that he hath found no blame in him."

[¶41] Nothing worthy of death is done unto him - Or rather, nothing worthy of death is committed by him, Πεπραγμενον αυτῳ, not, done unto him. This phrase is of the same sense with ουδεν πεπραχεν αυτος, he hath done nothing, and is frequent in the purest Attic writers. See many examples in Kypke.

### Verse 17

[¶43] For of necessity he must release one - That is, he was under the necessity of releasing one at this feast. The custom, however it originated, had now been so completely established that Pilate was obliged to attend to it. See on [Mat 27:15] (note).

## 313. Luke · 47 of 51

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### Verse 18

[¶1] Away with this man - That is, Put him to death - αιρε τουτον, literally, Take this one away, i.e. to punishment - to death.

### Verse 22

[¶3] I have found no cause of death in him - I find no crime worthy of death in him. There is nothing proved against him that can at all justify me in putting him to death, So here our blessed Lord was in the most formal manner justified by his judge. Now as this decision was publicly known, and perhaps registered, it is evident that Christ died as an innocent person, and not as a malefactor. On the fullest conviction of his innocence, his judge pronounced him guiltless, after having patiently heard every thing that the inventive malice of these wicked men could allege against him; and, when he wished to dismiss him, a violent mob took and murdered him.

### Verse 26

[¶5] Simon, a Cyrenian - See on [Mat 27:32] (note).

### Verse 27

[¶7] Bewailed and lamented him - Εκοπτοντο, Beat their breasts. See on [Mat 11:17] (note).

### Verse 28

[¶9] Weep not for me - Many pious persons have been greatly distressed in their minds, because they could not weep on reading or hearing of the sufferings of Christ. For the relief of all such, let it be for ever known that no human spirit can possibly take any part in the passion of the Messiah. His sufferings were such as only God manifested in the flesh could bear; and, as they were all of an expiatory nature, no man can taste of or share in them. Besides, the sufferings of Christ are not a subject of sorrow to any man; but, on the contrary, of eternal rejoicing to the whole of a lost world. Some have even prayed to participate in the sufferings of Christ. The legend of St. Francis and his stigmata is well known. - He is fabled to have received the marks in his hands, feet, and side.

[¶10] Relative to this point, there are many unwarrantable expressions used by religious people in their prayers and hymns. To give only one instance, how often do we hear these or similar words said or sung: - "Give me to feel thy agonies!

[¶11] One drop of thy sad cup afford!"

[¶12] Reader! one drop of this cup would bear down thy soul to endless ruin; and these agonies would annihilate the universe. He suffered alone: for of the people there was none with him; because his sufferings were to make an atonement for the sins of the world: and in the work of redemption he had no helper.

### Verse 30

[¶14] Mountains, fall on us - As this refers to the destruction of Jerusalem, and as the same expressions are used, [Rev 6:16], Dr. Lightfoot conjectures that the whole of that chapter may relate to the same event.

### Verse 31

[¶16] If they do these things in a green tree - This seems to be a proverbial expression, the sense of which is: If they spare not a tree which, by the beauty of its foliage, abundance and excellence of its fruits, deserves to be preserved, then the tree which is dry and withered will surely be cut down. If an innocent man be put to death in the very face of justice, in opposition to all its dictates and decisions, by a people who profess to be governed and directed by Divine laws, what desolation, injustice, and oppression may not be expected, when anarchy and confusion sit in the place where judgment and justice formerly presided? Our Lord alludes prophetically to those tribulations which fell upon the Jewish people about forty years after. See the notes on Matthew 24:1-51 (note).

### Verse 32

[¶18] Two other malefactors - Ἑτεροι δυο κακουργοι, should certainly be translated two others, malefactors, as in the Bibles published by the King's printer, Edinburgh. As it now stands in the text, it seems to intimate that our blessed Lord was also a malefactor.

### Verse 33

[¶20] The place - called Calvary - See on [Mat 27:33] (note).

[¶21] They crucified him - See the nature of this punishment explained [Mat 27:35] (note).

### Verse 34

[¶23] They know not what they do - If ignorance do not excuse a crime, it at least diminishes the atrocity of it. However, these persons well knew that they were crucifying an innocent man; but they did not know that, by this act of theirs, they were bringing down on themselves and on their country the heaviest judgments of God. In the prayer, Father, forgive them! that word of prophecy was fulfilled, He made intercession for the transgressors, [Isa 53:12].

### Verse 35

[¶25] Derided him - Treated him with the utmost contempt, εξεμυκτηριζον, in the most infamous manner. See the meaning of this word explained, [Luk 16:14] (note).

### Verse 36

[¶27] Offering him vinegar - See on [Mat 27:34] (note). Vinegar or small sour wine, was a common drink of the Roman soldiers; and it is supposed that wherever they were on duty they had a vessel of this liquor standing by. It appears that at least two cups were given to our Lord; one before he was nailed to the cross, viz. of wine mingled with myrrh, and another of vinegar, while he hung on the cross. Some think there were three cups: One of wine mixed with myrrh; the Second, of vinegar mingled with gall; and the Third, of simple vinegar. Allow these three cups, and the different expressions in all the evangelists will be included. See Lightfoot.

### Verse 38

[¶29] A superscription - See [Mat 27:37].

[¶30] In letters of Greek, and Latin and Hebrew - The inscription was written in all these languages, which were the most common, that all might see the reason why he was put to death. The inscription was written in Greek, on account of the Hellenistic Jews, who were then at Jerusalem because of the passover; it was written in Latin, that being the language of the government under which he was crucified; and it was written in Hebrew, that being the language of the place in which this deed of darkness was committed. But, by the good providence of God, the inscription itself exculpated him, and proved the Jews to be rebels against, and murderers of, their king. See the note on [Mat 27:37]. It is not to be wondered at that they wished Pilate to alter this inscription, [Joh 19:21], as it was a record of their infamy.

### Verse 39

[¶32] One of the malefactors which were hanged - It is likely that the two robbers were not nailed to their crosses, but only tied to them by cords, and thus they are represented in ancient paintings. If not nailed, they could not have suffered much, and therefore they were found still alive when the soldiers came to give the coup de grace, which put a speedy end to their lives. [Joh 19:31-33].

### Verse 40

[¶34] Dost not thou fear God - The sufferings of this person had been sanctified to him, so that his heart was open to receive help from the hand of the Lord: he is a genuine penitent, and gives the fullest proof he can give of it, viz. the acknowledgment of the justice of his sentence. He had sinned, and he acknowledges his sin; his heart believes unto righteousness, and with his tongue he makes confession unto salvation. While he condemns himself he bears testimony that Jesus was innocent. Bishop Pearce supposes that these were not robbers in the common sense of the word, but Jews who took up arms on the principle that the Romans were not to be submitted to, and that their levies of tribute money were oppressive; and therefore they made no scruple to rob all the Romans they met with. These Jews Josephus calls λῃσται, robbers, the same term used by the evangelists. This opinion gains some strength from the penitent thief's confession: We receive the reward of our deeds - we rose up against the government, and committed depredations in the country; but this man hath done nothing amiss - ατοπον, out of place, disorderly, - nothing calculated to raise sedition or insurrection; nor inconsistent with his declarations of peace and good will towards all men, nor with the nature of that spiritual kingdom which he came to establish among men; though he is now crucified under the pretense of disaffection to the Roman government.

### Verse 42

[¶36] Lord, remember me, etc. - It is worthy of remark, that this man appears to have been the first who believed in the intercession of Christ.

### Verse 43

[¶38] To-day shalt thou be with me in paradise - Marcion and the Manichees are reported to have left this verse out of their copies of this evangelist. This saying of our Lord is justly considered as a strong proof of the immateriality of the soul; and it is no wonder that those who have embraced the contrary opinion should endeavor to explain away this meaning. In order to do this, a comma is placed after σημερον, to-day, and then our Lord is supposed to have meant, "Thou shalt be with me after the resurrection I tell thee this, To-Day." I am sorry to find men of great learning and abilities attempting to support this most feeble and worthless criticism. Such support a good cause cannot need; and, in my opinion, even a bad cause must be discredited by it.

[¶39] In paradise. The garden of Eden, mentioned [Gen 2:8], is also called, from the Septuagint, the garden of Paradise. The word עדן Eden, signifies pleasure and delight. Several places were thus called; see [Gen 4:16]; [2Kgs 19:12]; [Isa 37:12]; [Eze 27:23]; and [Amo 1:5]; and such places probably had this name from their fertility, pleasant situation, etc., etc. In this light the Septuagint have viewed [Gen 2:8]. as they render the passage thus: εφυτευσεν ὁ Θεος παραδεισον εν Εδεμ, God planted a paradise in Eden. Hence the word has been transplanted into the New Testament; and is used to signify a place of exquisite pleasure and delight. From this the ancient heathens borrowed their ideas of the gardens of the Hesperides, where the trees bore golden fruit; and the gardens of Adonis, a word which is evidently derived from the Hebrew עדן Eden: and hence the origin of sacred groves, gardens, and other enclosures dedicated to purposes of devotion, some comparatively innocent, others impure. The word paradise is not Greek, but is of Asiatic origin. In Arabic and Persian it signifies a garden, a vineyard, and also the place of the blessed. In the Kushuf ul Loghat, a very celebrated Persian dictionary, the Jenet al Ferdoos, Garden of Paradise, is said to have been "created by God out of light, and that the prophets and wise men ascend thither."

[¶40] Paradise was, in the beginning, the habitation of man in his state of innocence, in which he enjoyed that presence of his Maker which constituted his supreme happiness. Our Lord's words intimate that this penitent should be immediately taken to the abode of the spirits of the just, where he should enjoy the presence and approbation of the Most High. In the Institutes of Menu, chap. Oeconomics, Inst. 243, are the following words: "A man habitually pious, whose offenses have been expiated, is instantly conveyed, after death, to the higher world, with a radiant form, and a body of ethereal substance." The state of the blessed is certainly what our Lord here means: in what the locality of that state consists we know not. The Jews share a multitude of fables on the subject.

### Verse 44

[¶42] Darkness over all the earth - See the note on [Mat 27:45]. The darkness began at the sixth hour, about our twelve o'clock at noon, and lasted till the ninth hour, which answered to our three o'clock in the afternoon.

### Verse 45

[¶44] The sun was darkened - See an examination of the accounts of Phlegon, Thallus, and Dionysius, on [Mat 27:45] (note).

[¶45] The veil - was rent - See [Mat 27:51].

## 314. Luke · 48 of 51

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/314/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/314/#p-N

### Verse 46

[¶1] Into thy hands I commend my spirit - Or, I will commit my spirit - I deposit my soul in thy hands. Another proof of the immateriality of the soul, and of its separate existence when the body is dead.

### Verse 48

[¶3] And all the people - All were deeply affected except the priests, and those whom they had employed to serve their base purposes. The darkness, earthquake, etc., had brought terror and consternation into every heart. How dreadful is the state of those who, in consequence of their long opposition to the grace and truth of God, are at last given up to a reprobate mind!

### Verse 50

[¶5] Joseph of Arimathea - See the notes on [Mat 27:57-60] (note), and those especially on [Mar 15:43] (note).

### Verse 54

[¶7] And the Sabbath drew on - Or, The Sabbath was lighting up, επεφωσκε, i.e. with the candles which the Jews light just before six in the evening, when the Sabbath commences. The same word is used for the dawning of the day, [Mat 28:1]. Wakefield. The Jews always lighted up candles on the Sabbath; and it was a solemn precept that, "if a man had not bread to eat, he must beg from door to door to get a little oil to set up his Sabbath light." The night of the Sabbath drew on, which the Jews were accustomed to call the light. See Lightfoot.

### Verse 55

[¶9] The women also, which came - These were Mary of Magdala, Joanna, and Mary the mother of James, [Luk 24:10]. To these three, Mark, in [Mar 16:1], adds, Salome; but some think that this was only a surname of one of these Marys.

### Verse 56

[¶11] Prepared spices and ointments - This was in order to embalm him; which sufficiently proves that they had no hope of his resurrection the third day.

[¶12] And rested the Sabbath day - For though the Jewish canons allowed all works, necessary for the dead, to be done, even on the Sabbath, such as washing and anointing, provided they moved not a limb of the dead person, yet, as the Jews had put Christ to death under the pretense of his being a malefactor, it would not have been either prudent or safe to appear too forward in the present business; and therefore they rested on the Sabbath.

[¶13] Certain copies of the Itala have some remarkable additions in these concluding verses. The conclusion of the 48th verse, in one of them, is read thus: Beating their breasts and their foreheads, and saying, Wo to us because of what is done this day, on account of our sins; for the desolation of Jerusalem is at hand. To [Luk 23:52], another adds: And when Pilate heard that he was dead, he glorified God and gave the body to Joseph. On the circumstances of the crucifixion, see the observations at the end of Matthew 27 (note), and consider how heinous sin must be in the sight of God, when it required such a sacrifice!

### Introduction

[¶15] The women coming early to the sepulchre on the first day of the week, bringing their spices, find the stone rolled away, and the tomb empty, [Luk 24:1-3]. They see a vision of angels, who announce Christ's resurrection, [Luk 24:4-8]. The women return and tell this to the eleven, [Luk 24:9], [Luk 24:10]. They believe not, but Peter goes and examines the tomb, [Luk 24:11], [Luk 24:12]. Christ, unknown, appears to two of the disciples who were going to Emmaus, and converses with them, vv. 13-29. While they are eating together, he makes himself known, and immediately disappears, [Luk 24:30], [Luk 24:31]. They return to Jerusalem, and announce his resurrection to the rest of the disciples, [Luk 24:32-35]. Jesus himself appears to them, and gives them the fullest proof of the reality of his resurrection, [Luk 24:36-43]. He preaches to them, and gives them the promise of the Holy Spirit, [Luk 24:44-49]. He takes them to Bethany, and ascends to heaven in their sight, [Luk 24:50], [Luk 24:51]. They worship him, and return to Jerusalem, [Luk 24:52], [Luk 24:53].

### Verse 1

[¶17] Bringing the spices - To embalm the body of our Lord: but Nicodemus and Joseph of Arimathea had done this before the body was laid in the tomb. See [Joh 19:39], [Joh 19:40]. But there was a second embalming found necessary: the first must have been hastily and imperfectly performed; the spices now brought by the women were intended to complete the preceding operation.

[¶18] And certain others with them - This clause is wanting in BCL, two others; Coptic, Ethiopic, Vulgate, and in all the Itala except two. Dionysius Alexandrinus, and Eusebius also omit it. The omission is approved by Mill, Bengel, Wetstein, Griesbach, and others. Bishop Pearce thinks it should be left out for the following reasons:

[¶19] 1. "They who came to the sepulchre, as is here said, being the same with those who, in [Luk 23:55], are called the women which came with him from Galilee, there was no room for Luke (I think) to add as here, and some others came with them; because the words in [Luk 23:55], to which these refer, include all that can be supposed to be designed by the words in question.

[¶20] 2. Luke has named no particular woman here, and therefore he could not add and some others, etc., these words necessarily requiring that the names of the women should have preceded, as is the case in [Luk 24:10], where, when Mary Magdalene, the other Mary, and Joanna, had been named, it is very rightly added, and other women that were with them."

### Verse 2

[¶22] They found the stone rolled away - An angel from God had done this before they reached the tomb, [Mat 28:2] : On this case we cannot help remarking, that, when persons have strong confidence in God, obstacles do not hinder them from undertaking whatever they have reason to believe he requires; and the removal of them they leave to him: and what is the consequence? They go on their way comfortably, and all difficulties vanish before them.

### Verse 3

[¶24] And found not the body of the Lord - His holy soul was in Paradise, [Luk 23:43]; and the evangelist mentions the body particularly, to show that this only was subject to death. It is, I think, evident enough, from these and other words of Luke, that the doctrine of the materiality of the soul, made no part of his creed.

### Verse 5

[¶26] Why seek ye the living among the dead? - This was a common form of speech among the Jews, and seems to be applied to those who were foolishly, impertinently, or absurdly employed. As places of burial were unclean, it was not reasonable to suppose that the living should frequent them; or that if any was missing he was likely to be found in such places.

### Verse 7

[¶28] Sinful men - Or heathens, ανθρωπων ἁμαρτωλων, i.e. the Romans, by whom only he could be put to death; for the Jews themselves acknowledged that this power was now vested in the hands of the Roman governor alone. See [Joh 19:15].

### Verse 8

[¶30] They remembered his words - Even the simple recollection of the words of Christ becomes often a source of comfort and support to those who are distressed or tempted: for his words are the words of eternal life.

### Verse 10

[¶32] And Joanna - She was the wife of Chuza, Herod's steward. See [Luk 8:3].

### Verse 12

[¶34] Then arose Peter - John went with him, and got to the tomb before him. See [Joh 20:2], [Joh 20:3].

[¶35] The linen clothes laid by themselves - Or, The linen clothes only. This was the fine linen which Joseph of Arimathea bought, and wrapped the body in: [Mar 15:46]. Small as this circumstance may at first view appear, it is, nevertheless, no mean proof of the resurrection of our Lord. Had the body been stolen away, all that was wrapped about it would have been taken away with it; as the delay which must have been occasioned by stripping it might have led to the detection of the theft; nor would the disciples have run such a risk if they had stolen him, when stripping the body could have answered no end. This circumstance is related still more particularly by John, [Joh 20:5-7]. Peter seeth the linen clothes lie, and the napkin that was about his head not lying with the linen clothes, but Wrapped together in a place by itself. All these circumstances prove that the thing was done leisurely; order and regularity being observed through the whole. Hurry and confusion necessarily mark every act of robbery.

### Verse 13

[¶37] Behold, two of them - This long and interesting account is not mentioned by Matthew nor John, and is only glanced at by Mark, [Mar 16:12], [Mar 16:13]. One of these disciples was Cleopas, [Luk 24:18], and the other is supposed by many learned men, both ancient and modern, to have been Luke himself. See the sketch of his life prefixed to these notes. Some of the ancient versions have called the other disciple Ammaus and Ammaon, reading the verse thus: Behold two of them, Ammaus and Cleopas, were going in that very day to a village about sixty furlongs distant from Jerusalem. But the Persian says positively that it was Luke who accompanied Cleopas. See the inscription to section 140 of this Gospel in the Polyglott. Dr. Lightfoot thinks it was Peter, and proves that Cleopas and Alpheus were one and the same person.

[¶38] Threescore furlongs - Some MSS. say 160 furlongs, but this is a mistake; for Josephus assigns the same distance to this village from Jerusalem as the evangelist does. War, b. vii. c. 6. s. 6. Αμμαους απεχει των Ἱεροσολυμων σταδιους ἑξηκοντα, Ammaus is sixty stadia distant from Jerusalem, about seven English miles and three-quarters. A stadium was about 243 yards, according to Arbuthnot.

### Verse 15

[¶40] And reasoned - Συζητειν, concerning the probability or improbability of Christ being the Messiah, or of his resurrection from the dead. It was a laudable custom of the Jews, and very common also, to converse about the law in all their journeyings; and now they had especial reason to discourse together, both of the law and the prophets, from the transactions which had recently taken place.

### Verse 16

[¶42] Their eyes were holden - It does not appear that there was any thing supernatural here, for the reason why these persons (who were not apostles, see [Luk 24:33]) did not recollect our Lord is given by Mark, [Mar 16:12], who says that Christ appeared to them in another form.

### Verse 18

[¶44] Cleopas - The same as Alpheus, father of the Apostle James, [Mar 3:18], and husband of the sister of the virgin. [Joh 19:25].

## 315. Luke · 49 of 51

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[¶0] Art thou only a stranger - As if he had said, What has been done it Jerusalem, within these few days, has been so public, so awful, and so universally known, that, if thou hadst been but a lodger in the city for a single night, I cannot conceive how thou couldst miss hearing of these things: indeed, thou appearest to be the only person unacquainted with them.

### Verse 19

[¶2] Which was a prophet - Ανηρ προφητης, a man prophet, a genuine prophet; but this has been considered as a Hebraism: "for, in [Exo 2:14], a man prince is simply a prince; and in [1Sam 31:3], men archers mean no more than archers." But my own opinion is, that this word is often used to deepen the signification, so in the above quotations: Who made thee a man prince (i.e. a mighty sovereign) and a judge over us! [Exo 2:14]. And, the battle went sore against Saul, and the men archers (i.e. the stout, or well aiming archers) hit him, [1Sam 31:3]. So in Palaephatus, de Incredib. c. 38. p. 47, quoted by Kypke, ην ανηρ βασιλευς μεγας, He was a great and eminent king. So ανηρ προφητης here signifies, he was a Genuine prophet, nothing like those false ones by whom the people have been so often deceived; and he has proved the divinity of his mission by his heavenly teaching, and astonishing miracles.

[¶3] Mighty in - word - Irresistibly eloquent. Powerful in deed, working incontrovertible miracles. See Kypke in loco.

### Verse 21

[¶5] Cleopas paints the real state of his own mind in these verses. In his relation there is scarcely any thing well connected; important points are referred to, and not explained, though he considered the person to whom he spoke as entirely unacquainted with these transactions: his own hopes and fears he cannot help mixing with the narration, and throwing over the whole that confusion that dwells in his own heart. The narration is not at all in Luke's style; but as it is probable he was the other disciple who was present, and had heard the words of Cleopas, he gave them in that simple, natural, artless manner in which they were spoken. Had the account been forged, those simple, natural touches would not have appeared.

[¶6] To-day is the third day - Our Lord had often said that he would rise again the third day; and though Alpheus had little hope of this resurrection, yet he could not help recollecting the words he had heard, especially as they seemed to be confirmed by the relation of the women, [Luk 24:22-24].

### Verse 25

[¶8] O fools and slow of heart to believe - Inconsiderate men, justly termed such, because they had not properly attended to the description given of the Messiah by the prophets, nor to his teaching and miracles, as proofs that He alone was the person they described.

[¶9] Slow of heart - Backward, not easy to be persuaded of the truth, always giving way to doubtfulness and distrust. This very imperfection in them is a strong evidence of the truth of the doctrine which they afterwards believed, and proclaimed to the world. Had they not had the fullest assurance of these things, they never would have credited them; and it is no small honor to the new-covenant Scriptures that such persons were chosen, first, to believe them; secondly, to proclaim them in the world; and, thirdly, to die on the evidence of those truths, the blessed influence of which they felt in their own hearts, and fully exemplified in their lives.

### Verse 26

[¶11] Ought not Christ to have suffered - Ουχι εδει παθειν τον Χριστον, Was it not necessary that the Christ should suffer. This was the way in which sin must be expiated, and, without this, no soul could have been saved. The suffering Messiah is he alone by whom Israel and the world can be saved.

### Verse 27

[¶13] Beginning at Moses, etc. - What a sermon this must have been, where all the prophecies relative to the incarnation, birth, teaching, miracles, sufferings, death, and resurrection of the blessed Jesus were all adduced, illustrated, and applied to himself, by an appeal to the well known facts which had taken place during his life! We are almost irresistibly impelled to exclaim, What a pity this discourse had not been preserved! No wonder their hearts burned within them, while hearing such a sermon, from such a preacher. The law and the prophets had all borne testimony, either directly or indirectly, to Christ; and we may naturally suppose that these prophecies and references were those which our Lord at this time explained and applied to himself. See [Luk 24:32].

### Verse 28

[¶15] He made as though he would have gone farther - That is, he was going on, as though he intended to go farther; and so he doubtless would had they not earnestly pressed him to lodge with them. His preaching had made a deep impression upon their hearts, [Luk 24:32], and now they feel it their greatest privilege to entertain the preacher.

[¶16] This is a constant effect of the doctrine of Christ: wherever it is felt, the Author of it, the ever-blessed Jesus, is earnestly entreated to dwell in the heart; and he who preaches it, is amply provided with the necessaries of life by those who have received his testimony.

### Verse 29

[¶18] For it is toward evening - And consequently both inconvenient and unsafe to proceed to another village. Reader! it is probably the eve of thy life, whether thou be old or young: thy day may have already declined, and there is, possibly, but a step between thee and the eternal world! Hath the Lord Jesus taught thee by his word and Spirit to believe in him, that thou mightest be saved? Is he come into thy heart? Hast thou the witness of his Spirit that thy sin is blotted out through his blood? [Rom 8:16]; [Gal 4:6]; [1Jn 5:10-12]. If thou have not, get thee to God right humbly. Jesus is about to pass by, perhaps for ever! O, constrain him, by earnest faith and prayer, to enter into thy soul, and lodge with thee! May God open Thy eyes! May he stir up and inflame Thy heart!

[¶19] And he went in - And so he will to thee, thou penitent soul! Therefore take courage, and be not faithless but believing.

### Verse 30

[¶21] He took bread - This was the office of the master and father of a family, and this was our Lord's usual custom among his disciples. Those whom Christ lodges with he feeds, and feeds too with bread that himself hath blessed, and this feeding not only strengthens, but also enlightens the soul.

### Verse 31

[¶23] Their eyes were opened - But we are not to imagine that he administered the holy eucharist at this time; there is not the most distant evidence of this. It was a mere family meal, and ended before it was well begun.

[¶24] They knew him - His acting as father of the family, in taking, blessing, and distributing the bread among them, caused them to recollect those lips which they had often heard speak, and those hands by which they had often been fed. Perhaps he also threw off the disguise which he had before assumed; and now appeared in his own person.

[¶25] He vanished out of their sight - Probably, during their surprise, he took the opportunity of withdrawing from the place; leaving them to reflect and meditate on what they had heard and seen.

### Verse 32

[¶27] Did not our heart burn within us - His word was in our heart as a burning fire, [Jer 20:9]. Our hearts waxed hot within us, and while we were musing the fire burned, [Psa 39:3]. In some such way as this the words of the disciples may be understood: but there is a very remarkable reading here in the Codex Bezae; instead of καιομενη, burned, it has κεκαλυμμενη, veiled; and one of the Itala has, fuit excaecatum, was blinded. Was not our heart veiled (blinded) when he conversed with us on the way, and while he unfolded the Scriptures to us, seeing we did not know him?

### Verse 34

[¶29] Saying, The Lord is risen indeed - The meaning here is, that these two disciples found the apostles, and those who were with them, unanimously testifying that Christ had risen from the dead. It is not the two disciples to whom we are to refer the word λεγοντας, saying; but to the body of the disciples. See the note on [Mar 16:12].

### Verse 35

[¶31] And they - The two disciples who were just come from Emmaus, related what had happened to them on the way, going to Emmaus, and how he had been known unto them in the breaking of bread, while supping together at the above village. See on [Luk 24:31] (note).

### Verse 36

[¶33] And as they thus spake - While the two disciples who were going to Emmaus were conversing about Christ, he joined himself to their company. Now, while they and the apostles are confirming each other in their belief of his resurrection, Jesus comes in, to remove every doubt, and to give them the fullest evidence of it. And it is ever true that, wherever two or three are gathered together in his name, he is in the midst of them.

[¶34] Peace be unto you - The usual salutation among the Jews. May you prosper in body and soul, and enjoy every heavenly and earthly good! See the notes on [Mat 5:9]; [Mat 10:12].

### Verse 37

[¶36] And supposed that they had seen a spirit - But if there be no such thing as a disembodied spirit, would not our Lord have shown them their error? Instead of this, he confirms them in their opinion, by saying, A spirit hath not flesh and bones as you see me have, [Luk 24:39]; therefore he says, handle me and see me. They probably imagined that it was the soul only of our blessed Lord which they saw; but they were soon fully convinced of the identity of his person, and the reality of his resurrection; for,

[¶37] 1. They saw his body.

[¶38] 2. They heard him speak.

[¶39] 3. They handled him.

[¶40] 4. They saw him eat a piece of broiled fish and honeycomb, which they gave him.

[¶41] In these things it was impossible for them to have been deceived.

### Verse 41

[¶43] They - believed not for joy - They were so overcome with the joy of his resurrection, that they did not, for some time, properly receive the evidence that was before them - as we phrase it, they thought the news too good to be true.

## 316. Luke · 50 of 51

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### Verse 44

[¶1] The law - the prophets - the psalms - This was the Jewish division of the whole old covenant. The Law contained the five books of Moses; the Prophets, the Jews divided into former and latter; they were, according to Josephus, thirteen. "The Psalms included not only the book still so named, but also three other books, Proverbs, Job, and Canticles.

[¶2] These all," says the above author, "contain hymns to God, and rules for the conduct of the lives of men." Joseph. Cont. App. i. 8. This account is imperfect: the common Jewish division of the writings of the old covenant is the following, and indeed seems to be the same to which our Lord alludes: -

[¶3] I. The Law, תורה thorah, including Genesis, Exodus, Leviticus, Numbers, and Deuteronomy.

[¶4] II. The Prophets, נביאים, nabiaim, or teachers, including Joshua, Judges, the two books of Samuel, and the two books of Kings: these were termed the former prophets. Isaiah, Jeremiah, Ezekiel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi: these were termed the latter prophets.

[¶5] III. The Hagiographa, (holy writings), כתובים kethuvim, which comprehended the Psalms, Proverbs, Job, Canticles, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, Nehemiah, and the two books of Chronicles. The Jews made anciently only twenty-two books of the whole, to bring them to the number of the letters in the Hebrew alphabet; and this they did by joining Ruth to Judges, making the two books of Samuel only one; and so of Kings and Chronicles; joining the Lamentations to Jeremiah, and making the twelve minor prophets only one book.

### Verse 45

[¶7] Then opened he their understanding - Διηνοιξεν, He fully opened. They had a measure of light before, so that they discerned the Scriptures to be the true word of God, and to speak of the Messiah; but they had not light sufficient to enable them to apply these Scriptures to their Lord and Master; but now, by the influence of Christ, they see, not only, the prophecies which pointed out the Messiah, but also the Messiah who was pointed out by these prophecies. The book of God may be received in general as a Divine revelation, but the proper meaning, reference, and application of the Scriptures can only be discerned by the light of Christ. Even the very plain word of God is a dead letter to those who are not enlightened by the grace of Christ; and why? because this word speaks of spiritual and heavenly things; and the carnal mind of man cannot discern them. They who receive not this inward teaching continue dark and dead while they live.

### Verse 47

[¶9] Repentance - See its nature fully explained on [Mat 3:1] (note).

[¶10] Remission of sins - Αφεσιν ἁμαρτιων, The taking away - removal of sins, in general every thing that relates to the destruction of the power, the pardoning of the guilt, and the purification of the heart from the very nature of sin.

[¶11] Should be preached in his name - See the office of a proclaimer, herald, or preacher, explained in the note on [Mat 3:1] (note), and particularly at the end of that chapter.

[¶12] In his name - On his authority, and in virtue of the atonement made by him: for on what other ground could the inhabitants of the earth expect remission of sins?

[¶13] Among all nations - Because God wills the salvation of All; and Jesus Christ by his grace has tasted death for Every man. [Heb 2:9].

[¶14] Beginning at Jerusalem - Making the first overtures of mercy to my murderers! If, then, the sinners of Jerusalem might repent, believe, and be saved, none, on this side hell, need despair.

### Verse 48

[¶16] Ye are witnesses of these things - He gave them a full commission to proclaim these glad tidings of peace and salvation to a lost world. The disciples were witnesses not only that Christ had suffered and rose again from the dead; but also that he opens the understanding by the inspiration of his Spirit, that he gives repentance, that he pardons sin, and purifies from all unrighteousness, and that he is not willing that any should perish, but that all should come unto the knowledge of the truth and be saved. And these are the things of which their successors in the Gospel ministry must bear witness. As far as a man steadily and affectionately proclaims these doctrines, so far God will bless his labor to the salvation of those who hear him. But no man can with any propriety bear witness of that grace that saves the soul, whose own soul is not saved by that grace.

### Verse 49

[¶18] The promise of my Father - That is, the Holy Ghost, promised, [Joh 15:26]. See [Act 1:4]; [Act 2:33].

[¶19] Until ye be endued with power - The energy of the Holy Ghost was to be communicated to them for three particular purposes.

[¶20] 1. That he might be in them, a sanctifying comforter, fortifying their souls and bringing to their remembrance whatever Jesus had before spoken to them.

[¶21] 2. That their preaching might be accompanied by his demonstration and power to the hearts of their hearers, so that they might believe and be saved.

[¶22] 3. That they might be able to work miracles to confirm their pretensions to a Divine mission, and to establish the truth of the doctrines they preached.

### Verse 50

[¶24] He led them out as far as to Bethany - The difficulties in this verse, when collated with the accounts given by the other evangelists, are thus reconciled by Dr. Lightfoot. "I. This very evangelist ([Act 1:12]) tells us, that when the disciples came back from the place where our Lord had ascended, they returned from mount Olivet, distant from Jerusalem a Sabbath day's journey. But now the town of Bethany was about fifteen furlongs from Jerusalem, [Joh 11:18], and that is double a Sabbath day's journey. "II. Josephus tells us that mount Olivet was but five furlongs from the city, and a Sabbath day's journey was seven furlongs and a half. Antiq. lib. 20, cap. 6. About that time there came to Jerusalem a certain Egyptian, pretending himself a prophet, and persuading the people that they should go out with him to the mount of Olives, Ὁ και της πολεως αντικρυς κειμενον, απεχει σταδια πεντε; which, being situated on the front of the city, is distant five furlongs. These things are all true:

[¶25] 1. That the mount of Olives lay but five furlongs distant from Jerusalem.

[¶26] 2. That the town of Bethany was fifteen furlongs.

[¶27] 3. That the disciples were brought by Christ as far as Bethany.

[¶28] 4. That, when they returned from the mount of Olives, they traveled more than five furlongs. And,

[¶29] 5. Returning from Bethany, they traveled but a Sabbath day's journey. All which may be easily reconciled, if we would observe: - That the first space from the city was called Bethphage, which I have cleared elsewhere from Talmudic authors, the evangelists themselves also confirming it. That part of that mount was known by that name to the length of about a Sabbath day's journey, till it came to that part which is called Bethany. For there was a Bethany, a tract of the mount, and the town of Bethany. The town was distant from the city about fifteen furlongs, i.e. about two miles, or a double Sabbath day's journey: but the first border of this tract (which also bore the name of Bethany) was distant but one mile, or a single Sabbath day's journey. "Our Savior led out his disciples, when he was about to ascend, to the very first region or tract of mount Olivet, which was called Bethany, and was distant from the city a Sabbath day's journey. And so far from the city itself did that tract extend itself which was called Bethphage; and when he was come to that place where the bounds of Bethphage and Bethany met and touched one another, he then ascended; in that very place where he got upon the ass when he rode into Jerusalem, [Mar 11:1]. Whereas, therefore, Josephus saith that mount Olivet was but five furlongs from the city, he means the first brink and border of it. But our evangelist must be understood of the place where Christ ascended, where the name of Olivet began, as it was distinguished from Bethphage."

[¶30] Between the appearance of Christ to his apostles, mentioned in [Luk 24:36], etc., almost all the forty days had passed, before he led them out to Bethany. They went by his order into Galilee, [Mat 26:32]; [Mat 28:10]; [Mar 14:28]; [Mar 16:7]; and there he appeared to them, as is mentioned by Matthew, [Mat 28:16], etc., and more particularly by John, [Joh 21:1], etc. See Bishop Pearce.

[¶31] Lifted up his hands - Probably to lay them on their heads, for this was the ordinary way in which the paternal blessing was conveyed, See [Gen 48:8-20].

### Verse 51

[¶33] Carried up into heaven - Ανεφερετο - into that heaven from which he had descended, [Joh 1:18]; [Joh 3:13]. This was forty days after his resurrection, [Act 1:3], during which time he had given the most convincing proofs of that resurrection, not only to the apostles, but to many others - to upwards of five hundred at one time, [1Cor 15:6].

[¶34] As in his life they had seen the way to the kingdom, and in his death the price of the kingdom, so in his ascension they had the fullest proof of the immortality of the soul, the resurrection of the human body, and of his continual intercession at the right hand of God.

[¶35] There are some remarkable circumstances relative to this ascension mentioned in [Act 1:4-12].

### Verse 52

[¶37] They worshipped him - Let it be observed that this worship was not given by way of civil respect, for it was after he was parted from them, and carried back into heaven, that they offered it to him; but acts of civil respect are always performed in the presence of the person. They adored him as their God, and were certainly too much enlightened to be capable of any species of idolatry.

[¶38] Returned to Jerusalem with great joy - Having the fullest proof that Jesus was the promised Messiah; and that they had a full commission to preach repentance and remission of sin to mankind, and that they should be Divinely qualified for this great work by receiving the promise of the Father, [Luk 24:49].

### Verse 53

[¶40] Were continually in the temple - Especially till the day of pentecost came, when they received the promise, mentioned [Luk 24:49].

[¶41] Praising and blessing God - Magnifying his mercy, and speaking good of his name. Thus the days of their mourning were ended; and they began that life upon earth in which they still live in the kingdom of God. May the God of infinite love give the reader the same portion in time and in eternity, through the same glorious and ever-blessed Jesus! Amen and amen.

[¶42] There are various subscriptions to this book in the MSS. and versions. The following are the principal.

[¶43] Through the assistance of the Most High God, the Gospel of St. Luke the physician, the proclaimer of eternal life, is finished. Arab. - The most holy Gospel of Luke the Evangelist is completed. Syr. - The end of the holy Gospel according to Luke - written in Greek - published in Alexandria the Great, - in Troas, - in Rome, - in the confines of Achaia and Baeotia, - in Bithynia, - in Macedonia, - in the Italic (or Latin) character, fifteen years after the ascension of Christ.

[¶44] It is likely, the word Amen was added by the Church, on the reading of this book; but there is no evidence that it was affixed by the evangelist. It is omitted by some of the best MSS. and versions.

[¶45] It is evident that, at the conclusion of this Gospel, St. Luke passes very rapidly over a number of interesting circumstances related by the other evangelists, and particularly by St. John, concerning the last forty days of our Lord's sojourning on earth; but, to compensate for this, he has mentioned a variety of important particulars which the others have passed by, a list of which I think it necessary to subjoin. It seems as if the providence of God had designed that none of these evangelists should stand alone: each has his peculiar excellence, and each his own style and mode of narration. They are all witnesses to the truth in general; and each most pointedly to every great fact of the Gospel history. In each there is something new; and no serious reader ever finds that the perusal of any one supersedes the necessity of carefully consulting and reading the others. The same facts and doctrines are exhibited by all in different points of view, which renders them both impressive and interesting; and this one circumstance serves to fix the narrative more firmly in the memory. We should have had slighter impressions from the Gospel history, had we not had the narrative at four different hands. This variety is of great service to the Church of God, and has contributed very much to diffuse the knowledge of the facts and doctrines contained in this history. Parallel passages have been carefully studied, and the different shades of meaning accurately marked out; and the consequence has been, what the wisdom of God designed, the fuller edification of the faithful. It is not the business of a commentator to point out beauties in the composition of the sacred text. Many might be selected from the evangelists in general, and not a few from Luke, who not only tells a true story, but tells it well; especially when he has occasion to connect the different parts of the narration with observations of his own. But this is his least praise: from his own account we learn that he took the utmost pains to get the most accurate and circumstantial information relative to the facts he was to relate: see the note on [Luk 1:3]. While, therefore, he thus diligently and conscientiously sought for truth, the unerring Spirit of God led him into all truth. Even he who expected the revelation of the Almighty, and to be inspired by the Holy Spirit, that he might correctly, forcibly, and successfully proclaim the truth and righteousness of his Maker, must stand upon his watch, and set himself upon his tower, and watch to see what God would speak In him, [Hab 2:1]. In a similar spirit we may expect the fruits of these revelations. He who carefully and conscientiously uses the means may expect the accomplishment of the end.

## 317. Luke · 51 of 51

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[¶0] I cannot close these observations with a more profitable word than what is contained in that truly apostolic and sublime prayer for the second Sunday in Advent; and may he who reads it weigh every word in the spirit of faith and devotion! "Blessed God! who hast caused all holy scriptures to be written for our learning; grant that we may in such wise hear them, read, mark, learn, and inwardly digest them, that, by patience and comfort of thy holy word, we may embrace and ever hold fast the blessed hope of everlasting life, which thou hast given us in our Savior Jesus Christ!"

[¶1] Now to him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father, to Him be glory and dominion for ever and ever! Amen.

## 318. John · 1 of 57

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### Preface to the Gospel According to St. John With A Short Account of His Life

[¶1] John, the writer of this Gospel, was the son of a fisherman named Zebedee, and his mother's name was Salome. Compare [Mat 27:56], with [Mar 15:40], and [Mar 16:1]. His father Zebedee was probably of Bethsaida, and with his sons James and John followed his occupation on the sea of Galilee. The call of these two brothers to the apostleship is related, [Mat 4:21], [Mat 4:22]; [Mar 1:19], [Mar 1:20]; [Luk 5:1-10]. John is generally supposed to have been about 25 years of age when he began to follow our Lord.

[¶2] Theophylact makes him one of the relatives of our Lord, and gives his genealogy thus: "Joseph, the husband of the blessed Mary, had seven children by a former wife, four sons and three daughters-Martha, (perhaps, says Dr. Lardner, it should be Mary), Esther, and Salome, whose son John was; therefore Salome was reckoned out Lord's sister, and John was his nephew." If this relationship did exist, it may have been, at least in part, the reason of several things mentioned in the Gospels: as the petition of the two brothers for the two chief places in the kingdom of Christ; John's being the beloved disciple and friend of Jesus, and being admitted to some familiarities denied to the rest, and possibly performing some offices about the person of his Master; and, finally, our Lord's committing to him the care of his mother, as long as she should survive him. In a MS. of the Greek Testament in the Imperial Library of Vienna, numbered 34 in Lambecius's Catalogue, there is a marginal note which agrees pretty much with the account given above by Theophylact: viz. "John the evangelist was cousin to our Lord Jesus Christ according to the flesh: for Joseph, the spouse of the God-bearing virgin, had four sons by his own wife, James, Simon, Jude, and Joses, and three daughters, Esther, and Thamar, and a third who, with her mother, was called Salome, who was given by Joseph in marriage to Zebedee: of her, Zebedee begot James, and John also the evangelist." The writer of the MS. professes to have taken this account from the commentaries of St Sophronius.

[¶3] This evangelist is supposed by some to have been the bridegroom at the marriage of Cana in Galilee: see [Joh 2:1].

[¶4] John was with our Lord in his transfiguration on the mount, [Mat 17:2]; [Mar 9:2]; [Luk 9:28]; during his agony in the garden, [Mat 26:37]; [Mar 14:33]; and when he was crucified, [Joh 19:26].

[¶5] He saw our Lord expire upon the cross, and saw the soldier pierce his side with a spear, [Joh 19:34], [Joh 19:35].

[¶6] He was one of the first of the disciples that visited the sepulchre after the resurrection of Christ; and was present with the other disciples, when Jesus showed himself to them on the evening of the same day on which he arose; and likewise eight days after, [Joh 20:19-29].

[¶7] In conjunction with Peter, he cured a man who had been lame from his mother's womb, for which he was cast into prison, [Act 3:1-10]. He was afterwards sent to Samaria, to confer the Holy Ghost on those who had been converted there by Philip the deacon, Acts 8:5-25. St. Paul informs us, [Gal 2:9], that John was present at the council of Jerusalem, of which an account is given, [Act 15:4], etc.

[¶8] It is evident that John was present at most of the things related by him in his Gospel; and that he was an eye and ear witness of our Lord's labors, journeyings, discourses, miracles, passion; crucifixion, resurrection, and ascension. After the ascension he returned with the other apostles from mount Olivet to Jerusalem, and took part in all transactions previously to the day of pentecost: on which time, he, with the rest, partook of the mighty outpouring of the Holy Spirit, by which he was eminently qualified for the place he afterwards held in the apostolic Church.

[¶9] Some of the ancients believed that he went into Parthia, and preached the Gospel there; and his first epistle has been sometimes cited under the name of the Epistle to the Parthians.

[¶10] Irenaeus, Eusebius, Origen, and others, assert that he was a long tune in Asia, continuing there till Trajan's time, who succeeded Nerva, a.d. 98. And Polycrates, bishop of Ephesus, a.d. 196, asserts that John was buried in that city. Jerome confirms this testimony, and says that John's death happened in the 68th year after our Lord's passion.

[¶11] Tertullian and others say that Domitian having declared war against the Church of Christ, in the 15th year of his reign, a.d. 95, John was banished from Ephesus, and carried to Rome, where he was immersed in a cauldron of boiling oil, out of which however he escaped unhurt; and that afterwards he was banished to the isle of Patmos, in the Aegean Sea, where he wrote the Apocalypse. Domitian having been slain in a.d. 96, his successor Nerva recalled all the exiles who had been banished by his predecessor; and John is supposed to have returned the next year to Ephesus, being then about ninety years of age. He is thought to have been the only apostle who died a natural death, and to have lived upwards of 100 years. Some say, having completed 100 years, he died the day following. This Gospel is supposed by learned men to have been written about a.d. 68 or 70; by others, a.d. 86; and, by others, a.d. 97; but the most probable opinion is that it was written at Ephesus about the year 86.

[¶12] Jerome, in his comment on Galatians 6, says that John continued preaching when he was so enfeebled with old age that he was obliged to be carried into the assembly; and that, not being able to deliver any long discourse, his custom was to say, in every meeting, My dear children, love one another! The holy virgin lived under his care till the day of her death, which is supposed to have taken place fifteen years after the crucifixion.

[¶13] John is usually painted holding a cup in his hand, with a serpent issuing from it: this took its rise from a relation by the spurious Procorus, who styles himself a disciple of St. John. Though the story is not worth relating, curiosity will naturally wish to be gratified with it. Some heretics had privately poisoned a cup of liquor, with which they presented him; but after he had prayed to God, and made the sign of the cross over it, the venom was expelled, in the form of a serpent!

[¶14] Some of the first disciples of our Lord, misunderstanding the passage, [Joh 21:22], [Joh 21:23], If I will that he tarry till I come, what is that to thee? believed that John should never die. Several in the primitive Church were of the same opinion; and to this day his death is doubted by persons of the first repute for piety and morality. Where such doctors disagree, it would be thought presumption in me to attempt to decide; otherwise I should not have hesitated to say that, seventeen hundred years ago he went the way of all flesh, and, instead of a wandering lot in a miserable, perishing world, is now glorified in that heaven of which his writings prove he had so large an anticipation, both before and after the crucifixion of his Lord.

[¶15] Eusebius (Hist. Eccles. lib. iii. cap. 24) treats particularly of the order of the Gospels, and especially of this evangelist: his observations are of considerable importance, and deserve a place here. Dr. Lardner has quoted him at large, Works, vol. iv. p. 224. "Let us," says he, "observe the writings of this apostle which are not contradicted by any. And first of all must be mentioned, as acknowledged of all, the Gospel according to him, well known to all the Churches under heaven. And that it has been justly placed by the ancients the fourth in order, and after the other three, may be made evident in this manner. Those admirable and truly Divine men, the apostles of Christ, eminently holy in their lives, and, as to their minds, adorned with every virtue, but rude in language, confiding in the Divine and miraculous power bestowed upon them by our Savior, neither knew, nor attempted to deliver the doctrine of their Master with the artifice and eloquence of words. But using only the demonstration of the Divine Spirit, working with them, and the power of Christ performing by them many miracles, they spread the knowledge of the kingdom of heaven all over the world. Nor were they greatly concerned about the writing of books, being engaged in a more excellent ministry, which was above all human power. Insomuch that Paul, the most able of all in the furniture both of words and thoughts, has left nothing in writing, beside some very short (or a very few) epistles; although he was acquainted with innumerable mysteries, having been admitted to the sight and contemplation of things in the third heaven, and been caught up into the Divine Paradise, and there allowed to hear unspeakable words. Nor were the rest of our Savior's followers unacquainted with these things, as the seventy disciples, and many other beside the twelve apostles. Nevertheless, of all the disciples of our Lord, Matthew and John only have left us any memoirs: who too, as we have been informed, were compelled to write by a kind of necessity. For Matthew having first preached to the Hebrews, when he was about to go to other people, delivered to them in their own language the Gospel according to him, by that writing supplying the want of his presence with those whom he was then leaving. And when Mark and Luke had published the Gospels according to them, it is said that John, who all this while had preached by word of mouth, was at length induced to write for this reason. The three first written Gospels being now delivered to all men, and to John himself, it is said that he approved them, and confirmed the truth of their narration by his own testimony; saying there was only wanting a written account of the things done by Christ in the former part, and the beginning of his preaching. And certainly that observation is very true. For it is easy to perceive that the other three evangelists have recorded only the actions of our Savior for one year after the imprisonment of John, as they themselves declare at the beginning of their history. For, after mentioning the forty days' fast, and the succeeding temptation, Matthew shows the time of the commencement of his account in these words: When he had heard that John was cast into prison, he departed out of Judea into Galilee. In like manner, Mark: Now after that John, says he, was cast into prison, Jesus came into Galilee. And Luke, before he begins the account of the acts of Jesus, gives a like hint in this manner: that Herod added yet this, above all, that he shut up John in prison. For these reasons, as is said, the Apostle John was entreated to relate, in the Gospel according to him, the time omitted by the four evangelists, and the things done by our Savior in that space, before the imprisonment of the Baptist; And they add, farther, that he himself hints as much, saying, This beginning of miracles did Jesus: as also in the history of the acts of Jesus he makes mention of the Baptist as still baptizing in Aenon, nigh unto Salem. And it is thought that he expressly declares as much, when he says, For John was not yet cast into prison. John, therefore, in the Gospel according to him, relates the things done by Christ while the Baptist was not yet cast into prison. But the other three evangelists relate the things that followed the Baptist's confinement. Whoever attends to these things will not any longer think the evangelists disagree with each other, forasmuch as the Gospel according to John contains the first actions of Christ, while the others give the history of the following time. And for the same reason John has omitted the genealogy of our Savior according to the flesh, it having been recorded before by Matthew and Luke; but he begins with his divinity, which had been reserved by the Holy Ghost for him, as the most excellent person." The whole of this chapter, with the preceding and following, may be profitably consulted by the reader. See also Lardner, Works, vol. iv. 224, and vi. 156-222.

[¶16] Besides the Gospel before us, John is generally reputed to have been the author of the three epistles which go under his name, and of the Apocalypse. The former certainly breathe the genuine spirit of this apostle; and are invaluable monuments of his spiritual knowledge and deep piety, as well as of his Divine inspiration: as the Gospel and Epistles prove him to have been an evangelist and apostle, his book of Revelations ranks him among the profoundest of the prophets.

[¶17] Learned men are not wholly agreed about the language in which this Gospel was originally written. Some think St. John wrote it in his own native tongue, the Aramean or Syriac, and that it was afterwards translated, by rather an unskilful hand, into Greek. This opinion is not supported by strong arguments. That it was originally written in Greek is the general and most likely opinion.

[¶18] What the design of St. John was, in writing this Gospel, has divided and perplexed many critics and learned divines. Some suppose that it was to refute the errors taught by one Cerinthus, who rose up at that time, and asserted that Jesus was not born of a virgin, but was the real son of Joseph and Mary; that, at his baptism, the Christ, what we term the Divine nature, descended into him, in the form of a dove, by whose influence he worked all his miracles; and that, when he was about to suffer, this Christ, or Divine nature, departed from him, and left the man Jesus to suffer death. See Irenaeus, advers. Haereses.

[¶19] Others suppose he wrote with the prime design of confuting the heresy of the Gnostics, a class of mongrels who derived their existence from Simon Magus, and who formed their system out of Heathenism, Judaism, and Christianity; and whose peculiar, involved, and obscure opinions cannot be all introduced in this place. It is enough to know that, concerning the person of our Lord, they held opinions similar to those of Cerinthus; and that they arrogated to themselves the highest degrees of knowledge and spirituality. They supposed that the Supreme Being had all things and beings included, in a certain seminal manner, in himself; and that out of Him they were produced. From God, or Bythos, the infinite Abyss, they derived a multitude of subaltern governors, called Aeons; whom they divided into several classes, among which we may distinguish the following nine. Πατηρ, Father; Χαρις, Grace; Μονογενης, First-begotten; Αληθεια, Truth; Λογος, Word; Φως, Light; Ζωη, Life; Ανθρωπος, Man; and Εκκλησια, Church; all these merging in what they termed Πληρωμα, Fulness, or complete round of being and blessings: terms which are of frequent occurrence in John's Gospel, and which some think he has introduced to fix their proper sense, and to rescue them from being abused by the Gnostics. But this is not very likely, as the Gnostics themselves appealed to St. John's Gospel for a confirmation of their peculiar opinions, because of his frequent use of the above terms. These sentiments, therefore, do not appear to be tenable.

[¶20] Professor Michaelis has espoused the opinion, that it was written against the Gnostics and Sabians, and has advanced several arguments in its favor; the chief of which are the following. "The plan which St. John adopted, to confute the tenets of the Gnostics and the Sabians, was first to deliver a set of aphorisms, as counterpositions to these tenets; and then to relate such speeches and miracles of Christ as confirmed the truth of what he had advanced. We must not suppose that the confutation of the Gnostic and Sabian errors is confined to the fourteen first verses of St. John's Gospel; for, in the first place, it is evident that many of Christ's speeches which occur in the following part of the Gospel, were selected by the evangelist with a view of proving the positions laid down in these fourteen verses; and, secondly, the positions themselves are not proofs, but merely declarations made by the evangelist. It is true that for us Christians, who acknowledge the Divine authority of St. John, his bare word is sufficient; but as the apostle had to combat with adversaries who made no such acknowledgment, the only method of convincing them was to support his assertion by the authority of Christ himself. "Some of the Gnostics placed the 'Word' above all the other Aeons, and next to the Supreme Being: but Cerinthus placed the 'Only begotten' first, and then the 'Word.' Now St. John lays down the following positions: - "1. The Word and the Only begotten are not different, but the same person, [Joh 1:14]. 'We beheld his glory, as of the only begotten of the Father.' This is a strong position against the Gnostics, who usually ascribed all the Divine qualities to the Only begotten. The proofs of this position are: the testimony of John the Baptist, [Joh 1:18], [Joh 1:34]; [Joh 3:35], [Joh 3:36]; the conversation of Christ with Nicodemus, [Joh 3:16], [Joh 3:18], in which Christ calls himself the only begotten Son; the speech delivered by Christ to the Jews, John 5:17-47; and other passages, in which he calls God his Father. "2. The Word was never made, but existed from the beginning, [Joh 1:1]. The Gnostics granted that the Word existed before the creation; but they did not admit that the Word existed from all eternity. The Supreme Being, according to their tenets, and, according to Cerinthus, the only begotten Son likewise, as also the matter from which the world was formed, were prior in existence to the Word. This notion is contradicted by St. John, who asserts that the Word existed from all eternity. As a proof of this position may be alleged perhaps what Christ says, [Joh 8:58]. "3. The Word was in the beginning with God, [Joh 1:1], [Joh 1:2]. The Gnostics must have maintained a contrary doctrine, or St. John, in confuting their tenets, would not have thought it necessary to advance this position, since God is omnipresent, and therefore all things are present with him. "4. The Word was God, [Joh 1:1]. The expression, God, must be here taken in its highest sense or this position will contain nothing contrary to the doctrine of the Gnostics. For they admitted that the Word was an Aeon, and therefore a deity in the lower sense of the word. The proofs of this position are contained in the 5th, 10th, ([Joh 10:30]), and 14th ([Joh 14:7], [Joh 14:11]) chapters. "5. The Word was the creator of all things, [Joh 1:3], [Joh 1:10]. This is one of St. John's principal positions against the Gnostics, who asserted that the world was made by a malevolent being. The assertion, that the Word was the creator of the world, is equivalent to the assertion, that he was God in the highest possible sense. In whatever form or manner we may think of God, the notion of Creator is inseparable from the notion of Supreme Being. We argue from the creation to the Creator; and this very argument is one proof of the existence of God. "6. In the Word was life, [Joh 1:4]. The Gnostics, who considered the different attributes or operations of the Almighty, not as so many separate energies, but as so many separate persons, considered Life as a distinct Aeon from the Word. Without this Aeon, the world, they said, would be in a state of torpor; and hence they called it not only Life, but the Mother of the living; from this Aeon, therefore, might be expected the resurrection of the dead and eternal life. The proofs of this position are in [Joh 3:15], [Joh 3:21]; the whole of the sixth, and the greatest part of the eighth chapter, as also [Joh 14:6], [Joh 14:9], [Joh 14:19]. But no part of St. John's Gospel is a more complete proof of this position than his full and circumstantial account of the resurrection of Lazarus, which the other evangelists had omitted." - See more in Michaelis's Introduction to the New Testament. And, for a general account of the Logos, see John 1, at the end.

[¶21] Though it is likely that the Gnostics held all these strange doctrines, and that many parts in John's Gospel may be successfully quoted against them, yet I must own I think the evangelist had a more general end in view than the confutation of their heresies. It is more likely that he wrote for the express purpose of giving the Jews, his countrymen, proper notions of the Messiah and his kingdom; and to prove that Jesus, who had lately appeared among them, was this Christ. His own words sufficiently inform us of his motive, object, and design, in writing this Gospel: These things are written that ye might believe that Jesus is the Christ, the Son of God; and that, believing, ye might have life through his name, [Joh 20:31]. This is a design as noble as it is simple; and every way highly becoming the wisdom and goodness of God.

[¶22] The eternity of the Divine Logos, or Word of God, the dispenser of light and life, [Joh 1:1-5]. The mission of John the Baptist, [Joh 1:6-13]. The incarnation of the Logos or Word of God, [Joh 1:14]. John's testimony concerning the Logos, [Joh 1:15-18]. The priests and Levites question him concerning his mission and his baptism, [Joh 1:19-22]. His answer, [Joh 1:23-28]. His farther testimony on seeing Christ, [Joh 1:29-34]. He points him out to two of his disciples, who thereupon follow Jesus, [Joh 1:35-37]. Christ's address to them, [Joh 1:38], [Joh 1:39]. Andrew invites his brother, Simon Peter; Christ's address to him, [Joh 1:40-42]. Christ calls Philip, and Philip invites Nathanael, [Joh 1:43-46]. Christ's character of Nathanael, [Joh 1:47]. A remarkable conversation between him and this disciple, [Joh 1:48-51].

[¶23] John's introduction is from John 1:1-18. Some harmonists suppose it to end with [Joh 1:14]. but, from the connection of the whole, [Joh 1:18] appears to be its natural close, at it contains a reason why the Logos or Word was made flesh. [Joh 1:15] refers to [Joh 1:6-8], and in these passages John's testimony is anticipated in order of time, and is very fitly mentioned to illustrate Christ's pre-eminence. [Joh 1:16], [Joh 1:17] have a plain reference to [Joh 1:14]. See Bp. Newcome.

### Verse 1

[¶25] In the beginning - That is, before any thing was formed - ere God began the great work of creation. This is the meaning of the word in [Gen 1:1], to which the evangelist evidently alludes. This phrase fully proves, in the mouth of an inspired writer, that Jesus Christ was no part of the creation, as he existed when no part of that existed; and that consequently he is no creature, as all created nature was formed by him: for without him was nothing made that is made, [Joh 1:3]. Now, as what was before creation must be eternal, and as what gave being to all things, could not have borrowed or derived its being from any thing, therefore Jesus, who was before all things and who made all things, must necessarily be the Eternal God.

[¶26] Was the Word - Or, existed the Logos. This term should be left untranslated, for the very same reason why the names Jesus and Christ are left untranslated. The first I consider as proper an apellative of the Savior of the world as I do either of the two last. And as it would be highly improper to say, the Deliverer, the Anointed, instead of Jesus Christ, so I deem it improper to say, the Word, instead of the Logos. But as every appellative of the Savior of the world was descriptive of some excellence in his person, nature, or work, so the epithet Λογος, Logos, which signifies a word spoken, speech, eloquence, doctrine, reason, or the faculty of reasoning, is very properly applied to him, who is the true light which lighteth every man who cometh into the world, [Joh 1:9]; who is the fountain of all wisdom; who giveth being, life, light, knowledge, and reason, to all men; who is the grand Source of revelation, who has declared God unto mankind; who spake by the prophets, for the testimony of Jesus is the spirit of prophecy, [Rev 19:10]; who has illustrated life and immortality by his Gospel, [2Tim 1:10]; and who has fully made manifest the deep mysteries which lay hidden in the bosom of the invisible God from all eternity, [Joh 1:18].

[¶27] The apostle does not borrow this mode of speech from the writings of Plato, as some have imagined: he took it from the Scriptures of the Old Testament, and from the subsequent style of the ancient Jews. It is true the Platonists make mention of the Logos in this way: - καθ' ὁν, αει οντα, τα γενομενα εγενετο - by whom, eternally existing, all things were made. But as Plato, Pythagoras, Zeno, and others, traveled among the Jews, and conversed with them, it is reasonable to suppose that they borrowed this, with many others of their most important notions and doctrines, from them.

[¶28] And the Word was God - Or, God was the Logos: therefore no subordinate being, no second to the Most High, but the supreme eternal Jehovah.

### Verse 3

[¶30] All things were made by him - That is, by this Logos. In [Gen 1:1], God is said to have created all things: in this verse, Christ is said to have created all things: the same unerring Spirit spoke in Moses and in the evangelists: therefore Christ and the Father are One. To say that Christ made all things by a delegated power from God is absurd; because the thing is impossible. Creation means causing that to exist that had no previous being: this is evidently a work which can be effected only by omnipotence. Now, God cannot delegate his omnipotence to another: were this possible, he to whom this omnipotence was delegated would, in consequence, become God; and he from whom it was delegated would cease to be such: for it is impossible that there should be two omnipotent beings.

[¶31] On these important passages I find that many eminently learned men differ from me: it seems they cannot be of my opinion, and I feel I cannot be of theirs. May He, who is the Light and the Truth, guide them and me into all truth!

### Verse 4

[¶33] In him was life - Many MSS., versions, and fathers, connect this with the preceding verse, thus: All things were made by him, and without him was nothing made. What was made had life in it; but This Life was the light of men. That is, though every thing he made had a principle of life in it, whether vegetable, animal, or intellectual, yet this, that life or animal principle in the human being, was not the light of men; not that light which could guide them to heaven, for the world by wisdom knew not God, [1Cor 1:21]. Therefore, the expression, in him was life, is not to be understood of life natural, but of that life eternal which he revealed to the world, [2Tim 1:10], to which he taught the way, [Joh 14:6], which he promised to believers, [Joh 10:28], which he purchased for them, [Joh 6:51], [Joh 6:53], [Joh 6:54], which he is appointed to give them, [Joh 17:2], and to which he will raise them up, [Joh 5:29], because he hath the life in himself, [Joh 5:26]. All this may be proved:

[¶34] 1. From the like expressions; [1Jn 5:11], This is the promise that God hath given unto us, eternal life, and this life is in his Son: whence he is styled the true God and eternal life, [1Jn 5:20]; the resurrection and the life, [Joh 11:25]; the way, the truth, and the life, [Joh 14:6].

[¶35] 2. From these words, [Joh 1:7], John came to bear witness of this light, that all might believe through him, viz. to eternal life, [1Tim 1:16]; for so John witnesseth, [Joh 3:15], [Joh 3:36].

[¶36] And hence it follows that this life must be the light of men, by giving them the knowledge of this life, and of the way leading to it. See Whitby on the place. Is there any reference here to [Gen 3:20] : And Adam called his wife's name Eve, חוה chava, Ζωη, Life, because she was the mother of all living? And was not Jesus that seed of the woman that was to bruise the head of the serpent, and to give life to the world?

### Verse 5

[¶38] And the light shineth in darkness - By darkness here may be understood:

[¶39] 1. The heathen world, [Eph 5:8].

[¶40] 2. The Jewish people.

[¶41] 3. The fallen spirit of man.

[¶42] Comprehended it not - Αυτο ου κατελαβεν, Prevented it not - hindered it not, says Mr. Wakefield, who adds the following judicious note: - "Even in the midst of that darkness of ignorance and idolatry which overspread the world, this light of Divine wisdom was not totally eclipsed: the Jewish nation was a lamp perpetually shining to the surrounding nations; and many bright luminaries, among the heathen, were never wanting in just and worthy notions of the attributes and providence of God's wisdom; which enabled them to shine in some degree, though but as lights in a dark place, [2Pet 1:19]. Compare [Act 14:17]; [Act 17:28], [Act 17:29]."

### Verse 6

[¶44] Whose name was John - This was John the Baptist; see his name and the nature of his office explained, [Mar 1:4] (note), and [Mat 3:1-3] (note).

## 319. John · 2 of 57

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### Verse 7

[¶1] That all men through him might believe - He testified that Jesus was the true light - the true teacher of the way to the kingdom of glory, and the lamb or sacrifice of God, which was to bear away the sin of the world, [Joh 1:29], and invited men to believe in him for the remission of their sins, that they might receive the baptism of the Holy Ghost, [Joh 1:32-34]. This was bearing the most direct witness to the light which was now shining in the dark wilderness of Judea; and, from thence, shortly to be diffused over the whole world.

### Verse 9

[¶3] Which lighteth every man - As Christ is the Spring and Fountain of all wisdom, so all the wisdom that is in man comes from him; the human intellect is a ray from his brightness; and reason itself springs from this Logos, the eternal reason. Some of the most eminent rabbins understand [Isa 60:1], Rise and shine, for thy Light is come, of the Messiah who was to illuminate Israel, and who, they believe, was referred to in that word, [Gen 1:3], And God said, Let there be Light; and there was light. Let a Messiah be provided; and a Messiah was accordingly provided. See Schoettgen.

[¶4] That cometh into the world - Or, coming into the world - ερχομενον εις τον κοσμον: a common phrase among the rabbins, to express every human being. As the human creature sees the light of the world as soon as it is born, from which it had been excluded while in the womb of its parent; in like manner, this heavenly light shines into the soul of every man, to convince of sin, righteousness, and judgment; and it is through this light, which no man brings into the world with him, but which Christ mercifully gives to him on his coming into it, that what is termed conscience among men is produced. No man could discern good from evil, were it not for this light thus supernaturally and graciously restored. There was much light in the law, but this shone only upon the Jews; but the superior light of the Gospel is to be diffused over the face of the whole earth.

[¶5] The following not only proves what is asserted in this verse, but is also an excellent illustration of it.

[¶6] The Gayatri, or holiest verse of the Vedas, i.e. the ancient Hindoo Scriptures. "Let us adore the supremacy of that divine Sun, the Godhead who illuminates all, who re-creates all; from whom all proceed; to whom all must return; whom we invoke to direct our understandings aright, in our progress towards his holy seat."

[¶7] The ancient comment. "What the sun and light are to this visible world, that are the supreme good and truth to the intellectual and invisible universe; and, as our corporeal eyes have a distinct perception of objects enlightened by the sun, thus our souls acquire certain knowledge by meditating on the light of truth, which emanates from the Being of beings; that is the light by which alone our minds can be directed in the path to blessedness." Sir Wm. Jones's works, vol. vi. p. 417.

[¶8] Sir William observes that the original word Bhargas, which he translates Godhead, consists of three consonants, and is derived from bha, to shine; ram, to delight; and gam, to move: - the Being who is the light, the source of happiness, and the all-pervading energy.

### Verse 10

[¶10] He was in the world - From its very commencement - he governed the universe - regulated his Church - spake by his prophets - and often, as the angel or messenger of Jehovah, appeared to them, and to the patriarchs.

[¶11] The world knew him not - Αυτον ουκ εγνω - Did not acknowledge him; for the Jewish rulers knew well enough that he was a teacher come from God; but they did not choose to acknowledge him as such. Men love the world, and this love hinders them from knowing him who made it, though he made it only to make himself known. Christ, by whom all things were made, [Joh 1:3], and by whom all things are continually supported, [Col 1:16], [Col 1:17]; [Heb 1:3], has way every where, is continually manifesting himself by his providence and by his grace, and yet the foolish heart of man regardeth it not! See the reason, [Joh 3:19] (note).

### Verse 11

[¶13] He came unto his own - Τα ιδια - to those of his own family, city, country: - and his own people, οἱ ιδιοι - his own citizens, brethren, subjects.

[¶14] The Septuagint, Josephus, and Arrian, use these words, τα ιδιοι and οἱ ιδιοι, in the different senses given them above.

[¶15] Received him not - Would not acknowledge him as the Messiah, nor believe in him for salvation.

[¶16] How very similar to this are the words of Creeshna, (an incarnation of the Supreme Being, according to the theology of the ancient Hindoos!) Addressing one of his disciples, he says: "The foolish, being unacquainted with my supreme and divine nature, as Lord of all things, despise me in this human form; trusting to the evil, diabolic, and deceitful principle within them. They are of vain hope, of vain endeavors, of vain wisdom, and void of reason; whilst men of great minds, trusting to their divine natures, discover that I am before all things, and incorruptible, and serve me with their hearts undiverted by other beings." See Bhagvat Geeta, p. 79.

[¶17] To receive Christ is to acknowledge him as the promised Messiah; to believe in him as the victim that bears away the sin of the world; to obey his Gospel, and to become a partaker of his holiness, without which no man, on the Gospel plan, can ever see God.

### Verse 12

[¶19] Gave he power - Εξουσιαν, Privilege, honor, dignity, or right. He who is made a child of God enjoys the greatest privilege which the Divine Being can confer on this side eternity. Those who accept Jesus Christ, as he is offered to them in the Gospel, have, through his blood, a right to this sonship; for by that sacrifice this blessing was purchased; and the fullest promises of God confirm it to all who believe. And those who are engrafted in the heavenly family have the highest honor and dignity to which it is possible for a human soul to arrive. What an astonishing thought is this! The sinner, who was an heir to all God's curses, has, through the sacrifice of Jesus, a claim on the mercy of the Most High, and a right to be saved! Even justice itself, on the ground of its holy and eternal nature, gives salvation to the vilest who take refuge in this atonement; for justice has nothing to grant, or Heaven to give, which the blood of the Son of God has not merited.

### Verse 13

[¶21] Which were born, not of blood - Who were regenerated, ουκ εξ αἱματων, not of bloods - the union of father and mother, or of a distinguished or illustrious ancestry; for the Hebrew language makes use of the plural to point out the dignity or excellence of a thing: and probably by this the evangelist intended to show his countrymen, that having Abraham and Sarah for their parents would not entitle them to the blessings of the new covenant; as no man could lay claim to them, but in consequence of being born of God; therefore, neither the will of the flesh - any thing that the corrupt heart of man could purpose or determine in its own behalf; nor the will of man - any thing that another may be disposed to do in our behalf, can avail here; this new birth must come through the will of God - through; his own unlimited power and boundless mercy, prescribing salvation by Christ Jesus alone. It has been already observed that the Jews required circumcision, baptism, and sacrifice, in order to make a proselyte. They allow that the Israelites had in Egypt cast off circumcision, and were consequently out of the covenant; but at length they were circumcised, and they mingled the blood of circumcision with the blood of the paschal lamb, and from this union of bloods they were again made the children of God. See Lightfoot. This was the only way by which the Jews could be made the sons of God; but the evangelist shows them that, under the Gospel dispensation, no person could become a child of God, but by being spiritually regenerated.

### Verse 14

[¶23] And the Word was made flesh - That very person who was in the beginning - who was with God - and who was God, [Joh 1:1], in the fullness of time became flesh - became incarnated by the power of the Holy Ghost, in the womb of the virgin. Allowing this apostle to have written by Divine inspiration, is not this verse, taken in connection with [Joh 1:1], an absolute and incontestable proof of the proper and eternal Godhead of Christ Jesus?

[¶24] And dwelt among us - Και εσκηνωσεν εν ἡμιν, And tabernacled among us: the human nature which he took of the virgin, being as the shrine, house, or temple, in which his immaculate Deity condescended to dwell. The word is probably an allusion to the Divine Shechinah in the Jewish temple; and as God has represented the whole Gospel dispensation by the types and ceremonies of the old covenant, so the Shechinah in the tabernacle and temple pointed out this manifestation of God in the flesh. The word is thus used by the Jewish writers: it signifies with them a manifestation of the Divine Shechinah.

[¶25] The original word, σκηνοω, from σκια, a shadow, signifies:

[¶26] 1. To build a booth, tent, or temporary hut, for present shelter or convenience; and does not properly signify a lasting habitation or dwelling place; and is therefore fitly applied to the human nature of Christ, which, like the tabernacle of old, was to be here only for a temporary residence for the eternal Divinity.

[¶27] 2. It signifies to erect such a building as was used on festival occasions, when a man invited and enjoyed the company of his friends. To this meaning of the word, which is a common one in the best Greek writers, the evangelist might allude, to point out Christ's associating his disciples with himself; living, conversing, eating, and drinking with them: so that, while they had the fullest proof of his Divinity by the miracles which he wrought, they had the clearest evidence of his humanity, by his tabernacling among, eating, drinking, and conversing with them. Concerning the various acceptations of the verb σκηνοω see Raphelius on this verse.

[¶28] The doctrine of vicarious sacrifice and the incarnation of the Deity have prevailed among the most ancient nations in the world, and even among those which were not favored with the letter of Divine revelation. The Hindoos believe that their god has already become incarnate, not less than nine times, to save the wretched race of man.

[¶29] On this subject, Creeshna, an incarnation of the supreme God, according to the Hindoo theology, is represented in the Bhagvat Geeta, as thus addressing one of his disciples: "Although I am not in my nature subject to birth or decay, and am the Lord of all created beings, yet, having command over my own nature, I am made evident by my own power; and, as often as there is a decline of virtue and an insurrection of vice and injustice in the world, I make myself evident; and thus I appear from age to age, for the preservation of the just, the destruction of the wicked, and the establishment of virtue." Geeta, pp. 51, 52.

[¶30] The following piece, already mentioned, [Luk 1:68], translated from the Sanscreet, found on a stone, in a cave near the ancient city of Gya in the East Indies, is the most astonishing and important of any thing found out of the compass of the Sacred Writings, and a proper illustration of this text. "The Deity, who is the Lord, the possessor of all, Appeared in this ocean of natural beings, at the beginning of the Kalee Yoog (the age of contention and baseness.) He who is omnipresent, and everlastingly to be contemplated, the Supreme Being, the eternal One, the Divinity worthy to be adored - Appeared here, with a Portion of his Divine Nature. Reverence be unto thee in the form of (a) Bood-dha! Reverence be unto the Lord of the earth! Reverence be unto thee, an Incarnation of the Deity, and the Eternal One! Reverence be unto thee, O God! in the form of the God of mercy! the dispeller of Pain and Trouble, the Lord of All things, the Deity who overcometh the sins of the Kalee Yoog, the guardian of the universe, the emblem of mercy towards those who serve thee! (b) O'M! the possessor of all things, in Vital Form! Thou art (c) Brahma, (d) Veeshnoo, and (e) Mahesa! Thou art Lord of the universe! Thou art under the form of all things, movable and immovable, the possessor of the whole! And thus I adore thee! Reverence be unto the Bestower of Salvation, and the ruler of the faculties! Reverence be unto thee, the Destroyer of the Evil Spirit! O Damordara, (f) show me favor! I adore thee who art celebrated by a thousand names, and under various forms, in the shape of Bood-dha, the God of mercy! Be propitious, O most high God!" Asiatic Researches, vol. i. p. 284, 285. (a) Bood-dha. The name of the Deity, as author of happiness. (b) O'M. A mystic emblem of the Deity, forbidden to be pronounced but in silence. It is a syllable formed of the Sanscreet letters a, o o, which in composition coalesce, and make o, and the nasal consonant m. The first letter stands for the Creator, the second for the Preserver, and the third for the Destroyer. It is the same among the Hindoos as יהוה Yehovah is among the Hebrews. (c) Brahma, the Deity in his creative quality. (d) Veeshnoo. He who filleth all space: the Deity in his preserving quality. (c) Mahesa. The Deity in his destroying quality. This is properly the Hindoo Trinity: for these three names belong to the same God. See the notes to the Bhagvat Geeta. (f) Damordara, or Darmadeve, the Indian god of virtue.

[¶31] We beheld his glory - This refers to the transfiguration, at which John was present, in company with Peter and James.

[¶32] The glory as of the only begotten - That is, such a glory as became, or was proper to, the Son of God; for thus the particle ὡς should be here understood. There is also here an allusion to the manifestations of God above the ark in the tabernacle: see [Exo 25:22]; [Num 7:89]; and this connects itself with the first clause, he tabernacled, or fixed his tent among us. While God dwelt in the tabernacle, among the Jews, the priests saw his glory; and while Jesus dwelt among men his glory was manifested in his gracious words and miraculous acts.

[¶33] The only begotten of the Father - That is, the only person born of a woman, whose human nature never came by the ordinary way of generation; it being a mere creation in the womb of the virgin, by the energy of the Holy Ghost.

[¶34] Full of grace and truth - Full of favor, kindness, and mercy to men; teaching the way to the kingdom of God, with all the simplicity, plainness, dignity, and energy of truth.

### Verse 15

[¶36] Of him - The glorious personage before mentioned: John the Baptist, whose history was well known to the persons to whom this Gospel came in the beginning, bare witness; and he cried, - being deeply convinced of the importance and truth of the subject, he delivered his testimony with the utmost zeal and earnestness, - saying, This is he of whom I spake, He that cometh after me - for I am no other than the voice of the crier in the wilderness, [Isa 40:3], the forerunner of the Messiah.

[¶37] Was before me - Speaking by the prophets, and warning your fathers to repent and return to God, as I now warn you; for he was before me - he was from eternity, and from him I have derived both my being and my ministry.

### Verse 16

[¶39] This verse should be put in place of the fifteenth, and the 15th inserted between the 18th and 19th, which appears to be its proper place: thus John's testimony is properly connected.

[¶40] And of his fullness - Of the plenitude of his grace and mercy, by which he made an atonement for sin; and of the plenitude of his wisdom and truth, by which the mysteries of heaven have been revealed, and the science of eternal truth taught, we have all received: all we apostles have received grace or mercy to pardon our sins, and truth to enable us so to write and speak, concerning these things, that those who attend to our testimony shall be unerringly directed in the way of salvation, and with us continue to receive grace upon grace, one blessing after another, till they are filled with all the fullness of God. I believe the above to be the meaning of the evangelist, and think it improper to distract the mind of the reader with the various translations and definitions which have been given of the phrase, grace for grace. It is only necessary to add, that John seems here to refer to the Gospel as succeeding the law: the law was certainly a dispensation both of grace and truth; for it pointed out the gracious design of God to save men by Christ Jesus; and it was at least a most expressive and well-defined shadow of good things to come: but the Gospel, which had now taken place, introduced that plenitude of grace and truth to the whole world, which the law had only shadowed forth to the Jewish people, and which they imagined should have been restrained to themselves alone. In the most gracious economy of God, one dispensation of mercy and truth is designed to make way for, and to be followed by, another and a greater: thus the law succeeded the patriarchal dispensation, and the Gospel the law; more and more of the plenitude of the grace of the Gospel becomes daily manifest to the genuine followers of Christ; and, to those who are faithful unto death, a heaven full of eternal glory will soon succeed to the grace of the Gospel. To illustrate this point more fully, the following passage in Philo the Jew has been adduced: "God is always sparing of his first blessings or graces, (πρωτας χαριτας), and afterwards gives other graces upon them, (αντ' εκεινων), and a third sort upon the second, and always new ones upon old ones, sometimes of a different kind, and at other times of the same sort." Vol. i. p. 254, ed. Mang. In the above passage the preposition αντι for, is used thrice in the sense of επι, upon. To confirm the above interpretation Bp. Pearce produces the following quotations. Ecclus 24:15: Χαρις επι χαριτι γυνη αισχυντηρα - A modest woman is a grace upon a grace, i.e. a double grace or blessing. Euripides uses the very same phrase with John, where he makes Theoclymenus say to Helena. Χαρις αντι χαριτος ελθετω, May grace upon grace come to you! Helen v. 1250. ed. Barn.

### Verse 17

[¶42] The law was given by Moses - Moses received the law from God, and through him it was given to the Jews, [Act 7:38].

[¶43] But grace and truth - Which he had already mentioned, and which were to be the subject of the book which he was now writing, came to all mankind through Jesus Christ, who is the mediator of the new covenant, as Moses was of the old: [Heb 8:6]; [Heb 9:15]; [Gal 3:19]. See a fine discourse on this text by Mr. Claude, "Essay on the Composition of a Sermon," vol. i. p. 119, etc. edit. Lond. 1788.

[¶44] The law of Moses, however excellent in itself, was little in comparison of the Gospel: as it proceeded from the justice and holiness of God, and was intended to convict men of sin, that the way of the Gospel might be the better prepared, it was a law of rigour, condemnation, and death: [Rom 4:15]; [2Cor 3:7], [2Cor 3:8]. It was a law of shadows, types, and figures: [Heb 10:1], and incapable of expiating sin by its sacrifices: [Rom 8:3]; [Heb 7:18], [Heb 7:19]; [Heb 10:1], [Heb 10:11]. But Christ has brought that grace which is opposed to condemnation: [Rom 5:15], [Rom 5:20], [Rom 5:21]; [Rom 8:1]; [Gal 3:10]; and he is himself the spirit and substance of all those shadows: [Col 2:19]; [Heb 10:1].

## 320. John · 3 of 57

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[¶0] Jesus Christ - Jesus the Christ, the Messiah, or anointed prophet, priest, and king, sent from heaven. To what has already been said on the important name Jesus, (See [Mat 1:21] (note), and the places there referred to), I shall add the following explanation, chiefly taken from Professor Schultens, who has given a better view of the ideal meaning of the root ישע yasha, than any other divine or critic.

[¶1] He observes that this root, in its true force, meaning, and majesty, both in Hebrew and Arabic, includes the ideas of amplitude, expansion, and space, and should be translated, he was spacious-open-ample; and, particularly, he possessed a spacious or extensive degree or rank: and is applied,

[¶2] 1. To a person possessing abundance of riches.

[¶3] 2. To one possessing abundant power.

[¶4] 3. To one possessing abundant or extensive knowledge.

[¶5] 4. To one possessing abundance of happiness, beatitude, and glory.

[¶6] Hence we may learn the true meaning of [Zac 9:9] : Rejoice greatly, O daughter of Zion - behold, thy king cometh unto thee; he is Just, and having Salvation: - הושיע - he is possessed of all power to enrich, strengthen, teach, enlarge, and raise to glory and happiness, them who trust in him. Man by nature is in want and poverty: in abjectness and weakness: in darkness and ignorance: in straits and captivity: in wretchedness and infamy. His Redeemer is called ישועה Jesus - he who looses, enlarges, and endows with salvation.

[¶7] 1. He enriches man's poverty:

[¶8] 2. strengthens his weakness:

[¶9] 3. teaches his ignorance:

[¶10] 4. brings him out of straits and difficulties: and

[¶11] 5. raises him to happiness, beatitude, and glory.

[¶12] And the aggregate of these is Salvation. Hence that saying, His name shall be called Jesus: for he shall save his people from their sins. See Schultens Origines Hebraeae, p. 15.

### Verse 18

[¶14] No man hath seen God at any time - Moses and others heard his voice, and saw the cloud and the fire, which were the symbols of his presence; but such a manifestation of God as had now taken place, in the person of Jesus Christ, had never before been exhibited to the world. It is likely that the word seen, here, is put for known, as in [Joh 3:32]; [1Jn 3:2], [1Jn 3:6], and [3Jn 1:11]; and this sense the latter clause of the verse seems to require: - No man, how highly soever favored, hath fully known God, at any time, in any nation or age; the only begotten Son, (see on [Joh 1:14] (note)), who is in the bosom of the Father, who was intimately acquainted with all the counsels of the Most High, he hath declared him, εξηγησατο, hath announced the Divine oracles unto men; for in this sense the word is used by the best Greek writers. See Kypke in loco.

[¶15] Lying in the bosom, is spoken of in reference to the Asiatic custom of reclining while at meals; the person who was next the other was said to lie in his bosom; and he who had this place in reference to the master of the feast was supposed to share his peculiar regards, and so be in a state of the utmost favor and intimacy with him.

### Verse 19

[¶17] And this is the record of John - He persisted in this assertion, testifying to the Jews that this Jesus was The Christ.

### Verse 20

[¶19] He confessed, and denied not; but confessed - A common mode of Jewish phraseology. John renounces himself, that Jesus may be all in all. Though God had highly honored him, and favored him with peculiar influence in the discharge of his work, yet he considered he had nothing but what he had received, and therefore, giving all praise to his benefactor, takes care to direct the attention of the people to him alone from whom he had received his mercies. He who makes use of God's gifts to feed and strengthen his pride and vanity will be sure to be stripped of the goods wherein he trusts, and fall down into the condemnation of the devil. We have nothing but what we have received; we deserve nothing of what we possess; and it is only God's infinite mercy which keeps us in the possession of the blessings which we now enjoy.

### Verse 21

[¶21] Art thou Elias? - The scribes themselves had taught that Elijah was to come before the Messiah. See [Mat 17:10]; and this belief of theirs they supported by a literal construction of [Mal 4:5].

[¶22] Art thou that prophet? - the prophet spoken of by Moses, [Deu 18:15], [Deu 18:18]. This text they had also misunderstood: for the prophet or teacher promised by Moses was no other than the Messiah himself. See [Act 3:22]. But the Jews had a tradition that Jeremiah was to return to life, and restore the pot of manna, the ark of the covenant, etc., which he had hidden that the Babylonians might not get them. Besides this, they had a general expectation that all the prophets should come to life in the days of the Messiah.

[¶23] I am not - I am not the prophet which you expect, nor Elijah: though he was the Elijah that was to come; for in the spirit and power of that eminent prophet he came, proclaiming the necessity of reformation in Israel. See [Mat 11:14]; [Mat 17:10-13].

### Verse 22

[¶25] That we may give an answer to them that sent us - These Pharisees were probably a deputation from the grand Sanhedrin; the members of which, hearing of the success of the Baptist's preaching, were puzzled to know what to make of him, and seriously desired to hear from himself what he professed to be.

### Verse 23

[¶27] I am the voice of one crying - See the notes on [Mat 3:3]; [Mar 1:4], [Mar 1:5].

### Verse 25

[¶29] Why baptizest thou then? - Baptism was a very common ceremony among the Jews, who never received a proselyte into the full enjoyment of a Jew's privileges, till he was both baptized and circumcised. But such baptisms were never performed except by an ordinance of the Sanhedrin, or in the presence of three magistrates: besides, they never baptized any Jew or Jewess, nor even those who were the children of their proselytes; for, as all these were considered as born in the covenant, they had no need of baptism, which was used only as an introductory rite. Now, as John had, in this respect, altered the common custom so very essentially, admitting to his baptism the Jews in general, the Sanhedrin took it for granted that no man had authority to make such changes, unless especially commissioned from on high; and that only the prophet, or Elijah, or the Messiah himself; could have authority to act as John did. See the observations at the conclusion of Mark.

### Verse 26

[¶31] I baptize with water - See on [Mar 1:8] (note). I use the common form, though I direct the baptized to a different end, viz. that they shall repent of their sins, and believe in the Messiah.

[¶32] There standeth one among you - That is, the person whose forerunner I am is now dwelling in the land of Judea, and will shortly make his appearance among you. Christ was not present when John spoke thus, as may be seen from [Joh 1:29].

### Verse 27

[¶34] Is preferred before me - Ὁς εμπροσθεν μου γεγονεν, Who was before me. This clause is wanting in BC*L, four others, the Coptic, Ethiopic, Slavonic, and two copies of the Itala, and in some of the primitive fathers. Griesbach has left it out of the text. It is likely that it was omitted by the above, because it was found in [Joh 1:15] and [Joh 1:30]. At the end of this verse, EG, and ten others, with some copies of the Slavonic, add, He shall baptize you with the Holy Ghost and with fire.

### Verse 28

[¶36] These things were done in Bethabara - It is very probable that the word Bethany should be inserted here, instead of Bethabara. This reading, in the judgment of the best critics, is the genuine one. The following are the authorities by which it is supported: ABCEGHLMSX, BV, of Matthai, upwards of a hundred others, Syriac, Armenian, Persic, Coptic, Slavonic, Vulgate, Saxon, and all the Itala, with some of the most eminent of the primitive fathers, before the time of Origen, who is supposed to have first changed the reading. Bethabara signifies literally the house of passage, and is thought to be the place where the Israelites passed the river Jordan under Joshua. There was a place called Bethany, about two miles from Jerusalem, at the foot of the mount of Olives. But there was another of the same name, beyond Jordan, in the tribe of Reuben. It was probably of this that the evangelist speaks; and Origen, not knowing of this second Bethany, altered the reading to Bethabara. See Rosenmuller.

### Verse 29

[¶38] The next day - The day after that on which the Jews had been with John, [Joh 1:19].

[¶39] Behold the Lamb of God, etc. - This was said in allusion to what was spoken [Isa 53:7]. Jesus was the true Lamb or Sacrifice required and appointed by God, of which those offered daily in the tabernacle and temple, [Exo 29:38], [Exo 29:39], and especially the paschal lamb, were only the types and representatives. See [Exo 12:4], [Exo 12:5]; [1Cor 5:7]. The continual morning and evening sacrifice of a lamb, under the Jewish law, was intended to point out the continual efficacy of the blood of atonement: for even at the throne of God, Jesus Christ is ever represented as a lamb newly slain, [Rev 5:6]. But John, pointing to Christ, calls him emphatically, the Lamb of God: - all the lambs which had been hitherto offered had been furnished by men: this was provided by God, as the only sufficient and available sacrifice for the sin of the world. In three essential respects, this lamb differed from those by which it was represented. 1st. It was the Lamb of God; the most excellent, and the most available. 2nd. It made an atonement for sin: it carried sin away in reality, the others only representatively. 3rd. It carried away the sin of the World, whereas the other was offered only on behalf of the Jewish people. In Yalcut Rubeni, fol. 30, it is said, "The Messiah shall bear the sins of the Israelites." But this salvation was now to be extended to the whole world.

### Verse 31

[¶41] And I knew him not, etc. - John did not know our Lord personally, and perhaps had never seen him, at the time he spoke the words in [Joh 1:15]. Nor is it any wonder that the Baptist should have been unacquainted with Christ, as he had spent thirty years in the hill country of Hebron, and our Lord remained in a state of great privacy in the obscure city of Nazareth, in the extreme borders of Galilee.

[¶42] But that he should be made manifest to Israel - One design of my publicly baptizing was, that he, coming to my baptism, should be shown to be what he is, by some extraordinary sign from heaven.

### Verse 32

[¶44] I saw the Spirit descending, etc. - See the notes on [Mat 3:16], [Mat 3:17].

## 321. John · 4 of 57

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### Verse 33

[¶1] He that sent me - said unto me - From this we may clearly perceive that John had a most intimate acquaintance with the Divine Being; and received not only his call and mission at first, but every subsequent direction, by immediate, unequivocal inspiration. Who is fit to proclaim Jesus, but he who has continual intercourse with God; who is constantly receiving light and life from Christ their fountain; who bears a steady, uniform testimony to Jesus, even in the presence of his enemies; and who at all times abases himself, that Jesus alone may be magnified! Reformation of manners, and salvation of souls, will accompany such a person's labors whithersoever he goeth.

### Verse 35

[¶3] The next day - After that mentioned [Joh 1:29].

[¶4] Two of his disciples - One of them was Andrew, [Joh 1:40], and it is very likely that John himself was the other; in every thing in which he might receive honor he studiously endeavors to conceal his own name.

### Verse 36

[¶6] And looking upon Jesus - Attentively beholding, εμβλεψας, from εν, into, and βλεπω, to look - to view with steadfastness and attention. He who desires to discover the glories and excellencies of this Lamb of God, must thus look on him. At first sight, he appears only as a man among men, and as dying in testimony to the truth, as many others have died. But, on a more attentive consideration, he appears to be no less than God manifest in the flesh, and, by his death, making an atonement for the sin of the world.

[¶7] Behold the Lamb of God! - By this the Baptist designed to direct the attention of his own disciples to Jesus, not only as the great sacrifice for the sin of the world, but also as the complete teacher of heavenly truth.

### Verse 37

[¶9] And the two disciples heard him - And they perfectly understood their master's meaning; in consequence of which, they followed Jesus. Happy they who, on hearing of the salvation of Christ, immediately attach themselves to its author! Delays are always dangerous; and, in this case, often fatal. Reader! hast thou ever had Christ as a sacrifice for thy sin pointed out unto thee? If so, hast thou followed him? If not, thou art not in the way to the kingdom of God. Lose not another moment! Eternity is at hand! and thou art not prepared to meet thy God. Pray that he may alarm thy conscience, and stir up thy soul to seek till thou have found.

### Verse 38

[¶11] What seek ye? - These disciples might have felt some embarrassment in addressing our blessed Lord, after hearing the character which the Baptist gave of him; to remove or prevent this, he graciously accosts them, and gives them an opportunity of explaining themselves to him. Such questions, we may conceive, the blessed Jesus still puts to those who in simplicity of heart desire an acquaintance with him. A question of this nature we may profitably ask ourselves: What seek ye? In this place! In the company you frequent? In the conversation you engage in? In the affairs with which you are occupied? In the works which you perform? Do you seek the humiliation, illumination, justification, edification, or sanctification of your soul? The edification of your neighbor? The good of the Church of Christ? Or, The glory of God? Questions of this nature often put to our hearts, in the fear of God, would induce us to do many things which we now leave undone, and to leave undone many things which we now perform.

[¶12] Rabbi - Teacher. Behold the modesty of these disciples - we wish to be scholars, we are ignorant - we desire to be taught; we believe thou art a teacher come from God.

[¶13] Where dwellest thou? - That we may come and receive thy instructions.

### Verse 39

[¶15] Come and see - If those who know not the salvation of God would come at the command of Christ, they should soon see that with him is the fountain of life, and in his light they should see light. Reader, if thou art seriously inquiring where Christ dwelleth, take the following for answer: He dwells not in the tumult of worldly affairs, nor in profane assemblies, nor in worldly pleasures, nor in the place where drunkards proclaim their shame, nor in carelessness and indolence. But he is found in his temple, wherever two or three are gathered together in his name, in secret prayer, in self-denial, in fasting, in self-examination. He also dwells in the humble, contrite spirit, in the spirit of faith, of love, of forgiveness, of universal obedience; in a word, he dwells in the heaven of heavens, whither he graciously purposes to bring thee, if thou wilt come and learn of him, and receive the salvation which he has bought for thee by his own blood.

[¶16] The tenth hour - Generally supposed to be about what we call four o'clock in the afternoon. According to [Joh 11:9], the Jews reckoned twelve hours in the day; and of course each hour of the day, thus reckoned, must have been something longer or shorter, according to the different times of the year in that climate. The sixth hour with them answered to our twelve o'clock, as appears from what Josephus says in his life, chap. liv.

[¶17] That on the Sabbath day it was the rule for the Jews to go to dinner at the sixth hour, (ἑκτῃ ὡρᾳ). The Romans had the same way of reckoning twelve hours in each of their days. Hence what we meet with in Hor. lib. ii. sat. vi. l. 34: ante secundam signifies, as we should express it, before eight o'clock. And when, in lib. i. sat. vi. l. 122, he says, ad quartam jaceo, he means that he lay in bed till ten o'clock. See Bishop Pearce on this place. Dr. Macknight, however, is of opinion that the evangelist is to be understood as speaking of the Roman hour, which was ten o'clock in the morning; and as the evangelist remarks, they abode with him that day, it implies that there was a considerable portion of time spent with our Lord, in which, by his conversation, he removed all their scruples, and convinced them that he was the Messiah. But, had it been the Jewish tenth hour, it would have been useless to remark their abiding with him that day, as there were only two hours of it still remaining. Harmony, vol. i. p. 52.

### Verse 41

[¶19] Findeth his own brother Simon - Every discovery of the Gospel of the Son of God produces benevolence, and leads those to whom it is made to communicate it to others. Those who find Jesus find in him a treasure of wisdom and knowledge, through which they may not only become rich themselves, but be instruments, in the hand of God, of enriching others. These disciples, having tasted the good word of Christ, were not willing to eat their bread alone, but went and invited others to partake with them. Thus the knowledge of Christ became diffused - one invited another to come and see: Jesus received all, and the number of disciples was increased, and the attentive hearers were innumerable. Every man who has been brought to an acquaintance with God should endeavor to bring, at least, another with him; and his first attention should be fixed upon those of his own household.

### Verse 42

[¶21] Cephas, which is by interpretation, A stone - Πετρος signifies a stone, or fragment of a rock. The reason why this name was given to Simon, who was ever afterwards called Peter, may be seen in the notes on [Mat 16:18], [Mat 16:19], and particularly in Luke, at the end of chap. 9.

### Verse 43

[¶23] Philip - This apostle was a native of Bethsaida in Galilee. Eusebius says he was a married man, and had several daughters. Clemens Alexandrinus mentions it as a thing universally acknowledged that it was this apostle who, when commanded by our Lord to follow him, said, Let me first go and bury my father, [Mat 8:21], [Mat 8:22]. Theodoret says he preached in the two Phrygias; and Eusebius says he was buried in Phrygia Pacatiana. He must not be confounded with Philip the deacon, spoken of [Act 6:5].

### Verse 45

[¶25] Nathanael - This apostle is supposed to be the same with Bartholomew, which is very likely, for these reasons

[¶26] 1. That the evangelists who mention Bartholomew say nothing of Nathanael; and that St. John, who speaks of Nathanael, says nothing of Bartholomew.

[¶27] 2. No notice is taken any where of Bartholomew's vocation, unless his and that of Nathanael mentioned here be the same.

[¶28] 3. The name of Bartholomew is not a proper name; it signifies the son of Ptolomy; and Nathanael might have been his own name.

[¶29] 4. St. John seems to rank Nathanael with the apostles, when he says that Peter and Thomas, the two sons of Zebedee, Nathanael, and two other disciples, being gone a fishing, Jesus showed himself to them, [Joh 21:2-4].

[¶30] Moses in the law - See [Gen 3:16]; [Gen 22:18]; [Gen 49:10]; [Deu 18:18].

[¶31] And the prophets - See [Isa 4:2]; [Isa 7:14]; [Isa 9:5]; [Isa 40:10]; [Isa 53:1], etc.; [Jer 23:5]; [Jer 33:14], [Jer 33:15]; [Eze 34:23]; [Eze 37:24]; [Dan 9:24]; [Mic 5:2]; [Zac 6:12]; [Zac 9:9]; [Zac 12:10].

### Verse 46

[¶33] Can there any good thing come out of Nazareth? - Bp. Pearce supposes that the τι αγαθον of the evangelist has some particular force in it: for, in [Jer 33:14], God says, I will perform that good thing which I promised, etc.; and this, in [Jer 33:15] is explained to mean, his causing the branch of righteousness (i.e. the Messiah) to grow up unto David, from whom Jesus was descended: in this view, Nathanael's question seems to imply, that not Nazareth, but Bethlehem, was to be the birth-place of the Messiah, according to what the chief priests and scribes had determined, [Mat 2:4-6]. If this conjecture be not thought solid, we may suppose that Nazareth, at this time, was become so abandoned that no good could be expected from any of those who dwelt in it, and that its wickedness had passed into a proverb: Can any thing good be found in Nazareth? Or, that the question is illiberal, and full of national prejudice.

[¶34] Come and see - He who candidly examines the evidences of the religion of Christ will infallibly become a believer. No history ever published among men has so many external and internal proofs of authenticity as this has. A man should judge of nothing by first appearances, or human prejudices. Who are they who cry out, The Bible is a fable? Those who have never read it, or read it only with the fixed purpose to gainsay it. I once met with a person who professed to disbelieve every tittle of the New Testament, a chapter of which, he acknowledged, he had never read. I asked him, had he ever read the Old? He answered, No! And yet this man had the assurance to reject the whole as an imposture! God has mercy on those whose ignorance leads them to form prejudices against the truth; but he confounds those who take them up through envy and malice, and endeavor to communicate them to others.

### Verse 47

[¶36] Behold an Israelite indeed - A worthy descendant of the patriarch Jacob, who not only professes to believe in Israel's God, but who worships him in sincerity and truth, according to his light.

[¶37] In whom is no guile! - Deceitfulness ever has been, and still is, the deeply marked characteristic of the Jewish people. To find a man, living in the midst of so much corruption, walking in uprightness before his Maker, was a subject worthy the attention of God himself. Behold this man! and, while you see and admire, imitate his conduct.

### Verse 48

[¶39] Whence knowest thou me? - He was not yet acquainted with the divinity of Christ, could not conceive that he could search his heart, and therefore asks how he could acquire this knowledge of him, or who had given him that character. It is the comfort of the sincere and upright, that God knows their hearts; and it should be the terror of the deceitful and of the hypocrite, that their false dealing is ever noticed by the all-seeing eye of God.

[¶40] Under the fig tree - Probably engaged in prayer with God, for the speedy appearing of the salvation of Israel; and the shade of this fig tree was perhaps the ordinary place of retreat for this upright man. It is not A fig tree, but την συκην, The fig tree, one particularly distinguished from the others. There are many proofs that the Jewish rabbins chose the shade of trees, and particularly the fig tree, to sit and study under. See many examples in Schoettgen. How true is the saying, The eyes of the Lord are through all the earth, beholding the evil and the good! Wheresoever we are, whatsoever we are about, may a deep conviction of this truth rest upon our hearts, Thou God seest Me!

### Verse 49

[¶42] Rabbi - That is, Teacher! and so this word should be translated.

[¶43] Thou art the Son of God - The promised Messiah.

[¶44] Thou art the King of Israel - The real descendant of David, who art to sit on that spiritual throne of which the throne of David was the type.

## 322. John · 5 of 57

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### Verse 50

[¶1] Because I said - I saw thee, etc. - As thou hast credited my Divine mission on this simple proof, that I saw thee when and where no human eye, placed where mine was, could see thee, thy faith shall not rest merely upon this, for thou shalt see greater things than these - more numerous and express proofs of my eternal power and Godhead.

### Verse 51

[¶3] Verily, verily - Amen, amen. The doubling of this word probably came from this circumstance: that it was written both in Hebrew אמן and in Greek αμην, signifying, it is true.

[¶4] Heaven open - This seems to be a figurative expression:

[¶5] 1. Christ may be understood by this saying to mean, that a clear and abundant revelation of God's will should be now made unto men; that heaven itself should be laid as it were open, and all the mysteries which had been shut up and hidden in it from eternity, relative to the salvation and glorification of man; should be now fully revealed.

[¶6] 2. That by the angels of God ascending and descending, is to be understood, that a perpetual intercourse should now be opened between heaven and earth, through the medium of Christ, who was God manifested in the flesh. Our blessed Lord is represented in his mediatorial capacity as the ambassador of God to men; and the angels ascending and descending upon the Son of man, is a metaphor taken from the custom of despatching couriers or messengers from the prince to his ambassador in a foreign court, and from the ambassador back to the prince.

[¶7] This metaphor will receive considerable light when compared with [2Cor 5:19], [2Cor 5:20] : God was in Christ reconciling the world unto himself: - We are ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead to be reconciled to God. The whole concerns of human salvation shall be carried on, from henceforth, through the Son of man; and an incessant intercourse be established between heaven and earth. Some have illustrated this passage by the account of Jacob's vision, [Gen 28:12]. But though that vision may intimate that God had established at that time a communication between heaven and earth, through the medium of angels, yet it does not appear that our Lord's saying here has any reference to it; but that it should be understood as stated above.

[¶8] What a glorious view does this give us of the Gospel dispensation! It is heaven opened to earth; and heaven opened on earth. The Church militant and the Church triumphant become one, and the whole heavenly family, in both, see and adore their common Lord. Neither the world nor the Church is left to the caprices of time or chance. The Son of man governs as he upholds all. Wherever we are praying, studying, hearing, meditating, his gracious eye is upon us. He notes our wants, our weakness, and our petitions; and his eye affects his heart. Let us be without guile, deeply, habitually sincere, serious, and upright; and then we may rest assured, that not only the eye, but the hand, of our Lord shall be ever upon us for good.

[¶9] Happy the man whose heart can rejoice in the reflection, Thou God seest me!

### Introduction

[¶11] The miracle at Cana in Galilee, where our Lord changed water into wine, [Joh 2:1-11]. He goes to Capernaum, [Joh 2:12]. He purges the temple at the feast of the passover, [Joh 2:13-17]. The Jews require a miracle, as a proof that he had authority to do these things, [Joh 2:18]. In answer he refers to his own death and resurrection, [Joh 2:19-22]. Many believe on him while at the feast of the passover, to whom Jesus would not trust himself, [Joh 2:23-25].

### Verse 1

[¶13] Cana of Galilee - This was a small city in the tribe of Asher, [Jos 19:28], and by saying this was Cana of Galilee, the evangelist distinguishes it from another Cana, which was in the tribe of Ephraim, in the Samaritan country. See [Jos 16:8]; [Jos 17:9].

[¶14] Some suppose that the third day, mentioned here, refers to the third day of the marriage feast: such feasts lasting among the Jews seven days. See [Jdg 14:12], [Jdg 14:17], [Jdg 14:18], and Bishop Pearce.

[¶15] The mother of Jesus was there - Some of the ancients have thought that this was the marriage of John the evangelist, who is supposed to have been a near relative of our Lord. See the sketch of his life prefixed to these notes.

### Verse 2

[¶17] And both Jesus was called, and his disciples - There are several remarkable circumstances here.

[¶18] 1. This was probably the first Christian wedding that was ever in the world.

[¶19] 2. The great Author of the Christian religion, with his disciples, (probably then only four or five in number, see [Joh 1:37], etc.), were invited to it.

[¶20] 3. The first miracle Jesus Christ wrought was at it, and in honor of it.

[¶21] 4. The mother of Christ, the most pure of all virgins, the most holy of all wives, and the first Christian mother, was also at it.

[¶22] 5. The marriage was according to God, or these holy persons would not have attended it.

[¶23] 6. The bride and bridegroom must have been a holy pair, otherwise they would have had nothing to do with such holy company.

[¶24] Marriage is ever honorable in itself; but it is not at all times used honourably. Where Jesus is not invited to bless the union, no good can be expected; and where the disciples of sin and Satan are preferred to the disciples of Christ, on such occasions, it is a melancholy intimation that so bad a beginning will have a bad ending. I am afraid we may search long, before we find a marriage conducted on such principles as this appears to have been, even among those who make more than a common profession of the religion of Christ.

### Verse 3

[¶26] They have no wine - Though the blessed virgin is supposed to have never seen her son work a miracle before this time, yet she seems to have expected him to do something extraordinary on this occasion; as, from her acquaintance with him, she must have formed some adequate idea of his power and goodness.

### Verse 4

[¶28] Woman, what have I to do with thee? - Τι εμοι και σοι, γυναι: O, woman, what is this to thee and me? This is an abrupt denial, as if he had said: "We are not employed to provide the necessaries for this feast: this matter belongs to others, who should have made a proper and sufficient provision for the persons they had invited." The words seem to convey a reproof to the virgin, for meddling with that which did not particularly concern her. The holiest persons are always liable to errors of judgment: and should ever conduct themselves with modesty and humility, especially in those things in which the providence of God is particularly concerned. But here indeed there appears to be no blame. It is very likely the bride or bridegroom's family were relatives of the blessed virgin; and she would naturally suppose that our Lord would feel interested for the honor and comfort of the family, and, knowing that he possessed extraordinary power, made this application to him to come forward to their assistance. Our Lord's answer to his mother, if properly translated, is far from being disrespectful. He addresses the virgin as he did the Syrophoenician woman, [Mat 15:28]; as he did the Samaritan woman, [Joh 4:21], as he addressed his disconsolate mother when he hung upon the cross, [Joh 19:26]; as he did his most affectionate friend Mary Magdalene, [Joh 20:15], and as the angels had addressed her before, [Joh 20:13]; and as St. Paul does the believing Christian woman, [1Cor 7:16]; in all which places the same term, γυναι which occurs in this verse, is used; and where certainly no kind of disrespect is intended, but, on the contrary, complaisance, affability, tenderness, and concern and in this sense it is used in the best Greek writers.

[¶29] Mine hour is not yet come - Or, my time, for in this sense the word ὡρα is often taken. My time for working a miracle is not yet fully come. What I do, I do when necessary, and not before. Nature is unsteady - full of haste; and ever blundering, in consequence. It is the folly and sin of men that they are ever finding fault with the Divine providence. According to them, God never does any thing in due time - he is too early or too late: whereas it is utterly impossible for the Divine wisdom to forestall itself; or for the Divine goodness to delay what is necessary.

### Verse 5

[¶31] His mother saith, etc. - The virgin seems to have understood our Lord as hinted above. It was not yet time to grant them a supply, because the want had not as yet been generally felt. But, silently receiving the respectful caution, she saw that the miracle should be wrought when it best suited the purposes of the Divine wisdom.

### Verse 6

[¶33] After the manner of the purifying of the Jews - Or, for the purpose of the purifying of the Jews. The preposition κατα, which I have translated, for the purpose, often denotes in the best Greek writers the final cause of a thing. See several examples produced by Raphelius, from Arrian and Herodotus. These six vessels were set in a convenient place, for the purpose of the Jews washing their hands before they sat down to meat, and probably for other purposes of purification. See this custom referred to in [Mat 15:2] (note). As to the number six, we need seek for no mystery in it; the number of pots was proportioned to the number of the guests.

[¶34] Containing two or three firkins apiece - Measures or metretes, μετρητας. Bishop Cumberland supposes that the Syrian metretes is here meant, which he computes to have held seven pints and one eighth of a pint; and, if this computation be right, the whole six water pots might have contained about fourteen gallons and a quart. Others make each metretes to contain ten gallons and two pints: see Arbuthnot. But the contents of the measures of the ancients are so very uncertain that it is best, in this and numberless other cases, to attempt to determine nothing.

### Verse 8

[¶36] Governor of the feast - The original word, αρχιτρικλινος, signifies one who is chief or head over three couches, or tables. In the Asiatic countries, they take their meals sitting, or rather reclining, on small low couches. And when many people are present, so that they cannot all eat together, three of these low tables or couches are put together in form of a crescent, and some one of the guests is appointed to take charge of the persons who sit at these tables. Hence the appellation of architriclinus, the chief over three couches or tables, which in process of time became applied to the governor or steward of a feast, let the guests be many or few; and such person, having conducted the business well, had a festive crown put on his head by the guests, at the conclusion of the feast. See Ecclesiasticus, 32:1-3. It is very common for the Hindoos to appoint a person who is expert in conducting the ceremonies of a feast to manage as governor. This person is seldom the master of the house.

[¶37] And they bare it - A question has been asked, "Did our Lord turn all the water into wine which the six measures contained?" To which I answer: There is no proof that he did; and I take it for granted that he did not. It may be asked, "How could a part be turned into wine, and not the whole?" To which I answer: The water, in all likelihood, was changed into wine as it was drawn out, and not otherwise. "But did not our Lord by this miracle minister to vice, by producing an excess of inebriating liquor?" No; for the following reasons:

[¶38] 1. The company was a select and holy company, where no excess could be permitted. And,

[¶39] 2. Our Lord does not appear to have furnished any extra quantity, but only what was necessary. "But it is intimated in the text that the guests were nearly intoxicated before this miraculous addition to their wine took place; for the evangelist says, ὁταν μεθυσθωσι, when they have become intoxicated." I answer:

[¶40] 1. It is not intimated, even in the most indirect manner, that these guests were at all intoxicated.

[¶41] 2. The words are not spoken of the persons at that wedding at all: the governor of the feast only states that such was the common custom at feasts of this nature; without intimating that any such custom prevailed there.

[¶42] 3. The original word bears a widely different meaning from that which the objection forces upon it. The verbs μεθυσκω and μεθυω, from μεθυ, wine, which, from μετα θυειν, to drink after sacrificing, signify not only to inebriate, but to take wine, to drink wine, to drink enough: and in this sense the verb is evidently used in the Septuagint, [Gen 43:34]; [Sol 5:1]; 1 Maccabees 16:16; [Hag 1:6]; Ecclus. 1:16. And the Prophet Isaiah, [Isa 58:11], speaking of the abundant blessings of the godly, compares them to a watered garden, which the Septuagint translate, ὡς κηπος μεθυων, by which is certainly understood, not a garden drowned with water, but one sufficiently saturated with it, not having one drop too much, nor too little.

### Verse 10

[¶44] The good wine until now - That which our Lord now made being perfectly pure, and highly nutritive!

## 323. John · 6 of 57

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### Verse 11

[¶1] This beginning of miracles - It was probably the first he ever wrought: - at any rate, it was the first he wrought after his baptism, and the first he wrought publicly.

[¶2] His glory - His supreme Divinity: [Joh 1:14].

[¶3] His disciples believed on him - Were more abundantly confirmed in their faith, that he was either the promised Messiah, or a most extraordinary prophet, in the fullest intercourse with the ever blessed God.

### Verse 13

[¶5] And the Jews' passover was at hand - This was the reason why he stayed but a few days at Capernaum, [Joh 2:12], as he wished to be present at the celebration of this feast at Jerusalem.

[¶6] This was the first passover after Christ's baptism. The second is mentioned, [Luk 6:1]. The third, [Joh 6:4]. And the fourth, which was that at which he was crucified, [Joh 11:55]. From which it appears,

[¶7] 1. That our blessed Lord continued his public ministry about three years and a half, according to the prophecy of Daniel, [Dan 9:27]. And,

[¶8] 2. That, having been baptized about the beginning of his thirtieth year, he was crucified precisely in the middle of his thirty-third. See Martin.

### Verse 14

[¶10] Found in the temple those that sold oxen, etc. - This is a similar fact to that mentioned [Mat 21:12]; [Mar 11:15]; [Luk 19:45]. See it explained on [Mat 21:12] (note). If it be the same fact, then John anticipates three years of time in relating it here; as that cleansing of the temple mentioned by the other evangelists took place in the last week of our Lord's life. Mr. Mann, Dr. Priestley, and Bp. Pearce, contend that our Lord cleansed the temple only once; and that was at the last passover. Calvin, Mr. Mede, L'Enfant and Beausobre, Dr. Lardner, Bp. Hurd, and Bp. Newcome, contend that he purged the temple twice; and that this, mentioned by John, was the first cleansing, which none of the other evangelists have mentioned. Let the reader, says Bp. Newcome, observe the order of events. "Jesus works his first miracle at Cana of Galilee, [Joh 2:11]; then he passes a few days at Capernaum, which bring him on his way to Jerusalem, [Joh 2:12]. The passover being near, he goes up to Jerusalem, [Joh 2:13], and casts the traders out of the temple, [Joh 2:15], [Joh 2:16], At the passover he works many miracles, [Joh 2:23]. While he is in Jerusalem, which city he does not leave till, [Joh 3:22], Nicodemus comes to him by night, [Joh 3:1], [Joh 3:2]. [Joh 3:2] contains a reference to [Joh 2:23]. After these things, Jesus departs from Jerusalem, and dwells and baptizes in Judea, [Joh 3:22]. And all these incidents take place before John was cast into prison, [Joh 3:24]. But the second cleansing of the temple happens most clearly during the last week of our Lord's life, after the death of the Baptist, and at a time when it would be absurd to say that afterwards Jesus dwelt and baptized in Judea."

[¶11] The vindication of God's house from profanation was the first and the last care of our Lord; and it is probable he began and finished his public ministry by this significant act.

[¶12] It certainly appears that John directly asserts an early cleansing of the temple, by the series of his history; as the other three evangelists assert a later cleansing of it. And though the act mentioned here seems to be nearly the same with that mentioned by the other evangelists, yet there are some differences. St. John alone mentions the scourge of rushes, and the casting out of the sheep and oxen. Besides, there is a considerable difference in our Lord's manner of doing it: in the cleansing mentioned by the three evangelists, he assumes a vast deal of authority, and speaks more pointedly concerning himself, than he appears to do in this cleansing mentioned by St. John: the reason which has been given is, In the first cleansing he was just entering upon his public ministry, and therefore avoided (as much as was consistent with the accomplishment of his work) the giving any offense to the Jewish rulers; but, in the last cleansing, he was just concluding his ministry, being about to offer up his life for the salvation of the world, in consequence of which he speaks fully and without reserve. For answers to all the objections made against two cleansings of the temple, see the notes at the end of Bp. Newcome's Greek Harmony of the Gospels, pp. 7-9.

### Verse 17

[¶14] The zeal of thine house - See [Psa 59:10]. Zeal to promote thy glory, and to keep thy worship pure.

### Verse 18

[¶16] What sign showest thou - See on [Mat 12:38] (note); [Mat 16:1] (note). When Moses came to deliver Israel, he gave signs, or miracles, that he acted under a Divine commission. What miracle dost thou work to show us that thou art vested with similar authority?

### Verse 19

[¶18] Destroy this temple - Τον ναον τουτον, This very temple; perhaps pointing to his body at the same time.

### Verse 20

[¶20] Forty and six years was this temple in building - The temple of which the Jews spake was begun to be rebuilt by Herod the Great, in the 18th year of his reign: Josephus. Ant. b. xv. c. 11, s. 1; and xx. c. 9, s. 5, 7. But though he finished the main work in nine years and a half, yet some additional buildings or repairs were constantly carried on for many years afterwards. Herod began the work sixteen years before the birth of our Lord: the transactions which are here related took place in the thirtieth year of our Lord, which make the term exactly forty-six years. Rosenmuller. Josephus, Ant. b. xx. c. 8, s. 5, 7, has told us that the whole of the buildings belonging to the temple were not finished till Nero's reign, when Albinus, the governor of Judea, was succeeded by Gessius Florus, which was eighty years after the eighteenth year of Herod's reign. See Bp. Pearce.

### Verse 21

[¶22] Of the temple of his body - Rather, the temple, his body: his body had no particular temple: but it was the temple of his Divinity - the place in which, as in the ancient temple, his Godhead dwelt; See how the Jews perverted these words, [Mat 26:60] (note), and the notes there.

### Verse 22

[¶24] Remembered that he had said this unto them - Αυτοις, to them, is wanting in AEHLMS, Matt. BV, upwards of one hundred others; both the Syriac; Persic, Arabic, Coptic, Ethiopic, Armenian, Slavonic, Vulgate, and Itala. Griesbach has left it out of the text.

[¶25] They believed the scripture - The scripture which the evangelist immediately refers to may have been [Psa 16:10]. Compare this with [Act 2:31], [Act 2:32], and with [Act 13:35-37]. See also [Psa 2:7], and compare it with [Heb 1:5], and [Heb 5:5], and with [Act 13:33]. They understood these scriptures in a sense in which they never before understood them.

[¶26] It is the property of many prophecies never to be understood except by their accomplishment; but these are so marked that, when their fulfillment takes place, they cannot be misunderstood, or applied to any other event.

### Verse 23

[¶28] Many believed in his name - They believed him to be the promised Messiah, but did not believe in him to the salvation of their souls: for we find, from the following verse, that their hearts were not at all changed, because our blessed Lord could not trust himself to them.

### Verse 24

[¶30] He knew all men - Instead of παντας all men, EGH, and about thirty others, read παντα, every man, or all things; and this I am inclined to believe is the true reading. Jesus knew all things; and why? Because he made all things, [Joh 1:3], and because he was the all-wise God, [Joh 1:1]; and he knew all men, because he alone searches the heart, and tries the reins. He knows who are sincere, and who are hypocritical: he knows those in whom he can confide, and those to whom he can neither trust himself nor his gifts. Reader, he also knows thee: thy cares, fears, perplexities, temptations, afflictions, desires, and hopes; thy helps and hinderances; the progress thou hast made in the Divine life, or thy declension from it. If he know thee to be hypocritical or iniquitous, he looks upon thee with abhorrence: if he know thee to be of a meek and broken spirit, he looks on thee with pity, complacency, and delight. Take courage - thou canst say, Lord, thou knowest all things, thou knowest that I do love thee, and mourn because I love and serve thee so little: then expect him to come in unto thee, and make his abode with thee: while thy eye and heart are simple, he will love thee, and thy whole soul shall be full of light. To him be glory and dominion for ever!

### Introduction

[¶32] The conversation between Nicodemus and our Lord, about the new birth and faith in his testimony, [Joh 3:1-15]. The love of God, the source of human salvation, [Joh 3:16]. Who are condemned, and who are approved, [Joh 3:17-21]. Jesus and his disciples come to Judea, and baptize, [Joh 3:22]. John baptizes in Aenon, [Joh 3:23], [Joh 3:24]. The disciples of John and the Pharisees dispute about purifying, [Joh 3:25]. The discourse between John and his disciples about Christ, in which the excellence, perfection, and privileges, of the Christian dispensation are pointed out, [Joh 3:26-36].

### Verse 1

[¶34] Nicodemus, a ruler of the Jews - One of the members of the grand Sanhedrin; for such were ordinarily styled rulers among the Jews. A person of the name of Nicodemus, the son of Gorion, is mentioned in the Jewish writings, who lived in the time of Vespasian, and was reputed to be so rich that he could support all the inhabitants of Jerusalem for ten years. But this is said in their usual extravagant mode of talking.

### Verse 2

[¶36] Came to Jesus by night - He had matters of the utmost importance, on which he wished to consult Christ; and he chose the night season, perhaps less through the fear of man than through a desire to have Jesus alone, as he found him all the day encompassed with the multitude; so that it was impossible for him to get an opportunity to speak fully on those weighty affairs concerning which he intended to consult him. However, we may take it for granted that he had no design at present to become his disciple; as baptism and circumcision, which were the initiating ordinances among the Jews, were never administered in the night time. If any person received baptism by night, he was not acknowledged for a proselyte. See Wetstein. But as Jews were not obliged to be baptized, they being circumcised, and consequently in the covenant, he, being a Jew, would not feel any necessity of submitting to this rite.

[¶37] Rabbi - My Master, or Teacher, a title of respect given to the Jewish doctors, something like our Doctor of Divinity, i.e. teacher of Divine things. But as there may be many found among us who, though they bear the title, are no teachers, so it was among the Jews; and perhaps it was in reference to this that Nicodemus uses the word διδασκαλος, didaskalos, immediately after, by which, in [Joh 1:38], St. John translates the word rabbi. Rabbi, teacher, is often no more than a title of respect: didaskolos signifies a person who not only has the name of teacher, but who actually does teach.

[¶38] We know that thou art a teacher come from God - We, all the members of the grand Sanhedrin, and all the rulers of the people, who have paid proper attention to thy doctrine and miracles. We are all convinced of this, though we are not all candid enough to own it. It is possible, however, that οιδαμεν, we know, signifies no more than, it is known, it is generally acknowledged and allowed, that thou art a teacher come from God.

[¶39] No man can do these miracles - It is on the evidence of thy miracles that I ground my opinion of thee. No man can do what thou dost, unless the omnipotence of God be with him.

### Verse 3

[¶41] Jesus answered - Not in the language of compliment: - he saw the state of Nicodemus's soul, and he immediately addressed himself to him on a subject the most interesting and important. But what connection is there between our Lord's reply, and the address of Nicodemus? Probably our Lord saw that the object of his visit was to inquire about the Messiah's kingdom; and in reference to this he immediately says, Except a man be born again, etc.

[¶42] The repetition of amen, or verily, verily, among the Jewish writers, was considered of equal import with the most solemn oath.

[¶43] Be born again - Or, from above: different to that new birth which the Jews supposed every baptized proselyte enjoyed; for they held that the Gentile, who became a proselyte, was like a child new born. This birth was of water from below: the birth for which Christ contends is ανωθεν, from above - by the agency of the Holy Spirit. Every man must have two births, one from heaven, the other from earth - one of his body, the other of his soul: without the first he cannot see nor enjoy this world, without the last he can not see nor enjoy the kingdom of God. As there is an absolute necessity that a child should be born into the world, that he may see its light, contemplate its glories, and enjoy its good, so there is an absolute necessity that the soul should be brought out of its state of darkness and sin, through the light and power of the grace of Christ, that it may be able to see, ιδειν, or, to discern, the glories and excellencies of the kingdom of Christ here, and be prepared for the enjoyment of the kingdom of glory hereafter. The Jews had some general notion of the new birth; but, like many among Christians, they put the acts of proselytism, baptism, etc., in the place of the Holy Spirit and his influence: they acknowledged that a man must be born again; but they made that new birth to consist in profession, confession, and external washing. See on [Joh 3:10] (note).

[¶44] The new birth which is here spoken of comprehends, not only what is termed justification or pardon, but also sanctification or holiness. Sin must be pardoned, and the impurity of the heart washed away, before any soul can possibly enter into the kingdom of God. As this new birth implies the renewing of the whole soul in righteousness and true holiness, it is not a matter that may be dispensed with: heaven is a place of holiness, and nothing but what is like itself can ever enter into it.

## 324. John · 7 of 57

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### Verse 4

[¶1] How can a man be born when he is old? - It is probable that Nicodemus was pretty far advanced in age at this time; and from his answer we may plainly perceive that, like the rest of the Jews, and like multitudes of Christians, he rested in the letter, without paying proper attention to the spirit: the shadow, without the thing signified, had hitherto satisfied him. Our Lord knew him to be in this state, and this was the cause of his pointed address to him.

### Verse 5

[¶3] Of water and of the Spirit - To the baptism of water a man was admitted when he became a proselyte to the Jewish religion; and, in this baptism, he promised in the most solemn manner to renounce idolatry, to take the God of Israel for his God, and to have his life conformed to the precepts of the Divine law. But the water which was used on the occasion was only an emblem of the Holy Spirit. The soul was considered as in a state of defilement, because of past sin: now, as by that water the body was washed, cleansed, and refreshed, so, by the influences of the Holy Spirit, the soul was to be purified from its defilement, and strengthened to walk in the way of truth and holiness.

[¶4] When John came baptizing with water, he gave the Jews the plainest intimations that this would not suffice; that it was only typical of that baptism of the Holy Ghost, under the similitude of fire, which they must all receive from Jesus Christ: see [Mat 3:11]. Therefore, our Lord asserts that a man must be born of water and the Spirit, i.e. of the Holy Ghost, which, represented under the similitude of water, cleanses, refreshes, and purifies the soul. Reader, hast thou never had any other baptism than that of water? If thou hast not had any other, take Jesus Christ's word for it, thou canst not, in thy present state, enter into the kingdom of God. I would not say to thee merely, read what it is to be born of the Spirit: but pray, O pray to God incessantly, till he give thee to feel what is implied in it! Remember, it is Jesus only who baptizes with the Holy Ghost: see [Joh 1:33]. He who receives not this baptism has neither right nor title to the kingdom of God; nor can he with any propriety be termed a Christian, because that which essentially distinguished the Christian dispensation from that of the Jews was, that its author baptized all his followers with the Holy Ghost.

[¶5] Though baptism by water, into the Christian faith, was necessary to every Jew and Gentile that entered into the kingdom of the Messiah, it is not necessary that by water and the Spirit (in this place) we should understand two different things: it is probably only an elliptical form of speech, for the Holy Spirit under the similitude of water; as, in [Mat 3:3], the Holy Ghost and fire, do not mean two things, but one, viz. the Holy Ghost under the similitude of fire - pervading every part, refining and purifying the whole.

### Verse 6

[¶7] That which is born of the flesh is flesh - This is the answer to the objection made by Nicodemus in [Joh 3:4]. Can a man enter the second time into his mother's womb and be born? Our Lord here intimates that, were even this possible, it would not answer the end; for the plant will ever be of the nature of the seed that produces it - like will beget its like. The kingdom of God is spiritual and holy; and that which is born of the Spirit resembles the Spirit; for as he is who begat, so is he who is begotten of him. Therefore, the spiritual regeneration is essentially necessary, to prepare the soul for a holy and spiritual kingdom.

### Verse 8

[¶9] The wind bloweth - Though the manner in which this new birth is effected by the Divine Spirit, be incomprehensible to us, yet we must not, on this ground, suppose it to be impossible. The wind blows in a variety of directions - we hear its sound, perceive its operation in the motion of the trees, etc., and feel it on ourselves - but we cannot discern the air itself; we only know that it exists by the effects which it produces: so is every one who is born of the Spirit: the effects are as discernible and as sensible as those of the wind; but itself we cannot see. But he who is born of God knows that he is thus born: the Spirit itself, the grand agent in this new birth, beareth witness with his spirit, that he is born of God, [Rom 8:16]; for, he that believeth hath the witness in himself, [1Jn 4:13]; [1Jn 5:10]; [Gal 4:6]. And so does this Spirit work in and by him that others, though they see not the principle, can easily discern the change produced; for whatsoever is born of God overcometh the world, [1Jn 5:4].

### Verse 9

[¶11] How can these things be? - Our Lord had very plainly told him how these things could be, and illustrated the new birth by one of the most proper similes that could be chosen; but so intent was this great man an making every thing submit to the testimony of his senses that he appears unwilling to believe any thing, unless he can comprehend it. This is the case with many - they profess to believe because they comprehend; but they are impostors who speak thus: there is not a man in the universe that can fully comprehend one operation, either of God or his instrument nature; and yet they must believe, and do believe, though they never did nor ever can fully comprehend, or account for, the objects of their faith.

### Verse 10

[¶13] Art thou a master of Israel, etc. - Hast thou taken upon thee to guide the blind into the way of truth; and yet knowest not that truth thyself? Dost thou command proselytes to be baptized with water, as an emblem of a new birth; and art thou unacquainted with the cause, necessity, nature, and effects of that new birth? How many masters are there still in Israel who are in this respect deplorably ignorant; and, strange to tell, publish their ignorance and folly in the sight of the sun, by writing and speaking against the thing itself! It is strange that such people cannot keep their own secret. "But water baptism is this new birth." No. Jesus tells you, a man must be born of water and the Spirit; and the water, and its effects upon the body, differ as much from this Spirit, which it is intended to represent, and the effects produced in the soul, as real fire does from painted flame. "But I am taught to believe that this baptism is regeneration." Then you are taught to believe a falsity. The Church of England, in which perhaps you are a teacher or a member, asks the following questions, and returns the subjoined answers. "Q. How many sacraments hath Christ ordained in his Church?" "A. Two only, as generally necessary to salvation, that is to say, baptism and the supper of the Lord." "Q. How many parts are there in a sacrament?" "A. Two. The outward visible sign, and the inward spiritual grace." "Q. What is the outward visible sign, or form, in baptism?" "A. Water, wherein the person is baptized, In the name of the Father, and of the Son, and of the Holy Ghost." "Q. What is the inward and spiritual grace?" "A. A death unto sin, and a new birth unto righteousness; for being by nature born in sin, and the children of wrath, we are hereby made the children of grace."

[¶14] Now, I ask, Whereby are such persons made the children of grace? Not by the water, but by the death unto sin, and the new birth unto righteousness: i.e. through the agency of the Holy Ghost, sin is destroyed, and the soul filled with holiness.

### Verse 11

[¶16] We speak that we do know - I and my disciples do not profess to teach a religion which we do not understand, nor exemplify in our conduct. A strong but delicate reproof to Nicodemus, who, though a master of Israel, did not understand the very rudiments of the doctrine of salvation. He was ignorant of the nature of the new birth. How wretched is the lot of that minister, who, while he professes to recommend the salvation of God to others, is all the while dealing in the meagre, unfruitful traffic of an unfelt truth! Let such either acquire the knowledge of the grace of God themselves, or cease to proclaim it.

[¶17] Ye receive not our witness - It was deemed criminal among the Jews to question or depart from the authority of their teachers. Nicodemus grants that our Lord is a teacher come from God, and yet scruples to receive his testimony relative to the new birth, and the spiritual nature of the Messiah's kingdom.

### Verse 12

[¶19] If I have told you earthly things - If, after I have illustrated this new birth by a most expressive metaphor taken from earthly things, and after all you believe not; how can you believe, should I tell you of heavenly things, in such language as angels use, where earthly images and illustrations can have no place? Or, if you, a teacher in Israel, do not understand the nature of such an earthly thing, or custom of the kingdom established over the Jewish nation, as being born of baptism, practised every day in the initiation of proselytes, how will you understand such heavenly things as the initiation of my disciples by the baptism of the Holy Ghost and fire from heaven, if I should proceed farther on the subject?

### Verse 13

[¶21] No man hath ascended - This seems a figurative expression for, No man hath known the mysteries of the kingdom of God; as in [Deu 30:12]; [Psa 73:17]; [Pro 30:4]; [Rom 11:34]. And the expression is founded upon this generally received maxim: That to be perfectly acquainted with the concerns of a place, it is necessary for a person to be on the spot. But our Lord probably spoke to correct a false notion among the Jews, viz. that Moses had ascended to heaven, in order to get the law. It is not Moses who is to be heard now, but Jesus: Moses did not ascend to heaven; but the Son of man is come down from heaven to reveal the Divine will.

[¶22] That came down - The incarnation of Christ is represented under the notion of his coming down from heaven, to dwell upon earth.

[¶23] Which is in heaven - Lest a wrong meaning should be taken from the foregoing expression, and it should be imagined that, in order to manifest himself upon earth he must necessarily leave heaven; our blessed Lord qualifies it by adding, the Son of man who is in heaven; pointing out, by this, the ubiquity or omnipresence of his nature: a character essentially belonging to God; for no being can possibly exist in more places than one at a time, but He who fills the heavens and the earth.

### Verse 14

[¶25] As Moses lifted up - He shows the reason why he descended from heaven, that he might be lifted up, i.e. crucified, for the salvation of man. kind, and be, by the appointment of God, as certain a remedy for sinful souls as the brazen serpent elevated on a pole, [Num 21:9], was for the bodies of the Israelites, which had been bitten by the fiery serpents in the wilderness. It does not appear to me that the brazen serpent was ever intended to be considered as a type of Christ. It is possible to draw likenesses and resemblances out of any thing; but, in such matters as these, we should take heed that we go no farther than we can say, Thus it is written. Among the Jews, the brazen serpent was considered a type of the resurrection - through it the dying lived; and so, by the voice of God, they that were dead shall be raised to life. As the serpent was raised up, so shall Christ be lifted up: as they who were stung by the fiery serpents were restored by looking up to the brazen serpent, so those who are infected with and dying through sin are healed and saved, by looking up to and believing in Christ crucified. These are all the analogies which we can legitimately trace between the lifting up of the brazen serpent, and the crucifixion of Jesus Christ. The lifting up of the Son of man may refer to his mediatorial office at the right hand of God. See the note on [Num 21:9].

### Verse 15

[¶27] That whosoever believeth - Bp. Pearce supposes that this verse is only the conclusion of the 16th, and that it has been inserted in this place by mistake. The words contain the reason of the subject in the following verse, and seem to break in upon our Lord's argument before he had fully stated it. The words, μη αποληται αλλα, may not perish but, are omitted by some very ancient MSS. and versions.

### Verse 16

[¶29] For God so loved the world - Such a love as that which induced God to give his only begotten son to die for the world could not be described: Jesus Christ does not attempt it. He has put an eternity of meaning in the particle οὑτω, so, and left a subject for everlasting contemplation, wonder, and praise, to angels and to men. The same evangelist uses a similar mode of expression, [1Jn 3:1] : Behold, What Manner of love, ποταπην αγαπην, the Father hath bestowed upon us.

[¶30] From the subject before him, let the reader attend to the following particulars.

[¶31] First, The world was in a ruinous, condemned state, about to perish everlastingly; and was utterly without power to rescue itself from destruction.

[¶32] Secondly, That God, through the impulse of his eternal love, provided for its rescue and salvation, by giving his Son to die for it.

[¶33] Thirdly, That the sacrifice of Jesus was the only mean by which the redemption of man could be effected, and that it is absolutely sufficient to accomplish this gracious design: for it would have been inconsistent with the wisdom of God, to have appointed a sacrifice greater in itself, or less in its merit, than what the urgent necessities of the case required.

[¶34] Fourthly, That sin must be an indescribable evil, when it required no less a sacrifice, to make atonement for it, than God manifested in the flesh.

[¶35] Fifthly, That no man is saved through this sacrifice, but he that believes, i.e. who credits what God has spoken concerning Christ, his sacrifice, the end for which it was offered, and the way in which it is to be applied in order to become effectual.

[¶36] Sixthly, That those who believe receive a double benefit:

[¶37] 1. They are exempted from eternal perdition - that they may not perish.

[¶38] 2. They are brought to eternal glory - that they may have everlasting life. These two benefits point out tacitly the state of man: he is guilty, and therefore exposed to punishment: he is impure, and therefore unfit for glory.

[¶39] They point out also the two grand operations of grace, by which the salvation of man is effected.

[¶40] 1. Justification, by which the guilt of sin is removed, and consequently the person is no longer obnoxious to perdition.

[¶41] 2. Sanctification, or the purification of his nature, by which he is properly fitted for the kingdom of glory.

### Verse 17

[¶43] For God sent not, etc. - It was the opinion of the Jews that the Gentiles, whom they often term the world, עלמה olmah, and אומות העולם omoth haolam, nations of the world, were to be destroyed in the days of the Messiah. Christ corrects this false opinion; and teaches here a contrary doctrine. God, by giving his Son, and publishing his design in giving him, shows that he purposes the salvation, not the destruction, of the world - the Gentile people: nevertheless, those who will not receive the salvation he had provided for them, whether Jews or Gentiles, must necessarily perish; for this plain reason, There is but one remedy, and they refuse to apply it.

## 325. John · 8 of 57

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### Verse 18

[¶1] He that believeth - As stated before on [Joh 3:16].

[¶2] Is not condemned - For past sin, that being forgiven on his believing in Christ.

[¶3] But he that believeth not - When the Gospel is preached to him, and the way of salvation made plain.

[¶4] Is condemned already - Continues under the condemnation which Divine justice has passed upon all sinners; and has this superadded, He hath not believed on the name of the only begotten Son of God, and therefore is guilty of the grossest insult to the Divine majesty, in neglecting, slighting, and despising the salvation which the infinite mercy of God had provided for him.

### Verse 19

[¶6] This is the condemnation - That is, this is the reason why any shall be found finally to perish, not that they came into the world with a perverted and corrupt nature, which is true; nor that they lived many years in the practice of sin, which is also true; but because they refused to receive the salvation which God sent to them.

[¶7] Light is come - That is, Jesus, the Sun of righteousness, the fountain of light and life; diffusing his benign influences every where, and favoring men with a clear and full revelation of the Divine will.

[¶8] Men loved darkness - Have preferred sin to holiness, Belial to Christ, and hell to heaven. חשך chashac, darkness, is frequently used by the Jewish writers for the angel of death, and for the devil. See many examples in Schoettgen.

[¶9] Because their deeds were evil - An allusion to robbers and cut-throats, who practice their abominations in the night season, for fear of being detected. The sun is a common blessing to the human race - it shines to all, envies none, and calls all to necessary labor. If any one choose rather to sleep by day, that he may rob and murder in the night season, he does this to his own peril, and has no excuse: - his punishment is the necessary consequence of his own unconstrained actions. So will the punishment of ungodly men be. There was light - they refused to walk in it. They chose to walk in the darkness, that they might do the works of darkness - they broke the Divine law, refused the mercy offered to them, are arrested by Divine justice, convicted, condemned, and punished. Whence, then, does their damnation proceed? From Themselves.

### Verse 20

[¶11] For every one that doeth evil hateth the light - He who doth vile or abominable things: alluding to the subject mentioned in the preceding verse.

[¶12] The word φαυλος, evil or vile, is supposed by some to come from the Hebrew פלס phalas, to roll, and so cover oneself in dust or ashes, which was practised in token of humiliation and grief, not only by the more eastern nations, see [Job 42:6], but also by the Greeks and Trojans, as appears from Homer, Iliad xviii. l. 26; xxii. l. 414; xxiv. l. 640; compare Virgil, Aen. x. l. 844; and Ovid, Metam. lib. viii. l. 528. From the above Hebrew word, it is likely that the Saxon ful, the English foul, the Latin vilis, and the English vile, are derived. See Parkhurst under φαυλος.

[¶13] Lest his deeds should be reproved - Or discovered. To manifest or discover, is one sense of the original word, ελεγχω, in the best Greek writers; and it is evidently its meaning in this place.

### Verse 21

[¶15] Wrought in God - In his presence, and through his assistance. This is the end of our Lord's discourse to Nicodemus; and though we are not informed here of any good effects produced by it, yet we learn from other scriptures that it had produced the most blessed effects in his mind, and that from this time he became a disciple of Christ. He publicly defended our Lord in the Sanhedrin, of which he was probably a member, [Joh 7:50], and, with Joseph of Arimathea, gave him an honorable funeral, [Joh 19:39], when all his bosom friends had deserted him. See Dodd.

### Verse 22

[¶17] Came - into the land of Judea - Jerusalem itself, where Christ held the preceding discourse with Nicodemus, was in Judea; but the evangelist means that our Lord quitted the city and its suburbs, and went into the country parts. The same distinction between Jerusalem and Judea is made, [Act 1:8]; [Act 10:39]; and in 1 Maccabees 3:34; and in 2 Maccabees 1:1, 10. See Bp. Pearce.

[¶18] And baptized - It is not clear that Christ did baptize any with water, but his disciples did - [Joh 4:2]; and what they did, by his authority and command, is attributed to himself. It is a common custom, in all countries and in all languages, to attribute the operations of those who are under the government and direction of another to him by whom they are directed and governed. Some however suppose that Christ at first did baptize; but, when he got disciples, he left this work to them: and thus these two places are to be understood: -

[¶19] 1. this place, of Christ's baptizing before he called the twelve disciples; and

[¶20] 2. [Joh 4:2], of the baptism administered by the disciples, after they had been called to the work by Christ.

### Verse 23

[¶22] In Aenon - This place was eight miles southward from Scythopolis, between Salim and Jordan.

[¶23] There was much water - And this was equally necessary, where such multitudes were baptized, whether the ceremony were performed either by dipping or sprinkling. But as the Jewish custom required the persons to stand in the water, and, having been instructed, and entered into a covenant to renounce all idolatry, and take the God of Israel for their God, then plunge themselves under the water, it is probable that the rite was thus performed at Aenon. The consideration that they dipped themselves, tends to remove the difficulty expressed in the note on [Mat 3:6]. See the observations at the end of Mark.

### Verse 25

[¶25] John's disciples and the Jews - Instead of Ιουδαιων, Jews, ABELS. M. BV, nearly 100 others, some versions and fathers, read Ιουδαιου, a Jew, which Griesbach has admitted into the text. The person here spoken of was probably one who had been baptized by the disciples of our Lord; and the subject of debate seems to have been, whether the baptism of John, or that of Christ, was the most efficacious towards purifying.

### Verse 26

[¶27] And they came unto John - That he might decide the question.

### Verse 27

[¶29] A man can receive nothing, etc. - Or, A man can receive nothing from heaven, unless it be given him. I have received, not only my commission, but the power also by which I have executed it, from above. As I took it up at God's command, so I am ready to lay it down when he pleases. I have told you from the beginning that I was only the forerunner of the Messiah, and was sent, not to form a separate party, but to point out to men that Lamb of God which takes away the sin of the world: [Joh 3:28].

### Verse 29

[¶31] He that hath the bride - The congregation of believers.

[¶32] Is the bridegroom - The Lord Jesus - the Head of the Church. See [Mat 22:2], etc., where the parable of the marriage feast is explained.

[¶33] The friend of the bridegroom - The person whom the Greeks called the paranymph - there were two at each wedding: one waited on the bride, the other on the bridegroom: their business was to serve them, to inspect the concerns of the bridechamber, and afterwards to reconcile differences between husband and wife, when any took place. John considers himself as standing in this relation to the Lord Jesus, while espousing human nature, and converting souls to himself: this is the meaning of standeth by, i.e. ready to serve. See the observations at the end of the chapter.

### Verse 30

[¶35] He must increase - His present success is but the beginning of a most glorious and universal spread of righteousness, peace, truth, and good will among men.

[¶36] I must decrease - My baptism and teaching, as pointing out the coming Messiah, must cease; because the Messiah is now come, and has entered publicly on the work of his glorious ministry.

### Verse 31

[¶38] Is above all - This blessed bridegroom, who has descended from heaven, [Joh 3:13], is above all, superior to Moses, the prophets, and me.

[¶39] He that is of the earth - John himself, who was born in the common way of man.

[¶40] Speaketh of the earth - Cannot speak of heavenly things as Christ can do; and only represents Divine matters by these earthly ordinances; for the spirit and meaning of which, you must all go to the Messiah himself.

### Verse 32

[¶42] And no man receiveth his testimony - Or, And this his testimony no man taketh up. That is, the testimony which John had borne to the Jews, that Jesus was the promised Messiah. No man taketh up. - No person is found to tread in my steps, and to publish to the Jews that this is the Christ, the Savior of the world. See this sense of the original fully proved and vindicated by Kypke in loc.

### Verse 33

[¶44] Hath set to his seal - That is hath hereby confirmed the truth of the testimony which he has borne; as a testator sets his seal to an instrument in order to confirm it, and such instrument is considered as fully confirmed by having the testator's seal affixed to it, so I, by taking up this testimony of Christ, and proclaiming it to the Jews, have fully confirmed it, as I know it to be a truth; which knowledge I have from the immediate inspiration of the Holy Spirit. See [Joh 1:33], [Joh 1:34].

## 326. John · 9 of 57

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/326/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/326/#p-N

### Verse 34

[¶1] For God giveth not the Spirit by measure - He is the most perfect of all teachers, as having received the Holy Spirit as none before him ever did. Without measure - not for a particular time, people, purpose, etc., but for the whole compass of time, and in reference to all eternity. Former dispensations of the Holy Spirit made partial discoveries of infinite justice and mercy; but now the sum of justice, in requiring such a sacrifice, and the plenitude of mercy, in providing it, shall, by that Spirit with which he baptizes, be made manifest to all the children of men. It is worthy of remark that this was fully done after the outpouring of the Spirit on the day of pentecost, [Act 2:1], etc., as may be clearly seen in all the apostolic epistles. The Jews observe, that the Holy Spirit was given only in certain measures to the prophets; some writing only one book, others two. So Rab. Acba.

### Verse 35

[¶3] All things into his hand - See on [Mat 11:27] (note). A principal design of John is, to show that Christ was infinitely above every teacher, prophet, and Divine messenger that had ever yet appeared. The prophets had various gifts: some had visions, others dreams; some had the gift of teaching, others of comforting, etc.; but none possessed all these gifts: Christ alone possessed their plenitude, and is all things in all.

### Verse 36

[¶5] Hath everlasting life - He has already the seed of this life in his soul, having been made a partaker of the grace and spirit of him in whom he has believed. See on [Joh 3:8] (note).

[¶6] He that believeth not - Or, obeyeth not - απειθων: from α, negative, and πειθω, to persuade, or πειθομαι, to obey - the want of the obedience of faith. The person who will not be persuaded, in consequence, does not believe; and, not having believed, he cannot obey.

[¶7] Shall not see life - Shall never enjoy it: there being no way to the kingdom of God, but through Christ Jesus, [Act 4:12]. And none can expect to enter into this kingdom but those who obey him; for to such only he is the author of eternal salvation, [Heb 5:9].

[¶8] But the wrath of God abideth on him - Οργη, the displeasure of God. I should prefer displeasure to wrath, because the common acceptation of the latter (fury, rage) is not properly applicable here. Perhaps the original word is used in the same sense here as in [Rom 2:5]; [Rom 3:5]; [Rom 13:4], [Rom 13:5]; [Eph 5:6]; [1Thes 1:10]; [1Thes 5:9]; where it evidently means punishment, which is the effect of irritated justice. Taken in this sense, we may consider the phrase as a Hebraism: punishment of God, i.e. the most heavy and awful of all punishments; such as sin deserves, and such as it becomes Divine justice to inflict. And this abideth on him - endures as long as his unbelief and disobedience remain! And how shall these be removed in a hell of fire! Reader! pray God that thou mayest never know what this continuing punishment means!

[¶9] There are many very important topics brought forward in this chapter; the principal of which have been already illustrated in the notes: the subject in the 29th verse is of great consequence, and requires some farther explanation.

[¶10] The friend of the bridegroom is the person called among the Jews שושבי shoshabin; and παρανυμφος, paranymph, among the Greeks. Several matters are found in the Jewish writings relative to these, which may serve to throw light, not only on the discourse of John, but also on other passages of Scripture.

[¶11] 1. There were generally two shoshabinim; one for the bride, another for the bridegroom: though in many instances we find the shoshabin of the bride only mentioned.

[¶12] 2. These officers were chosen out of the most intimate and particular friends of the parties: - a brother might be shoshabin or paranymph to his brother.

[¶13] 3. Though it is probable that such persons were not always found in ordinary weddings, yet they were never absent from the marriages of kings, princes, and persons of distinction.

[¶14] 4. The Jews believe that this was an ordinance appointed by God; and that he himself was shoshabin to Adam. But in Bereshith Rabba it is said, that God took the cup of blessing and blessed the first pair; and that Michael and Gabriel were shoshabins to Adam.

[¶15] 5. So important was this office esteemed among them, that it wag reckoned one of the indispensable works of charity: much depending on the proper discharge of it, as we shall afterwards find.

[¶16] 6. Those who were engaged in this office, were excused, for the time, from some of the severer duties of religion, because they had so much to do about the new-married pair, especially during the seven days of the marriage feast.

[¶17] These shoshabinan had a threefold office to fulfill, viz. before, at, and after the marriage: of each of these in order.

[¶18] I. Before the marriage: it was the business of the shoshabin: -

[¶19] 1. To procure a husband for the virgin, to guard her, and to bear testimony to her corporeal and mental endowments; and it was upon this testimony of this friend that the bridegroom chose his bride.

[¶20] 2. He was the internuncio between her and her spouse elect; carrying all messages from her to him, and from him to her: for before marriage young women were very strictly guarded at home with their parents or friends.

[¶21] II. At the wedding: it was the business of the shoshabin, if necessary: -

[¶22] 1. To vindicate the character of the bride.

[¶23] 2. To sleep in an apartment contiguous to the new-married pair, to prevent the bride from receiving injury.

[¶24] 3. It was his office to see that neither the bride nor bridegroom should be imposed on by each other; and therefore it was his business to examine and exhibit the tokens of the bride's purity, according to the law, [Deu 22:13-21]. Of their office, in this case, the rabbins thus speak: Olim in Judea paranymphi perscrutati sunt locum (lectum) sponsi et sponsae - ad scrutandum et officiose observandum ea, quae sponsi illa nocte fecerint: ne scilicet alter alteri dolo damnum inferat: ne sponsus sanguinem virginitatis agnoscat, illum celet aut tollat: et ne sponsa pannum sanguine tinctum secum inferat.

[¶25] 4. When they found that their friend had got a pure and chaste virgin, they exulted greatly; as their own character and the happiness of their friend, were at stake. To this the Baptist alludes, [Joh 3:29], This my joy is fulfilled.

[¶26] 5. They distributed gifts to the new-married couple, which, on their marriage, were repaid either by their friend, or by his father. The same thing is done at what are called the biddings, at marriages in Wales, to the present day.

[¶27] 6. They continued with the bride and bridegroom the seven days of the marriage, and contributed variously to the festivity and hilarity of the occasion.

[¶28] III. After marriage.

[¶29] 1. The shoshabin was considered the patron and advocate of the wife, and in some sort her guardian, to which the apostle alludes, [2Cor 11:2]. He was generally called in to compose any differences which might happen between her and her husband, and reconcile them when they had been at variance.

[¶30] 2. They appear to have had the keeping of the marriage contract, which in certain cases they tore; when they had reason to suspect infidelity on the part of the woman, by which the marriage was dissolved; and thus the suspected person was prevented from suffering capitally. Schoettgen produces a case like this from R. Bechai, in legem, fol. 114. "A king visited foreign parts, and left his queen with her maids: they raised an evil report on her, and the king purposed to put her to death. The shoshabin hearing of it, tore the matrimonial contract, that he might have it to say, the marriage is dissolved. The king, having investigated the case, found the queen innocent: she was immediately reconciled to her husband, and the shoshabin was directed to write another contract."

[¶31] 3. Schoettgen very modestly hazards a conjecture, that, if the husband had either abandoned or divorced his wife, the shoshabin took her, and acted to her as a brother-in-law; which is probable from the place to which he refers, [Jdg 14:20] : But Samson's wife was given to his companion, whom he had used as his friend: or, as both the Syriac and the Targum have it, she was given, שושביניה shoshebeeneyah, to his paranymph; which is agreeable to the Alexandrian copy of the Septuagint, Και συνῳκησεν ἡ γυνη Σαμψων τῳ Νυμφαγωγῳ αυτου, ὁς ην ἑταιρος αυτου. And Samson's wife dwelt (or cohabited) with his paranymph, who had been his companion. The same reading is found in the Complutensian Polyglott.

[¶32] From the preceding particulars, collated with the speech of John in [Joh 3:29], and with the words of St. Paul, [2Cor 11:2], it is plain that Christ is represented as the Bridegroom: the Church, or his genuine disciples, the Bride: the ministers of the Gospel, the שושבינים Shoshbeenim, whose great and important duty it is to present to the bridegroom a pure, uncontaminated virgin, i.e. a Church without spot, or wrinkle, or any such thing, [Eph 5:27], alluding evidently to the office of the paranymph, on whom the bridegroom depended to procure him, for wife, a chaste and pure virgin. Hence that saying of St. Paul, who considered himself the paranymph to Jesus Christ: I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ, [2Cor 11:2].

[¶33] From all these particulars, we see that the office of the shoshabin, or paranymph, was a very important one among the Jews; and that, to it, some interesting references are made in the New Testament, the force and true meaning of which passages cannot be discerned without considering the character and office of the Jewish paranymph. See several good observations on this in Lightfoot's notes on [Joh 2:1], and Schoettgen, on [Joh 3:29].

[¶34] As the Christian Church was now to take place of the Jewish, and the latter was about to be cast off because it was polluted, John, by using the simile of the bride, bridegroom, and paranymph, or friend of the bridegroom, points out, as it were prophetically, of what kind the Christian Church must be: it must be as holy and pure as an uncontaminated virgin, because it is to be the bride or spouse of our Lord Jesus Christ: and God honors the Baptist by making him the paranymph; and indeed his whole preaching and baptism were excellently calculated to produce this great effect, as be strongly proclaimed the necessity of a total reformation of heart and manners, among all classes of the people. See the notes on [Mat 3:8-12] (note), and on [Luk 3:10-14] (note). He heard the bridegroom's voice - he faithfully communicated what he had received from heaven, [Joh 3:27], and he rejoiced exceedingly to find that he had got a people prepared for the Lord. The success of John's preaching greatly contributed to the success of that of Christ and his disciples. For this purpose he was endued with power from on high, and chosen to be the paranymph of the heavenly bridegroom.

### Introduction

[¶36] Jesus, finding that the Pharisees took offense at his making many disciples, leaves Judea to pass into Galilee, [Joh 4:1-3]. And passing through Samaria comes to Sychar, and rests at Jacob's well, [Joh 4:4-6]. While his disciples were gone to the city to buy meat, a woman of Samaria comes to draw water, with whom our Lord discourses at large on the spiritual nature of his religion, the perfection of the Divine nature, and the purity of his worship, vv. 7-24. On his informing her that he was the Messiah, she leaves her pitcher, and goes to inform her townsmen, [Joh 4:25-30]. His discourse with his disciples in her absence, [Joh 4:31-38]. Many of the Samaritans believe on him, [Joh 4:39-42]; He stays two days with them, and goes into Galilee, [Joh 4:43-45]. He comes to Cana, and heals the son of a nobleman, in consequence of which he believes on him, with his whole family, [Joh 4:46-54].

### Verse 1

[¶38] Jesus made and baptized, etc. - These seem to be quoted as the very words which were brought to the Pharisees; and, from our Lord's conduct after this information, we may take it for granted that they were so irritated that they were determined to seek an occasion to take away his life; in consequence of which, leaving Judea, he withdrew into Galilee.

### Verse 2

[¶40] Jesus himself baptized not - See [Joh 3:22].

### Verse 4

[¶42] And he must needs go through Samaria - Or, It was necessary for him to pass through Samaria: for this plain reason, and no other, because it was the only proper road. Samaria lay northward of Judea, and between the great sea, Galilee, and Jordan; and there was therefore no going from Galilee to Jerusalem but through this province. See the note on [Luk 17:11]. From Jerusalem to Galilee through Samaria, according to Josephus, was three days' journey. See his own life.

### Verse 5

[¶44] A city - called Sychar - This city was anciently called Shechem. It seems to have been situated at the foot of Mount Gerizim, in the province of Samaria, on which the temple of the Samaritans was built. After the ruin of Samaria by Salmanezer, Sychar, or Shechem, became the capital of the Samaritans; and it continued so, according to Josephus, Ant. l. xi. c. 8, in the time of Alexander the Great. It was about ten miles from Shiloh, forty from Jerusalem, and fifty-two from Jericho. It probably got the name of Sychar, which signifies drunken, from the drunkenness of its inhabitants. With this crime the Prophet Isaiah ([Isa 28:1], [Isa 28:3], [Isa 28:7], [Isa 28:8]) solemnly charges the Ephraimites, within whose limits the city stood. This place is remarkable in the Scriptures:

[¶45] 1. As being that where Abram first stopped on his coming from Haran to Canaan.

## 327. John · 10 of 57

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[¶0] 2. Where God first appeared to that patriarch, and promised to give the land to his seed.

[¶1] 3. The place where Abram first built an altar to the Lord, and called upon his name, [Gen 12:7].

[¶2] The present name of this city is Neapolis, or Naplouse. See Calmet.

[¶3] That Jacob gave to his son Joseph - Jacob had bought this field from the children of Hamor, the father of Shechem, for a hundred pieces of silver, or lambs, [Gen 33:19]; and in it he built an altar, which he dedicated to El Elohey Yishrael, the strong God, the covenant God of Israel, [Gen 33:20]. This, Jacob left as a private or overplus inheritance to Joseph and his children. See [Gen 48:21], [Gen 48:22], and [Jos 24:32].

### Verse 6

[¶5] Jacob's well was there - Of this well Mr. Maundrell gives the following account. "About one-third of an hour from Naplosa, the ancient Sychar and Sychem, stood Jacob's well. If it be inquired, whether this be the very place, seeing it may be suspected to stand too remote from Sychar for the women to come and draw water, we may answer - that, in all probability, the city extended farther in former times than it does now, as may be conjectured from some pieces of a very thick wall, the remains perhaps of the ancient Sychem, still to be seen not far from hence. Over it stood formerly a large church, erected by the Empress Irene; but of this the voracity of time, assisted by the hands of the Turks, has left nothing but a few foundations remaining. The well is covered at present with an old stone vault, into which you are let down by a very strait hole; and then, removing a broad flat stone, you discover the well itself. It is dug in a firm rock, is about three yards in diameter, and thirty-five in depth, five of which we found full of water. This confutes a story frequently told to travelers, 'That it is dry all the year round, except on the anniversary of that day on which our blessed Savior sat upon it; but then bubbles up with abundance of water.' At this well the narrow valley of Sychem ends, opening itself into a wide field, which probably is part of the ground given by Jacob to his son Joseph. It is watered by a fresh stream, running between it and Sychem, which makes it exceedingly verdant and fruitful." See Maundrell's Travels, 5th edit. p. 62.

[¶6] Cutting pools, or making wells for public use, renders a man famous among the Hindoos. So this well had the name of Jacob, because he had digged it, and it was for public use.

[¶7] Sat thus - Chrysostom inquires what the particle thus, οὑτως, means here? and answers, that it simply signifies, he sat not upon a throne, seat, or cushion; but (as the circumstances of the case required) upon the ground. This is a sense which is given to the word in the ancient Greek writers. See Raphelius, Wetstein, and Pearce. It is probably a mere expletive, and is often so used by Josephus. See several examples in Rosenmuller.

[¶8] The sixth hour - About twelve o'clock: see the notes on [Joh 1:31]. The time is noted here:

[¶9] 1. To account for Christ's fatigue - he had already traveled several hours.

[¶10] 2. To account for his thirst-the sun had at this time waxed hot.

[¶11] 3. To account for the disciples going to buy food, [Joh 4:8], because this was the ordinary time of dinner among the Jews. See the note referred to above. Dr. Macknight thinks the sixth hour to be the Roman six o'clock in the afternoon. See note on [Joh 1:29] (note).

### Verse 7

[¶13] There cometh a woman of Samaria to draw water - That this was the employment of the females, we see in different parts of the Sacred Writings. See [Gen 24:11], etc.; [Exo 2:16], and the note at the end of that chapter. The Jews say that those who wished to get wives went to the wells where young women were accustomed to come and draw water; and it is supposed that women of ill fame frequented such places also. See several proofs in Schoettgen.

### Verse 9

[¶15] That thou, being a Jew - Probably the inhabitants of Judea distinguished themselves from those of Samaria by some peculiar mode of dress; and by this the Samaritan woman might have known Christ: but it is likely that our Lord spoke the Galilean dialect, by which we find, from [Mar 14:70], a Jew of that district might easily be known.

[¶16] The Jews have no dealings with the Samaritans - Perhaps better, Jews have no communion with Samaritans. These words appear to be added by the evangelist himself, in explanation of the woman's question. The original word, συγχρωνται, has been variously translated and understood. It comes from συν, together, and χραομαι, I use, or borrow: hence it has been understood to mean, the Jews will be under no kind of obligation to the Samaritans - will borrow nothing from them - will not drink out of the same cup or well with them - will not sit down to meals with them, nor eat out of the same vessel - will have no religious connection, no commercial dealings with them. The word communion, I think, fully expresses the sense of the original; and, being as extensive in its meaning as our word dealings, is capable of as general an interpretation. The deadly hatred that subsisted between these two nations is known to all. The Jews cursed them, and believed them to be accursed. Their most merciful wish to the Samaritans was, that they might have no part in the resurrection; or, in other words, that they might be annihilated.

### Verse 10

[¶18] If thou knewest the gift of God - Δωρεαν signifies a free gift. A gift is any thing that is given, for which no equivalent has been or is to be returned: a free gift is that which has been given without asking or entreaty. Such a gift of kindness was Jesus Christ to the world, [Joh 3:16]; and through him comes the gift of the Spirit, which those who believe on his name were to receive. Christ was not an object of desire to the world - no man asked for him; and God, moved thereto by his own eternal mercy, freely gave him. Through this great gift comes the Holy Spirit, and all other gifts which are necessary to the salvation of a lost world.

[¶19] Living water - By this expression, which was common to the inhabitants both of the east and of the west, is always meant spring water, in opposition to dead, stagnant water contained in ponds, pools, tanks, or cisterns; and what our Lord means by it is evidently the Holy Spirit, as may be seen, [Joh 7:38], [Joh 7:39].

[¶20] As water quenches the thirst, refreshes and invigorates the body, purifies things defiled, and renders the earth fruitful, so it is an apt emblem of the gift of the Holy Ghost, which so satisfies the souls that receive it that they thirst no more for earthly good: it purifies also from all spiritual defilement, on which account it is emphatically styled the Holy Spirit; and it makes those who receive it fruitful in every good word and work.

### Verse 11

[¶22] Thou hast nothing to draw with - Ουτε αντλημα εχεις, Thou hast no bucket. Good water is not plentiful in the east; and travelers are often obliged to carry leathern bottles or buckets with them, and a line also, to let them down into the deep wells, in order to draw up water. If the well was in our Lord's time, as it was found by Mr. Maundrell, thirty-five yards deep, it would require a considerable line to reach it; and with such it is not likely that even the disciples of our Lord were provided. The woman might well say, The well is deep, and thou hast nothing to draw with; whence then hast thou that living water?

### Verse 12

[¶24] Our father Jacob - The ancient Samaritans were undoubtedly the descendants of Jacob; for they were the ten tribes that revolted in the reign of Rehoboam: but those in our Lord's time were not genuine Israelites, but a corrupted race, sprung from a mixture of different nations, sent thither by Salmanezer, king of the Assyrians. See [2Kgs 17:24].

### Verse 14

[¶26] Springing up into everlasting life - On this account he can never thirst: - for how can he lack water who has in himself a living, eternal spring? By this water our Lord means also his doctrine, explaining and promising the gifts and graces of the Holy Ghost, which proceed from Jesus Christ their fountain, dwelling in a believing heart. There is no eternal life without the Spirit; no Spirit without Christ; and no Christ to give the Spirit, without dwelling in the heart: this his whole doctrine proclaims.

### Verse 15

[¶28] Give me this water - She did not as yet comprehend our Lord's meaning; but her curiosity was much excited, and this was the design of our Lord, that he might have her mind properly prepared to receive the great truths which he was about to announce.

### Verse 16

[¶30] Call thy husband - Our Lord appears to have spoken these words for two purposes:

[¶31] 1. To make the woman consider her own state.

[¶32] 2. To show her that he knew her heart, and the secret actions of her life; and was therefore well qualified to teach her heavenly truths.

### Verse 18

[¶34] Thou hast had five husbands - It is not clear that this woman was a prostitute: she might have been legally married to those five, and might have been divorced through some misbehavior of her own, not amounting to adultery; for the adulteress was to be put to death, both by the Jewish and Samaritan law, not divorced: or she might have been cast off through some caprice of her husband; for, in the time of our Lord, divorces were very common among the Jews, so that a man put away his wife for any fault. See the note on [Mat 5:31]. Some are so very fond of exaggerating that nothing can pass through their hands without an increase: hence Heracleon says she had six husbands, and Jerome modestly gives her twenty-two! Viginti duos habuisti maritos, et ille a quo sepelieris non est tuus. "Thou hast had twenty-two husbands and he by whom thou shalt be buried is not thine." Epist. xi.

[¶35] He whom thou now hast is not thy husband - Νυν ὁν εχεις, ουκ εϚι σου ανηρ. Bishop Pearce would translate this clause in the following manner: There is no husband whom thou now hast - or, less literally, Thou hast no husband now: probably the meaning is, Thou art contracted to another, but not yet brought home: therefore he is not yet thy husband. See Rosenmuller. Bishop Pearce contends that our Lord did not speak these words to her by way of reproof:

[¶36] 1. Because it is not likely that a woman so far advanced in years as to have had five husbands should have now been found living in adultery with a sixth person.

[¶37] 2. Because it is not likely that our Lord would not, in some part of his discourse, have reproved her for her fornication, especially if guilty of it under such gross circumstances.

[¶38] 3. Nor is it likely that a woman of so bad a life should have had so much influence with the people of her city that they should, on her testimony, [Joh 4:39-42], believe Jesus to be the Messiah.

[¶39] 4. Nor is it at all likely that when a discovery of her guilt was made to her, by one whom she acknowledged to be a prophet, [Joh 4:19], the first thing which came into her thoughts should be the important question in religion, about the place appointed by God for his worship, so warmly contested between the Jews and Samaritans.

[¶40] 5. Nor is it at all probable that a person of such a bad life, without any mentioned sign of repentance, should have been the first (perhaps the only private person) to whom Jesus is recorded as declaring himself to be the Christ, as he does to her, [Joh 4:26].

### Verse 19

[¶42] I perceive that thou art a prophet - And therefore thought him well qualified to decide the grand question in dispute between the Jews and the Samaritans: but she did not perceive him to be the Messiah.

### Verse 20

[¶44] Worshipped in this mountain - Probably pointing to Mount Gerizim, at the foot of which Sychar was situated. The patriarchs had worshipped here-Jacob builded an altar on this mountain, and worshiped the true God: see [Gen 22:2]; [Gen 33:20]. Thus she could say, Our fathers worshipped in this mountain. On this mountain Sanballat had built them a temple, about 332 years before our Lord's incarnation. See Joseph. Antiq. xi. c. viii. s. 4, and 2 Maccabees 6:2.

## 328. John · 11 of 57

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[¶0] Many heathens considered particular places as having a peculiar sanctity or fitness, for the worship of their deities, beyond others. Such places abound in Hindostan; and in them they think men ought to worship.

[¶1] In the Hebrew Pentateuch, [Deu 27:4], etc., where the Israelites are commanded to build an altar on mount Ebal, and offer sacrifices, etc., the Samaritan Pentateuch has Gerizim instead of Ebal; and Dr. Kennicott strongly contends, Dissert. vol. ii. p. 20, etc., that Gerizim is the genuine reading: but our blessed Lord, by the following answer, shows that the place was a matter of little importance, as the Divine worship was no longer to be confined to either: [Joh 4:21]. See the note on [Deu 27:4].

### Verse 21

[¶3] The hour cometh, etc. - The time was now at hand in which the spiritual worship of God was about to be established in the earth, and all the Jewish rites and ceremonies entirely abolished.

[¶4] Worship the Father - This epithet shows the mild, benignant, and tender nature of the Gospel dispensation. Men are called to worship their heavenly Father, and to consider themselves as his children. In reference to this, our Lord's prayer begins, Our Father, who art in heaven, etc. See [Joh 4:23].

### Verse 22

[¶6] Ye worship ye know not what - The Samaritans believed in the same God with the Jews; but, as they rejected all the prophetical writings, they had but an imperfect knowledge of the Deity: besides, as they incorporated the worship of idols with his worship, they might be justly said to worship him whom they did not properly know. See the account of their motley worship, [2Kgs 17:26-34]. But after Sanballat had built the temple on Mount Gerizim, the idolatrous worship of the Cutheans and Sepharvites, etc., was entirely laid aside; the same religious service being performed in the Samaritan temple which was performed in that at Jerusalem.

[¶7] We know what we worship - We Jews acknowledge all the attributes of his nature, and offer to him only the sacrifices prescribed in the law.

[¶8] Salvation is of the Jews - Εκ των Ιουδαιων εστιν, Salvation is from the Jews. Salvation seems here to mean the Savior, the Messiah, as it does [Luk 2:30]; [Act 4:12] : and so the woman appears to have understood it, [Joh 4:25]. The Messiah was to spring from the Jews - from them, the preaching of the Gospel, and the knowledge of the truth, were to go to all the nations of the world. It was to the Jews that the promises were made; and it was in their prophetic Scriptures, which the Samaritans rejected, that Jesus Christ was proclaimed and described. See [Isa 11:3].

### Verse 23

[¶10] The true worshippers shall worship - in spirit - The worship of the Samaritans was a defective worship - they did not receive the prophetical writings: that of the Jews was a carnal worship, dealing only in the letter, and referring to the spirit and design, which were at a distance, by types and ceremonies. The Gospel of Christ showed the meaning of all these carnal ordinances, and the legal sacrifices, which had all their consummation in his offering of himself: thus a spiritual dispensation took the place of the carnal one which prefigured it. The preaching of the Gospel discovered the true nature of God, of salvation, of the human soul, of earthly and of heavenly things; and, because of this, it is put in opposition to the defective Samaritan worship.

### Verse 24

[¶12] God is a Spirit - This is one of the first, the greatest, the most sublime, and necessary truths in the compass of nature! There is a God, the cause of all things - the fountain of all perfection - without parts or dimensions, for he is Eternal - filling the heavens and the earth - pervading, governing, and upholding all things: for he is an infinite Spirit! This God can be pleased only with that which resembles himself: therefore he must hate sin and sinfulness; and can delight in those only who are made partakers of his own Divine nature. As all creatures were made by him, so all owe him obedience and reverence; but, to be acceptable to this infinite Spirit, the worship must be of a spiritual nature - must spring from the heart, through the influence of the Holy Ghost: and it must be in Truth, not only in sincerity, but performed according to that Divine revelation which he has given men of himself. A man worships God in spirit, when, under the influence of the Holy Ghost, he brings all his affections, appetites, and desires to the throne of God; and he worships him in truth, when every purpose and passion of his heart, and when every act of his religious worship, is guided and regulated by the word of God. "The enlightened part of mankind," says Abu'l Fazel, "knows that true righteousness is an upright heart; and believe that God can only be worshipped in holiness of Spirit." Ayeen Akbery, vol. iii. p. 254. "Of all worshippers," says Creeshna, "I respect him as the most devout, who hath faith in me, and who serveth me with a soul possessed of my spirit." Geeta, p. 68.

### Verse 25

[¶14] I know that Messias cometh - Instead of οιδα I know, several excellent MSS. and versions read, οιδαμεν, we know; as if she had said that all the Samaritans expected the advent of the Messiah. Though they did not receive the prophetic writings, yet the tradition of the advent of the Messiah, which was common among the Jews, and founded on promises contained even in the books of Moses, was generally received among the Samaritans also.

[¶15] Which is called Christ - This appears to be the evangelist's explanation of the Hebrew word, according to his custom; [Joh 1:38], [Joh 1:41], [Joh 1:42]; [Joh 9:7], etc.; for we cannot suppose that the woman understood Greek, so as to translate the Hebrew word to our word; or that she should suppose that a person who was a Jew, [Joh 4:9], and a prophet, [Joh 4:19], could stand in need of this interpretation.

[¶16] He will tell us all things - Relative to the nature of God, the nature of his worship, and the proper place to adore him in. In a word, he will settle the great national question between Gerizim and Ebal; and we shall then know certainly where we ought to worship.

### Verse 26

[¶18] Jesus saith unto her, I - am he - Our Lord never spoke in such direct terms concerning himself to his own countrymen; nor even to his own disciples, till a little before his death. The reason given by Bishop Pearce is the following: The woman being alone when Jesus said it, and being a Samaritan, he had no reason to apprehend that the Samaritans, if they knew his claim, would disturb his ministry before the time of his suffering came; which seems to have been the reason why he concealed it so long from his own countrymen.

### Verse 27

[¶20] Came his disciples - From the town, whither they went to buy food, [Joh 4:8].

[¶21] Marveled that he talked with the woman - Because it was contrary to the custom of the eastern countries; and there are many canons, among the rabbins, against it. To the present time, if a man meet even his own wife in the street, he does not speak to her; and this is done to keep up the appearance of a chastity and temperance of which the eastern world knows nothing. They might wonder how a Samaritan, in whom they could expect no spirituality, could listen to the conversation of their Master, who never spake but about heavenly things.

[¶22] Yet no man said, etc. - They were awed by his majesty, and knew that he must have sufficient reasons to induce him to act a part to which he was not at all accustomed. A great man has said, "Converse sparingly, if at all, with women; and never alone." Every minister of the Gospel will do well to attend to this advice.

### Verse 28

[¶24] Left her waterpot - She was so penetrated with the great truths which Jesus had announced that she forgot her errand to the well, and returned to the city without the water for which she came out!

### Verse 29

[¶26] All things that ever I did - The Jews believed that one essential characteristic of the Messiah would be, that he should be able to tell the secrets of all hearts. This they believed was predicted, [Isa 11:2], [Isa 11:3].

[¶27] When the famous impostor Barchochab, who rose up under the empire of Adrian, about a hundred years after the incarnation, professed himself to be the Messiah, after having been deceived by him for two years, they at last thought of putting his divinity to proof on this ground: they brought before him persons whom he did not know, some of whom were very vicious, and others of a different character; they desired him to point out who were the righteous, and who were the wicked; which when he could not do, they rose up and put him to death. La Bible de Martin.

### Verse 30

[¶29] They went out of the city - Such effect had the simple testimony of the woman on their minds.

[¶30] And came unto him - Or, Were coming to him; for they did not reach him immediately; all that discourse between him and his disciples, mentioned [Joh 4:31-39], inclusive, having taken place before the people of Sychar got to the well. See [Joh 4:40].

### Verse 31

[¶32] Master, eat - They knew that he was greatly spent both with hunger and fatigue.

### Verse 32

[¶34] I have meat to eat that ye know not of - Our blessed Lord seizes every opportunity to raise the minds of his apostles to heavenly things, through the medium of earthly matters. Nor does he force these things into such service. Properly understood, earthly substances are the types, representatives, and shadows of heavenly things.

### Verse 33

[¶36] Hath any man brought him aught to eat? - Has he got food in any preternatural way? They could not help remembering the miraculous interventions of Divine providence in feeding Elijah by the ravens, at the brook Cherith, [1Kgs 17:4-6], and by the ministry of an angel, [1Kgs 19:5-8], and our Lord's preternatural repast in the wilderness, after his victory over Satan, [Mat 4:11].

### Verse 34

[¶38] My meat is to do the will of him that sent me - In these words, our blessed Lord teaches a lesson of zeal and earnestness to his apostles, and to all their successors in the Christian ministry. Let the salvation of souls lie nearer your heart than life itself. Let eating and drinking, labor and rest, reading, thinking, study, prayer, and all things, be directed to the accomplishment of this great work. Ministers of Jesus! imitate your Lord! Souls are perishing for lack of knowledge - God has given you the key of the kingdom, the knowledge of his word - O open unto them the gate of life! They are dropping by thousands into hell! O pluck the brands out of the burning!

### Verse 35

[¶40] There are yet four months, and then cometh harvest? - In Palestine, the harvest did not begin till after the passover, which was fixed on the 14th of the month Nisan, which answers to our March, and sometimes extends into April. The barley harvest was the first; after that the wheat; and both were finished by Pentecost. For, in the feast of Pentecost, the first fruits of all the harvest were carried to the temple, and waved before the Lord. See [Lev 23:11]. The four months, of which our Lord speaks here, must be computed, according to M. Toynard, from Shebat, which was the eleventh month of the sacred year, and which commenced that year on the 13th of January: from that, till the beginning of the wheat harvest, which began about a month after the passover, there were exactly four months. The passover was that year on the 15th of Nisan, or March 28; and Pentecost took place on the 17th of May. We may therefore suppose that it was about the 13th of January, or beginning of the month Shebat, that John the Baptist was cast into prison, and that Christ retired into Galilee. The fixing of this epoch is of considerable importance. See Calmet's Com. on this place.

[¶41] The following method of dividing the seasons among the Jews is thus stated in Bava Metsia, fol. 106. "Half Tisri, all Marheshvan, and half Cisleu, is זרע zera. Seed-Time. Half Cisleu, whole Tebeth, and half Shebat, is חורף choreph, Winter. Half Shebat, whole Adar, and half Nisan, is קור kor, the Winter Solstice. Half Nisan, all Ijar, and half Sivan, is קציר katsir, Harvest. Half Sivan, all Tammuz, and half Ab, is קייץ kyits, Summer. Half Ab, all Elul, and half Tisri, is חום chum, the great Heat." The Jews sowed wheat and spelt in Tisri and Marheshvan; and barley in Shebat and Adar. Now let us reckon τετραμηνον, the four months, backwards, from the beginning of the barley harvest, or the middle of the month Nisan, and we shall go back to the middle of the month Cisleu, which will fall in with the beginning of our December, whence it will be easy to conjecture what feast that was, mentioned [Joh 5:1], viz. the passover. See Lightfoot; and see the note on [Joh 5:1].

[¶42] After all that learned men have said on this passage, it does not appear that our Lord meant any thing by it more than an illustration of his present subject. Though there were ordinarily four months from seed-time to harvest, and that a man, after he had sowed his seed, must wait patiently till the regular and natural harvest came, yet it was not the case now: the seed of life which he had sown but a few hours ago had already brought forth much fruit; therefore he says, Lift up your eyes, and look on the fields, over which it is likely the Samaritans were then coming in troops, guided by the woman who had already received the light of the Gospel of peace.

[¶43] The fields - are white already to harvest - Multitudes of Samaritans are coming to believe on me, and to be saved unto eternal life. Probably they had a kind of white raiment.

## 329. John · 12 of 57

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### Verse 36

[¶1] And he that reapeth receiveth wages - Or, And already the reaper receiveth wages. By making the word ηδη, already, the beginning of this verse, on the authority of some excellent MSS. and versions, a more consistent sense is obtained than from the common arrangement, where ηδη terminates the preceding verse.

[¶2] Already the heavenly sower, Jesus Christ, becomes the reaper of the produce of the seed which he had so lately sown; and receives the wages which he desired, the high gratification of saving immortal souls; and gathers in his fruit unto eternal life. So the sower and the reaper, who are here one and the same person, rejoiced together, having seen the seed time and the harvest take place on the same day. The sower had not time to leave the field which he had sown, till it was full time to gather in the harvest!

### Verse 37

[¶4] Herein is that saying true, One soweth, and another reapeth - Or, One is the sower, and another is the reaper. In what respects you, of this business, this proverb is true - One is the sower, etc., for I have sent you to reap, to preach my Gospel, and gain converts, where ye have not labored - have not sown the first seeds of eternal life. Others have labored - the patriarchs and prophets, and ye are entered into the fruits of their labors. They announced the Messiah who was to come, and the expectation of the people was excited, and they longed for his appearance; but they were gathered to their fathers before they could see the fruit of their labor. You are come to tell the people that the kingdom of God is among them, and that God has visited his people.

[¶5] The proverb which our Lord mentions above was taken from what ordinarily happens in the course of the Divine providence, where one takes a great deal of pains to procure that of which another reaps the benefit. See instances of this proverb, [Lev 26:16] : Ye shall sow your seed in vain, for your enemies shall eat it. [Mic 6:15] : Thou shalt sow, but thou shalt not reap; thou shalt tread the olives, but not anoint thee with the oil. See also [Hos 7:9]. The Greeks had the same proverb: Αλλοι μεν σπερουσι, αλλοι δ'αν αμησονται. So had the Latins: Aliis leporem excitasti. You have beat the bush, and another has found the hare. See the famous verses of Virgil beginning with, Sic vos non vobis, in which the fowls, the sheep, the bees, and the oxen, are elegantly brought in as illustrations of the propriety of the proverb.

[¶6] Sic vos non vobis nidificatis aves.

[¶7] Sic vos non vobis vellera fertis oves.

[¶8] Sic vos non vobis mellificatis apes.

[¶9] Sic vos non vobis fertis aratra boves.

[¶10] So you, ye birds, of wondrous skill possest,

[¶11] Not for yourselves construct the curious nest.

[¶12] So you, ye sheep, who roam the verdant field,

[¶13] Not for yourselves your snowy fleeces yield,

[¶14] So you, ye bees, who every flower explore,

[¶15] Not for yourselves amass the honied store.

[¶16] So you, ye patient kine, inured to toil,

[¶17] Not for yourselves subdue the stubborn soil!

[¶18] Bishop Pearce gives this text a remarkable turn. The verse he translates thus: I sent you away, that ye might reap that whereon ye bestowed no labor; i.e. I did not send you to the city ([Joh 4:8]) for this purpose only, that ye might buy meat; but I sent you away chiefly with this intent, that there might be a harvest for you to reap upon your return; though you sowed no seed, and bestowed no labor for that purpose. While you were gone, I sowed spiritual seed in the heart of a Samaritan woman; and she is gone, and is about to return with many of her city, whom she has brought to believe, ([Joh 4:39-42].) These, and the many more which will believe upon hearing my doctrine, ([Joh 4:41]), will all be a harvest arising out of the seed which I sowed in your absence, and on which, therefore, ye bestowed no labor. He farther adds, that the Greek θεριζειν, stands for του θεριζειν, and such expressions are often used to signify, not the end and design, but the event only. Pearce's Comment.

### Verse 39

[¶20] Many of the Samaritans - believed on him for the saying of the woman - This woman was the first apostle of Christ in Samaria! She went and told her fellow citizens that the Messiah was come; and gave for proof, that he had told her the most secret things she had ever done: see on [Joh 4:29] (note). This word, which is twice repeated, in [Joh 4:29] and here, strongly intimates that a more particular conversation had taken place, between our Lord and the Samaritan woman, than what is here related.

### Verse 40

[¶22] He abode there two days - We are not told that he wrought any miracles among them; this does not appear to have been necessary: they were a simple-hearted, teachable people, and they credited him on the evidence of his own eternal truth. Why are not miracles wrought now? Miracles were only for the establishment of the doctrines of Christianity, where they were first preached; we profess to believe these doctrines; therefore, to us, miracles would be useless. Where the doctrine is credited, no miracle is necessary: the Samaritans believed, and no miracle was wrought among them; for the simple reason, it was not necessary.

### Verse 42

[¶24] We have heard him ourselves - On seeing and hearing our Lord, the faith of those who had already believed on the woman's testimony was abundantly confirmed; and, besides those, may others believed who had not heard the woman speak.

[¶25] This is indeed the Christ - The promised Messiah.

[¶26] The Savior of the world - Not of the Jews only, but of the Samaritans, and of the whole Gentile world.

### Verse 43

[¶28] Went into Galilee - Bishop Pearce thinks that some words have been lost from the end of this verse, which may be supplied thus: Went into Galilee, but not to Nazareth; for Jesus himself had declared, etc. In [Mat 13:57]; [Mar 6:4], and [Luk 4:24], which are the only texts where Jesus is said to have declared this, he always spake of Nazareth only, and not of Galilee in general, a country where he lived for the most part, and wrought the greatest number of his miracles, and made the most converts.

### Verse 44

[¶30] Jesus himself testified - He bore testimony to the general truth of the following proverb. See on [Mat 13:57] (note).

### Verse 45

[¶32] The Galileans received him - They received him as the promised Messiah, because of the miracles which they had seen him perform at Jerusalem, at the Passover. See [Joh 2:23].

### Verse 46

[¶34] Where he made the water wine - See the notes on [Joh 2:1], etc. Cana was on the road from Nazareth to Capernaum and the Sea of Tiberias.

[¶35] A certain nobleman - An officer of the king's court: for this is the meaning of the original word, βασιλικος, which the Vulgate translates regulus, a little king. This officer belonged to Herod Antipas, who was then tetrarch of Galilee. Jerome calls him Palatinus, and says he was an officer of the king's palace. Others think it was Chuza, mentioned [Luk 8:3]; and others think it was Manaen, spoken of [Act 13:1]. One of these opinions may be true, but all solid proof is wanting. This officer, whoever he was, appears to have had his ordinary abode at Capernaum, and hearing that Christ was at Cana, he came express from Capernaum thither, to entreat him to heal his child.

### Verse 48

[¶37] Except ye see signs and wonders, etc. - Our Lord does not tell this man that he had no faith, but that he had not enough. If he had had none, he would not have come from Capernaum to Cana, to beg him to heal his son. If he had had enough, he would have been contented with recommending his son to our Lord, without entreating him to go to Capernaum to heal him; which intimates that he did not believe our Lord could do it at a distance. But the words are not addressed to the nobleman alone, but to all the Galilean Jews in general; for our Lord uses the plural number, which he never does when addressing an individual. These people differed widely from the people of Sychar: they had neither a love of the truth, nor simplicity of heart; and would not believe any thing from heaven, unless forced on their minds by the most striking miracles. They were favored with the ministry of John Baptist; but, as that was not accompanied with miracles, it was not generally credited. They require the miracles of Christ, in order that they may credit the advent of the Messiah. There are many like these Galileans still in the world: they deny that God can have any influence among men; and as to the operations of the Holy Spirit, they, in the genuine Galilean spirit, boldly assert that they will not credit any man who professes to be made a partaker of them, unless he work a miracle in proof of his pretensions! These persons should know that the grace of working miracles was very different from that by which a man is saved; and that the former might exist, even in the most astonishing measure, where the latter did not. See [1Cor 13:2].

### Verse 49

[¶39] Sir, come down, etc. - He did not think our Lord could cure him without being present, and seems here to feel himself hurt, because our Lord did not come at his first entreaty. It is difficult for a proud man, or a man in office, to humble himself, or to treat even God Almighty with proper respect. The spirit of this man seems not much unlike to that of Naaman the Syrian, [2Kgs 5:11].

### Verse 50

[¶41] Go thy way; thy son liveth - Had our Lord gone with him, as he wished, his unbelief could not have been fully removed; as he would have still thought that our Lord's power could not reach from Cana to Capernaum: in order to destroy his unbelief at once, and bring him into the fullness of the faith of his supreme power, he cures him, being apparently absent, by that energy through which he fills both the heavens and the earth. Here it may be observed, our blessed Lord did what this man requested him to do, but not in the way in which he wished it to be done. God will save all to the uttermost who call upon him, but not in the way in which they may desire. Eternal life is the free gift of God, and he has a right to give it as he pleases; and he always gives his gifts in that way in which his glory is best promoted, and our eternal interest secured.

[¶42] The man believed the word - And yet it appears that he had suspended his faith upon a certain condition: "If I find on my return that my son is healed, I will believe that Jesus is the Messiah."

### Verse 52

[¶44] Then inquired he of them the hour - The servants, overjoyed to find their master's son so suddenly restored, set off to meet him, that they might impart to him tidings which they knew would be so very agreeable; and he, intent on having his faith settled, began immediately to inquire what time it was when the fever left him, to see whether his cure was the effect of some natural cause, or whether it was done by the power of Christ.

[¶45] Yesterday at the seventh hour - At the time we would call one o'clock. Dr. Macknight thinks the Roman hour is intended; i.e. seven o'clock in the evening; and this he thinks is the reason why our Lord did not accompany the nobleman: for, as Cana was a day's journey from Capernaum, had our Lord gone at that hour he must have traveled in the night, from which it might have been inferred that he could not cure the child without being personally present. Harmony, vol. i. p. 52.

## 330. John · 13 of 57

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### Verse 53

[¶1] So the father knew - He had the fullest proof that his son's cure was supernatural, and that it was wrought by the Lord Jesus.

[¶2] Himself believed, and his whole house - He and his whole family became true converts to the doctrine of the manifested Messiah. The whole family, impressed with the great kindness of God in sending health to the child, were the more easily led to believe in the Lord Jesus. The sickness of the child became the mean of salvation to all the household. They, no doubt, thought at first that God was dealing hardly with them, when threatening to remove the child; but now they see that in very faithfulness God had afflicted them. Let us learn never to murmur against God, or think that he does not act kindly towards us. His wisdom cannot permit him to err; his goodness will not suffer him to do any thing to his creatures but what may be subservient to their best interests. By providential occurrences, apparently the most adverse, he may be securing our eternal salvation.

[¶3] There is an account in Beracoth, fol. 34, very similar to this of the evangelist, and very possibly stolen from this holy source. "When the son of Rab. Gamaliel fell sick, he sent two of his disciples to R. Chanina, that he would pray to God for him. When he had seen them, he went on the roof of his house and prayed for him. He then came down and said to them, His fever has departed from him. They said unto him, Art thou a prophet? He answered, I am neither a prophet, nor the son of a prophet; but when I can recite my prayers readily, I know I shall be heard. They then wrote down the hour; and, when they returned to R. Gamaliel, he said to them, Ye have fulfilled your ministry - in respect to my son, all is complete. In that hour the fever (חמה chomah, ὁ πυρετος) left him, and he desired water to drink." Schoettgen very properly remarks, Ovum ovo non magis simile est, atque haec fabula narrationi evangelicae. "One egg is not more like to another, than this fable to the evangelical narration."

### Verse 54

[¶5] This - second miracle - The first miracle which Christ performed was in this same city of Cana, just after his baptism; and this second took place after his arrival here from Jerusalem, whence, we have seen, he was driven by the persecution raised against him by the scribes and Pharisees. By construing the word παλιν, again, with ελθων, he came, that confusion which is evident in the common version is entirely removed.

[¶6] Bishop Pearce says: "It seems probable to me that John, when he wrote this verse, either joined the word παλιν to ελθων, as he had done in [Joh 4:46], or meant that it should be so joined in the construction." John does not mention here the miracles which our Lord did at Capernaum on his first journey, [Joh 2:11], nor those which he did at Jerusalem on the feast of the passover. See [Joh 2:12]; [Luk 4:23].

[¶7] There are several particulars in the preceding history of the Samaritan woman which confirm the doctrine of a particular providence, and show how God manages the most common occurrences in order to accomplish the designs of his mercy and love.

[¶8] The Gospel must be preached to the Samaritans: this is God's purpose; and in this case, the wrath of man is caused to praise him.

[¶9] 1. Christ finds it necessary to quit Judea because of the persecution raised up against him by the scribes and Pharisees, [Joh 4:1-3]. How worthy of admiration is that Divine providence that presses every thing into the accomplishment of its own designs! The doctors of Jerusalem oblige the Savior to leave their city; and a simple woman persuades all the inhabitants of a Samaritan city to open their gates and their hearts, and entreat the Redeemer of the world to enter in.

[¶10] 2. Christ must pass through Samaria, [Joh 4:4]. He was so situated in Judea that he could not reach Galilee except through Samaria, without taking a large circuit, which the necessities of the present case could not admit. Thus, while he appears to fly only from the fury of his persecutors, he is in reality seeking the lost, and fully accomplishing the work he came into the world to perform.

[¶11] 3. Christ being weary finds it necessary to sit down to rest himself by Jacob's well, [Joh 4:5], [Joh 4:6], spent with fatigue and hunger. How energetic was this fatigue? how active was this rest! Nothing can happen to Christ in vain - nothing can turn him out of the way of his mercy - his great work he continues to carry on, without the smallest interruption, where we would have thought it must have been necessarily suspended.

[¶12] 4. The disciples are obliged to go to the city to buy victuals, [Joh 4:8], and Jesus was left alone. Even this circumstance was not only favorable to the conversion of the Samaritan woman, but even essentially necessary, as, without it, she could not have had that opportunity of conversing freely with our Lord; nor would it have been proper for him to have made that discovery of himself, in their presence, which we find he did during their absence. See the note on [Joh 4:26].

[¶13] 5. The Samaritan woman is induced at that very time to go and draw water. Even so small a circumstance as this becomes a necessary part in the economy of her salvation. There is not a circumstance in our life not an occurrence in our business, but God will make it subservient to our salvation, if we have a simple heart and a teachable spirit. The steps of a good man especially are ordered of the Lord; and, while he acknowledges his Maker in all his ways, he will direct all his steps. A proper consideration of this great truth will produce both confidence and humility.

[¶14] 6. But this blessed doctrine may be abused; for some may suppose that God always acts according to a fixed necessity, through which, whatsoever was, is, or will be, has had its existence, mode of being, operation, and direction, according to predetermined irrevocable laws. This system makes God himself the necessary agent of eternal fate, as it supposes him to be constantly employed in doing what eternal necessity obliges him to perform; and thus his infinite freedom is bounded or acted upon by uncontrollable necessity. Perdition is not farther from glory than necessitating decrees are from a particular and gracious providence, by which the means of salvation are placed within the reach of every human being.

### Introduction

[¶16] The man who had been diseased thirty-eight years healed on the Sabbath day, [Joh 5:1-9]. The Jews cavil, persecute Christ, and seek to kill him, because he had done this cure on the Sabbath, [Joh 5:10-16]. Our Lord vindicates his conduct, and shows, from the testimony of the Father, the Scriptures, John the Baptist, and his own works, that he came from God, to be the light and salvation of the world, vv. 17-39. He reproves the Jews for their obstinacy, [Joh 5:40]; hatred to God, [Joh 5:41], [Joh 5:42]; pride, [Joh 5:43], [Joh 5:44]; and disbelief of their own law, [Joh 5:45-47].

### Verse 1

[¶18] A feast - This is generally supposed, by the best critics, to have been the feast of the passover, which was the most eminent feast among the Jews. In several excellent MSS. the article is added, ἡ ἑορτη, The feast, the grand, the principal festival. Petavius supposes that the feast of Purim, or lots, is here meant; and one MS. reads ἡ σκηνοπηγια, the feast of Tabernacles. Several of the primitive fathers believe Pentecost to be intended; and they are followed by many of the moderns, because, in [Joh 7:2], mention is made of the feast of Tabernacles, which followed Pentecost, and was about the latter end of our September; and, in [Joh 10:22], mention is made of the feast of Dedication, which was held about the latter end of November. See Bp. Pearce. See [Joh 10:22].

[¶19] Calmet, however, argues that there is no other feast with which all the circumstances marked here so well agree as with the passover; and Bp. Newcome, who is of Calmet's opinion, thinks Bp. Pearce's argument concerning the succession of the feasts to be inconclusive; because it is assumed, not proved, that the three feasts which he mentions above must have happened in the same year. See much on the same subject in Bp. Newcome's notes to his Harmony, p. 15, etc.

[¶20] Lightfoot has observed, that the other evangelists speak very sparingly of our Lord's acts in Judea. They mention nothing of the passovers, from our Lord's baptism till his death, excepting the very last: but John points at them all. The first he speaks of, [Joh 2:13]; the third, [Joh 6:4]; the fourth, [Joh 13:1]; and the second in this place: for although he does not call it the passover, but a feast in general, yet the circumstances agree best with this feast; and our Lord's words, [Joh 4:35], seem to cast light on this subject. See the note there.

### Verse 2

[¶22] There Is - This is thought by some to be a proof that John wrote his Gospel before the destruction of Jerusalem; and that the pool and its porticoes were still remaining. Though there can be little doubt that Jerusalem was destroyed many years before John wrote, yet this does not necessarily imply that the pool and its porticoes must have been destroyed too. It, or something in its place, is shown to travelers to the present day. See Maundrell's Jour. p. 108. But instead of εϚι, Is, both the Syriac, all the Arabic, Persic, Armenian, and Nonnus, read ην, Was; which is to me some proof that it did not exist when these versions were made, and that the pool which is shown now is not the original.

[¶23] By the sheep market - Rather, gate: see [Neh 3:1], [Neh 3:32]; [Neh 12:39]. This was in all probability the gate through which the sheep were brought which were offered in sacrifice in the temple.

[¶24] A pool - Bp. Pearce thinks the word κολυμβηθρα should be translated bath, and that this place was built for the purpose of bathing and swimming in. He observes that κολυμβᾳν signifies to swim, in [Act 27:43]. In proof of this, he cites three of the old Itala, which have natatoria, a bathing or swimming place.

[¶25] Bethesda - This word is variously written in the MSS. and versions: Bezatha - Bethzatha - Betzetha - Belzetha - Belzatha - Berzeta; and many have Bethsaida. But the former reading is the genuine one. Bethesda, or according to the Hebrew ביתחסדה Bethchasdah, signifies literally, the house of mercy. It got this name probably from the cures which God mercifully performed there. It is likely the porticoes were built for the more convenient reception of the poor and distressed, who came hither to be healed. It does not appear that any person was obliged to pay man for what the mercy of God freely gave. Wicked as the Jewish people were, they never thought of levying a tax on the poor and afflicted, for the cures they received in these healing waters. How is it that a well-regulated state, such as that of Great Britain, can ever permit individuals or corporations to enrich themselves at the expense of God's mercy, manifested in the sanative waters of Bristol, Bath, Buxton, etc.? Should not the accommodations be raised at the expense of the public, that the poor might enjoy without cost, which they are incapable of defraying, the great blessing which the God of nature has bestowed on such waters? In most of those places there is a profession that the poor may drink and bathe gratis; but it is little better than a pretense, and the regulations relative to this point render the whole nearly inefficient. However, some good is done.

### Verse 3

[¶27] Blind, halt, withered - To these the Codex Bezae, three copies of the Itala, and both the Persic, add παραλυτικων, paralytic; but they are probably included among the withered.

[¶28] Waiting for the moving of the water - This clause, with the whole of the fourth verse, is wanting in some MSS. and versions; but I think there is no sufficient evidence against their authenticity. Griesbach seems to be of the same opinion; for though he has marked the whole passage with the notes of doubtfulness, yet he has left it in the text. Some have imagined that the sanative virtue was communicated to the waters by washing in them the entrails of the beasts which were offered in sacrifice; and that the angel meant no more than merely a man sent to stir up from the bottom this corrupt sediment, which, being distributed through the water, the pores of the person who bathed in it were penetrated by this matter, and his disorder repelled! But this is a miserable shift to get rid of the power and goodness of God, built on the merest conjectures, self-contradictory, and every way as unlikely as it is insupportable. It has never yet been satisfactorily proved that the sacrifices were ever washed; and, could even this be proved, who can show that they were washed in the pool of Bethesda? These waters healed a man in a moment of whatsoever disease he had. Now, there is no one cause under heaven that can do this. Had only one kind of disorders been cured here, there might have been some countenance for this deistical conjecture - but this is not the case; and we are obliged to believe the relation just as it stands, and thus acknowledge the sovereign power and mercy of God, or take the desperate flight of an infidel, and thus get rid of the passage altogether.

### Verse 4

[¶30] Angel - "Of the Lord," is added by AKL, about 20 others, the Ethiopic, Armenian, Slavonic, Vulgate, Anglo-Saxon, and six copies of the Itala: Cyril and Ambrose have also this reading. If this reading be genuine, and the authorities which support it are both ancient and respectable, it destroys Dr. Hammond's conjecture, that, by the angel, a messenger only, sent from the Sanhedrin, is meant, and that these cures were all performed in a natural way.

[¶31] Those who feel little or none of the work of God in their own hearts are not willing to allow that he works in others. Many deny the influences of God's Spirit, merely because they never felt them. This is to make any man's experience the rule by which the whole word of God is to be interpreted; and consequently to leave no more divinity in the Bible than is found in the heart of him who professes to explain it.

[¶32] Went down - Κατεβαινεν, descended. The word seems to imply that the angel had ceased to descend when John wrote. In the second verse, he spoke of the pool as being still in existence; and in this verse he intimates that the Divine influence ceased from these waters. When it began, we know not; but it is likely that it continued no longer than till the crucifixion of our Lord. Some think that this never took place before nor after this time. Neither Josephus, Philo, nor any of the Jewish authors mention this pool; so that it is very likely that it had not been long celebrated for its healing virtue, and that nothing of it remained when those authors wrote.

[¶33] Certain season - This probably refers to the time of the feast, during which only this miraculous virtue lasted. It is not likely that the angel appeared to the people - his descent might be only known by the ebullition caused in the waters. Was not the whole a type Of Christ? See [Zac 13:1]. He is the true Bethesda, or house of mercy, the fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness; unto which all the diseased may come, and find health and life eternal.

### Verse 5

[¶35] Had an infirmity thirty and eight years - St. Chrysostom conjectured that blindness was the infirmity of this person: what it was, the inspired writer does not say - probably it was a palsy: his case was deplorable - he was not able to go into the pool himself, and he had no one to help him; so that poverty and disease were here connected. The length of the time he had been afflicted makes the miracle of his cure the greater. There could have been no collusion in this case: as his affliction had lasted thirty-eight years, it must have been known to multitudes; therefore he could not be a person prepared for the occasion. All Christ's miracles have been wrought in such a way, and on such persons and occasions, as absolutely to preclude all possibility of the suspicion of imposture.

### Verse 6

[¶37] Wilt thou be made whole? - Christ, by asking this question, designed to excite in this person faith, hope, and a greater desire of being healed. He wished him to reflect on his miserable state, that he might be the better prepared to receive a cure, and to value it when it came. Addresses of this kind are always proper from the preachers of the Gospel, that the hearts, as well of hardened as of desponding sinners, may be stirred up to desire and expect salvation. Do you wish to be healed? Do you know that you are under the power of a most inveterate and dangerous disease? If so, there is a remedy - have immediate recourse to the physician. Questions of this kind are frequently asked in the secret of our souls, by the inspirations of God's Spirit. Happy those who pay attention to them, and give right answers.

### Verse 7

[¶39] Sir, I have no man - Ναι, Κυριε - "Yes, sir; but I have no man:" - this is the reading of C*GH, fourteen others, both the Syriac, later Persic, Arabic, and Chrysostom. Reader, be thankful to God for health and outward comforts. When long affliction has been allied to deep poverty, how deplorable is the state!

### Verse 8

[¶41] Rise, take up thy bed, and walk - Jesus speaks here as God. He speaks in no name but his own, and with an authority which belongs to God alone. And what is the consequence? The man became whole immediately; and this sudden restoration to health and strength was an incontestable proof of the omnipotence of Christ. It has been remarked, that our Lord, after having performed a miracle, was accustomed to connect some circumstance with it, which attested its truth. After the miracle of the five loaves, he ordered the fragments to be collected, which were more in quantity than the loaves themselves, though several thousands had been fed. When he changed the water into wine, he ordered some to be taken first to the steward of the feast, that he might taste and bear testimony to its genuineness and excellency. When he cured the lepers, he commanded them to show themselves to the priests, whose business it was to judge of the cure. So here, he judged it necessary, after having cured this infirm man, to order him not only to arise, but to take up his bed, and walk, which sufficiently attested the miracle which he had wrought. God's work is ever known by its excellence and good effects.

[¶42] The bed of a poor Hindoo is seldom any thing besides a single mat, or a cloth as thick as a bed-quilt. Men carrying such beds may be seen daily on the highways.

### Verse 9

[¶44] The same day was the sabbath - Mr. Toynard supposes that this miracle was wrought on the 11th of Nisan, the sabbath before the passover, which was celebrated the 14th of Nisan, or 28th of March. But why did our Lord command this man to carry his bed on the sabbath, as the law prohibited all servile work, and especially the carrying of burthens? See [Exo 20:8]; [Jer 17:21]; [Neh 13:15]. To this it may be answered,

## 331. John · 14 of 57

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[¶0] 1. The man was a poor man, and if he had left his bed he might have lost it; and he could not have conveniently watched it till the next morning.

[¶1] 2. Christ showed by this that he was Lord of the sabbath: see [Mat 12:8].

[¶2] 3. This was not contrary to the spirit of the law: the sabbath was made to honor God in, and this was a public monument of his power and goodness.

[¶3] 4. It was consistent with the wisdom of Christ to do his miracles so that they might be seen and known by a multitude of people, and especially in Jerusalem, which was the capital of the country, and the center of the Jewish religion; and this very circumstance of the healed man carrying his bed on the sabbath day must call the attention of many to this matter, and cause the miracle to be more generally known.

### Verse 11

[¶5] He that made me whole, etc. - The poor man reasoned conclusively: - He who could work such a miracle must be at least the best of men: now a good man will neither do evil himself, nor command others to do it: but he who cured me ordered me to carry my bed; therefore, there can be no evil in it.

### Verse 13

[¶7] Jesus had conveyed himself away - Or, had withdrawn himself. And this he might easily do, as there was a crowd in the place. Some think the words indicate, that Jesus withdrew on seeing a multitude in the place, i.e. raising a tumult, because of the man's carrying his bed (margin: Or, from the multitude that was). He had not yet finished his work, and would not expose himself to the envy and malice of the Jewish rulers.

### Verse 14

[¶9] Jesus findeth him in the temple - The man being conscious that it was through the mercy of God that he was restored, (though he did not as yet know distinctly who Christ was), went to the temple to return thanks to God for his cure. Whether this was on the same day, or some other, does not distinctly appear: it was probably the same day, after he had carried home his couch. How many, when they are made well, forget the hand that has healed them, and, instead of gratitude and obedience to God, use their renewed health and strength in the service of sin! Those who make this use of God's mercies may consider their restoration as a respite only from perdition.

[¶10] Sin no more, lest a worse thing come unto thee - Our Lord, intending to discover to this man who he was, gave him two proofs of the perfection of his knowledge.

[¶11] 1. He showed him that he knew the secret of the past - sin no more: thereby intimating that his former sins were the cause of his long affliction.

[¶12] 2. He showed him that he knew the future - lest a worse thing come unto thee: if thy iniquity be repeated, thy punishment will be increased.

### Verse 15

[¶14] The man departed, and told the Jews - He did not say it was Jesus who had ordered him to carry his bed, but it was Jesus who had cured him; and he left them to draw the inference, viz. That this Jesus must be the miraculous power of God.

### Verse 16

[¶16] And sought to slay him - This clause is omitted by BCDL, some others, and several ancient versions. Griesbach has left it out of the text; and Professor White says, certissime delenda: but it does not appear to me that it should be omitted. However, it was true of the Jews, whether the words were originally in the evangelist or not. For what cause did these persons seek to destroy our Lord? Because he had healed a poor man, who had been diseased thirty-eight years, and ordered him to carry home the couch on which he lay! How implacable must their malice have been! The spirit of religious persecution has always been the most fell and dangerous of all on this side perdition. Every other disposition appears to have its moderator; but this is wholly abandoned to the guidance of Satan, and has for its objects the men who know the truth, and who live to the glory of their God, and for the benefit of mankind. How strange that such should ever be objects of malice and hatred! But the Satanic nature in fallen man is ever opposed to whatever comes from God.

### Verse 17

[¶18] My Father worked hitherto, and I work - Or, As my Father worketh until now, etc., καθως being understood. God created the world in six days: on the seventh he rested from all creating acts, and set it apart to be an everlasting memorial of his work. But, though he rested from creating, he never ceased from preserving and governing that which he had formed: in this respect he can keep no sabbaths; for nothing can continue to exist, or answer the end proposed by the Divine wisdom and goodness, without the continual energy of God. So I work - I am constantly employed in the same way, governing and supporting all things, comforting the wretched, and saving the lost; and to me, in this respect, there is no sabbath.

### Verse 18

[¶20] Making himself equal with God - This the Jews understood from the preceding verse: nor did they take a wrong meaning out of our Lord's words; for he plainly stated that, whatever was the Father's work, his was the same; thus showing that He and the Father were One. They had now found out two pretenses to take away his life: one was that he had broken the Sabbath - ελυε, dissolved, as they pretended, the obligation of keeping it holy. The other was that he was guilty of blasphemy, in making himself equal to God: for both which crimes, a man, according to the law, must suffer death. See [Num 15:32]; [Lev 24:11], [Lev 24:14], [Lev 24:16].

### Verse 19

[¶22] The Son can do nothing of himself - Because of his inseparable union with the Father: nor can the Father do any thing of himself, because of his infinite unity with the Son.

[¶23] What things soever he doeth, these also doeth the Son - God does nothing but what Christ does. What God does is the work of God, and proper to no creature - Jesus does whatsoever God does, and therefore is no created being. The Son can do nothing but what he sees the Father do: now, any intelligent creature may do what God cannot do: he may err - he may sin. If Jesus can do nothing but what God does, then he is no creature - he can neither sin nor err, nor act imperfectly. The conclusion from our Lord's argument is: If I have broken the Sabbath, so has God also; for I can do nothing but what I see him doing. He is ever governing and preserving; I am ever employed in saving.

### Verse 20

[¶25] Greater works than these - Two of these he immediately mentions: Raising the dead, [Joh 5:21]. And judging the world, [Joh 5:22].

[¶26] That ye may marvel - Or, So as to make you wonder. Our Lord sometimes speaks of himself as God, and sometimes as the ambassador of God. As he had a human and Divine nature, this distinction was essentially necessary. Many errors have originated from want of attention to this circumstance.

### Verse 21

[¶28] As the Father raised up the dead - This he did in the case of the widow's son at Sarepta, [1Kgs 17:22], by the ministry of the Prophet Elijah. And again, in the case of the Shunamite's son, [2Kgs 4:32-35], by the ministry of the Prophet Elisha.

[¶29] The Son quickeneth whom he will - He raiseth from death to life whomsoever he pleases. So he did, for he raised the ruler's daughter, [Mar 5:35-42]; the widow's son at Nain, [Luk 7:11-15]; and Lazarus, at Bethany, John 11:14-44.

[¶30] Whom he will. Here our Lord points out his sovereign power and independence; he gives life according to his own will - not being obliged to supplicate for the power by which it was done, as the prophets did; his own will being absolute and sufficient in every case.

### Verse 22

[¶32] The Father judgeth no man - This confirms what he had said before, [Joh 5:17], [Joh 5:19], that the Father acts not without the Son, nor the Son without the Father; their acts are common, their power equal.

### Verse 23

[¶34] That all men should honor the Son, etc. - If then the Son is to be honored, Even As the Father is honored, then the Son must be God, as receiving that worship which belongs to God alone. To worship any creature is idolatry: Christ is to be honored even as the Father is honored; therefore Christ is not a creature; and, if not a creature, consequently the Creator. See [Joh 1:3].

[¶35] He that honoureth not the Son - God will not receive that man's adoration who refuses to honor Jesus, even as he honors him. The Jews expected the Messiah as a great and powerful Prince; but they never thought of a person coming in that character enrobed with all the attributes of Godhead. To lead them off from this error, our Lord spoke the words recorded in these verses.

### Verse 24

[¶37] He that heareth my word - My doctrine - and believeth on him that sent me - he who credits my Divine mission, that I am come to give light and life to the world by my doctrine and death - hath eternal life - the seed of this life is sown in his heart the moment he believes - and shall not come into condemnation, εις κρισιν, into judgment - that which will speedily come on this unbelieving race; and that which shall overwhelm the wicked in the great day.

[¶38] But is passed from death unto life - Μεταβεβηκεν, Has changed his country, or place of abode. Death is the country where every Christless soul lives. The man who knows not God lives a dying life, or a living death; but he who believes in the Son of God passes over from the empire of death, to the empire of life. Reader! thou wast born in death: hast thou yet changed the place of thy natural residence? Remember that to live in sin is to live in death; and those who live and die thus shall die eternally.

### Verse 25

[¶40] The dead shall hear the voice - Three kinds of death are mentioned in the Scriptures: natural, spiritual, and eternal.

[¶41] The first consists in the separation of the body and soul. The second in the separation of God and the soul. The third in the separation of body and soul from God in the other world. Answerable to these three kinds of death, there is a threefold life: Natural life, which consists in the union of the soul and body. Spiritual life, which consists in the union of God and the soul, by faith and love. Eternal life, which consist in the communion of the body and soul with God, by holiness, in the realms of bliss.

[¶42] Of the dead, our Lord says, the hour is coming, and now is, when they shall hear the voice of the Son of God, and live. The hour is coming, when all that sleep in the dust shall awake at the voice of the Son of man, and come to judgment: for he giveth life to the dead, [Joh 5:21], [Joh 5:28], [Joh 5:29]. Again, the hour is coming, when some of those who have died a natural death shall hear the voice of the Son of God and live again here. It is likely that our Lord had not as yet raised any from the dead; and he refers to those whom he intended to raise: see on [Joh 5:21] (note). Lastly, the hour now is, when many who are dead in trespasses and sins, shall hear the voice (the word) of the Son of God, believe, and receive spiritual life through him.

### Verse 26

[¶44] Hath he given to the Son to have life, etc. - Here our Lord speaks of himself in his character of Messiah, or envoy of God.

## 332. John · 15 of 57

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### Verse 27

[¶1] Because he is the Son of man - Because he is the Messiah; for in this sense the phrase, Son of man, is often to be understood. But some join this to the next verse thus: - Marvel not at this, because he is the Son of man.

### Verse 28

[¶3] Marvel not at this - I think it quite necessary to follow here, as noted above, the punctuation of both the Syriac, the Armenian, Chrysostom, Damascenus, Theophylact, Euthymius, and others; which is found also in some very good MSS. Theophylact says that the common method of reading this, which he highly objects to, was the invention of Paul of Samosata. In [Joh 5:26], [Joh 5:27], our Lord, speaking of himself as envoy of God, said, the Father had given him to have life in himself, so that, like any of the ancient prophets, he could vivify others; and that he had given him authority to execute judgment, probably referring to that judgment which he was shortly to execute on this unbelieving nation, and apparently in direct reference to [Dan 7:13], Behold one like the Son of man came with the clouds, etc., a place which the Jews expound of the promised Messiah. In this verse he anticipates an objection, as if they had said: "This cannot be: thou art a man - thou wast born among us." Our Lord answers: Don't marvel at this, Because I am a man - for greater things than these shall be done by me: he who now addresses you, though disguised under the form of a man, shall appear in the great day to be the Judge of quick and dead: by his almighty power, he shall raise all the dead; and, by his unerring wisdom and justice, shall adjudge the wicked to hell, and the righteous to heaven. The first sense, however, of this passage, appears to some the most probable; though they both amount nearly to the same meaning.

### Verse 30

[¶5] I can of mine own self do nothing - Because of my intimate union with God. See on [Joh 5:19] (note).

[¶6] I week not mine own will - I do not, I cannot attempt to do any thing without God. This, that is, the Son of man, the human nature which is the temple of my Divinity, [Joh 1:14], is perfectly subject to the Deity that dwells in it. In this respect our blessed Lord is the perfect pattern of all his followers. In every thing their wills should submit to the will of their heavenly Father. Nothing is more common than to hear people say, I will do it because I choose. He who has no better reason to give for his conduct than his own will shall in the end have the same reason to give for his eternal destruction. "I followed my own will, in opposition to the will of God, and now I am plunged in the lake that burneth with fire and brimstone." Reader, God hath sent thee also to do his will: his will is that thou shouldst abandon thy sins, and believe in the Lord Jesus. Hast thou yet done it?

### Verse 31

[¶8] If I bear witness - If I had no proof to bring of my being the Messiah, and equal to God, common sense would direct you to reject my testimony; but the mighty power of God, by which I work my miracles, sufficiently attests that my pretensions are well founded.

[¶9] Bishop Pearce gives a different turn to this verse, by translating it interrogatively, thus: "If I only bear witness of myself, is not my witness true? i.e. is it, on that account, not true? In [Joh 8:14], he says, Though I bear record of myself, yet my record is true. And in [Joh 8:18], he says, I am one that bear witness of myself."

### Verse 32

[¶11] There is another - God the Father, who, by his Spirit in your prophets, described my person, office, and miracles. You read these scriptures, and you cannot help seeing that they testify of me: - no person ever did answer the description there given, but myself; and I answer to that description in the fullest sense of the word. See [Joh 5:39].

[¶12] And I know - Instead of οιδα, I know, οιδατε, ye know, is the reading of the Codex Bezae, Armenian, and two of the Itala. Ye believe the Scriptures to be of God, and that he cannot lie; and yet ye will not believe in me, though these Scriptures have so clearly foretold and described me! It is not one of the least evils attending unbelief, that it acts not only in opposition to God, but it also acts inconsistently with itself. It receives the Scriptures in bulk, and acknowledges them to have come through Divine inspiration; and yet believes no part separately. With it the whole is true, but no part is true! The very unreasonableness of this conduct shows the principle to have come from beneath, were there no other evidences against it.

### Verse 33

[¶14] Ye sent unto John - I am not without human testimony of the most respectable kind: - Ye sent to John, and he bare witness. There are several circumstances in John's character which render his testimony unexceptionable.

[¶15] 1. He is consulted by the very enemies of Christ, as a very holy and extraordinary man.

[¶16] 2. He is perfectly free from all self-interest, having declined making the least advantage by his own reputation.

[¶17] 3. He is sincere, undaunted, and so averse from all kinds of flattery that he reproves Herod at the hazard of his liberty and life.

[¶18] 4. He was so far from being solicited by Christ to give his testimony that he had not even seen him when he gave it. See [Joh 1:19-28].

### Verse 34

[¶20] But I receive not testimony from man [only] - I have no need of John's testimony: the works that I do bear sufficient testimony to me, [Joh 5:36].

[¶21] But these things I say, etc. - You believed John to be a prophet - a prophet cannot lie: he bore testimony that I am the Lamb of God, that beareth away the sin of the world, [Joh 1:29]; therefore, that ye may be saved by believing in me as such, I have appealed to John's testimony.

### Verse 35

[¶23] He was a burning and a shining light - Ην ὁ λυχνος ὁ καιομενος και φαινων, should be translated, He was a burning and a shining Lamp. He was not το φως του κοσμου, the light of the world, i.e. the sun; but he was ὁ λυχνος, a lamp, to give a clear and steady light till the sun should arise. It is supposed that John had been cast into prison about four months before this time. See the note on [Joh 4:35]. As his light continued no longer to shine, our Lord says he Was.

[¶24] The expression of lamp our Lord took from the ordinary custom of the Jews, who termed their eminent doctors the lamps of Israel. A lighted candle is a proper emblem of a minister of God; and, Alteri serviens consumor - "In serving others, I myself destroy:" - a proper motto. There are few who preach the Gospel faithfully that do not lose their lives by it. Burning may refer to the zeal with which John executed his message; and shining may refer to the clearness of the testimony which he bore concerning Christ. Only to shine is but vanity; and to burn without shining will never edify the Church of God. Some shine, and some burn, but few both shine and burn; and many there are who are denominated pastors, who neither shine nor burn. He who wishes to save souls must both burn and shine: the clear light of the knowledge of the sacred records must fill his understanding; and the holy flame of loving zeal must occupy his heart. Zeal without knowledge is continually blundering; and knowledge without zeal makes no converts to Christ.

[¶25] For a season - The time between his beginning to preach and his being cast into prison.

[¶26] To rejoice - Αγαλλιασθηναι, To jump for joy, as we would express it. They were exceedingly rejoiced to hear that the Messiah was come, because they expected him to deliver them out of the hands of the Romans; but when a spiritual deliverance, of infinitely greater moment was preached to them, they rejected both it and the light which made it manifest.

### Verse 36

[¶28] But I have greater witness - However decisive the judgment of such a man as John may be, who was the lamp of Israel, a miracle of grace, filled with the spirit of Elijah, and more than any prophet, because he pointed out, not the Messiah who was to come, but the Messiah who was already come: nevertheless, I am not obliged to depend on his testimony alone; for I have a greater one, that of Him whom you acknowledge to be your God. And how do I prove that this God bears testimony to me? By my works: these miracles, which attest my mission, and prove by themselves that nothing less than unlimited power and boundless love could ever produce them. By my word only, I have perfectly and instantly healed a man who was diseased thirty and eight years. Ye see the miracle - the man is before you whole and sound. Why then do ye not believe in my mission, that ye may embrace my doctrine, and be saved?

### Verse 37

[¶30] The Father himself - hath borne witness - That is, by his prophets.

[¶31] Ye have neither heard his voice - I make these words, with Bp. Pearce, a parenthesis: the sense is - "Not that my Father ever appeared visibly or spake audibly to any of you; but he did it by the mouths of his prophets." Lately, however, he had added to their testimony his own voice from heaven, on the day of Christ's baptism. See [Mat 3:17].

### Verse 38

[¶33] Ye have not his word abiding in you - Though ye believe the Scriptures to be of God, yet ye do not let them take hold of your hearts - his word is in your mouth, but not in your mind. What a miserable lot! to read the Scriptures as the true sayings of God, and yet to get no salvation from them! Thy word, says David, ([Psa 119:11]), have I hid in my heart, that I might not sin against thee. This, these Jews had not done. Reader, hast thou?

### Verse 39

[¶35] Search the Scriptures - Ερευνατε τας γραφας. This should be translated, not in the imperative, but in the indicative mood - thus, Ye search the Scriptures diligently. That these words are commonly read in the imperative mood is sufficiently known; but this reading can never accord well with the following verse, nor can the force and energy of the words be perceived by this version.

[¶36] The rabbins strongly recommend the study of the Scriptures. The Talmud, Tract. Shabbath, fol. 30, brings in God thus addressing David: "I am better pleased with one day in which thou sittest and studiest the law, than I shall be with a thousand sacrifices which thy son Solomon shall offer upon my altar."

[¶37] Perhaps the Scriptures were never more diligently searched than at that very time: first, because they were in expectation of the immediate appearing of the Messiah; secondly, because they wished to find out allegories in them; (see Philo); and, thirdly, because they found these scriptures to contain the promise of an eternal life. He, said they, who studies daily in the law, is worthy to have a portion in the world to come, Sohar. Genes. fol. 31. Hence we may infer: 1st. That the Jews had the knowledge of a future state before the coming of Christ; and 2ndly. That they got that knowledge from the Old Testament Scriptures.

[¶38] The word ερευνατε, which might be translated, Ye search diligently, is very expressive. Homer, Il. xviii. l. 321, applies it to a lion deprived of his whelps, who "scours the plains, and traces the footsteps of the man." And in Odyss. xix. l. 436, to dogs tracing their game by the scent of the foot.

[¶39] In the Septuagint, the verb ερευναω answers to the Hebrew חפש chapash, to search by uncovering; to חקר chakar, to search minutely, to explore; to חשף chashaph, to strip, make bare; and to משש mashash, to feel, search by feeling. It is compounded of ερεω, I seek, and ευνη, a bed; "and is," says St. Chrysostom, "a metaphor taken from those who dig deep, and search for metals in the bowels of the earth. They look for the bed where the metal lies, and break every clod, and sift and examine the whole, in order to discover the ore." Those who read the verse in the imperative mood consider it an exhortation to the diligent study of the Sacred Writings. Search; that is, shake and sift them, as the word also signifies: search narrowly, till the true force and meaning of every sentence, yea, of every word and syllable, nay, of every letter and yod therein, be known and understood. Confer place with place; the scope of one place with that of another; things going before with things coming after: compare word with word, letter with letter, and search the whole thoroughly. See Parkhurst, Mintert, and Leigh.

[¶40] Leaving every translation of the present passage out of the question, this is the proper method of reading and examining the Scriptures, so as to become wise unto salvation through them.

### Verse 40

[¶42] And ye will not come to me - Though ye thus search the Scriptures, in hopes of finding the Messiah and eternal life in them, yet ye will not come unto me, believe in me, and be my disciples, though so clearly pointed out by them, that ye may have that eternal life which can only come through me.

### Verse 41

[¶44] I receive not honor from men - I do not stand in need of you or your testimony. I act neither through self-interest nor vanity. Your salvation can add nothing to me, nor can your destruction injure me: I speak only through my love for your souls, that ye may be saved.

## 333. John · 16 of 57

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### Verse 42

[¶1] But I know you, that ye have not, etc. - Don't say that you oppose me through zeal for God's honor, and love for his name, because I make myself equal to him: no, this is not the case. I know the dispositions of your souls; and I know ye have neither love for his name, nor zeal for his glory. Incorrigible ignorance, and malicious jealousy, actuate your hearts. Ye read the Scriptures, but ye do not enter into their meaning. Had you been as diligent to find out the truth, as you have been to find out allegories, false glosses, and something to countenance you in your crimes, you would have known that the Messiah, who is equal with God, must be the Son of man also, and the inheritor of David's throne; and that the very works which I do are those which the prophets have foretold the Messiah should perform. See [Dan 7:13], [Dan 7:14]; [Isa 9:6], [Isa 9:7]; [Isa 11:1-5], [Isa 11:10]; [Isa 35:4-6].

### Verse 43

[¶3] I am come in my Father's name - With all his influence and authority. Among the rabbins, it was essential to a teacher's credit that he should be able to support his doctrine by the authority of some eminent persons who had gone before. Hence the form, Coming in the name of another.

[¶4] If another shall come in his own name - Having no Divine influence, and no other authority than his own, him ye will receive. That this was notoriously the case may appear from Josephus, Antiq. b. xviii. c. 14; [Act 5:36], [Act 5:37]; Eusebius, Eccl. Hist. b. iv. c. 6. It is by the just judgment of God, that those who will not believe the truth of God shall be so given up as to believe the most absurd of lies. For an account of these false Christs, see the notes on [Mat 24:5].

### Verse 44

[¶6] How can ye believe, which receive honor, etc. - The grand obstacle to the salvation of the scribes and Pharisees was their pride, vanity, and self-love. They lived on each other's praise. If they had acknowledged Christ as the only teacher, they must have given up the good opinion of the multitude; and they chose rather to lose their souls than to forfeit their reputation among men! This is the ruin of millions. They would be religious, if religion and worldly honor were connected; but as the kingdom of Christ is not of this world, and their hearts and souls are wedded to the earth, they will not accept the salvation which is offered to them on these terms - Deny thyself: take up thy cross, and follow Me. It is no wonder that we never find persons making any progress in religion who mix with the world, and in any respect regulate their conduct by its anti-Christian customs, maxims, and fashions.

[¶7] From God only? - Or, from the only God - Παρα του μονου Θεου. Two of the ancient Slavonic versions read, From the only begotten Son of God.

### Verse 45

[¶9] Do not think that I will accuse you - You have accused me with a breach of the Sabbath, which accusation I have demonstrated to be false: I could, in return, accuse you, and substantiate the accusation, with the breach of the whole law; but this I need not do, for Moses, in whom ye trust, accuses you. You read his law, acknowledge you should obey it, and yet break it both in the letter and in the spirit. This law, therefore, accuses and condemns you. It was a maxim among the Jews that none could accuse them but Moses: the spirit of which seems to be, that only so pure and enlightened a legislator could find fault with such a noble and excellent people! For, notwithstanding their abominations, they supposed themselves the most excellent of mankind!

### Verse 46

[¶11] He wrote of me - For instance, in reciting the prophecy of Jacob, [Gen 49:10]. The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. And in [Deu 18:18] : I will raise them up a Prophet from among their brethren like unto thee; and I will put my words in his mouth, etc. Confer this with [Act 3:22], and [Act 7:37]. Besides, Moses pointed out the Messiah in a multitude of symbols and figures, which are found in the history of the patriarchs, the ceremonial laws, and especially in the whole sacrificial system. All these were well-defined, though shadowy representations of the birth, life, sufferings, death, and resurrection of the Savior of the world. Add to this, Moses has given you certain marks to distinguish the false from the true prophet, [Deu 13:1-3]; [Deu 18:22], which, if you apply to me, you will find that I am not a false but a true prophet of the Most High God.

### Verse 47

[¶13] But if ye believe not his writings, etc. - If you lay them not to heart - if you draw not those conclusions from them which their very letter, as well as their spirit, authorizes you to draw, how shall ye believe my words, against which ye have taken up the most ungrounded prejudice? It is no wonder that we find the Jews still in the gall of bitterness, and bond of iniquity: as they believe not Moses and the prophets, in reference to the Messiah, it is no marvel that they reject Christ and the apostles. Till they see and acknowledge, from the law and the prophets, that Christ must have come, they will never believe the Gospel. St. Paul says, [2Cor 3:15], that even until this day, when Moses (i.e. the law) is read, the Veil is upon their hearts: - so that they see not to the end of that which is abolished: [2Cor 3:13]. Nor will this veil be taken away, till they turn from worldly gain and atheism (which appears to be their general system) to the Lord, [2Cor 3:16]; and then the light of the glory of God shall shine on them in the face (through the mediation and merits) of Jesus Christ.

[¶14] It appears that this discourse of our Lord had effectually confounded these Jews, for they went away without replying - a manifest proof they had nothing to say.

[¶15] 1. In all periods of their history, the Jews were both an incredulous and disobedient people: perhaps it was on this ground that God first chose them to be keepers of his testimonies; for had they not had the most incontrovertible proofs that God did speak, they would neither have credited nor preserved his oracles. Their incredulity is, therefore, no mean proof of the Divine authority of the law and the prophets. The apostles, who were all Jews, partook deeply of the same spirit, as various places in the Gospel prove; and, had not they had the fullest evidence of the divinity of their Master, they would not have believed, much less have sealed the truth with their blood. Thus their incredulity is a strong proof of the authenticity of the Gospel.

[¶16] 2. When a man, through prejudice, bigotry, or malevolence, is determined to disbelieve, both evidence and demonstration are lost upon him: he is incapable of conviction, because he is determined not to yield. This was, this is, the case with the Jews - there are facts before their eyes sufficient to convince and confound them; but they have made a covenant with unbelief, and therefore they continue blind, ignorant, and wicked; obstinately closing their eyes against the light; and thus the wrath of God is coming upon them to the very uttermost. But shall not a rebellious and wicked Christian be judged worthy of more punishment? Certainly: for he professes to believe that truth which is able to make him wise unto salvation, by faith in Jesus Christ. Reader, it is an awful thing to trifle with the Gospel! - the God of it is pure, jealous, and holy. Come unto him and implore forgiveness of thy past sins, that thou mayest have eternal life.

### Introduction

[¶18] Jesus passes the sea of Tiberias, and a great multitude follow him, [Joh 6:1-4]. He feeds five thousand with five loaves, and two fishes, [Joh 6:5-13]. They acknowledge him to be the prophet that should come into the world, [Joh 6:14]. They purpose to force him to become their king; and he withdraws from the multitude, [Joh 6:15]. The disciples take ship, and go towards Capernaum, and are overtaken with a storm, [Joh 6:16-18]. Christ comes to them, walking upon the water, [Joh 6:19-21]. The people take boats and follow him, [Joh 6:22-24]. He reproves their fleshly motives, [Joh 6:25-27]. They profess a desire to be instructed, [Joh 6:28]. Christ preaches to them, and shows them that he is the bread of life, and that they who reject him are without excuse, [Joh 6:29-40]. They are offended, and cavil, [Joh 6:41], [Joh 6:42]. He asserts and illustrates his foregoing discourse, [Joh 6:43-51]. They again cavil, and Christ gives farther explanations, [Joh 6:52-59]. Several of the disciples are stumbled at his assertion, that unless they ate his flesh and drank his blood they could not have life, [Joh 6:60]. He shows them that his words are to be spiritually understood, [Joh 6:61-65]. Several of them withdraw from him, [Joh 6:66]. He questions the twelve, whether they also were disposed to forsake him, and Peter answers for the whole, [Joh 6:67-69]. Christ exposes the perfidy of Judas, [Joh 6:70], [Joh 6:71].

### Verse 1

[¶20] After these things - This is a sort of indefinite expression, from which me can gather nothing relative to the time in which these things happened. It refers no doubt to transactions in the preceding year.

[¶21] Jesus went over the sea of Galilee - Or, as some translate the words, by the side of the sea of Galilee. From Luke, [Luk 9:10], we learn that this was a desert place in the vicinity of Bethsaida. The sea of Galilee, Genesaret, and Tiberias, are the same in the New Testament with the sea of Cinnereth in the Old. Tiberias was a city in Galilee, situated on the western side of the lake. See on [Joh 6:22] (note).

### Verse 2

[¶23] They saw his miracles which he did - John does not mention these miracles; but Matthew details them, Matthew 12:2-14:13. John seems more intent on supplying the deficiencies of the other evangelists than in writing a connected history himself.

### Verse 3

[¶25] Went up into a mountain - This mountain must have been in the desert of Bethsaida, in the territories of Philip, tetrarch of Galilee. Our Lord withdrew to this place for a little rest; for he and his disciples had been so thronged with the multitudes, continually coming and going, that they had not time to take necessary food. See [Mar 6:31].

### Verse 4

[¶27] And the passover - was nigh - This happened about ten or twelve days before the third passover which Christ celebrated after his baptism. Calmet. For a particular account of our Lord's four passovers see the note on [Joh 2:13].

[¶28] For thirty days before the Passover there were great preparations made by the Jews, but especially in the last nineteen days, in order to celebrate the feast with due solemnity. Lightfoot supposes that what is here related happened within the last fifteen days. See Calmet's opinion above.

### Verse 5

[¶30] Saw a great company - See this miracle explained at large on [Mat 14:13] (note), etc.; [Mar 6:31] (note), etc.; [Luk 9:10] (note), etc. In speaking of the passovers, and various other matters, it does not appear that John follows any strict chronological order. From [Joh 6:15], it appears that our Lord had come down from the mountain, and fed the multitudes in a plain at the foot of it.

[¶31] Saith unto Philip - This, with what follows, to the end of the seventh verse, is not mentioned by any of the other evangelists.

[¶32] Philip was probably the provider for the disciples, as Judas was the treasurer.

[¶33] Whence shall we buy bread - Instead of αγορασομεν, shall we buy, I should read αγορασωμεν, may we buy, which is the reading of ABDEHLS, Mt. VB, and many others. As Philip was of Bethsaida, [Joh 1:44]; [Joh 12:21], he must have been much better acquainted with the country in which they then were than any other of the disciples.

### Verse 6

[¶35] This he said to prove him - To try his faith, and to see whether he and the other apostles had paid proper attention to the miracles which they had already seen him work; and to draw their attention more particularly to that which he was now about to perform. This is an observation of the evangelist himself, who often interweaves his own judgment with the facts he relates, which St. Matthew rarely ever does. The other evangelists say that, previously to this miracle, he continued to instruct and heal the multitudes till it was near the close of the day. [Mat 14:14], [Mat 14:15]; [Mar 6:34], [Mar 6:35]; [Luk 9:11], [Luk 9:12].

### Verse 7

[¶37] Two hundred pennyworth - This sum, rating the denarius at 7 3/4d., would amount to 6. 9s. 2d. of our money, and appears to have been more than our Lord and all his disciples were worth of this world's goods. See the notes on [Mat 18:28].

### Verse 8

[¶39] Andrew, Simon Peter's brother, saith - The other evangelists attribute this answer to the apostles in general. See the passages referred to above.

### Verse 9

[¶41] There is a lad here - Παιδαριον, a little boy, or servant, probably one who carried the apostles' provisions, or who came on purpose to sell his bread and fish.

[¶42] Five barley loaves - Barley scarcely bore one-third of the value of wheat in the east: see [Rev 6:6]. That it was a very mean fare appears from [Eze 13:19], where the false prophetesses are said to pollute the name of God for handfuls of barley, i.e. for the meanest reward. And Plutarch, in Apoph. p. 174, speaking concerning the flight of Artaxerxes Mnemon, says he was reduced to such distress as to be obliged to eat barley bread. See Kypke. From this and other circumstances we may plainly perceive that the self-denying doctrine preached by Christ and his apostles was fully exemplified in their own manner of living.

[¶43] Two small fishes - Δυο οψαρια. The word of οψαριον signifies whatever is eaten with bread, to perfect the meal, or to make it easy of deglutition, or to help the digestion. There is no word in the English language for it, which is a great defect. The inhabitants of Scotland, and of the north and north-west of Ireland, use the word kytshen, by which they express what ever is eaten with bread or potatoes, as flesh, fish, butter, milk, eggs, etc., no satisfactory etymology of which word I am able to offer. In the parallel places in the other three evangelists, instead of οψαρια, ιχθυας is used; so that the word evidently means fish in the text of St. John: see on [Joh 21:5] (note).

## 334. John · 17 of 57

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/334/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/334/#p-N

### Verse 10

[¶1] There was much grass in the place - Perhaps newly mown grass, or hay, is meant, (so the Vulgate faenum), and this circumstance marks out more particularly that the passover was at hand. In Palestine the grass is ready for mowing in March; and this miracle seems to have been wrought only a few days before the commencement of that festival: see [Joh 6:4].

### Verse 11

[¶3] Jesus took the loaves - See the notes on [Mat 14:19-21] (note). As there were five loaves and five thousand people, so there was one loaf to every thousand men, independently of the women and children.

### Verse 12

[¶5] Gather up the fragments - "Great will be the punishment of those who waste the crumbs of food, scatter seed, and neglect the law." Synops Sohar. Among the Jews the פאה peah, or residue after a meal, was the property of the servitors.

### Verse 14

[¶7] This is of a truth that prophet - Spoken of, [Deu 18:15], viz. the Messiah. How near were these people at this time to the kingdom of heaven!

### Verse 15

[¶9] Take him by force, to make him a king - The Jews had often suffered by famine in those times in which their enemies were permitted to prevail over them; but, finding that Jesus had such power as to multiply a few loaves to feed thousands, they took it for granted that while he was at their head no evil could possibly happen to them, and therefore were determined immediately to proclaim him king, and rid themselves at once of Herod and the Romans. Our Lord perceiving this, either by some words which they had dropped, or by his penetration of their hearts, retired before the project had been fully formed, or could be put into execution. It was not till a considerable time afterwards that even the disciples fully understood that his kingdom was not of this world.

[¶10] Into a mountain - That on which he was with his disciples previously to his working this miracle: see [Joh 6:3].

[¶11] St. Matthew, [Mat 14:22], [Mat 14:23], and Mark, [Mar 6:45], [Mar 6:46], say that, before this, Jesus constrained his disciples to embark in the vessel, and go along the sea coast towards Capernaum, or Bethsaida - see here [Joh 6:17], and the note on [Mar 6:45] (note); and that, after they were gone, he dismissed the multitudes, having, no doubt, given them such advices as the nature of the case required; after which he went into the mountain to pray.

[¶12] Worldly wisdom would have said, "Declare thyself king: yield to the desires of the people: this will be the readiest way of converting the Jews." No. Jesus must die for the sin of the world. - No man's heart can be turned to God by outward pomp or splendor - no saving change can be brought about by any might or any power, but by the Spirit of the Lord of hosts. [Zac 4:6].

### Verse 17

[¶14] Toward Capernaum - St. Mark says, [Mar 6:45], that our Lord commanded them to go along to Bethsaida; and in the course of the history we find they got neither to Bethsaida nor Capernaum, but landed in the country of Genesaret: [Mat 14:34]. Our Lord seems to have desired them to go either to Bethsaida or Capernaum, which were only a very few miles distant, and on the same side of the sea. The reason why they could reach neither was the storm which the evangelists say rose at the time, and the wind being contrary: the storm being probably excited by the prince of the power of the air. Capernaum lay at the northern part of this sea, and they went along the Galilean or western coast, probably expecting Christ to come to them, on which account they might keep in close by the land. But there are great difficulties in fixing the places mentioned by the evangelists. By some writers Bethsaida and Capernaum are placed on opposite sides of this lake: by others on the same side. Sometimes when our translation speaks of passing over the sea, etc., a coasting voyage only is meant, as we find the disciples landing on the same side from which they had departed: see the note on [Joh 6:22].

### Verse 19

[¶16] Had rowed - Their vessel was a small one only, something of the boat kind: as to sails, if they had any, they could not now venture to carry them, because of the storm.

[¶17] Five and twenty or thirty furlongs - Between three and four miles. The sea of Tiberias, on which they now were, was, according to Josephus, War, book iii. chap. 25, forty furlongs, or five miles in breadth; and one hundred and forty furlongs, or eighteen miles, in length. Pliny, lib. v. chap. 15, makes it about six miles broad, and sixteen long.

[¶18] They see Jesus - See the notes on [Mat 14:25], etc.

### Verse 21

[¶20] Immediately the ship was at the land - How far they were from the place at which they landed, when our Lord came to them, we know not. But the evangelist seems to speak of their sudden arrival there as extraordinary and miraculous.

### Verse 22

[¶22] The people which stood on the other side - ἙϚηκως περαν της θαλασσης, Standing by the sea side. The people were not on the other side, i.e. in Perea, as our version states, but on that side where Bethsaida lay: see the notes on [Mat 14:25], [Mat 14:34], and on [Mar 6:45]. The Greek word, περαν, says Bishop Pearce, seems to signify in Scripture sometimes on the side of, and sometimes on this side of: see [Jos 5:1] and 1 Maccabees 9:34. The Hebrew word אבר abar, signifies by the side: [Exo 28:26], and is translated on this side in [Deu 4:29]. It has the same meaning in the Septuagint, [Deu 1:5]; [Deu 3:8]; [Deu 4:46]. περαν, says Vorstius, is the same with παρα, near to. This is evidently the meaning of the word in [Mat 4:15]; as it appears, from what is said of the land of Zabulon and Nepthali, that by περαν is not meant beyond, but by the side of; because those two tribes inhabited the western side of Jordan, which was the side lying nearest to Judea and Galilee: see on [Mat 19:1] (note).

### Verse 23

[¶24] There came other boats - After Jesus and his disciples had departed.

[¶25] From Tiberias - Herod Antipas built this city near the lake of Genesaret, in the best parts of Galilee, and called it Tiberias, in honor of Tiberius, the Roman emperor: see Jos. Ant. book xviii. chap. 2. sect. 3.

### Verse 24

[¶27] They also took shipping - That is, as many of them as could get accommodated with boats took them and thus got to Capernaum; but many others doubtless went thither on foot, as it is not at all likely that five or six thousand persons could get boats enow to carry them.

### Verse 25

[¶29] On the other side of the sea - That is, on the sea coast, to the northward of it, where Capernaum lies in the land of Genesaret: but see the note, on [Joh 6:17], [Joh 6:22]. It was in one of the synagogues of Capernaum that he delivered the following discourse: see [Joh 6:59].

### Verse 26

[¶31] Ye seek me, not because ye saw, etc. - Though the miracle of the loaves was one of the most astonishing that ever was wrought upon earth; and though this people had, by the testimony of all their senses, the most convincing proof of its reality; yet we find many of them paid little attention to it, and regarded the omnipotent hand of God in it no farther than it went to satisfy the demands of their appetite! Most men are willing to receive temporal good from the hands of God; but there are few, very few, who are willing to receive spiritual blessings.

### Verse 27

[¶33] Labor not for the meat - That is, for that only, but also for the bread, etc. Our Lord wills every man to be active and diligent in that employment in which providence has placed him; but it is his will also that that employment, and all the concerns of life, should be subservient to the interest of his soul.

[¶34] But for that meat, etc. - He who labors not, in the work of his salvation, is never likely to enter into the kingdom of God. Though our labor cannot purchase it, either in whole or in part, yet it is the way in which God chooses to give salvation; and he that will have heaven must strive for it. Every thing that can be possessed, except the salvation of God, is a perishing thing: this is its essential character: it can last to us no longer than the body lasts. But, when the earth and its produce are burnt up, this bread of Christ, his grace and salvation, will be found remaining unto eternal life. This is the portion after which an immortal spirit should seek.

[¶35] Him hath God the Father sealed - By this expression, our Lord points out the commission which, as the Messiah, he received from the Father, to be prophet and priest to an ignorant, sinful world. As a person who wishes to communicate his mind to another who is at a distance writes a letter, seals it with his own seal, and sends it directed to the person for whom it was written, so Christ, who lay in the bosom of the Father, came to interpret the Divine will to man, bearing the image, superscription, and seal of God, in the immaculate holiness of his nature, unsullied truth of his doctrine, and in the astonishing evidence of his miracles. But he came also as a priest, to make an atonement for sin; and the bread which nourishes unto eternal life, he tells us, [Joh 6:51], is his body, which he gives for the life of the world; and to this sacrifice of himself, the words, him hath God the Father sealed, seem especially to relate. It certainly was a custom, among nations contiguous to Judea, to set a seal upon the victim which was deemed proper for sacrifice. The following account of the method of providing white bulls among the Egyptians, for sacrifices to their god Apis, taken from Herodotus, Euterpe, b. ii. p. 117, casts much light upon this place. "They sacrifice white bulls to Apis; and for that reason make the following trial. If they find one black hair upon him, they consider him as unclean: that they may know this with certainty, the priest appointed for this purpose views every part of the animal, both standing and lying on the ground. After this, he draws out his tongue, to see if he be clean by certain signs: in the last place, he looks upon the hairs of his tail, that he may be sure they are as by nature they should be. If, after this search, the bull is found unblemished, he signifies it by tying a label to his horns; then, having applied wax, he seals it with his ring, and they lead him away: for it is death to sacrifice one of these animals, unless he have been marked with such a seal.

[¶36] The Jews could not be unacquainted with the rites and ceremonies of the Egyptian worship; and it is possible that such precautions as these were in use among themselves, especially as they were so strictly enjoined to have their sacrifices without Spot, and without blemish. Infinite justice found Jesus Christ to be without spot or blemish, and therefore sealed, pointed out and accepted him, as a proper sacrifice and atonement for the sin of the whole world. Collate with this passage, [Heb 7:26-28]; [Eph 5:27]; [2Pet 3:14]; and especially [Heb 9:13], [Heb 9:14] : For if the blood of Bulls and of goats, and the ashes of a heifer sprinkling the unclean, sanctifieth - how much more shall the blood of Christ, who through the eternal Spirit offered himself Without Spot to God, purge your consciences from dead works! The rabbins talk much of the seal of God, which they suppose to be אמת emeth, or truth; and that this is a representation of the unoriginated and endless perfections of God. This doctrine is just; but their method of proving it is not so satisfactory. Aleph א, say they, is the first letter of the alphabet; mem מ the middle; and tau ת the last: these three letters make אמת emeth, Truth, because God is the first - there was none before him; he is the middle - none mingles with him; and he is the last - there can be none after him. Hieros. Sanhed. fol. 18. See also [1Pet 1:18], [1Pet 1:19].

### Verse 28

[¶38] That we might work the works of God? - That is, Divine works, or such as God can approve.

### Verse 29

[¶40] This is the work of God, that ye believe - There is nothing you can be employed in more acceptable to God than in yielding to the evidence set before you, and acknowledging me as your Messiah and the Savior of a lost world.

### Verse 30

[¶42] What sign - Τι σημειον, What miracle; so the word is evidently used, [Joh 2:11], [Joh 2:23], and in many other places.

[¶43] That we may see, and believe thee - That, having seen the miracle, we may believe thee to be the promised Messiah. They had already seen the miracle of the five loaves, and did not believe; and it was impossible for them to see any thing more descriptive of unlimited power and goodness. Even miracles themselves are lost on persons whose hearts are fixed on the perishing things of the world, and whose minds are filled with prejudice against the truth.

### Verse 31

[¶45] Our fathers did eat manna in the desert - Their argument seems to run thus: Thou hast, we grant, fed five thousand men with five loaves and two small fishes; but what is this in comparison of what Moses did in the desert, who for forty years fed more than a million of persons with bread from heaven: do something like this, and then we will believe in thee, as we have believed in Moses.

## 335. John · 18 of 57

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/335/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/335/#p-N

### Verse 32

[¶1] Moses gave you not that bread from heaven - Our Lord refutes the argument of the Jews, by proving:

[¶2] 1. That it was not Moses, but God, who gave the manna.

[¶3] 2. That this bread was not the true bread, but was merely a type of it.

[¶4] 3. That God had given them now a bread infinitely more excellent.

[¶5] 4. That himself is that heavenly nourishment of which he spake, and who was typified by the manna in the desert.

[¶6] To show that himself was the true bread from heaven, he proves two things:

[¶7] 1. That his doctrine was the true nourishment of the soul, and that those who were to be put in possession of the blessings promised in it must come to God by faith.

[¶8] 2. That he would give his body for the life of the world: that as bread is the staff that supports the natural life of man, so the salvation procured by his death should be that by which the bodies and souls of believers should be preserved unto life eternal.

### Verse 34

[¶10] Lord, evermore give us this bread - Either meaning, "Let the miracle of the manna be renewed, and continue among us for ever:" or, "Let that bread of which thou hast spoken, become our constant nourishment." The Jews expected that, when the Messiah should come, he would give them all manner of delicacies, and, among the rest, manna, wine, and spicy oil. From the following extract, we may see where Mohammed got his Paradise. "Many affirm, says Rab. Mayemon, that the hope of Israel is this: That the Messiah shall come and raise the dead; and they shall be gathered together in the garden of Eden, and shall eat and drink and satiate themselves all the days of the world. There the houses shall be all builded with precious stones; the beds shall be made of silk; and the rivers shall flow with wine and spicy oil. He made manna to descend for them, in which was all manner of tastes; and every Israelite found in it what his palate was chiefly pleased with. If he desired fat in it, he had it. In it, the young man tasted bread, the old man honey, and the children oil. So shall it be in the world to come, (i.e. the days of the Messiah.) He shall give Israel peace, and they shall sit down in the garden of Eden, and all nations shall behold their condition; as it is said, My servants shall eat, but ye shall be hungry, etc., [Isa 65:13]." See Lightfoot.

### Verse 35

[¶12] I am the bread of life - That is, the bread which gives life, and preserves from death.

[¶13] He that cometh to me - The person who receives my doctrine, and believes in me as the great atoning sacrifice, shall be perfectly satisfied, and never more feel misery of mind. All the guilt of his sins shall be blotted out, and his soul shall be purified unto God; and, being enabled to love him with all his heart, he shall rest, fully, supremely, and finally happy, in his God.

### Verse 37

[¶15] All that the Father giveth me - The neuter gender, παν, is probably used here for the masculine, πας.

[¶16] Shall come to me - All that are drawn by the Father, [Joh 6:44], i.e. all those who are influenced by his Spirit, and yield to those influences: for as many as are Led (not driven or dragged) by the Spirit of God, they are the children of God, [Rom 8:14]. God sent his prophets to proclaim his salvation to this people; and he accompanied their preaching with the influence of his Spirit. Those who yielded were saved: those who did not yield to these drawings were lost. This Spirit still continued to work and to allure; but the people being uncircumcised both in heart and ears, they always resisted the Holy Ghost; as their fathers did, so did they; [Act 7:51]. And though Christ would have gathered them together, as a hen would her chickens under her wings, yet they would not. See the note on [Mat 23:37]. Those who come at the call of God, he is represented here as giving to Christ, because it is through his blood alone that they can be saved. God, by his Spirit, convinces of sin, righteousness, and judgment; those who acknowledge their iniquity, and their need of salvation, he gives to Christ, i.e. points out unto them the Lamb of God, who takes away the sin of the world. Our Lord may here also refer to the calling of the Gentiles; for these, according to the ancient promise, [Psa 2:8], were given to Christ: and they, on the preaching of the Gospel, gladly came unto him. See ample proofs of this in the Acts of the Apostles.

[¶17] I will in no wise cast out - The words are exceedingly emphatical - ου μη εκβαλω εξω, I will by no means thrust out of doors; excellently rendered by Matthew of Erberg in his Italian Bible - Io non cacciaro fuori, I will not chase him out of the house. Our blessed Lord alludes to the case of a person in deep distress and poverty, who comes to a nobleman's house, in order to get relief: the person appears; and the owner, far from treating the poor man with asperity, welcomes, receives him kindly, and supplies his wants. So does Jesus. Newer did he reject the suit of a penitent, however grievous his crimes might have been. He is come to the house of mercy; he is lying at the threshold: the servants bid him come in - he obeys, and stands trembling, waiting for the appearing of the Master, doubtful whether he is to be received or rejected: the Master appears, and not only grants his suit, but receives him into the number of his family: he alleges his unfitness, his unworthiness, his guilt, his crimes, his ingratitude: no matter, all shall be blotted out through the blood of the Lamb, and he be put among the children, and on none of these accounts shall he be put out of the house. The Gentiles shall be as welcome as the Jews; and the invitation to them be as free, as full, and as hearty: they shall become his adopted children, and never be cast out, as the Jews have been. O thou God of love! how able and Willing art thou to save the vilest of the vile, who come unto thee! Thou art not the God of the Jews only, thou art also the God of the Gentiles. Rejoice, therefore, ye Gentiles, with his people.

### Verse 38

[¶19] Not to do mine own will - I am come, not to act according to human motives, passions, or prejudices; but according to infinite wisdom, goodness, and mercy. Jewish passions and prejudices would reject publicans and sinners as those alluded to, and shut the gate of heaven against the Gentiles; but God's mercy receives them, and I am come to manifest that mercy to men.

### Verse 39

[¶21] I should lose nothing - It is the will of God that every soul who believes should continue in the faith, and have a resurrection unto life eternal. But he wills this continuance in salvation, without purposing to force the persons so to continue. God may will a thing to be, without willing that it shall be. Judas was given to Christ by the Father, [Joh 17:12]. The Father willed that this Judas should continue in the faith, and have a resurrection unto life eternal: but Judas sinned and perished. Now it is evident that God willed that Judas might be saved, without willing that he must be saved infallibly and unconditionally. When a man is a worker together with the grace of God, he is saved; when he receives that grace of God in vain, he is lost - not through a lack of will or mercy in God, but through lack of his co-operation with Divine grace. God saves no man as a stock or a stone, but as a reasonable being and free agent. "That which thou hast heard, thou mayest hold fast, and persevere in, if thou wilt," Says St. Augustin. In eo quod audieras, et tenueras, perseverares, si velles. De Correct. &Grat. c. 7. See Calmet.

[¶22] Raise it up again at the last day - The Jews believed that the wicked should have no resurrection; and that the principle that led to the resurrection of the body, in the righteous, was the indwelling Spirit of God. This is positively asserted in the Shir Hashirim Rabba. See Schoettgen.

### Verse 40

[¶24] This is the will of him that sent me - Lest they should take a wrong meaning out of his words, as many have done since, he tells them that, far from any person being excluded from his mercy, it was the will of God that every one who saw him might believe and be saved. The power, without which they could not believe, he freely gave them; but the use of that power was their own. God gives the grace of repentance and faith to every man; but he neither repents nor believes for any man. Each must repent for his own sins, and believe in the Lord Jesus, through the grace given, or perish.

### Verse 41

[¶26] The Jews then murmured - Because the whole of his discourse event to prove that he was infinitely greater than Moses; and that he alone could give present peace and eternal glory to men.

### Verse 44

[¶28] Except the Father - draw him - But how is a man drawn? St. Augustin answers from the poet, Trahit sua quemque voluptas; a man is attracted by that which he delights in. Show green herbage to a sheep, he is drawn by it: show nuts to a child, and he is drawn by them. They run wherever the person runs who shows these things: they run after him, but they are not forced to follow; they run, through the desire they feel to get the things they delight in. So God draws man: he shows him his wants - he shows the Savior whom he has provided for him: the man feels himself a lost sinner; and, through the desire which he finds to escape hell, and get to heaven, he comes unto Christ, that he may be justified by his blood. Unless God thus draw, no man will ever come to Christ; because none could, without this drawing, ever feel the need of a Savior. See August. Tract. 26, in Joan. and Calmet.

[¶29] Drawing, or alluring, not dragging is here to be understood. "He," say the rabbins, "who desires to cleave to the holy and blessed God, God lays hold of him, and will not cast him off." Synops. Sohar. p. 87. The best Greek writers use the verb in the same sense of alluring, inciting, etc.

### Verse 45

[¶31] It is written in the prophets - [Isa 54:13]; [Jer 31:34].

[¶32] They shall be all taught of God - This explains the preceding verse. God teaches a man to know himself, that, finding his need of salvation, he may flee to lay hold on the hope which his heavenly Father has set before him in the Gospel. God draws men by his love, and by showing them what his love has done for them. Fear repels, but love attracts. He who is ever preaching the terrors of the law, and representing God as a vindictive judge, will never bring sinners to him. They are afraid of this terrible God: but they love him, who so loved the world that he gave his only begotten Son, that whosoever believeth in him might not perish, but have everlasting life.

### Verse 46

[¶34] Not that any man hath seen the Father - He does not teach men by appearing personally before them, or by any other outward voice than that of his word and messengers; but he teaches by his Spirit. This teaching from God implies:

[¶35] 1. That they shall have proper instruction.

[¶36] 2. That they shall comprehend it; for, when God teaches, there is no delay in learning. And,

[¶37] 3. That this teaching should be by the influence of the Holy Ghost upon their minds.

[¶38] He which is of God - That is, Christ alone: neither Moses nor any of the prophets had ever seen God: Jesus, who lay in the bosom of the Father, He saw and revealed him, [Joh 1:18].

### Verse 47

[¶40] Hath everlasting life - He is entitled to this, on his believing me to be the Messiah, and trusting in me alone for salvation. Our blessed Lord recapitulates here what he had said in the preceding discourse. The person who is saved is,

[¶41] 1. drawn by the Father;

[¶42] 2. hears his instructions;

[¶43] 3. accepts the salvation offered;

[¶44] 4. is given to Christ Jesus, that he may be justified by faith;

## 336. John · 19 of 57

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[¶0] 5. is nourished by the bread of life;

[¶1] 6. perseveres in the faith;

[¶2] 7. is not lost, but is raised up at the last day; and

[¶3] 8. is made a partaker of eternal life.

### Verse 48

[¶5] I am that bread of life - I alone afford, by my doctrine and Spirit, that nourishment by which the soul is saved unto life eternal.

### Verse 49

[¶7] Your fathers did eat manna - and are dead - That bread neither preserved their bodies alive, nor entitled them to life eternal; but those who receive my salvation, shall not only be raised again in the last day, but shall inherit eternal life. It was an opinion of the Jews themselves that their fathers, who perished in the wilderness, should never have a resurrection. Our Lord takes them on their own ground: Ye acknowledge that your fathers who fell in the wilderness shall never have a resurrection; and yet they ate of the manna: therefore that manna is not the bread that preserves to everlasting life, according even to your own concession.

### Verse 50

[¶9] This is the bread, etc. - I am come for this very purpose, that men may believe in me, and have eternal life.

### Verse 51

[¶11] Is my flesh, which I will give, etc. - Our Lord explains his meaning more fully, in these words, than he had done before. Having spoken so much of the bread which feeds and nourishes the soul, and preserves from death, the attention of his hearers was fixed upon his words, which to them appeared inexplicable; and they desired to know what their meaning was. He then told them that the bread meant his flesh, (his life), which he was about to give up; to save the life of the world. Here our Lord plainly declares that his death was to be a vicarious sacrifice and atonement for the sin of the world; and that, as no human life could be preserved unless there was bread (proper nourishment) received, so no soul could be saved but by the merit of his death. Reader, remember this: it is one of the weightiest, and one of the truest and most important sayings in the book of God.

### Verse 52

[¶13] How can this man give us his flesh to eat? - Our Lord removes this difficulty, and answers the question, in [Joh 6:63].

### Verse 53

[¶15] Except ye eat the flesh of the Son of man - Unless ye be made partakers of the blessings about to be purchased by my blood, passion, and violent death, ye cannot be saved. As a man must eat bread and flesh, in order to be nourished by them, so a man must receive the grace and Spirit of Christ, in order to his salvation. As food in a rich man's store does not nourish the poor man that needs it, unless it be given him, and he receive it into his stomach, so the whole fountain of mercy existing in the bosom of God, and uncommunicated, does not save a soul: he who is saved by it must be made a partaker of it. Our Lord's meaning appears to be, that, unless they were made partakers of the grace of that atonement which he was about to make by his death, they could not possibly be saved. Bishop Pearce justly observes that the ideas of eating and drinking are here borrowed to express partaking of, and sharing in. Thus spiritual happiness on earth, and even in heaven, is expressed by eating and drinking; instances of which may be seen, [Mat 8:11]; [Mat 26:29]; [Luk 14:15]; [Luk 22:30]; and [Rev 2:17]. Those who were made partakers of the Holy Spirit are said by St. Paul, [1Cor 12:13], to be made to drink into (or of) one Spirit. This, indeed, was a very common mode of expression among the Jews.

### Verse 54

[¶17] Hath eternal life - This can never be understood of the sacrament of the Lord's supper.

[¶18] 1. Because this was not instituted till a year after; at the last Passover.

[¶19] 2. It cannot be said that those who do not receive that sacrament must perish everlastingly.

[¶20] 3. Nor can it be supposed that all those who do receive it are necessarily and eternally saved.

[¶21] On the contrary, St. Paul intimates that many who received it at Corinth perished, because they received it unworthily, not discerning the Lord's body: not distinguishing between it and a common meal; and not properly considering that sacrifice for sin, of which the sacrament of the Lord's super was a type: see [1Cor 11:30].

### Verse 55

[¶23] My flesh is meat indeed, and my blood is drink indeed - Or, rather, My flesh is the true meat, etc. In both clauses of this verse, instead of αληθως, the adverb, I read αληθης, the adjective, agreeing with βρωσις. This reading is supported by BCKLT, and twenty-one others; both the Arabic, Coptic, Sahidic, Armenian, two copies of the Itala, Clement, Origen, Cyril, Chrysostom, and Damascenus. Our Lord terms his flesh, the true meat, and his blood the true drink, because those who received the grace merited by his death would be really nourished and supported thereby unto eternal life. He calls himself the true vine, [Joh 15:1], in exactly the same sense in which he calls himself the true bread, [Joh 6:32], and the true meat and drink in this verse.

### Verse 56

[¶25] Dwelleth in me, and I in him - Of all connections and unions, none is so intimate and complete as that which is effected by the digestion of aliments, because they are changed into the very substance of him who eats them; and this our Lord makes the model of that union which subsists between himself and genuine believers. He lives in them, and they in him; for they are made partakers of the Divine nature: [2Pet 1:4]. To this verse the following addition is made in the Codex Bezae, three copies of the Itala, and Victorinus. After these words - dwelleth in me, and I in him, they add, as the Father in me, and I in the Father. Verily, verily, I say unto you, that unless ye receive the body of the Son of man as the bread of life, ye have not life in him. This is a very remarkable addition, and is between thirteen and fourteen hundred years old.

### Verse 57

[¶27] So he that eateth me, even he shall live by me - From which we learn that the union between Christ and his followers shall be similar to that which subsists between God and Christ.

### Verse 59

[¶29] In the synagogue - in Capernaum - From [Joh 6:26], to this verse, the evangelist gives us the discourse which our Lord preached in the synagogue, in which he was repeatedly interrupted by the Jews; but this gave him the fuller opportunity to proclaim the whole truth relative to his passion and death, to edify the disciples, and confute these gainsayers.

### Verse 60

[¶31] Many therefore of his disciples - So it appears that he had many more than the twelve, who constantly accompanied him.

[¶32] This is a hard saying; who can hear it? - Who can digest such doctrine as this? It is intolerable: it is impracticable. There is a similar saving in Euripides, to the σκληρος λογος of the evangelist. Ποτερα θελεις σοι μαλθακα ψευδη λεγω, η σκληρ' αληθη, φραζε; Tell me whether thou wouldst that I should speak unto thee, a Soft Lie, or the Harsh Truth? The wicked word of a lying world is in general better received than the holy word of the God of truth!

### Verse 61

[¶34] Jesus knew in himself - By giving them this proof that he knew their hearts he also proved that he was God; that he could not be deceived himself, and that it was impossible for him to deceive any; consequently, that the doctrine he taught them must be the truth of God.

### Verse 62

[¶36] If ye shall see the Son of man ascend - Ye need not be stumbled at what I say concerning eating my flesh and drinking my blood, for ye shall soon have the fullest proof that this is figuratively spoken, for I shall ascend with the same body with which I shall arise from the dead; therefore my flesh and blood, far from being eaten by men, shall not even be found among them.

### Verse 63

[¶38] It is the spirit that quickeneth - It is the spiritual sense only of my words that is to be attended to, and through which life is to be attained, [2Cor 3:6]. Such only as eat and drink what I have mentioned, in a spiritual sense, are to expect eternal life.

[¶39] The flesh profiteth nothing - If ye could even eat my flesh and drink my blood, this would not avail for your salvation. These words contain a caution that the hearers should not understand his words in the strict literal sense, as if his body were really Bread, and as if his flesh and blood were really to be eaten and drank.

[¶40] The words that I speak - Or, I have spoken. Instead of λαλω, I speak, I read λελαληκα, I have spoken, on the authority of BCDKLT, thirteen others; the Syriac, all the Arabic, all the Persic, Coptic, Ethiopic, Gothic, Slavonic, Vulgate, all the Itala; Origen, Eusebius, Athanasius, Basil, Cyril, Chrysostom, Tertullian, Ambrosias, Augustin, Gaudentius, and Vigilius Taps. This is an important reading, and plainly shows that our Lord's words here do not refer to any new point of doctrine which he was then inculcating, but to what he had spoken concerning his being the living bread, and concerning the eating of his flesh, and drinking of his blood, in the preceding verses.

[¶41] Are spirit, and they are life - As my words are to be spiritually understood, so the life they promise is of a spiritual nature: see Bishop Pearce.

### Verse 64

[¶43] But there are some of you that believe not - This is addressed to Judas, and to those disciples who left him: [Joh 6:66].

[¶44] And who should betray him - Or, who would deliver him up. Because he knew all things; he knew from the first, from Judas's call to the apostleship, and from eternity, (if the reader pleases), who it was who would (not should) deliver him up into the hands of the Jews. Should, in the apprehension of most, implies necessity and compulsion; would implies that he was under the influence of his own free will, without necessity or constraint. The former takes away his guilt: for what a man is irresistibly compelled to do, by the supreme authority of God, he cannot avoid; and therefore to him no blame can attach: but Judas having acted through his own free will, abusing his power, and the grace he had received, he was guilty of the murder of an innocent man, and deserved the perdition to which he went.

## 337. John · 20 of 57

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### Verse 65

[¶1] Therefore said I unto you - [Joh 6:44]. See the note there.

[¶2] Except it were given unto him - None can come at first, unless he be drawn by the Father; and none can continue, unless he continue under those sacred influences which God gives only to those who do not receive his first graces in vain. St. Augustin himself grants that it was the sole fault of these disciples that they did not believe, and were saved. Quare non Poterant credere, si a me quaeratur, cito respondeo, quia Nolebant. If I be asked why these could not believe, I immediately answer, because they Would Not. Aug. Tract. 53, in Joan.

### Verse 66

[¶4] Many of his disciples went back - They no longer associated with him, nor professed to acknowledge him as the Messiah. None of these were of the twelve. Christ had many others who generally attended his ministry, and acknowledged him for the Messiah.

### Verse 67

[¶6] Will ye also go alway? - Or, Do Ye also desire, etc. These words are very emphatical. Will You abandon me? - you, whom I have distinguished with innumerable marks of my affection - you, whom I have chosen out of the world to be my companions, - you, to whom I have revealed the secrets of the eternal world - you, who have been witnesses of all my miracles - you, whom I intend to seat with me on my throne in glory; will You go away? Reader, in what state art thou? Hast thou gone back from Christ, or art thou going back? Wilt thou go? Thou, whom he has redeemed by his blood - thou, whom he has upheld by his power, and fed by his providence - thou, into whose wounded soul he has poured the balm of pardoning mercy - thou, whom he has adopted into the heavenly family - thou, whom he has comforted in so many tribulations and adversities - thou, whose multiplied offenses he has freely and fully pardoned; wilt thou go away?

### Verse 68

[¶8] Simon Peter answered - With his usual zeal and readiness, speaking in behalf of the whole, To whom shall we go? Where shall we find a more gracious master - a more powerful Redeemer - a more suitable Savior? Thou alone hast the words of eternal life. None can teach the doctrine of salvation but thyself; and none can confer the gift of eternal life but thou alone. Reader, let me ask, whither art thou going? Has the world - the devil - the flesh - the words of eternal life? Art thou turning thy back upon God and Christ? For thy zealous services, what has Satan to give thee? Death! hell! and eternal misery! O stop! Cleave to Jesus; he will give thee that happiness which, in vain, thou seekest in the pleasures of sin.

### Verse 69

[¶10] We believe - On the authority of thy word; and are sure - have known, εγνωκαμεν, by the evidence of thy miracles, that thou art the Christ, the promised Messiah. And we belyfath and witen that thu eart Crist Godes Son. Anglo-Saxon. How near is the mother to the daughter tongue!

[¶11] Instead of Christ the Son of the living God, some excellent MSS., BCDL, and others, read ὁ αγιος του Θεου, the holy one of God; and this reading Griesbach has received into the text, leaving out του ζωντος, the living. Χριστος, and ἁγιος convey nearly the same meaning; but the Ethiopic, as usual, retains both. Του ζωντες is omitted by BCDL, H, the Coptic, Sahidic, Armenian, later Persic, Vulgate, all the Itala but one, and by the Anglo-Saxon; which last Griesbach has not noticed.

### Verse 70

[¶13] Have not I chosen you twelve - Have I not, in an especial manner, called you to believe in my name, and chosen you to be my disciples and the propagators of my doctrine! Nevertheless, one of you is a devil, or accuser, enlisted on the side of Satan, who was a murderer from the beginning.

### Verse 71

[¶15] He spake of Judas - for he it was that should betray him - Οὑτος γαρ ημελλεν αυτον παραδιδοναι, He who was about to deliver him up. By referring to this matter so often, did not our blessed Lord intend to warn Judas? Was not the evil fully exposed to his view? And who dare say that it was impossible for him to avoid what he had so often been warned against? When the temptation did take place, and his heart, in purpose, had brought forth the sin, might he not have relented, fallen at his injured master's feet, acknowledge his black offense, and implored forgiveness? And surely his most merciful Lord would have freely pardoned him.

[¶16] 1. On the subject of the disciples sailing off without Christ, and the storm that overtook them, it may be necessary to make a few observations, chiefly for the encouragement of the laborers in God's vineyard. It was the duty of the disciples to depart at the commandment of the Lord, though the storm was great, and the wind contrary. It was their duty to tug at the oar, expecting the appearing of their Lord and master. So it is the duty of the ministers of Christ to embark, and sail even into the sea of persecution and dangerous trial, in order to save souls. There may be darkness for a time - they must row. The waves may rise high - they must row on. The wind may be contrary - still they must tug at the oar. Jesus will appear, lay the storm, and calm the sea, and they shall have souls for their hire. The vessel will get to land, and speedily too. There are particular times in which the Lord pours out his Spirit, and multitudes are quickly convinced and converted. "Alas!" says one, "I see no fruit of my labor; no return of my prayers and tears." Take courage, man; tug on; thou shalt not labor in vain, nor spend thy strength for nought. What he does thou knowest not now, but thou shalt know hereafter. Great grace, and great peace await thee; take courage, and tug on!

[¶17] 2. When a man forsakes the living God, and gives way to avarice, which appears to have been the case with Judas, he is fit for any thing in which Satan may choose to employ him. Beware of the love of money! The cursed lust of gold induced a disciple of Christ to betray his God: and has it not been the ruin of millions since? Few people love money merely for its own sake: they love it because it can provide them with the necessaries, conveniences, and comforts of life; those who have not God for their portion incessantly long after these things, and therefore are covetous. While a man watches unto prayer, and abides in the love of Christ Jesus the Lord, so long he is safe, for he is contented with the lot which God has given him in life. Reader, art thou like Judas (in his best state) put in trust for the poor, or for the Church of Christ. Do not covet; and take heed that thou grudge not; nor permit thy heart to be hardened by repeated sights and tales of wo. Thou art but a steward; act faithfully, and act affectionately. Because the ointment that prefigured the death of our Lord was not applied just as Judas would have it, he took offense; betrayed and sold his master; saw and wished to remedy his transgression; despaired and hanged himself. Behold the fruit of covetousness! To what excesses and miseries the love of money may lead, God alone can comprehend. If any man love the world, the love of the Father is not in him.

### Introduction

[¶19] Jesus continues in Galilee, [Joh 7:1]. He is desired to go to the feast of tabernacles, [Joh 7:2-5]. His answer, [Joh 7:6-9]. He goes up, and the Jews seek him at the feast, [Joh 7:10-13]. He teaches in the temple, [Joh 7:14-24]. The Jews are confounded by his preaching, [Joh 7:25-27]. He continues to teach; they wish to slay him, [Joh 7:28-30]. Many of the people believe on him, [Joh 7:31]. The Pharisees murmur, and our Lord reasons with them, [Joh 7:32-36]. His preaching on the last day of the feast, [Joh 7:37-39]. The people are greatly divided in their opinions concerning him, [Joh 7:40-44]. The officers, who were sent by the Pharisees to take him, return, and because they did not bring him, their employers are offended, [Joh 7:45-49]. Nicodemus reasons with them, [Joh 7:50-53].

### Verse 1

[¶21] After these things - St. John passes from the preceding discourse of our Lord, which he delivered a little before the passover, [Joh 6:4], to the Feast of Tabernacles, which happened six months after, and thus omits many things mentioned by the other evangelists, which our blessed Lord said and did during that time. He had already gone over Galilee four or five times; and he continued there, because he found that the hatred of the Jews was such that they would kill him if they could meet with him in Judea; and his time to suffer was not yet come.

[¶22] For he would not walk in Jewry - Instead of this, some MSS., versions, and fathers read, ουγαρ ειχεν εξουσιαν, he had not authority, or liberty to walk, etc. That is, he was no longer tolerated, and could not preach publicly in Judea, but at the risk of his life. He found greater scope for the exercise of his important ministry in Galilee than in Judea, as the chief priests, etc., were continually plotting his death.

### Verse 2

[¶24] Feast of tabernacles - This feast was celebrated on the fifteenth day of the month Tisri, answering to the last half of our September, and the first half of October. This month was the seventh of the ecclesiastical, and first of the civil, year. The feast took its name from the tents which were erected about the temple, in public places, in courts, and on the flat roofs of their houses, and in gardens; in which the Jews dwelt for eight days, in commemoration of the forty years during which their fathers dwelt in the wilderness. It was one of the three solemn annual feasts in which all the males were obliged, by the law, to appear at Jerusalem.

[¶25] This feast was celebrated in the following manner. All the people cut down branches of palm trees, willows, and myrtles, (and tied them together with gold and silver cords, or with ribbons), which they carried with them all day, took them into their synagogues, and kept them by them while at prayers. On the other days of the feast they carried them with them into the temple and walked round the altar with them in their hands, singing, Hosanna! i.e. Save, we beseech thee! - the trumpets sounding on all sides. To this feast St. John seems to refer, [Rev 7:9], [Rev 7:10], where he represents the saints standing before the throne, with palm branches in their hands, singing, Salvation to God, etc. On the seventh day of the feast, they went seven times round the altar, and this was called Hosanna rabba, the great Hosanna. See the notes on [Mat 21:9]. But the ceremony at which the Jews testified most joy was that of pouring out the water, which was done on the eighth day of the feast. A priest drew some water out of the pool Siloam, in a golden vessel, and brought it into the temple; and at the time of the morning sacrifice, while the members of the sacrifice were on the altar, he went up and poured this water mingled with wine upon it, the people all the while singing, with transports of joy, [Isa 12:1-6], especially [Isa 12:6] : With joy shall ye draw water out of the wells of salvation. To this part of the ceremony, our Lord appears to allude in [Joh 7:37], of this chapter.

[¶26] During this feast many sacrifices were offered. On the first day, besides the ordinary sacrifices, they offered, as a burnt-offering, thirteen calves, two rams, and fourteen lambs with the offerings of flour and the libations of wine that were to accompany them. They offered also a goat for a sin-offering. On all the succeeding days they offered the same sacrifices, only abating one of the calves each day, so that when the seventh day came, they had but seven calves to offer. On the eighth day, which was kept with greater solemnity than the rest, they offered but one calf, one ram, and seven lambs, for a burnt-offering, and one goat for a sin-offering, with the usual offerings and libations. On this day, they also offered in the temple the first fruits of their latter crops, or of those things which come latest to maturity. During the feast, the 113th, 114th, 115th, 116th, 117th, 118th, and 119th Psalms were sung. Leo of Modena says that, though Moses appointed but eight days, yet custom and the devotion of the people have added a ninth to it, which is called the joy of the law, because that on it they complete the reading of the Pentateuch. See Calmet's Com. and Dict., and father Lamy. For the law relative to this institution, see [Lev 23:39], [Lev 23:40] (note), etc., and the notes there; and [Num 29:16], etc.

### Verse 3

[¶28] His brethren - said - It is generally supposed that these were the children of the sisters of his mother Mary; but some of the ancients have stated that Joseph had several children by a former wife. See the account of the evangelist prefixed to this Gospel. No solid proof can be alleged against this; nor can we pretend to say that these were not the children of Joseph and Mary. Our blessed Lord, it is true, was her first born, while she was yet a virgin; but no man can prove that he was her last. It is an article of faith, in the Popish Church, to believe in the perpetual virginity of Mary; and in this respect, without any reason, several Protestants seem to be Papists. However this may be, it is certain that the Hebrews gave the name of brethren to all the relatives of a particular family. See [Gen 31:32], [Gen 31:46].

[¶29] That thy disciples also may see - That is, the disciples which he had made two years and six months before, at the Passover: [Joh 2:23].

### Verse 4

[¶31] No man that doeth any thing in secret, etc. - They took it for granted that Christ was influenced by the same spirit which themselves felt; and that therefore he should use every opportunity of exhibiting himself to the public, that he might get into repute; and they hoped that a part of his honor would be reflected back upon themselves, as being his near relations. They seem to have said: "It is too little to employ thyself in working miracles in Galilee, in the country, and in small villages, among an ignorant and credulous people, from whom thou canst not get much credit: go to Jerusalem, the capital, and among the learned doctors, in the presence of the whole nation assembled at this feast, work thy miracles, and get thyself a name."

### Verse 5

[¶33] Neither did his brethren believe in him - They did not receive him as the promised Messiah; but, having seen so many of his miracles, they could not but consider him as an eminent prophet. They supposed that, if he were the Messiah, he would wish to manifest himself as such to the world; and, because he did not do so, they did not believe that he was the salvation of Israel.

### Verse 6

[¶35] My time is not yet come - It is probable our Lord meant no more than this, that he had some business to transact before he could go to Jerusalem; but his brethren, having nothing to hinder them might set off immediately. Others think he speaks of his passion: My time of suffering is not yet come: as ye are still in friendship with the world, ye need not be under any apprehension of danger: ye may go when ye please. The first sense I think is the best.

### Verse 7

[¶37] The world cannot hate you - The Jews will not persecute you, because ye are in their sentiments and interests. Ye also expect a worldly Messiah.

[¶38] But me it hateth - Because I condemn its injustice, its pride, its ambition, and its maxims, by my life and doctrine. It is very likely that the term world means here the Jewish people only: this is an acceptation in which ὑ κοσμος frequently occurs in this Gospel. See on John 17 (note).

### Verse 8

[¶40] I go not up yet unto this feast - Porphyry accuses our blessed Lord of falsehood, because he said here, I will not go to this feast, and yet afterwards he went; and some interpreters have made more ado than was necessary, in order to reconcile this seeming contradiction. To me the whole seems very simple and plain. Our Lord did not say, I will not go to this feast; but merely, I go not yet, ουπω, or am not going, i.e. at present; because, as he said [Joh 7:6], and repeats here, his time was not yet come - he had other business to transact before he could go. And it is very likely that his business detained him in Galilee till the feast was half over: for we do not find him at Jerusalem till the middle of the feast, [Joh 7:14], i.e. till the feast had been begun four days. He might also be unwilling to go at that time, there being such a great concourse of people on the road to Jerusalem, and his enemies might say that he had availed himself of this time and multitude in order to excite sedition.

### Verse 10

[¶42] But when his brethren were gone up - Having despatched his business, and the concourse of people being now past, he went up also.

### Verse 11

[¶44] Then the Jews sought him - By Jews here are to be understood the scribes, Pharisees, and rulers of the people, and not the inhabitants of the province of Judea. It appears, from the following verses, that many of the people were prejudiced in his favor, but they dared not to own it publicly for fear of the Jews, i.e. for fear of the rulers of the people.

## 338. John · 21 of 57

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/338/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/338/#p-N

### Verse 12

[¶1] Some said, He is a good man - The multitude were divided in their opinions concerning him: those who knew him best said, He is a good man. Those who spoke according to the character given him by the priests, etc., said, Nay; but he deceiveth the people. Those who spoke evil of him spoke out, because they had the rulers on their side; but those who spoke good of him were obliged to do it in private, because they feared these rulers. Calumny and slander are among the privileged orders; they stalk abroad with their thousand brazen mouths, and blast the reputation of the followers of God. Benevolence and candor are only on sufferance; and a whisper in secret is the most they are permitted to give in behalf of Christ and his followers, whose laws and maxims condemn a vicious world, and goad it to revenge.

### Verse 14

[¶3] The midst of the feast - Though the canons required him to be there on the first day, for the performance of a great variety of rites, yet, as these were in general the invention of their doctors, he might think it very proper neither to attend nor perform them.

### Verse 15

[¶5] How knoweth this man letters, having never learned? - The Jewish learning consisted in the knowledge of their own scriptures, and the traditions of their elders. In this learning our blessed Lord excelled. No person ever spoke with more grace and dignity, or knew better how to make a more proper use, or a happier application, of Jewish allegories and parables; because none ever penetrated the sense of the Scriptures as he did; none ever cited them more successfully, or ever showed their accomplishment in so complete and satisfactory a manner. As these branches of learning were taught at the Jewish schools, and our Lord had never attended there, they were astonished to find him excelling in that sort of learning, of which they themselves professed to be the sole teachers.

### Verse 16

[¶7] My doctrine is not mine - Our blessed Lord, in the character of Messiah, might as well say, My doctrine is not mine, as an ambassador might say, I speak not my own words, but his who sent me: and he speaks these words to draw the attention of the Jews from the teaching of man to the teaching of God; and to show them that he was the promised Messiah, the very person on whom, according to the prophet, ([Isa 11:2]), the Spirit of Jehovah - the Spirit of wisdom, counsel, understanding, might, and knowledge, should rest.

### Verse 17

[¶9] If any man wilt do his will, etc. - I will give you a sure rule by which ye may judge of my doctrine: If you really wish to do the will of God, begin the practice of it; and take my doctrine, and apply it to all that you know God requires of man; and if you find one of my precepts contrary to the nature, perfections, and glory of God, or to the present or eternal welfare of men, then ye shall be at liberty to assert that my doctrine is human and erroneous, and God has not sent me. But if, on the contrary, ye find that the sum and substance of my preaching is, That men shall love God with all their heart, soul, mind, and strength, and their neighbor as themselves; and that this doctrine must bring glory to God in the highest, while it produces peace and good will among men; then acknowledge that God has visited you, and receive me as the Messiah promised to your fathers.

### Verse 18

[¶11] He that speaketh of himself, etc. - I will give you another rule, whereby you shall know whether I am from God or not: If I speak so as to procure my own glory, to gratify vanity, or to secure and promote my secular interests, then reject me as a deceiver and as a false prophet. But if I act only to promote the glory of God, to induce all men to love and obey him; if I propose nothing but what leads to the perfection of his law, and the accomplishment of its ordinances, you cannot help acknowledging me at least for a true prophet; and, if you add to this the proofs which I have given of my mission and power, you must acknowledge me as the mighty power of God, and the promised Messiah.

[¶12] And no unrighteousness is in him - Or, there is no falsehood in him: so the word αδικια should be translated here; and it is frequently used by the Septuagint for שקר sheker, a lie, falsehood, etc. See in [Psa 52:3]; [Psa 119:29], [Psa 119:69], [Psa 119:104], [Psa 119:163]; [Psa 144:8]. This is its meaning in [Rom 2:8]; where αδικια, falsehood, is put in opposition to αληθεια, truth.

### Verse 19

[¶14] Did not Moses give you the law, etc. - The scribes and Pharisees announced our Lord to the multitude as a deceiver; and they grounded their calumny on this, that he was not an exact observer of the law, for he had healed a man on the Sabbath day, [Joh 5:9], [Joh 5:10]; and consequently must be a false prophet. Now they insinuated, that the interests of religion required him to be put to death:

[¶15] 1. As a violator of the law; and,

[¶16] 2. as a false prophet and deceiver of the people.

[¶17] To destroy this evil reasoning, our Lord speaks in this wise: If I deserve death for curing a man on the Sabbath, and desiring him to carry home his bed, which you consider a violation of the law, you are more culpable than I am, for you circumcise a child on the Sabbath, which requires much more bustle, and is of so much less use than what I have done to the infirm man. But, if you think you do not violate the law by circumcising a child on the Sabbath, how can you condemn me for having cured one of yourselves, who has been afflicted thirty and eight years? If you consider my conduct with the same eye with which you view your own, far from finding any thing criminal in it, you will see much reason to give glory to God. Why, therefore, go ye about to kill me, as a transgressor of the law, when not one of yourselves keeps it?

### Verse 20

[¶19] Thou hast a devil - The crowd, who made this answer, were not in the secret of the chief priests. They could not suppose that any person desired to put him to death for healing a diseased man; and therefore, in their brutish manner, they say, Thou hast a demon - thou art beside thyself, and slanderest the people, for none of them desires to put thee to death. The Codex Cyprius (K), four others, and the margin of the later Syriac, attribute this answer to the Jews, i.e. those who were seeking his life. If the reading, therefore, of οἱ Ιουδαιοι, the Jews, be received instead of ὁ οχλος, the multitude, it serves to show the malice of his enemies in a still stronger light: for, fearing lest their wish to put him to death might not be gratified, and that his teaching should prevail among the common people; to ruin his credit, and prevent his usefulness, they give out that he was possessed by a demon; and that, though he might be pitied as a miserable man, yet he must not be attended to as a teacher of righteousness. Malice and envy are ever active and indefatigable, leaving no stone unturned, no mean unused, that they may win the object of their resentment. See the note on [Joh 7:26].

### Verse 21

[¶21] I have done one work - That of curing the impotent man, already referred to. See [Joh 5:9].

[¶22] And ye all marvel - or, ye all marvel because of this. Some have δια τουτο, in connection with θαυμαζετε, which the common pointing makes the beginning of the next verse, and which, in our common version, is translated therefore; but this word conveys no meaning at all, in the connection in which it is thus placed. Proof of this construction Kypke gives from Themistius, Strabo, and Aelian. All the eminent critics are on the side of this arrangement of the words.

### Verse 22

[¶24] But of the fathers - That is, it came from the patriarchs. Circumcision was not, properly speaking, one of the laws of the Mosaic institution, it having been given at first to Abraham, and continued among his posterity till the giving of the law: [Gen 17:9], [Gen 17:10], etc.

[¶25] Ye - circumcise a man - That is, a male child: for every male child was circumcised when eight days old; and if the eighth day after its birth happened to be a Sabbath, it was nevertheless circumcised, that the law might not be broken, which had enjoined the circumcision to take place at that time, [Lev 12:3]. From this and several other circumstances it is evident that the keeping of the Sabbath, even in the strictest sense of the word, ever admitted of the works of necessity and mercy to be done on it; and that those who did not perform such works on that day, when they had opportunity, were properly violators of every law founded on the principles of mercy and justice. If the Jews had said, Why didst thou not defer the healing of the sick man till the ensuing day? He might have well answered, Why do ye not defer the circumcising of your children to the ensuing day, when the eighth day happens to be a Sabbath? - which is a matter of infinitely less consequence than the restoration of this long-afflicted man.

### Verse 23

[¶27] Every whit whole - The law of circumcision required the removal of a small portion of flesh, which was considered a blot and reproach among the Hebrews, because it confounded them with the nations who were not in covenant with God. Christ, to this, opposes the complete cure of the infirm man, who was diseased throughout his whole body: if the one was permitted on the Sabbath day, for the reason already alleged, surely the other had stronger reasons to recommend it.

[¶28] Some think that the original words, ὁλον ανθρωπον, should be translated, the whole man; and that the meaning is, that the blessed Savior made him whole both in body and soul. This makes the miracle the greater, and shows still more forcibly the necessity of doing it without delay.

[¶29] Battier ap. Wets. supposes that, instead of ὁλον, χωλον should be read - I have made a Maimed man whole; but there is no countenance for this reading in any of the MSS., versions, or fathers.

### Verse 24

[¶31] Judge not according to the appearance - Attend to the law, not merely in the letter, but in its spirit and design. Learn that the law which commands men to rest on the Sabbath day is subordinate to the law of mercy and love, which requires them to be ever active to promote God's glory in the comfort and salvation of their fellow creatures; and endeavor to judge of the merit or demerit of an action, not from the first impression it may make upon your prejudices but from its tendency, and the motives of the person, as far as it is possible for you to acquaint yourselves with them; still believing the best, where you have no certain proof to the contrary.

### Verse 26

[¶33] That this is the very Christ? - In most of the common printed editions αληθως is found, the Very Christ; but the word is wanting in BDKLTX, twenty-two others, several editions; all the Arabic, Wheelock's Persic, the Coptic, Sahidic, Armenian, Slavonic, Vulgate, and all the Itala but one, Origen, Epiphanius, Cyril, Isidore, Pelusian, and Nonnus. Grotius, Mill, Bengel, and Griesbach, decide against it. Bishop Pearce says, I am of opinion that this second αληθως, in this verse, should be omitted, it seeming quite unnecessary, if not inaccurate, when the words αληθως εγνωσαν, had just preceded it.

[¶34] Calmet observes that the multitude which heard our Lord at this time was composed of three different classes of persons:

[¶35] 1. The rulers, priests, and Pharisees, declared enemies of Christ.

[¶36] 2. The inhabitants of Jerusalem, who knew the sentiments of their rulers concerning him.

[¶37] 3. The strangers, who from different quarters had come up to Jerusalem to the feast, and who heard Christ attentively, being ignorant of the designs of the rulers, etc., against him.

[¶38] Our Lord addresses himself in this discourse principally to his enemies. The strange Jews were those who were astonished when Christ said, [Joh 7:20], that they sought to kill him, having no such design themselves, and not knowing that others had. And the Jews of Jerusalem were those who, knowing the disposition of the rulers, and seeing Christ speak openly, no man attempting to seize him, addressed each other in the foregoing words, Do the rulers know indeed that this is the Christ? imagining that the chief priests, etc., had at last been convinced that Jesus was the Messiah.

### Verse 27

[¶40] No man knoweth whence he is - The generality of the people knew very well that the Messiah was to be born in Bethlehem, in the city, and of the family, of David; see [Joh 7:42]. But, from [Isa 53:8], Who shall declare his generation? they probably thought that there should be something so peculiarly mysterious in his birth, or in the manner of his appearing, that no person could fully understand. Had they considered his miraculous conception, they would have felt their minds relieved on this point. The Jews thought that the Messiah, after his birth, would hide himself for some considerable time; and that when he began to preach no man should know where he had been hidden, and whence he had come. The rabbins have the following proverb: Three things come unexpectedly:

[¶41] 1. A thing found by chance.

[¶42] 2. The sting of a scorpion: and,

[¶43] 3. The Messiah.

[¶44] It was probably in reference to the above that the people said, No man knoweth whence he is. However, they might have spoken this of his parents. We know that the Messiah is to be born in Bethlehem, of the family of David; but no man can know his parents: therefore they rejected him: [Joh 6:42], Is not this Jesus, the son of Joseph, whose father and mother we know?

## 339. John · 22 of 57

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### Verse 28

[¶1] Ye both know me, and ye know whence I am - Perhaps they should be read interrogatively: Do ye both know me, and know whence I am? Our Lord takes them up on their own profession, and argues from it. Since you have got so much information concerning me, add this to it, to make it complete; viz. that I am not come of myself; am no self-created or self-authorized prophet; I came from God: - the testimony of John the Baptist, the descent of the Holy Ghost, the voice from heaven, the purity and excellence of my doctrine, and the multitude of my miracles, sufficiently attest this. Now, God is true who has borne testimony to me; but ye know him not, therefore it is that this testimony is disregarded.

### Verse 29

[¶3] But I know him: for I am from him - Instead of εἰμὶ, I am, some editions, the Syriac Hieros. read εἷμι, I came, according to the Attics. Nonnus confirms this reading by paraphrasing the word by εληλυθα, I came. As the difference between the two words lies only in the accents, and as these are not found in ancient MSS., it is uncertain which way the word was understood by them: nor is the matter of much moment; both words amount nearly to the same meaning and εἷμι, I came, seems too refined.

### Verse 31

[¶5] Will he do more miracles - It was the belief of the Jews, and they founded it upon [Isa 35:5], that, when the Messiah came, he would do all kinds of miracles; and, in order that they might have the fullest proof of the Divine mission of Christ, it had pleased God to cause miracles to cease for between four and five hundred years, and that John the Baptist himself had not wrought any. His miracles, therefore, were a full proof of his Divine mission.

### Verse 32

[¶7] The people murmured such things - The people began to be convinced that he was the Messiah; and this being generally whispered about, the Pharisees, etc., thought it high time to put him to death, lest the people should believe on him; therefore they sent officers to take him.

### Verse 33

[¶9] Yet a little while am I with you - As he knew that the Pharisees had designed to take and put him to death, and that in about six months from this time, as some conjecture, he should be crucified, he took the present opportunity of giving this information to the common people, who were best disposed towards him, that they might lay their hearts to his teaching, and profit by it, while they had the privilege of enjoying it.

[¶10] The word αυτοις, to them, in the beginning of this verse, is wanting in BDEGHLMS, more than eighty others, both the Syriac, later Persic, Coptic, Sahidic, Armenian, Gothic, Slavonic, Saxon, most copies of the Vulgate and the Itala. It is omitted also by Euthymius, Theophylact, Augustin, and Bede. Our Lord did not speak these words to the officers who came to apprehend him, as αυτοις here implies, but to the common people, merely to show that he was not ignorant of the designs of the Pharisees, though they had not yet been able to put them into practice.

### Verse 34

[¶12] Ye shall seek me, and shall not find me - When the Roman armies come against you, you will vainly seek for a deliverer. But ye shall be cut off in your sins, because ye did not believe in me; and where I am - in the kingdom of glory, ye cannot come; for nothing that is unholy shall enter into the new Jerusalem. In this, and the thirty-sixth verse, εἰμὶ, I am, is read by several εἷμι, I came, as in the twenty-ninth verse; and in these two last places the Ethiopic, Arabic, three copies of the Itala, Nonnus, and Theophylact, agree. See the note on [Joh 7:29].

### Verse 35

[¶14] The dispersed among the Gentiles - Or Greeks. By the dispersed, are meant here the Jews who were scattered through various parts of that empire which Alexander the Great had founded, in Greece, Syria, Egypt, and Asia Minor, where the Greek language was used, and where the Jewish Scriptures in the Greek version of the Septuagint were read. Others suppose that the Gentiles themselves are meant - others, that the ten tribes which had been long lost are here intended.

### Verse 37

[¶16] In the last day, that great day of the feast - This was the eighth day, and was called the great day, because of certain traditional observances, and not on account of any excellence which it derived from the original institution. On the seven days they professed to offer sacrifices for the seventy nations of the earth, but on the eighth day they offered sacrifices for Israel; therefore the eighth day was more highly esteemed than any of the others. It is probably to this that the evangelist refers when he calls the last day the great day of the feast. See the account of the feast of tabernacles, in the note on [Joh 7:2] (note). It was probably when they went to draw water from the pool Siloam, and while they were pouring it out at the foot of the altar, that our Lord spoke these words; for, as that ceremony pointed out the gracious influences of the Holy Spirit, our Lord, who was the fountain whence it was to proceed, called the people to himself, that, by believing on him, they might be made partakers of that inestimable benefit.

### Verse 38

[¶18] He that believeth on me, as the Scripture hath said - He who receives me as the Messiah, according to what the Scripture has said concerning me; my person, birth, conduct, preaching, and miracles, being compared with what is written there as ascertaining the true Messiah. Out of his belly - from his heart and soul; for in his soul shall this Spirit dwell.

[¶19] Living water - As a true spring is ever supplied with water from the great deep, with which it has communication, so shall the soul of the genuine believer be supplied with light, life, love, and liberty, and all the other graces of the indwelling Spirit, from the indwelling Christ. The Jews frequently compare the gifts and influences of the Holy Spirit to water in general - to rain, fountains, wells, rivers, etc., etc. The Scriptures abound in this metaphor. [Psa 36:8], [Psa 36:9]; [Isa 44:3], [Isa 44:4]; [Joe 2:23].

### Verse 39

[¶21] Was not yet given - Δεδομενον, given is added by the Codex Vaticanus, (B.) the Syriac, all the Persic, later Syriac with an asterisk, three copies of the Slavonic, Vulgate, and all the Itala but three; and several of the primitive fathers. The word seems necessary to the completion of the sense.

[¶22] Certain measures of the Holy Spirit had been vouchsafed from the beginning of the world to believers and unbelievers: but that abundant effusion of his graces spoken of by Joel, [Joe 2:28], which peculiarly characterized the Gospel times, was not granted till after the ascension of Christ:

[¶23] 1. Because this Spirit in its plenitude was to come in consequence of his atonement; and therefore could not come till after his crucifixion.

[¶24] 2. It was to supply the place of Christ to his disciples and to all true believers; and therefore it was not necessary till after the removal of his bodily presence from among them. See our Lord's own words, [Joh 14:16-18], [Joh 14:26]; [Joh 15:26]; [Joh 16:7-15].

### Verse 40

[¶26] Of a truth this is the Prophet - The great prophet, or teacher, spoken of by Moses, [Deu 18:15], which they improperly distinguished from the Messiah, [Joh 7:41]. Some no doubt knew that by the prophet, the Messiah was meant; but others seem to have thought that one of the ancient prophets should be raised from the dead, and precede the appearing of the Messiah.

### Verse 41

[¶28] Shalt Christ come out of Galilee? - As the prophets had declared that the Messiah was to come from the tribe of Judah, and from the family of David, and should be born in the city of Bethlehem, these Jews, imagining that Christ had been born in Galilee, concluded that he could not be the Messiah. Had they examined the matter a little farther, they would have found that he had his birth exactly as the prophets had foretold; but, for want of this necessary examination, they continued in unbelief, and rejected the Lord that bought them. Many still lose their souls nearly in the same way. They suffer themselves to be led away by common report, and become prejudiced against the truth, refuse to give it a fair hearing, or to examine for themselves. It is on this ground that deism and irreligion have established themselves, and still maintain their posts.

### Verse 42

[¶30] Where David was? - That is, where he was born, [1Sam 16:1], [1Sam 16:4], and where he was before he became king in Israel.

### Verse 43

[¶32] There was a division - Σχισμα, a schism; they were divided in sentiment, and separated into parties. This is the true notion of schism.

### Verse 44

[¶34] Would have taken him - Or, they wished to seize him. And this they would have done, and destroyed him too at that time, had they been unanimous; but their being divided in opinion, [Joh 7:43], was the cause, under God, why his life was at that time preserved. How true are the words of the prophet: The wrath of man shall praise thee; and the remainder thereof thou wilt restrain! [Psa 76:10].

### Verse 45

[¶36] Then came the officers - They had followed him for several days, seeking for a proper opportunity to seize on him, when they might fix some charge of sedition, etc., upon him; but the more they listened, the more they were convinced of his innocence, purity, and consummate wisdom.

### Verse 46

[¶38] Never man spake like this man - Though these officers had gone on the errand of their masters, they had not entered into their spirit. They were sent to apprehend a seditious man, and a false prophet. They came where Jesus taught; they found him to be a different person to the description they received from their masters, and therefore did not attempt to touch or molest him. No doubt they expected when they told their employers the truth, that they would have commended them, and acknowledged their own mistake: but these simple people were not in the secret of their masters' malice. They heard, they felt, that no man ever spoke with so much grace, power, majesty, and eloquence. They had never heard a discourse so affecting and persuasive. So Jesus still speaks to all who are simple of heart. He speaks pardon - he speaks holiness - he speaks salvation to all who have ears to hear. No man ever did or can speak as he does. He teaches The Truth, the whole Truth, and nothing but the Truth.

### Verse 48

[¶40] Have any of the rulers - believed on him? - Very few. But is this a proof that he is not of God? No, truly. If he were of the world, the world would love its own. The religion of Christ has been in general rejected by the rulers of this world. A life of mortification, self-denial, and humility, does not comport with the views of those who will have their portion in this life. It has ever been a mark of the truth of God that the great, the mighty, and the wise have in general rejected it. They are too much occupied with this world to attend to the concerns of the next.

### Verse 49

[¶42] This people - Ὁ οχλος, This rabble. The common people were treated by the Pharisees with the most sovereign contempt: they were termed עם הארץ am ha-arets, people of the earth; and were not thought worthy to have a resurrection to eternal life. Wagenseil and Schoettgen have given many proofs of the contempt in which the common people were held by the Pharisees. Those who were disciples of any of the rabbins were considered as being in a much better state. When they paid well, they purchased their masters' good opinion.

### Verse 50

[¶44] Nicodemus - being one of them - That is, a Pharisee, and a ruler of the Jews: see on [Joh 3:1] (note).

## 340. John · 23 of 57

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### Verse 51

[¶1] Doth our law judge any man - Τον ανθρωπον, the man, i.e. who is accused. Perhaps Nicodemus did not refer so much to any thing in the law of Moses, as to what was commonly practiced among them. Josephus says, Ant. b. xiv. c. 9. s. 3, That the law has forbidden any man to be put to death, though wicked, unless he be first condemned to die by the Sanhedrin. It was probably to this law, which is not expressly mentioned in the five books of Moses, that Nicodemus here alludes. See laws relative to this point, [Deu 17:8], etc.; [Deu 19:15].

### Verse 52

[¶3] Art thou also of Galilee? - They knew very well that he was not; but they spoke this by way of reproach. As if they had said, thou art no better than he is, as thou takest his part. Many of the Galileans had believed on him, Which the Jews considered to be a reproach. Art thou his disciple, as the Galileans are?

[¶4] Search, and look - Examine the Scriptures, search the public registers, and thou wilt see that out of Galilee there ariseth no prophet. Neither the Messiah, nor any other prophet, has ever proceeded from Galilee, nor ever can. This conclusion, says Calmet, was false and impertinent: false, because Jonah was of Gathheper, in Galilee: see [2Kgs 14:25], compared with [Jos 19:13]. The Prophet Nahum was also a Galilean, for he was of the tribe of Simeon; and some suppose that Malachi was of the same place. The conclusion was false, because there not having been a prophet from any particular place was no argument that there never could be one, as the place had not been proscribed.

### Verse 53

[¶6] And every man went, etc. - The authority and influence of Nicodemus, in this case, was so great that the Sanhedrin broke up without being able to conclude any thing. As the feast was now ended, they were not obliged to continue any longer in or about Jerusalem; and therefore all returned to their respective dwellings.

[¶7] This verse and the first eleven verses of the following chapter are wanting in several MSS. Some of those which retain the paragraph mark it with obelisks, as a proof of spuriousness. Those which do retain it have it with such a variety of reading as is no where else found in the sacred writings. Professor Griesbach leaves the whole paragraph in the text with notes of doubtfulness. Most of the modern critics consider it as resting on no solid authority.

### Introduction

[¶9] The story of the woman taken in adultery, [Joh 8:1-11]. Jesus declares himself the light of the world, [Joh 8:12]. The Pharisees cavil, [Joh 8:13]. Jesus answers, and shows his authority, [Joh 8:14-20]. He delivers a second discourse, in which he convicts them of sin, and foretells their dying in it, because of their unbelief, [Joh 8:21-24]. They question him; he answers, and foretells his own death, [Joh 8:25-29]. Many believe on him, in consequence of this last discourse, [Joh 8:30]. To whom he gives suitable advice, [Joh 8:31], [Joh 8:32]. The Jews again cavil, and plead the nobility and advantages of their birth, [Joh 8:33]. Jesus shows the vanity of their pretensions, and the wickedness of their hearts, [Joh 8:34-47]. They blaspheme, and Christ convicts and reproves them, and asserts his Divine nature, [Joh 8:48-58]. They attempt to stone him, [Joh 8:59].

### Verse 3

[¶11] A woman taken in adultery - Some of the popish writers say that her name was Susanna; that she was espoused to an old decrepid man, named Manasseh; that she died a saint in Spain, whither she had followed St. James. These accounts the judicious Calmet properly terms fables.

[¶12] It is allowed that adultery was exceedingly common at this time, so common that they had ceased to put the law in force against it. The waters of jealousy were no longer drunk, the culprits or those suspected of this crime, being so very numerous; and the men who were guilty themselves dared not try their suspected wives, as it was believed the waters would have no evil effect upon the wife, if the husband himself had been criminal. See the whole of the process on the waters of jealousy in the notes on [Num 5:14] (note), etc.; and see at the end of chap. 18 (note).

### Verse 5

[¶14] That such should be stoned - It is not strictly true that Moses ordered adultery in general to be punished by stoning. The law simply says that the adulterer and the adulteress shall be put to death. [Lev 20:10]; [Deu 22:22]. The rabbins say they were strangled. This they affirm was the ordinary mode of punishment, where the species of death was not marked in the law, If the person guilty of an act of this kind had been betrothed, but not married, she was to be stoned: [Deu 22:23]. But if she was the daughter of a priest, she was to be burned alive: [Lev 16:9]. It appears, from [Eze 16:38], [Eze 16:40], that adulteresses in the time of that prophet were stoned, and pierced with a sword.

[¶15] Selden and Fagius suppose that this woman's case was the same with that mentioned, [Deu 22:23]. If a damsel that is a virgin be betrothed unto a husband, and a man find her in the city, and lie with her; then ye shall stone them with stones that they die, the damsel because she cried not, and the man because he hath humbled his neighbors wife. As the Pharisees spoke of stoning the woman, it is possible this was her case; and some suppose that the apparent indulgence with which our Lord treated her insinuates that she had suffered some sort of violence, though not entirely innocent. Therefore he said, I do not condemn thee, i.e. to death, because violence had been used. Sin no more. Nevertheless thou art in certain respects guilty; thou mightest have made more resistance.

### Verse 6

[¶17] That they might have to accuse him - Had our Lord condemned the woman to death, they might have accused him to Pilate, as arrogating to himself the power of life and death, which the Romans had taken away from the Jews; besides, the Roman laws did not condemn an adulteress to be put to death. On the other hand, if he had said she should not be put to death, they might have represented him to the people as one who decided contrary to the law, and favored the crime of which the woman was accused.

[¶18] With his finger wrote - Several MSS. add their sins who accused her, and the sins of all men. There are many idle conjectures concerning what our Lord wrote on the ground, several of which may be seen in Calmet.

[¶19] We never find that Christ wrote any thing before or after this; and what he wrote at this time we know not. On this the pious Quesnel makes the following reflections: - "1. Since Jesus Christ never wrote but once that we hear of in his whole life; 2. since he did it only in the dust; 3. since it was only to avoid condemning a sinner; and, 4. since he would not have that which he wrote so much as known; let men learn from hence never to write but when it is necessary or useful; to do it with humility and modesty; and to do it on a principle of charity. How widely does Christ differ from men! He writes his Divine thoughts in the dust: they wish to have theirs cut in marble, and engraved on brass." Schools for children are frequently held under trees in Bengal, and the children who are beginning to learn write the letters of the alphabet in the dust. This saves pen, ink, and paper.

[¶20] Ward.

### Verse 7

[¶22] He that is without sin - Αναμαρτητος, meaning the same kind of sin, adultery, fornication, etc. Kypke has largely proved that the verb ἁμαρτανειν is used in this sense by the best Greek writers.

[¶23] Let him first cast a stone at her - Or, upon her, επ' αυτῃ. The Jewish method of stoning, according to the rabbins, was as follows: The culprit, half naked, the hands tied behind the back, was placed on a scaffold, ten or twelve feet high; the witnesses, who stood with her, pushed her off with great force: if she was killed by the fall there was nothing farther done; but, if she was not, one of the witnesses took up a very large stone, and dashed it upon her breast, which generally was the coup de grace, or finishing stroke. This mode of punishment seems referred to, [Mat 21:44]. However, this procedure does not appear to have been always attended to. See [Lev 24:16], and [Joh 8:59] of this chapter.

### Verse 9

[¶25] Being convicted by their own conscience - So it is likely they were all guilty of similar crimes. Their own is not in the original, and is needless: being convicted by conscience is expressive enough.

[¶26] Beginning at the eldest even unto the last - Απο των πρεσβυτερων ἑως των εσχατων, from the most honorable to those of the least repute. In this sense the words are undoubtedly to be understood.

[¶27] The woman standing in the midst - But if they all went out, how could she be in the midst? It is not said that all the people whom our Lord had been instructing went out, but only her accusers: see [Joh 8:2]. The rest undoubtedly continued with their teacher.

### Verse 11

[¶29] Neither do I condemn thee - Bishop Pearce says: "It would have been strange if Jesus, when he was not a magistrate, and had not the witnesses before him to examine them, and when she had not been tried and condemned by the law and legal judges, should have taken upon him to condemn her. This being the case, it appears why Jesus avoided giving an answer to the question of the scribes and Pharisees, and also how little reason there is to conclude from hence that Christ seems in this case not enough to have discouraged adultery, though he called it a sin. And yet this opinion took place so early among the Christians, that the reading of this story was industriously avoided, in the lessons recited out of the Gospels, in the public service of the churches; as if Jesus's saying, I do not condemn thee, had given too much countenance to women guilty of that crime. In consequence of this, as it was never read in the churches, and is now not to be found in any of the Evangelistaria, and as it was probably marked in the MSS. as a portion not to be read there, this whole story, from [Joh 8:1-11], inclusive, came, in length of time, to be left out in some MSS., though in the greater part it is still remaining." Thus far the judicious and learned bishop. How the passage stands in all the MSS. hitherto collated may be seen in Wetstein and Griesbach. After weighing what has been adduced in favor of its authenticity, and seriously considering its state in the MSS., as exhibited in the Var. Lect. of Griesbach, I must confess, the evidence in its favor does not appear to me to be striking. Yet I by no means would have it expunged from the text. Its absence from many MSS., and the confused manner in which it appears in others, may be readily accounted for on the principles laid down by Bishop Pearce above. It may however be necessary to observe, that a very perfect connection subsists between [Joh 7:52] and [Joh 8:12] - all the intermediate verses having been omitted by MSS. of the first antiquity and authority. In some MSS. it is found at the end of this Gospel; in others a vacant place is left in this chapter; and in others it is placed after the 21st chapter of Luke. See at the end of this chapter.

### Verse 12

[¶31] Then spake Jesus again unto them - Allowing the story about the woman taken in adultery to be authentic, and to stand here in its proper place, we may consider that our Lord, having begun to teach the people in the temple, was interrupted by the introduction of this woman by the scribes and Pharisees; and now, having dismissed them and the woman also, he resumes his discourse.

[¶32] I am the light of the world - The fountain whence an intellectual light and spiritual understanding proceed: without me all is darkness, misery, and death. The Divine Being was, by the rabbins denominated, The light of the world. So in Bamidbar Rabba: "The Israelites said to God, O Lord of the universe, thou commandest us to light lamps to thee, yet thou art The Light of The World: and with thee the light dwelleth." Our Lord, therefore, assumes here a well known character of the Supreme Being; and with this we find the Jews were greatly offended.

[¶33] Shall not walk in darkness - He shall be saved from ignorance, infidelity, and sin. If he follow me, become my disciple, and believe on my name, he shall have my Spirit to bear witness with his, that he is a child of God. He shall have the light of life - such a light as brings and supports life. The sun, the fountain of light, is also the fountain of life: by his vivifying influences, all things live - neither animal nor vegetative life could exist, were it not for his influence. Jesus, the Sun of righteousness, [Mal 4:2], is the fountain of all spiritual and eternal Life. His light brings life with it, and they who walk in his light live in his life. This sentiment is beautifully expressed and illustrated in the following inimitable verse (all monosyllables except one word) of that second Spenser, Phineas Fletcher. Speaking of the conversion of a soul to God, he says: - "New Light new Love, new Love new Life hath bred;

[¶34] A Life that lives by Love, and loves by Light:

[¶35] A Love to him, to whom all Loves are wed;

[¶36] A Light, to whom the sun is darkest night:

[¶37] Eye's Light, heart's Love, soul's only Life he is:

[¶38] Life, soul, love, heart, Light, eye, and all are his:

[¶39] He eye, Light, heart, Love, soul; He all my joy and bliss."

[¶40] Purple Island, Can. I. v. 7.

[¶41] Some suppose our Lord alludes to the custom of lighting lamps or torches, on the first day of the feast of tabernacles. But as these words seem to have been spoken the day after that last and great day of the feast, mentioned [Joh 7:37], they may rather be considered as referring to the following custom: It has already been observed, that the Jews added a ninth day to this feast, which day they termed, The feast of joy for the law; and on that day they were accustomed to take all the sacred books out of the chest where they had been deposited, and put a lighted candle in their place, in allusion to [Pro 6:23] : For the commandment is a Lamp (or Candle) and the law is life: or to [Psa 119:105] : Thy word is a Lamp unto my feet, and a Light unto my path. If this custom existed in the time of our Lord, it is most likely that it is to it he here alludes; as it must have happened about the same time in which these words were spoken. See Buxtorf. Synagog. Jud. c. xxi.

[¶42] As the Messiah was frequently spoken of by the prophets under the emblem of light, see [Isa 60:1]; [Isa 49:6]; [Isa 9:2], the Pharisees must at once perceive that he intended to recommend himself to the people as the Messiah, when he said, I am the light of the world.

[¶43] The rabbins think that the Messiah is intended in [Gen 1:8], And God said, Let there be light, and there was light. "From this we may learn that the holy and blessed God saw the light of the Messiah and his works before the world was created; and reserved it for the Messiah, and his generation, under the throne of his glory. Satan said to the holy and blessed God, For whom dost thou reserve that light which is under the throne of thy glory? God answered: For him who shall subdue thee, and overwhelm thee with confusion. Satan rejoined, Lord of the universe, show that person to me! God said, Come and see him. When he saw him, he was greatly agitated, and fell upon his face, saying, Truly this is the Messiah, who shall cast me and idolaters into hell." Yalcut Rubeni, fol. 6. This is a very remarkable saying; and, as it might have existed in the time of our Lord, to it he might have alluded in the verse before us. The thing itself is true: the Messiah is the light of the world, and by him Satan's empire of idolatry is destroyed in the world, and the kingdom of light and life established. See several similar testimonies in Schoettgen.

## 341. John · 24 of 57

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### Verse 13

[¶1] Thou bearest record - As if they had said, Dost thou imagine that we shall believe thee, in a matter so important, on thy bare assertion? Had these people attended to the teaching and miracles of Christ, they would have seen that his pretensions to the Messiahship were supported by the most irrefragable testimony.

### Verse 14

[¶3] I know whence I came - I came from God, and am going to God, and can neither do nor say any thing but what leads to and glorifies him.

### Verse 15

[¶5] Ye judge after the flesh - Because I appear in the form of man, judging from this appearance, ye think I am but a mere man - pay attention to my teaching and miracles, and ye shall then see that nothing less than infinite wisdom and unlimited power could teach and do what I have taught and performed. Our Lord speaks here exactly in the character of an ambassador. Such a person does not bring a second with him to vouch his truth; his credentials from his king ascertain his character: he represents the king's person. So our Lord represents the Father as bearing witness with him. The miracles which he wrought were the proof from heaven that he was the promised Messiah: these were the great seal of all his pretensions.

### Verse 19

[¶7] Ye neither know me, etc. - Ye know neither the Messiah, nor the God that sent him.

[¶8] If ye had known me - If ye had received my teaching, ye would have got such an acquaintance with the nature and attributes of God as ye never could have had, and never can have any other way. That is a true saying, No man hath seen God at any time: the only begotten Son, who lay an the bosom of the Father. he hath Declared him. The nature and perfections of God never can be properly known, but in the light of the Gospel of Jesus Christ. It is worthy of remark that, in all this discourse, our blessed Lord ever speaks of the Father and himself as two distinct persons. Therefore, the Father is not the Son, nor the Son the Father, as some persons vainly imagine; though it is plain enough that the completest unity and equality subsists between them.

### Verse 20

[¶10] The treasury - Lightfoot observes, from the rabbins, that the treasury was in what was called the court of the women - that there were thirteen chests in it; in the thirteenth only the women were permitted to put their offerings. Probably the other twelve were placed there in reference to the twelve tribes; each perhaps inscribed with the name of one of Jacob's twelve sons.

[¶11] It seems that our Lord sometimes sat in this court to teach the people. See [Mar 12:41], etc.

[¶12] His hour was not yet come - The time was not arrived, in which he had determined to give himself up into the hands of his crucifiers.

### Verse 21

[¶14] Then said Jesus again unto them - He had said the same things to them the day before. See [Joh 7:34].

[¶15] Ye shall seek me - When your calamities come upon you, ye shall in vain seek for the help of the Messiah, whom ye now reject, and whom ye shall shortly crucify.

### Verse 22

[¶17] Will he kill himself? - They now understood that he spoke concerning his death; but before, [Joh 7:35], they thought he spoke of going to some of the Grecian provinces, to preach to the dispersed Jews.

### Verse 23

[¶19] Ye are from beneath - Ye are capable of murder, and of self-murder too, because ye have nothing of God in you. Ye are altogether earthly, sensual, and devilish. They verified this character in murdering the Lord Jesus; and many of them afterwards, to escape famine, etc., put an end to their own lives.

### Verse 25

[¶21] Who art thou? - This marks the indignation of the Pharisees - as if they had said: Who art thou that takest upon thee to deal out threatenings in this manner against us?

[¶22] Jesus saith unto them, Even the same that I said unto you from the beginning - Rather, Just what I have already told you, i.e. that I am the light of the world - the Christ - the Savior of mankind. There are a variety of renderings for this verse among the critics. Some consider την αρχην (which makes the principal difficulty in the text) as the answer of our Lord. Who art thou? I am την αρχην, the chief, the supreme; and have therefore a right to judge, and to execute judgment. But if our Lord had intended to convey this meaning, he would doubtless have said ἡ Αρχη, or ὁ Αρχων, and not την αρχην, in the accusative case. This mode of reading appears to have been followed by the Vulgate, some copies of the Itala, and some of the fathers; but this construction can never be reconciled to the Greek text. Others take την αρχην as an adverb, in which sense it is repeatedly used by the best Greek writers; and, connecting the 25th with the 26th verse, they translate thus: I have indeed, as I Assure ye, many things to say of you, and to condemn in you. See Wakefield. Raphelius takes up the words nearly in the same way, and defends his mode of exposition with much critical learning; and to him I refer the reader. I have given it that meaning which I thought the most simple and plain, should any departure from our own version be thought necessary: both convey a good and consistent sense.

### Verse 26

[¶24] I have many things to say and to judge of you - Or, to speak and to condemn, etc. I could speedily expose all your iniquities - your pride and ambition, your hypocrisy and irreligion, your hatred to the light, and your malice against the truth, together with the present obstinate unbelief of your hearts, and show that these are the reasons why I say you will die in your sins; but these will appear in their true light: when, after you have crucified me, the judgments of God shall descend upon and consume you.

[¶25] He that sent me is true - Whatever he hath spoken of you by the prophets shall surely come to pass; his word cannot fail.

### Verse 28

[¶27] When ye have lifted up - When ye have crucified me, and thus filled up the measure of your iniquities, ye shall know that I am the Christ, by the signs that shall follow; and ye shall know that what I spoke is true, by the judgments that shall follow. To be lifted up, is a common mode of expression, among the Jewish writers, for to die, or to be killed.

### Verse 29

[¶29] The Father hath not left me alone - Though ye shalt have power to put me to death, yet this shall not be because he hath abandoned me. No - he is ever with me, because I do that which pleaseth him; and it is his pleasure that I should lay down my life for the salvation of the world. Does not our Lord allude to the following scriptures? - Sacrifice and offering thou didst not desire; my ears hast thou opened: (or, a body hast thou prepared me: [Heb 10:5]): then said I, Lo, I come: this is written in the volume of the book concerning me. I delight to do thy will, O my God! Thy law is in my heart. [Psa 40:6-8].

### Verse 30

[¶31] As he spake these words, many believed on him - The same sun that hardens the clay softens the wax. This discourse, which proved the savor of death unto death to the obstinate Pharisees, became the savor of life unto life to many of the simple-hearted people.

### Verse 31

[¶33] If ye continue in my word - Or, in this doctrine of mine. It is not enough to receive God's truth - we must retain and walk in it. And it is only when we receive the truth, love it, keep it, and walk in it, that we are the genuine disciples of Christ.

### Verse 32

[¶35] Ye shall know the truth - Shall have a constant experimental knowledge of its power and efficacy.

[¶36] And the truth shall make you free - It was a maxim of the Jews, "That no man was free, but he who exercised himself in the meditation of the law." No man is truly free, but he in whose heart the power of sin is destroyed, and who has received the Spirit of adoption, through which he cries, Abba! Father! See [Rom 8:15]. The bondage of sin is the most grievous bondage; and freedom from its guilt and influence is the greatest liberty.

### Verse 33

[¶38] They answered - That is, the other Jews who had not believed - the carping, cavilling Pharisees already mentioned; for the words cannot be spoken of the simple people who had already believed. See [Joh 8:30].

[¶39] Were never in bondage to any man - This assertion was not only false, but it was ridiculous in the extreme; seeing their whole history, sacred and profane, is full of recitals of their servitude in Egypt, in Chaldea, under the Persians, under the Macedonians, and under the Romans. But those who are not under the influence of the truth of God will speak and act according to the influence of the spirit of falsehood and error. If the words are to be restrained to themselves alone, they may be understood thus: We are Abraham's seed: and we were never in bondage. Both these propositions had a faint shadow of truth.

### Verse 34

[¶41] Whosoever committeth sin is the servant of sin - Or, δουλος εστι, etc., is the slave of sin. This was the slavery of which Christ spoke; and deliverance from it, was the liberty which he promised.

### Verse 35

[¶43] And the servant abideth not in the house - Or, rather, Now the slave abided not in the family. As if Jesus had said: And now that I am speaking of a slave, I will add one thing more, viz. a slave has no right to any part of the inheritance in the family to which he belongs; but the son, the legitimate son, has a right. He can make any servant of the family free, though no slave can. He can divide or bestow the inheritance as he pleases. Our Lord seems here to refer to the sending away of Ishmael, mentioned, [Gen 21:10-14]. Only those who are genuine children can inherit the estate. If sons, then heirs: heirs of God, and joint heirs with Christ: [Gal 4:21-31]; [Rom 8:17]; and see Bishop Pearce's Paraphrase.

### Verse 37

[¶45] My word hath no place in you - Or, this doctrine of mine hath no place to you. Ye hear the truths of God, but ye do not heed them: the word of life has no influence over you; and how can it, when you seek to kill me because I proclaim this truth to you?

## 342. John · 25 of 57

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[¶0] It is a dismal omen when a person is regardless of the truth of God: it is more so to be provoked against it: but to persecute and endeavor to destroy those who preach it is the last degree of perverseness and obduracy. The word of God requires a heart which is empty. A heart filled with earthly projects, carnal interests ambition, thoughts of raising a fortune, and with the love of the superfluities and pleasures of life, is not fit to receive the seed of the kingdom. When a man shuts his heart against it by his passions, he at the same time opens it to all sorts of crimes. Quesnel.

[¶1] From what is here said, it is manifest, says Dr. Lightfoot, that the whole tendency of our Savior's discourse is to show the Jews, that they are the seed of that serpent which was to bruise the heel of the Messiah: else what could that mean, [Joh 8:44] : Ye are of your father the devil, i.e. ye are the seed of the serpent.

### Verse 38

[¶3] I speak that which I have seen - I speak nothing but that unchangeable, eternal truth which I have received from the bosom of God.

[¶4] Ye do that which ye have seen - Instead of ἑωρακατε, ye have seen, I think we should read ηκουσατε, ye have heard, on the authority of BCKL, fifteen others; Coptic, Ethiopic, Armenian, later Syriac in the margin, Gothic, one copy of the Itala; Origen, Cyril, and Chrysostom. This reading, says Bishop Pearce, (who has adopted it), seems preferable to the other, because it could not be said, with the same propriety, that the Jews had seen any thing with their father the devil, as it could that Jesus had seen with his.

[¶5] Jesus saw the Father, for he was the Word that was with God from eternity. The Jews did not see, they only felt and heard, their father the devil. It is the interest of Satan to keep himself out of sight, and to work in the dark.

### Verse 39

[¶7] If ye were Abraham's children - Griesbach reads εϚε, ye are, instead of ητε, ye were, on the authority of BDL, Vulgate, four copies of the Itala; Origen and Augustin.

[¶8] Ye would do the works of Abraham - As the son has the nature of his father in him, and naturally imitates him, so, if ye were the children of Abraham, ye would imitate him in his faith, obedience, and uprightness; but this ye do not, for ye seek to kill me - ye are watching for an opportunity to destroy me, merely because I tell you the truth: Abraham never did any thing like this; therefore, you have no spiritual relationship to him.

### Verse 41

[¶10] Ye do the deeds of your father - You have certainly another father than Abraham - one who has instilled his own malignant nature into you; and, as ye seek to murder me for telling you the truth, ye must be the offspring of him who was a murderer from the beginning, and stood not in the truth, [Joh 8:44].

[¶11] We be not born of fornication - We are not a mixed, spurious breed - our tribes and families have been kept distinct - we are descended from Abraham by his legal wife Sarah; and we are no idolaters.

[¶12] We have one Father, even God - In the spiritual sense of father and son, we are not a spurious, that is, an idolatrous race; because we acknowledge none as our spiritual father, and worship none as such, but the true God. See Bishop Pearce.

### Verse 42

[¶14] If God were your Father, ye would love me - I came from God, and it would be absurd to suppose that you would persecute me if you were under the influence of God. The children of the same father should not murder each other.

### Verse 43

[¶16] Why do ye not understand my speech? - Την λαλιαν την εμην, This my mode of speaking - when illustrating spiritual by natural things: λαλια refers to the manner of speaking; λογος, to the matter or subject on which he spoke. For λαλιαν, the Codex Bezae had originally αληθειαν: why do ye not acknowledge this Truth of mine? A few other MSS. agree in this reading.

[¶17] Because ye cannot hear my word - That is, ye cannot bear my doctrine: it comes too close to you; it searches your hearts, detects your hypocrisy, and exposes your iniquitous intentions and designs; and as ye are determined not to leave your sins, so ye are purposed not to hear my doctrine.

### Verse 44

[¶19] Ye are of your father the devil - Ye are the seed of the old serpent. See on [Joh 8:37] (note).

[¶20] The lusts of your father - Like father like son. What Satan desires, ye desire; because ye are filled with his nature. Awful state of unregenerate men! They have the nearest alliance to Satan; they partake of his nature and have in them the same principles and propensities which characterize the very nature and essence of the devil! Reader, canst thou rest in this state? Apply to God, through Christ, that thou mayest be born again.

[¶21] He was a murderer from the beginning - It was through him that Adam transgressed; in consequence of which death entered into the world, and slew him and all his posterity. This was the sentiment of the Jews themselves. In Sohar Kadash, the wicked are called, "The children of the old serpent, who slew Adam and all his descendants." See Schoettgen.

[¶22] Abode not in the truth - He stood not in the truth - was once in a state of glorious felicity, but fell from it; and, being deprived of all good himself, he could not endure that others should enjoy any; therefore by his lies he deceived Eve, and brought her, her husband, and, through them, their posterity, into his own condemnation.

[¶23] He speaketh of his own - Εκ των ιδιων λαλει, He speaketh of his own offspring, or, from his own disposition, for he is the father and fountain of all error and falsity; and all who are deceived by him, and partake of his disposition, falsity and cruelty, are his offspring, for he is a liar, and the father of it - και ὁ πατηρ αυτου - literally, his father also. There is considerable difficulty in this verse. The Cainites, and the Archontites, mentioned by Epiphanius, read it thus: "Ye are the children of your father the devil, because he is a liar, and his father was a liar. He was a man-slayer, and he did not remain in the truth. When he speaketh, he speaketh a lie of his own, (progenitors understood), because his father also was a liar." The consequences which the above heretics drew from this verse were the following. They said that the father of the Jews was a demon; that he also had a demon for his father; and that he had a demon for his father, etc. The Archontites maintained that Cain had a demon for his father, the spirit which our Lord speaks of here; and that the Jews proceeded from the race of Cain.

[¶24] Grotius, supposing that the devil who tempted Eve was not the prince of devils, but rather a subordinate one, seems to think he may be understood here, he is a liar, and his father also, which is the literal translation of the latter clause of the text, ὡς και ὁ πατηρ αυτου, as it has been read by many of the primitive fathers.

[¶25] Mr. Wakefield, by changing το, before ψευδος, into τις, gives the text the following translation: - "The devil is your father, and ye willingly perform the lusts of your father. He was a man-slayer from the first, and continued not in the truth, because there is no truth in him. When Any One speaketh a lie, he speaketh according to his own kindred: for his father also is a liar." Our own translation, that refers πατηρ αυτου to ψευδος, a lie, and not to ψευϚης, a liar, is probably the most correct.

### Verse 46

[¶27] Which of you convinceth me of sin? - Do you pretend to reject the truths which I announce, because my life does not correspond to the doctrines I have taught? But can any of you prove me guilty of any fault? You have maliciously watched all my steps; have you seen the smallest matter to reprove, in any part of my conduct?

[¶28] But it is probable that ἁμαρτια, sin, is put here in opposition to αληθεια, truth, in the same verse, and then it should be rendered falsehood. The very best Greek writers use the word in the same sense: this, Kypke proves by quotations from Polybius, Lucian, Dionysius Halicarnassensis, Plutarch, Thucydides, and Hippocrates. Raphelius adds a pertinent quotation from Herodotus, and shows that the purest Latin writers have used the word peccatum, sin, in the sense of error or falsehood. See the note on [Gen 13:13].

### Verse 47

[¶30] He that is of God - Meaning probably himself: he who came from God, or was born of God - heareth the words of God - has the constant inspiration of his Spirit, speaks nothing but truth, and cannot possibly err.

### Verse 48

[¶32] Thou art a Samaritan - This was the same, among them, as heretic, or schismatic, among us. This is the only time in which the Jews gave our Lord this title of reproach; and they probably grounded it on his having preached among them, and lodged in their villages. See the account in [Joh 4:39], [Joh 4:40]; but Samaritan, among them, meant a person unworthy of any credit.

[¶33] Hast a devil? - Art possessed by an evil spirit; and art, in consequence, deranged.

### Verse 49

[¶35] I have not a devil - The first part of the charge was too futile: if taken literally, it was both absurd and impossible; they did not believe it themselves, and therefore our Lord does not stop a moment to refute it; but he answers to the second with the utmost meekness and conclusiveness: I honor God. This is what no demon can do, nor any man who is under such influence.

### Verse 50

[¶37] I seek not mine own glory - Another proof that I am not influenced by any spirit but that which proceeds from God. But there is one that seeketh - i.e. my glory - and judgeth - will punish you for your determined obstinacy and iniquity.

### Verse 51

[¶39] Shall never see death - As Moses promised a long life, with abundance of temporal blessings, to those who should keep his statutes and ordinances, so he who keeps my doctrine shall not only have a long life, but shall never see death - he shall never come under the power of the death of the soul, but shall live eternally with me in glory.

### Verse 54

[¶41] Your God - Many MSS. and most of the versions read ἡμων, our, instead of ὑμων. The variation is of very little consequence. They called God their God, while enemies to him both in their spirit and conduct.

### Verse 56

[¶43] Abraham rejoiced to see my day - Or, he earnestly desired to see my day; ηγαλλιασατο, from αγαν, very much, and ἁλλομαι, I leap - his soul leaped forward in earnest hope and strong expectation that he might see the incarnation of Jesus Christ. The metaphor appears to be taken from a person who, desiring to see a long-expected friend who is coming, runs forward, now and then jumping up to see if he can discover him. There is a saying very like this in Sohar Numer fol. 61: "Abraham rejoiced because he could know, and perceive, and cleave to the Divine Name." The Divine name is יהוה Yehovah; and by this they simply mean God himself.

[¶44] And he saw it - Not only in the first promise, [Gen 3:15], for the other patriarchs saw this as well as he; and not only in that promise which was made particularly to himself, [Gen 12:7]; [Gen 22:18], (compared with [Gal 3:16]), that the Messiah should spring from his family; but he saw this day especially when Jehovah appeared to him in a human form, [Gen 18:2], [Gen 18:17], which many suppose to have been a manifestation of the Lord Jesus.

## 343. John · 26 of 57

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/343/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/343/#p-N

### Verse 57

[¶1] Thou art not yet fifty years old - Some MSS. read forty. The age of our blessed Lord has never been properly determined. Some of the primitive fathers believed that he was fifty years old when he was crucified; but their foundation, which is no other than these words of the Jews, is but a very uncertain one. Calmet thinks that our Lord was at this time about thirty-four years and ten months old, and that he was crucified about the middle of his thirty-sixth year; and asserts that the vulgar era is three years too late. On the other hand, some allow him to have been but thirty-one years old, and that his ministry had lasted but one year. Many opinions on this subject, which are scarcely worthy of being copied, may be found in Calmet.

### Verse 58

[¶3] Before Abraham was, I am - The following is a literal translation of Calmet's note on this passage: - "I am from all eternity. I have existed before all ages. You consider in me only the person who speaks to you, and who has appeared to you within a particular time. But besides this human nature, which ye think ye know, there is in me a Divine and eternal nature. Both, united, subsist together in my person. Abraham knew how to distinguish them. He adored me as his God; and desired me as his Savior. He has seen me in my eternity, and he predicted my coming into the world." On the same verse Bishop Pearce speaks as follows: - "What Jesus here says relates (I think) to his existence antecedent to Abraham's days, and not to his having been the Christ appointed and foretold before that time; for, if Jesus had meant this, the answer I apprehend would not have been a pertinent one. He might have been appointed and foretold for the Christ; but if he had not had an existence before Abraham's days, neither could he have seen Abraham, (as, according to our English translation, the Jews suppose him to have said), nor could Abraham have seen him, as I suppose the Jews understood him to have said in the preceding verse, to which words of the Jews the words of Jesus here are intended as an answer."

### Verse 59

[¶5] Then took they up stones, etc. - It appears that the Jews understood him as asserting his Godhead; and, supposing him to be a blasphemer, they proceeded to stone him, according to the law. [Lev 24:16].

[¶6] But Jesus hid himself - In all probability he rendered himself invisible - though some will have it that he conveyed himself away from those Jews who were his enemies, by mixing himself with the many who believed on him, ([Joh 8:30], [Joh 8:31]), and who, we may suppose, favored his escape. Pearce.

[¶7] But where did they find the stones, Christ and they being in the temple? It is answered: 1st. It is probable, as the buildings of the temple had not been yet completed, there might have been many stones near the place; or, 2dly. They might have gone out so the outer courts for them; and, before their return, our Lord had escaped. See Lightfoot and Calmet.

[¶8] Going through the midst of them, and so passed by - These words are wanting in the Codex Bezae, and in several editions and versions. Erasmus, Grotius, Beza, Pearce, and Griesbach, think them not genuine. The latter has left them out of the test. But, notwithstanding what these critics have said, the words seem necessary to explain the manner of our Lord's escape. 1st. He hid himself, by becoming invisible; and then, 2dly. He passed through the midst of them, and thus got clear away from the place.

[¶9] See a similar escape mentioned, [Luk 4:30], and the note there.

[¶10] The subjects of this chapter are both uncommon and of vast importance.

[¶11] 1. The case of the woman taken in adultery, when properly and candidly considered, is both intelligible and edifying. It is likely that the accusation was well founded; and that the scribes and Pharisees endeavored maliciously to serve themselves of the fact, to embroil our Lord with the civil power, or ruin his moral reputation. Our Lord was no magistrate, and therefore could not, with any propriety, give judgment in the case; had he done it, it must have been considered an invasion of the rights and office of the civil magistrate, and would have afforded them ground for a process against him. On the other hand, had he acquitted the woman, he might have been considered, not only as setting aside the law of Moses, but as being indulgent to a crime of great moral turpitude, and the report of this must have ruined his moral character. He disappointed this malice by refusing to enter into the case; and overwhelmed his adversaries with confusion, by unmasking their hearts, and pointing out their private abominations. It is generally supposed that our Lord acquitted the woman: this is incorrect; he neither acquitted nor condemned her: he did not enter at all juridically into the business. His saying, Neither do I condemn thee, was no more than a simple declaration that he would not concern himself with the matter - that being the office of the chief magistrate; but, as a preacher of righteousness, he exhorted her to abandon her evil practices, lest the punishment, which she was now likely to escape, should be inflicted on her for a repetition of her transgression.

[¶12] 2. In several places in this chapter, our Lord shows his intimate union with the Father, both in will, doctrine, and deed; and though he never speaks so as to confound the persons, yet he evidently shows that such was the indivisible unity, subsisting between the Father and the Son, that what the one witnessed, the other witnessed; what the one did, the other did; and that he who saw the one necessarily saw the other.

[¶13] 3. The original state of Satan is here pointed out - he abode not in the truth, [Joh 8:44]. Therefore he was once in the truth, in righteousness and true holiness - and he fell from that truth into sin and falsehood, so that he became the father of lies and the first murderer. Our Lord confirms here the Mosaic account of the fall of man, and shows that this fall was brought about by his lies, and that these lies issued in the murder or destruction both of the body and soul of man.

[¶14] 4. The patience and meekness exercised by our Lord, towards his most fell and unrelenting enemies, are worthy the especial regard of all those who are persecuted for righteousness. - When he was reviled, he reviled not again. As the searcher of hearts, he simply declared their state, [Joh 8:44], in order to their conviction and conversion: not to have done so, would have been to betray their souls. In this part of his conduct we find two grand virtues united, which are rarely associated in man, Meekness and Fidelity - patience to bear all insults and personal injuries; and boldness, is the face of persecution and death, to declare the truth. The meek man generally leaves the sinner unreproved: the bold and zealous man often betrays a want of due self-management, and reproves sin in a spirit which prevents the reproof from reaching the heart. In this respect also, our blessed Lord has left us an example, that we should follow his steps. Let him that readeth understand.

### Introduction

[¶16] Account of the man who was born blind, [Joh 9:1-5]. Christ heals him, [Joh 9:6], [Joh 9:7]. The man is questioned by his neighbors, [Joh 9:8-12]. He is brought to the Pharisees, who question him, [Joh 9:13-17], and then his parents, [Joh 9:18-23]. They again interrogate the man, who, vindicating the conduct of Christ, is excommunicated by them, [Joh 9:24-34]. Jesus, hearing of the conduct of the Pharisees, afterwards finds the man, and reveals himself to him, [Joh 9:35-38]. He passes sentence on the obduracy and blindness of the Pharisees, [Joh 9:39-41].

### Verse 1

[¶18] And as Jesus passed by - This chapter is a continuation of the preceding, and therefore the word Jesus is not in the Greek text: it begins simply thus - And passing along, και παραγων, etc. Having left the temple, where the Jews were going to stone him, ([Joh 8:59]), it is probable our Lord went, according to his custom, to the mount of Olives. The next day, which was the Sabbath, [Joh 9:14], he met a man who had been born blind, sitting in some public place, and asking alms from those who passed by, [Joh 9:8].

### Verse 2

[¶20] Who did sin, this man, or his parents - The doctrine of the transmigration of souls appears to have been an article in the creed of the Pharisees, and it was pretty general both among the Greeks and the Asiatics. The Pythagoreans believed the souls of men were sent into other bodies for the punishment of some sin which they had committed in a pre-existent state. This seems to have been the foundation of the disciples question to our Lord. Did this man sin in a pre-existent state, that he is punished in this body with blindness? Or, did his parents commit some sin, for which they are thus plagued in their offspring?

[¶21] Most of the Asiatic nations have believed in the doctrine of transmigration. The Hindoos still hold it; and profess to tell precisely the sin which the person committed in another body, by the afflictions which he endures in this: they profess also to tell the cures for these. For instance, they say the headache is a punishment for having, in a former state, spoken irrevently to father or mother. Madness is a punishment for having been disobedient to father or mother, or to one's spiritual guide. The epilepsy is a punishment for having, in a former state, administered poison to any one at the command of his master. Pain in the eyes is a punishment for having, in another body, coveted another man's wife. Blindness is a punishment for having killed his mother: but this person they say, before his new birth, will suffer many years' torment in hell. See many curious particulars relative to this in the Ayeen Akbery, vol. iii. p. 168-175; and in the Institutes of Menu, chap. xi. Inst. 48-53.

[¶22] The Jewish rabbins have had the same belief from the very remotest antiquity. Origen cites an apocryphal book of the Hebrews, in which the patriarch Jacob is made to speak thus: I am an angel of God; one of the first order of spirits. Men call me Jacob, but my true name, which God has given me, is Israel: Orat. Joseph. apud Orig. Many of the Jewish doctors have believed that the souls of Adam, Abraham, and Phineas, have successively animated the great men of their nation. Philo says that the air is full of spirits, and that some, through their natural propensity, join themselves to bodies; and that others have an aversion from such a union. See several other things relative to this point in his treatises, De Plant. Noe - De Gigantibus - De Confus. Ling. - De Somniis, etc.; and see Calmet, where he is pretty largely quoted.

[¶23] The Hindoos believe that the most of their misfortunes arise out of the sins of a former birth; and, in moments of grief not unfrequently break out into exclamations like the following: - "Ah! in a former birth how many sins must I have committed, that I am thus afflicted!" "I am now suffering for the sins of a former birth; and the sins that I am now committing are to fill me with misery in a following birth. There is no end to my sufferings!"

[¶24] Josephus, Ant. b. xvii. c. 1, s. 3, and War, b. ii. c. 8, s. 14, gives an account of the doctrine of the Pharisees on this subject. He intimates that the souls of those only who were pious were permitted to reanimate human bodies, and this was rather by way of reward than punishment; and that the souls of the vicious are put into eternal prisons, where they are continually tormented, and out of which they can never escape. But it is very likely that Josephus has not told the whole truth here; and that the doctrine of the Pharisees on this subject was nearly the same with that of the Papists on purgatory. Those who are very wicked go irrecoverably to hell; but those who are not so have the privilege of expiating their venial sins in purgatory. Thus, probably, is the Pharisean doctrine of the transmigration to be understood. Those who were comparatively pious went into other bodies, for the expiation of any remaining guilt which had not been removed previously to a sudden or premature death, after which they were fully prepared for paradise; but others who had been incorrigibly wicked were sent at once into hell, without ever being offered the privilege of amendment, or escape. For the reasons which may be collected above, much as I reverence Bishop Pearce, I cannot agree with his note on this passage, where he says that the words of the disciples should be thus understood: - Who did sin? This man, that he is blind? or his parents, that he was born so? He thinks it probable that the disciples did not know that the man was born blind: if he was, then it was for some sin of his parents - if he was not born so, then this blindness came unto him as a punishment for some crime of his own. It may be just necessary to say, that some of the rabbins believed that it was possible for an infant to sin in the womb, and to be punished with some bodily infirmity in consequence. See several examples in Lightfoot on this place.

### Verse 3

[¶26] Neither hath this man sinned, nor his parents - That is, the blindness of this person is not occasioned by any sin of his own, nor of his parents, but has happened in the ordinary course of Divine providence, and shall now become the instrument of salvation to his soul, edification to others, and glory to God. Many of the Jews thought that marks on the body were proofs of sin in the soul. From a like persuasion, probably arose that proverb among our northern neighbors-Mark him whom God marks.

### Verse 4

[¶28] While it is day - Though I plainly perceive that the cure of this man will draw down upon me the malice of the Jewish rulers, yet I must accomplish the work for which I came into the world whole it is day - while the term of this life of mine shall last. It was about six months after this that our Lord was crucified. It is very likely that the day was now declining, and night coming on; and he took occasion from this circumstance to introduce the elegant metaphor immediately following. By this we are taught that no opportunity for doing good should be omitted - Day representing the opportunity: Night, the loss of that opportunity.

### Verse 5

[¶30] I am the light of the world - Like the sun, it is my business to dispense light and heat every where; and to neglect no opportunity that may offer to enlighten and save the bodies and souls of men. See [Joh 8:12].

### Verse 6

[¶32] Anointed the eyes of the blind man - It would be difficult to find out the reason which induced our Lord to act thus. It is certain, this procedure can never be supposed to have been any likely medical means to restore sight to a man who was born blind; this action, therefore, had no tendency to assist the miracle. If his eye-lids had been only so gummed together that they needed nothing but to be suppled and well washed, it is not likely that this could possibly have been omitted from his birth until now. The Jews believed that there was some virtue in spittle to cure the diseases of the eye; but then they always accompanied this with some charm. Our Lord might make clay with the spittle to show that no charms or spells were used, and to draw their attention more particularly to the miracle which he was about to work. Perhaps the best lesson we can learn from this is: That God will do his own work in his own way; and, to hide pride from man, will often accomplish the most beneficial ends by means not only simple or despicable in themselves, but by such also as appear entirely contrary, in their nature and operation, to the end proposed to be effected by them.

### Verse 7

[¶34] Siloam - Called also Shiloah, Silos, or Siloa, was a fountain under the walls of Jerusalem, towards the east, between the city and the brook Kidron. Calmet thinks that this was the same with En-rogel, or the fuller's fountain, which is mentioned in [Jos 15:7]; [Jos 18:16]; in [2Sam 17:17]; and in [1Kgs 1:9]. Its waters were collected in a great reservoir for the use of the city; and a stream from it supplied the pool of Bethesda.

[¶35] By interpretation, Sent - From the Hebrew שלח shalach, he sent: either because it was looked upon as a gift sent from God, for the use of the city; or because its waters were directed or sent by canals or pipes, into different quarters, for the same purpose. Some think there is an allusion here to [Gen 49:10]; that this fountain was a type of Shiloh, the Christ, the Sent of God; and that it was to direct the man's mind to the accomplishment of the above prophecy that our Lord sent him to this fountain. This supposition does not appear very solid. The Turks have this fountain still in great veneration, and think the waters of it are good for diseases of the eyes. Lightfoot says that the spring of Siloam discharged itself by a double stream into a twofold pool - the upper was called שילוח shiloach - the lower שלח shelach; the one signifying απεϚαλμενος, sent, the latter, κωδιων fleeces; and that our Lord marked this point so particularly, to inform the blind man that it was not to Shelach, but to Shiloach, that he must go to wash his eyes. These two pools seem to be referred to in [Isa 7:23]; [Isa 22:9].

### Verse 8

[¶37] That he was blind - Ὁτι τυφλος ην: but, instead of this, προσαιτης, when he begged, or was a beggar, is the reading of ABC*DKL, seven others, both the Syriac, both the Arabic, later Persic, Coptic, Ethiopic, Armenian, Sahidic, Gothic, Slavonic, Vulgate, eight copies of the Itala, and some of the primitive fathers. This is in all probability the true reading, and is received by Griesbach into the text.

[¶38] Beggars in all countries have a language peculiar to themselves. The language of the Jewish beggars was the following: זבי כי Deserve something by me - Give me something that God may reward you. רכי ני זכי גר מך O ye tender-hearted, do yourselves good by me. Another form, which seems to have been used by such as had formerly been in better circumstances, was this: סכי כי מה הוינא אסתכל בי מה אנא Look back and see what I have been; look upon me now, and see what I am. See Lightfoot.

### Verse 9

[¶40] Some said, This is he - This miracle was not wrought in private - nor before a few persons - nor was it lightly credited. Those who knew him before were divided in their opinion concerning him: not whether the man who sat there begging was blind before - for this was known to all; nor, whether the person now before them saw clearly - for this was now notorious; but whether this was the person who was born blind, and who used in a particular place to sit begging.

[¶41] Others said, He is like him - This was very natural: for certainly the restoration of his sight must have given him a very different appearance to what he had before.

### Verse 11

[¶43] A man that is called Jesus - The whole of this relation is simple and artless in the highest degree. The blind man had never seen Jesus, but he had heard of his name - he felt that he had put something on his eyes, which he afterwards found to be clay - but how this was made he could not tell, because he could not see Jesus when he did it; therefore he does not say, he made clay of spittle - but simply, he made clay, and spread it upon my eyes. Where a multitude of incidents must necessarily come into review, imposture and falsehood generally commit themselves, as it is termed; but, however numerous the circumstances may be in a relation of fact, simple truth is never embarrassed.

## 344. John · 27 of 57

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/344/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/344/#p-N

### Verse 12

[¶1] Where is he? - They had designed to seize and deliver him up to the Sanhedrin, as a violater of the law, because he had done this on the Sabbath day.

### Verse 13

[¶3] They brought to the Pharisees - These had the chief rule, and determined all controversies among the people; in every case of religion, their judgment was final: the people, now fully convinced that the man had been cured, brought him to the Pharisees, that they might determine how this was done, and whether it had been done legally.

### Verse 14

[¶5] It was the Sabbath - Some of the ancient rabbins taught, and they have been followed by some moderns, not much better skilled in physic than themselves, that the saliva is a cure for several disorders of the eyes; but the former held this to be contrary to the law, if applied on the Sabbath. See Lightfoot's Hor. Talm.

### Verse 16

[¶7] This man is not of God - He can neither be the Messiah, nor a prophet, for he has broken the Sabbath. The Jews always argued falsely on this principle. The law relative to the observation of the Sabbath never forbade any work but what was of the servile and unnecessary kind. Works of necessity and mercy never could be forbidden on that day by him whose name is mercy, and whose nature is love; for the Sabbath was made for man, and not man for the Sabbath; were it otherwise, the Sabbath would be rather a curse than a blessing.

[¶8] How can a man that is a sinner, etc. - They knew very well that though magicians and impostors might do things apparently miraculous, yet nothing really good could be performed by them. We might have safely defied all the magicians in Egypt, who are said to have been so successful in imitating some of the miracles of Moses, to have opened the eyes of one blind man, or to have done any essential good either to the body or to the soul.

[¶9] And there was a division among them - Σχισμα, a schism, a decided difference of opinion, which caused a separation of the assembly.

### Verse 17

[¶11] He is a prophet - They had intended to lay snares for the poor man, that, getting him to acknowledge Christ for the Messiah, they might put him out of the synagogue, [Joh 9:22], or put him to death, that such a witness to the Divine power of Christ might not appear against them. But, as the mercy of God had given him his sight, so the wisdom of God taught him how to escape the snares laid for his ruin. On all thy glory there shall be a defense, says the prophet, [Isa 4:5]. When God gives any particular mercy or grace, he sends power to preserve it, and wisdom to improve it. The man said, He is a prophet. Now, according to a Jewish maxim, a prophet might dispense with the observation of the Sabbath. See Grotius. If they allow that Jesus was a prophet, then, even in their sense, he might break the law of the Sabbath, and be guiltless: or, if they did not allow him to be a prophet, they must account for the miracle some other way than by the power of God; as from Satan or his agents no good can proceed - to do this it was impossible. So the wisdom of God taught the poor man to give them such an answer as put them into a complete dilemma, from which they could not possibly extricate themselves.

### Verse 18

[¶13] But the Jews did not believe - All the subterfuge they could use was simply to sin against their conscience, by asserting that the man had not been blind; but out of this subterfuge they were soon driven by the testimony of the parents, who, if tried farther on this subject, might have produced as witness, not only the whole neighborhood, but nearly the whole city: for it appears the man got his bread by publicly begging, [Joh 9:8].

[¶14] That he had been blind, and received his sight - This clause is omitted in some MSS., probably because similar words occur immediately after. There is, however, no evidence against it, sufficient to exclude it from the test.

### Verse 21

[¶16] He is of age - Ἡλικιαν εχει, literally, he has stature, i.e. he is a full-grown man; and in this sense the phrase is used by the best Greek writers. See Kypke and Raphelius. Mature age was fixed among the Jews at thirty years.

### Verse 22

[¶18] Put out of the synagogue - That is, excommunicated - separated from all religious connection with those who worshipped God. This was the lesser kind of excommunication among the Jews and was termed nidui. The cherem, or anathema, was not used against the followers of Christ till after the resurrection.

### Verse 24

[¶20] Give God the praise - Having called the man a second time, they proceeded to deal with him in the most solemn manner; and therefore they put him to his oath; for the words above were the form of an oath, proposed by the chief magistrate to those who were to give evidence to any particular fact, or to attest any thing, as produced by or belonging to the Lord. See [Jos 7:19]; [1Sam 6:5], and [Luk 17:18]. But, while they solemnly put him to his oath, they endeavored to put their own words in his mouth, viz. he is a sinner - a pretender to the prophetic character, and a transgressor of the law of God: - assert this, or you will not please us.

### Verse 25

[¶22] Whereas I was blind, now I see - He pays no attention to their cavils, nor to their perversion of justice; but, in the simplicity of his heart, speaks to the fact, of the reality of which he was ready to give them the most substantial evidence.

### Verse 27

[¶24] I have told you already - So he did, [Joh 9:15]. And did ye not hear? Ye certainly did. Why then do you wish to hear it again? Is it because ye wish to become his disciples? The poor man continued steady in his testimony; and, by putting this question to them, he knew he should soon put an end to the debate.

### Verse 28

[¶26] Then they reviled him - Ελοιδορησαν. Eustathius derives λοιδορια from λογος, a word, and δορυ, a spear: - they spoke cutting, piercing words. Solomon talks of some who spoke like the piercings of a sword, [Pro 12:18]. And the psalmist speaks of words that are like drawn swords, [Psa 55:21], words which show that the person who speaks them has his heart full of murderous intentions; and that, if he had the same power with a sword as he has with his tongue, he would destroy him whom he thus reproaches.

[¶27] We are Moses' disciples - By this they meant that they were genuine Pharisees; for they did not allow the Sadducees to be disciples of Moses.

### Verse 29

[¶29] We know not from whence he is - As if they had said: We have the fullest assurance that the commission of Moses was Divine; but we have no proof that this man has such a commission: and should we leave Moses, and attach ourselves to this stranger? No.

### Verse 30

[¶31] Why herein is a marvellous thing - As if he had said, This is wonderful indeed! Is it possible that such persons as you are, whose business it is to distinguish good from evil, and who pretend to know a true from a false prophet, cannot decide in a case so plain? Has not the man opened my eyes? Is not the miracle known to all the town; and could any one do it who was not endued with the power of God?

### Verse 31

[¶33] God heareth not sinners - I believe the word ἁμαρτωλων signifies heathens, or persons not proselyted to the Jewish religion; and therefore it is put in opposition to θεοσεβης, a worshipper of the true God. See the note on [Luk 7:37]. But in what sense may it be said, following our common version, that God heareth not sinners? When they regard iniquity in their heart - when they wish to be saved, and yet abide in their sins - when they will not separate themselves from the workers and works of iniquity. In all these cases, God heareth not sinners.

### Verse 32

[¶35] Since the world began - Εκ του αιωνος, From the age - probably meaning from the commencement of time. Neither Moses nor the prophets have ever opened the eyes of a man who was born blind: if this person then were not the best of beings, would God grant him a privilege which he has hitherto denied to his choicest favorites?

[¶36] Opened the eyes of one that was born blind - It will readily appear that our Lord performed no surgical operation in this cure: the man was born blind, and he was restored to sight by the power of God; the simple means used could have had no effect in the cure; the miracle is therefore complete. That there are cases, in which a person who was born blind may be restored to sight by surgical means, we know: but no such means were used by Christ: and it is worthy of remark that, from the foundation of the world, no person born blind has been restored to sight, even by surgical operation, till about the year of our Lord, 1728; when the celebrated Dr. Cheselden, by couching the eyes of a young man, 14 years of age, who had been born blind, restored him to perfect soundness. This was the effect of well directed surgery: that performed by Christ was a miracle.

### Verse 33

[¶38] If this man were not of God, etc. - A very just conclusion: God is the fountain of all good: all good must proceed from him, and no good can be done but through him; if this person were not commissioned by the good God, he could not perform such beneficent miracles as these.

### Verse 34

[¶40] Thou wast altogether born in sins - Thou hast not only been a vile wretch in some other pre-existent state, but thy parents also have been grossly iniquitous; therefore thou and they are punished by this blindness: Thou wast altogether born in sins - thou art no other than a sinful lump of deformity, and utterly unfit to have any connection with those who worship God.

[¶41] And they cast him out - They immediately excommunicated him, as the margin properly reads - drove him from their assembly with disdain, and forbade his farther appearing in the worship of God. Thus a simple man, guided by the Spirit of truth, and continuing steady in his testimony, utterly confounded the most eminent Jewish doctors. When they had no longer either reason or argument to oppose to him, as a proof of their discomfiture and a monument of their reproach and shame, they had recourse to the secular arm, and thus silenced by political power a person whom they had neither reason nor religion to withstand. They hare had since many followers in their crimes. A false religion, supported by the state, has, by fire and sword silenced those whose truth in the end annihilated the system of their opponents.

### Verse 35

[¶43] Dost thou believe on the Son of God? - This was the same with, Dost thou believe on the Messiah? for these two characters were inseparable; see [Joh 1:34], [Joh 1:49]; [Joh 10:36]; [Mat 16:16]; [Mar 1:1].

### Verse 36

[¶45] Who is he, Lord? - It is very likely that the blind man did not know that it was Jesus the Christ who now spoke to him; for it is evident he had never seen him before this time; and he might now see him without knowing that he was the person by whom he was cured, till our Lord made that discovery of himself, mentioned in the following verse.

## 345. John · 28 of 57

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/345/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/345/#p-N

### Verse 38

[¶1] And he said, Lord, I believe - That is, I believe thou art the Messiah; and, to give the fullest proof of the sincerity of his faith, he fell down before and adored him. Never having seen Jesus before, but simply knowing that a person of that name had opened his eyes, he had only considered him as a holy man and a prophet; but now that he sees and hears him he is convinced of his divinity, and glorifies him as his Savior. We may hear much of Jesus, but can never know his glories and excellencies till he has discovered himself to our hearts by his own Spirit; then we believe on him, trust him with our souls, and trust in him for our salvation. The word κυριε has two meanings: it signifies Lord, or Sovereign Ruler, and Sir, a title of civil respect. In the latter sense it seems evidently used in the 36th verse, because the poor man did not then know that Jesus was the Messiah; in the former sense it is used in this verse - now the healed man knew the quality of his benefactor.

### Verse 39

[¶3] For judgment I am come - I am come to manifest and execute the just judgment of God:

[¶4] 1. By giving sight to the blind, and light to the Gentiles who sit in darkness.

[¶5] 2. By removing the true light from those who, pretending to make a proper use of it, only abuse the mercy of God.

[¶6] In a word, salvation shall be taken away from the Jews, because they reject it; and the kingdom of God shall be given to the Gentiles.

### Verse 40

[¶8] Are we blind also? - These Pharisees understood Christ as speaking of blindness in a spiritual sense, and wished to know if he considered them in that state.

### Verse 41

[¶10] If ye were blind - If ye had not had sufficient opportunities to have acquainted yourselves with my Divine nature, by the unparalleled miracles which I have wrought before you? and the holy doctrine which I have preached, then your rejecting me could not be imputed to you as sin; but because ye say, we see - we are perfectly capable of judging between a true and false prophet, and can from the Scriptures point out the Messiah by his works - on this account you are guilty, and your sin is of no common nature, it remaineth, i.e. it shall not be expiated: as ye have rejected the Lord from being your deliverer, so the Lord has rejected you from being his people. When the Scripture speaks of sin remaining, it is always put in opposition to pardon; for pardon is termed the taking away of sin, [Joh 1:29]; [Psa 32:5]. And this is the proper import of the phrase, αφεσις των ἁμαρτιων, which occurs so frequently in the sacred writings.

[¶11] 1. The history of the man who was born blind and cured by our Lord is, in every point of view, instructive. His simplicity, his courage, his constancy, and his gratitude are all so many subjects worthy of attention and emulation. He certainly confessed the truth at the most imminent risk of his life; and therefore, as Stephen was the first martyr for Christianity, this man was the first confessor. The power and influence of Truth, in supporting its friends and confounding its adversaries, are well exemplified in him; and not less so, that providence of God by which he was preserved from the malice of these bad men. The whole story is related with inimitable simplicity, and cannot be read by the most cold-hearted without extorting the exclamation, How forcible are right words?

[¶12] 2. It has already been remarked that, since the world began, there is no evidence that any man born blind was ever restored to sight by surgical means, till the days of Mr. Cheselden, who was a celebrated surgeon at St. Thomas's Hospital, London. For though, even before the Christian era, there is reason to believe that both the Greek and Roman physicians performed operations to remove blindness occasioned by the cataract, yet we know of none of these ever attempted on the eyes of those who had been born blind, much less of any such persons being restored to sight. The cure before us must have been wholly miraculous - no appropriate means were used to effect it. What was done had rather a tendency to prevent and destroy sight than to help or restore it. The blindness in question was probably occasioned by a morbid structure of the organs of sight; and our Lord, by his sovereign power, instantaneously restored them to perfect soundness, without the intervention of any healing process. In this case there could be neither deception nor collusion.

### Introduction

[¶14] Christ speaks the parable of the sheepfold, [Joh 10:1-6]. Proclaims himself the door of the sheepfold, [Joh 10:7-10], and the good shepherd who lays down his life for the sheep, [Joh 10:11-18]. The Jews are again divided, and some revile and some vindicate our Lord, [Joh 10:19-21]. His discourse with the Jews at the temple, on the feast of dedication, [Joh 10:22-29]. Having asserted that he was one with the Father, the Jews attempt to stone him, [Joh 10:30], [Joh 10:31]. He vindicates his conduct, and appeals to his works, [Joh 10:32-38]. They strive to apprehend him; he escapes, and retires beyond Jordan, [Joh 10:39], [Joh 10:40]. Many resort to and believe on him there, [Joh 10:41], [Joh 10:42].

### Verse 1

[¶16] Verily, verily, etc. - From [Joh 10:6], we learn that this is a parable, i.e. a representation of heavenly things through the medium of earthly things. Some think our Lord delivered this discourse immediately after that mentioned in the preceding chapter; others think it was spoken not less than three months after. The former, says Bishop Pearce, was spoken at the feast of tabernacles, see chap. 7, or about the end of September, and this at the feast of dedication, or in December. See [Joh 10:22].

[¶17] Christ, says Calmet, having declared himself to be the light of the world, which should blind some while it illuminated others, [Joh 9:41], continues his discourse, and, under the similitude of a shepherd and his flock, shows that he was about to form his Church of Jews and Gentiles, and that into it he would admit none but those who heard his voice. The unbelieving and presumptuous Jews, who despised his doctrine, are the sheep which hear not the voice of the shepherd: the proud and self-sufficient Pharisees are those who imagine they see clearly while they are blind. The blind who become illuminated are the Gentiles and Jews who turn from their sins and believe in Jesus.

[¶18] The light of the world, the good shepherd, and the door which leads into the sheepfold, are all to be understood as meaning Jesus Christ; the hireling shepherds, the willfully blind; the murderers and robbers are the false Christs, false prophets, scribes, Pharisees, wicked hireling priests, and ungodly ministers of all sorts, whether among primitive Jews or modern Christians.

[¶19] Our Lord introduces this discourse in a most solemn manner, Verily, verily! - Amen, amen! - it is true, it is true! - a Hebraism for, This is a most important and interesting truth; a truth of the utmost concern to mankind.

[¶20] At all times our Lord speaks what is infallibly true; but when he delivers any truths with this particular asseveration, it is either,

[¶21] 1. Because they are of greater importance; or,

[¶22] 2. because the mind of man is more averse from them; or,

[¶23] 3. because the small number of those who will practice them may render them incredible. Quesnel.

[¶24] He that entereth not by the door - Christ assures us, [Joh 10:7], that he is the door; whoever, therefore, enters not by Jesus Christ into the pastoral office, is no other than a thief and a robber in the sheepfold. And he enters not by Jesus Christ who enters with a prospect of any other interest besides that of Christ and his people. Ambition, avarice, love of ease, a desire to enjoy the conveniences of life, to be distinguished from the crowd, to promote the interests of one's family, and even the sole design of providing against want - these are all ways by which thieves and robbers enter into the Church. And whoever enters by any of these ways, or by simony, craft, solicitation, etc. deserves no better name. Acting through motives of self-interest, and with the desire of providing for himself and his family, are innocent, yea, laudable, in a secular business; but to enter into the ministerial office through motives of this kind is highly criminal before God.

### Verse 2

[¶26] He that entereth in by the door - Observe here the marks, qualities, and duties of a good pastor; The first mark is, that he has a lawful entrance into the ministry by the internal call of Christ, namely, by an impulse proceeding from his Spirit, upon considerations which respect only his glory, and upon motives which aim at nothing but the good of his Church, the salvation of souls, the doing the will of God, and the sacrificing himself entirely to his service, and to that of the meanest of his flock.

### Verse 3

[¶28] To him the porter openeth - Sir Isaac Newton observes that our Lord being near the temple, where sheep were kept in folds to be sold for sacrifices, spoke many things parabolically of sheep, of their shepherds, and of the door to the sheepfold; and discovers that he alluded to the sheepfolds which were to be hired in the market place, by speaking of such folds as a thief could not enter by the door, nor the shepherd himself open, but a porter opened to the shepherd. In the porter opening the door to the true shepherd, we may discover the second mark of a true minister - his labor is crowned with success. The Holy Spirit opens his way into the hearts of his hearers, and he becomes the instrument of their salvation. See [Col 4:3]; [2Cor 2:12]; [1Cor 16:9]; [Rev 3:8].

[¶29] The sheep hear his voice - A third mark of a good shepherd is that he speaks so as to instruct the people - the sheep hear His voice; he does not take the fat and the fleece, and leave another hireling on less pay to do the work of the pastoral office. No: himself preaches Christ Jesus the Lord, and in that simplicity too, that is best calculated to instruct the common people. A man who preaches in such a language as the people cannot comprehend may do for a stage-player or a mountebank, but not for a minister of Christ.

[¶30] He calleth his own sheep by name - A fourth mark of a good pastor is that he is well acquainted with his flock; he knows them by name - he takes care to acquaint himself with the spiritual states of all those that are entrusted to him. He speaks to them concerning their souls, and thus getting a thorough knowledge of their state he is the better qualified to profit them by his public ministrations. He who has not a proper acquaintance with the Church of Christ, can never by his preaching build it up in its most holy faith.

[¶31] And leadeth them out - A fifth mark of a good shepherd is, he leads the flock, does not lord it over God's heritage; nor attempts by any rigorous discipline not founded on the Gospel of Christ, to drive men into the way of life; nor drive them out of it, which many do, by a severity which is a disgrace to the mild Gospel of the God of peace and love.

[¶32] He leads them out of themselves to Christ, out of the follies, diversions, and amusements of the world, into the path of Christian holiness: in a word, he leads them, by those gentle yet powerful persuasions that flow from a heart full of the word and love of Christ, into the kingdom and glory of his God.

### Verse 4

[¶34] He goeth before them - A sixth mark of a true pastor is, he gives them a good example: he not only preaches, but he lives, the truth of the Gospel; he enters into the depths of the salvation of God; and, having thus explored the path, he knows how to lead those who are entrusted to his care into the fullness of the blessings of the Gospel of peace. He who does not endeavor to realize in his own soul the truths which he preaches to others will soon be as salt without its savor; his preaching cannot be accompanied with that unction which alone can make it acceptable and profitable to those whose hearts are right with God. The minister who is in this state of salvation the sheep, genuine Christians, will follow, for they know his voice. It was the custom in the eastern countries for the shepherd to go at the head of his sheep, and they followed him from pasture to pasture. I have seen many hundreds of sheep thus following their shepherd on the extensive downs in the western parts of England.

### Verse 5

[¶36] And a stranger will they not follow - That is, a man who, pretending to be a shepherd of the flock of God, is a stranger to that salvation which he professes to preach. His mode of preaching soon proves, to those whose hearts are acquainted with the truths of God, that he is a stranger to them; and therefore, knowing him to have got into the fold in an improper way, they consider him a thief, a robber, and a murderer; and who can blame them if they wholly desert his ministry? There are preachers of this kind among all classes.

### Verse 7

[¶38] I am the door of the sheep - It is through me only that a man can have a lawful entrance into the ministry; and it is through me alone that mankind can be saved. Instead of, I am the door, the Sahidic version reads, I am the shepherd; but this reading is found in no other version, nor in any MS. It is evidently a mistake of the scribe.

### Verse 8

[¶40] All that ever came before me - Or, as some translate, all that came instead of me, προ εμου, i.e. all that came as the Christ, or Messiah, such as Theudas, and Judas the Gaulonite, who are mentioned, [Act 5:36], [Act 5:37]; and who were indeed no other than thieves, plundering the country wherever they came; and murderers, not only slaying the simple people who resisted them, but leading the multitudes of their followers to the slaughter.

[¶41] But our Lord probably refers to the scribes and Pharisees, who pretended to show the way of salvation to the people - who in fact stole into the fold, and clothed themselves with the fleece, and devoured the sheep.

[¶42] The words, προ εμου, before me, are wanting in EGMS, Mt. BKV, seventy others; Syriac, Persic, Syriac Hieros., Gothic, Saxon, Vulgate, eleven copies of the Itala; Basil, Cyril, Chrysostom, Theophylact, Euthymius, Augustin, and some others. Griesbach has left them in the text with a note of doubtfulness. The reason thy these words are wanting in so many respectable MSS., versions, and fathers, is probably that given by Theophylact, who says that the Manicheans inferred from these words that all the Jewish prophets were impostors. But our Lord has borne sufficient testimony to their inspiration in a variety of places. Κλεπτης, and λῃστης, the thief and the robber, should be properly distinguished; one takes by cunning and stealth; the other openly and by violence. It would not be difficult to find bad ministers who answer to both these characters. Tithes have been often enforced and collected in a most exceptionable manner, and in a most disgraceful spirit.

[¶43] The reflection of pious Quesnel on this verse is well worth attention. A pastor ought to remember that whoever boasts of being the way of salvation, and the gate of heaven, shows himself to be a thief and an impostor; and though few are arrived at this degree of folly, yet there are many who rely too much upon their own talents, eloquence, and labors, as if the salvation of the sheep depended necessarily thereon: in which respect they are always robbers, since they rob the grace of Christ of the glory of saving the sheep. God often puts such pastors to shame, by not opening the hearts of the people to receive their word: while he blesses those who are humble, in causing them to be heard with attention, and accompanying their preaching with an unction which converts and saves souls. Let every man know that in this respect his sufficiency and success are of the Lord.

## 346. John · 29 of 57

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/346/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/346/#p-N

### Verse 9

[¶1] I am the door: by me if any man enter, etc. - Those who come for salvation to God, through Christ, shall obtain it: he shall be saved - he shall have his sins blotted out, his soul purified, and himself preserved unto eternal life. This the scribes and Pharisees could neither promise nor impart.

[¶2] Go in and out - This phrase, in the style of the Hebrews, points out all the actions of a man's life, and the liberty he has of acting, or not acting. A good shepherd conducts his flock to the fields where good pasturage is to be found; watches over them while there, and brings them back again and secures them in the fold. So he that is taught and called of God feeds the flock of Christ with those truths of his word of grace which nourish them unto eternal life; and God blesses together both the shepherd and the sheep, so that going out and coming in they find pasture: every occurrence is made useful to them; and all things work together for their good.

### Verse 10

[¶4] But for to steal, and to kill, and to destroy - Those who enter into the priesthood that they may enjoy the revenues of the Church, are the basest and vilest of thieves and murderers. Their ungodly conduct is a snare to the simple, and the occasion of much scandal to the cause of Christ. Their doctrine is deadly; they are not commissioned by Christ, and therefore they cannot profit the people. Their character is well pointed out by the Prophet Ezekiel, [Eze 34:2], etc. Wo be to the shepherds of Israel, that do feed themselves! Ye eat the fat, and ye clothe you with the wool; ye kill them that are fed: but ye feed not the flock, etc, How can worldly-minded, hireling, fox-hunting, and card-playing priests read these words of the Lord, without trembling to the center of their souls! Wo to those parents who bring up their children merely for Church honors and emoluments! Suppose a person have all the Church's revenues, if he have God's wo, how miserable is his portion! Let none apply this censure to any one class of preachers, exclusively.

[¶5] That they might have life - My doctrine tends to life, because it is the true doctrine - that of the false and bad shepherds tends to death, because it neither comes from nor can lead to that God who is the fountain of life.

[¶6] Might have it more abundantly - That they might have an abundance, meaning either of life, or of all necessary good things; greater felicity than ever was enjoyed under any period of the Mosaic dispensation; and it is certain that Christians have enjoyed greater blessings and privileges than were ever possessed by the Jews, even in the promised land. If περισσον be considered the accusative fem. Attic, agreeing with ζωην, (see Parkhurst), then it signifies more abundant life; that is, eternal life; or spiritual blessings much greater than had ever yet been communicated to man, preparing for a glorious immortality. Jesus is come that men may have abundance; abundance of grace, peace, love, life, and salvation. Blessed be Jesus.

### Verse 11

[¶8] I am the good shepherd - Whose character is the very reverse of that which has already been described. In [Joh 10:7], [Joh 10:9], our Lord had called himself the door of the sheep, as being the sole way to glory, and entrance into eternal life; here he changes the thought, and calls himself the shepherd, because of what he was to do for them that believe in him, in order to prepare them for eternal glory.

[¶9] Giveth his life for the sheep - That is, gives up his soul as a sacrifice to save them from eternal death.

[¶10] Some will have the phrase here only to mean hazarding his life in order to protect others; but the 15th, 17th, and 18th verses, as well as the whole tenor of the new covenant, sufficiently prove that the first sense is that in which our Lord's words should be understood.

### Verse 12

[¶12] But he that is a hireling - Or, as my old MS. Bible reads it, the marchaunt, he who makes merchandise of men's souls; bartering them, and his own too, for filthy lucre. Let not the reader apply this, or any of the preceding censures, to any particular class or order of men: every religious party may have a hireling priest, or minister; and where the provision is the greatest there the danger is most.

[¶13] Whose own the sheep are not - A hireling priest, who has never been the instrument of bringing souls to God, will not abide with them in the time of danger or persecution. They are not the produce of his labor, faith, and prayers: he has no other interest in their welfare than that which comes from the fleece and the fat. The hireling counts the sheep his own, no longer than they are profitable to him; the good shepherd looks upon them as his, so long as he can be profitable to them.

[¶14] Among the ancient Jews some kept their own flocks, others hired shepherds to keep them for them. And every owner must naturally have felt more interest in the preservation of his flock than the hireling could possibly feel.

### Verse 14

[¶16] I - know my sheep - I know, τα εμα, them that are mine: I know their hearts, their wishes, their purposes, their circumstances; and I approve of them; for in this sense the word to know is often taken in the Scriptures. Homer represents the goatherds as being so well acquainted with their own, though mixed with others, as easily to distinguish them. Τους δ', ὡς' αιπολια πλατε' αιγων αιπολοι ανδρες Ῥεια διακρινεωσιν, επει κε νομῳ μιγεωσιν.

[¶17] Iliad. 2. 474. "As goat-herds separate their numerous flocks

[¶18] With ease, though fed promiscuous."

[¶19] And are known of mine - They know me as their father, protector, and Savior; they acknowledge me and my truth before the world; and they approve of me, my word, my ordinances, and my people, and manifest this by their attachment to me, and their zeal for my glory. The first clause of the 15th verse should be joined to the fourteenth.

### Verse 16

[¶21] Other sheep I have - The Gentiles and Samaritans. As if our Lord had said, Do not imagine that I shall lay down my life for the Jews, exclusively of all other people; no: I shall die also for the Gentiles; for by the grace, the merciful design and loving purpose of God, I am to taste death for every man, [Heb 2:9]; and, though they are not of this fold now, those among them that believe shall be united with the believing Jews, and made one fold under one shepherd, [Eph 2:13-17].

[¶22] The original word, αυλη, which is here translated fold, dignifies properly a court. It is probable that our blessed Lord was now standing in what was termed the inner court, or court of the people, in the temple, see [Joh 10:23]; and that he referred to the outer court, or court of the Gentiles, because the Gentiles who were proselytes of the gate were permitted to worship in that place; but only those who were circumcised were permitted to come into the inner court, over the entrance of which were written, in large characters of gold, these words, Let no uncircumcised person enter here! Our Lord therefore might at this time have pointed out to the worshippers in that court, when he spoke these words, and the people would at once perceive that he meant the Gentiles.

### Verse 17

[¶24] Therefore doth my Father love me - As I shall be shortly crucified by you, do not imagine that I am abandoned by my heavenly Father, and therefore fall thus into your hands. The Father loveth me particularly on this account, because I am going to lay down my life for the life of the world. Again, do not suppose that I shall be put to death by your rulers, because I have not strength to resist them. I Lay Down my life voluntarily and cheerfully; no one can take it away from me, see [Joh 10:18]; and I shall give you the fullest proof of my supreme power by raising, in three days, that very crucified, wounded body from the grave.

### Verse 18

[¶26] I have power - Or, authority, εξουσιαν. Our Lord speaks of himself here as man, or the Messiah, as being God's messenger, and sent upon earth to fulfill the Divine will, in dying and rising again for the salvation of men.

[¶27] This commandment have I received - That is, I act according to the Divine commandment in executing these things, and giving you this information.

### Verse 19

[¶29] There was a division - Σχισμα, a schism, a rent. They were divided in their opinions; one part received the light, and the other resisted it.

[¶30] Again - There was a dissension of this kind before among the same people; see [Joh 9:16].

### Verse 20

[¶32] He hath a devil, and is mad - So, then, a demoniac and a madman were not exactly the same in the apprehension of the Jews; no more than the effect is the same with the cause which produces it. Some will have it that, when the Jews told our Lord that he had a demon, they meant no more than that he was deranged; but here these matters are evidently distinguished. They believed him to be possessed by a demon, who deranged his faculties, and that he must have been a wicked man, and a deceiver, thus to be put under the power of such a spirit.

### Verse 21

[¶34] These are not the words of him that hath a devil - If he were deranged by an unclean spirit, his words would bear a similitude to the spirit that produced them; but these are words of deep sense, soberness, and piety: besides, could a demoniac open the eyes of blind men? This is not the work of a demon. Now we have seen that this man has restored a man who was born blind. Therefore it is demonstrably evident that he is neither a madman nor a demoniac.

[¶35] Behold the usage which the blessed Lord received from his creatures! And behold with what meekness and gentleness he conducts himself! - not a word of impatience proceeds from his lips; nor a look of contempt or indignation is seen in his face. And what was he doing to merit all this? Why, he was instructing the ignorant, and telling the wretched that he was just going to die to save their souls! Amazing love of God, and ingratitude and obduracy of men! Let not the disciple suppose that, in this respect, he shall be above his master. When a minister of Christ has done his utmost to do good to his fellow creatures, let him not be surprised if he meet with nothing from many but reproaches and persecutions for his pains. The grand point is to take Jesus for an example of suffering, and to be armed with the same mind. It appears that the words spoken by the friendly Jews prevailed; and that the others were obliged to abandon the field.

### Verse 22

[¶37] The feast of the dedication - This was a feast instituted by Judas Maccabeus, in commemoration of his purifying the temple after it had been defiled by Antiochus Epiphanes. This feast began on the twenty-fifth of the month Cisleu, (which answers to the eighteenth of our December), and continued for eight days. When Antiochus had heard that the Jews had made great rejoicings, on account of a report that had been spread of his death, he hastened out of Egypt to Jerusalem, took the city by storm, and slew of the inhabitants in three days forty thousand persons; and forty thousand more he sold for slaves to the neighboring nations. Not contented with this, he sacrificed a great sow on the altar of burnt offerings; and, broth being made by his command of some of the flesh, he sprinkled it all over the temple, that he might defile it to the uttermost. See Prideaux's Connection, vol. iii. p. 236, edit. 1725. After this, the whole of the temple service seems to have been suspended for three years, great dilapidations having taken place also in various parts of the buildings: see 1 Maccabees 4:36, etc. As Judas Maccabaeus not only restored the temple service, and cleansed it from pollution, etc., but also repaired the ruins of it, the feast was called τα εγκαινια, the renovation.

[¶38] It was winter - Χειμων ην, or, it was stormy or rainy weather. And this is the reason, probably, why our Lord is represented as walking in Solomon's porch, or portico, [Joh 10:23]. Though it certainly was in winter when this feast was held, yet it does not appear that the word above refers so much to the time of the year as to the state of the weather. Indeed, there was no occasion to add it was winter, when the feast of the dedication was mentioned, because every body knew that, as that feast was held on the twenty-fifth of the month Cisleu, it was in the winter season.

[¶39] John has here omitted all that Jesus did from the time when he left Jerusalem, after the feast of tabernacles in September was ended, until the feast of the dedication in the December following: and he did it probably because he found that the other evangelists had given an account of what our Lord did in the interval. St. Luke relates what our Lord did on his way from Galilee to Jerusalem, to this feast, Luke 17:11-37; [Luk 18:1-14]. Observe, likewise, that this time here mentioned was the fourth time (according to John's account) that Jesus went up to the feasts at Jerusalem in about a year: for, first, he went up to the feast of the passover, [Joh 2:13]; next to the feast of pentecost, as it seems to have been, [Joh 5:1]; then to the feast of tabernacles, [Joh 7:2], [Joh 7:10]; and, lastly, to the feast of the passover in which he was crucified. John seems purposely to have pointed out his presence in Jerusalem at these four feasts, because all the other evangelists have omitted the mention of every one of them. See Bishop Pearce; and see the note on [Joh 5:1].

### Verse 23

[¶41] Solomon's porch - By what we find in Josephus, Ant. b. xx. c. 8, s. 7, a portico built by Solomon, on the east side of the outer court of the temple, was left standing by Herod, when he rebuilt the temple. This portico was four hundred cubits long, and was left standing, probably, because of its grandeur and beauty. But when Agrippa came to Jerusalem, a few years before the destruction of the city by the Romans, and about eighty years after Herod had begun his building, (till which time what Herod had begun was not completed), the Jews solicited Agrippa to repair this portico at his own expense, using for argument, not only that the building was growing ruinous, but that otherwise eighteen thousand workmen, who had all of them, until then, been employed in carrying on the works of the temple, would be all at once deprived of a livelihood.

### Verse 24

[¶43] How long dost than make us to doubt? - Or, How long dost thou kill us with suspense? Ἑως ποτε την ψυχην ἡμων αιρεις, literally, How long wilt thou take away our life? Mr. Markland would read αιωρεις for αιρεις, which amounts nearly to the same sense with the above. The Jews asked this question through extreme perfidiousness: they wished to get him to declare himself king of the Jews, that they might accuse him to the Roman governor; and by it they insolently insinuated that all the proofs he had hitherto given them of his Divine mission were good for nothing.

### Verse 25

[¶45] I told you, etc. - That is, I told you before what I tell you now again, that the works which I do, bear testimony to me. I have told you that I am the light of the world: the Son of God: the good shepherd: that I am come to save - to give life - to give liberty - to redeem you: that, in order to this, I must die, and rise again; and that I am absolute master of my life, and of my death. Have you not noticed my omniscience, in searching and discovering the very secrets of your hearts? Have you not seen my omnipotence in the miracles which I have wrought? Have not all these been sufficient to convince you? - and yet ye will not believe! - See the works which bore testimony to him, as the Messiah, enumerated, [Mat 11:5] (note).

## 347. John · 30 of 57

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/347/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/347/#p-N

### Verse 26

[¶1] Ye are not of my sheep - Ye have not the disposition of those who come unto me to be instructed and saved: see what follows.

### Verse 27

[¶3] My sheep hear my voice - But ye will not hear: - my sheep follow me; but ye will neither follow nor acknowledge me. Any person who reads without prejudice may easily see, that our Lord does not at all insinuate that these persons could not believe, because God had made it impossible to them; but simply because they did not hear and follow Christ, which the whole of our blessed Lord's discourse proves that they might have done. The sheep of Christ are not those who are included in any eternal decree, to the exclusion of others from the yearnings of the bowels of eternal mercy; but they are those who hear, believe in, follow, and obey the Savior of the world.

### Verse 28

[¶5] They shall never perish - Why? Because they hear my voice, and follow me; therefore I know, I approve of and love them, and give them eternal life. They who continue to hear Christ's voice, and to follow him, shall never perish. They give themselves up to God - believe so on Jesus that he lives in their hearts: God hath given unto them eternal life, and this life is in his Son; and he that hath the Son hath life, [1Jn 5:11], [1Jn 5:12]. Now it is evident that only those who have Christ living in and governing their souls, so that they possess the mind that was in him, are his sheep - are those that shall never perish, because they have this eternal life abiding in them: therefore to talk of a man's being one of the elect - one that shall never perish - one who shall have eternal life - who shall never be plucked out of the hand of God, etc., while he lives in sin, has no Christ in his heart, has either never received or fallen away from the grace of God, is as contrary to common sense as it is to the nature and testimonies of the Most High. Final perseverance implies final faithfulness - he that endures to the end shall be saved - he that is faithful unto death shall have a crown of life. And will any man attempt to say that he who does not endure to the end, and is unfaithful, shall ever enter into life?

### Verse 29

[¶7] My Father - is greater than all - More powerful than all the united energies of men and demons. He who loves God must be happy; and he who fears him need fear nothing on this side eternity.

### Verse 30

[¶9] I and my Father are one - If Jesus Christ were not God, could he have said these words without being guilty of blasphemy? It is worthy of remark that Christ does not say, I and My Father, which my our translation very improperly supplies, and which in this place would have conveyed a widely different meaning: for then it would imply that the human nature of Christ, of which alone, I conceive, God is ever said to be the Father in Scripture, was equal to the Most High: but he says, speaking then as God over all, I and The Father, εγω και ὁ πατηρ ἑν εσμεν - the Creator of all things, the Judge of all men, the Father of the spirits of all flesh - are One, One in nature, One in all the attributes of Godhead, and One in all the operations of those attributes: and so it is evident the Jews understood him. See [Joh 17:11], [Joh 17:22].

### Verse 31

[¶11] The Jews took up stones - To stone him as a blasphemer, [Lev 24:14-16], because he said he was one with God. The evangelist adds the word again, because they had attempted to do this before, see [Joh 8:59]; but it seems they were prevented from doing this now by the following discourse.

### Verse 32

[¶13] Many good works have I showed you - I have healed your sick, delivered those of you who were possessed from the power of demons; I have fed multitudes of your poor, and I have taught you in all places, at all times, without expense, with patience; and is this my reward?

[¶14] To show good works or good things is a Hebraism, which signifies to do them really, to give good things liberally. The phrase is similar to the following: Who will Show us any good? [Psa 4:6]; i.e. who shall give us good things. Show us thy mercy, [Psa 85:7]; i.e. give us to feel the effects of thy mercy. Thou hast Showed thy people hard things, [Psa 60:3]; i.e. thou hast treated them with rigor. Thou hast Showed me great and sore troubles, [Psa 71:20]; i.e. thou hast exposed me to terrible hardships.

### Verse 33

[¶16] But for blasphemy - I have elsewhere shown that the original word, βλασφημειν, when applied to men, signifies to speak injuriously of their persons, character, connections, etc.; but when applied to God it signifies to speak impiously, i.e. contrary to his nature, perfections, the wisdom of his providence, or goodness of his works.

[¶17] Thou, being a man - That is, only a man - makest thyself God. When Christ said before, [Joh 10:30], I and the Father are one, had the Jews understood him (as many called Christians profess to do) as only saying he had a unity of sentiments with the Father, they would not have attempted to treat him for this as a blasphemer; because in this sense Abraham, Isaac, Moses, David, and all the prophets, were one with God. But what irritated them so much was that they understood him as speaking of a unity of nature. Therefore they say here, thou makest thyself God; which word they understood, not in a figurative, metaphorical, or improper sense, but in the most literal meaning of the term.

### Verse 34

[¶19] Is it not written in your law - The words which our Lord quotes are taken from [Psa 82:6], which shows that, under the word law, our Lord comprised the Jewish sacred writings in general. See also [Joh 12:34]; [Joh 15:25].

[¶20] Ye are gods? - That is, judges, who are called אלהים elohim. That judges are here meant appears from [Psa 82:2], etc., and also from what follows here. And this is probably the only place where the word אלהים is applied to any but the true God. See Parkhurst under the root אלה.

### Verse 35

[¶22] Unto whom the word of God came - Bishop Pearce thinks that "the word λογος, here, is put for λογος κρισεως, the word or matter of judgment, as in [2Chr 19:6], where Jehoshaphat, setting up judges in the land of Judah, says: Take heed what ye do: judge not for men, but for the Lord, who is with you in judgment - λογοι της κρισεως, in the words or matters of judgment, - Sept., which is nearly according to the Hebrew to בדבר משפט bedebar mishpat, in the word or matter of judgment. In [Deu 1:17], when a charge is given to the judges that they should not be afraid of the face of man, this reason is given: for the judgment is God's. Hence it appears probable that λογος is here used for λογος κρισεως: and it is called λογος Θεου, because it is the judgment that properly belongs to God, and which they who give it on earth give only as acting in the stead of God. A way of speaking very like to this is found in [Heb 4:13], where the writer says, προς ὁν ἡμιν ὁ λογος, with whom we have to do, i.e. by whom we are to be judged." But the words λογος Θεου may be here understood for the order, commission, or command of God; and so it properly signifies, [Luk 3:2]; and in this sense it is found often employed in the Old Testament. When it is there said that the word of the Lord came, etc., it means, God gave an order, commission, etc., to such a person, to declare or do such and such things.

[¶23] And the scripture cannot be broken - Λυθηναι, dissolved, rendered of none effect, i.e. it cannot be gainsayed or set aside; every man must believe this, because it is the declaration of God. If those were termed gods who were only earthly magistrates, fallible mortals, and had no particular influence of the Divine Spirit; and that they are termed gods is evident from that scripture which cannot be gainsayed; what greater reason then have I to say, I am the Son of God, and one with God, when, as Messiah, I have been consecrated, sent into the world, to instruct and save men; and when, as God, I have wrought miracles which could be performed by no power less than that of omnipotence?

### Verse 37

[¶25] If I do not the works, etc. - I desire you to believe only on the evidence of my works: if I do not do such works as God only can perform, then believe me not.

### Verse 38

[¶27] Believe the works - Though ye do not now credit what I have said to you, yet consider my works, and then ye will see that these works prove that I am in the Father and the Father in me; and, consequently, that I and the Father are one. This seems to be the force of our Lord's argument; and every man must see and feel that it is conclusive. There was no possibility of weakening the force of this reasoning but by asserting that these miracles were not wrought by the power of God; and then they must have proved that not only a man, but a bad man, such as they said Jesus was, could work these miracles. As this was impossible, then the argument of Christ had a complete triumph.

### Verse 39

[¶29] They sought again to take him - They could not reply to his arguments but by stones. The evidence of the truth could not be resisted; and they endeavored to destroy the person who spoke it. Truth may confound the obstinately wicked, but it does not convert them; and it is a just judgment of God, to leave those to perish in their gainsayings who obstinately continue to gainsay and disbelieve.

[¶30] But he escaped - In such a way as we know not, for the evangelist has not specified the manner of it.

### Verse 40

[¶32] Beyond Jordan - Rather, to the side of Jordan, not beyond it. See the note on [Joh 6:22], and [Mat 19:1].

[¶33] Where John at first baptized - That is, at Bethabara: see [Joh 1:28]. Afterwards, John baptized at Aenon: [Joh 3:23].

### Verse 42

[¶35] Many believed on him there - The people believed on him:

[¶36] 1. because of the testimony of John the Baptist whom they knew to be a good and a wise man, and a prophet of the Lord; and they knew he could neither deceive nor be deceived in this mater; and,

[¶37] 2. they believed because of the miracles which they saw Jesus work. These fully proved that all that John had said of him was true. The scribes and Pharisees with all their science could not draw a conclusion so just. Truth and common sense are often on the side of the common people, whom the insolently wise, the unsanctifiedly learned, and the tyrannically powerful sometimes disingenuously brand with the epithets of mob and swinish multitude.

[¶38] 1. This and the preceding chapter contain two remarkable discomfitures of the Jewish doctors. In the former they were confounded by the testimony of a plain uneducated man, simply appealing to the various circumstances of a matter of fact, at which they cavilled, and which they endeavored to decry. In this chapter the wise are taken in their own craftiness: the Pharisees are confounded by that wisdom which is from above, speaking of and manifesting the deep things of God. Sometimes God himself stops the mouths of gainsayers; at other times he makes the simplest of his followers too mighty for the most learned among the doctors. Ancient and modern martyrologies of the people of God abound with proofs of both these facts. And the persecutions of the Protestants by the Papists in the reign of Queen Mary afford a very large proportion of proofs. In these the mighty power of God, and the prevalence of truth, were gloriously apparent. Both the word of God and the Protestant cause were nobly illustrated by those transactions. May that abomination that maketh desolate never more sit in the holy place!

[¶39] 2. It must be remarked, by every serious reader, that our Lord did frequently speak of himself to the Jews, as being not only sent of God as their Messiah, but as being one with him. And it is as evident that in this sense the priests and Pharisees understood him; and it was because they would not credit this that they accused him of blasphemy. Now, if our Lord was not the person they understood him to state himself to be, he had the fairest opportunity, from their strong remonstrances, to correct their misapprehension of his words, if they really had mistaken his meaning - but this he never attempts. He rather strengthens his assertions in his consequent discourses with them; which, had not his positions been true, he could not have done, even as an honest man. He not only asserted himself to be equal with God, but wished them to believe it to be true; and he amply confirmed this heavenly doctrine by the miracles he wrought.

### Introduction

[¶41] Account of the sickness of Lazarus, [Joh 11:1]. His sisters Martha and Mary send for Christ, [Joh 11:2]. Our Lord's discourse with his disciples on this sickness and consequent death, [Joh 11:3-16]. He arrives at Bethany four days after the burying of Lazarus, [Joh 11:17], [Joh 11:18]. Martha meets Christ - their conversation, [Joh 11:19-27]. She returns and Mary goes out to meet him, in great distress, [Joh 11:28-33]. Christ comes to the grave - his conversation there, [Joh 11:34-42]. He raises Lazarus from the dead, [Joh 11:43-46]. The priests and Pharisees, hearing of this, hold a council, and plot his destruction, [Joh 11:47], [Joh 11:48]. The remarkable prophecy of Caiaphas, and the consequent proceedings of the Jews, [Joh 11:49-53]. Jesus withdraws into a city called Ephraim, [Joh 11:54]. They lay wait for him at the passover, [Joh 11:55-57].

### Verse 1

[¶43] Lazarus, of Bethany - St. John, who seldom relates any thing but what the other evangelists have omitted, does not tell us what gave rise to that familiar acquaintance and friendship that subsisted between our Lord and this family. It is surprising that the other evangelists have omitted so remarkable an account as this is, in which some of the finest traits in our Lord's character are exhibited. The conjecture of Grotius has a good deal of weight. He thinks that the other three evangelists wrote their histories during the life of Lazarus; and that they did not mention him for fear of exciting the malice of the Jews against him. And indeed we find, from [Joh 12:10], that they sought to put Lazarus to death also, that our Lord might not have one monument of his power and goodness remaining in the land. Probably both Lazarus and his sisters were dead before St. John wrote. Bethany was situated at the foot of the mount of Olives, about two miles from Jerusalem. Bishop Pearce observes that "there is a large gap in John's history of Christ in this place. What is mentioned in the preceding chapter passed at the feast of the dedication, [Joh 10:22], about the middle of our December; and this miracle of raising Lazarus from the dead seems to have been wrought but a little before the following passover, in the end of March, at which time Jesus was crucified, as may (he thinks) be gathered from verses 54 and 55 of this chapter, and from [Joh 12:9]." John has, therefore, according to the bishop's calculation, omitted to mention the several miracles which our Lord wrought for above three months after the things mentioned in the preceding chapter.

[¶44] Calmet says, Christ left Jerusalem the day after the dedication took place, which was the 18th of December. He event then to Bethabara, where he continued preaching and his disciples baptizing. About the middle of the following January Lazarus fell sick: Christ did not leave Bethabara till after the death of Lazarus, which happened about the 18th of the same month.

## 348. John · 31 of 57

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/348/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/348/#p-N

[¶0] Bishop Newcome supposes that our Lord might have stayed about a month at Bethabara.

[¶1] The harmonists and chronologists differ much in fixing dates, and ascertaining times. In cases of this nature, I believe men may innocently guess as well as they can; but they should assert nothing.

### Verse 2

[¶3] It was that Mary which anointed - There is much disagreement between learned men relative to the two anointings of our Lord, and the persons who performed these acts. The various conjectures concerning these points the reader will find in the notes on [Mat 26:7], etc., but particularly at the end of that chapter. Dr. Lightfoot inquires, Why should Bethany be called the town of Martha and Mary, and not of Lazarus? And he thinks the reason is, that Martha and Mary had been well known by that anointing of our Lord, which is mentioned [Luk 7:37]; (see the note there); but the name of Lazarus had not been mentioned till now, there being no transaction by which he could properly be brought into view. He therefore thinks that the aorist αλειψασα, which we translate anointed, should have its full force, and be translated, who had formerly anointed; and this he thinks to have been the reason of that familiarity which subsisted between our Lord and this family; and, on this ground, they could confidently send for our Lord when Lazarus fell sick. This seems a very reasonable conjecture; and it is very likely that the familiarity arose out of the anointing.

[¶4] Others think that the anointing of which the evangelist speaks is that mentioned [Joh 12:1], etc., and which happened about six days before the passover. St. John, therefore, is supposed to anticipate the account, because it served more particularly to designate the person of whom he was speaking.

### Verse 3

[¶6] He whom thou lovest is sick - Nothing could be more simple, nor more modest, than this prayer: they do not say, Come and heal him: or, Command the disease to depart even where thou art, and it will obey thee: - they content themselves with simply stating the case, and using an indirect but a most forcible argument, to induce our Lord to show forth his power and goodness: - He is sick, and thou lovest him; therefore thou canst neither abandon him, not us.

### Verse 4

[¶8] This sickness is not unto death - Not to final privation of life at this time; but a temporary death shall be now permitted, that the glory of God may appear in the miracle of his resurrection. It is very likely that this verse contains the message which Christ sent back, by the person whom the afflicted sisters had sent to him; and this, no doubt, served much to strengthen their confidence, though their faith must have been greatly exercised by the death of their brother: for when this took place, though they buried him, yet they believed, even then, probably on the ground of this message, that Jesus might raise him from the dead. See [Joh 11:22].

### Verse 5

[¶10] Now Jesus loved Martha, and her sister, and Lazarus - Therefore his staying two days longer in Bethabara was not through lack of affection for this distressed family, but merely that he might have a more favorable opportunity of proving to them how much he loved them. Christ never denies a less favor, but in order to confer a greater. God's delays, in answering prayers offered to him by persons in distress, are often proofs of his purpose to confer some great kindness, and they are also proofs that his wisdom finds it necessary to permit an increase of the affliction, that his goodness may be more conspicuous in its removal.

### Verse 8

[¶12] The Jews of late sought to stone thee - It was but a few weeks before that they were going to stone him in the temple, on the day of the feast of the dedication, [Joh 10:31].

### Verse 9

[¶14] Are there not twelve hours in the day? - The Jews, as well as most other nations, divided the day, from sun-rising to sun-setting, into twelve equal parts; but these parts, or hours, were longer or shorter, according to the different seasons of the year. See the note on [Joh 1:39]. Our Lord alludes to the case of a traveler, who has to walk the whole day: the day points out the time of life - the night that of death. He has already used the same mode of speech, [Joh 9:4] : I must work the works of him that sent me, while it is day: the night cometh when no man can work. Here he refers to what the apostles had just said - The Jews were but just now going to stone thee. Are there not, said he, twelve hours in the day? I have not traveled these twelve hours yet - my last hour is not yet come; and the Jews, with all their malice and hatred, shall not be able to bring it a moment sooner than God has purposed. I am immortal till my work is done; and this, that I am now going to Bethany to perform, is a part of it. When all is completed, then their hour, and that of the power of darkness, shall commence. See [Luk 22:53].

[¶15] If any man walk in the day, he stumbleth not - A traveler should use the day to walk in, and not the night. During the day he has the sun, the light of this world: he sees his way, and does not stumble: but, if he walk in the night, he stumbleth, because there is no light in it, [Joh 11:10]; i.e. there is no sun above the horizon. The words εν αυτῳ, [Joh 11:10], refer not to the man, but to the world, the sun, its light, not being above the horizon. Life is the time to fulfill the will of God, and to prepare for glory. Jesus is the light of the world; he that walks in his Spirit, and by his direction, cannot stumble - cannot fall into sin, nor be surprised by an unexpected death. But he who walks in the night, in the darkness of his own heart, and according to the maxims of this dark world, he stumbles - falls into sin, and at last falls into hell. Reader! do not dream of walking to heaven in the night of thy death. God has given thee the warning: receive it, and begin to live to him, and for eternity.

### Verse 11

[¶17] Lazarus sleepeth - It was very common among the Jews to express death by sleep; and the expression, falling asleep - sleeping with their fathers, etc., were in great use among them. The Hebrews probably used this form of speech to signify their belief in the immortality of the soul, and the resurrection of the body.

[¶18] It is certain that our Lord received no intimation of Lazarus's death from any person, and that he knew it through that power by which he knows all things.

### Verse 12

[¶20] If he sleep, he shall do well - That is, if he sleep only, etc. Though the word sleep frequently meant death, (see [Act 7:60]; [1Cor 11:30]; [1Cor 15:18], [1Cor 15:20]), yet, as it was an ambiguous term, the disciples appear here to have mistaken its meaning. Because, in certain acute disorders, the composing the patient to rest was a favorable sign; therefore the words, If he sleep, he shall do well, or recover, became a proverbial forth of speech among the Jews. In most diseases, sleep is a very favorable prognostic: hence that saying of Menander: - Ὑπνος δε πασης εϚιν ὑγιεια νοσου.

[¶21] Sleep is a remedy for every disease.

[¶22] See Grotius here. The meaning of the disciples seems to have been this: There can be no need for thee to go into Judea to awake our friend Lazarus; he will awake time enough, and his very sleep is a presage of his recovery: therefore do not hazard thy life by going.

### Verse 15

[¶24] I am glad for your sakes that I was not there - "I tell you plainly, Lazarus is dead: and I am glad I was not there - if I had been, I should have been prevailed on to have healed him almost as soon as he fell sick, and I should not have had so striking an occasion to manifest the glory of God to you, and to establish you in the faith." It was a miracle to discover that Lazarus was dead, as no person had come to announce it. It was a greater miracle to raise a dead man than to cure a sick man. And it was a still greater miracle, to raise one that was three or four days buried, and in whose body putrefaction might have begun to take place, than to raise one that was but newly dead. See [Joh 11:39].

### Verse 16

[¶26] Thomas, which is called Didymus - Thomas, or תאום Thaom, was his Hebrew name, and signifies a twin - one who had a brother or a sister born with him at the same time: Didymus, Διδυμος, is a literal translation of the Hebrew word into Greek. In [Gen 25:24], Esau and Jacob are called תומים thomeem, twins; Septuag. διδυμα, from διδυμος, a twin - from the Anglo-Saxon, to double.

[¶27] Let us also go, that we may die with him - That is, "Seeing we cannot dissuade our Lord from going, and his death is likely to be the inevitable consequence, let us give him the fullest proof we can of our love, by going and suffering death with him." Some think Thomas spoke these words peevishly, and that they should be translated thus, Must we also go, and expose ourselves to destruction with him? which is as much as to say: "If he will obstinately go and risk his life in so imminent a danger, let us act with more prudence and caution." But I think the first sense is to be preferred. When a matter is spoken which concerns the moral character of a person, and which may be understood in a good and a bad sense, that sense which is most favorable to the person should certainly be adopted. This is taking things by the best handle, and both justice and mercy require it. The conduct of most men widely differs from this: of such an old proverb says, "They feed like the flies - pass over all a man's whole parts, to light upon his sores."

### Verse 17

[¶29] He had lain in the grave four days already - Our Lord probably left Bethabara the day, or the day after, Lazarus died. He came to Bethany three days after; and it appears that Lazarus had been buried about four days, and consequently that he had been put in the grave the day or day after he died. Though it was the Jewish custom to embalm their dead, yet we find, from [Joh 11:39], that he had not been embalmed; and God wisely ordered this, that the miracle might appear the more striking.

### Verse 18

[¶31] Fifteen furlongs - About two miles: for the Jewish miles contained about seven furlongs and a half. So Lightfoot, and the margin.

### Verse 19

[¶33] Many of the Jews came - Bethany being so nigh to Jerusalem, many of the relatives and friends of the family came, according to the Jewish custom, to mourn with the afflicted sisters. Mourning, among the Jews, lasted about thirty days: the three first days were termed days of weeping: then followed seven of lamentation. During the three days, the mourner did no servile work; and, if any one saluted him, he did not return the salutation. During the seven days, he did no servile work, except in private - lay with his bed on the floor - did not put on his sandals - did not wash nor anoint himself - had his head covered - and neither read in the law, the Mishnah, nor the Talmud. All the thirty days he continued unshaven, wore no white or new clothes, and did not sew up the rents which he had made in his garments. See Lightfoot, and see on [Joh 11:31] (note).

### Verse 20

[¶35] Martha - went and met him - Some suppose she was the eldest of the two sisters - she seems to have had the management of the house. See [Luk 10:40].

[¶36] Mary sat still in the house - It is likely that by this circumstance the evangelist intended to convey the idea of her sorrow and distress; because anciently afflicted persons were accustomed to put themselves in this posture, as expressive of their distress; their grief having rendered them as it were immovable. See [Ezr 9:3], [Ezr 9:4]; [Neh 1:4]; [Psa 137:1]; [Isa 47:1]; [Luk 1:79]; and [Mat 27:61].

### Verse 21

[¶38] If thou hadst been here, my brother had not died - Mary said the same words to him a little after, [Joh 11:32], which proves that these sisters had not a complete knowledge of the omnipotence of Christ: they thought he could cure at hand, but not at a distance; or they thought that it was because he did not know of their brother's indisposition that he permitted him to die. In either of these cases it plainly appears they had not a proper notion of his divinity; and indeed the following verse proves that they considered him in no other light than that of a prophet. Query - Was it not proper that Christ should, in general, as much as might be, hide the knowledge of his divinity from those with whom he ordinarily lodged? Had they known him fully, would not the reverence and awe connected with such a knowledge have overwhelmed them?

### Verse 22

[¶40] I know, that even now - She durst not ask so great a favor in direct terms; she only intimated modestly that she knew he could do it.

### Verse 23

[¶42] Thy brother shall rise again - That is, directly; for it was by raising him immediately from the dead that he intended to comfort her.

### Verse 24

[¶44] I know that he shall rise again in the resurrection - The doctrine of the resurrection of the dead was then commonly received; and though it was our Lord who fully exemplified it by his own resurrection, yet the opinion was common, not only among God's people, but among all those who believed in the God of Israel. The Jewish writings after the captivity are full of this doctrine. See 2 Maccabees 7:9, 14, 23, 36; 12:43; 14:46; Wis. 5:1, 7, 17; 6:6, 7. See also Josephus and the Targums, passim.

## 349. John · 32 of 57

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/349/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/349/#p-N

### Verse 25

[¶1] I am the resurrection, and the life - Thou sayest that thy brother shall rise again in the resurrection at the last day; but by whom shall he arise if not by Me, who am the author of the resurrection, and the source of life? And is it not as easy for me to raise him now as to raise him then? Thus our blessed Lord raises her hope, animates her faith, and teaches her that he was not a mere man, but the essential principle and author of existence.

[¶2] Though he were dead - Every man who has believed or shall believe in me, though his believing shall not prevent him from dying a natural death, yet his body shall be re-animated, and he shall live with me in an eternal glory. And every one who is now dead, dead to God, dead in trespasses and sins, if he believe in me, trust on me as his sole Savior, he shall live, shall be quickened by my Spirit, and live a life of faith, working by love.

### Verse 26

[¶4] Shall never die - Or, Shall not die for ever. Though he die a temporal death. he shall not continue under its power for ever; but shall have a resurrection to life eternal.

[¶5] Believest thou this? - God has determined to work in the behalf of men only in proportion to their faith in him: it was necessary, therefore, that these persons should be well instructed concerning his nature, that they might find no obstacles to their faith. These sisters had considered him only as a prophet hitherto; and it was necessary that they should now be farther instructed, that, as God was to exert himself, they might believe that God was there.

### Verse 27

[¶7] Yea, Lord: I believe - ΠεπιϚευκα, I have believed. Either meaning that she had believed this for some time past, or that, since he began to teach her, her faith had been considerable increased; but verbs preter, in Greek, are often used to signify the present. Martha here acknowledges Christ for the Messiah promised to their fathers; but her faith goes no farther; and, having received some hope of her brother's present resurrection, she waited for no farther instruction, but ran to call her sister.

### Verse 28

[¶9] The Master is come - This was the appellation which he had in the family; and from these words it appears that Christ had inquired for Mary, desiring to have her present, that he might strengthen her faith, previously to his raising her brother.

### Verse 30

[¶11] Jesus was not yet come into the town - As the Jewish burying places were without their cities and villages, it appears that the place where our Savior was, when Martha met him, was not far from the place where Lazarus was buried. See the note on [Luk 7:12].

### Verse 31

[¶13] She goeth unto the grave to weep there - It appears that it was the custom for the nearest relatives of the deceased to go at times, during the three days of weeping, accompanied by their friends and neighbors, to mourn near the graves of the deceased. They supposed that the spirit hovered about the place where the body was laid for three days, to see whether it might be again permitted to enter, but, when it saw the face change, it knew that all hope was now past. It was on this ground that the seven days of lamentation succeeded the three days of weeping, because all hope was now taken away. They had traditions that, in the course of three days, persons who had died were raised again to life. See Lightfoot.

[¶14] Mr. Ward says: "I once saw some Mussulman women, near Calcutta, lying on the new-made grave of a relation, weeping bitterly. In this manner the Mussulman females weep and strew flowers over the graves of relations, at the expiration of four days, and forty days, after the interment."

### Verse 33

[¶16] He groaned in the spirit, etc. - Here the blessed Jesus shows himself to be truly man; and a man, too, who, notwithstanding his amazing dignity and excellence, did not feel it beneath him to sympathize with the distressed, and weep with those who wept. After this example of our Lord, shall we say that it is weakness, folly, and sin to weep for the loss of relatives? He who says so, and can act in a similar case to the above according to his own doctrine, is a reproach to the name of man. Such apathy never came from God: it is generally a bad scion, implanted in a nature miserably depraved, deriving its nourishment from a perverted spirit or a hardened heart; though in some cases it is the effect of an erroneous, ascetic mode of discipline.

[¶17] It is abolishing one of the finest traits in our Lord's human character to say that he wept and mourned here because of sin and its consequences. No: Jesus had humanity in its perfection, and humanity unadulterated is generous and sympathetic. A particular friend of Jesus was dead; and, as his friend, the affectionate soul of Christ was troubled, and he mingled his sacred tears with those of the afflicted relatives. Behold the man, in his deep, heart-felt trouble, and in his flowing tears! But when he says, Lazarus, come forth! behold the God! and the God too of infinite clemency, love, and power. Can such a Jesus refuse to comfort the distressed, or save the lost? Can he restrain his mercies from the penitent soul, or refuse to hear the yearnings of his own bowels? Can such a character be inattentive to the welfare of his creatures? Here is God manifested in the flesh! living in human nature, feeling for the distressed, and suffering for the lost! Reader! ask thy soul, ask thy heart, ask the bowels of thy compassions, if thou hast any, could this Jesus unconditionally reprobate from eternity any soul of man? Thou answerest, No! God repeats, No! Universal nature re-echoes, No! and the tears and blood of Jesus eternally say, No!

### Verse 35

[¶19] Jesus wept - The least verse in the Bible, yet inferior to none. Some of the ruthless ancients, improperly styled fathers of the Church, thought that weeping was a degradation of the character of Christ; and therefore, according to the testimony of Epiphanius, Anchorat. c. 13, razed out of the Gospel of St. Luke the place ([Luk 19:41]) where Christ is said to have wept over Jerusalem.

### Verse 36

[¶21] Behold how he loved him! - And when we see him pouring out his blood and life upon the cross for mankind, we may with exultation and joy cry out, Behold how he hath loved Us!

### Verse 37

[¶23] Could not this man, which opened the eyes, etc. - Through the maliciousness of their hearts, these Jews considered the tears of Jesus as a proof of his weakness. We may suppose them to have spoken thus: "If he loved him so well, why did he not heal him? And if he could have healed him, why did he not do it, seeing he testifies so much sorrow at his death? Let none hereafter vaunt the miracle of the blind man's cure; if he had been capable of doing that, he would not have permitted his friend to die." Thus will men reason, or rather madden, concerning the works and providence of God; till, by his farther miracles of mercy or judgment, he converts or confounds them.

### Verse 38

[¶25] It was a cave, etc. - It is likely that several of the Jewish burying-places were made in the sides of rocks; some were probably dug down like a well from the upper surface, and then hollowed under into niches, and a flat stone, laid down upon the top, would serve for a door. Yet, from what the evangelist says, there seems to have been something peculiar in the formation of this tomb. It might have been a natural grotto, or dug in the side of a rock or hill, and the lower part of the door level with the ground, or how could Lazarus have come forth, as he is said to have done, [Joh 11:44]?

### Verse 39

[¶27] Take ye away the stone - He desired to convince all those who were at the place, and especially those who took away the stone, that Lazarus was not only dead, but that putrescency had already taken place, that it might not be afterwards said that Lazarus had only fallen into a lethargy; but that the greatness of the miracle might be fully evinced.

[¶28] He stinketh - The body is in a state of putrefaction. The Greek word οζω signifies simply to smell, whether the scent be good or bad; but the circumstances of the case sufficiently show that the latter is its meaning here. Our translators might have omitted the uncouth term in the common text; but they chose literally to follow the Anglo-Saxon, and it would be now useless to attempt any change, as the common reading would perpetually recur, and cause all attempts at mending to sound even worse than that in the text.

[¶29] For he hath been dead four days - Τεταρταιος γαρ εστι, This is the fourth day, i.e. since his interment. Christ himself was buried on the same day on which he was crucified, see [Joh 19:42], and it is likely that Lazarus was buried also on the same day on which he died. See on [Joh 11:17] (note).

### Verse 40

[¶31] If thou wouldest believe, etc. - So it appears that it is faith alone that interests the miraculous and saving power of God in behalf of men. Instead of δοξαν, the glory, one MS. reads δυναμιν, the miraculous power.

### Verse 41

[¶33] Where the dead was laid - These words are wanting in BC*DL, three others; Syriac, Persic, Arabic, Sahidic, Ethiopic, Armenian, Vulgate, Saxon, and in all the Itala. Griesbach leaves them out of the text.

[¶34] Father, I thank thee - As it was a common opinion that great miracles might be wrought by the power and in the name of the devil, Jesus lifted up his eyes to heaven, and invoked the supreme God before these unbelieving Jews, that they might see that it was by his power, and by his only, that this miracle was done; that every hinderance to this people's faith might be completely taken out of the way, and that their faith might stand, not in the wisdom of man, but in the power of the Most High. On this account our Lord says, he spoke because of the multitude, that they might see there was no diabolic influence here, and that God in his mercy had visited his people.

### Verse 43

[¶36] He cried with a loud voice - In [Joh 5:25], our Lord had said, that the time was coming, in which the dead should hear the voice of the Son of God, and live. He now fulfils that prediction, and cries aloud, that the people may take notice, and see that even death is subject to the sovereign command of Christ.

[¶37] Jesus Christ, says Quesnel, omitted nothing to save this dead person: he underwent the fatigue of a journey, he wept, he prayed, he groaned, he cried with a loud voice, and commanded the dead to come forth. What ought not a minister to do in order to raise a soul, and especially a soul long dead in trespasses and sins!

### Verse 44

[¶39] Bound hand and foot with grave-clothes - Swathed about with rollers - κειριαις, from κειρω, I cut. These were long slips of linen a few inches in breadth, with which the body and limbs of the dead were swathed, and especially those who were embalmed, that the aromatics might be kept in contact with the flesh. But as it is evident that Lazarus had not been embalmed, it is probable that his limbs were not swathed together, as is the constant case with those who are embalmed, but separately, so that he could come out of the tomb at the command of Christ, though he could not walk freely till the rollers were taken away. But some will have it that he was swathed exactly like a mummy, and that his coming out in that state was another miracle. But there is no need of multiplying miracles in this case: there was one wrought which was a most sovereign proof of the unlimited power and goodness of God. Several of the primitive fathers have adduced this resurrection of Lazarus as the model, type, proof, and pledge of the general resurrection of the dead.

[¶40] Loose him, and let him go - He would have the disciples and those who were at hand take part in this business, that the fullest conviction might rest on every person's mind concerning the reality of what was wrought. He whom the grace of Christ converts and restores to life comes forth, at his call, from the dark, dismal grave of sin, in which his soul has long been buried: he walks, according to the command of Christ, in newness of life; and gives, by the holiness of his conduct, the fullest proof to all his acquaintance that he is alive from the dead.

### Verse 45

[¶42] Many of the Jews - believed on him - They saw that the miracle was incontestable; and they were determined to resist the truth no longer. Their friendly visit to these distressed sisters became the means of their conversion. How true is the saying of the wise man, It is better to go to the house of mourning than to the house of feasting! [Ecc 7:2]. God never permits men to do any thing, through a principle of kindness to others, without making it instrumental of good to themselves. He that watereth shall be watered also himself, [Pro 11:25]. Therefore, let no man withhold good, while it is in the power of his hand to do it. [Pro 3:27].

### Verse 46

[¶44] But some of them went their ways - Astonishing! Some that had seen even this miracle steeled their hearts against it; and not only so, but conspired the destruction of this most humane, amiable, and glorious Savior! Those who obstinately resist the truth of God are capable of every thing that is base, perfidious, and cruel.

## 350. John · 33 of 57

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/350/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/350/#p-N

### Verse 47

[¶1] Then gathered the chief priests and the Pharisees a council - The Pharisees, as such, had no power to assemble councils; and therefore only those are meant who were scribes or elders of the people, in conjunction with Annas and his son-in-law Caiaphas, who were the high priests here mentioned. See [Joh 18:13], [Joh 18:24].

[¶2] What do we? - This last miracle was so clear, plain, and incontestable, that they were driven now to their wit's end. Their own spies had come and borne testimony of it. They told them what they had seen, and on their word, as being in league with themselves against Jesus, they could confidently rely.

### Verse 48

[¶4] All men will believe on him - If we permit him to work but a few more miracles like these two last (the cure of the blind man, and the resurrection of Lazarus) he will be universally acknowledged for the Messiah; the people will proclaim him king; and the Romans, who can suffer no government here but their own, will be so irritated that they will send their armies against us, and destroy our temple, and utterly dissolve our civil and ecclesiastical existence. Thus, under the pretense of the public good, these men of blood hide their hatred against Christ, and resolve to put him to death. To get the people on their side, they must give the alarm of destruction to the nation: if this man be permitted to live, we shall be all destroyed! Their former weapons will not now avail. On the subject of keeping the Sabbath, they had been already confounded; and his last miracles were so incontestable that they could no longer cry out, He is a deceiver.

[¶5] Both our place and nation - Literally, this place, τον τοπον: but that the temple only is understood is dear from [Act 6:13], [Act 6:14]; 2 Maccabees 1:14; 2:18; 3:18; 5:16, 17; 10:7; where it is uniformly called the place, or the holy place, because they considered it the most glorious and excellent place in the world. When men act in opposition to God's counsel, the very evils which they expect thereby to avoid will come upon them. They said, If we do not put Jesus to death, the Romans will destroy both our temple and nation. Now, it was because they put him to death that the Romans burnt and razed their temple to the ground, and put a final period to their political existence. See [Mat 22:7]; and the notes on chap. 24.

### Verse 49

[¶7] Caiaphas being the high priest that same year - By the law of Moses, [Exo 40:15], the office of high priest was for life, and the son of Aaron's race always succeeded his father. But at this time the high priesthood was almost annual: the Romans and Herod put down and raised up whom they pleased, and when they pleased, without attending to any other rule than merely that the person put in this office should be of the sacerdotal race. According to Josephus, Ant. xviii. c. 3, the proper name of this person was Joseph, and Caiaphas was his surname. He possessed the high priesthood for eight or nine years, and was deposed by Vitellius, governor of Judea. See on [Luk 3:2] (note).

[¶8] Ye know nothing - Of the perilous state in which ye stand.

### Verse 50

[¶10] Nor consider - Ye talk more at random than according to reason, and the exigencies of the case. There is a various reading here in some MSS. that should be noticed. Instead of ουδε διαλογιζεσθε, which we translate, ye do not consider, and which properly conveys the idea of conferring, or talking together, ουδε λογιζεσθε, neither do ye reason or consider rightly, is the reading of ABDL, three others, and some of the primitive fathers. Griesbach, by placing it in his inner margin, shows that he thinks it bids fair to be the true reading. Dr. White thinks that this reading is equal, and probably preferable, to that in the text: Lectio aequalis, forsitan praeferenda receptae.

[¶11] That one man should die for the people - In saying these remarkable words, Caiaphas had no other intention than merely to state that it was better to put Jesus to death than to expose the whole nation to ruin on his account. His maxim was, it is better to sacrifice one man than a whole nation. In politics nothing could be more just than this; but there are two words to be spoken to it:

[¶12] First, The religion of God says, we must not do evil that good may come: [Rom 3:8].

[¶13] Secondly, It is not certain that Christ will be acknowledged as king by all the people; nor that he will make any insurrection against the Romans; nor that the Romans will, on his account, ruin the temple, the city, and the nation. This Caiaphas should have considered. A person should be always sure of his premises before he attempts to draw any conclusion from them. See Calmet. This saying was proverbial among the Jews: see several instances of it in Schoettgen.

### Verse 51

[¶15] This spake he not of himself - Wicked and worthless as he was, God so guided his tongue that, contrary to his intention, he pronounced a prophecy of the death of Jesus Christ.

[¶16] I have already remarked that the doctrine of a vicarious atonement had gained, long before this time, universal credit in the world. Words similar to these of Caiaphas are, by the prince of all the Roman poets, put in the mouth of Neptune, when promising Venus that the fleet of Aeneas should be preserved, and his whole crew should be saved, one only excepted, whose death he speaks of in these remarkable words: - "Unum pro multis dabitar caput." "One life shall fall, that many may be saved."

[¶17] Which victim the poet informs us was Palinurus, the pilot of Aeneas's own ship, who was precipitated into the deep by a Divine influence. See Virg. Aen. v. l. 815, etc.

[¶18] There was no necessity for the poet to have introduced this account. It was no historic fact, nor indeed does it tend to decorate the poem. It even pains the reader's mind; for, after suffering so much in the sufferings of the pious hero and his crew, he is at once relieved by the interposition of a god, who promises to allay the storm, disperse the clouds, preserve the fleet, and the lives of the men; but, - one must perish! The reader is again distressed, and the book ominously closes with the death of the generous Palinurus, who strove to the last to be faithful to his trust, and to preserve the life of his master and his friend. Why then did the poet introduce this? Merely, as it appears to me, to have the opportunity of showing in a few words his religious creed, on one of the most important doctrines in the world; and which the sacrificial system of Jews and Gentiles proves that all the nations of the earth credited.

[¶19] As Caiaphas was high priest, his opinion was of most weight with the council; therefore God put these words in his mouth rather than into the mouth of any other of its members. It was a maxim among the Jews that no prophet ever knew the purport of his own prophecy, Moses and Isaiah excepted. They were in general organs by which God chose to speak.

### Verse 52

[¶21] And not for that nation only, etc. - These, and the preceding words in [Joh 11:51], are John's explication of what was prophetic in the words of Caiaphas: as if John had said, He is indeed to die for the sins of the Jewish nation, but not for theirs alone, but for the sins of the whole world: see his own words afterwards, [1Jn 2:1], [1Jn 2:2].

[¶22] Gather together in one - That he should collect into one body; - form one Church out of the Jewish and Gentile believers.

[¶23] Children of God that were scattered abroad - Probably John only meant the Jews who were dispersed among all nations since the conquest of Judea by the Romans; and these are called the dispersed, [Joh 7:35], and [Jam 1:1]; and it is because he refers to these only, that he terms them here, the children of God, which was an ancient character of the Jewish people: see [Deu 32:5]; [Isa 43:6]; [Isa 45:11]; [Jer 32:1]. Taking his words in this sense, then his meaning is this: that Christ was to die, not only for the then inhabitants of Judea, but for all the Jewish race wheresoever scattered; and that the consequence would be, that they should be all collected from their various dispersions, and made one body. This comports with the predictions of St. Paul: Romans 11:1-32. This probably is the sense of the passage; and though, according to this interpretation, the apostle may seem to confine the benefits of Christ's death to the Jewish people only, yet we find from the passage already quoted from his first epistle, that his views of this subject were afterwards very much extended; and that he saw that Jesus Christ was not only a propitiation for their sins (the Jews) but for the sins of the whole world: see his 1st epistle, [1Jn 2:2]. All the truths of the Gospel were not revealed at once, even to the apostles themselves.

### Verse 53

[¶25] They took counsel together - Συνεβουλευσαντο, they were of one accord in the business, and had fully made up their minds on the subject; and they waited only for a proper opportunity to put him to death.

### Verse 54

[¶27] Walked no more openly - Παρῥησιᾳ, He did not go as before through the cities and villages, teaching, preaching, and healing the sick.

[¶28] Near to the wilderness - Some MSS. add, of Samphourein, or Samphourim, or Sapfurim.

[¶29] A city called Ephraim - Variously written in the MSS., Ephraim, Ephrem, Ephram, and Ephratha. This was a little village, situated in the neighborhood of Bethel; for the scripture, [2Chr 13:19], and Josephus, War, b. iv. c. 8. s. 9, join them both together. Many believe that this city or village was the same with that mentioned, 1 Maccabees 5:46; 2 Maccabees 12:27. Joshua gave it to the tribe of Judah, [Jos 15:9]; and Eusebius and Jerome say it was about twenty miles north of Jerusalem.

[¶30] And there continued - Calmet says, following Toynard, that he stayed there two months, from the 24th of January till the 24th of March.

### Verse 55

[¶32] The Jews' passover was nigh at hand - It is not necessary to suppose that this verse has any particular connection with the preceding. Most chronologists agree that our Lord spent at least two months in Ephraim. This was the last passover which our Lord attended; and it was at this one that he suffered death for the salvation of a lost world. As the passover was nigh, many of the inhabitants of Ephraim and its neighborhood went up to Jerusalem, some time (perhaps seven or eight days, for so much time was required to purify those who had touched the dead) before the feast, that they might purify themselves, and not eat the passover otherwise than prescribed in the law. Many of the country people, in the time of Hezekiah, committed a trespass by not attending to this: see [2Chr 30:18], [2Chr 30:19]. Those mentioned in the text wished to avoid this inconvenience.

### Verse 56

[¶34] Then sought they for Jesus - Probably those of Ephraim, in whose company Christ is supposed to have departed for the feast, but, having stayed behind, perhaps at Jericho, or its vicinity, the others had not missed him till they came to the temple, and then inquired among each other whether he would not attend the feast. Or the persons mentioned in the text might have been the agents of the high priest, etc., and hearing that Christ had been at Ephraim, came and inquired among the people that came from that quarter, whether Jesus would not attend the festival, knowing that he was punctual in his attendance on all the Jewish solemnities.

### Verse 57

[¶36] Had given a commandment - Had given order; εντολην, positive order, or injunction, and perhaps with a grievous penalty, that no one should keep the place of his residence a secret. This was their hour, and the power of darkness; and now they are fully determined to take away his life. The order here spoken of was given in consequence of the determination of the council, mentioned [Joh 11:48-53].

[¶37] Christ's sympathy and tenderness, one of the principal subjects in this chapter, have already been particularly noted on [Joh 11:33]. His eternal power and Godhead are sufficiently manifested in the resurrection of Lazarus. The whole chapter abounds with great and important truths, delivered in language the most impressive and edifying. In the whole of our Lord's conduct in the affair of Lazarus and his sisters, we find majesty, humanity, friendship, and sublime devotion, blended in the most intimate manner, and illustrating each other by their respective splendor and excellence. In every act, in every word, we see God manifested in the Flesh: - Man in all the amiableness and charities of his nature; God in the plenitude of his power and goodness. How sublime is the lesson of instruction conveyed by the words, Jesus wept! The heart that feels them not must be in the gall of bitterness, and bond of iniquity, and consequently lost to every generous feeling.

[¶38] On the quotation from Virgil, on the 50th verse, a learned friend has sent me the following lines.

[¶39] My dear Sir, - I have observed that in one part of your Commentary you quote these words of Virgil, Unum pro multis dabitur caput; and you are of opinion that Virgil here recognizes the doctrine of atonement. There is a passage in Lucan where this doctrine is exhibited more clearly and fully. It is in the second book, v. 306. Cato, in a speech to Brutus, declares his intention of fighting under the standard of Pompey, and then expresses the following sentiment: -

[¶40] O utinam, coelique Deis Erebique liberet,

[¶41] Hoc caput in cunctas damnatum exponere poenas!

[¶42] Devotum hostiles Decium pressere catervae:

[¶43] Me geminae figant acies, me barbara telis

[¶44] Rheni turba petat: cunctis ego pervius hastis

## 351. John · 34 of 57

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[¶0] Excipiam medius totius vulnera belli.

[¶1] Hic redimat sanguis populos: hac caede luatur,

[¶2] Quidquid Romani meruerunt pendere mores.

[¶3] O, were the gods contented with my fall,

[¶4] If Cato's life could answer for you all,

[¶5] Like the devoted Decius would I go,

[¶6] To force from either side the mortal blow,

[¶7] And for my country's sake wish to be thought her foe.

[¶8] To me, ye Romans, all your rage confine,

[¶9] To me, ye nations from the barbarous Rhine,

[¶10] Let all the wounds this war shall make be mine.

[¶11] Open my vital streams, and let them run;

[¶12] O, let the purple sacrifice atone,

[¶13] For all the ills offending Rome hath done!

[¶14] Rowe.

[¶15] A little after, v. 377, Lucan portrays the character of Cato with a very masterly hand; but he applies expressions to a mortal which are applicable to Christ alone.

[¶16] Uni quippe vacat, studiisque odiisque carenti,

[¶17] Humanum lugere genus.

[¶18] The golden mean unchanging to pursue;

[¶19] Constant to keep the purposed end in view;

[¶20] Religiously to follow nature's laws;

[¶21] And die with pleasure in his country's cause,

[¶22] To think he was not for himself design'd,

[¶23] But born to be of use to all mankind.

[¶24] Rowe.

### Introduction

[¶26] Jesus sups at the house of Lazarus, and Mary anoints his feet, [Joh 12:1-3]. Judas Iscariot finds fault, and reproves her, [Joh 12:4-6]. Jesus vindicates Mary and reproves Judas, [Joh 12:7], [Joh 12:8]. The chief priests consult to put Lazarus to death, because that through him many believed on Jesus, [Joh 12:9-11]. He enters Jerusalem in triumph; the people meet him, and the Pharisees are troubled, [Joh 12:12-19]. Greeks inquire after Jesus, [Joh 12:20-22]. Our Lord's discourse on the subject, [Joh 12:23-26]. Speaks of his passion, and is answered by a voice from heaven, [Joh 12:27], [Joh 12:28]. The people are astonished at the voice, and Jesus explains it to them, and foretells his death, [Joh 12:29-33]. They question him concerning the perpetuity of the Messiah, and he instructs them, [Joh 12:34-36]. Many believe not; and in them the saying of Isaiah is fulfilled, [Joh 12:37-41]. Some of the chief rulers believe, but are afraid to confess him, [Joh 12:42], [Joh 12:43]. He proclaims himself the light of the world, and shows the danger of rejecting his words, [Joh 12:44-50].

### Verse 1

[¶28] Six days before the Passover - Reckoning the day of the Passover to be the last of the six. Our Lord came on our Sabbath, the first day of the Jewish week, to Bethany, where he supped; and on the next day he made his public entry into Jerusalem: [Joh 12:12]. Calmet thinks that this was about two months after the resurrection of Lazarus, on the 9th of Nisan, (March 29), in the thirty-sixth year of our Lord's age. It has been observed before - that Calmet adds three years to the common account.

### Verse 3

[¶30] Then took Mary a pound of ointment - See the note on [Mat 26:7]; see also [Mar 14:3]. It does not seem the most likely that this was the same transaction with that mentioned above. Some think that this was, notwithstanding that before is said to have been at the house of Simon the leper. The arguments, pro and con, are largely stated in the notes at the end of Matthew 26 (note), to which I beg leave to refer the reader.

### Verse 5

[¶32] Three hundred pence - Or denarii: about 9. 13s. 9d. of our money; reckoning the denarius at 7 3/4d. One of my MSS. of the Vulgate (a MS. of the 14th century) reads, cccc denarii.

### Verse 6

[¶34] Not that He cared for the poor - There should be a particular emphasis laid on the word he, as the evangelist studies to show the most determined detestation to his conduct.

[¶35] And bare what was put therein - Or rather, as some eminent critics contend, And stole what was put in it. This seems the proper meaning of εβαϚαζεν; and in this sense it is used, [Joh 20:15] : If thou hast Stolen him away - ει συ εβαϚασας αυτον. In the same sense the word is used by Josephus, Ant. b. xii. c. 5, s 4; where speaking of the pillage of the temple by Antiochus, he says, Τα σκευη του Θεου βαϚασαι, He carried off, or Stole, also the vessels of the Lord. See also Ant. b. viii. c. 2, s. 2, where the harlot says before Solomon, concerning her child, βαϚασασα δε τουμον εκ των γονατων προς αὑτην μεταφερει - She Stole away my child out of my bosom, and removed it to herself. And Ibid. b. ix. c. 4, s. 5, speaking of the ten lepers that went into the Syrian camp, he says, finding the Syrians fled, They entered into the camp, and ate, and drank; and, having Stolen away (εβαϚασαν) garments, and much gold, they hid them without the camp. See the objections to this translation answered by Kypke, and the translation itself vindicated. See also Pearce in loc., Wakefield, Toup. Em. ad Suid. p. iii. p. 203. If stealing were not intended by the evangelist, the word itself must be considered as superfluous; for, when we are told that he had the bag, we need not be informed that he had what was in it. But the apostle says he was a thief; and because he was a thief, and had the common purse in his power, therefore he stole as much as he conveniently could, without subjecting himself to detection. And, as he saw that the death of Christ was at hand, he wished to secure a provision for himself, before he left the company of the apostles. I see that several copies of the old Itala version understood the word in this sense, and therefore have translated the word by auferebat, exportabat - took away, carried away. Jerome, who professed to mend this version, has in this place (as well as in many others) marred is, by rendering εβαϚαζεν, by portabat.

[¶36] The γλωσσοκομον, which we translate bag, meant originally the little box, or sheath, in which the tongues or reeds used for pipes were carried; and thus it is interpreted by Pollux in his Onomasticon; and this is agreeable to the etymology of the word. The Greek word is used in Hebrew letters by the Talmudists to signify a purse, scrip, chest, coffer, etc. As our Lord and his disciples lived on charity, a bag or scrip was provided to carry those pious donations by which they were supported. And Judas was steward and treasurer to this holy company.

### Verse 7

[¶38] Let her alone: against the day of my burying hath she kept this - Several MSS. and versions read thus: - Αφες αυτην, ἱνα εις την ἡμεραντου ενταφιασμου μου τηρησῃ - Let her alone, That she may keep it to the day of my embalming. This is the reading of BDLQ, four others, Arabic, Coptic, Ethiopic, Armenian, later Syriac in the margin, Slavonic, Vulgate, all the Itala but one; Nonnus, Ambrosius, Gaudentius, and Augustin. This reading, which has the approbation of Mill, Bengel, Griesbach, Pearce, and others, intimates that only a part of the ointment was then used, and that the rest was kept till the time that the women came to embalm the body of Jesus: [Luk 24:1]. See the notes on [Mat 26:12], [Mat 26:13].

### Verse 9

[¶40] Much people of the Jews - John, who was a Galilean, often gives the title of Jews to those who were inhabitants of Jerusalem.

### Verse 10

[¶42] Consulted that they might put Lazarus also to death - As long as he lived they saw an incontestable proof of the Divine power of Christ; therefore they wished to put him to death, because many of the Jews, who came to see him through curiosity, became converts to Christ through his testimony. How blind were these men not to perceive that he who had raised him, after he had been dead four days, could raise him again though they had slain him a thousand times?

### Verse 12

[¶44] On the next day - On what we call Monday.

## 352. John · 35 of 57

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### Verse 13

[¶1] Took branches - See on [Mat 21:1] (note), etc., and [Mar 11:1-6] (note), where this transaction is largely explained.

### Verse 16

[¶3] Then remembered they, etc. - After the ascension of Christ, the disciples saw the meaning of many prophecies which referred to Christ, and applied them to him, which they had not fully comprehended before. Indeed it is only in the light of the new covenant, that the old is to be fully understood.

### Verse 17

[¶5] When he called - It appears that these people, who had seen him raise Lazarus from the dead, were publishing abroad the miracle, which increased the popularity of Christ, and the envy of the Pharisees.

### Verse 19

[¶7] Ye prevail nothing - Either by your threatening or excommunications.

[¶8] The world is gone after him - The whole mass of the people are becoming his disciples. This is a very common form of expression among the Jews, and simply answers to the French, tout le monde, and to the English, every body - the bulk of the people. Many MSS., versions, and fathers, add ὁλος, the Whole world. As our Lord's converts were rapidly increasing, the Pharisees thought it necessary to execute without delay what they had purposed at their first council. See [Joh 11:53].

### Verse 20

[¶10] Certain Greeks - There are three opinions concerning these:

[¶11] 1. That they were proselytes of the gate or covenant, who came up to worship the true God at this feast.

[¶12] 2. That they were real Jews, who lived in Grecian provinces, and spoke the Greek language.

[¶13] 3. That they were mere Gentiles, who never knew the true God: and hearing of the fame of the temple, or the miracles of our Lord, came to offer sacrifices to Jehovah, and to worship him according to the manner of the people of that land. This was not an unfrequent case: many of the Gentiles, Romans, and others, were in the habit of sending sacrifices to the temple at Jerusalem. Of these opinions the reader may choose; but the first seems best founded.

### Verse 21

[¶15] The same came therefore to Philip - Some suppose that these Gentiles were of Phoenicia or Syria, or perhaps inhabitants of Decapolis, near to the lake of Gennesareth and Bethsaida; and therefore they addressed themselves to Philip, who was of the latter city, and probably known to them. The later Syriac calls them Arameans or Syrians. The Vulgate, and several copies of the Itala, call them Gentiles.

[¶16] Sir, we would see Jesus - We have heard much concerning him, and we wish to see the person of whom we have heard such strange things. The final salvation of the soul often originates, under God, in a principle of simple curiosity. Many have only wished to se or hear a man who speaks much of Jesus, his miracles, and his mercies; and in hearing have felt the powers of the world to come, and have become genuine converts to the truths of the Gospel.

### Verse 22

[¶18] Andrew and Philip tell Jesus - How pleasing to God is this union, when the ministers of his Gospel agree and unite together to bring souls to Christ. But where self-love prevails, and the honor that comes from God is not sought, this union never exists. Bigotry often ruins every generous sentiment among the different denominations of the people of God.

### Verse 23

[¶20] The hour is come, that the Son of man, etc. - The time is just at hand in which the Gospel shall be preached to all nations, the middle wall of partition broken down, and Jews and Gentiles united in one fold. But this could not be till after his death and resurrection, as the succeeding verse teaches. The disciples were the first fruits of the Jews; these Greeks, the first fruits of the Gentiles.

### Verse 24

[¶22] Except a corn of wheat fall into the ground and die - Our Lord compares himself to a grain of wheat; his death, to a grain sown and decomposed in the ground; his resurrection, to the blade which springs up from the dead grain; which grain, thus dying, brings forth an abundance of fruit. I must die to be glorified; and, unless I am glorified, I can not establish a glorious Church of Jews and Gentiles upon earth. In comparing himself thus to a grain of wheat, our Lord shows us: -

[¶23] 1. The cause of his death - the order of God, who had rated the redemption of the world at this price; as in nature he had attached the multiplication of the corn to the death or decomposition of the grain.

[¶24] 2. The end of his death - the redemption of a lost world; the justification, sanctification, and glorification of men: as the multiplication of the corn is the end for which the grain is sown and dies.

[¶25] 3. The mystery of his death, which we must credit without being able fully to comprehend, as we believe the dead grain multiplies itself, and we are nourished by that multiplication, without being able to comprehend how it is done.

[¶26] The greatest philosopher that ever existed could not tell how one grain became thirty, sixty, a hundred, or a thousand - how it vegetated in the earth - how earth, air, and water, its component parts, could assume such a form and consistence, emit such odours, or produce such tastes. Nor can the wisest man on earth tell how the bodies of animals are nourished by this produce of the ground; how wheat, for instance, is assimilated to the very nature of the bodies that receive it, and how it becomes flesh and blood, nerves, sinews, bones, etc. All we can say is, the thing is so; and it has pleased God that is should be so, and not otherwise. So there are many things in the person, death, and sacrifice of Christ, which we can neither explain nor comprehend. All we should say here is, It is by this means that the world was redeemed - through this sacrifice men are saved: it has pleased God that it should be so, and not otherwise. Some say: "Our Lord spoke this according to the philosophy of those days, which was by no means correct." But, I would ask, has ever a more correct philosophy on this point appeared? Is it not a physical truth that the whole body of the grain dies, is converted into fine earth, which forms the first nourishment of the embryo plant, and prepares it to receive a grosser support from the surrounding soil; and that nothing lives but the germ, which was included in this body, and which must die also, if it did not receive, from the death or putrefaction of the body of the grain, nourishment, so as to enable it to unfold itself? Though the body of our Lord died, there was still the germ, the quickening power of the Divinity, which re-animated that body, and stamped the atonement with infinite merit. Thus the merit was multiplied; and, through the death of that one person, the man Christ Jesus united to the eternal Word, salvation was procured for the whole world. Never was a simile more appropriate, nor an illustration more happy or successful.

### Verse 25

[¶28] He that loveth his life - See on [Mat 10:39] (note); [Luk 14:26] (note). I am about to give up my life for the salvation of men; but I shall speedily receive it back with everlasting honor, by my resurrection from the dead. In this I should be imitated by my disciples, who should, when called to it, lay down their lives for the truth; and, if they do, they shall receive them again with everlasting honor.

### Verse 26

[¶30] If any man serve me - Christ is a master in a twofold sense:

[¶31] 1. To instruct men.

[¶32] 2. To employ and appoint them their work. He who wishes to serve Christ must become:

[¶33] 1. His disciple or scholar, that he may be taught:

[¶34] 2. His servant, that he may be employed by and obey his master. To such a person a twofold promise is given:

[¶35] 1. He shall be with Christ, in eternal fellowship with him; and

[¶36] 2. He shall be honored by the Lord: he shall have an abundant recompense in glory; but how great, eye hath not seen, ear heard, nor hath it entered into the heart of man to conceive.

[¶37] How similar to this is the saying of Creeshna (an incarnation of the supreme God, according to the Hindoo theology) to his disciple Arjoon! "If one whose ways were ever so evil serve me alone, he soon becometh of a virtuous spirit, is as respectable as the just man, and obtaineth eternal happiness. Consider this world as a finite and joyless place, and serve me. Be of my mind, my servant, my adorer, and bow down before me. Unite thy soul unto me, make me thy asylum, and thou shalt go unto me." And again: "I am extremely dear to the wise man, and he is dear to me-I esteem the wise man even as myself, because his devout spirit dependeth upon me alone as his ultimate resource." Bhagvat Geeta, pp. 71 and 82.

[¶38] The rabbins have an extravagant saying, viz. "God is more concerned for the honor of the just man than for his own."

### Verse 27

[¶40] Now is my soul troubled - Our blessed Lord took upon him our weaknesses, that he might sanctify them to us. As a man he was troubled at the prospect of a violent death. Nature abhors death: God has implanted that abhorrence in nature, that it might become a principle of self preservation; and it is to this that we owe all that prudence and caution by which we avoid danger. When we see Jesus working miracles which demonstrate his omnipotence, we should be led to conclude that he was not man were it not for such passages as these. The reader must ever remember that it was essentially necessary that he should be man; for, without being such, he could hot have died for the sin of the world.

[¶41] And what shall I say? Father, save me from this hour - Και τι ειπω; πατερ, σωσον με εκ της ὡρας ταυτης· which may be paraphrased thus: And why should I say, Father, save me from this hour? when for this cause I am come to this hour. The common version makes our blessed Lord contradict himself here, by not attending to the proper punctuation of the passage, and by translating the particle τι what, instead of why or how. The sense of our Lord's words is this: "When a man feels a fear of a sudden or violent death, it is natural to him to cry out, Father, save me from this death! for he hopes that the glory of God and his welfare may be accomplished some other way, less dreadful to his nature: but why should I say so, seeing for this very purpose, that I might die this violent death for the sins of mankind, I am come into the world, and have almost arrived at the hour of my crucifixion."

### Verse 28

[¶43] Father, glorify thy name - By the name of God is to be understood himself, in all his attributes: his wisdom, truth, mercy, justice, holiness, etc., which were all more abundantly glorified by Christ's death and resurrection, (i.e. shown forth in their own excellence), than they had ever been before. Christ teaches here a lesson of submission to the Divine will. Do with me what thou wilt, so that glory may redound to thy name. Some MSS. read, Father, glorify my name: others, glorify thy Son.

[¶44] Then came there a voice from heaven, etc. - The following is a literal translation of Calmet's note on this passage, which he has taken from Chrysostom, Theodoret, Theophylact, and others: "I have accomplished my eternal designs on thee. I have sent thee into the world to make an atonement for the sin of the world, and to satisfy my offended justice. I will finish my work. Thou shalt shed thy blood upon the cross. My glory is interested in the consummation of thy sacrifice. But, in procuring my own glory, I shall procure thine. Thy life and thy death glorify me: I have glorified thee by the miracles which have accompanied thy mission; and I will continue to glorify thee at thy death, by unexampled prodigies, and thy resurrection shall be the completion of thy glory and of thy elevation."

## 353. John · 36 of 57

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[¶0] Christ was glorified:

[¶1] 1. By the prodigies which happened at his death.

[¶2] 2. In his resurrection.

[¶3] 3. In his ascension, and sitting at the right hand of God.

[¶4] 4. In the descent of the Holy Ghost on the apostles. and

[¶5] 5. In the astonishing success with which the Gospel was accompanied, and by which the kingdom of Christ has been established in the world. [2Cor 2:14].

### Verse 29

[¶7] The people - said that it thundered: others - an angel spake to him - Bishop Pearce says, Probably there was thunder as well as a voice, as in [Exo 19:16], [Exo 19:17], and some persons, who were at a small distance, might hear the thunder without hearing the voice; while others heard the voice too; and these last said, "An angel hath spoken to him."

[¶8] Wetstein supposes that the voice was in the language then in use among the Jews; which the Greeks, not understanding, took for thunder; the others, the Jews, who did understand it, said it was the voice of an angel. In [Rev 6:1], the voice of one of the living creatures is compared to thunder; and in [Rev 10:3], the voice of an angel is compared to seven thunders. The voice mentioned was probably very loud, which some heard distinctly, others indistinctly; hence the variety of opinion.

### Verse 30

[¶10] This voice came not because of me, but for your sakes - Probably meaning those Greeks who had been brought to him by Philip and Andrew. The Jews had frequent opportunities of seeing his miracles, and of being convinced that he was the Messiah; but these Greeks, who were to be a first fruits of the Gentiles, had never any such opportunity. For their sakes, therefore, to confirm them in the faith, this miraculous voice appears to have come from heaven.

### Verse 31

[¶12] Now is the judgment of this world - The judgment spoken of in this place is applied by some to the punishment which was about to fall on the Jewish people for rejecting Christ. And the ruler or prince, ὁ αρχων, of this world, is understood to be Satan, who had blinded the eyes of the Jews, and hardened their hearts, that they might not believe on the Son of God; but his kingdom, not only among the Jews, but in all the world, was about to be destroyed by the abolition of idolatry and the vocation of the Gentiles.

[¶13] The epithet סר העולם sar ha-olam, prince of this world, is repeatedly applied to the devil, or to Samael, who is termed the angel of death. The Jews fabled that, into the hands of this chief, God had delivered all the nations of the earth, except the Israelites. See Lightfoot. The words are understood by others as addressed to these believing Greeks, and to have the following meaning, which is extremely different from the other. "In a short time (four or five days afterwards) ye shall see what sort of a judgment this world passes. I, who am its ruler and prince, shall be cast out, shall be condemned by my own creatures, as an impious and wicked person. But do not be discouraged: though I be lifted up on the cross, and die like a malefactor, nevertheless I will draw all men unto myself. The Gospel of Christ crucified shall be the grand agent, in the hand of the Most High, of the conversion and salvation of a ruined world." But see on [Joh 14:30] (note); [Joh 16:11] (note).

### Verse 32

[¶15] I - will draw all men unto me - After I shall have died and risen again, by the preaching of my word and the influence of my Spirit, I shall attract and illuminate both Jews and Gentiles. It was one of the peculiar characteristics of the Messiah, that unto him should the gathering of the people be, [Gen 49:10]. And probably our Lord refers to the prophecy, [Isa 11:10], which peculiarly belonged to the Gentiles: "There shall be a root of Jesse which shall stand for an Ensign of the people, to it shall the Gentiles seek, and his rest shall be glorious." There is an allusion here to the ensigns or colors of commanders of regiments, elevated on high places, on long poles, that the people might see where the pavilion of their general was, and so flock to his standard.

[¶16] Instead of παντας, the Codex Bezae, another, several versions, and many of the fathers, read παντα, all men, or all things: so the Anglo-Saxon, I will draw all things to myself. But παντα may be here the accusative singular, and signify all men.

[¶17] The ancients fabled that Jupiter had a chain of gold, which he could at any time let down from heaven, and by it draw the earth and all its inhabitants to himself. See a fine passage to this effect in Homer, Iliad viii. ver. 18-27. Ειδ' αγε, πειρησασθε θεοι, ἱνα ειδετε παντες, Σειρην χρυσειην εξ ουρανοθεν κρεμασαντες· Παντες δ' εξαπτεσθε θεοι, πασαι τε θεαιναι. κ. τ. λ. "Now prove me: let ye down the golden chain

[¶18] From heaven, and pull at its inferior links,

[¶19] Both goddesses and gods: but me your king,

[¶20] Supreme in wisdom, ye shall never draw

[¶21] To earth from heaven, strive with me as ye may.

[¶22] But I, if willing to exert my power,

[¶23] The earth itself, itself the sea, and you,

[¶24] Will lift with ease together, and will wind

[¶25] The chain around the spiry summit sharp

[¶26] Of the Olympian, that all things upheaved

[¶27] Shall hang in the mid heaven. So much am I,

[¶28] Alone, superior both to gods and men.

[¶29] Cowper.

[¶30] By this chain the poets pointed out the union between heaven and earth; or, in other words, the government of the universe by the extensive chain of causes and effects. It was termed golden, to point out, not only the beneficence of the Divine Providence, but also that infinite philanthropy of God by which he influences and by which he attracts all mankind to himself. It was possibly in allusion to this that our Lord spoke the above words. Should it be objected that it is inconsistent with the gravity of the subject, and the dignity of our Lord, to allude to the fable of a heathen poet, I answer:

[¶31] 1. The moral is excellent, and, applied to this purpose, expresses beautifully our Lord's gracious design in dying for the world, viz. That men might be united to himself, and drawn up into heaven.

[¶32] 2. It is no more inconsistent with the gravity of the subject, and his dignity, for our blessed Lord to allude to Homer, than it was for St. Paul to quote Aratus and Cleanthes, [Act 17:28], and Epimenides, [Tit 1:12]; for he spoke by the same Spirit.

[¶33] So justice was sometimes represented under the emblem of a golden chain, and in some cases such a chain was constructed, one end attached to the emperor's apartment, and the other hanging within reach; that if any person were oppressed he might come and lay hold on the chain, and by shaking it give the king notice that he was oppressed, and thus claim protection from the fountain of justice and power. In the Jehangeer Nameh, a curious account of this kind is given, which is as follows. The first order which Jehangeer issued on his accession to the throne (which was A.H. 1014, answering to a.d. 1605) was for the construction of the Golden Chain of Justice. It was made of pure gold, and measured thirty yards in length, consisting of sixty links, and weighing, in the whole, four Hindostany maunds (about four hundred pounds avoirdupois.) One end of the chain was suspended from the royal bastion of the fortress of Agra, and the other fastened in the ground near the side of the river. The intention of this was, that if the officers of the courts of law were partial in their decisions, or dilatory in the administration of justice, the injured parties might come themselves to this chain, and, making a noise by shaking the links of it, give notice that they were waiting to represent their grievances to his majesty. Hist. of Hindostan, p. 96, Calcutta, 1788. Such a communication, prayer and faith establish between the most just and most merciful God, and the wretched and oppressed children of men. "And I, if I be lifted up from the earth, will draw all men unto me." O thou that hearest prayer, unto thee shall all flesh come! [Psa 65:2].

### Verse 34

[¶35] We have heard out of the law - That is, out of the sacred writings. The words here are quoted from [Psa 110:4]; but the Jews called every part of the sacred writings by the name, The Law, in opposition to the words or sayings of the scribes. See on [Joh 10:34] (note).

[¶36] That Christ abideth for ever - There was no part of the law nor of the Scripture that said the Messiah should not die; but there are several passages that say as expressly as they can that Christ must die, and die for the sin of the world too. See especially [Isa 53:1], etc.; [Dan 9:24], [Dan 9:27]. But as there were several passages that spoke of the perpetuity of his reign, as [Isa 9:7]; [Eze 37:25]; [Dan 7:14], they probably confounded the one with the other, and thus drew the conclusion, The Messiah cannot die; for the Scripture hath said, his throne, kingdom, and reign shall be eternal. The prophets, as well as the evangelists and apostles, speak sometimes of the Divine, sometimes of the human nature of Christ: when they speak of the former, they show forth its glory, excellence, omnipotence, omniscience, and eternity; when they speak of the latter, they show forth its humiliations, afflictions, sufferings, and death. And those who do not make the proper distinction between the two natures of Christ, the human and the Divine, will ever make blunders as well as the Jews. It is only on the ground of two natures in Christ that the Scriptures which speak of him, either in the Old or New Testament, can be possibly understood. No position in the Gospel is plainer than this, God was manifest in the flesh.

### Verse 35

[¶38] Yet a little while is the light with you - In answer to their objection, our Lord compares himself to a light, which was about to disappear for a short time, and afterwards to shine forth with more abundant lustre; but not to their comfort, if they continued to reject its present beamings. He exhorts them to follow this light while it was among them. The Christ shall abide for ever, it is true; but he will not always be visible. When he shall depart from you, ye shall be left in the thickest darkness; in impenitence and hardness of heart. Then shall ye wish to see one of the days of the Son of man, and shall not see it, [Luk 17:22]. Then shall ye seek me, but shall not find me, [Joh 7:34]. For the kingdom of God shall be taken from you, and given to the Gentiles, [Mat 21:43]. If ye believe not in me now, ye shall then wish ye had done it, when wishing shall be for ever fruitless.

[¶39] Instead of μεθ' ὑμων, with you, εν ὑμιν, among you, is the reading of BDL, seventeen others; Coptic, Gothic, Slavonic, Vulgate, Itala; Cyril, Nonnus, and Victorinus. Griesbach has received it into the text. The meaning of both is nearly the same.

[¶40] Lest darkness come upon you - Ye have a good part of your journey yet to go: ye cannot travel safely but in the daylight - that light is almost gone - run, that the darkness overtake you not, or in it ye shall stumble, fall, and perish!

[¶41] Reader, is thy journey near an end? There may be but a very little time remaining to thee. O, run, fly to Christ, lest the darkness of death overtake thee, before thy soul have found redemption in his blood!

### Verse 36

[¶43] Children of light - Let the light, the truth of Christ, so dwell in and work by you that ye may be all light in the Lord: that as truly as a child is the produce of his own parent, and partakes of his nature, so ye may be children of the light, having nothing in you but truth and righteousness.

[¶44] Did hide himself from them - Either by rendering himself invisible, or by suddenly mingling with the crowd, so that they could not perceive him. See [Joh 8:59]. Probably it means no more than that he withdrew from them, and went to Bethany, as was his custom a little before his crucifixion; and concealed himself there during the night, and taught publicly every day in the temple. It was in the night season that they endeavored to seize upon him, in the absence of the multitude.

## 354. John · 37 of 57

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### Verse 37

[¶1] Yet they believed not on him - Though the miracles were wrought for this very purpose, that they might believe in Christ, and escape the coming wrath, and every evidence given that Jesus was the Messiah, yet they did not believe; but they were blinded by their passions, and obstinately hardened their hearts against the truth.

### Verse 38

[¶3] That the saying of Esaias - Or, Thus the word of Isaiah was fulfilled. So I think ἱνα (commonly rendered that) should be translated. For it certainly does not mean the end the Pharisees had in view by not believing; nor the end which the prophet had in view in predicting the incredulity of the Jews; but simply, such a thing was spoken by the prophet, concerning the Jews of his own time, and it had its literal fulfillment in those of our Lord's time.

[¶4] Our report - The testimony of the prophets, concerning the person, office, sufferings, death, and sacrifice of the Messiah. See [Isa 53:1], etc.

[¶5] The arm of the Lord - The power, strength, and miracles of Christ.

### Verse 39

[¶7] Therefore they could not believe - Why? Because they did not believe the report of the prophets concerning Christ; therefore they credited not the miracles which he wrought as a proof that he was the person foretold by the prophets, and promised to their fathers. Having thus resisted the report of the prophets, and the evidence of Christ's own miracles, God gave them up to the darkness and hardness of their own hearts, so that they continued to reject every overture of Divine mercy; and God refused to heal their national wound, but, on the contrary, commissioned the Romans against them, so that their political existence was totally destroyed.

[¶8] The prophecy of Isaiah was neither the cause nor the motive of their unbelief: it was a simple prediction, which imposed no necessity on them to resist the offers of mercy. They might have believed, notwithstanding the prediction, for such kinds of prophecies always include a tacit condition; they may believe, if they properly use the light and power which God has given them. Such prophecies also are of a general application - they will always suit somebody, for in every age persons will be found who resist the grace and Spirit of God like these disobedient Jews. However, it appears that this prediction belonged especially to these rejecters and crucifiers of Christ; and if the prophecy was infallible in its execution, with respect to them, it was not because of the prediction that they continued in unbelief, but because of their own voluntary obstinacy; and God foreseeing this, foretold it by the prophet. Should I say that, they could not believe, means, they would not believe, I should perhaps offend a generation of his children; and yet I am pretty certain the words should be so understood. However, that I may put myself under cover from all suspicion of perverting the meaning of a text which seems to some to be spoken in favor of that awful doctrine of unconditional reprobation, the very father of it shall interpret the text for me. Thus then saith St. Augustin: Quare autem non Poterant, si a me quaeratur, cito respondeo; Quia Nolebant: Malam quippe eorum Voluntatem praevidit Deus, et per prophetam praenunciavit. "If I be asked why they Could not believe? I immediately answer, Because They Would Not. And God, having foreseen their Bad Will, foretold it by the prophet." Aug. Tract. 53, in Joan.

### Verse 40

[¶10] And I should heal them - This verse is taken from [Isa 6:9], and, perhaps, refers more to the judgments that should fall upon them as a nation, which God was determined should not be averted, than it does to their eternal state. To suppose that the text meant that God was unwilling that they should turn unto him, lest he should be obliged to save them, is an insupportable blasphemy.

### Verse 41

[¶12] When he saw his glory - [Isa 6:1], etc. I saw Jehovah, said the prophet, sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphim; and one cried unto another, and said, Holy, holy, holy, is Jehovah, God of hosts; the whole earth shall be full of his glory! It appears evident, from this passage, that the glory which the prophet saw was the glory of Jehovah: John, therefore, saying here that it was the glory of Jesus, shows that he considered Jesus to be Jehovah. See Bishop Pearce. Two MSS. and a few versions have Θεου, and του Θεου αὑτου, the glory of God, or of his God.

### Verse 42

[¶14] Among the chief rulers - many believed on him - We only know the names of two of them, Nicodemus, and Joseph of Arimathea.

[¶15] But - they did not confess him - Or it: they were as yet weak in the faith, and could not bear the reproach of the cross of Christ. Besides, the principal rulers had determined to excommunicate every person who acknowledged Christ for the Messiah; see [Joh 9:22].

### Verse 43

[¶17] They loved the praise of men - Δοξαν, the glory or honor that cometh from men.

[¶18] How common are these four obstacles of faith! says Quesnel:

[¶19] 1. Too great a regard to men.

[¶20] 2. Riches and temporal advantages.

[¶21] 3. The fear of disgrace.

[¶22] 4. The love of the praise of men.

[¶23] Abundance of persons persuade themselves that they love God more than the world, till some trying occasion fully convinces them of their mistake. It is a very great misfortune for a person not to know himself but by his falls; but it is the greatest of all not to rise again after he has fallen. This is generally occasioned by the love of the praise of men, because in their account it is more shameful to rise again than it was to fall at first.

### Verse 44

[¶25] Jesus cried and said - This is our Lord's concluding discourse to this wicked people: probably this and the following verses should be understood as a part of the discourse which was left off at the 36th verse.

[¶26] Jesus cried - he spoke these words aloud, and showed his earnest desire for their salvation.

[¶27] Believeth not on me, (only), but on him that sent me - Here he asserts again his indivisible unity with the Father: - he who believes on the Son believes on the Father: he who hath seen the Son hath seen the Father: he who honors the Son honors the Father. Though it was for asserting this (his oneness with God) that they were going to crucify him, yet he retracts nothing of what he had spoken, but strongly reasserts it, in the very jaws of death!

### Verse 46

[¶29] I am come a light into the world - Probably referring to what his forerunner had said, [Joh 1:5]. Before the coming of this Savior, this sun of righteousness, into the world, all was darkness: at his rising the darkness is dispersed; but it only profits those whose eyes are open to receive the rays of this sun of righteousness. See on [Joh 1:5] (note); [Joh 3:19] (note); [Joh 8:12] (note); [Joh 9:5] (note).

### Verse 47

[¶31] And believe not - Και μη φυλαξῃ, And keep them not, is the reading of ABL, seven others; Syriac, Wheelock's Persian, two of the Arabic, Coptic, Sahidic, Ethiopic, Armenian, later Syriac, Vulgate, six of the Itala, and some of the fathers.

[¶32] A man must hear the words of Christ in order to believe them; and he must believe, in order to keep them; and he must keep them in order to his salvation.

[¶33] I judge him not - I need not do it: the words of Moses and the prophets judge and condemn him. See the notes on [Joh 3:17]; [Joh 5:45].

### Verse 48

[¶35] The word that I have spoken - shall judge him - Ye shall be judged according to my doctrine: the maxims which ye have heard from my mouth shall be those on which ye shall be tried in the great day; and ye shall be condemned or acquitted according as ye have believed or obeyed them, or according as ye have despised and violated them, See this proved, [Mat 25:35] (note), etc.

### Verse 49

[¶37] For I have not spoken of myself - I have not spoken for my secular interest: I have not aimed at making any gain of you: I have not set up myself as your teachers in general do, to be supported by my disciples, and to be credited on my own testimony. I have taught you, not the things of men, but the deep, everlasting truths of God. As his envoy, I came to you; and his truth only I proclaim.

[¶38] Gave me a commandment - Or, commission. So I understand the original word, εντολη. Christ, as the Messiah, received his commission from God; what he should command - every thing that related to the formation and establishment of the Christian institution: and what he should speak - all his private conversations with his disciples or others, he, as man, commanded and spoke through the constant inspiration of the Holy Spirit.

### Verse 50

[¶40] I know that this commandment is life everlasting - These words of our Lord are similar to that saying in St. John's first epistle, [1Jn 5:11], [1Jn 5:12]. This is the record, that God hath given unto us eternal life, and this life is in his Son. He that hath the Son hath life. God's commandment or commission is, Preach salvation to a lost world, and give thyself a ransom for all; and whosoever believeth on thee shall not perish, but have everlasting life. Every word of Christ, properly credited, and carefully applied, leads to peace and happiness here, and to glory hereafter. What an amiable view of the Gospel of the grace of God does this give us? It is a system of eternal life, Divinely calculated to answer every important purpose to dying, miserable man. This sacred truth Jesus witnessed with his last breath. He began his public ministry proclaiming the kingdom of God; and he now finishes it by asserting that the whole commission is eternal life; and, having attested this, he went out of the temple, and retired to Bethany.

[¶41] The public work of our Lord was now done; and the remnant of his time, previously to his crucifixion, he spent in teaching his disciples - instructing them in the nature of his kingdom, his intercession, and the mission of the Holy Spirit; and in that heavenly life which all true believers live with the Father, through faith in the Son, by the operation of the Holy Ghost.

[¶42] Many persons are liberal in their condemnation of the Jews, because they did not believe on the Son of God; and doubtless their unbelief has merited and received the most signal punishment. But those who condemn them do not reflect that they are probably committing the same sort of transgression, in circumstances which heighten the iniquity of their sin. Will it avail any man, that he has believed that Christ has come in the flesh to destroy the works of the devil, who does not come unto him that he may have life, but continues to live under the power and guilt of sin? Paradoxical as it may seem, it is nevertheless possible, for a man to credit the four evangelists, and yet live and die an infidel, as far as his own salvation is concerned. Reader, it is possible to hold the truth in unrighteousness. Pray to God that this may not be thy condemnation. For a farther improvement of the principal subjects of this chapter, see the notes on [Joh 12:24] (note), [Joh 12:32] (note) and [Joh 12:39] (note).

### Introduction

[¶44] Christ washes the feet of his disciples, and gives them instructions concerning humility and charity, vv. 1-17. He tells them that one of themselves will betray him, [Joh 13:18-20]. The disciples doubting of whom he spoke, Peter desires John to ask him, [Joh 13:21-25]. Jesus shows that it is Judas Iscariot, [Joh 13:26]. Satan enters into Judas, and he rises up and leaves the company, [Joh 13:27-30]. Christ shows his approaching death, and commands his disciples to love one another, [Joh 13:31-35]. Peter, professing strong attachment to Christ, is informed of his denial, [Joh 13:36-38].

## 355. John · 38 of 57

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### Verse 1

[¶1] Now before the feast of the passover, when Jesus knew, etc. - Or, as some translate, Now Jesus having known, before the feast of the passover, that his hour was come, etc. The supper mentioned in [Joh 13:2] is supposed to have been that on the Thursday evening, when the feast of the passover began; and though, in our common translation, this passage seems to place the supper before that feast, yet, according to the amended translation, what is here said is consistent with what we read in the other evangelists. See [Mat 26:2]; [Joh 12:1].

[¶2] Having loved his own - His disciples.

[¶3] Which were in the world - Who were to continue longer in its troubles and difficulties.

[¶4] He loved them unto the end - Continued his fervent affection towards them to his latest breath, and gave them that convincing proof of it which is mentioned [Joh 13:5]. That the disciples alone are meant here every man must see.

### Verse 2

[¶6] And supper being ended - Rather, δειπνου γενομενου, while supper was preparing. To support this new translation of the words, it may be remarked that, from [Joh 13:26], [Joh 13:30], it appears that the supper was not then ended: nay, it is probable that it was not then begun; because the washing of feet ([Joh 13:5]) was usually practised by the Jews before they entered upon their meals, as may be gathered from [Luk 7:44], and from the reason of the custom. I think that John wrote, not γενομενου, but γινομενου, as in BL. Cant. and Origen, which latter reading is approved by several eminent critics, and should be translated as above. By the supper I suppose to be meant, not only the eating of it, but the preparing and dressing of it, and doing all things necessary previously to the eating of it. The devil had, before this time of the supper, put it into Judas's heart to betray his Master. See [Mat 26:14], etc.; [Mar 14:10], [Mar 14:11]; and [Luk 22:3], etc. See also Bishop Pearce, from whose judicious commentary the preceding notes are principally taken.

[¶7] Calmet observes that John, designing only to supply what was omitted by the other evangelists, passes over all the transactions of the Tuesday, Wednesday, and Thursday, before the passion, and at once goes from Monday evening to Thursday evening. It is remarkable that St. John says nothing about the institution of the holy sacrament, which Matthew, [Mat 26:26], etc., Mark, [Mar 14:22], etc., and Luke, [Luk 22:19], etc., describe so particularly. No other reason can be assigned for this than that he found it completely done by the others, and that he only designed to supply their defects.

[¶8] The devil having now put it into the heart - Judas formed his plot six days before this, on occasion of what happened at the house of Simon the leper: see [Mat 26:14]. Calmet.

### Verse 3

[¶10] Knowing that the Father had given, etc. - Our Lord, seeing himself almost at the end of his race, and being about to leave his apostles, thought it necessary to leave them a lesson of humility exemplified by himself, to deliver them from the bad influence of those false ideas which they formed concerning the nature of his kingdom. On all occasions previously to this, the disciples had shown too much attachment to worldly honors and dignities: if this ambition had not been removed, the consequences of it would have been dreadful in the establishment of the religion of Christ; as after his death, it would have divided and infallibly dispersed them. It was necessary therefore to restrain this dangerous passion, and to confirm by a remarkable example what he had so often told them, - that true greatness consisted in the depth of humility, and that those who were the willing servants of all should be the highest in the account of God.

### Verse 4

[¶12] He riseth from supper - Not from eating, as Bishop Pearce has well observed, but from his place at table; probably the dishes were not as yet laid down, though the guests were seated. According to the custom of the Jews and other Asiatics, this washing must have taken place before the supper. See on [Joh 13:2] (note).

[¶13] Laid aside his garments - That is, his gown or upper coat, with the girdle wherewith it was girded close to his tunic or under coat; and, instead of this girdle, he tied a towel about him:

[¶14] 1. that he might appear in the character of a servant; and

[¶15] 2. that he might have it in readiness to dry their feet after he had washed them.

### Verse 5

[¶17] Poureth water into a bason, etc. - This was the office of the meanest slaves. When David sent to Abigail, to inform her that he had chosen her for wife, she arose and said: Behold, let thy handmaid be a Servant, to Wash the Feet of the Servants of my lord, [1Sam 25:41]. Some of the ancients have supposed that our Lord began with washing the feet of Judas, to inspire him with sentiments of compunction and remorse, to melt him down with kindness, and to show all his disciples how they should act towards their enemies. Dr. Lightfoot supposes he washed the feet of Peter, James, and John only; but this is not likely: the verb αρχεσθαι in the sacred writings, signifies, not only to commence, but to finish an act, [Act 1:1]; and in the Septuagint, [Gen 2:3]. There is every reason to believe that he washed the feet of all the twelve. See on [Joh 13:9] (note).

### Verse 6

[¶19] Lord, dost Thou wash My feet? - Every word here is exceedingly emphatic. Peter had often seen the great humility of his Lord, but never saw his condescension so particularly marked as in this instance.

### Verse 7

[¶21] What I do thou knowest not now, etc. - As if our Lord had said, Permit me to do it now, and I will shortly explain to you the nature of this action, and my motives for doing it.

[¶22] Thou shalt know hereafter - Μετα ταυτα, after this business is finished. And so we find he explained the whole to them, as soon as he had finished the washing: see [Joh 13:12-17]. I cannot think that this refers to any particular instruction received on this head after the day of pentecost, as some have conjectured.

### Verse 8

[¶24] If I wash thee not, thou hast no part with me - Thou canst not be my disciple unless I wash thee. It is certain Christ did not mean to exclude him from the apostolic office, if he should persist, through the deepest reverence for his Master, to refuse to let him wash his feet: this act of his was emblematical of something spiritual; of something that concerned the salvation of Peter; and without which washing he could neither be an apostle or be finally saved; therefore our Lord said, If I wash thee not, thou hast no part with me. There is a mystical washing by the blood of Christ, [1Jn 1:7]; and by his Spirit, [1Cor 6:11]; [Tit 3:5], [Tit 3:6]. It was the common custom of our Lord to pass from sensible and temporal things to those which were spiritual and eternal; and to take occasion from every thing that presented itself, to instruct his disciples, and to raise their souls to God. If the discourse was of bread, water, leaven, father, mother, riches, etc., he immediately changed the literal sense, and under the figure of these things, spoke of matters altogether spiritual and Divine. I have met with many good persons who have attempted to imitate our blessed Lord in this, but I never knew one to succeed in it. The reason is, it requires not only very deep piety, but sound sense, together with an accurate knowledge of the nature and properties of the subjects which, in this way, the person wishes to illustrate; and very few can be found who have such deep, philosophical knowledge as such cases require. The large folio which a good-intentioned man printed on the metaphors is, alas! a standing proof how little mere piety can do in matters of this kind, where the sciences, and especially practical philosophy, are totally wanting. Jesus Christ was a consummate philosopher: every subject appears grand and noble in his hands. See an ample proof in the preceding chapter, [Joh 12:24] (note).

### Verse 9

[¶26] Lord, not my feet only, etc. - It appears that Peter entered into our Lord's meaning, and saw that this was emblematical of a spiritual cleansing: therefore he wishes to be completely washed.

### Verse 10

[¶28] He that is washed - That is, he who has been in the bath, as probably all the apostles had lately been, in order to prepare themselves the better for the paschal solemnity; for on that occasion, it was the custom of the Jews to bathe twice.

[¶29] Needeth not save to wash his feet - To cleanse them from any dirt or dust that might have adhered to them, in consequence of walking from the bath to the place of supper. The washing, therefore, of the feet of such persons was all that was necessary, previously to their sitting down to table; The Hindoos walk home from bathing barefoot, and, on entering the house wash their feet again. To this custom our Lord evidently alludes.

[¶30] If these last words of our Lord had any spiritual reference, it is not easy to say what it was. A common opinion is the following: He who is washed - who is justified through the blood of the Lamb, needeth only to wash his feet - to regulate all his affections and desires; and to get, by faith, his conscience cleansed from any fresh guilt, which he may have contracted since his justification.

[¶31] Ye are clean, but not all - Eleven of you are upright and sincere; the twelfth is a traitor. So it appears he had washed the feet of all the twelve; but as no external ablutions can purify a hypocrite or a traitor, therefore Judas still remained unclean.

### Verse 12

[¶33] Know ye what I have done - Our Lord had told Peter, in the presence of the rest, [Joh 13:7], that he should afterwards know what was the intent and meaning of this washing; and now he begins to fulfill his promise; therefore I think it more likely that he gives a command, here, than asks a question, as he knew himself that they did not comprehend his design. On this account γινωσκετε might be translated in the imperative mood, Consider what I have done.

### Verse 13

[¶35] Ye call me Master and Lord - Ὁ διδασκαλος και ὁ κυριος, similar to רבי Rabbi, and מר Mar, titles very common among the Jewish doctors, as may be seen in Schoettgen. This double title was not given except to the most accredited teachers, רבי ומורי Rabbi vemore, my master, my lord!

### Verse 14

[¶37] Ye also ought to wash one another feet - That is, ye should be ready, after my example, to condescend to all the weakness of your brethren; to be willing to do the meanest offices for them, and to prefer the least of them in honor to yourselves.

### Verse 16

[¶39] The servant is not greater than his lord - Christ has ennobled the acts of humility by practising them himself. The true glory of a Christian consists in being, in his measure, as humble as his Lord.

[¶40] Neither he that is sent - Ουδε αποϚολος Nor an apostle. As I think these words were intended for the suppression of all worldly ambition and lordly conduct in the apostles and their successors in the ministry, therefore I think the original word αποϚολος, should be translated apostle, rather than he that is sent, because the former rendering ascertains and determines the meaning better.

### Verse 17

[¶42] If ye know these things, happy, etc. - True happiness consists in the knowledge of God, and in obedience to him. A man is not happy because he knows much; but because he receives much of the Divine nature, and is, in all his conduct, conformed to the Divine will. "They who have read many books (says Menu) are more exalted than such as have seldom studied; they who retain what they have read, than forgetful readers; they who fully understand, than such as only remember; and they who perform their known duty, than such as barely know it. Sacred knowledge and devotedness to God are the means by which a man can arrive at beatitude." See Institutes of Menu, c. xii. Inst. 103, 104. For a heathen this saying is very remarkable.

### Verse 18

[¶44] I speak not of you all - This is a continuation of that discourse which was left off at the tenth verse. The preceding verses may be read in a parenthesis.

## 356. John · 39 of 57

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[¶0] I know whom I have chosen - I am not deceived in my choice; I perfectly foresaw every thing that has happened, or can happen. I have chosen Judas, not as a wicked man, nor that he should become such; but I plainly foresaw that he would abuse my bounty, give way to iniquity, deliver me into the hands of my enemies, and bring ruin upon himself.

[¶1] That the scripture may be fulfilled - Or, thus the scripture is fulfilled. Christ applies to Judas what David had said of his rebellious son Absalom, [Psa 41:9], who was one of the most express emblems of this traitor. See on [Joh 12:38], [Joh 12:39] (note).

[¶2] He that eateth bread with me - That is, he who was in habits of the utmost intimacy with me.

[¶3] Hath lifted up his heel - An allusion to a restive, ill-natured horse, that sometimes kicks even the person who feeds and takes care of him.

### Verse 19

[¶5] That - ye may believe - These frequent predictions of his death, so circumstantial in themselves, had the most direct tendency to confirm the disciples, not only in the belief of his being the Messiah, but also in that of his omniscience.

### Verse 20

[¶7] He that received whomsoever I send - See similar words, [Mat 10:40], etc. Our Lord spoke this to comfort his disciples: he showed them that, although they should be rejected by many, they would be received by several; and that whoever received them should reap the utmost benefit by it.

### Verse 21

[¶9] Was troubled in spirit - See the note on [Joh 11:33].

[¶10] And testified - Spoke with great earnestness.

[¶11] Shall betray me - Παραδωσει με, Will deliver me up. Judas had already betrayed our blessed Lord, and he was now on the point of delivering him up into the hands of the chief priests. By all these warnings, did not our Lord intend that Judas should be benefited? - that he should repent of his iniquity, and turn and find mercy?

### Verse 22

[¶13] Looked one on another doubting of whom he spake - See the notes on [Mat 26:20-25] (note). Every one but Judas, conscious of his own innocence, looked about upon all the rest, wondering who in that company could be such a traitor! Even Judas himself is not suspected. Is not this a proof that his general conduct had been such as to subject him to no suspicion?

### Verse 23

[¶15] Now there was leaning on Jesus' bosom - The Jews of those days, at their suppers, reclined, supported by their left arm, on couches placed round the table, as the Greeks and Romans did. On each couch there were two or three persons; and the head of one of them came near to the bosom of him who reclined above him on the same couch. The person here mentioned was John, the writer of this history, who, being more tenderly loved by Christ than the rest, had always that place at table which was nearest to his Lord.

### Verse 25

[¶17] He then lying on Jesus' breast - Επιπεσων, laying his head against the breast of Christ, in a loving, respectful manner. As the expressions in the text are different here from those in the preceding verse, it shows that John altered his position at table, in order to ask the question which Peter suggested, which he probably did by whispering to our Lord; for, from [Joh 13:28], we may learn that the other disciples had not heard what John said; and it is likely that the following words - It is he to whom I shall give the morsel when I have dipped it, were whispered back by Christ to John.

### Verse 26

[¶19] And when he had dipped the sop - Dr. Lightfoot observes that it was no unusual thing to dip a sop and give it to any person; and it is probable that the rest of the disciples considered it as given to Judas that he might hurry to do some work on which he wished to employ him, and not wait to finish his supper in a regular manner. They did not hear the question that John asked, nor our Lord's answer; but they no doubt heard the words, That thou doest do quickly - and might understand them as above.

### Verse 27

[¶21] Satan entered into him - He had entered into him before, and now he enters again, to strengthen him in his purpose of delivering up his Master. But the morsel was not the cause of this entering in; the giving of it only marks the time in which the devil confirmed Judas in his traitorous purpose. Some have thought that this morsel was the sacrament of the Lord's Supper: but this is an utter mistake.

[¶22] That thou doest, do quickly - As if he had said: "Thou art past all counsel; thou hast filled up the measure of thy iniquity, and hast wholly abandoned thyself to Satan; I will not force thee to turn from thy purpose, and without this thou wilt not. Thy designs are all known to me; what thou art determined to do, and I to permit, do directly; delay not, I am ready."

### Verse 29

[¶24] Buy those things that we have need of against the feast - Calmet's observation here has weight so it. "The disciples who thought that our Lord had said this to Judas, knew well that on the day of the passover there was neither buying nor selling in Jerusalem. This, therefore, did not happen on the paschal evening; for the feast, according to the common opinion, must have begun the preceding evening, and Jesus have eaten the passover with his disciples the night before his death; but it appears to me, by the whole text of St. John, that the passover did not begin till the time in which our Lord expired upon the cross. It was then that they were sacrificing the paschal lambs in the temple. It is therefore probable that the apostles believed that Judas went to purchase a lamb, and the other necessary things for the evening, and for the day of the Passover." On this subject the reader is requested to consult the observations at the end of Matthew 26, where the subject is considered at large.

[¶25] Give something to the poor - It is well known that our Lord and his disciples lived on public charity; and yet they gave alms out of what they had thus received. From this we learn that even those who live on charity themselves are expected to divide a little with those who are in deeper distress and want.

### Verse 30

[¶27] He - went immediately out: and it was night - He set off to Jerusalem from Bethany, which was about two miles distant; and, under the conduct of the prince of darkness, and in the time of darkness, he did this work of darkness.

### Verse 31

[¶29] Now is the Son of man glorified - Νυν εδοξασθη, Hath been glorified. Now it fully appears that I am the person appointed to redeem a lost world by my blood. I have already been glorified by this appointment, and am about to be farther glorified by my death, resurrection, and ascension.

### Verse 32

[¶31] And shall straightway glorify him - Or, glorify him, ευθυς, immediately; "he did, not only in the miracles wrought at his death, but also in that remarkable case mentioned, [Joh 18:6], when the whole crowd that came to seize him were driven back with a word of his mouth, and fell to the ground.

### Verse 33

[¶33] Little children - Or, rather, beloved children. Τεκνια, a word frequently used by this apostle in his epistles. It is an expression which implies great tenderness and affection, and such as a fond mother uses to her most beloved babes. Now that Judas was gone out, he could use this epithet without any restriction of meaning.

[¶34] Yet a little while - The end of my life is at hand; Judas is gone to consummate his treason; I have but a few hours to be with you, and you shall be by and by scattered.

[¶35] Ye shall seek me - For a few days ye shall feel great distress because of my absence.

[¶36] Whither I go, ye cannot come - Your time is not up. The Jews shall die in their sins, martyrs to their infidelity; but ye shall die in the truth, martyrs for your Lord.

### Verse 34

[¶38] A new commandment I give unto you - In what sense are we to understand that this was a new commandment? Thou shalt love thy neighbor as thyself, was a positive precept of the law, [Lev 19:18], and it is the very same that Christ repeats here; how then was it new? Our Lord answers this question, Even As I have loved you. Now Christ more than fulfilled the Mosaic precept; he not only loved his neighbor As himself, but he loved him More than himself, for he laid down his life for men. In this he calls upon the disciples to imitate him; to be ready on all occasions to lay down their lives for each other. This was, strictly, a new commandment: no system of morality ever prescribed any thing so pure and disinterested as this. Our blessed Lord has outdone all the moral systems in the universe in two words:

[¶39] 1. Love your enemies;

[¶40] 2. Lay down your lives for each other.

### Verse 35

[¶42] By this shall all men know, etc. - From this time forward, this mutual and disinterested love shall become the essential and distinctive mark of all my disciples. When they love one another with pure hearts, fervently, even unto death, then shall it fully appear that they are disciples of that person who laid down his life for his sheep, and who became, by dying, a ransom for all.

[¶43] The disciples of different teachers were known by their habits, or some particular creed or rite, or point of austerity, which they had adopted; but the disciples of Christ were known by this love which they bore to each other. The primitive Christians were particularly known by this among the Gentiles. Tertullian, in his Apology, gives us their very words: Vide, inquiunt, ut se diligunt; et pro alterutro mori parati sunt. "See, said they, how they love one another, and are ready to lay down their lives for each other."

## 357. John · 40 of 57

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### Verse 36

[¶1] Thou canst not follow me now - Thou hast not faith strong enough to die for me, nor is thy work yet done; but hereafter thou shalt suffer for my sake, and die in defense of my truth. See [Joh 21:18].

### Verse 37

[¶3] Why cannot I follow thee now? - Peter probably thought that our Lord intended to go some long journey, which would necessarily subject him to many inconveniences and fatigue; and he felt quite disposed to follow him in this supposed journey, at all hazards. He saw no reason, because he did not see our Lord's meaning, why he could not follow him now.

[¶4] I will lay down my life for thy sake - Poor Peter! thou wast sincere, but thou didst not know thy own strength. Thou wast at this time willing to die, but when the time cams wast not able. Christ must first die for Peter, before Peter can die for him. Let no man think he can do any thing good, without the immediate assistance of God. Peter's denial should be an eternal warning to all self-confident persons: though there be sincerity and good will at the bottom, yet in the trial these cannot perform that office which belongs to the power of God. We should will, and then look to God for power to execute: without him we can do nothing.

### Verse 38

[¶6] The cock shall not crow, etc. - See on [Mat 26:34] (note). Dr. Lightfoot has very properly remarked that we must not understand these words, as if the cock should not crow at all before Peter had thrice denied his Master; but we must understand them thus: "The cock shall not have finished his crowing before thou wilt thrice deny me. When the time was near, the very night in which this was to happen, Christ said, This very night the cock shall not crow his second time, etc. But here, two days before that time, he says, the cock shall not crow; that is, shall not have done his crowing. The Jews, and some other nations, divided the cock-crowing into the first, the second, and the third times."

[¶7] 1. On Peter's denial of our Lord much has been written: by one class he has been incautiously excused, and by another rashly censured. Peter was self-confident, but he was certainly sincere, and, had he trusted more in God and less in himself, he would not have miscarried. He did not look to his Maker for strength, and therefore he fell. He was surprised, and found unarmed. It is a well-known fact that circumstances have occurred in which persons of the most bold, intrepid, and adventurous minds have proved mere cowards, and acted to their own disgrace and ruin. Facts of this kind occur in the naval and military history of this and every other country. No man is master of himself at all times; therefore prudence and caution should ever be united to courage. Peter had courage, but he had not caution: he felt a powerful and determined will; but the trial was above his own strength, and he did not look to God for power from on high. He was warned by this miscarriage, but he dearly bought his experience. Let him that readeth understand.

[¶8] 2. A fact which occurs in the English Martyrology will serve to illustrate the history of Peter's denial and fall. In the reign of Queen Mary, when the Papists of this kingdom burned all the Protestants they could convict of denying the doctrine of transubstantiation, a poor man who had received the truth in theory, but had not as yet felt its power, was convicted and sentenced by their bloody tribunal to be burned alive. While they were drawing him to the place of execution, he was very pensive and melancholy; and when he came within sight of the stake, etc., he was overpowered with fear and terror, and exclaimed, O! I can't burn! I can't burn! Some of the attending priests, supposing that he wished to recant, spoke to him to that effect. The poor man still believed the truth - felt no disposition to deny it - but did not feel such an evidence of his Maker's approbation in his own soul as could enable him to burn for it! He continued in great agony, feeling all the bitterness of death, and calling on God to reveal himself through the Son of his love. While thus engaged, God broke in upon his soul and he was filled with peace and joy in believing. He then clapped his hands, and exclaimed with a powerful voice, I can burn! I can burn! He was bound to the stake, and burned gloriously, triumphing in God through whom he had received the atonement. This was a case in point. The man was convinced of the truth, and was willing to burn for the truth; but had not as yet power, because he had not yet received an evidence of his acceptance with God. He pleaded for this with strong crying and tears, and God answered him to the joy of his soul; and then he was as able as he was willing to go to prison and to death. Without the power and consolation of the Spirit of God, who could be a martyr, even for Divine truth? We see now plainly how the case lies: no man is expected to do a supernatural work by his own strength; if left to that, in a case of this kind, his failure must be inevitable. But, in all spiritual matters, assistance is to be sought from God; he that seeks shall find, and he that finds Divine strength shall be equal to the task he is called to fulfill. Peter was incautious and off his guard: the trial came - he looked not for power from on high, and he fell: not merely because he was weak - not because God withheld the necessary assistance - but because he did not depend on and seek it. In no part of this business can Peter be excused - he is every where blamable, and yet, through the whole, an object of pity.

### Introduction

[¶10] Christ comforts his disciples, on the event of his removal from them, by the consideration of his going to prepare a place for them in heaven, [Joh 14:1-4]. Thomas questions him concerning the way to the Father, and is answered, [Joh 14:5-7]. Philip proposes a difficulty, and Christ shows that he and the Father are one; that he is Mediator between God and man; and that whatsoever is asked in his name shall be obtained, [Joh 14:8-14]. He promises them the Holy Spirit as the Comforter and Spirit of truth, [Joh 14:15-18]. Shows them that he is shortly to leave them, and that those who love him should be loved of the Father, [Joh 14:19-21]. Jude asks a question, how Christ is to manifest himself to the disciples, and not to the Jews? [Joh 14:22]. Christ answers, and shows that the manifestation is to be made to those who love God, and to them the Holy Spirit is to be an infallible teacher, [Joh 14:23-26]. He bequeaths his peace to them, and fortifies them against discouragements, [Joh 14:27-29]. Foretells his approaching death, [Joh 14:30], [Joh 14:31].

### Verse 1

[¶12] Let not your heart be troubled - After having answered St. Peter's question, he addresses himself again to his disciples, and tells them not to be afflicted at his leaving them, nor to lose courage because of what he said concerning Peter's denying him; that if they reposed their confidence in God, he would protect them; and that, howsoever they might see him treated, they should believe in him more firmly, as his sufferings, death, and resurrection should be to them the most positive proof of his being the Messiah, the Savior of the world.

[¶13] Ye believe in God, believe also in me - It is best to read both the verbs in the imperative mood: - Place your confidence in God, and in me as the Mediator between God and man, [Joh 14:12-14]; and expect the utmost support from God; but expect it all through me. The disciples began to lose all hope of a secular kingdom, and were discouraged in consequence: Christ promises them a spiritual and heavenly inheritance, and thus lifts up their drooping hearts.

### Verse 2

[¶15] In my Father's house, etc. - The kingdom of glory.

[¶16] Many mansions - Though I have said before that whither I am going ye cannot come now, yet do not think that we shall be for ever separated. I am going to that state of glory where there is not only a place of supreme eminence for myself, but also places for all my disciples; - various degrees of glory, suited to the various capacities and attainments of my followers.

[¶17] Our Lord alludes here to the temple, which was called the house of God, in the precincts of which there were a great number of chambers, [1Kgs 6:5]; [Ezr 8:29]; [Jer 35:2], [Jer 35:4]; [Jer 36:10].

[¶18] If - not - I would have told you - If your places were not prepared in the kingdom of God, I would not have permitted you to have indulged a vain hope concerning future blessedness.

### Verse 3

[¶20] And if I go - And when I shall have gone and prepared a place for you - opened the kingdom of an eternal glory for your reception, and for the reception of all that shall die in the faith, I will come again, after my resurrection, and give you the fullest assurances of this state of blessedness; and confirm you in the faith, by my grace and the effusion of my Spirit. Dr. Lightfoot thinks, and with great probability too, that there is an allusion here to [Num 10:33] : And the ark of the Lord went before them to search out a resting place for them.

### Verse 4

[¶22] And whither I go ye know - I have told you this so often and so plainly that ye must certainly have comprehended what I have said.

### Verse 5

[¶24] Lord, we know not - Thomas, perhaps, thought that our Lord only spoke of his going some distance from the place where he then was.

### Verse 6

[¶26] I am the Way - That leads so the Father: - the Truth that teaches the knowledge of God, and directs in the way: - the Life that animates all those who seek and serve him, and which is to be enjoyed eternally at the end of the way.

[¶27] Christ is the Way:

[¶28] 1. By his doctrine, [Joh 6:68].

[¶29] 2. By his example, [1Pet 2:21].

[¶30] 3. By his sacrifice, [Heb 9:8], [Heb 9:9].

[¶31] 4. By his Spirit, [Joh 16:13].

[¶32] He is the Truth:

[¶33] 1. In opposition to all false religions.

[¶34] 2. To the Mosaic law, which was only the shadow, not the truth or substance, of the good things which were to come. And

[¶35] 3. In respect to all the promises of God, [2Cor 1:20].

[¶36] He is the Life, both in grace and glory; the life that not only saves from death, but destroys it.

[¶37] No man cometh unto the Father - By any other doctrine, by any other merit, or by any other intercession than mine.

### Verse 7

[¶39] If ye had known me, ye should have known my Father - Because I and the Father are One, [Joh 10:30]. Or, if ye had properly examined the intention and design of the law, ye would have been convinced that it referred to me; and that all that I have done and instituted was according to the design and intention of the Father, as expressed in that law.

### Verse 8

[¶41] Show us the Father - As if he had said, We have seen and adored thee, and our happiness will be complete if thou show us the Father. The demand of Philip was similar to that made by Moses, [Exo 33:18]. He wished to see the glory of God. In Peter, James, or John, this would have been inexcusable; but Philip had not seen the transfiguration on the mount. The Jewish history is full of the manifestations which God made of himself, and especially when he gave the law. As Christ was introducing a new law, Philip wished to have an additional manifestation of God.

### Verse 9

[¶43] He that hath seen me hath seen the Father - Could any creature say these words? Do they not evidently imply that Christ declared himself to his disciples to be the everlasting God?

### Verse 10

[¶45] I am in the Father, and the Father in me? - We are essentially one; and those who have seen me have seen him who sent me.

## 358. John · 41 of 57

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[¶0] He doeth the works - We are not only one in nature, but one also in operation. The works which I have done bear witness of the infinite perfection of my nature. Such miracles as I have wrought could only be performed by unlimited power.

### Verse 12

[¶2] And greater works than these - The miracles which I have wrought could not have been wrought but by the omnipotence of God; but that omnipotence can work greater. And those who believe on my name shall, through my almighty power, be enabled to work greater miracles than those which l have ordinarily wrought. An impostor might seduce the people by false miracles; but he could not make his power and cunning pass to all those who were seduced by him: but I will give you this proof of the divinity of my mission and the truth of my doctrine.

[¶3] Perhaps the greater works refer to the immense multitudes that were brought to God by the ministry of the apostles. By the apostles was the doctrine of Christ spread far and wide; while Christ confined his ministry chiefly to the precincts of Judea. It is certainly the greatest miracle of Divine grace to convert the obstinate, wicked heart of man from sin to holiness. This was done in numberless cases by the disciples, who were endued with power from on high, while proclaiming remission of sins through faith in his blood.

[¶4] Some account for the greater works thus:

[¶5] 1. The very shadow of Peter healed the diseased, [Act 5:15].

[¶6] 2. Diseases were cured, and demons cast out, by applying to the persons handkerchiefs and aprons that had before touched the body of Paul, [Act 19:12].

[¶7] 3. By the word of Peter, Ananias and Sapphira were struck dead, [Act 5:5], [Act 5:9], [Act 5:10].

[¶8] 4. Elymas the sorcerer was struck blind by the word of Paul, [Act 13:11].

[¶9] 5. Christ only preached in Judea, and in the language only of that country; but the apostles preached through the most of the then known world, and in all the languages of all countries. But let it be remarked that all this was done by the power of Christ; and I think it still more natural to attribute the greater works to the greater number of conversions made under the apostles' ministry. The reason which our Lord gives for this is worthy of deep attention: -

[¶10] Because I go unto my Father - Where I shall be an Intercessor for you, that: -

### Verse 13

[¶12] Whatsoever ye shall ask in my name - To enable you to perform these miracles, and to convert souls, may be granted you. Besides, by going unto the Father, I shall receive the Holy Spirit, and send down his abundant influences into the hearts of those who believe.

### Verse 15

[¶14] If ye love me, keep my commandments - Do not be afflicted at the thought of my being separated from you: the most solid proof ye can give of your attachment to and affection for me is to keep my commandments. This I shall receive as a greater proof of your affection than your tears.

### Verse 16

[¶16] I will pray the Father - After having made an atonement for the sin of the world, I will become the Mediator between God and man; and through my mediation and intercession shall all the blessings of grace and glory be acquired.

[¶17] Another Comforter - The word παρακλητος signifies not only a comforter, but also an advocate, a defender of a cause, a counsellor, patron, mediator. Christ is thus termed, [1Jn 2:1], where the common translation renders the word advocate. Christ is thus called, because he is represented as transacting the concerns of our souls with God; and for this cause, he tells us, he goes unto the Father, [Joh 14:12]. The Holy Spirit is thus called, because he transacts the cause of God and Christ with us, explains to us the nature and importance of the great atonement, shows the necessity of it, counsels us to receive it, instructs us how to lay hold on it, vindicates our claim to it, and makes intercessions in us with unutterable groanings. As Christ acted with his disciples while he sojourned with them, so the Holy Ghost acts with those who believe in his name.

[¶18] For ever - As the death and atonement of Christ will be necessary to man till the conclusion of the world, so the office of the Holy Spirit must be continued among men till the end of time: therefore says Christ, he shall continue with you for ever, teaching, comforting, advising, defending, and interceding for you and for all my followers to the end of time.

### Verse 17

[¶20] The Spirit of truth - The Spirit, or Holy Ghost, whose essential office is to manifest, vindicate, and apply the truth. The Gospel of Christ may be thus called, because it exposes falsity, removes error, and teaches the knowledge of the true God - shows the way to him, saves from vanity and illusive hopes, and establishes solid happiness in the souls of those who believe.

[¶21] The world cannot receive - By the world, St. John means those who are influenced only by the desire of the flesh, the desire of the eye, and the pride of life, [1Jn 2:16]. Now these cannot receive the Spirit of the truth, because they see him not, have no spiritual discernment, attend to nothing but the dictates of their corrupt passions and affections, and will admit of no influence but what can be an object of their senses. Hence all the deign and irreligion in the world. God, in the operation of his hands, and in the influences of his Spirit, is found every where except in the perverted passions of men. In these alone do men of corrupt minds seek him; here only he is not to be found, and therefore they become infidels and atheists.

[¶22] But ye know him - Ye have already received a measure of the truth, and ye believe in this Spirit. Probably our Lord refers to the knowledge which they should afterwards attain: in this sense the passage has been understood by the Vulgate, Nonnus, and two copies of the Itala, which read, Ye Shall know him.

[¶23] For he dwelleth with you - Or, as the Ethiopic, Vulgate, Nonnus, and six copies of the Itala read, he shall dwell with you, (see above); and this, it is very evident, is the meaning of the evangelist, who not unfrequently uses the present for the future tense. It is certain the Holy Spirit was not yet given to the disciples so as to dwell in them; this St. John himself assures us, [Joh 7:39]. And it is evidently of that Spirit and its influences, which was not given till the day of pentecost, that our Lord here speaks.

### Verse 18

[¶25] I will not leave you comfortless - Literally, orphans. The original word ορφανος, is by some derived from ορφνος, obscure, dark, because, says Mintert, an orphan (one deprived of father and mother) is little esteemed, neglected, and is obliged to wander about in obscurity and darkness. Others derive it from the Hebrew חרף charaph, to strip or make bare, despoil, because such a child is destitute of comfort, direction, and support, and is a prey to misery and disease, to sin and to death.

[¶26] The disciples of a particular teacher among the Hebrews called him father; his scholars were called his children, and, on his death, were considered as orphans. Christ calls his disciples children, beloved children, [Joh 13:33]; and, now that he is about to be removed from them by death, he assures them that they shall not be left fatherless, or without a teacher; for in a little time he should come again, (rise from the dead), and, after his ascension, they should be made partakers of that Spirit which would be their comforter, advocate, teacher, and guide for ever.

### Verse 19

[¶28] Because I live - As surely as I shall rise from the dead, so shall ye. My resurrection shall be the proof and pledge of yours. And because I live a life of intercession for you at the right hand of God, ye shall live a life of grace and peace here, and a life of glory hereafter.

### Verse 20

[¶30] That I am in my Father - After my resurrection, ye shall be more fully convinced of this important truth, that I and the Father are One; for I will live in you by the energy of my Spirit, and ye shall live in me by faith, love, and obedience.

### Verse 21

[¶32] He it is that loveth me - See on [Joh 14:15] (note).

[¶33] And will manifest myself to him - All my faithful disciples shall see me after my resurrection; and I will manifest my power and goodness to all those who believe in and obey me, even to the end of the world.

### Verse 22

[¶35] Judas - The same as Thaddeus and Lebbeus, the brother of James, and author of what is called the epistle of Jude.

[¶36] How is it - Or, how can it be - τι γεγονεν, what is to happen? - on what account is it? Judas, who was probably thinking that the kingdom of Christ should extend over all the earth, wonders how this can be, and yet Christ manifest himself only to his disciples and not to the world, [Joh 14:19]. To this our Lord, in a more express manner than he had done before answers: -

### Verse 23

[¶38] If a man - Not only my present disciples, but all those who shall believe on me through their word, or that of their successors:

[¶39] Love me - Receive me as his Savior, and get the love of God shed abroad in his heart by the Holy Ghost:

[¶40] He will keep my words - Observe all my sayings, and have his affections and conduct regulated by my Spirit and doctrine:

[¶41] My Father will love him - Call him his child; support, defend, and preserve him as such.

[¶42] And we will come unto him - God the Father, through his Son, will continue to pour out his choicest blessings upon his head and upon his heart:

[¶43] And make our abode with him - Will make his heart our temple, where God, the Father, Son, and Spirit, shall rest, receive homage, and dwell to eternity. Thus will I manifest myself to the believing, loving, obedient disciple, and not to the world, who will not receive the Spirit of the truth.

## 359. John · 42 of 57

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### Verse 24

[¶1] He that loveth me not, etc. - Hence we learn that the man who is not obedient to the testimonies of Christ does not love him; and the Spirit of this truth has said, He who loves not the Lord Jesus Christ, let him be accursed, [1Cor 16:22].

### Verse 26

[¶3] He shall teach you all things - If in the things which I have already spoken to you, there appear to you any obscurity, the Holy Spirit, the Advocate, Counsellor, and Instructer, will take away all your doubts, free you from all embarrassment, and give you a perfect understanding in all things: and this Spirit ye shall shortly receive.

[¶4] And bring all things to your remembrance - Here Christ promises them that inspiration of the Holy Spirit which enabled them not only to give a true history of his life and death, but also gave them the most perfect recollection of all the words which he had spoken to them, so that they have been able to transmit to posterity the identical words which Jesus uttered in his sermons, and in his different discourses with them, the Jews, and others.

### Verse 27

[¶6] Peace I leave with you - The Jewish form of salutation and benediction. A wish of peace among them is thus to be understood: May you prosper in body and soul, and enjoy every earthly and heavenly good! For the meaning of this word, see [Mat 5:9].

[¶7] My peace I give unto you - Such tranquillity of soul, such uninterrupted happiness of mind, such everlasting friendship with God as I enjoy, may ye all enjoy! And such blessedness I bequeath unto you: it is my last, my best, my dying legacy.

[¶8] Not as the world giveth - Not as the Jews, in empty wishes: not as the people of the world, in empty compliments. Their salutations and benedictions are generally matters of custom and polite ceremony, given without desire or design; but I mean what I say; what I wish you, that I will give you. To his followers Jesus gives peace, procures it, preserves it, and establishes it. He is the author, prince, promoter, and keeper of peace.

[¶9] Neither let it be afraid - Μηδε δειλιατω, Let not your heart shrink back through fear of any approaching evil. This is the proper meaning of the word. In a few hours ye will be most powerfully assaulted; but stand firm: - the evil will only fall upon me; and this evil will result in your comfort and salvation, and in the redemption of a lost world.

### Verse 28

[¶11] I go away - To the Father by my death:

[¶12] And come again unto you - By my resurrection.

[¶13] Ye would rejoice - Because, as the Messiah, I am going to receive a kingdom, and power, and glory, for ever. Therefore as my friends ye should rejoice in my elevation, though for a while it may put you to the pain of being separated from me: besides, I am going that I may send you the Holy Spirit, which shall fill you with the fullness of God: on your own account, therefore, ye should have rejoiced and not mourned.

[¶14] My Father is greater than I - In [Joh 14:24], Christ tells his disciples that the Father had sent him: i.e. in his quality of Messiah, he was sent by the Father to instruct, and to save mankind. Now, as the sender is greater than the sent, [Joh 13:16], so in this sense is the Father greater than the Son; and in this sense was the passage understood by Origen, Jerome, Novatian, and Vigilius, who read the text thus: The Father, ὁ πεμψας, who sent me, is greater than I. It certainly requires very little argument, and no sophistry, to reconcile this saying with the most orthodox notion of the Godhead of Christ; as he is repeatedly speaking of his Divine and of his human nature. Of the former he says, I and the Father are one, [Joh 10:30]; and of the latter he states, with the same truth, The Father is greater than I.

### Verse 29

[¶16] I have told you before it come to pass - Lest my death should be a stumbling-block to you, I have spoken of it beforehand, and showed you the necessity of it, that when it happens ye may believe, that as I could predict it so clearly, and so circumstantially, so all the good which I have promised shall be the result may be confidently expected by you; and that your sorrow, if not entirely removed, may at least be much mitigated.

### Verse 30

[¶18] The prince of this world - Τουτου, of this, is omitted by ABDEGHKLMS, Mt. BH, one hundred others; both the Syriac, later Persic, all the Arabic, and several of the primitive fathers. I rather think the omission of the pronoun makes the sense more general; for, had he said This world, the words might have been restrained to the Jewish state, or to the Roman government. But who is the person called here the prince of the world?

[¶19] 1. Mr. Wakefield thinks that Christ speaks here of himself, as he does in [Joh 12:31], (see the note there), and translates this verse and the following thus: For the ruler of this world is coming; and I have nothing now to do, but to convince the world that I love the Father, and do as he commanded me. On which he observes that our Lord speaks of what he shall be, when he comes again, and not of what he then was: compare [Joh 14:18]; [Joh 16:16]; [Joh 17:2]; [Mat 28:18]; [Phi 2:9]. And how often does he speak of himself, as the Son of man, in the third person! See his vindication of this translation in the third vol. of his New Testament.

[¶20] 2. Others think that our Lord refers to the Roman government, the ruler of the world, who, by its deputy, Pilate, was going to judge him, but who should find nothing (εὑρησει ουδεν, which is the reading found in some excellent MSS. and versions, and is followed by almost all the primitive fathers), as a just cause of death in him - nothing in the whole of his conduct which was in the least reprehensible; and this indeed Pilate witnessed in the most solemn manner. See [Joh 18:38]; [Joh 19:4], [Joh 19:12]; see also [Luk 23:4], etc., and [Mat 27:24].

[¶21] 3. But the most general opinion is that Satan is meant, who is called the prince of the power of the air, [Eph 2:2]; and who is supposed to be the same that is called the god of this world, [2Cor 4:4]; and who at his last and most desperate trial, the agony in the garden, should be convinced that there was nothing of his nature in Christ, nothing that would coincide with his solicitations, and that he should find himself completely foiled in all his attacks, and plainly foresee the impending ruin of his kingdom. It is very difficult to ascertain the real meaning here: of the different opinions proposed above, the reader must take that which he deems the most likely.

### Verse 31

[¶23] Arise, let us go hence - Calmet supposes that Christ, having rendered thanks to God, and sung the usual hymn, [Mat 26:30]; [Mar 14:26]; rose from the table, left the city, and went towards the garden of Olives, or garden of Gethsemane, on the road to which, a part of the following discourse was delivered. It was now about midnight, and the moon was almost full, it being the 14th day of her age, about the time in which the Jewish passover was to be slain.

[¶24] The reader should carefully note the conduct of our Lord. He goes to die as a Sacrifice, out of love to mankind, in obedience to the Divine will, and with unshaken courage. All our actions should be formed on this plan. They should have the love of God and man for their principle and motive; his glory for their end; and his will for their rule. He who lives and acts thus shall live for ever. Amen.

### Introduction

[¶26] The union of Jesus Christ with his followers, represented by the parable of a vine and its branches, [Joh 15:1-11]. He exhorts them to mutual love, [Joh 15:12]. Calls them his friends, and promises to lay down his life for them, [Joh 15:13-15]. Appoints them their work, and promises them success in it, [Joh 15:16]. Renews the exhortation to mutual love, [Joh 15:17], and foretells the opposition they would meet with from the world, [Joh 15:18-21]. The sin of the Jews in rejecting Christ, [Joh 15:22-25]. The Holy Spirit is promised as a witness for Christ, and the Comforter of the disciples, [Joh 15:26], [Joh 15:27].

### Verse 1

[¶28] I am the true vine - Perhaps the vines which they met with, on their road from Bethany to Gethsemane, might have given rise to this discourse. Some of the disciples were probably making remarks on the different kinds of them, and our Lord took the opportunity of improving the conversation, according to his usual manner, to the instruction of their souls. He might here term himself the true vine, or vine of the right sort, in opposition to the wild and barren vine. Some MSS. and several of the fathers read the verse thus: I am the true vine, ye are the branches, and my Father is the husbandman. Some think that, as this discourse followed the celebration of the Eucharist, our Lord took occasion from the fruit of the vine, used in that ordinance, to introduce this similitude.

### Verse 2

[¶30] Every branch in me - I stand in the same relation to my followers, and they to me, as the vine to the branches, and the branches to the vine.

[¶31] He taketh away - As the vine-dresser will remove every unfruitful branch from the vine, so will my Father remove every unfruitful member from my mystical body - such as Judas, the unbelieving Jews, the apostatizing disciples, and all false and merely nominal Christians, who are attached to the vine by faith in the word and Divine mission of Christ, while they live not in his life and Spirit, and bring forth no fruit to the glory of God; and also every branch which has been in him by true faith - such as have given way to iniquity, and made shipwreck of their faith and of their good conscience: all these he taketh away.

[¶32] He purgeth it - He pruneth. The branch which bears not fruit, the husbandman αερει αυτο, taketh It away; but the branch that beareth fruit, καθαιρει αυτο, he taketh away From it, i.e. he prunes away excrescences, and removes every thing that might hinder its increasing fruitfulness. The verb καθαιρω; from κατα, intens. and αιρω, I take away, signifies ordinarily to cleanse, purge, purify, but is certainly to be taken in the sense of pruning, or cutting off, in this text, as the verb purgare is used by Horace, Epist. lib. i. ep. vii. v. 51.

[¶33] Cultello proprios purgantem leniter ungues. "Composedly Paring his own nails with a penknife."

[¶34] He who brings forth fruit to God's glory, according to his light and power, will have the hinderances taken away from his heart; for his very thoughts shall be cleansed by the inspiration of the Holy Ghost.

### Verse 3

[¶36] Now ye are clean - Καθαροι εστε, Ye are pruned. As our Lord has not changed the metaphor, it would be wrong to change the expression.

[¶37] Through the word - Δια τον λογον, Through that word - that doctrine of holiness which I have incessantly preached unto you, and which ye have received. Perhaps our Lord more immediately refers here to the words which he had spoken concerning Judas, [Joh 13:21-30], in consequence of which Judas went out and finished his bargain with the chief priests; he being gone off, the body of the apostles was purified; and thus he might say, Now ye are clean through the word which I have spoken unto you.

### Verse 4

[¶39] Abide in me - Hold fast faith and a good conscience; and let no trials turn you aside from the truth. And I will abide in you - ye shall receive every help and influence from me that your souls can require, in order to preserve and save them to eternal life.

[¶40] These two things are absolutely necessary to our salvation:

[¶41] 1. That we continue closely united to Christ by faith and love, and live in and to him.

[¶42] 2. That we continually receive from him the power to do good; for as the branch, however good in itself, cannot bear fruit from itself, through its own juice, which it has already derived from the tree, and can be no longer supported than it continues in union with the parent stock, neither can ye, unless ye abide in me. As the branch partakes of the nature of the tree, is nourished by its juice, and lives by its life, so ye must be made partakers of my Divine nature, be wise in my wisdom, powerful in my might, and pure through my holiness.

### Verse 5

[¶44] Without me ye can do nothing - Χωρις εμου ου δυνασθε ποιειν ουδεν - Separated from me, ye can do nothing at all. God can do without man, but man cannot do without God. Following the metaphor of our Lord, it would be just as possible to do any good without him, as for a branch to live, thrive, and bring forth fruit, while cut off from that tree from which it not only derives its juices, but its very existence also.

[¶45] Nearly similar to this saying of our Lord, is that of Creeshna (the incarnate God of the Hindoos) to his disciple Arjoon: "God is the gift of charity; God is the offering: God is the fire of the altar; by God the sacrifice is performed; and God is to be obtained by him who maketh God alone the object of his works." And again: "I am the sacrifice; I am the worship; I am the spices; I am the invocation; I am the fire; and I am the victim. I am the Father and Mother of this world, and the Preserver. I am the Holy One, worthy to be known; the mystic figure Om; (see on [Joh 1:14] (note)) I am the journey of the good; the Comforter; the Creator; the Witness; the resting-place; the asylum, and the Friend. I am the place of all things; and the inexhaustible seed of nature; I am sunshine, and I am rain; I now draw in, and now let forth." See Bhagvat Geeta, pp. 54 and 80. Could such sentiments as these ever come from any other source than Divine revelation? There is a saying in Theophilus very similar to one of those above: Θεος ου χωρειται, αλλα αυτος εστι τοπος των ὁλων. - God is not comprehended, but he is the place of all things.

## 360. John · 43 of 57

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### Verse 6

[¶1] If a man abide not in me - Our Lord in the plainest manner intimates that a person may as truly be united to him as the branch is to the tree that produces it, and yet be afterwards cut off and cast into the fire; because he has not brought forth fruit to the glory of his God. No man can cut off a branch from a tree to which that branch was never united: it is absurd, and contrary to the letter and spirit of the metaphor, to talk of being seemingly in Christ - because this means nothing. If there was only a seeming union, there could be only a seeming excision: so the matter is just where it began; nothing is done on either side, and nothing said to any purpose.

[¶2] He is cast forth - Observe, that person who abides not in Christ, in a believing loving, obedient spirit, is -

[¶3] 1. Cut off from Jesus, having no longer any right or title to him or to his salvation.

[¶4] 2. He is withered - deprived of all the influences of God's grace and Spirit; loses all his heavenly unction; becomes indifferent, cold, and dead to every holy and spiritual word and work.

[¶5] 3. He is gathered - becomes (through the judgment of God) again united with backsliders like himself and other workers of iniquity; and, being abandoned to his own heart and Satan, he is,

[¶6] 4. Cast into the fire - separated from God's people, from God himself, and from the glory of his power. And,

[¶7] 5. He is burned - is eternally tormented with the devil and his angels, and with all those who have lived and died in their iniquity. Reader! pray God that this may never be thy portion.

### Verse 7

[¶9] If ye abide in me, etc. - "Those," says Creeshna, "whose understandings are in him, (God), whose souls are in him, whose confidence is in him, whose asylum is in him, are by the inspired wisdom purified from all their offenses, and go from whence they shall never return." Geeta, p. 59.

[¶10] Observe, in order to have influence with God, we must -

[¶11] 1. Be united to Christ - if ye abide in me.

[¶12] 2. That in order to be preserved in this union, we must have our lives regulated by the doctrine of Christ - and my words abide in you.

[¶13] 3. That to profit by this union and doctrine, we must pray - ye shall ask.

[¶14] 4. That every heavenly blessing shall be given to those who continue in this union, with a loving, obedient, praying spirit: - ye shall ask what ye will, etc.

### Verse 8

[¶16] Herein is my Father glorified - Or, honored. It is the honor of the husbandman to have good, strong, vigorous vines, plentifully laden with fruit: so it is the honor of God to have strong, vigorous, holy children, entirely freed from sin, and perfectly filled with his love.

### Verse 10

[¶18] If ye keep my commandments, etc. - Hence we learn that it is impossible to retain a sense of God's pardoning love, without continuing in the obedience of faith.

### Verse 11

[¶20] That my joy may remain in you - That the joy which I now feel, on account of your steady, affectionate attachment to me, may be lasting, I give you both warnings and directions, that ye may abide in the faith.

[¶21] That your joy might be full - Or, complete - πληρωθη, filled up: a metaphor taken from a vessel, into which water or any other thing is poured, till it is full to the brim. The religion of Christ expels all misery from the hearts of those who receive it in its fullness. It was to drive wretchedness out of the world that Jesus came into it.

[¶22] Bishop Pearce, by joining εν εμοι to χαρα, and not to μεινῃ, translates the verse thus: These things have I spoken, that my joy in you may remain - which is according to the meaning given to the first clause.

### Verse 12

[¶24] That ye love one another - See on [Joh 13:34] (note). So deeply was thus commandment engraved on the heart of this evangelist that St. Jerome says, lib. iii. c. 6, Com. ad Galat., that in his extreme old age, when he used to be carried to the public assemblies of the believers, his constant saying was, Little children, love one another. His disciples, wearied at last with the constant repetition of the same words, asked him, Why he constantly said the same thing? "Because (said he) it is the commandment of the Lord, and the observation of it alone is sufficient." Quia praeceptum Domini est, et, si solum fiat, sufficit.

### Verse 13

[¶26] That a man lay down his life for his friends - No man can carry his love for his friend farther than this: for, when he gives up his life, he gives up all that he has. This proof of my love for you I shall give in a few hours; and the doctrine which I recommend to you I am just going to exemplify myself. There are several remarkable cases, in heathen antiquity, where one friend offered his life for another. The two following will not stand dishonorably even in the book of God; became every thing loving and pure, in heathen, Jew, or Christian, must come from the God of love and purity.

[¶27] When Cyrus had made war on the king of Armenia, and had taken him, his wife, and children, with Tigranes his son, and his wife, prisoners; treating with the old king concerning his ransom, he said, How much money wilt thou give me to have thy wife again? All that I have, replied the king. And how much wilt thou advance to enjoy thy children again? All that I can produce, answered the king. By reckoning thus, said Cyrus, you prize these at twice as much as you possess. Then, turning to Tigranes, he said, How much wilt thou give as a ransom, that thou mayest have thy wife? (Now Tigranes had been but lately married, και ὑπερφιλων την γυναικα, and loved his wife exceedingly.) He answered, I will indeed, O Cyrus, και της ψυχης πριαιμην, ransom her even with My Life, that she may be no longer in thraldom. See Xenoph. Cyrop. lib. iii. c.

[¶28] The second example, which is too long to be inserted, is that affecting account of the friendship of Nisus and Euryalus, given by Virgil, in the ninth book of the Aeneis. These two friends, leagued together, had slain many of the Rutulians in a night attack: at last Euryalus was taken prisoner. Nisus, concealed in a thicket, slew several of the enemy's chiefs with his javelins: Volscens, their general, not seeing the hand by which his officers were slain, determines to wreak his vengeance upon his prisoner. Nisus, seeing his friend about to be transfixed with the sword, rushing out of the wood where he lay hidden, suddenly cries: -

[¶29] Me! Me! adsum qui Feci! in Me convertite ferrum,

[¶30] O Rutuli! MeA fraus omnis: - nihil Iste - nec ausus,

[¶31] Nec potuit - Caelum hoc, et conscia sidera testor!

[¶32] Tantum infelicem Nimium Dilexit Amicum.

[¶33] Aen. lib. ix. l. 427, etc. "Me! Me! he cried, turn all your swords alone

[¶34] On Me! - the fact confess'd, the fault my own.

[¶35] He neither could, nor durst, the guiltless youth;

[¶36] Ye moon and stars, bear witness to the truth!

[¶37] His only crime (if friendship can offend)

[¶38] Is too much love to his unhappy friend."

[¶39] Dryden.

[¶40] Those who understand the beautiful original will at once perceive that the earnestness, confusion, disorder, impatience, and burning love of the Friend, are poorly imitated in the above tame translation.

[¶41] The friendship of David and Jonathan is well known: the latter cheerfully gave up his crown to his friend, though himself was every way worthy to wear it. But when all these instances of rare friendship and affection are seen, read, and admired, let the affected reader turn his astonished eyes to Jesus, pouring out his blood, not for his friends, but for his Enemies; and, in the agonies of death, making supplication for his murderers, with, Father, forgive them, for they know not what they do! - and then let him help exclaiming, if he can, "O Lamb of God, was ever pain,

[¶42] Was ever Love like Thine!"

### Verse 15

[¶44] Henceforth I call you not servants - Which he at least indirectly had done, [Joh 13:16]; [Mat 10:24], [Mat 10:25]; [Luk 17:10].

## 361. John · 44 of 57

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[¶0] I have called you friends - I have admitted you into a state of the most intimate fellowship with myself; and have made known unto you whatsoever I have heard from the Father, which, in your present circumstances, it was necessary for you to be instructed in.

### Verse 16

[¶2] Ye have not chosen me - Ye have not elected me as your Teacher: I have called you to be my disciples; witnesses and depositories of the truth. It was customary among the Jews for every person to choose his own teacher.

[¶3] And ordained you - Rather, I have appointed you: the word is εθηκα, I have Put or placed you, i.e. in the vine.

[¶4] Theodorus Mopsuensis, as quoted by Wetstein, observes that εθηκα is here used for εφυτευσα; (I have planted); "and, in saying this, our Lord still makes use of the metaphor of the vine; as if he had said: I have not only planted you, but I have given you the greatest benefits, causing your branches to extend every where through the habitable world."

[¶5] The first ministers of the Gospel were the choice of Jesus Christ; no wonder, then, that they were so successful. Those whom men have since sent, without the appointment of God, have done no good. The choice should still continue with God, who, knowing the heart, knows best who is most proper for the Gospel ministry.

[¶6] To be a genuine preacher of the Gospel, a man must -

[¶7] 1. Be chosen of God to the work.

[¶8] 2. He must be placed in the true vine - united to Christ by faith.

[¶9] 3. He must not think to lead an idle life, but labor.

[¶10] 4. He must not wait till work be brought to him, but he must go and seek it.

[¶11] 5. He must labor so as to bring forth fruit, i.e. to get souls converted to the Lord.

[¶12] 6. He must refer all his fruit to God, who gave him the power to labor, and blessed him in his work.

[¶13] 7. He must take care to water what he has planted, that his fruit may remain - that the souls whom he has gathered in be not scattered from the flock.

[¶14] 8. He must continue instant in prayer, that his labors may be accompanied with the presence and blessing of God - Whatsoever ye shall Ask.

[¶15] 9. He must consider Jesus Christ as the great Mediator between God and man, proclaim his salvation, and pray in his name. - Whatsoever ye shall ask of the Father in my name, etc. See Quesnel.

### Verse 18

[¶17] If the world hate you - As the followers of Christ were to be exposed to the hatred of the world, it was no small consolation to them to know that that hatred would be only in proportion to their faith and holiness; and that, consequently, instead of being troubled at the prospect of persecution, they should rejoice, because that should always be a proof to them that they were in the very path in which Jesus himself had trod. Dr. Lardner thinks that πρωτον is a substantive, or at least an adjective used substantively, and this clause of the text should be translated thus: If the world hate you, know that it hated me, your Chief. It is no wonder that the world should hate you, when it hated me, your Lord and Master, whose lips were without guile, and whose conduct was irreproachable. See the doctor's vindication of this translation, Works, vol. i. p. 306.

### Verse 19

[¶19] Ye are not of the world - therefore, etc. - On this very account, because ye do not join in fellowship with those who know not God, therefore they hate you. How true is that saying: - "The laws of Christ condemn a vicious world,

[¶20] And goad it to revenge!"

[¶21] Gambold.

### Verse 20

[¶23] If they have kept my saying - Or, doctrine. Whosoever acknowledges me for the Christ will acknowledge you for my ministers.

[¶24] Some translate the passage thus: If they have Watched my sayings, i.e. with an intent to accuse me for something which I have said, they will Watch yours also: therefore be on your guard. Παρατηρειν has this sense, as we have had occasion to observe before; and perhaps τηρειν has the same sense here, as it is much more agreeable to the context.

### Verse 21

[¶26] Because they know not him that sent me - This is the foundation of all religious persecution: those who are guilty of it, whether in Church or state, know nothing about God. If God tolerates a worship which professes to have him for its object, and which does not disturb the quiet or peace of society, no man has the smallest right to meddle with it; and he that does fights against God. His letting it pass is at least a tacit command that all should treat it as he has done.

### Verse 22

[¶28] But now they have no cloke for their sin - (margin: Or, excuse) They are without excuse. See the note on [Joh 9:41]. Christ had done such works as demonstrated him to be the Messiah - yet they rejected him: here lay their sin; and this sin, and the punishment to which it exposed them, still remain; for they still continue to reject the Lord that bought them.

### Verse 25

[¶30] Written in their law - See on [Joh 10:34] (note). These words are taken from [Psa 69:4]. This psalm is applied to Christ, [Joh 2:17]; [Joh 19:28]; to the vengeance of God against Judea, [Act 1:20]. The psalm seems entirely prophetic of Christ. His deep abasement is referred to, [Psa 69:2-5]; his prayer for his disciples and followers, [Psa 69:6]; that for himself, in the garden of Gethsemane, [Psa 69:15-19]; his crucifixion, [Psa 69:20-22]; the vengeance of God against the Jews, from [Psa 69:23-29]; the glorious manner in which he gets out of all his sufferings, [Psa 69:30]; the abolition of the Mosaic rites and ceremonies, [Psa 69:31], compared with [Isa 66:3]; and, finally, the establishment of the Gospel through the whole world, in [Psa 69:33] and following verses. The reader will do well to consult the psalm before he proceeds.

### Verse 26

[¶32] But when the Comforter is come - See on [Joh 14:16] (note).

[¶33] He shall testify and ye also shall bear witness - He shall bear his testimony in your souls, and ye shall bear this testimony to the world. And so they did, by their miracles, their preaching, their writings, their lives, and by their deaths. Our Lord appears to reason thus: In every respect the unbelief of the Jews is inexcusable. They believe not my doctrine, notwithstanding its purity and holiness. They believe not in the Father who sent me, notwithstanding I have confirmed my mission by the most astonishing miracles. One thing only remains now to be done, i.e. to send them the Holy Spirit, to convince them of sin, righteousness, and judgment; and this he shall do, not only by his influence upon their hearts, but also by your words: and when they shall have resisted this Spirit, then the cup of their iniquity shall be filled up, and wrath shall come upon them to the uttermost.

[¶34] But in what sense can it be said that Christ wrought more miracles than any other had done, [Joh 15:24]? - for Elijah and Elisha raised the dead; cured diseases; and made fire to come down from heaven. Did Christ do greater miracles than Moses did in Egypt - at the Red Sea - at the rock of Horeb, and at the rock of Kadesh? Did Christ do greater miracles than Joshua did, in the destruction of Jericho - in the passage of Jordan - in causing the sun and moon to stand still? To all this it may be answered, Christ's miracles were greater:

[¶35] 1. As to their number.

[¶36] 2. As to their utility - they were wrought to comfort the distressed, and to save the lost.

[¶37] 3. Christ wrought all his miracles by his own power alone; and they wrought theirs through his power only.

[¶38] 4. Christ wrought his numerous miracles in the space of three or four years, and in the presence of the same people; and the others mere wrought from time to time in different centuries.

[¶39] Some critics have confined the whole of this chapter to the apostles of our Lord, and the work of propagating Christianity to which they had been called. The whole comment of Rosenmuller on this chapter proceeds on this plan; and at once shows how nugatory it is. What learned labor has there been in the world, to banish the spirit of Christianity from the earth, while the letter was professed to be scrupulously regarded!

[¶40] 1. The spiritual union spoken of by Christ is not merely necessary for his primitive disciples, but also for all who would be Christians on earth, and beatified spirits in heaven.

[¶41] 2. The brotherly love here inculcated is the duty and interest of every Christian soul on the face of the earth.

[¶42] 3. The necessity of adorning the Christian profession, by bringing forth corresponding fruits, is the duty of all who name the name of the Lord Jesus.

[¶43] 4. The appointment to, and preparation for, the work of the sacred ministry, must ever be primarily with Christ: for those who have no higher authority than that which they derive from man are never likely to be useful in Christianizing the world.

[¶44] 5. The persecution to which the apostles were exposed has been the common lot of Christians from the foundation of Christianity.

## 362. John · 45 of 57

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[¶0] 6. The consolations and influences of Christ's Spirit have not been the exclusive privileges of the apostles; they are the birthright of all the sons and daughters of God.

### Introduction

[¶2] Christ warns his disciples, and foretells the persecutions they should receive from the Jews, [Joh 16:1-4]. Foretells his death, and promises them the Comforter, [Joh 16:5-7]. Points out his operations among the Jews, and in the world, [Joh 16:8-11]. His peculiar influences on the souls of the disciples, [Joh 16:12-15]. Speaks figuratively of his death and resurrection, at which his disciples are puzzled, [Joh 16:16-18]. He explains and illustrates the whole by a similitude, [Joh 16:19-22]. Shows himself to be the Mediator between God and man, and that all prayers must be put up in his name, [Joh 16:23-28]. The disciples clearly comprehend his meaning and express their strong faith in him, [Joh 16:29], [Joh 16:30]. He again foretells their persecution, and promises them his peace and support, [Joh 16:31-33].

### Verse 1

[¶4] These things have I spoken - Particularly what is mentioned in the two last chapters.

[¶5] Be offended - Ἱνα μη σκανδαλισθητε, That ye should not be stumbled. May not fall away from the faith, nor receive any injury to your souls, as that man does to his body who stumbles, or falls over a stone, or block, in the way which he has not discovered.

### Verse 2

[¶7] They shall put you out of the synagogues - They will excommunicate you, and consider you as execrable, and utterly unworthy to hold any commerce with God by religion; or with man by civil fellowship. See on [Joh 9:22] (note). In these excommunications they were spoiled of all their substance, see [Ezr 10:8], and see also [Heb 10:34], and deprived of their character, their influence, and every necessary of life. Though the Jewish people had the most humane laws, yet they were a most vindictive and cruel people.

[¶8] That whosoever killeth you, etc. - This Paul found; for more than forty Jews bound themselves under a curse that they would neither eat nor drink till they had killed him, [Act 23:12], [Act 23:13]; and agreeably to this, it is said, in that Tract of the Talmud which is entitled Bammidbar, R. xxi. ad. [Num 25:13] : "He who sheds the blood of the ungodly, is equal to him who brings an offering to God." What the Zealots did is notorious in history. They butchered any person, in cold blood, who, they pretended to believe, was an enemy to God, to the law, or to Moses; and thought they were fulfilling the will of God by these human sacrifices. We had the same kind of sacrifices here in the time of our Popish Queen Mary. May God ever save our state from the Stuarts!

### Verse 3

[¶10] Because they have not known the Father - See on [Joh 15:25] (note). Ignorance of the benevolence of God, and of the philanthropy of Christ, is the grand fountain whence all religious persecution and intolerance proceed.

### Verse 4

[¶12] At the beginning - I would not trouble you by speaking of these things pointedly at first, when I chose you to be my disciples, but have referred them to the present time, lest you should be discouraged; and now only declare them because it is absolutely necessary that you should be put upon your guard.

### Verse 5

[¶14] None of you asketh me, Whither goest thou? - In [Joh 13:3], Peter had asked, Lord, thither goest thou? - and Thomas much the same in [Joh 14:5], both of whom had received an answer. But now, at the time when Jesus was speaking this, none of them asked this question, because their hearts were filled with sorrow: [Joh 16:6].

### Verse 7

[¶16] It is expedient - that I go away - In other places he had showed them the absolute necessity of his death for the salvation of men: see [Mat 20:19]; [Mat 26:2]; [Mar 9:31]; [Mar 10:33], [Luk 9:44]; [Luk 18:32]. This he does not repeat here, but shows them that, by the order of God, the Holy Spirit cannot come to them, nor to the world, unless he first die; and consequently men cannot be saved but in this way.

### Verse 8

[¶18] He will reprove - Ελεγξει, He will demonstrate these matters so clearly as to leave no doubt on the minds of those who are simple of heart; and so fully as to confound and shut the mouths of those who are gainsayers. See [Act 2:1], etc.

[¶19] The world - The Jewish nation first, and afterwards the Gentile world; for his influences shall not be confined to one people, place, or time.

### Verse 9

[¶21] Of sin - Of the sin of the Jews in not receiving me as the Messiah, though my mission was accredited by the very miracles which the prophets foretold: see [Isa 35:3-6]. This was literally fulfilled on the day of pentecost, when the Spirit was given; for multitudes of Jews were then convinced of this sin, and converted to God. See [Act 2:37].

[¶22] If we take this prediction of our Lord in a more general sense, then we may consider that it is one of the grand offices of the Holy Spirit to convince of sin, to show men what sin is, to demonstrate to them that they are sinners, and to show the necessity of an atonement for sin; and in this sense the phrase, περι ἁμαρτιας, may be understood, and in this sense it is used in multitudes of places in the Septuagint, but the words, because they believe not in me, restrict the meaning particularly to the sin of the Jews in rejecting Jesus as the Messiah.

### Verse 10

[¶24] Of righteousness - Of my innocence and holiness, because I go away to my Father; of which my resurrection from the dead, and my ascension to heaven, shall be complete proofs. Christ was treated by the Jews as an impostor; as a magician; as one possessed by the devil; as a wicked person, seducer, and destroyer of the law. His vindication from these charges he chiefly referred to the Holy Spirit, the Advocate, who, by his influences on the minds of the people, and by his eloquence and energy in the ministry of the apostles, convinced both the Jews and the Gentiles that the sentence of the Jewish rulers was unjust and infamous, and that the very person whom they had crucified was both Lord and Christ - Lord, the great governor of the universe; and Christ, the Lord's anointed, the promised Messiah. It was a matter of the utmost consequence to the Christian cause to have the innocence and holiness of its founder demonstrated, and the crime of the Jews in putting him to death made manifest to the world. This also has been literally fulfilled: the universe that has heard of him believes the righteousness and innocence of Jesus; and the Jews, his persecutors, are confounded and execrated throughout the habitable globe.

### Verse 11

[¶26] Of judgment - Of the false judgment of the Jews in condemning the Lord Jesus, who, as some think, is intended here by the ruler of this world: see [Joh 14:30]. Others think that Satan is meant whose usurped power over the world was now to be greatly restrained, and by and by totally destroyed: see [Joh 12:31]; [Col 2:15]; [Rev 11:15]; [Rev 12:10], [Rev 12:11]. Perhaps our Lord's meaning is, that as a most astonishing judgement, or punishment, was now about to fall upon the Jews, in consequence of their obstinate infidelity, the Holy Ghost, by the ministry of the apostles, should demonstrate that this judgment, severe as it might seem, was amply merited by this worst of all people; and may we not say that their continuance in the same crime sufficiently vindicates the judgment of God, not only in its being poured out upon them at first, but in continuing to pursue them?

[¶27] It is necessary to observe that it was one office of the Spirit to convince of a judgment to come; and this he did particularly by the apostles, in declaring that God had appointed a day in which he would judge the world by him whom he had appointed for that purpose: [Act 17:31]. And we find that while Peter was asserting this doctrine at Caesarea, [Act 10:42], the Holy Spirit was poured out on the Jews and the Gentiles which were present, [Act 10:44], etc., and many were converted unto the Lord.

[¶28] One general exposition may be given of these three verses. The Holy Spirit will convince the world of sin committed, and guilt and condemnation thereby incurred. Of righteousness - of the necessity of being pardoned, and made righteous through the blood of the Lamb, who, after being offered up for sin, went to the Father, ever to appear in his presence as our intercessor: and of judgment - of the great day thereof, when none shall be able to stand but those whose sins are pardoned, and whose souls are made righteous. In all that our Lord says here, there seems to be an allusion to the office of an advocate in a cause, in a court of justice; who, by producing witnesses, and pleading upon the proof, convicts the opposite party of sin, demonstrates the righteousness of his client, and shows the necessity of passing judgment upon the accuser.

[¶29] The faith of the Gospel discovers unto us three different states of man: it shows him:

[¶30] 1. Under sin, in which there is nothing but infidelity towards God, because there is no faith in Jesus Christ.

[¶31] 2. Under grace, in which sin is pardoned, and righteousness acquired by faith in Christ; who is gone to the Father to carry on, by his intercession, the great work of redemption.

[¶32] 3. In the peace and glory of heaven, where Christ will reign with his members; the devil, with his angels and servants, being banished into hell by the last judgment.

[¶33] Thus, in the Christian revelation, we are made acquainted with three grand truths, which contain the sum and substance of all true religion.

[¶34] The first is the general corruption of human nature, and the reign of sin till the coming of Christ.

[¶35] The second is the reparation of our nature by the Lord Jesus, and the reign of righteousness by his grace: [Rom 5:21].

[¶36] The third is the condemnation of sinners, and the total destruction of the kingdom of sin, and of all the power of the devil, by the last judgment.

### Verse 12

[¶38] Ye cannot bear them now - In illustration of these three points, Christ had many things to say; but he found that his disciples could only bear general truths; yet, in saying what he did, he sowed the seeds of the whole system of theological knowledge, and heavenly wisdom, which the Holy Spirit of this truth afterwards watered and ripened into a glorious harvest of light and salvation, by the ministry of the apostles. Dr. Lightfoot supposes that the things which the apostles could not bear now were such as these:

[¶39] 1. The institution of the Christian Sabbath, and the abolition of the Jewish.

[¶40] 2. The rejection of the whole Jewish nation, at the very time in which they expected to be set up and established for ever.

[¶41] 3. The entire change of the whole Mosaic dispensation, and the bringing the Gentiles into the Church of God.

### Verse 13

[¶43] He will guide you - He will consider your feeble infant state; and, as a father leads his child by the hand, so will the Holy Spirit lead and guide you.

[¶44] The Vulgate, and some copies of the Itala, read, He will Teach you all truth; but this and more is implied in the word ὁδηγησει, he will lead; besides, this reading is not acknowledged by any Greek MS.

## 363. John · 46 of 57

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[¶0] He shall not speak of himself - He shall teach nothing contrary to what I have taught you:

[¶1] But whatsoever he shall hear - Of the Father and me, that he shall speak, and thus show the intimate consent between himself, the Father, and Christ. It is one conjoint testimony, in which the honor and glory of the holy Trinity, and man's salvation are equally concerned.

[¶2] And he will show you things to came - He will fully explain every thing that may now appear dark or difficult to you; will give you such a knowledge of futurity as shall, in all necessary cases, enable you to foretell future events; and shall supply every requisite truth, in order to make the new covenant revelation complete and perfect.

### Verse 15

[¶4] All things that the Father hath are mine - If Christ had not been equal to God, could he have said this without blasphemy?

[¶5] And show it unto you - As Christ is represented the Ambassador of the Father, so the Holy Spirit is represented the ambassador of the Son, coming vested with his authority, as the interpreter and executor of his will.

### Verse 16

[¶7] A little while - He had but a few hours to live.

[¶8] And ye shall not see me - I shall be hidden from your view in the grave.

[¶9] Again a little while - In three days after my death:

[¶10] Ye shall see me - I will rise again, and show myself to you. Or, As I am going by my ascension to the Father, in a short time, ye shall see me personally no more; but in a little while I shall pour out my Spirit upon you, and others through your ministry; and ye shall see me virtually in the great and wonderful work which shall then take place in the hearts and lives of men.

[¶11] This may also refer to his coming again to destroy the Jewish state, and also to judge the world; but how can this latter be said to be in a little while? Because a thousand years are but as a day in the sight of God: [Psa 90:4].

### Verse 18

[¶13] What is this that he saith - They knew from what he had said that he was to die, but knew not what he meant by their seeing him again in a little time.

### Verse 20

[¶15] Ye shall weep and lament - To see me crucified and laid in the grave.

[¶16] But the world shall rejoice - The chief priests, scribes, Pharisees, and persecuting Jews in general, will triumph, hoping that their bad cause is crowned with success.

[¶17] But your sorrow shall be turned into joy - When ye see me risen from the dead.

[¶18] It is very evident that our Lord uses the word world, in several parts of this discourse of his, to signify the unbelieving and rebellious Jews.

### Verse 21

[¶20] For joy that a man is born - Ανθρωπος is put here for a human creature, whether male or female; as homo among the Romans denoted either man or woman.

### Verse 22

[¶22] Your joy no man taketh from you - Or, shall take away. Some excellent MSS. and versions read the verb in the future tense. Our Lord's meaning appears to have been this: that his resurrection should be so completely demonstrated to them, that they should never have a doubt concerning it; and consequently that their joy should be great and permanent, knowing that the atonement was made, the victory gained, and the kingdom of heaven opened to all believers. Therefore it is said, [Act 4:33], that with great power did the apostles give witness of the resurrection of the Lord Jesus.

### Verse 23

[¶24] Ye shall ask me nothing - Ye shall then be led, by that Spirit which guides into all truth, to consider me in the character of Mediator in the kingdom of God, and to address your prayers to the Father in my name - in the name of Jesus the Savior, because I have died to redeem you - in the name of Christ the Anointer, because I have ascended to send down the gift of the Holy Ghost.

### Verse 24

[¶26] Hitherto have ye asked nothing in my name - Ye have not as yet considered me the great Mediator between God and man; but this is one of the truths which shall be more fully revealed to you by the Holy Spirit.

[¶27] Ask - In my name; and ye shall receive - all the salvation ye thus request; the consequence of which shall be that your joy shall be full - ye shall be thoroughly happy in being made completely holy.

### Verse 25

[¶29] In Proverbs - That is, words which, besides their plain, literal meaning, have another, viz. a spiritual or figurative one. I have represented heavenly things to you through the medium of earthly.

[¶30] The time cometh - viz. the interval from his resurrection to his ascension, which consisted of forty days, during which he instructed his disciples in the most sublime mysteries and truths of his kingdom. [Act 1:3].

### Verse 26

[¶32] I say not unto you that I will pray the Father for you - I need not tell you that I will continue your intercessor: I have given you already so many proofs of my love that ye cannot possibly doubt this: besides, the Father himself needs no entreaty to do you good, for he loves you, and is graciously disposed to save you to the uttermost, because ye have loved me and believed in me as coming from God, for the salvation of the world.

### Verse 28

[¶34] I came forth from the Father - With whom I existed from eternity in glory.

[¶35] Am come into the world - By my incarnation.

[¶36] I leave the world - By my death.

[¶37] And go to the Father - By my ascension. These four words contain the whole economy of the Gospel of man's salvation, and a consummate abridgment of the Christian faith. This gave the disciples a key to the whole of our Lord's discourse; and especially to that part, [Joh 16:16], that had so exceedingly embarrassed them, as appears by [Joh 16:17], [Joh 16:18].

### Verse 29

[¶39] Lo, now speakest thou plainly - The disciples received more light now, on the nature of Christ's person and office, than they had ever done before.

### Verse 30

[¶41] Now are we sure that thou knowest all things - Is not the following the meaning of the disciples? We believe that thou art not only the Messiah who camest out from God, but that thou art that God who searchest the heart and triest the reins, and needest not to be asked in order to make thee acquainted with the necessities of thy creatures; for thou perfectly knowest their wants, and art infinitely disposed to relieve them.

### Verse 31

[¶43] Do ye now believe? - And will ye continue to believe? Ye are now fully convinced; and will ye in the hour of trial retain your conviction, and prove faithful and steady?

## 364. John · 47 of 57

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### Verse 32

[¶1] The hour cometh - Ye shall shortly have need of all the faith ye profess: ye now believe me to be the Omniscient; but ye will find difficulty to maintain this faith when ye see me seized, condemned, and crucified as a malefactor. Yea, your faith will be then so shaken that ye shall run away, each striving to save himself at his own home, or among his kindred.

### Verse 33

[¶3] That in me ye might have peace - I give you this warning as another proof that I know all things, and to the end that ye may look to me alone for peace and happiness. The peace of God is ever to be understood as including all possible blessedness - light, strength, comfort, support, a sense of the Divine favor, unction of the Holy Spirit, purification of heart, etc., etc., and all these to be enjoyed in Christ.

[¶4] In the world ye shall have tribulation - Or, as most of the very best MSS. read, εχετε, ye have - the tribulation is at hand; ye are just about to be plunged into it.

[¶5] But be of good cheer - Do not despond on account of what I have said: the world shall not be able to overcome you, how severely soever it may try you.

[¶6] I have overcome the world - I am just now going by my death to put it and its god to the rout.

[¶7] My apparent weakness shall be my victory; my ignominy shall be my glory; and the victory which the world, the devil, and my adversaries in general, shall appear to gain over me, shall be their own lasting defeat, and my eternal triumph. - Fear not!

[¶8] Luther writing to Philip Melancthon, quotes this verse, and adds these remarkable words: "Such a saying as this is worthy to be carried from Rome to Jerusalem upon one's knees."

[¶9] One of the grand subjects in this chapter, the mediation of Christ, is but little understood by most Christians. Christ having made an atonement for the sin of the world, has ascended to the right hand of the Father, and there he appears in the presence of God for us. In approaching the throne of grace, we keep Jesus as our sacrificial victim, continually in view: our prayers should be directed through him to the Father; and, under the conviction that his passion and death have purchased every possible blessing for us, we should, with humble confidence, ask the blessings we need; and, as in him the Father is ever well pleased, we should most confidently expect the blessings he has purchased. We may consider, also, that his appearance before the throne, in his sacrificial character, constitutes the great principle of mediation or intercession. He has taken our nature into heaven; in that he appears before the throne: this, without a voice, speaks loudly for the sinful race of Adam, for whom it was assumed, and on whose account it was sacrificed. On these grounds every penitent and every believing soul may ask and receive, and their joy be complete. By the sacrifice of Christ we approach God; through the mediation of Christ God comes down to man.

### Introduction

[¶11] Christ prays the Father to glorify him, [Joh 16:1]. In what eternal life consists, [Joh 16:2-3]. Shows that he has glorified his Father, by fulfilling his will upon earth, and revealing him to the disciples, [Joh 16:4-8]. Prays for them, that they may be preserved in unity and kept from evil, [Joh 16:9-16]. Prays for their sanctification, [Joh 16:17-19]. Prays also for those who should believe on him through their preaching, that they all might be brought into a state of unity, and finally brought to eternal glory, [Joh 16:20-26].

### Verse 1

[¶13] These words spake Jesus - That is, what is related in the preceding chapters. We may consider our Lord as still moving on towards Gethsemane, not having yet passed the brook Cedron, [Joh 18:1].

[¶14] Our Lord, who was now going to act as high priest for the whole human race, imitates in his conduct that of the Jewish high priest on the great day of expiation; who, in order to offer up the grand atonement for the sins of the people: -

[¶15] 1. Washed himself, and put on clean linen garments. This Christ appears to have imitated, [Joh 13:4]. He laid aside his garments, girded himself with a towel, etc. There is no room to doubt that he and his disciples had been at the bath before: see [Joh 13:10].

[¶16] 2. The high priest addressed a solemn prayer to God:

[¶17] 1. For himself this Christ imitates, [Joh 17:1-5].

[¶18] 2. For the sons of Aaron: our Lord imitates this in praying for his disciples, [Joh 17:9-19].

[¶19] 3. For all the people: our Lord appears to imitate this also in praying for his Church, all who should believe on him through the preaching of the apostles and their successors, [Joh 17:20-24]. After which he returns again to his disciples, [Joh 17:25], [Joh 17:26]. See Calmet's Dict. under Expiation; and see La Grande Bible de M. Martin, in loc.

[¶20] I. Our Lord's Prayer for Himself, [Joh 17:1-5]

[¶21] Father - Here our Lord addresses the whole Divine nature, as he is now performing his last acts in his state of humiliation.

[¶22] Glorify thy Son - Cause him to be acknowledged as the promised Messiah by the Jewish people, and as the universal Savior by the Gentile world; and let such proofs of his Godhead be given as shall serve to convince and instruct mankind.

[¶23] That thy son also may glorify thee - That by dying be may magnify thy law and make it honorable, respected among men - show the strictness of thy justice, and the immaculate purity of thy nature.

### Verse 2

[¶25] As thou hast given him power - As the Messiah, Jesus Christ received from the Father universal dominion. All flesh, i.e. all the human race, was given unto him, that by one sacrifice of himself, he might reconcile them all to God; having by his grace tasted death for every man, [Heb 2:9]. And this was according to the promise of the universal inheritance made to Christ, [Psa 2:8], which was to be made up of the heathen, and the uttermost parts of the land, all the Jewish people. So that he got all from God, that he might give his life a ransom for the whole. See [2Cor 5:14], [2Cor 5:15]; [Rom 5:21]; [1Tim 2:4], [1Tim 2:6].

[¶26] That he should have eternal life, etc. - As all were delivered into his power, and he poured out his blood to redeem all, then the design of God is that all should have eternal life, because all are given for this purpose to Christ; and, that this end might be accomplished, he has become their sacrifice and atonement.

### Verse 3

[¶28] This is life eternal - The salvation purchased by Christ, and given to them who believe, is called life:

[¶29] 1. Because the life of man was forfeited to Divine justice; and the sacrifice of Christ redeemed him from that death to which he was exposed.

[¶30] 2. Because the souls of men were dead in trespasses and sins; and Christ quickens them by his word and Spirit.

[¶31] 3. Because men who are not saved by the grace of Christ do not live, they only exist, no good purpose of life being answered by them. But when they receive this salvation they live - answer all the Divine purposes, are happy in themselves, useful to each other, and bring glory to God.

[¶32] 4. It is called eternal life to show that it reaches beyond the limits of time, and that it necessarily implies -

[¶33] 1. The immortality of the soul;

[¶34] 2. the resurrection of the body; and

[¶35] 3. that it is never to end, hence called αιωνιος ζωη, a life ever living; from αει, always, and ων, being or existence. And indeed no words can more forcibly convey the idea of eternity than these. It is called ἡ αιωνιος ζωη, That eternal life, by way of eminence. There may be an eternal existence without blessedness; but this is that eternal life with which infinite happiness is inseparably connected.

[¶36] The only true God - The way to attain this eternal life is to acknowledge, worship, and obey, the one only true God, and to accept as teacher, sacrifice, and Savior, the Lord Jesus, the one and only true Messiah. Bishop Pearce's remark here is well worthy the reader's attention: - "What is said here of the only true God seems said in opposition to the gods whom the heathens worshipped; not in opposition to Jesus Christ himself, who is called the true God by John, in [1Jn 5:20]."

[¶37] The words in this verse have been variously translated:

[¶38] 1. That they might acknowledge thee, and Jesus Christ whom thou hast sent, to be the only true God.

[¶39] 2. That they might acknowledge thee, the only true God, and Jesus, whom thou hast sent, to be the Christ or Messiah.

[¶40] 3. That they might acknowledge thee to be the only true God, and Jesus Christ to be him whom thou hast sent. And all these translations the original will bear.

[¶41] From all this we learn that the only way in which eternal life is to be attained is by acknowledging the true God, and the Divine mission of Jesus Christ, he being sent of God to redeem men by his blood, being the author of eternal salvation to all them that thus believe, and conscientiously keep his commandments.

[¶42] A saying similar to this is found in the Institutes of Menu. Brigoo, the first emanated being who was produced from the mind of the supreme God, and who revealed the knowledge of his will to mankind, is represented as addressing the human race and saying: "Of all duties, the principal is to acquire from the Upanishads (their sacred writings) a true knowledge of one supreme God; that is the most exalted of sciences, because it ensures eternal life. For in the knowledge and adoration of one God all the rules of good conduct are fully comprised." See Institutes of Menu, chap. xii. Inst. 85, 87.

### Verse 4

[¶44] I have glorified thee - Our Lord, considering himself as already sacrificed for the sin of the world, speaks of having completed the work which God had given him to do: and he looks forward to that time when, through the preaching of his Gospel, his sacrifice should be acknowledged, and the true God should be known and worshipped by the whole world.

## 365. John · 48 of 57

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### Verse 5

[¶1] Before the world was - That is, from eternity, before there was any creation - so the phrase, and others similar to it, are taken in the sacred writings; see [Joh 17:24]; [Psa 90:2]; [Eph 1:4]. See [Joh 1:1]. Let the glory of my eternal divinity surround and penetrate my humanity, in its resurrection, ascension, and in the place which it is to occupy at thy right hand, far above all creatures, [Phi 2:6], [Phi 2:9].

### Verse 6

[¶3] II. Our Lord's Prayer for His Disciples, [Joh 17:6-19]

[¶4] I have manifested thy name - Εφανερωσα, I have brought it into light, and caused it to shine in itself, and to illuminate others. A little of the Divine nature was known by the works of creation; a little more was known by the Mosaic revelation: but the full manifestation of God, his nature, and his attributes, came only through the revelation of Christ.

[¶5] The men which thou gavest me - That is, the apostles, who, having received this knowledge from Christ, were, by their preaching and writings, to spread it through the whole world.

[¶6] Out of the world - From among the Jewish people; for in this sense is the word κοσμος to be understood in various parts of our Lord's last discourses.

[¶7] Thine they were - Objects of thy choice; and thou gavest them to me from among this very unbelieving people, that they might be my disciples and the heralds of my salvation.

[¶8] And they have kept thy word - Though their countrymen have rejected it; and they have received me as thy well beloved Son in whom thou delightest.

### Verse 8

[¶10] I have given - them the words - I have delivered thy doctrine to them, so that they have had a pure teaching immediately from heaven: neither Jewish fables nor fictions of men have been mingled with it.

[¶11] And have known surely - Are fully convinced and acknowledge that I am the promised Messiah, and that they are to look for none other; and that my mission and doctrine are all Divine, [Joh 17:7], [Joh 17:8].

### Verse 9

[¶13] I pray not for the world - I am not yet come to that part of my intercession: see [Joh 17:20]. I am now wholly employed for my disciples, that they may be properly qualified to preach my salvation to the ends of the earth. Jesus here imitates the high priest, the second part of whose prayer, on the day of expiation, was for the priests, the sons of Aaron: see on [Joh 17:1] (note). These words may also be understood as applying to the rebellious Jews. God's wrath was about to descend upon them, and Christ prays that his own followers might be kept from the evil, [Joh 17:15]. But he does not thus pray for the world, the rebellious Jews, because the cup of their iniquity was full, and their judgment slumbered not.

### Verse 10

[¶15] I am glorified in them - Christ speaks of the things which were not, but which should be, as though they were. He anticipates the glorifying of his name by the successful preaching of the apostles.

### Verse 11

[¶17] I am no more in the world - I am just going to leave the world, and therefore they shall stand in need of peculiar assistance and support. They have need of all the influence of my intercession, that they may be preserved in thy truth.

[¶18] Keep through thine own name those whom thou hast given me - Instead of οὑς δεδωκας μοι, Those whom thou hast given me, ABCEHLMS, Mt. BHV, and nearly one hundred others, read ᾡ, which refers to the τῳ ονοματι σου, thy name, immediately preceding. The whole passage should be read thus: Holy Father, keep them through thy own name Which thou hast given me, that they may be one, etc. By the name, here, it is evident that the doctrine or knowledge of the true God is intended; as if our Lord had said, Keep them in that doctrine Which thou hast given me, that they may be one, etc. This reading is supported by the most ample evidence and indisputable authority. Griesbach has admitted it into the text, and Professor White in his CRISEΩS says of it, Lectio indubie genuina, "It is, without doubt, the genuine reading."

[¶19] That they may be One - That they, and all that believe through their word, (the doctrine which I have given them), may be one body, united by one Spirit to me their living head. The union which Christ recommends here, and prays for, is so complete and glorious as to be fitly represented by that union which subsists between the Father and the Son.

### Verse 12

[¶21] I kept them in thy name - In thy doctrine and truth.

[¶22] But the son of perdition - So we find that Judas, whom all account to have been lost, and whose case at best is extremely dubious, was first given by God to Christ? But why was he lost? Because, says St. Augustin, he would not be saved: and he farther adds, After the commission of his crime, he might have returned to God and have found mercy. Aug. Serm. 125; n. 5; [Psa 146:1-10]. n. 20; Ser. 352, n. 8; and in [Psa 108:1-13]. See Calmet, who remarks: Judas only became the son of perdition because of his wilful malice, his abuse of the grace and instructions of Christ, and was condemned through his own avarice, perfidy, insensibility, and despair. In behalf of the mere possibility of the salvation of Judas, see the observations at the end of Acts 1 (note).

[¶23] Perdition or destruction is personified; and Judas is represented as being her son, i.e. one of the worst of men - one whose crime appears to have been an attempt to destroy, not only the Savior of the world, but also the whole human race. And all this he was capable of through the love of money! How many of those who are termed creditable persons in the world have acted his crime over a thousand times! To Judas and to all his brethren, who sell God and their souls for money, and who frequently go out of this world by a violent voluntary death, we may apply those burning words of Mr. Blair, with very little alteration: "O cursed lust of gold! when for thy sake

[¶24] The wretch throws up his interest in both worlds,

[¶25] First hanged in this, then damned in that to come."

[¶26] That the scripture might be fulfilled - Or, Thus the scripture is fulfilled: see [Psa 41:9]; [Psa 109:8]; compared with [Act 1:20]. Thus the traitorous conduct of Judas has been represented and illustrated by that of Ahitophel, and the rebellion of Absalom against his father David. Thus what was spoken concerning them was also fulfilled in Judas: to him therefore these scriptures are properly applied, though they were originally spoken concerning other traitors. Hence we plainly see that the treachery of Judas was not the effect of the prediction, for that related to a different case; but, as his was of the same nature with that of the others, to it the same scriptures were applicable.

### Verse 13

[¶28] My joy fulfilled in themselves - See on [Joh 15:11] (note).

### Verse 14

[¶30] I have given them thy word - Or, thy doctrine - τον λογον σου. In this sense the word λογος is often used by St. John.

[¶31] And the world hath hated them - The Jewish rulers, etc., have hated them. - Why? Because they received the doctrine of God, the science of salvation, and taught it to others. They knew Jesus to be the Messiah, and as such they proclaimed him: our Lord speaks prophetically of what was about to take place. How terrible is the perversion of human nature! Men despise that which they should esteem, and endeavor to destroy that without which they must be destroyed themselves!

### Verse 15

[¶33] That thou shouldest take them out of the world - They must not yet leave the land of Judea: they had not as yet borne their testimony there, concerning Christ crucified and risen again from the dead. To take them away before this work was finished would not answer the gracious design of God. -

[¶34] 1. Christ does not desire that his faithful apostles should soon die, and be taken to God. No: but that they may live long, labor long, and bring forth much fruit.

[¶35] 2. He does not intimate that they should seclude themselves from the world by going to the desert, or to the cloisters; but that they should continue in and among the world, that they may have the opportunity of recommending the salvation of God.

[¶36] 3. Christ only prays that while they are in the world, employed in the work of the ministry, they may be preserved from the influence, του πονηρου, of the evil one, the devil, who had lately entered into Judas, [Joh 13:27], and who would endeavor to enter into them, ruin their souls, and destroy their work. A devil without can do no harm; but a devil within ruins all.

### Verse 17

[¶38] Sanctify them - Ἁγιασον, from α, negative, and γη, the earth. This word has two meanings:

[¶39] 1. It signifies to consecrate, to separate from earth and common use, and to devote or dedicate to God and his service.

[¶40] 2. It signifies to make holy or pure. The prayer of Christ may be understood in both these senses. He prayed -

[¶41] 1. That they might be fully consecrated to the work of the ministry, and separated from all worldly concerns.

[¶42] 2. That they might be holy, and patterns of all holiness to those to whom they announced the salvation of God.

[¶43] A minister who engages himself in worldly concerns is a reproach to the Gospel; and he who is not saved from his own sins can with a bad grace recommend salvation to others.

[¶44] Through thy truth - It is not only according to the truth of God that ministers are to be set apart to the sacred work; but it is from that truth, and according to it, that they must preach to others. That doctrine which is not drawn from the truth of God can never save souls. God blesses no word but his own; because none is truth, without mixture of error, but that which has proceeded from himself. Our Lord still acts here in reference to the conduct of the high priest, to whom it belonged to sanctify the priests, the sons of Aaron: see on [Joh 17:1] (note).

## 366. John · 49 of 57

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### Verse 18

[¶1] As thou hast sent me - so have I also sent them - The apostles had the same commission which Christ had, considered as man - they were endued with the same Spirit, so that they could not err, and their word was accompanied with the same success.

### Verse 19

[¶3] I sanctify myself - I consecrate and devote myself to death - that I may thereby purchase eternal salvation for them. There seems to be here an allusion to the entering of the high priest into the holy of holies, when, having offered the sacrifice, he sprinkled the blood before the ark of the covenant. So Jesus entered into the holiest of all by his own blood, in order to obtain everlasting redemption for men: see [Heb 9:11-13]. The word, ἁγιαζω, to consecrate or sanctify, is used in the sense of devoting to death, in [Jer 12:3], both in the Hebrew and in the Septuagint: the Hebrew קדש signifies also to sacrifice.

### Verse 20

[¶5] III. Our Lord's Prayer for His Church, and for All Who Would Believe on His Name, Through the Preaching of the Apostles and Their Successor. [Joh 17:20-26]. See on [Joh 17:1] (note).

[¶6] Neither pray I for these alone - This prayer extends itself through all ages, and takes in every soul that believes in the Lord Jesus.

[¶7] And what is it that Christ asks in behalf of his followers? The greatest of blessings: unity, peace, love, and eternal glory.

### Verse 21

[¶9] That they all may be one - This prayer was literally answered to the first believers, who were all of one heart and of one soul: [Act 4:32]. And why is it that believers are not in the same spirit now? Because they neither attend to the example nor to the truth of Christ.

[¶10] That the world may believe - are have already seen that the word, κοσμος, world, is used in several parts of this last discourse of our Lord to signify the Jewish people only.

[¶11] Christ will have all his members to be one in spirit - one in rights and privileges, and one in the blessedness of the future world.

### Verse 22

[¶13] And the glory which thou gavest me I have given them - That is, the power to work miracles, and to preach unadulterated truth, say some; but as our Lord is not here praying for the disciples, but for all those who should believe on him through their word, [Joh 17:20], it is more natural to understand the passage thus. As Christ, according to his human nature, is termed the Son of God, he may be understood as saying: "I have communicated to all those who believe, or shall believe in me, the glorious privilege of becoming sons of God; that, being all adopted children of the same Father, they may abide in peace, love, and unity." For this reason it is said, [Heb 2:11], Christ is not ashamed to call them brethren. However, our Lord may here, as in several other places, be using the past for the future; and the words may therefore be understood of the glory which they were to share with him in heaven.

### Verse 23

[¶15] That the world may know - That the Jewish people first, and secondly the Gentiles, may acknowledge me as the true Messiah, and be saved unto life eternal.

### Verse 24

[¶17] That they may behold my glory - That they may enjoy eternal felicity with me in thy kingdom. So the word is used, [Joh 3:3]; [Mat 5:8]. The design of Christ is, that all who believe should love and obey, persevere unto the end, and be eternally united to himself, and the ever blessed God, in the kingdom of glory.

### Verse 25

[¶19] The world hath not known thee - Has not acknowledged me. See on [Joh 1:11], [Joh 1:12] (note).

[¶20] And these have known - Here our Lord, returning to the disciples, speaks: 1st. Of their having received him as the Messiah; 2dly. Of his making the Father known unto them; 3dly. Of his purpose to continue to influence them by the Spirit of truth, that they might be perfectly united to God, by an indwelling Savior for ever.

### Verse 26

[¶22] I have declared unto them thy name, etc. - I have taught them the true doctrine.

[¶23] And will declare it - This he did: 1st. By the conversations he had with his disciples after his resurrection, during the space of forty days. 2dly. By the Holy Spirit which was poured out upon them on the day of pentecost. And all these declarations Jesus Christ made, that the love of God, and Christ Jesus himself, might dwell in them; and thus they were to become a habitation for God through the eternal Spirit.

[¶24] Our Lord's sermon, which he concluded by the prayer recorded in this chapter, begins at [Joh 13:13], and is one of the most excellent than can be conceived. His sermon on the mount shows men what they should do, so as to please God: this sermon shows them how they are to do the things prescribed in the other. In the former the reader sees a strict morality which he fears he shall never be able to perform: in this, he sees all things are possible to him who believes; for that very God who made him shall dwell in his heart, and enable him to do all that He pleases to employ him in. No man can properly understand the nature and design of the religion of Christ who does not enter into the spirit of the preceding discourse. Perhaps no part of our Lord's words has been less understood, or more perverted, than the seventeenth chapter of St. John. I have done what I could, in so small a compass, to make every thing plain, and to apply these words in that way in which I am satisfied he used them.

### Introduction

[¶26] Jesus passes the brook Cedron, and goes to the garden of Gethsemane, [Joh 18:1]. Judas, having betrayed him, comes to the place with a troop of men to take him, [Joh 18:2], [Joh 18:3]. Jesus addresses them, and they fall to the ground, [Joh 18:4-6]. He addresses them again, and Peter smites Malchus, [Joh 18:7-11]. They seize him and lead him away to Caiaphas, [Joh 18:12-14]. Peter follows to the palace of the high priest, [Joh 18:15-18]. The high priest questions Christ concerning his doctrine, and Jesus answers, and is smitten, [Joh 18:19-23]. Peter denies his Lord twice, [Joh 18:24-27]. Jesus is led to the judgment hall, and Pilate and the Jews converse about him, [Joh 18:28-32]. Pilate converses with Jesus, who informs him of the spiritual nature of his kingdom, [Joh 18:33-37]. Pilate returns to the Jews, and declares Christ to be innocent, [Joh 18:38]. He seeks to discharge him, and the Jews clamor for his condemnation, [Joh 18:39], [Joh 18:40].

### Verse 1

[¶28] Over the brook Cedron - Having finished the prayer related in the preceding chapter, our Lord went straight to the garden of Gethsemane, [Mat 26:36], which was in the mount of Olives, eastward of Jerusalem. This mount was separated from the city by a very narrow valley, through the midst of which the brook Cedron ran: see 1 Maccabees 12:37; Joseph. War, b. v. c. 2, s. 3. xii. 2. Cedron is a very small rivulet, about six or seven feet broad, nor is it constantly supplied with water, being dry all the year, except during the rains. It is mentioned in the Old Testament: [2Sam 15:23]; [1Kgs 15:13]; [2Kgs 23:4]. And it appears the evangelist only mentions it here to call to remembrance what happened to David, when he was driven from Jerusalem by his son Absalom, and he and his followers obliged to pass the brook Cedron on foot: see [2Sam 15:23]. All this was a very expressive figure of what happened now to this second David, by the treachery of one of his own disciples. This brook had its name probably from קדר Kadar, he was black; it being the place into which the blood of the sacrifices, and other filth of the city, ran. It was rather, says Lightfoot, the sink, or the common sewer, of the city, than a brook. Some copyists, mistaking Κεδρων for Greek, have changed του into των, and thus have written των Κεδρων, of cedars, instead of του Κεδρων, the brook of Cedron: but this last is undoubtedly the genuine reading.

[¶29] A garden - Gethsemane: see on [Mat 26:36] (note).

[¶30] The Jewish grandees had their gardens and pleasure grounds without the city even in the mount of Olives. This is still a common custom among the Asiatics.

[¶31] St. John mentions nothing of the agony in the garden; probably because he found it so amply related by all the other evangelists. As that account should come in here, the reader is desired to consult the notes on [Mat 26:36-47] (note). See also [Mar 14:30-36] (note), and [Luk 22:40-44] (note).

### Verse 2

[¶33] Judas - knew the place - As many had come from different quarters to celebrate the passover at Jerusalem, it could not be an easy matter to find lodging in the city: Jesus therefore chose to pass the night in the garden with his disciples which, from this verse, and from [Luk 22:39], we find was his frequent custom, though he often lodged in Bethany. But, as he had supped in the city this evening, Judas took it for granted that he had not gone to Bethany, and therefore was to be met with in the garden; and, having given this information to the priests, they gave him some soldiers and others that he might be the better enabled to seize and bring him away.

### Verse 3

[¶35] A band - Την σπειραν, The band or troop. Some think that the spira was the same as the Roman cohort, and was the tenth part of a legion, which consisted sometimes of 4200, and sometimes of 5000 foot. But Raphelius, on [Mat 27:27], has clearly proved, from Polybius, that the spira was no more than a tenth of the fourth part of a legion. And as the number of the legion was uncertain, and their divisions not at all equal, no person can tell how many the band or spira contained. See many curious particulars in Raphelius on this point, vol. i. p. 351, edit. 1747. This band was probably those Roman soldiers given by the governor for the defense of the temple; and the officers were those who belonged to the Sanhedrin.

[¶36] With lanterns and torches - With these they had intended to search the corners and caverns, provided Christ had hidden himself; for they could not have needed them for any other purpose, it being now the fourteenth day of the moon's age, in the month Nisan, and consequently she appeared full and bright. The weapons mentioned here were probably no other than clubs, staves, and instruments of that kind, as we may gather from [Mat 26:55]; [Mar 14:48]; [Luk 22:52]. The swords mentioned by the other evangelists were probably those of the Roman soldiers; the clubs and staves belonged to the chief priest's officers.

### Verse 4

[¶38] Jesus knowing all things, etc. - He had gone through all his preaching, working of miracles, and passion, and had nothing to do now but to offer up himself on the cross; he therefore went forth to meet them, to deliver himself up to death.

### Verse 5

[¶40] Jesus of Nazareth - They did not say this till after Judas kissed Christ, which was the sign which he had agreed with the soldiers, etc., to give them, that they might know whom they were to seize: see [Mat 26:48]. Though some harmonists place the kiss after what is spoken in the ninth verse.

### Verse 6

[¶42] They went backward, and fell to the ground - None of the other evangelists mentions this very important circumstance. Our Lord chose to give them this proof of his infinite power, that they might know that their power could not prevail against him if he chose to exert his might, seeing that the very breath of his mouth confounded, drove back, and struck them down to the earth. Thus by the blast of God they might have perished, and by the breath of his nostrils they might have been consumed: [Job 4:9].

### Verse 8

[¶44] Let these go their way - These words are rather words of authority, than words of entreaty. I voluntarily give myself up to you, but you must not molest one of these my disciples. At your peril injure them. Let them go about their business. I have already given you a sufficient proof of my power: I will not exert it in my own behalf, for I will lay down my life for the sheep; but I will not permit you to injure the least of these. It was certainly the supreme power of Christ that kept the soldiers and the mob from destroying all the disciples present, when Peter had given them such provocation, in cutting off the ear of Malchus. There were probably no other disciples with Christ than Peter, James, and John, at this time. see [Mat 26:37]; [Mar 13:33].

## 367. John · 50 of 57

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### Verse 10

[¶1] Having a sword - See the note on [Luk 22:36].

[¶2] Cut off his right ear - He probably designed to have cloven his scull in two, but God turned it aside, and only permitted the ear to be taken off; and this he would not have suffered, but only that he might have the opportunity of giving them a most striking proof of his Divinity in working an astonishing miracle on the occasion: see the notes on [Mat 26:51-56] (note).

[¶3] The other three evangelists mention this transaction; but neither give the name of Peter nor of Malchus, probably because both persons were alive when they wrote; but it is likely both had been long dead before St. John published his history.

### Verse 11

[¶5] The cup which my Father hath given me - The cup signifies, sometimes the lot of life, whether prosperous or adverse: here it signifies the final sufferings of Christ.

### Verse 12

[¶7] The captain - Χιλιαρχος, The chiliarch, or chief over one thousand men - answering nearly to a colonel with us. See the note on [Luk 22:4]. He was probably the prefect or captain of the temple guard.

### Verse 13

[¶9] To Annas - This man must have had great authority in his nation:

[¶10] 1. Because he had been a long time high priest;

[¶11] 2. Because he had no less than five sons who successively enjoyed the dignity of the high priesthood; and,

[¶12] 3. Because his son-in-law Caiaphas was at this time in possession of that office.

[¶13] It is likely that Annas was chief of the Sanhedrin, and that it was to him in that office that Christ was first brought. Some think that Annas was still high priest, and that Caiaphas was only his deputy, though he did the principal part of the business, and that it as because of this that he is called high priest. But see the notes on [Mat 2:4], and [Luk 3:2].

[¶14] That same year - The office was now no longer during life as formerly. See the note on [Joh 11:49].

[¶15] What is related in the 24th verse, Now Annas had sent him bound to Caiaphas, comes properly in after the 13th verse. One of the Vienna MSS. adds this verse here; the later Syriac has it in the margin, and St. Cyril in the text.

### Verse 14

[¶17] Caiaphas was he which gave counsel, etc. - Therefore he was an improper person to sit in judgment on Christ, whom he had prejudged and precondemned: see on [Joh 11:50-52] (note). But Christ must not be treated according to the rules of justice: if he had, he could not have been put to death.

### Verse 15

[¶19] And - another disciple - Not That other disciple, for the article is omitted by AD, two others; some editions; Syriac, Persic, Gothic, and Nonnus. So the Vulgate is to be understood. There are many conjectures who this disciple was: Jerome, Chrysostom, Theophylact, Nonnus, Lyra, Erasmus, Piscator, and others, say it was John. It is true John frequently mentions himself in the third person; but then he has always, whom Jesus loved, as in [Joh 13:23]; [Joh 19:26]; [Joh 21:7], [Joh 21:20], except in [Joh 19:35], where he has plainly pointed out himself as writer of this Gospel; but, in the place before us, he has mentioned no circumstance by which that disciple may be known to be John. To this may be added that John being not only a Galilean, but a fisherman by trade, it is not likely that he should have been known to the high priest, as it is here said of that disciple who followed Jesus with Peter. See Bishop Pearce and Calmet. The conjecture of Grotius is the most likely: viz. that it was the person at whose house Jesus had supped. St. Augustin, Tract. 113, speaks like a man of sound sense: We should not decide hastily, says he, on a subject concerning which the Scripture is silent.

### Verse 17

[¶21] The damsel that kept the door - Caezarius, a writer quoted by Calmet, says this portress was named Ballila. It is worthy of remark that women, especially old women, were employed by the ancients as porters. In [2Sam 4:6], both the Septuagint and Vulgate make a woman porter to Ishbosheth. Aristophanes, in Vespis, v. 765, mentions them in the same office and calls them Σηκις, Sekis, which seems to signify a common maid-servant: - Ὁτι την θυραν ανεῳξεν ἡ Σηκις λαθρα.

[¶22] And Euripides, Troad. brings in Hecuba, complaining that she, who was wont to sit upon a throne, is now reduced to the miserable necessity of becoming a porter, or a nurse, in order to get a morsel of bread. And Plautus, Curcul. Act. i. sc. 1, mentions an old woman who was keeper of the gate: -

[¶23] Anus hic solet cubitare custos janitrix.

[¶24] Why they, in preference to men, should be pitched upon for this office, I cannot conceive; but we find the usage was common in all ancient nations. See the notes on [Mat 26:69].

### Verse 18

[¶26] Servants and officers - These belonged to the chief priests, etc.; the Roman soldiers had probably been dismissed after having conducted Christ to Annas.

### Verse 19

[¶28] Asked Jesus of his disciples, and of his doctrine - He probably asked him by what authority, or in virtue of what right, he collected disciples, formed a different sect, preached a new doctrine, and set himself up for a public reformer? As religion was interested in these things, the high priest was considered as being the proper judge. But all this, with what follows, was transacted by night, and this was contrary to established laws. For the Talmud states, Sanhed. c. iv. s. 1, that - "Criminal processes can neither commence not terminate, but during the course of the day. If the person be acquitted, the sentence may be pronounced during that day; but, if he be condemned, the sentence cannot be pronounced till the next day. But no kind of judgment is to be executed, either on the eve of the Sabbath, or the eve of any festival." Nevertheless, to the lasting infamy of this people, Christ was judicially interrogated and condemned during the night; and on the night too of the passover, or, according to others, on the eve of that feast. Thus, as I have remarked before, all the forms of justice were insulted and outraged in the case of our Lord. In this his humiliation his judgment was taken away. See [Act 8:33].

### Verse 20

[¶30] I spake openly to the world - To every person in the land indiscriminately - to the people at large: the τῳ κοσμῳ, here, is tantamount to the French tout le monde, all the world, i.e. every person within reach. This is another proof that St. John uses the term world to mean the Jewish people only; for it is certain our Lord did not preach to the Gentiles. The answer of our Lord, mentioned in this and the following verse, is such as became a person conscious of his own innocence, and confident in the righteousness of his cause. I have taught in the temple, in the synagogues, in all the principal cities, towns, and villages, and through all the country. I have had no secret school. You and your emissaries have watched me every where. No doctrine has ever proceeded from my lips, but what was agreeable to the righteousness of the law and the purity of God. My disciples, when they have taught, have taught in the same way, and had the same witnesses. Ask those who have attended our public ministrations, and hear whether they can prove that I or my disciples have preached any false doctrines, have ever troubled society, or disturbed the state. Attend to the ordinary course of justice, call witnesses, let them make their depositions, and then proceed to judge according to the evidence brought before you.

### Verse 22

[¶32] One of the officers - struck Jesus - This was an outrage to all justice: for a prisoner, before he is condemned, is ever considered to be under the especial protection of justice; nor has any one a right to touch him, but according to the direction of the law. But it has been observed before that, if justice had been done to Christ, he could neither have suffered nor died.

### Verse 24

[¶34] Now Annas had sent him, etc. - It has been observed before that the proper place of this verse is immediately after the 13th; and, if it be allowed to stand here, it should be read in a parenthesis, and considered as a recapitulation of what had been before done.

### Verse 27

[¶36] And - the cock crew - Peter denied our Lord three times: -

[¶37] Peter's First Denial.

[¶38] I. This took place, when he was without, or beneath, in the hall of Caiaphas's house. He was not in the higher part where Christ stood before the high priest; but without that division of the hall, and in the lower part with the servants and officers, at the fire kindled in the midst of the hall, [Joh 18:16], [Joh 18:18]; and the girl who kept the door had entered into the hall, where she charged Peter.

[¶39] Peter's Second Denial.

[¶40] II. This was in a short time after the first, [Luk 22:58]. Having once denied his Master, he naturally retired from the place where his accuser was to the vestibule of the hall, [Mat 26:71], and it was the time of the first cock-crowing, or soon after midnight. After remaining here a short time, perhaps an hour, another girl sees him, and says to them who were standing by in the vestibule, that he was one of them. Peter, to avoid this charge, withdraws into the hall, and warms himself. The girl, and those to whom she had spoken, follow him; the communication between the two places being immediate. Here a man enforces the charge of the girl, according to Luke; and others urge it, according to St. John; and Peter denies Jesus vehemently.

[¶41] Peter's Third Denial.

[¶42] III. He was now in the hall, and also within sight of Jesus, though at such a distance from him that Jesus could not know what passed, but in a supernatural way. And, about an hour after his second denial, those who stood by founded a third charge against him, on his being a Galilean, which St. Luke says, [Luk 22:59], one in particular strongly affirmed; and which, according to John, [Joh 18:26], was supported by one of Malchus's relations. This occasioned a more vehement denial than before, and immediately the cock crew the second time, which is eminently called αλεκτοροφωνια. The first denial may have been between our twelve and one; and the second between our two and three.

[¶43] At the time of the third denial, [Luk 22:61] proves that Jesus was in the same room with Peter. We must farther observe that Matthew, [Mat 26:57], lays the scene of Peter's denials in the house of Caiaphas: whereas John, [Joh 18:15-23], seems to intimate that these transactions took place in the house of Annas; but this difficulty arises from the injudicious insertion of the particle ουν, therefore, in [Joh 18:24], which should be omitted, on the authority of ADES, Mt. BH, many others; besides some versions, and some of the primitive fathers. Griesbach has left it out of the text. See Bishop Newcome's Harm. notes, p. 48.

[¶44] The time of Peter's denials happened during the space of the third Roman watch, or that division of the night, between twelve and three, which is called αλεκτοροφωνια, or cock-crowing, [Mar 13:35]. Concerning the nature and progress of Peter's denial, see the notes on [Mat 26:58], [Mat 26:69-75].

## 368. John · 51 of 57

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### Verse 28

[¶1] The hall of judgment - Εις το πραιτωριον, To the praetorium. This was the house where Pilate lodged; hence called in our margin, Pilate's house. The praetorium is so called from being the dwelling-place of the praetor, or chief of the province. It was also the place where he held his court, and tried causes.

[¶2] St. John has omitted all that passed in the house of Caiaphas - the accusations brought against Christ - the false witnesses - the insults which he received in the house of the high priest - and the assembling of the grand council, or Sanhedrin. These he found amply detailed by the other three evangelists; and for this reason it appears that he omitted them. John's is properly a supplementary Gospel.

[¶3] Lest they should be defiled - The Jews considered even the touch of a Gentile as a legal defilement; and therefore would not venture into the praetorium, for fear of contracting some impurity, which would have obliged them to separate themselves from all religious ordinances till the evening, [Lev 15:10], [Lev 15:11], [Lev 15:19], [Lev 15:20].

[¶4] That they might eat the passover - Some maintain that το πασχα here does not mean the paschal lamb, but the other sacrifices which were offered during the paschal solemnity - for this had been eaten the evening before; and that our Lord was crucified the day after the passover. Others have maintained that the paschal lamb is here meant; that this was the proper day for sacrificing it; that it was on the very hour in which it was offered that Christ expired on the cross; and that therefore our Lord did not eat the Paschal lamb this year, or that he ate it some hours before the common time. Bishop Pearce supposes that it was lawful for the Jews to eat the paschal lamb any time between the evening of Thursday and that of Friday. He conjectures too that this permission was necessary on account of the immense number of lambs which were to be killed for that purpose. When Cestius desired to know the number of the Jews, he asked the priests how he might accomplish his wish? They informed him that this might be known by the number of the lambs slain at the passover, as never less than ten partook of one lamb, though twenty might feast on it. On this mode of computation he found the lambs to be 256,500; εικοσι πεντε μυριαδας ηριθμησαν, προς δε ἑξακισχιλια και πεντακοσια. See Josephus, War, b. vi. c. 9. s. 3.

[¶5] That Jesus ate a passover this last year of his life is sufficiently evident from [Mat 26:17-19]; [Mar 14:12-18]; [Luk 22:8-15]; and that he ate this passover some hours before the ordinary time, and was himself slain at that hour in which the paschal lamb was ordered by the law to be sacrificed, is highly probable, if not absolutely certain. See the note on [Mat 26:20], and at the conclusion of the chapter, where the subject, and the different opinions on it, are largely considered.

### Verse 29

[¶7] Pilate then went out - This was an act of condescension; but, as the Romans had confirmed to the Jews the free use of all their rites and ceremonies, the governor could not do less than comply with them in this matter. He went out to them, that they might not be obliged to come into the hall, and thus run the risk of being defiled.

### Verse 30

[¶9] If he were not a malefactor - So they did not wish to make Pilate the judge, but the executor of the sentence which they had already illegally passed.

### Verse 31

[¶11] It is not lawful for us to put any man to death - They might have judged Jesus according to their law, as Pilate bade them do; but they could only excommunicate or scourge him. They might have voted him worthy of death; but they could not put him to death, if any thing of a secular nature were charged against him. The power of life and death was in all probability taken from the Jews when Archelaus, king of Judea, was banished to Vienna, and Judea was made a Roman province; and this happened more than fifty years before the destruction of Jerusalem. But the Romans suffered Herod, mentioned [Act 12:1], etc., to exercise the power of life and death during his reign. See much on this point in Calmet and Pearce. After all, I think it probable that, though the power of life and death was taken away from the Jews, as far as it concerned affairs of state, yet it was continued to them in matters which were wholly of an ecclesiastical nature; and that they only applied thus to Pilate to persuade him that they were proceeding against Christ as an enemy of the state, and not as a transgressor of their own peculiar laws and customs. Hence, though they assert that he should die according to their law, because he made himself the Son of God, [Joh 19:7], yet they lay peculiar stress on his being an enemy to the Roman government; and, when they found Pilate disposed to let him go, they asserted that if he did he was not Caesar's friend, [Joh 18:12]. It was this that intimidated Pilate, and induced him to give him up, that they might crucify him. How they came to lose this power is accounted for in a different manner by Dr. Lightfoot. His observations are very curious, and are subjoined to the end of this chapter.

### Verse 32

[¶13] That the saying of Jesus might be fulfilled - Or, thus the word was fulfilled. God permitted the Jews to lose the power of life and death, in the sense before stated, that according to the Roman laws, which punished sedition, etc., with the cross, Christ might be crucified, according to his own prediction: [Joh 12:32], [Joh 3:14].

### Verse 33

[¶15] Art thou the king of the Jews? - St. Luke says, expressly, [Luk 23:2], that when the Jews brought him to Pilate they began to accuse him as a rebel, who said he was king of the Jews, and forbade the people to pay tribute to Caesar. It was in consequence of this accusation that Pilate asked the question mentioned in the text.

### Verse 34

[¶17] Sayest thou this thing of thyself - That is, Is it because my enemies thus accuse me, or because thou hast any suspicion of me, that thou askest this question?

### Verse 35

[¶19] Am I a Jew? - That is, I am not a Jew, and cannot judge whether thou art what is called the Christ, the king of the Jews. It is thy own countrymen, and their spiritual rulers, who delivered thee up to me with the above accusation.

[¶20] What hast thou done? - If thou dost not profess thyself king over this people, and an enemy to Caesar, what is it that thou hast done, for which they desire thy condemnation?

### Verse 36

[¶22] My kingdom is not of this world - It is purely spiritual and Divine. If it had been of a secular nature, then my servants would have contended - they would have opposed force with force, as the kingdoms of this world do in their wars; but as my kingdom as not of this world, therefore no resistance has been made. Eusebius relates, Hist. Eccles. lib. iii. c. 20, that "The relatives of our Lord were brought before Domitian, and interrogated whether they were of the family of David; and what sort the kingdom of Christ was, and where it would appear? They answered, that this kingdom was neither of this world, nor of an earthly nature; that it was altogether heavenly and angelical; and that it would not take place till the end of the world."

### Verse 37

[¶24] Thou sayest - A common form of expression for, yes, it is so. I was born into the world that I might set up and maintain a spiritual government: but this government is established in and by truth. All that love truth, hear my voice and attend to the spiritual doctrines I preach. It is by truth alone that I influence the minds and govern the manners of my subjects.

### Verse 38

[¶26] What is truth - Among the sages of that time there were many opinions concerning truth; and some had even supposed that it was a thing utterly out of the reach of men. Pilate perhaps might have asked the question in a mocking way; and his not staying to get an answer indicated that he either despaired of getting a satisfactory one, or that he was indifferent about it. This is the case with thousands: they appear desirous of knowing the truth, but have not patience to wait in a proper way to receive an answer to their question.

[¶27] I find in him no fault - Having asked the above question, and being convinced of our Lord's innocence, he went out to the Jews to testify his convictions and to deliver him, if possible, out of their hands.

### Verse 39

[¶29] But ye have a custom - Nothing relative to the origin or reason of this custom is known. Commentators have swam in an ocean of conjecture on this point. They have lost their labor, and made nothing out: see the notes on [Mat 27:15]; [Luk 23:17].

### Verse 40

[¶31] Barabbas was a robber - See [Mat 27:16]. The later Syriac has in the margin, αρχιλῃστης, a chief robber, a captain of banditti, and it is probable that this was the case. He was not only a person who lived by plunder, but shed the blood of many of those whom he and his gang robbed, and rose up against the Roman government, as we learn from [Luk 23:19]. There never existed a more perfidious, cruel, and murderous people than these Jews; and no wonder they preferred a murderer to the Prince of peace. Christ himself had said, If ye were of the world, the world would love its own. Like cleaves to like: hence we need not be surprised to find the vilest things still preferred to Christ, his kingdom, and his salvation.

[¶32] 1. It is not easy to give the character of Pilate. From the manner of his conduct, we scarcely can tell when he is in jest or in earnest. He appears to have been fully convinced of the innocence of Christ; and that the Jews, through envy and malice, desired his destruction. On this ground he should have released him; but he was afraid to offend the Jews. He knew they were an uneasy, factious, and seditious people; and he was afraid to irritate them. Fiat justitia, ruat caelum! was no motto of his. For fear of the clamors of this bad people, he permitted all the forms and requisitions of justice to be outraged, and abandoned the most innocent Jesus to their rage and malice. In this case he knew what was truth, but did not follow its dictates; and he as hastily abandoned the author of it as he did the question he had asked concerning it. Pilate, it is true, was disposed to pity - the Jews were full of malice and cruelty. They both, however, joined in the murder of our Lord. The most that we can say for Pilate is, that he was disposed to justice, but was not inclined to hazard his comfort or safety in doing it. He was an easy, pliable man, who had no objection to do a right thing if it should cost him no trouble; but he felt no disposition to make any sacrifice, even in behalf of innocence, righteousness, and truth. In all the business Pilate showed that he was not a good man; and the Jews proved that they were of their father, the devil. See [Joh 19:8].

[¶33] 2. As Dr. Lightfoot has entered into a regular examination of when and how the Jews lost the power of life and death in criminal cases, it may be necessary to lay before the reader a copious abstract of his researches on this subject, founded on [Joh 18:31]. "It cannot be denied that all capital judgment, or sentence upon life, had been taken from the Jews for above forty years before the destruction of Jerusalem, as they oftentimes themselves confess. But how came this to pass? It is commonly received that the Romans, at this time the Jews' lords and masters, had taken from all their courts a power and capacity of judging the capital matters. Let us superadd a few things here. Rabh Cahna saith, When R. Ismael bar Jose lay sick, they sent to him, saying, Pray, sir, tell us two or three things which thou didst once tell us in the name of thy Father. He saith to them, A hundred and fourscore years before the destruction of the temple, the wicked kingdom (the Roman empire) reigned over Israel, fourscore years before the destruction of the temple, they (the fathers of the Sanhedrin) determined about the uncleanness of the heathen land, and about glass vessels. Forty years before the destruction of the temple, the Sanhedrin removed and sat in the Taberne. What is the meaning of this tradition? Rabbi Isaac bar Abdimi saith, They did not judge judgments of mulcts. The gloss is, Those are the judgments about fining any that offered violence, that entice a maid, and the price of a servant. When, therefore, they did not sit in the room Gazith, they did not judge about these things, and so those judgments about mulcts or fines ceased. Avodoh Zarah. fol. 82. Here we have one part of their judiciary power lost; not taken away from them by the Romans, but falling of itself, as it were, out of the hands of the Sanhedrin. Nor did the Romans indeed take away their power of judging in capital matters; but they, by their own oscitancy, supine and unreasonable lenity, lost it themselves, for so the Gemara goes on: Rabh Hachman bar Isaac saith, Let him not say that they did not judge judgments of mulcts, for they did not judge capital judgments either. And whence comes this? When they saw that so many murders and homicides multiplied upon them that they could not well judge and call them to account, they said, It is better for us that we remove from place to place; for how can we otherwise (sitting here and not punishing them) not contract guilt upon ourselves? "They thought themselves obliged to punish murderers while they sat in the room Gazith, for the place itself engaged them to it. They are the words of the Gemarists, upon which the gloss. The room Gazith was half of it within, and half of it without, the holy place. The reason of which was, that it was requisite that the council should sit near the Divine Majesty. Hence it is that they say, Whoever constitutes an unfit judge is as if he planted a grove by the altar of the Lord, as it is written, Judges and officers shalt thou make thee; and it follows presently after, Thou shalt not plant thee a grove near the altar of the Lord thy God, [Deu 16:18], [Deu 16:21]. They removed therefore from Gazith, and sat in the Taberne; now though the Taberne were upon the mountain of the temple, yet they did not sit so near the Divine Majesty there as they did when they sat in the room Gazith. "Let us now in order put the whole matter together. "I. The Sanhedrin were most stupidly and unreasonably remiss in their punishment of capital offenders; going upon this reason especially, that they counted it so horrible a thing to put an Israelite to death. Forsooth, he is of the seed of Abraham, of the blood and stock of Israel, and you must have a care how you touch such a one! "R. Eliezer bar Simeon had laid hold on some thieves. R. Joshua bar Korchah sent to him, saying, O thou vinegar, the son of good wine! (i.e. O thou wicked son of a good father!) how long wilt thou deliver the people of God to the slaughter! He answered and said, I root the thorns out of the vineyard. To whom the other: Let the Lord of the vineyard come and root them out himself. Bava Meziah, fol. 83, 2. It is worth noting, that the very thieves of Israel are the people of God; and they must not be touched by any man, but referred to the judgment of God himself! "When R. Ismael bar R. Jose was constituted a magistrate by the king, there happened some such thing to him; for Elias himself rebuked him, saying, How long wilt thou deliver over the people of God to slaughter! Ibid. fol. 64, 1. Hence that which we alleged elsewhere: The Sanhedrin that happens to sentence any one to death within the space of seven years, is termed a destroyer. R. Eliezer ben Azariah saith it is so, if they should but condemn one within seventy years. Maccoth, fol. 7, 1. "II. It is obvious to any one how this foolish remissness, and letting loose the reins of judgment, would soon increase the numbers of robbers, murderers, and all kinds of wickedness; and indeed they did so abundantly multiply that the Sanhedrin neither could nor durst, as it ought, call the criminals to account. The law slept, while wickedness was in the height of its revels; and punitive justice was so out of countenance that as to uncertain murders they made no search, and against certain ones they framed no judgement. Since the time that homicides multiplied, the beheading the heifer ceased. Sotoh, fol. 47, 1. And in the place before quoted in Avodah: When they saw the numbers of murderers so greatly increase that they could not sit in judgment upon them, they said, Let us remove, etc., fol. 8, 2. So in the case of adultery, which we also observed in our notes on [Joh 8:3-11]. Since the time that adultery so openly advanced, under the second temple, they left off trying the adultress by the bitter water, etc. Mainaon. in Sotoh, cap. 3. "So that, we see, the liberty of judging in capital matters was no more taken from the Jews by the Romans than the beheading of the heifer, or the trial of the suspected wife by the bitter waters, was taken away by them, which no one will affirm. It is a tradition of R. Chaia, from the day wherein the temple was destroyed, though the Sanhedrin ceased, yet the four kinds of death (which were wont to be inflicted by the Sanhedrin) did not cease. For he that had deserved to be stoned to death, either fell off from some house, or some wild beast tore and devoured him. He that had deserved burning, either fell into some fire, or some serpent bit him. He that had deserved to be slain (i.e. with the sword) was either delivered into the hands of some heathen king, or was murdered by robbers. He that had deserved strangling, was either drowned in some river, or choked by a squinancy. "This must be observed from the evangelists, that when they had Christ in examination in the palace of the high priest all night, in the morning the whole Sanhedrin met that they might pass sentence of death upon him. Where then was this that they met? Questionless in the room Gazith - at least if they adhered to their own rules and constitutions: Thither they betook themselves sometimes upon urgent necessity. The gloss before quoted excepts only the case of murder, with which, amongst all their false accusations, they never charged Christ. "But, however, suppose it were granted that the great council met either in the Taberne, or some other place, (which yet agreed by no means with their own tradition), did they deal truly, and as the matter really and indeed was, with Pilate, when they tell him, It is not lawful for us to put any man to death? He had said to them, Take ye him and judge him according to your laws. We have indeed judged and condemned him, but we cannot put any one to death. Was this that they said in fact true? How came they then to stone the proto-martyr Stephen? How came they to stone Ben Sarda at Lydda? Hieros. Sanhed. fol. 25, 4. How came they to burn the priest's daughter alive that was taken in adultery? Bab. Sanhed. fol. 52, 1, and 51, 1. It is probable that they had not put any one to death as yet, since the time that they had removed out of Gazith, and so might the easier persuade Pilate in that case. But their great design was to throw off the odium of Christ's death from themselves; at least among the vulgar crowd; fearing them, if the council should have decreed his execution. They seek this evasion, therefore, which did not altogether want some color and pretext of truth; and it succeeded according to what they desired. Divine Providence so ordering it as the evangelist intimates, [Joh 18:32], That the saying of Jesus might be fulfilled, which he spake signifying what death he should die: that is, be crucified according to the custom of the Romans. While I am upon this thought, I cannot but reflect upon that passage, than which nothing is more worthy observation in the whole description of the Roman beast in the Revelation, [Rev 13:4]. The dragon which gave power to the beast. We cannot say this of the Assyrian, Babylonish, or any other monarchy; for the Holy Scriptures do not say it. But reason dictates, and the event itself tells us, that there was something acted by the Roman empire in behalf of the dragon, which was not compatible with any other, that is, the putting of the Son of God to death. Which thing we must remember as often as we recite that article of our creed, 'He suffered under Pontius Pilate,' that is, was put to death by the Roman empire,"

### Introduction

[¶35] Jesus is scourged, crowned with thorns, and mocked by the soldiers, [Joh 19:1-3]. He to brought forth by Pilate, wearing the purple robe; and the Jews clamor for his death, [Joh 19:4-8]. Conversation between our Lord and Pilate, [Joh 19:9-11]. Pilate expostulates with the Jews on their barbarous demands; but they become more inveterate, and he delivers Christ into their hands, [Joh 19:12-16]. He, bearing his cross, is led to Golgotha, and crucified, [Joh 19:17-22]. The soldiers cast lots for his raiment, [Joh 19:23], [Joh 19:24]. Jesus commends his mother to the care of John, [Joh 19:25-27]. Jesus thirsts, receives vinegar, and dies, [Joh 19:28-30]. The Jews request that the legs of those who were crucified might be broken; the soldiers break those of the two thieves, and pierce the side of Christ; the Scriptures fulfilled in these acts, [Joh 19:31-37]. Joseph of Arimathea begs the body of Christ; and Nicodemus brings spices to embalm it, [Joh 19:38-40]. He is laid in a new sepulchre, [Joh 19:41], [Joh 19:42].

### Verse 1

[¶37] Pilate took Jesus, and scourged him - That is, caused him to be scourged: for we cannot with Bede suppose that he scourged him with his own hand.

[¶38] As our Lord was scourged by order of Pilate, it is probable he was scourged in the Roman manner, which was much more severe than that of the Jews. The latter never gave more than thirty-nine blows; for the law had absolutely forbidden a man to be abused, or his flesh cut in this chastisement, [Deu 25:3]. The common method of whipping or flogging in some places, especially that of a military kind, is a disgrace to the nation where it is done, to the laws, and to humanity. See [Mat 27:26], and the note there. Though it was customary to scourge the person who was to be crucified, yet it appears that Pilate had another end in view by scourging our Lord. He hoped that this would have satisfied the Jews, and that he might then have dismissed Jesus. This appears from [Luk 23:16].

### Verse 2

[¶40] Platted a crown of thorns - See on [Mat 27:29] (note).

### Verse 5

[¶42] And Pilate saith - The word Pilate, which we supply in our version, is added by one MS., the later Syriac, later Arabic, and the Coptic.

[¶43] Behold the man! - The man who, according to you, affects the government, and threatens to take away the empire from the Romans. Behold the man whom ye have brought unto me as an enemy to Caesar, and as a sower of the seeds of sedition in the land! In him I find no guilt; and from him ye have no occasion to fear any evil.

### Verse 6

[¶45] Crucify Him - Αυτον, which is necessary to the text, and which is wanting in the common editions, and is supplied by our version in Italics, is added here on the authority of almost every MS. and version of importance. As it is omitted in the common editions, it affords another proof, that they were not taken from the best MSS.

## 369. John · 52 of 57

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### Verse 7

[¶1] We have a law - In [Lev 24:14-16], we find that blasphemers of God were to be put to death; and the chief priests having charged Jesus with blasphemy, they therefore voted that he deserved to die. See [Mat 26:65], [Mat 26:66]. They might refer also to the law against false prophets, [Deu 18:20].

[¶2] The Son of God - It is certain that the Jews understood this in a very peculiar sense. When Christ called himself the Son of God, they understood it to imply positive equality to the Supreme Being: and, if they were wrong, our Lord never attempted to correct them.

### Verse 8

[¶4] He was the more afraid - While Jesus was accused only as a disturber of the peace of the nation, which accusation Pilate knew to be false, he knew he could deliver him, because the judgment in that case belonged to himself; but when the Jews brought a charge against him of the most capital nature, from their own laws, he then saw that he had every thing to fear, if he did not deliver Jesus to their will. The Sanhedrin must not be offended - the populace must not be irritated: from the former a complaint might be sent against him to Caesar; the latter might revolt, or proceed to some acts of violence, the end of which could not be foreseen. Pilate was certainly to be pitied: he saw what was right, and he wished to do it; but he had not sufficient firmness of mind. He did not attend to that important maxim, Fiat justitia: ruat caelum. Let justice be done, though the heavens should be dissolved. He had a vile people to govern, and it was not an easy matter to keep them quiet. Some suppose that Pilate's fear arose from hearing that Jesus had said he was the Son of God; because Pilate, who was a polytheist, believed that it was possible for the offspring of the gods to visit mortals; and he was afraid to condemn Jesus, for fear of offending some of the supreme deities. Perhaps the question in the succeeding verse refers to this.

### Verse 9

[¶6] Whence art thou? - This certainly does not mean, From what country art thou? for Pilate knew this well enough; but it appears he made this inquiry to know who were the parents of Christ; what were his pretensions, and whether he really were a demigod, such as the heathens believed in. To this question we find our Lord gave no answer. He had already told him that his kingdom was not of this world; and that he came to erect a spiritual kingdom, not a temporal one: [Joh 18:36], [Joh 18:37]. This answer he deemed sufficient; and he did not choose to satisfy a criminal curiosity, nor to enter then into any debate concerning the absurdity of the heathen worship.

### Verse 11

[¶8] Hath the greater sin - It is a sin in thee to condemn me, while thou art convinced in thy conscience that I am innocent: but the Jews who delivered me to thee, and Judas who delivered me to the Jews, have the greater crime to answer for. Thy ignorance in some measure excuses thee; but the rage and malice of the Jews put them at present out of the reach of mercy.

### Verse 12

[¶10] Pilate sought to release him - Pilate made five several attempts to release our Lord; as we may learn from [Luk 23:4], [Luk 23:15], [Luk 23:20], [Luk 23:22]; [Joh 19:4], [Joh 19:12], [Joh 19:13].

[¶11] Thou art not Caesar's friend - Thou dost not act like a person who has the interest of the emperor at heart. Ambassadors, prefects, counsellors, etc., were generally termed the friends of the emperor. This insinuation determined Pilate to make no longer resistance: he was afraid of being accused, and he knew Tiberius was one of the most jealous and distrustful princes in the world. During his reign, accusations of conspiracies were much in fashion; they were founded on the silliest pretenses, and punished with excessive rigour. See Calmet, Tacit. An. l. i. c. 72, 73, 74. Sueton. in Tiber. c. 58.

### Verse 13

[¶13] The Pavement - Λιθοστρωτον, literally, a stone pavement: probably it was that place in the open court where the chair of justice was set, for the prefects of provinces always held their courts of justice in the open air, and which was paved with stones of various colors, like that of Ahasuerus, [Est 1:6], of red, blue, white, and black marble; what we still term Mosaic work, or something in imitation of it; such as the Roman pavements frequently dug up in this and other countries, where the Romans have had military stations.

[¶14] Gabbatha - That is, an elevated place; from גבה gabah, high, raised up; and it is very likely that the judgment seat was considerably elevated in the court, and that the governor went up to it by steps; and perhaps these very steps were what was called the Pavement. John does not say that Lithostroton, or the Pavement, is the meaning of the word Gabbatha; but that the place was called so in the Hebrew. The place was probably called Lithostroton, or the Pavement: the seat of judgment, Gabbatha, the raised or elevated place.

[¶15] In several MSS. and versions, the scribes not understanding the Hebrew word, wrote it variously, Gabbatha, Gabatha, Kapphatha, Kappata, Gennetha, Gennaesa, and Gennesar. Lightfoot conjectures that the pavement here means the room Gazith in the temple, in which the grand council, called the Sanhedrin, held their meetings.

### Verse 14

[¶17] It was the preparation of the Passover - That is, the time in which they were just preparing to kill the paschal lamb. Critics differ widely concerning the time of our Lord's crucifixion; and this verse is variously understood. Some think it signifies merely the preparation of the Sabbath; and that it is called the preparation of the passover, because the preparation of the Sabbath happened that year on the eve of the Passover. Others think that the preparation of the Sabbath is distinctly spoken of in [Joh 19:31], and was different from what is here mentioned. Contending nations may be more easily reconciled than contending critics.

[¶18] The sixth hour - Mark says, [Mar 15:25], that it was the third hour. Τριτη, the third, is the reading of DL, four others, the Chron. Alex., Seuerus Antiochen., Ammonius, with others mentioned by Theophylact. Nonnus, who wrote in the fifth century, reads τριτη, the third. As in ancient times all the numbers were written in the manuscripts not at large but in numeral letters, it was easy for Γ three, to be mistaken for Ϛ six. The Codex Bezae has generally numeral letters instead of words. Bengel observes that he has found the letter Γ gamma, Three, exceedingly like the Ϛ episemon, Six, in some MSS. The major part of the best critics think that τριτη, the third, is the genuine reading. See the note on [Mar 15:25].

[¶19] Behold your king! - This was probably intended as an irony; and, by thus turning their pretended serious apprehensions into ridicule, he hoped still to release him.

### Verse 15

[¶21] Away with him - Αρον: probably this means, kill him. In [Isa 57:1], it is said, και ανδρες, δικαιοι αιρονται, and just men are taken away; that is, according to some, by a violent death.

### Verse 16

[¶23] Then delivered he him - This was not till after he had washed his hands, [Mat 27:24], to show, by that symbolical action, that he was innocent of the death of Christ. John omits this circumstance, together with the insults which Christ received from the soldiers. See [Mat 27:26], etc.; [Mar 15:16], etc.

### Verse 17

[¶25] Bearing his cross - He bore it all alone first; when he could no longer carry the whole through weakness, occasioned by the ill usage he had received, Simon, a Cyrenian, helped him to carry it: see the note on [Mat 27:32].

[¶26] Golgotha - See on [Mat 27:33] (note).

### Verse 18

[¶28] Two other - Matthew and Mark in the parallel places calls them robbers or murderers; they probably belonged to the gang of Barabbas. See about the figure of the cross, and the nature of crucifixion, on [Mat 27:35] (note).

### Verse 19

[¶30] Pilate wrote a title - See on [Mat 27:37] (note).

### Verse 20

[¶32] Hebrew,... Greek,... Latin - See on [Luk 23:38] (note).

[¶33] On [Mat 27:37] (note), I have given this title in Hebrew, Greek, and Latin, as mentioned by this evangelist. The reader, however, will not be displeased to find the same title repeated here in a character which was written in the fourth century, and is probably nearly resembling that used in the earliest ages of Christianity. The Greek and Latin character, which is inserted here, is an exact fac-simile of that in the Codex Bezae, cut and cast at the expense of the University of Cambridge, for Dr. Kipling's edition of that most venerable MS. which contains the Greek text of the four evangelists and Acts; and the Latin text of the same, as it existed before the time of St. Jerome. Having examined the MS. myself, I can say that these types are a very faithful representation of the original.

[¶34] In Hebrew, Ἑβραιστι. יסוע נצריא מלכא דיהודיא

[¶35] In Greek, ἙλληνιϚι. ΙΗΣΟΥΣ Ο ΝΑΖΩΡΕΟΣ Ο ΒΑΣΙΛΕΥΣ ΤΩΝ ΙΟΥΔΑΙΩΝ

[¶36] In Latin, ῬωμαΐϚι.

[¶37] IEHSUS NAZARENUS REX IUDAEORUM

### Verse 22

[¶39] What I have written, I have written - That is, I will not alter what I have written. The Roman laws forbad the sentence to be altered when once pronounced; and as this inscription was considered as the sentence pronounced against our Lord, therefore, it could not be changed: but this form of speech is common in the Jewish writings, and means simply, what is done shall continue. Pilate seems to speak prophetically. This is the king of the Jews: they shall have no other Messiah for ever.

### Verse 23

[¶41] To every soldier a part - So it appears there were four soldiers employed in nailing him to and rearing up the cross.

[¶42] The coat was without seam - Several have seriously doubted whether this can be literally understood, as they imagine that nothing with sleeves, etc. can be woven without a seam. But Baun, de Vest. Sacer. Heb. l. 1, c. 16, has proved, not only that such things were done by the ancients, and are still done in the east, but himself got a loom made, on which these kinds of tunics, vents, sleeves, and all, were woven in one piece. See much on this subject in Calmet. The clothes of a Hindoo are always without a seam; and the Brahmins would not wear clothes that were otherwise made. Besides, the Hindoos have no regular tailors.

[¶43] Our Lord was now in the grand office of high priest, and was about to offer the expiatory victim for the sin of the world. And it is worthy of remark that the very dress he was in was similar to that of the Jewish high priest. The following is the description given of his dress by Josephus, Ant. b. iii. c. 7, s. 4: "Now this coat (χιτων) was not composed of two pieces, nor was it sewed together upon the shoulders and sides, but it was one long vestment, so woven as to have an opening for the neck; not an oblique one, but parted all along the back and breast; it was also parted where the hands were to come out." A little before, the same author says, that "the high priest had a long robe of a blue color, which hung down to the feet, and was put over all the rest." It is likely that this was the same with that upper garment which the soldiers divided among them, it being probably of a costly stuff. I may just add here, that I knew a woman who knit all kinds of clothes, even to the sleeves and button holes, without a seam; and have seen some of the garments which she made; that the thing is possible I have the fullest proof. For an explanation of χιτων and ἱματιον which we translate cloak, and coat, see the note on [Luk 6:29].

## 370. John · 53 of 57

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/370/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/370/#p-N

### Verse 24

[¶1] That the scripture might be fulfilled - These words are found in the common printed text, in [Mat 27:35]; but they are omitted by ABDEFGHKLMSU, Mt. BHV, 150 others; the principal versions, Chrysostom, Titus Bost., Euthymius, Theophylact, Origen, Hilary, Augustin, Juven. See Griesbach's second edition. But in the text of John they are not omitted by one MS., version, or ancient commentator.

[¶2] The words are taken from [Psa 22:18], where it appears they were spoken prophetically of this treatment which Jesus received, upwards of a thousand years before it took place!

[¶3] But it should be remarked that this form of speech, which frequently occurs, often means no more than that the thing so fell out that such a portion of Scripture may be exactly applied to it.

### Verse 25

[¶5] Mary the wife of Cleophas - She is said, in [Mat 27:56], (see the note there), and [Mar 15:40], to have been the mother of James the Less, and of Joses; and this James her son is said, in [Mat 10:3], to have been the son of Alpheus; hence it seems that Alpheus and Cleopas were the same person. To which may be added, that Hegesippus is quoted by Eusebius, Hist. Eccl. l. iii. c. 11, as saying that Cleopas was the brother of Joseph, the husband of the virgin. Theophylact says that Cleopas, (brother of Joseph, the husband of the virgin), having died childless, his brother Joseph married his widow, by whom he had four sons, called by the evangelists the brothers of our Lord, and two daughters, the one named Salome, the other Mary, the daughter of Cleopas, because she was his daughter according to law, though she was the daughter of Joseph according to nature. There are several conjectures equally well founded with this last to be met with in the ancient commentators; but, in many cases, it is very difficult to distinguish the different Marys mentioned by the evangelists.

### Verse 26

[¶7] The disciple - whom he loved - John, the writer of this Gospel.

[¶8] Woman, behold thy son! - This is a remarkable expression, and has been much misunderstood. It conveys no idea of disrespect, nor of unconcern, as has been commonly supposed. In the way of compellation, man! and woman! were titles of as much respect among the Hebrews as sir! and madam! are among us. But why does not Jesus call her mother? Probably because he wished to spare her feelings; he would not mention a name, the very sound of which must have wrung her heart with additional sorrow. On this account he says, Behold thy son! this was the language of pure natural affection: "Consider this crucified man no longer at present as any relative of thine; but take that disciple whom my power shall preserve from evil for thy son; and, while he considers thee as his mother, account him for thy child." It is probable that it was because the keeping of the blessed virgin was entrusted to him that he was the only disciple of our Lord who died a natural death, God having preserved him for the sake of the person whom he gave him in charge. Many children are not only preserved alive, but abundantly prospered in temporal things, for the sake of the desolate parents whom God hast cast upon their care. It is very likely that Joseph was dead previously to this; and that this was the reason why the desolate virgin is committed to the care of the beloved disciple.

### Verse 28

[¶10] I thirst - The scripture that referred to his drinking the vinegar is [Psa 69:21]. The fatigue which he had undergone, the grief he had felt, the heat of the day, and the loss of blood, were the natural causes of this thirst. This he would have borne without complaint; but he wished to give them the fullest proof of his being the Messiah, by distinctly marking how every thing relative to the Messiah, which had been written in the prophets, had its complete fulfillment in him.

### Verse 29

[¶12] A vessel full of vinegar - This was probably that tart small wine which we are assured was the common drink of the Roman soldiers. Our word vinegar comes from the French vin aigre, sour or tart wine; and, although it is probable that it was brought at this time for the use of the four Roman soldiers who were employed in the crucifixion of our Lord, yet it is as probable that it might have been furnished for the use of the persons crucified; who, in that lingering kind of death, must necessarily be grievously tormented with thirst. This vinegar must not be confounded with the vinegar and gall mentioned [Mat 27:34], and [Mar 15:23]. That, being a stupifying potion, intended to alleviate his pain, he refused to drink; but of this he took a little, and then expired, [Joh 19:30].

[¶13] And put it upon hyssop - Or, according to others, putting hyssop about it. A great variety of conjectures have been produced to solve the difficulty in this text, which is occasioned by supposing that the sponge was put on a stalk of hyssop, and that this is the reed mentioned by Matthew and Mark. It is possible that the hyssop might grow to such a size in Judea as that a stalk of it might answer the end of a reed or cane in the case mentioned here; but still it appears to me more natural to suppose that the reed was a distinct thing and that the hyssop was used only to bind the sponge fast to the reed; unless we may suppose it was added for some mystical purpose, as we find it frequently used in the Old Testament in rites of purification. The various conjectures on this point may be seen in Bowyer's Conject. and in Calmet.

### Verse 30

[¶15] It is finished - As if he had said: "I have executed the great designs of the Almighty - I have satisfied the demands of his justice - I have accomplished all that was written in the prophets, and suffered the utmost malice of my enemies; and now the way to the holy of holies is made manifest through my blood." An awful, yet a glorious finish. Through this tragical death God is reconciled to man, and the kingdom of heaven opened to every believing soul. "Shout heaven and earth, this Sum of good to Man!"

[¶16] See the note on [Mat 27:50].

[¶17] The prodigies which happened at our Lord's death, and which are mentioned by the other three evangelists, are omitted by John, because he found the others had sufficiently stated them, and it appears he had nothing new to add.

### Verse 31

[¶19] It was the preparation - Every Sabbath had a preparation which began at the ninth hour (that is, three o'clock) the preceding evening. Josephus, Ant. b. xvi. c. 6, s. 2, recites an edict of the Emperor Augustus in favor of the Jews, which orders, "that no one shall be obliged to give bail or surety on the Sabbath day, nor on the preparation before it, after the ninth hour." The time fixed here was undoubtedly in conformity to the Jewish custom, as they began their preparation at three o'clock on the Friday evening.

[¶20] That the bodies should not remain - For the law, [Deu 21:22], [Deu 21:23], ordered that the bodies of criminals should not hang all night; and they did not wish to have the Sabbath profaned by either taking them down on that day, or letting them hang to disturb the joy of that holy time. Probably their consciences began to sting them for what they had done, and they wished to remove the victim of their malice out of their sight.

[¶21] For that Sabbath day was a high day -

[¶22] 1. Because it was the Sabbath.

[¶23] 2. Because it was the day on which all the people presented themselves in the temple according to the command, [Exo 23:17].

[¶24] 3. Because that was the day on which the sheaf of the first fruits was offered, according to the command, [Lev 23:10], [Lev 23:11]. So that upon this day there happened to be three solemnities in one. - Lightfoot. It might be properly called a high day, because the passover fell on that Sabbath.

[¶25] Their legs might be broken - Lactantius says. l. iv. c. 26, that it was a common custom to break the legs or other bones of criminals upon the cross; and this appears to have been a kind of coup de grace, the sooner to put them out of pain.

### Verse 34

[¶27] With a spear pierced his side - The soldier who pierced our Lord's side has been called by the Roman Catholic writers Longinus, which seems to be a corruption of λογχη, lonche, a spear or dart, the word in the text. They moreover tell us that this man was converted - that it was he who said, Truly this was the Son of God - that he traveled into Cappadocia, and there preached the Gospel of Christ, and received the crown of martyrdom. But this deserves the same credit as the other legends of the Popish Church.

[¶28] Whether it was the right or the left side of Christ that was pierced has been a matter of serious discussion among divines and physicians; and on this subject they are not yet agreed. That it is of no importance we are sure, because the Holy Ghost has not revealed it. Luke Cranache, a famous painter, whose piece of the crucifixion is at Augsburg, has put no wound on either side: when he was asked the reason of this - I will do it, said he, when I am informed Which side was pierced.

[¶29] Blood and water - It may be naturally supposed that the spear went through the pericardium and pierced the heart; that the water proceeded from the former, and the blood from the latter. Ambrose, Augustin, and Chrysostom, make the blood an emblem of the eucharist, and the water an emblem of baptism. Others represent them as the emblems of the old and new covenants. Protestants have thought them the emblems of justification, which is through the blood of the Lamb, and sanctification, which is through the washing of regeneration; and it is in reference to the first notion that they mingle the wine with water in the sacrament of the Lord's supper. The piercing appears to have taken place because his legs were not broken; and, as the law in this case stated that the criminals were to continue on the cross till they died, the side of our Lord was pierced to secure the accomplishment of the law; and the issuing of the blood and water appears to be only a natural effect of the above cause, and probably nothing mystical or spiritual was intended by it. However, it affords the fullest proof that Jesus died for our sins. Dr. Lightfoot thinks that there is a reference here to the rock in the wilderness which Moses smote twice, and which, according to the Jews, Shemoth Rabba, fol. 122, "poured out blood at the first stroke, and water at the second." Now St. Paul says, [1Cor 10:4], That rock was Christ; and here the evangelist says, the soldier pierced his side, and there came out blood and water. St. John therefore, in what he asserts in the 35th and 36th verses, wishes to call the attention of the Jews to this point, in order to show them that this Jesus was the true Messiah, who was typified by the rock in the wilderness. He knoweth that he saith true, that ye might believe.

### Verse 35

[¶31] He that saw it - Most probably John himself, who must have been pretty near the cross to have been able to distinguish between the blood and the water, as they issued from the side of our blessed Lord.

[¶32] And he knoweth - This appears to be an appeal to the Lord Jesus, for the truth of the testimony which he had now delivered. But why such a solemn appeal, unless there was something miraculous in this matter? It might appear to him necessary:

[¶33] 1. Because the other evangelists had not noticed it.

[¶34] 2. Because it contained the most decisive proof of the death of Christ: as a wound such as this was could not have been inflicted, (though other causes had been wanting), without occasioning the death of the person; and on his dying for men depended the salvation of the world. And,

[¶35] 3. Because two important prophecies were fulfilled by this very circumstance, both of which designated more particularly the person of the Messiah. A bone of him shall not be broken, [Exo 12:46]; [Num 9:12]; [Psa 34:20]. They shall look upon him whom they pierced, [Zac 12:10]; [Psa 22:16].

### Verse 38

[¶37] Joseph of Arimathea - See on [Mat 27:57-60] (note); and particularly [Mar 15:42], [Mar 15:43] (note).

### Verse 39

[¶39] Nicodemus - See on [Joh 3:1] (note), etc.

[¶40] Myrrh and aloes - Which drugs were used to preserve bodies from putrefaction. Calmet says that the aloes mentioned here is a liquor which runs from an aromatic tree, and is widely different from that called aloes among us.

[¶41] Some have objected that a hundred pounds' weight of myrrh and aloes was enough to embalm two hundred dead bodies; and instead of ἑκατον, a hundred, some critics have proposed to read ἑκατερων - a mixture of myrrh and aloes, of about a pound Each. See Bowyer's Conjectures. But it may be observed that great quantities of spices were used for embalming dead bodies, when they intended to show peculiar marks of respect to the deceased. A great quantity was used at the funeral of Aristobulus; and it is said that five hundred servants bearing aromatics attended the funeral of Herod: see Josephus, Ant. b. xv. c. 3, s. 4; and b. xvii. c. 8, s. 3: and fourscore pounds of spices were used at the funeral of R. Gamaliel the elder. See Wetstein in loc.

### Verse 40

[¶43] Wound it in linen - See on [Joh 11:44] (note).

### Verse 41

[¶45] There was a garden - It was an ancient custom for particular families to have burying places in their gardens. See [2Kgs 21:18], [2Kgs 21:26].

## 371. John · 54 of 57

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/371/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/371/#p-N

[¶0] New sepulchre - See on [Mat 27:60] (note).

### Verse 42

[¶2] Because of the Jews' preparation - From this it may be conjectured that they had designed to have put him in a more magnificent tomb; or, that they intended to make one expressly for himself after the passover: or, that they had designed to have put him somewhere else, but could not do it for want of time; and that they put him here because the tomb was nigh. It appears plainly, from embalming, etc., that none of these persons had any hope of the resurrection of Christ. They considered him as a great and eminent prophet, and treated him as such.

[¶3] 1. In the burial of our Lord, a remarkable prophecy was fulfilled: His death was appointed with the wicked; and with a rich man was his tomb. See Lowth on [Isa 53:9]. Every thing attending his mock trial, his passion, his death, his burial, etc., afforded the fullest proof of his innocence. In still continuing to reject him, the Jews seem to have exceeded the ordinary bounds of incredulity and callousness of heart. One might imagine that a candid attention to the Gospel facts, collated with those passages in the law and in the prophets which they acknowledge to speak of the Messiah, would be sufficient to furnish them with the utmost evidence and fullest conviction that he is the Christ, and that they are to expect none other. But where people once make a covenant with unbelief, argument, reason, demonstration, and miracles themselves, fail to convince them. As their conviction, through this obstinacy, is rendered impossible, it belongs to God's justice to confound them. At present they have scarcely any correct knowledge of the true God; and, while they continue to reject the genuine faith, they are capable of crediting the most degrading absurdities.

[¶4] 2. The holy sepulchre, or what has long passed for the burial place of our Lord, is now no more! On the following information the reader may depend: "On the night of October 11, 1808, the Church of the Holy Sepulchre was discovered to be on fire; and between five and six in the morning the burning cupola, with all the melting and boiling lead upon it, fell in. The excessive heat which proceeded from this immense mass of liquid fire, caused not only the marble columns, which supported the gallery, to burst; but likewise the marble floor of the Church, together with the pilasters and images in bas relief that decorate the chapel, containing the holy sepulchre, situated in the centre of the church. Shortly after, the massive columns which supported the gallery, fell down, together with the whole of the walls." Thus has perished the famous church raised by the Empress Helena fourteen hundred years ago, over the place where the body of our blessed Lord was supposed to have been deposited, while he lay under the power of death. And thus has perished an engine of superstition, fraud, and imposture. To the most sinful purposes has this holy sepulchre been abused. The Greeks and Armenians have pretended that, on every Easter-eve, fire descends from heaven, and kindles all the lamps and candles in the place; and immense crowds of pilgrims frequent this place, on these occasions, in order to witness this ceremony, to light a taper at this sacred flame, and with these candles to singe and daub pieces of linen, which are afterwards to serve for winding sheets; for, says Mr. Maundrell, who was present, April 3rd, 1697, and witnessed the whole of this absurd and abominable ceremony, "it is the opinion of these poor people that, if they can but have the happiness to be buried in a shroud smutted with this celestial fire, it will certainly secure them from the flames of hell."

[¶5] See the whole of his circumstantial account of this imposture, and the ridiculous and abominable ceremonies with which it is accompanied, in his Journey from Aleppo to Jerusalem, edit. 5th, pp. 94-97; and let the reader thank God that he is not degraded with a superstition that renders the grace of the Gospel of none effect.

### Introduction

[¶7] Mary Magdalene, coming early to the sepulchre, finds it empty, and runs and tells Peter, [Joh 20:1], [Joh 20:2]. Peter and John run to the tomb, and find all as Mary had reported, [Joh 20:3-10]. Mary sees a vision of angels in the tomb, [Joh 20:11-13]. Jesus himself appears to her, and sends her with a message to the disciples, [Joh 20:14-18]. He appears to the disciples, gives the fullest proof of the reality of his resurrection, and communicates to them a measure of the Holy Spirit, [Joh 20:19-23]. The determined incredulity of Thomas, [Joh 20:24], [Joh 20:25]. Eight days after, Jesus appears again to the disciples, Thomas being present, to whom he gives the proofs he had desired, [Joh 20:26], [Joh 20:27]. Thomas is convinced, and makes a noble confession, [Joh 20:28]. Our Lord's reflections on his case, [Joh 20:29]. Various signs done by Christ, not circumstantially related, [Joh 20:30]. Why others are recorded, [Joh 20:31].

[¶8] All that John relates concerning the resurrection of our Lord he has collected partly from the account given by Mary Magdalene, and partly from his own observations. From Mary he derived the information given, [Joh 20:1], [Joh 20:2], and from [Joh 20:11-18]. From his own actual knowledge, what he relates, [Joh 3:3-10], [Joh 3:19-29], and the whole of John 21:1-25. It is supposed that he details the account given by Mary, without altering any circumstance, and without either addition or retrenchment. See Rosenmuller.

### Verse 1

[¶10] The first day of the week - On what we call Sunday morning, the morning after the Jewish Sabbath. As Christ had been buried in haste, these holy women had bought aromatics, [Mar 16:1]; [Luk 24:1], to embalm him afresh, and in a more complete manner than it could have been done by Joseph and Nicodemus. John only mentions Mary of Magdala, because he appears to wish to give a more detailed history of her conduct than of any of the rest; but the other evangelists speak of three persons who went together to the tomb, viz. Mary of Magdala, Mary the mother of James, and Salome: [Mat 28:1]; [Mar 16:1].

### Verse 2

[¶12] Then she runneth - This was after the women had seen the angels, who said he was risen from the dead, [Luk 24:4]. She told, not only Peter and John, but the other apostles also, [Mat 28:8]; but only the two disciples above mentioned went to the tomb to see whether what she had said was true.

[¶13] They have taken away the Lord - She mentions nothing of what the angels had said, in her hurry and confusion; she speaks things only by halves; and probably the vision of angels might have appeared to her only as an illusion of her own fancy, and not to be any farther regarded.

### Verse 4

[¶15] Outrun Peter - Not because he had a greater desire to see into the truth of these things; but because he was younger, and lighter of foot.

### Verse 5

[¶17] Went he not in - Why? Because he was fully satisfied that the body was not there. But why did he not seize upon the linen clothes, and keep them as a most precious relic? Because he had too much religion and too much sense; and the time of superstition and nonsense was not yet arrived, in which bits of rotten wood, rags of rotten cloth, decayed bones (to whom originally belonging no one knows) and bramble bushes, should become objects of religious adoration.

### Verse 6

[¶19] Seeth the linen clothes lie - Θεωπει: from θεαομαι, to behold, and ὁραω, to see - to look steadily at any thing, so as to discover what it is, and to be satisfied with viewing it.

### Verse 7

[¶21] Wrapped together in a place by itself - The providence of God ordered these very little matters, so that they became the fullest proofs against the lie of the chief priests, that the body had been stolen away by the disciples. If the body had been stolen away, those who took it would not have stopped to strip the clothes from it, and to wrap them up, and lay them by in separate places.

### Verse 8

[¶23] That other disciple - John.

[¶24] Saw - That the body was not there.

[¶25] And believed - That it had been taken away, as Mary had said; but he did not believe that he was risen from the dead. See what follows.

### Verse 9

[¶27] They knew not the scripture - Viz. [Psa 16:9], [Psa 16:10] : Thou wilt not leave my soul in hell - כי לא תעזב נפשי לשאול ki lo taazob naphshi l'sheol - For thou wilt not abandon my life to the grave, nor suffer thy Holy One to see corruption. It was certainly a reproach to the disciples that they had not understood this prophecy, when our Lord had given them often the most direct information concerning it. Christ had referred to the history of Jonah, [Mat 12:40], which was at once the type and the proof of his own resurrection. However, this ingenuous confession of John, in a matter so dishonorable to himself, is a full proof of his sincerity, and of the truth of his narration.

### Verse 10

[¶29] Unto their own home - Either to their own houses, if they still had any; or to those of their friends, or to those where they had a hired lodging, and where they met together for religious purposes. See [Joh 20:19].

### Verse 11

[¶31] But Mary stood without - She remained some time after Peter and John had returned to their own homes.

### Verse 12

[¶33] Seeth two angels - See on [Joh 20:6] (note). She knew these to be angels by their white and glistening robes. Matthew and Mark mention but one angel - probably that one only that spoke, [Joh 20:13].

[¶34] One at the head, and the other at the feet - So were the cherubim placed at each end of the mercy-seat: [Exo 25:18], [Exo 25:19]. Lightfoot.

### Verse 13

[¶36] They have taken away my Lord - It was conjectured, on [Joh 19:42], that the body of our Lord was only put here for the time being, that, after the Sabbath, they might carry it to a more proper place. Mary seems to refer to this: They have taken away my Lord, and I know not where they have laid him. This removal she probably attributed to some of our Lord's disciples, or to some of his friends.

### Verse 14

[¶38] She turned herself back - Or, εστραφη εις τα οπισω, she was turned back, i.e. to go again with the other women to Jerusalem, who had already departed; but she had not as yet gone so far as to be out of the garden.

[¶39] Knew not that it was Jesus - John has here omitted what the angels said to the women, about Christ's being risen; probably because it was so particularly related by the other evangelists: [Mat 28:5-7]; [Mar 16:6], [Mar 16:7]; [Luk 24:5-7]. Mary was so absorbed in grief that she paid but little attention to the person of our Lord, and therefore did not at first discern it to be him; nor could she imagine such an appearance possible, as she had no conception of his resurrection from the dead. She was therefore every way unprepared to recognize the person of our Lord.

### Verse 15

[¶41] Supposing him to be the gardener - Κηπουρος, the inspector or overseer of the garden, from κηπος, a garden, and ουρος, an inspector - the person who had the charge of the workmen, and the care of the produce of the garden; and who rendered account to the owner.

[¶42] And I will take him away - How true is the proverb, Love feels no load! Jesus was in the prime of life when he was crucified, and had a hundred pounds weight of spices added to his body; and yet Mary thinks of nothing less than carrying him away with her, if she can but find where he is laid!

### Verse 16

[¶44] Mary - This word was no doubt spoken with uncommon emphasis; and the usual sound of Christ's voice accompanied it, so as immediately to prove that it must be Jesus. What transports of joy must have filled this woman's heart! Let it be remarked that Mary Magdalene sought Jesus more fervently, and continued more affectionately attached to him than any of the rest: therefore to her first, Jesus is pleased to show himself, and she is made the first herald of the Gospel of a risen Savior.

## 372. John · 55 of 57

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/372/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/372/#p-N

[¶0] After Mary's exclamation of Rabboni, and its interpretation by the evangelist, one MS., the later Syriac, Syriac Hieros., and three copies of the Itala, add και προσεδραμεν ἁψασθαι αυτου, And she ran to embrace, or cling to him. Then our Lord's words come in with the reason for them.

### Verse 17

[¶2] Touch me not - Μη μου ἁπτου, Cling not to me. Ἁπτομαι has this sense in [Job 31:7], where the Septuagint use it for the Hebrew דבק dabak, which signifies to cleave, cling, stick, or be glued to. From [Mat 28:9], it appears that some of the women held him by the feet and worshipped him. This probably Mary did; and our Lord seems to have spoken to her to this effect: "Spend no longer time with me now: I am not going immediately to heaven - you will have several opportunities of seeing me again: but go and tell my disciples, that I am, by and by, to ascend to my Father and God, who is your Father and God also. Therefore, let them take courage."

### Verse 18

[¶4] Told the disciples - that he had spoken these things - St. Mark says, [Mar 16:11], that the afflicted apostles could not believe what she had said. They seem to have considered it as an effect of her troubled imagination.

### Verse 19

[¶6] The doors were shut - for fear of the Jews - We do not find that the Jews designed to molest the disciples: that word of authority which Christ spoke, [Joh 18:8], Let these go away - had prevented the Jews from offering them any injury; but, as they had proceeded so far as to put Christ to death, the faith of the disciples not being very strong, they were led to think that they should be the next victims if found. Some think, therefore, that they had the doors not only shut, but barricadoed: nevertheless Jesus came in, the doors being shut, i.e. while they continued shut. But how? By his almighty power: and farther we know not. Yet it is quite possible that no miraculous influence is here intended. The doors might be shut for fear of the Jews; and Jesus might open them, and enter in the ordinary way. Where there is no need for a miracle, a miracle is never wrought. See on [Joh 20:30] (note).

[¶7] The evangelist has omitted the appearing of our Lord to the other women who came from the tomb, [Mat 28:9], and that to the two disciples who were going to Emmaus, [Luk 24:13], etc., which all happened in the course of this same day.

[¶8] Peace be unto you - His usual salutation and benediction. May every blessing of heaven and earth which you need be granted unto you!

### Verse 20

[¶10] He showed unto them his hands and his side - So it appears that his body bore the marks of the nails and the spear; and these marks were preserved that the disciples might be the more fully convinced of the reality of his resurrection.

### Verse 21

[¶12] Even so send I you - As I was sent to proclaim the truth of the Most High, and to convert sinners to God, I send you for the very same purpose, clothed with the very same authority, and influenced by the very same Spirit.

### Verse 22

[¶14] He breathed on them - Intimating, by this, that they were to be made new men, in order to be properly qualified for the work to which he had called them; for in this breathing he evidently alluded to the first creation of man, when God breathed into him the breath of lives, and he became a living soul: the breath or Spirit of God (רוח אלהים ruach Elohim) being the grand principle and cause of his spiritual and Divine life.

[¶15] Receive ye the Holy Ghost - From this act of our Lord, the influences of the Holy Spirit on the souls of men have been termed his inspiration; from in, into, and spiro, I breathe. Every word of Christ which is received in the heart by faith comes accompanied by this Divine breathing; and, without this, there is neither light nor life. Just as Adam was before God breathed the quickening spirit into him, so is every human soul till it receives this inspiration. Nothing is seen, known, discerned, or felt of God, but through this. To every private Christian this is essentially requisite; and no man ever did or ever can preach the Gospel of God, so as to convince and convert sinners, without it. "There are many (says pious Quesnel) who extol the dignity of the apostolic mission, and compare that of bishops and pastors with that of Christ; but with what shame and fear ought they to be filled, if they do but compare the life and deportment of Christ with the lives and conversation of those who glory in being made partakers of his mission. They may depend on it that, if sent at all, they are only sent on the same conditions, and for the same end, namely - to preach the truth, and to establish the kingdom of God, by opposing the corruption of the world; and by acting and suffering to the end, for the advancement of the glory of God. That person is no other than a monster in the Church who, by his sacred office, should be a dispenser of the Spirit, and who, by the corruption of his own heart, and by a disorderly, worldly, voluptuous, and scandalous life, is, at the same time, a member and instrument of the devil."

### Verse 23

[¶17] Whose soever sins ye remit - See the notes on [Mat 16:19]; [Mat 18:18]. It is certain God alone can forgive sins; and it would not only be blasphemous, but grossly absurd, to say that any creature could remit the guilt of a transgression which had been committed against the Creator. The apostles received from the Lord the doctrine of reconciliation, and the doctrine of condemnation. They who believed on the Son of God, in consequence of their preaching, had their sins remitted; and they who would not believe were declared to lie under condemnation. The reader is desired to consult the note referred to above, where the custom to which our Lord alludes is particularly considered. Dr. Lightfoot supposes that the power of life and death, and the power of delivering over to Satan, which was granted to the apostles, is here referred to. This was a power which the primitive apostles exclusively possessed.

### Verse 24

[¶19] Thomas - called Didymus - See this name explained, [Joh 11:16] (note).

[¶20] Was not with them - And, by absenting himself from the company of the disciples, he lost this precious opportunity of seeing and hearing Christ; and of receiving (at this time) the inestimable blessing of the Holy Ghost. Where two or three are assembled in the name of Christ, he is in the midst of them. Christ had said this before: Thomas should have remembered it, and not have forsaken the company of the disciples. What is the consequence? - His unbelief becomes 1st. Utterly unreasonable. Ten of his brethren witnessed that they had seen Christ, [Joh 20:25]; but he rejected their testimony. 2dly. His unbelief became obstinate: he was determined not to believe on any evidence that it might please God to give him: he would believe according to his own prejudices, or not at all. 3dly. His unbelief became presumptuous and insolent: a view of the person of Christ will not suffice: he will not believe that it is he, unless he can put his finger into the holes made by the nails in his Lord's hand, and thrust his hand into the wound made by the spear in his side.

[¶21] Thomas had lost much good, and gained much evil, and yet was insensible of his state. Behold the consequences of forsaking the assemblies of God's people! Jesus comes to the meeting - a disciple is found out of his place, who might have been there; and he is not only not blessed, but his heart becomes hardened and darkened through the deceitfulness of sin. It was through God's mere mercy that ever Thomas had another opportunity of being convinced of his error. Reader! take warning.

### Verse 26

[¶23] After eight days - It seems likely that this was precisely on that day se'nnight, on which Christ had appeared to them before; and from this we may learn that this was the weekly meeting of the apostles; and, though Thomas was not found at the former meeting, he was determined not to be absent from this. According to his custom, Jesus came again; for he cannot forget his promise - two or three are assembled in his name; and he has engaged to be among them.

### Verse 27

[¶25] Then saith he to Thomas - Through his infinite compassion, he addressed him in a particular manner; condescending in this case to accommodate himself to the prejudices of an obstinate, though sincere, disciple.

[¶26] Reach hither thy finger, etc. - And it is very probable that Thomas did so; for his unbelief was too deeply rooted to be easily cured.

### Verse 28

[¶28] Thomas answered, etc. - Those who deny the Godhead of Christ would have us to believe that these words are an exclamation of Thomas, made through surprise, and that they were addressed to the Father and not to Christ. Theodore of Mopsuestia was the first, I believe, who gave the words this turn; and the fifth Ecumenic council, held at Constantinople, anathematized him for it. This was not according to the spirit of the Gospel of God. However, a man must do violence to every rule of construction who can apply the address here to any but Christ. The text is plain: Jesus comes in - sees Thomas, and addresses him; desiring him to come to him, and put his finger into the print of the nails, etc. Thomas, perfectly satisfied of the reality of our Lord's resurrection, says unto him, - My Lord! and My God! i.e. Thou art indeed the very same person, - my Lord whose disciple I have so long been; and thou art my God, henceforth the object of my religious adoration. Thomas was the first who gave the title of God to Jesus; and, by this glorious confession, made some amends for his former obstinate incredulity. It is worthy of remark, that from this time forward the whole of the disciples treated our Lord with the most supreme respect, never using that familiarity towards him which they had often used before. The resurrection from the dead gave them the fullest proof of the divinity of Christ. And this, indeed, is the use which St. John makes of this manifestation of Christ. See [Joh 20:30], [Joh 20:31]. Bishop Pearce says here: "Observe that Thomas calls Jesus his God, and that Jesus does not reprove him for it, though probably it was the first time he was called so." And, I would ask, could Jesus be jealous of the honor of the true God - could he be a prophet - could he be even an honest man, to permit his disciple to indulge in a mistake so monstrous and destructive, if it had been one?

### Verse 29

[¶30] Thomas - This word is omitted by almost every MS., version, and ancient commentator of importance.

[¶31] Blessed are they, etc. - Thou hast seen, and therefore thou hast believed, and now thou art blessed; thou art now happy - fully convinced of my resurrection; yet no less blessed shall all those be who believe in my resurrection, without the evidence thou hast had. From this we learn that to believe in Jesus, on the testimony of his apostles, will put a man into the possession of the very same blessedness which they themselves enjoyed. And so has God constituted the whole economy of grace that a believer, at eighteen hundred years' distance from the time of the resurrection, suffers no loss because he has not seen Christ in the flesh. The importance and excellence of implicit faith in the testimony of God is thus stated by Rab. Tanchum: "Rab. Simeon ben Lachesh saith, The proselyte is more beloved by the holy blessed God than that whole crowd that stood before Mount Sinai; for unless they had heard the thundering, and seen the flames and lightning, the hills trembling, and the trumpets sounding, they had not received the law. But the proselyte hath seen nothing of all this, and yet he hath come in, devoting himself to the holy blessed God, and hath taken upon him (the yoke of) the kingdom of heaven."

[¶32] Reader! Christ died for thee! - believe, and thou shalt be saved, and become as blessed and as happy as an apostle.

### Verse 30

[¶34] Many other signs truly did Jesus, etc. - That is, besides the two mentioned here. [Joh 20:19], [Joh 20:26], viz. Christ's entering into the house in a miraculous manner twice, notwithstanding the doors were fast shut: see on [Joh 20:19] (note). The other miracles which our Lord did, and which are not related here, were such as were necessary to the disciples only, and therefore not revealed to mankind at large. There is nothing in the whole revelation of God but what is for some important purpose, and there is nothing left out that could have been of any real use.

### Verse 31

[¶36] That ye might believe - What is here recorded is to give a full proof of the Divinity of Christ; that he is the promised Messiah; that he really suffered and rose again from the dead; and that through him every believer might have eternal life.

[¶37] Life - Several MSS., versions, and fathers read eternal life, and this is undoubtedly the meaning of the word, whether the various reading be admitted or not.

[¶38] Grotius has conjectured that the Gospel, as written by St. John, ended with this chapter, and that the following chapter was added by the Church of Ephesus. This conjecture is supported by nothing in antiquity. It is possible that these two last verses might have formerly been at the conclusion of the last chapter, as they bear a very great similarity to those that are found there; and it is likely that their true place is between the 24th and 25th verses of the succeeding chapter; with the latter of which they in every respect correspond, and with it form a proper conclusion to the book. Except this correspondence, there is no authority for changing their present position.

[¶39] After reading the Gospel of John, his first Epistle should be next taken up: it is written exactly in the same spirit, and keeps the same object steadily in view. As John's Gospel may be considered a supplement to the other evangelists, so his first Epistle may be considered a supplement and continuation to his own Gospel. In some MSS. the epistles follow this Gospel, not merely because the transcribers wished to have all the works of the same writer together, but because there was such an evident connection between them. The first Epistle is to the Gospel as a pointed and forcible application is to an interesting and impressive sermon.

### Introduction

[¶41] Jesus shows himself to the disciples at the sea of Tiberias, [Joh 21:1-5]. The miraculous draught of fishes, [Joh 21:6-11]. He dines with his disciples, [Joh 21:12-14]. Questions Peter concerning his love to him, and gives him commission to feed his sheep, [Joh 21:15-17]. Foretells the manner of Peter's death, [Joh 21:18], [Joh 21:19]. Peter inquires concerning John, and receives an answer that was afterwards misunderstood, [Joh 21:20-23]. John's concluding testimony concerning the authenticity of his Gospel, and the end for which it was written, [Joh 21:24], [Joh 21:25].

### Verse 1

[¶43] Jesus showed himself again - After that our Lord had appeared several times to the women, and to the apostles at Jerusalem, and at the tomb, he bade them go into Galilee, giving them the promise of meeting them there: [Mat 28:7]; [Mar 16:7]. This promise we find he fulfilled in the way John relates here. This was the seventh appearance of our Lord after the resurrection. Matthew, [Mat 28:16], has but just mentioned it: of it the rest of the evangelists say nothing, and this is the reason why John gives it so particularly.

## 373. John · 56 of 57

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/373/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/373/#p-N

### Verse 3

[¶1] Peter saith - I go a fishing - Previously to the crucifixion of our Lord, the temporal necessities of himself and his disciples appear to have been supplied by the charity of individuals: [Luk 8:3]. As it is probable that the scandal of the cross had now shut up this source of support, the disciples, not fully knowing how they were to be employed, purposed to return to their former occupation of fishing, in order to gain a livelihood; and therefore the seven, mentioned [Joh 21:2], embarked on the sea of Tiberias, otherwise called the sea of Galilee.

[¶2] That night they caught nothing - God had so ordered it, that they might be the more struck with the miracle which he afterwards wrought.

### Verse 4

[¶4] Knew not that it was Jesus - Probably because it was either not light enough, or he was at too great a distance, or he had assumed another form, as in [Mar 16:12]; otherwise his person was so remarkable that all his disciples readily knew him when he was at hand: see [Joh 21:12].

### Verse 5

[¶6] Children - Παιδια, a term of familiarity and affectionate kindness: it is the vocative case plural of παιδιον, which is the diminutive of παις, and literally signifies little children, or beloved children. How the margin has made sirs out of it I cannot conceive.

[¶7] Any meat - Προσφαγιον from προς, besides, and φαγω, I eat; any thing that is eaten with bread, or such like solid substances, to make the deglutition the more easy: here it evidently means any kind of fish; and our Lord seems to have appeared at first in the character of a person who wished to purchase a part of what they had caught: see the note on [Joh 6:9].

### Verse 6

[¶9] And ye shall find - The Ethiopic, three copies of the Itala, and St. Cyril, add, They said therefore unto him, we have labored all the night and caught nothing, nevertheless at thy command we will let down the net. This is borrowed from [Luk 5:5].

[¶10] For the multitude of fishes - This was intended as an emblem of the immense number of souls which should be converted to God by their ministry; according to the promise of Christ, [Mat 4:19].

### Verse 7

[¶12] His fisher's coat - Or, his upper coat. Επενδυτην, from επι, upon, and ενδυω, I clothe; something analagous to what we term a great coat or surtout.

[¶13] He was naked - He was only in his vest. Γυμνος, naked, is often used to signify the absence of this upper garment only. In [1Sam 19:24], when Saul had put off his ἱματια, upper garments, he is said to have been γυμνος, naked; and David, when girded only with a linen ephod, is said to have been uncovered, in [2Sam 6:14], [2Sam 6:20]. To which may be added what we read in the Sept. [Job 22:6], Thou hast taken away the covering of the naked; αμφιασιν γυμνων, the plaid or blanket in which they wrapped themselves, and besides which they had none other. In this sense it is that Virgil says, Geor. i. 299: Nudus ara, sere nudus, i.e. strip off your upper garments, and work till you sweat. See more examples in Bp. Pearce.

[¶14] Cast himself into the sea - It is likely that they were in very shallow water; and, as they were only two hundred cubits from the land, (about one hundred and thirty-two English yards), it is possible that Peter only stepped into the water that he might assist them to draw the boat to land, which was now heavily laden. It is not likely that he went into the water in order to swim ashore; had he intended this, it is not to be supposed that he would have put his great coat on, which must have been an essential hinderance to him in getting to shore.

### Verse 8

[¶16] Dragging the net - It is probable that this was that species of fishing in which the net was stretched from the shore out into the sea; the persons who were in the boat, and who shot the net, fetched a compass, and bringing in a hawser, which was attached to the other end of the net, those who were on shore helped them to drag it in. As the net was sunk with weights to the bottom, and the top floated on the water by corks, or pieces of light wood, all the fish that happened to come within the compass of the net were of course dragged to shore. The sovereign power of Christ had in this case miraculously collected the fish to that part where he ordered the disciples to cast the net.

### Verse 9

[¶18] They saw a fire, etc. - This appears to have been a new miracle. It could not have been a fire which the disciples had there, for it is remarked as something new; besides, they had caught no fish, [Joh 21:5], and here was a small fish upon the coals, and a loaf of bread provided to eat with it. The whole appears to have been miraculously prepared by Christ.

### Verse 12

[¶20] Come and dine - Δευτε αριϚησατε. Though this is the literal translation of the word, yet it must be observed that it was not dinner time, being as yet early in the morning, [Joh 21:4]; but Kypke has largely shown that the original word is used by Homer, Xenophon, and Plutarch, to signify breakfast, or any early meal, as well as what we term dinner. It might perhaps appear singular, otherwise it would be as agreeable to the use of the Greek word, to have translated it, come and breakfast.

[¶21] Durst ask him - Ever since the confession of Thomas, a proper awe of the Deity of Christ had possessed their minds.

### Verse 13

[¶23] And giveth them - Eating likewise with them, as Luke expressly says: [Luk 24:43].

### Verse 14

[¶25] This is now the third time - That is, this was the third time he appeared unto the apostles, when all or most of them were together. He appeared to ten of them, [Joh 20:19]; again to eleven of them, [Joh 20:26]; and at this time to seven of them, [Joh 21:2]. But, when the other evangelists are collated, we shall find that this was the seventh time in which he had manifested himself after he arose from the dead. 1st. He appeared to Mary of Magdala, [Mar 16:9]; [Joh 20:15], [Joh 20:16]. 2ndly, To the holy women who came from the tomb. [Mat 28:9]. 3dly, To the two disciples who went to Emmaus, [Luk 24:13], etc. 4thly, To St. Peter alone, [Luk 24:34]. 5thly, To the ten, in the absence of Thomas, [Joh 20:19]. 6thly, Eight days after to the eleven, Thomas being present; [Joh 20:26]. 7thly, To the seven, mentioned in [Joh 21:2]; which was between the eighth and fortieth day after his resurrection. Besides these seven appearances, he showed himself, 8thly, To the disciples on a certain mountain in Galilee, [Mat 28:16].

[¶26] If the appearance mentioned by St. Paul, [1Cor 15:6], to upwards of 500 brethren at once - if this be not the same with his appearance on a mountain in Galilee, it must be considered the ninth. According to the same apostle, he was seen of James, [1Cor 15:7], which may have been the tenth appearance. And, after this, to all the apostles, when, at Bethany, he ascended to heaven in their presence. See [Mar 16:19], [Mar 16:20]; [Luk 24:50-53]; [Act 1:3-12]; [1Cor 15:7]. This appears to have been the eleventh time in which he distinctly manifested himself after his resurrection. But there might have been many other manifestations, which the evangelists have not thought proper to enumerate, as not being connected with any thing of singular weight or importance.

### Verse 15

[¶28] Simon lovest thou me - Peter had thrice denied his Lord, and now Christ gives him an opportunity in some measure to repair his fault by a triple confession.

[¶29] More than these? - This was a kind of reproach to Peter: he had professed a more affectionate attachment to Christ than the rest; he had been more forward in making professions of friendship and love than any of the others; and no one (Judas excepted) had treated his Lord so basely. As he had before intimated that his attachment to his Master was more than that of the rest, our Lord now puts the question to him, Dost thou love me more than these? To which Peter made the most modest reply - Thou knowest I love thee, but no longer dwells on the strength of his love, nor compares himself with even the meanest of his brethren. He had before cast the very unkind reflection on his brethren, Though all be offended because of thee, yet will I never be offended, [Mat 26:33]. But he had now learned, by dreadful experience, that he who trusteth his own heart is a fool; and that a man's sufficiency for good is of the Lord alone.

[¶30] The words, more than these, Bishop Pearce thinks refer to the provisions they were eating, or to their secular employments; for says he, "It does not seem probable that Jesus should put a question to Peter which he could not possibly answer; because he could only know his own degree of love for Jesus, not that of the other disciples." But it appears to me that our Lord refers to the profession made by Peter, which I have quoted above.

[¶31] It is remarkable that in these three questions our Lord uses the verb αγαπαω, which signifies to love affectionately, ardently, supremely, perfectly - see the note on [Mat 21:37]; and that Peter always replies, using the verb φιλεω, which signifies to love, to like, to regard, to feel friendship for another. As if our Lord had said, "Peter, dost thou love me ardently and supremely?" To which he answers, "Lord, I feel an affection for thee - I do esteem thee - but dare, at present, say no more."

[¶32] There is another remarkable change of terms in this place. In [Joh 21:15], [Joh 21:17], our Lord uses the verb βοσκδω, to feed, and in [Joh 21:16] he uses the word ποιμαινω, which signifies to tend a flock, not only to feed, but to take care of, guide, govern, defend, etc., by which he seems to intimate that it is not sufficient merely to offer the bread of life to the congregation of the Lord, but he must take care that the sheep be properly collected, attended to, regulated, guided, etc.; and it appears that Peter perfectly comprehended our Lord's meaning, and saw that it was a direction given not only to him, and to the rest of the disciples, but to all their successors in the Christian ministry; for himself says, [1Jn 5:2] : Feed the flock of God (ποιμανατε το ποιμνιον του Θεου) which is among you, taking the oversight (επισκοπουντες, acting as superintendents and guardians), not by constraint, but willingly; not for filthy lucre, but of a ready mind. Every spiritual shepherd of Christ has a flock, composed of Lambs - young converts, and Sheep - experienced Christians, to feed, guide, regulate, and govern. To be properly qualified for this, his wisdom and holiness should always exceed those of his flock. Who is sufficient for these things? The man who lives in God, and God in him.

[¶33] To the answer of Christ, in [Joh 21:16], the later Syriac adds, If thou lovest me and esteemest me, feed my sheep.

### Verse 17

[¶35] Peter was grieved - Fearing, says St. Chrysostom, lest Christ saw something in his heart which he saw not himself, and which might lead to another fall; and that Christ was about to tell him of it, as he had before predicted his denial.

### Verse 18

[¶37] Thou shalt stretch forth thy hands - Wetstein observes that it was a custom at Rome to put the necks of those who were to be crucified into a yoke, and to stretch out their hands and fasten them to the end of it; and having thus led them through the city they were carried out to be crucified. See his note on this place. Thus then Peter was girded, chained, and carried whither he would not - not that he was unwilling to die for Christ; but he was a man - he did not love death; but he loved his life less than he loved his God.

### Verse 19

[¶39] Should glorify God - Ancient writers state that, about thirty-four years after this, Peter was crucified; and that he deemed it so glorious a thing to die for Christ that he begged to be crucified with his head downwards, not considering himself worthy to die in the same posture in which his Lord did. So Eusebius, Prudentius, Chrysostom, and Augustin. See Calmet.

[¶40] Follow me - Whether our Lord meant by these words that Peter was to walk with him a little way for a private interview, or whether he meant that he was to imitate his example, or be conformed to him in the manner of his death, is very uncertain.

### Verse 22

[¶42] If I will that he tarry till I come - There are several opinions concerning this: the following are the principal.

[¶43] 1. Some have concluded from these words that John should never die. Many eminent men, ancients and moderns, have been and are of this opinion.

[¶44] 2. Others thought that our Lord intimated that John should live till Christ came to judge and destroy Jerusalem. On this opinion it is observed that Peter, who was the oldest of the apostles, died in the year 67, which, says Calmet, was six years before the destruction of Jerusalem; and that John survived the ruin of that city about thirty years, he being the only one of the twelve who was alive when the above desolation took place.

[¶45] 3. St. Augustin, Bede, and others, understood the passage thus: If I will that he remain till I come and take him away by a natural death, what is that to thee? follow thou me to thy crucifixion. On this it may be observed, that all antiquity agrees that John, if he did die, was the only disciple who was taken away by a natural death.

## 374. John · 57 of 57

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[¶0] 4. Others imagine that our Lord was only now taking Peter aside to speak something to him in private, and that Peter, seeing John following, wished to know whether he should come along with them; and that our Lord's answer stated that John should remain in that place till Christ and Peter returned to him; and to this meaning of the passage many eminent critics incline. For neatly eighteen hundred years, the greatest men in the world have been puzzled with this passage. It mould appear intolerable in me to attempt to decide, where so many eminent doctors have disagreed, and do still disagree. I rather lean to the fourth opinion. See the conclusion of the Preface to this Gospel.

### Verse 24

[¶2] This is the disciple - It is, I think, very likely that these two verses were added by some of the believers at that time, as a testimony to the truth of the preceding narration; and I allow, with Bishop Pearce and others, that it is possible that John may mean himself when he says We know, etc., yet, I think that it is very unlikely. It is certain that this Gospel loses no part of its authority in admitting the suffrage of the Church of God: it rather strengthens the important truths which are delivered in it; and in the mouths of so many witnesses the sacred matters which concern the peace and salvation of the world, are still more abundantly established. See the last note on the preceding chapter.

[¶3] We know - Instead of οιδαμεν, we know, some have written οιδα μεν, I know indeed; but this is mere conjecture, and is worthy of no regard. It is likely that these verses were added by those to whom John gave his work in charge.

### Verse 25

[¶5] Many other things - Before his disciples, is added by two MSS. The Scholia in several MSS. intimate that this verse is an addition; but it is found in every ancient version, and in Origen, Cyril, and Chrysostom.

[¶6] Could not contain, etc. - Origen's signification of the word χωρειν is to admit of, or receive favourably. As if he had said, the miracles of Christ are so many, and so astonishing, that if the whole were to be detailed, the world would not receive the account with proper faith; but enough is recorded that men may believe that Jesus is the Son of God, and that in believing they may have life through his name: [Joh 20:31].

[¶7] We have already seen that this apostle often uses the term world to designate the Jewish people only; and if it have this sense here, which is possible, it will at once vindicate the above exposition of the word χωρειν. As if he had said, Were I to detail all the signs and miracles which Jesus did among his disciples, and in the private families where he sojourned, the Jewish people themselves would not receive nor credit these accounts; but enough is written to prove that this Christ was the promised Messiah.

[¶8] Bishop Pearce has a very judicious note here, of which what follows is an abstract, with a few additions.

[¶9] Even the world itself, etc. This is a very strong eastern expression, to represent the number of miracles which Jesus wrought. But, however strong and strange this expression may seem to us of the western world, we find sacred and other authors using hyperboles of the like kind and signification. In [Num 13:33], the spies who returned from the search of the land of Canaan say that they saw giants there of such a prodigious size that they were in their own sight as grasshoppers. In [Dan 4:11], mention is made of a tree, whereof the height reached unto the heaven; and the sight thereof unto the end of all the earth. And the author of Ecclesiasticus, in 47:15, speaking of Solomon's wisdom, says, Thy soul covered the whole earth, and thou filledst it with parables: so here, by one degree more of hyperbole, it is said that the world would not contain all the books which should be written concerning Jesus's miracles, if the particular account of every one of them were given. In Josephus, Antiq. lib. xix. c. 20, God is mentioned as promising to Jacob that he would give the land of Canaan to him and his seed; and then it is added, οἱ πληρουσι πασαν, ὁσην ἡλιος ὁρᾳ, και γην και θαλασσαν. They shall fill all, whatsoever the sun illuminates, whether earth or sea. Philo in his tract De Ebriet, T. i. p. 362, 10, is observed to speak after the same manner, ουδε γαρ των δωρεων ἱκανος ουδεις χωρησαι το αφθονον πληθος, ισως δ' ουδ' ὁ κοσμος. Neither is any one able to contain the vast abundance of gifts; nor is the world capable of it. And in his tract De Posterit. Caini, T. i. p. 253, l. 38, he says, speaking of the fullness of God, Ουδε γαρ εις (ει) πλουτον επιδεικνυσθαι βουληθειη τον ἑαυτου, χωρησαι αν, ηπειρωθεισης και θαλαττης, ἡ συμπασα γη. And should he will to draw out his fullness, the whole compass of sea and land could not contain it."

[¶10] Homer, who, if not born in Asia Minor, had undoubtedly lived there, has sometimes followed the hyperbolic manner of speaking which prevailed so much in the east, as in Iliad, b. xx. he makes Aeneas say to Achilles: - Αλλ' αγε μηκετι ταυτα λεγωμεθα, νηπυτιοι ὡς, ἙϚαοτ' εν μεσσῃ ὑσμινῃ δηΐοτητος. ΕϚι γαρ αμφοτεροισιν ονειδεα μυθησασθαι Πολλα μαλ'· ουδ' αν νηυς ἑκατονζυγος αχθος αροιτο. Στρεπτη δε γλωσς' εϚι βροτων, πολεες δ' ενι μυθοι, Παντοιοι· επεων δε πολυς νομος ενθα και ενθα. Ὁπποιον κ' ειπῃσθα επος, τοιον κ' επακουσαις.

[¶11] Iliad, xx. v. 244-250.

[¶12] But wherefore should we longer waste the time

[¶13] In idle prate, while battle roars around?

[¶14] Reproach is cheap. With ease we might discharge

[¶15] Gibes at each other, till a ship that asks

[¶16] A hundred oars should sink beneath the load.

[¶17] The tongue of man is voluble, hath words

[¶18] For every theme, nor wants wide field and long;

[¶19] And, as he speaks, so shall he hear again.

[¶20] Cowper.

[¶21] Few instances of any thing like these have been found in the western world; and yet it has been observed that Cicero, in Philip ii. 44, uses a similar form: Praesertim cum illi eam gloriam consecuti sunt, quae vix coelo capi posse videatur - "especially when they pursued that glory which heaven itself seems scarcely sufficient to contain." And Livy also, in vii. 25, Hae vires populi Romani, quas vix terrarum capit orbis - "these energies of the Roman people, which the terraqueous globe can scarcely contain."

[¶22] We may define hyperbole thus: it is a figure of speech where more seems to be said than is intended; and it is well known that the Asiatic nations abound in these. In [Deu 1:28], cities with high walls round about them are said to be walled up to heaven. Now, what is the meaning of this hyperbole? Why, that the cities had very high walls: then, is the hyperbole a truth? Yes, for we should attach no other idea to these expressions than the authors intended to convey by them. Now, the author of this expression never designed to intimate that the cities had walls which reached to heaven; nor did one of his countrymen understand it in this sense - they affixed no other idea to it, (for the words, in common use, conveyed no other), than that these cities had very high walls. When John, therefore, wrote, the world itself could not contain the books, etc., what would every Jew understand by it! Why, that if every thing which Christ had done and said were to be written, the books would be more in number than had ever been written concerning any one person or subject: i.e. there would be an immense number of books. And so there would be; for it is not possible that the ten thousandth part of the words and actions of such a life as our Lord's was could be contained in the compass of one or all of these Gospels.

[¶23] There is a hyperbole very like this, taken from the Jewish writers, and inserted by Basnage, Hist. des Juifs, liv. iii. c. 1, s. 9. "Jochanan succeeded Simeon - he attained the age of Moses - he employed forty years in commerce, and in pleading before the Sanhedrin. He composed such a great number of precepts and lessons, that if the heavens were paper, and all the trees of the forest so many pens, and all the children of men so many scribes, they would not suffice to write all his lessons!" Now, what meaning did the author of this hyperbole intend to convey? Why, that Jochanan had given more lessons than all his contemporaries or predecessors. Nor does any Jew in the universe understand the words in any other sense. It is worthy of remark that this Jochanan lived in the time of St. John; for he was in Jerusalem when it was besieged by Vespasian. See Basnage, as above.

[¶24] There is another quoted by the same author, ibid. c. v. s. 7, where, speaking of Eliezar, one of the presidents of the Sanhedrin, it is said: "Although the firmament were vellum, and the waters of the ocean were chanced into ink, it would not be sufficient to describe all the knowledge of Eliezar; for he made not less than three hundred constitutions concerning the manner of cultivating cucumbers." Now, what did the rabbin mean by this hyperbole? Why, no more than that Eliezar was the greatest naturalist in his time; and had written and spoken more on that subject and others than any of his contemporaries. This Eliezar flourished about seventy-three years after Christ. It is farther worthy of remark that this man also is stated to have lived in the time of St. John. John is supposed to have died a.d. 99.

[¶25] Hyperboles of this kind, common to the east and to the west, to the north and to the south, may be found every where; and no soul is puzzled with them but the critics. The above examples, I trust, are sufficient to vindicate and explain the words in the text. It is scarcely necessary to add that the common French expression, tout le monde, which literally means the whole world, is used in a million of instances to signify the people present at one meeting, or the majority of them, and often the members of one particular family. And yet no man who understands the language ever imagines that any besides the congregation in the one case, or the family in the other, is intended.

[¶26] Amen - This word is omitted by ABCD, several others; Syriac, all the Arabic, and both the Persic; the Coptic, Sahidic, Ethiopic, Armenian, Syriac Hieros., Vulgate, and all the Itala but three.

[¶27] The word אמן amen, which has passed unaltered into almost all the languages of the world in which the sacred writings are extant, is pure Hebrew; and signifies to be steady, constant, firm, established, or confirmed. It is used as a particle of affirmation and adjuration. When a person was sworn to the truth of any fact, the oath was recited to him, and he bound himself by simply saying, אמן אמן amen, amen. See an instance of this, [Num 5:22]. In [Deu 27:15-26], it is to be understood in the same sense; the persons who use it binding themselves, under the curse there pronounced, should they do any of the things there prohibited. It is often used as a particle of affirmation, approbation, and consent, examples of which frequently occur in the Old Testament. When any person commenced a discourse or testimony with this word, it was considered in the light of an oath; as if he had said, I pledge my truth, my honor, and my life to the certainty of what I now state.

[¶28] Our Lord begins many of his discourses with this word, either singly, Amen, I say unto you; or doubled, Amen, amen, I say unto you; which we translate verily: as Christ uses it, we may ever understand it as expressing an absolute and incontrovertible truth. Instances of the use of the single term frequently occur: see [Mat 5:18], [Mat 5:26]; [Mat 6:2], [Mat 6:5], [Mat 6:16]; [Mat 8:10]; [Mat 10:15], [Mat 10:23], [Mat 10:42], etc., etc.; but it is remarkable that it is doubled by St. John, see [Joh 1:51]; [Joh 3:3], [Joh 3:5], [Joh 3:11]; [Joh 5:19], [Joh 5:24], [Joh 5:25]; [Joh 6:26], [Joh 6:32], [Joh 6:47], [Joh 6:53]; [Joh 8:34], [Joh 8:51], [Joh 8:58]; [Joh 10:1], [Joh 10:7]; [Joh 12:24]; [Joh 13:16], [Joh 13:20], [Joh 13:21], [Joh 13:38]; [Joh 14:12]; [Joh 16:20], [Joh 16:23]; [Joh 21:18]; and is never found iterated by any of the other evangelists. Some have supposed that the word אמן is contracted, and contains the initials of אדני מלך נעמן Adonai Malec Neeman, my Lord the faithful King; to whom the person who uses it is always understood to make his appeal. Christ is himself called the Amen, ὁ Αμην, [Rev 1:18]; [Rev 3:14]; because of the eternity of his nature and the unchangeableness of his truth. In later ages, it was placed at the end of all the books in the New Testament, except the Acts, the Epistle of James, and the third Epistle of John, merely as the transcriber's attestation to their truth; and, perhaps, it is sometimes to be understood as vouching to the fidelity of his own transcript.

[¶29] The subscriptions to this Gospel, as well as to the preceding Gospels, are various in the different versions and manuscripts. The following are those which appear most worthy of being noticed. "The most holy Gospel of the preaching of John the evangelist, which he spake and proclaimed in the Greek language at Ephesus, is finished." - Syriac in Bib. Polyglott. "With the assistance of the supreme God, the Gospel of St. John the son of Zebedee, the beloved of the Lord, and the preacher of eternal life, is completed. And it is the conclusion of the four most holy and vivifying Gospels, by the blessing of God. Amen." - Arabic in Bib. Polyglott. "The four glorious Gospels, of Matthew, Mark, Luke, and John, are completed." - Persic in Bib. Polyglott.

[¶30] Other subscriptions are as follow: - "The end of the holy Gospel of John - delivered thirty years - thirty - two years after the ascension of Christ - in the Isle of Patmos - in the Greek tongue at Ephesus - under the reign of Domitian - written by John when he was an exile in Patmos - under the Emperor Trajan - and delivered in Ephesus by Gaius the host of the apostles. John, having returned from his exile in Patmos, composed his Gospel, being 100 years of age and lived to the age of 120." - Suidas.

[¶31] In an Ethiopic MS. in the royal library in Paris, at the conclusion of this evangelist are these words: - "Now the sum of all the clauses of the four Gospels is 9700. - By the grace of the Lord, here are ended the four Gospels. The sections of the four Gospels are 217. The clauses of the holy Gospel, even from its beginning to its end, namely, the writing of St. John, are completed."

[¶32] It may be just necessary to inform the reader that the most ancient MSS. have scarcely any subscription at all, and that there is no dependence to be placed on any thing of this kind found in the others; most of the transcribers making conclusions according to their different fancies. See the concluding note of the preceding chapter; and see the preface to this Gospel, where other subjects relative to it are discussed.

## 375. Acts · 1 of 76

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### Preface to the Acts of the Apostles

[¶1] The book of the Acts of The Apostles forms the fifth, and last, of the historical books of the New Testament. And on this account it has been generally placed at the end of the four Gospels; though in several MSS. and versions it is found at the end of St. Paul's Epistles, as many circumstances in them are referred to by the narrative contained in this book, which is carried down almost to the apostle's death.

[¶2] This book has had a variety of names: Πραξεις των Αποστολων, the Res Gestae, Acts or Transactions of the Apostles, is the title it bears in the Codex Bezae. Πραξεις των Ἁγιων Αποστολων The Acts of the Holy Apostles, is its title in the Codex Alexandrinus, and several others, as well as in several of the ancient versions, and in the Greek and Latin fathers. One or other form of the above title is followed by almost all the editors of the Greek Testament, and translators and commentators in general. By some it has been reckoned a fifth Gospel; and by Oecumenius it is termed, The Gospel of the Holy Spirit; and by St. Chrysostom, Το Βιβλιον, Αποδειξις αναστασεως, The Book, The Demonstration of the Resurrection. These two last characters are peculiarly descriptive of its contents. All the promises which Christ gave of the gifts and graces of the Holy Spirit are shown here to have been fulfilled in the most eminent manner; and, by the effusion of the Holy Spirit, the resurrection of our blessed Lord has been fully demonstrated. The calling of the Gentiles is another grand point which is here revealed and illustrated. This miracle of miracles, as one terms it, which had been so frequently foretold by the prophets and by Christ himself, is here exhibited; and by this grand act of the power and goodness of God the Christian Church has been founded and thus the tabernacle and kingdom of God have been immutably established among men. It is truly a fifth Gospel, as it contains the glad tidings of peace and salvation to the whole Gentile world.

[¶3] All antiquity is unanimous in ascribing this book to St. Luke as the author; and, from the commencement of it, we see plainly that it can be attributed to no other; and it seems plain that St. Luke intended it as a continuation of his Gospel, being dedicated to Theophilus, to whom he had dedicated the former; and to which, in the introduction to this, he expressly refers: indeed he has taken up the narrative, in this book precisely in the place where he had dropped it in the other. The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, until the day in which he was taken up, etc.; and from this we may form a safe conjecture, that the two books were written at no greater a distance from each other than the time of the last occurrence recorded in this book. Some have supposed that this book was written from Alexandria; but this does not appear to be probable. The conjecture of Michaelis is much more likely, viz. that it was written from Rome, at which place St. Luke mentions his arrival, in company with St. Paul, shortly before the close of the book. See [Act 28:16].

[¶4] Though the time in which the book of the Acts was written is not recorded, yet the same writer observes that, as it is continued to the end of the second year of St. Paul's imprisonment, it could not have been written before the year 63; and, had it been written after that year, it is reasonable to conclude that it would have related some farther particulars relative to St. Paul; or would at least have mentioned the event of his imprisonment, in which the reader is so much interested. This argument seems conclusive, in reference to the date of this book.

[¶5] St. Luke's long attendance upon St. Paul, and his having been himself eye-witness to many of the facts which he has recorded, independently of his Divine inspiration, render him a most respectable and credible historian. His medical knowledge, for he is allowed to have been a physician, enabled him, as Professor Michaelis has properly observed, both to form a proper judgment of the miraculous cures which were performed by St. Paul, and to give an account and authentic detail of them. It is worthy also of observation that St. Luke himself does not appear to have possessed the gift of miraculous healing. Though there can be no doubt that he was with St. Paul when shipwrecked at Malta, yet he was not concerned in healing the father of Publius the governor; nor of the other sick persons mentioned [Act 28:8], [Act 28:9]. These were all healed by the prayers of St. Paul, and the imposition of his hands, and consequently miraculously; nor do we find any evidence that St. Luke was ever employed in this way. This is another proof of the wisdom of God: had the physician been employed to work miracles of healing, the excellence of the power would have been attributed to the skill of the man, and not to the power of his Maker.

[¶6] The Acts of the Apostles have been generally considered in the light of a Church History, and, consequently, the first ecclesiastical history on record; but Professor Michaelis very properly contends that it cannot have been intended as a general history of the Christian Church, even for the period of time it embraces, as it passes by all the transactions of the Church at Jerusalem, after the conversion of St. Paul; the propagation of Christianity in Egypt; Paul's journey into Arabia; the state of Christianity at Babylon; ([1Pet 5:13]); the foundation of the Christian Church at Rome; several of St. Paul's voyages; his thrice suffering shipwreck, etc., etc. See more particulars in Lardner and Michaelis.

[¶7] The object of St. Luke appears to have been twofold:

[¶8] 1. To relate in what manner the gifts of the Holy Spirit were communicated on the day of pentecost, and the subsequent miracles performed by the apostles, by which the truth of Christianity was confirmed.

[¶9] 2. To deliver such accounts as proved the claim of the Gentiles to admission into the Church of Christ; a claim disputed by the Jews, especially at the time when the Acts of the Apostles were written.

[¶10] Hence we see the reason why he relates, Acts 8:1-25, the conversion of the Samaritans; and Acts 10:1-11:18, the story of Cornelius, and the determination of the council in Jerusalem relative to the Levitical law; and for the same reason he is more diffuse in his account of St. Paul's conversion, and his preaching to the Gentiles, than he is on any other subject. In such a restricted manner has St. Luke compiled his history, that Michaelis is of opinion that it was the intention of this apostle to record only those facts which he had either seen himself, or heard from eye witnesses. Introduct. vol. v. p. 326, etc.

[¶11] The book of the Acts has been uniformly and universally received by the Christian Church in all places and ages: it is mentioned and quoted by almost every Christian writer, and its authenticity and importance universally admitted. Arator, a subdeacon in the Church at Rome, in the sixth century, turned it into verse. In ancient times, personal history and important transactions, in most nations, were generally thus preserved; as the facts, through the medium of verse, could be the more easily committed to memory.

[¶12] St. Luke's narration bears every evidence of truth and authenticity. It is not a made up history. The language and manner of every speaker are different; and the same speaker is different in his manner, according to the audience he addresses. The speeches of Stephen, Peter, Cornelius, Tertullus, and Paul, are all different, and such as we might naturally expect from the characters in question, and the circumstances in which they were at the time of speaking. St. Paul's speeches are also suited to the occasion, and to the persons before whom he spoke. When his audience was heathen, though he kept the same end steadily in view, yet how different is his mode of address from that used when before a Jewish audience! Several of these peculiarities, which constitute a strong evidence of the authenticity of the work, shall be pointed out in the notes. See some good remarks on this head, in Michaelis' Introduction, ubi supra.

[¶13] As St. Luke has not annexed any date to the transactions he records, it is not a very easy matter to adjust the chronology of the Acts; but, as in some places he refers to political facts, the exact times of which are well known, the dates of several transactions in his narrative may be settled with considerable accuracy. It is well known, for instance that the famine mentioned [Act 11:29], [Act 11:30], happened in the fourth year of the Emperor Claudius, which answers to the forty-fourth of the Christian aura. From facts of this nature, dates may be derived with considerable accuracy: all such dates are carefully noted at the top of the column, as in the preceding parts of this Commentary; and the chronology is adjusted in the best manner possible. In some cases, conjecture and probability are the only lights by which this obscure passage can be illuminated. The dates of the commencement and the end of the book are tolerably certain; as the work certainly begins with the twenty-ninth year of the Christian era, [Act 1:1] and ends probably with the sixty-third, [Act 28:30].

[¶14] In the book of the Acts we see how the Church of Christ was formed and settled. The apostles simply proclaim the truth of God relative to the passion, death, resurrection, and ascension of Christ; and God accompanies their testimony with the demonstration of his Spirit. What was the consequence? Thousands acknowledge the truth, embrace Christianity, and openly profess it at the most imminent risk of their lives. The change is not a change of merely one religious sentiment or mode of worship for another; but a change of tempers, passions, prospects, and moral conduct. All before was earthly, or animal, or devilish; or all these together; but now all is holy, spiritual, and Divine: the heavenly influence becomes extended, and nations are born unto God. And how was all this brought about? Not by might nor power: not by the sword, nor by secular authority; not through worldly motives and prospects; not by pious frauds or cunning craftiness; not by the force of persuasive eloquence: in a word, by nothing but the sole influence of truth itself, attested to the heart by the power of the Holy Ghost. Wherever religious frauds and secular influence have been used to found or support a Church; professing itself to be Christian, there, we may rest assured, is the fullest evidence that that Church is wholly antichristian; and where such a Church, possessing secular power, has endeavored to support itself by persecution, and persecution unto privation of goods, of liberty, and of life, it not only shows itself to be antichristian, but also diabolic. The religion Of Christ stands in no need either of human cunning or power. It is the religion of God, and is to be propagated by his power: this the book of the Acts fully shows; and in it we find the true model, after which every Christian Church should be builded. As far as any Church can show that it has followed this model, so far it is holy and apostolic. And when all Churches or congregations of people professing Christianity, shall be founded and regulated according to the doctrines and discipline laid down in the book of the Acts of the Apostles, then the aggregate body may be justly called, The Holy, Apostolic, and Catholic Church.

[¶15] The simplicity of the primitive Christian worship, as laid down in the book of the Acts, is worthy of particular notice and admiration. Here are no expensive ceremonies: no apparatus calculated merely to impress the senses, and produce emotions in the animal system, "to help," as has been foolishly said, "the spirit of devotion." The heart is the subject in which this spirit of devotion is kindled; and the Spirit of God alone is the agent that communicates and maintains the celestial fire; and God, who knows and searches that heart, is the object of its adoration, and the only source whence it expects the grace that pardons, sanctifies, and renders it happy. No strange fire can be brought to this altar: for the God of the Christians can be worshipped only in spirit and truth; the truth revealed, directing the worship; and the Spirit given, applying that truth, and giving life and energy to every faculty and power. Thus God was worshipped in his own way, and through his own power; every religious act, thus performed, was acceptable to him; the praises of his followers rose up as incense before the throne, and their prayers were heard and answered. As they had but one God, so they had but one Mediator between God and man, the Lord Jesus Christ. They received him as the gift of God's eternal love; sought and found redemption in his blood; and, in a holy and useful life, showed forth the virtues of Him who had called them from darkness into his marvellous light; for no profession of faith was then considered of any worth that was not supported by that love to God and man which is the fulfilling of the law, which is the life and soul of obedience to the Divine testimonies, and the ceaseless spring of benevolence and humanity. This is the religion of Jesus Christ, as laid down and exemplified in this blessed book. "Ye different sects, who all declare,

[¶16] Lo! Christ is here, and Christ is there,

[¶17] Your stronger proofs divinely give,

[¶18] And show me where the Christians live."

[¶19] St. Luke's prologue, containing a repetition of Christ's history from his passion till his ascension, [Act 1:1-9]. Remarkable circumstances in the ascension, [Act 1:10], [Act 1:11]. The return of the disciples to Jerusalem, and their employment there, [Act 1:12-14]. Peter's discourse concerning the death of Judas Iscariot, [Act 1:15-20], and the necessity of choosing another apostle in his place, [Act 1:21], [Act 1:22]. Barnabas and Matthias being set apart by prayer, the apostles having given their votes, Matthias is chosen to succeed Judas, [Act 1:23-26].

### Verse 1

[¶21] The former treatise - The Gospel according to Luke, which is here most evidently intended.

[¶22] O Theophilus - See the note on [Luk 1:3].

[¶23] To do and teach - These two words comprise his miracles and sermons. This introduction seems to intimate that, as he had already in his Gospel given an account of the life and actions of our Lord, so in this second treatise he was about to give an account of the lives and acts of some of the chief apostles, such as Peter and Paul.

### Verse 2

[¶25] After that he, through the Holy Ghost, etc. - This clause has been variously translated: the simple meaning seems to be this - that Christ communicated the Holy Spirit to his disciples, after his resurrection, as he had not done before. In [Luk 24:45], it is said that he opened their understanding, that they might understand the Scriptures; and in [Joh 20:22], that he breathed on them, and said, receive ye the Holy Ghost. Previously to this, we may suppose that the disciples were only on particular occasions made partakers of the Holy Spirit; but from this time it is probable that they had a measure of this supernatural light and power constantly resident in them. By this they were not only able to proclaim the truth, but to discern the meaning of all the Old Testament Scriptures which referred to Christ; and to appoint whatever rites or ordinances were necessary for the establishment of his Church. There were many things which the apostles said, did, and decreed, for which they had no verbal instructions from our Lord, at least, none that are recorded in the Gospels; we may therefore conclude that these were suggested to them by that Holy Spirit which now became resident in them, and that it is to this that St. Luke refers in this verse, After that he, through the Holy Ghost, had given commandments unto the apostles.

### Verse 3

[¶27] To whom - he showed himself alive - by many infallible proofs - Πολλοις τεκμηριοις; by many proofs of such a nature, and connected with such circumstances, as to render them indubitable; for this is the import of the Greek word τεκμηριον. The proofs were such as these:

[¶28] 1. Appearing to several different persons at different times.

[¶29] 2. His eating and drinking with them.

[¶30] 3. His meeting them in Galilee according to his own appointment.

[¶31] 4. His subjecting his body to be touched and handled by them.

[¶32] 5. His instructing them in the nature and doctrines of his kingdom.

[¶33] 6. His appearing to upwards of five hundred persons at once, [1Cor 15:6]. And,

[¶34] 7. Continuing these public manifestations of himself for forty days.

[¶35] The several appearances of Jesus Christ, during the forty days of his sojourning with his disciples, between his resurrection and ascension, are thus enumerated by Bishop Pearce:

[¶36] The first was to Mary Magdalene, and the other Mary, [Mat 28:1-9].

[¶37] The second, to the two disciples on their way to Emmaus, [Luk 24:15].

[¶38] The third, to Simon Peter, [Luk 24:34].

[¶39] The fourth, to ten of the apostles, Thomas being absent, [Luk 24:36], and [Joh 20:19]. (All these four appearances took place on the day of his resurrection.)

[¶40] The fifth was to the eleven disciples, Thomas being then with them, [Joh 20:26].

[¶41] The sixth, to seven of the apostles in Galilee, at the sea of Tiberias, [Joh 21:4].

[¶42] The seventh, to James, [1Cor 15:7], most probably in Jerusalem, and when Jesus gave an order for all his apostles to assemble together, as in [Act 1:4].

[¶43] The eighth, when they were assembled together, and when he led them unto Bethany, [Luk 24:50], from whence he ascended to heaven. But see the note on [Joh 21:14], for farther particulars.

[¶44] Pertaining to the kingdom of God - Whatever concerned the doctrine, discipline, and establishment of the Christian Church.

## 376. Acts · 2 of 76

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### Verse 4

[¶1] And, being assembled together - Instead of συναλιζομενος, being assembled together, several good MSS. and versions read συναυλιζομενος, living or eating together, which refers the conversation reported here to some particular time, when he sat at meat, with his disciples. See [Mar 16:14] : [Luk 24:41-44]. But probably the common reading is to be preferred; and the meeting on a mountain of Galilee is what is here meant.

[¶2] The promise of the Father - The Holy Spirit, which indeed was the grand promise of the New Testament, as Jesus Christ was of the Old. And as Christ was the grand promise of the Old Testament, during the whole continuance of the old covenant; so is the Holy Ghost, during the whole continuance of the new. As every pious soul that believed in the coming Messiah, through the medium of the sacrifices offered up under the law, was made a partaker of the merit of his death, so every pious soul that believes in Christ crucified is made a partaker of the Holy Spirit. Thus, as the benefit of the death of Christ extended from the foundation of the world till his coming in the flesh, as well as after, so the inspiration of the Holy Spirit has been, and will be continued through the whole lapse of time, till his coming again to judge the world. It is by this Spirit that sin is made known, and by it the blood of the covenant is applied; and indeed, without this, the want of salvation cannot be discovered, nor the value of the blood of the covenant duly estimated. How properly do we still pray, and how necessary is the prayer, "Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy name, through Jesus Christ our Lord! Amen." Communion Service.

[¶3] Ye have heard of me - In his particular conversations with his disciples, such as those related [Joh 14:16-26] (note); [Joh 15:26] (note); [Joh 16:7-15] (note); to which passages, and the notes on them the reader is requested to refer: but it is likely that our Lord alludes more particularly to the conversation he had with them on one of the mountains of Galilee.

### Verse 5

[¶5] Ye shall be baptized with the Holy Ghost not many days hence - This must refer to some conversation that is not distinctly related by the evangelists; as these identical words do not occur in any of the preceding histories. The Codex Bezae reads this passage thus: but ye shall be baptized with the Holy Ghost, which ye shall receive not many days hence. John baptized with water, which was a sign of penitence, in reference to the remission of sin; but Christ baptizes with the Holy Ghost, for the destruction of sin, the illumination of the mind, and the consolation of the heart. John's baptism was in reference to the spiritual kingdom; but Christ's baptism established and maintained that kingdom. From this passage we may also learn that baptism does not always mean being plunged or immersed in water; for as this promise most evidently refers to the communication of the Holy Spirit on the following pentecost, and then he sat upon each as a cloven tongue of fire, this certainly has more affinity to sprinkling than to plunging. However, the mode of administering the sign is of very little consequence; and which is the best mode is exceedingly dubious: the stress should be laid on receiving the thing signified - the Holy Ghost, to illuminate, regenerate, refine, and purify the heart. With this, sprinkling or immersion are equally efficient: without this, both are worth nothing.

### Verse 6

[¶7] When they therefore were come together - It is very likely that this is to be understood of their assembling on one of the mountains of Galilee, and there meeting our Lord.

[¶8] At this time restore again the kingdom - That the disciples, in common with the Jews, expected the Messiah's kingdom to be at least in part secular, I have often had occasion to note. In this opinion they continued less or more till the day of pentecost; when the mighty outpouring of the Holy Spirit taught them the spiritual nature of the kingdom of Christ. The kingdom had now for a considerable time been taken away from Israel; the Romans, not the Israelites, had the government. The object of the disciples' question seems to have been this: to gain information, from their all-knowing Master, whether the time was now fully come, in which the Romans should be thrust out, and Israel made, as formerly, an independent kingdom. But though the verb αποκαθιστανειν signifies to reinstate, to renew, to restore to a former state or master, of which numerous examples occur in the best Greek writers, yet it has also another meaning, as Schoettgen has here remarked, viz. of ending, abolishing, blotting out: so Hesychius says, αποκαταστασις is the same as τελειωσις, finishing, making an end of a thing. And Hippocrates, Aph. vi. 49, uses it to signify the termination of a disease. On this interpretation the disciples may be supposed to ask, having recollected our Lord's prediction of the destruction of Jerusalem, and the whole Jewish commonwealth, Lord, Wilt thou at this time destroy the Jewish commonwealth, which opposes thy truth, that thy kingdom may be set up over all the land? This interpretation agrees well with all the parts of our Lord's answer, and with all circumstances of the disciples, of time, and of place; but, still, the first is most probable.

### Verse 7

[¶10] The times or the seasons - Χρονους η καιρους. Times here may signify any large portion of a period, era, or century - such as an Olympiad, lustrum or year; and seasons, the particular part, season, or opportunity in that period, etc., in which it might be proper to do any particular work. God has not only fixed the great periods in which he will bring about those great revolutions which his wisdom, justice, and mercy have designed, but he leaves himself at full liberty to choose those particular portions of such periods as may be best for the accomplishment of those purposes. Thus God is no necessary agent - every thing is put in his own power, εν τῃ ιδιᾳ εξουσιᾳ, under his control and authority; nor will he form decrees of which he must become the necessary executor. The infinite liberty of acting or not acting, as wisdom, justice, and goodness shall see best, is essential to God, nor can there be a point in the whole of his eternity in which he must be the necessary agent of a fixed and unalterable fate. Infinite, eternal liberty to act or not to act, to create or not create, to destroy or not destroy, belongs to God alone, and we must take care how we imagine decrees, formed even by his own prescience, in reference to futurity, which his power is from the moment of their conception laid under the necessity of performing. In every point of time and eternity, God must be free to act or not to act, as may seem best to his godly wisdom.

### Verse 8

[¶12] But ye shall receive power - Ληψεσθε δυναμιν. Translating different terms of the original by the same English word is a source of misapprehension and error. We must not understand δυναμις which we translate power in this verse, as we do εξουσια, translated by the same word in the preceding verse. In the one, God's infinite authority over all times and seasons, and his uncompellable liberty of acting or not acting in any given case, are particularly pointed out: in the other, the energy communicated by him to his disciples, through which they were enabled to work miracles, is particularly intended; and δυναμις, in general, signifies such power, and is sometimes put for that of which it is the cause, viz. a miracle. See [Mat 7:22]; [Mat 11:20-23]; [Mat 13:54], [Mat 13:58]; [Mar 6:5]; [Luk 10:13]; and [Act 2:22]. The disciples were to be made instruments in the establishment of the kingdom of Christ; but this must be by the energy of the Holy Ghost sent down from heaven; nevertheless, this energy would be given in such times and seasons, and in such measures, as should appear best to the infinite wisdom of God. Christ does not immediately answer the question of the disciples, as it was a point savouring too much of mere curiosity; but he gave them such information as was calculated to bring both their faith and hope into action. St. Chrysostom has well observed, "that it is the prerogative of an instructer to teach his disciple, not what he wishes to learn, but what his master sees best for him:" Διδασκαλου τουτο εστι μη ἁ βουλεται ὁ μαθητης, αλλ' ἁ συμφερει μαθειν, διδασκειν.

[¶13] Ye shall be witnesses - in all Judea, etc. - Though the word earth, ἡ γη, is often used to denote Judea alone, yet here, it is probable, it is to be taken in its largest extent. All the inhabitants of the globe might at that period be considered divisible into three classes.

[¶14] 1. The Jews, who adhered to the law of Moses, and the prophetic writings, worshipping the true God only, and keeping up the temple service, as prescribed in their law.

[¶15] 2. The Samaritans, a mongrel people, who worshipped the God of Israel in connection with other gods, [2Kgs 17:5], etc., and who had no kind of religious connection with the Jews. See on [Mat 10:5] (note). And,

[¶16] 3. The Gentiles, the heathens through all other parts of the world, who were addicted to idolatry alone, and had no knowledge of the true God.

[¶17] By the terms in the text we may see the extent to which this commission of instruction and salvation was designed to reach: to the Jews; to the Samaritans, and the uttermost part of the earth, i.e. to the Gentile nations, thus, to the whole human race the Gospel of the kingdom was to be proclaimed. When the twelve disciples were sent out to preach, [Mat 10:5], their commission was very limited - they were not to go in the way of the Gentiles, nor enter into any city of the Samaritans, but preach the Gospel to the lost sheep of the house of Israel: but here their commission is enlarged, for they are to go into all the world, and preach the Gospel to every creature. See [Mat 28:18].

### Verse 9

[¶19] He was taken up - He was speaking face to face with them, and while they beheld he was taken up; he began to ascend to heaven, and they continued to look after him till a cloud received him out of their sight - till he had ascended above the region of the clouds, by the density of which all farther distinct vision was prevented. These circumstances are very remarkable, and should be carefully noted. They render insupportable the theory that states, "that our Lord did not ascend to heaven; that his being taken up signifies his going into some mountain, the top of which was covered with clouds, or thick vapours; and that the two men in white garments were two priests, or Levites, who simply informed the disciples of his revisiting them again at some future time." One would suppose that an opinion of this kind could hardly ever obtain credit among people professing Christianity; and yet it is espoused by some men of considerable learning and ingenuity. But the mere letter of the text will be ever sufficient for its total confutation. He that believes the text cannot receive such a miserable comment. Foreign critics and divines take a most sinful latitude on subjects of this kind.

### Verse 10

[¶21] Looked steadfastly - Keeping their eyes intensely fixed on their ascending Lord; continuing to look even after he had ascended above the region of the inferior clouds.

[¶22] Two men stood by them - Doubtless, angels in human shape.

[¶23] In white apparel - As emblematical of their purity, happiness, and glory.

### Verse 11

[¶25] Gazing up into heaven - Not to the top of a mountain, to which an unbridled fancy, influenced by infidelity, would intimate he had ascended, and not to heaven.

[¶26] This same Jesus - Clothed in human nature, shall so come in like manner - with the same body, descending from heaven by his sovereign and all-controlling power, as ye have seen him go into heaven. Thus shall he come again to judge the quick and the dead. It was a very ancient opinion among Christians, that when Christ should come again to judge the world he would make his appearance on Mount Olivet. Some think that his coming again to destroy the Jewish nation is what the angels refer to. See a connected account of the different appearances of Christ at the end of this chapter.

### Verse 12

[¶28] A Sabbath day's journey - See the difficulties in this verse explained in the note on [Luk 24:50] (note). A Sabbath day's journey was seven furlongs and a half. Olivet was but five furlongs from Jerusalem; and Bethany was fifteen. The first region or tract of Mount Olivet, which was called Bethany, was distant from the city a Sabbath day's journey, or seven furlongs and a half; and the same distance did that tract called Bethphage extend from the city. When, therefore; our Lord came to the place where these two tracts touched each other, he there ascended, which place was distant from Jerusalem a Sabbath day's journey, as St. Luke here remarks. See the notes referred to above.

### Verse 13

[¶30] They went up into an upper room - This was either a room in the temple, or in the house of one of the disciples, where this holy company was accustomed to meet. In [Luk 24:53], it is said that, after their return from Mount Olivet, they were continually in the temple, praising and blessing God: it is probable, therefore, that the upper room mentioned in this verse is that apartment of the temple mentioned above. But still it is not certain that this place should be so understood; as we have the fullest proofs that the upper rooms in private houses were used for the purpose of reading the law, and conferring together on religious matters. See several proofs in Lightfoot. Add to this, that the room here mentioned seems to have been the place where all the apostles lodged, οὑ ησαν καταμενοντες, and therefore most probably a private house.

### Verse 14

[¶32] These - continued - in prayer and supplication - Waiting for the promise of the Father, according to the direction of our Lord, [Luk 24:49]. The words και τῃ δεησει, and in supplication, are omitted by ABC*DE, both the Syriac, the Coptic, Ethiopic, Armenian, Vulgate, Itala, and some of the primitive fathers. On this evidence, Griesbach has left them out of the text; and others contend for the propriety of this omission, because, say they, τῃ προσευχῃ and τῃ δεησει, prayer and supplication, mean the same thing. Whether the reading be genuine or spurious, this inference is not just. Prayer may simply imply any address to God, in the way of petition or request; supplication, the earnest, affectionate, and continued application to God for the blessing requested from him by prayer. Prayer asks, supplication expostulates, entreats, urges and re-urges the petition.

[¶33] With the women - Probably those who had been witnesses of his resurrection, with the immediate relatives of the apostles. Peter we know was married, [Mat 8:14], and so might others of the disciples; and therefore the wives of the apostles, as well as of other pious men, may be here intended.

### Verse 15

[¶35] In the midst of the disciples - Μαθητων; but instead of this, αδελφων, brethren, is the reading of ABC, a few others, with the Coptic, Ethiopic, Armenian, and Vulgate. This seems the best reading, because of what immediately follows; for it was not among the disciples merely that he stood, but among the whole company, which amounted to one hundred and twenty. It is remarkable that this was the number which the Jews required to form a council in any city; and it is likely that in reference to this the disciples had gathered together, with themselves, the number of one hundred and twenty, chosen out of the many who had been already converted by the ministry of our Lord, the twelve disciples, and the seventy-two whom he had sent forth to preach, [Luk 10:1], etc., thus they formed a complete council in presence of which the important business of electing a person in the place of Judas was to be transacted.

### Verse 16

[¶37] The Holy Ghost by the mouth of David - Thus is a strong attestation to the Divine inspiration of the book of Psalms. They were dictated by the Holy Spirit, and spoken by the mouth of David.

### Verse 17

[¶39] Obtained part of this ministry - Ελαχε τον κληρον, He obtained the lot of this ministry - not that he or any of the twelve apostles, was chosen to this ministry by lot, but as lot signifies the portion a man has in life, what comes to him in the course of the Divine providence, or as an especial gift of God's goodness, it is used here, as in many other parts of the sacred writings, to signify office or station. On this subject the reader is referred to the notes on [Lev 16:8], [Lev 16:9] (note); [Jos 14:2] (note): see also [Act 1:26] (note).

### Verse 18

[¶41] Purchased a field with the reward of iniquity - Probably Judas did not purchase the field himself, but the money for which he sold his Lord was thus applied, see [Mat 27:6-8]. It is possible, however, that he might have designed to purchase a field or piece of ground with this reward of his iniquity, and might have been in treaty far it, though he did not close the bargain, as his bringing the money to the treasury proves: the priests, knowing his intentions, might have completed the purchase, and, as Judas was now dead, applied the field thus bought for the burial of strangers, i.e. Jews from foreign parts, or others who, visiting Jerusalem, had died there. Though this case is possible, yet the passage will bear a very consistent interpretation without the assistant of this conjecture; for, in ordinary conversation, we often attribute to a man what is the consequence of his own actions, though such consequence was never designed nor wished for by himself: thus we say of a man embarking in a hazardous enterprise, he is gone to seek his death; of one whose conduct has been ruinous to his reputation, he has disgraced himself; of another who has suffered much in consequence of his crimes, he has purchased repentance at a high price, etc., etc. All these, though undesigned, were consequences of certain acts, as the buying of the yield was the consequence of Judas's treason.

[¶42] And falling headlong, he burst asunder - It is very likely that the 18th and 19th verses are not the words of Peter, but of the historian, St. Luke, and should be read in a parenthesis, and then the 17th and 20th verses will make a connected sense. On the case of Judas, and the manner of his death, see the observations at the end of this chapter.

### Verse 19

[¶44] It was known unto all the dwellers at Jerusalem - The repentance of Judas, his dying testimony in behalf of our Lord's innocence, and his tragical death, were publicly known, as was also the transaction about the purchase of the field, and hence arose the name by which at was publicly known. These circumstances must have lessened the credit of the chief priests, and have prepared the public mind to receive the Gospel of the kingdom, when preached to them after the day of pentecost.

## 377. Acts · 3 of 76

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/377/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/377/#p-N

[¶0] That field is called in their proper tongue, Aceldama - This proper tongue was not the Hebrew; that had long ceased to be the proper tongue in Palestine: it was a sort of Chaldaio-Syriac which was commonly spoken. The word in the Syriac version is chacal-demo, and literally signifies the field of blood; because it was bought by the price of the life or blood of the Lord Jesus.

### Verse 20

[¶2] For it is written in the book of Psalms - The places usually referred to are [Psa 69:25] : Let their habitation be desolate, and let none dwell in their tents. And [Psa 109:8] : Let his days be few, and let another take his office, פקדתו pekudato, his overseership, his charge of visitation or superintendence, translated by the Septuagint, την επισκοπην, Vulgate, episcopatum; and We, following both, bishopric, but not with sufficient propriety, for surely the office or charge of Judas was widely different from what we call bishopric, the diocess, estate, and emoluments of a bishop. Επισκοπος, episcopos, which was corrupted by our Saxon ancestors into biscop, and by us into bishop, signifies literally an overseer or superintendent, from επι, over, and σκεπτομαι, I see, a person who had the inspection, overseeing, or superintendence of others. The ancient επισκοποι were persons who had the care of different congregations of the Church of Christ; who traveled, preached, enforced the discipline of the Church, and took care to prevent false doctrines, heresies, etc. Those who still deserve this title, and it is an august and noble one, walk by the same rule, and mind the same thing. Επισκοπος, episcopus, or bishop, is a scriptural and sacred title; was gloriously supported in the primitive Church; and many to the present day are not less ornaments to the title, than the title is ornamental to them. The best defenses of the truth of God, and the Protestant faith, are in the works of the bishops of the British Churches.

[¶3] The words quoted from the Psalms were originally spoken against the enemies of David; and as David, in certain particulars, was a type of Christ, the words are applied to him in an especial manner who had sinned against his own soul and the life of his Master.

### Verse 21

[¶5] Which have companied with us - They judged it necessary to fill up this blank in the apostolate by a person who had been an eye witness of the acts of our Lord.

[¶6] Went in and out - A phrase which includes all the actions of life.

### Verse 22

[¶8] Beginning from the baptism of John - From the time that Christ was baptized by John in Jordan; for it was at that time that his public ministry properly began.

[¶9] Must one be ordained - This translation misleads every reader who cannot examine the original text. There is no term for ordained in the Greek: γενεσθαι, to be, is the only word in the verse to which this interpretation can be applied. The New Testament printed at London, by Robert Barker, the king's printer, in 1615, renders this and the preceding verse more faithfully and more clearly than our common version: Wherefore of these men who have companied with us, all the time that the Lord Jesus was conversant among us, beginning from the baptism of John, unto the day he was taken up from us, must one of them Be Made a witness with us of his resurrection. The word ordained would naturally lead most readers to suppose that some ecclesiastical rite was used on the occasion, such as imposition of hands, etc., although nothing of the kind appears to have been employed.

### Verse 23

[¶11] They appointed two - These two were probably of the number of the seventy disciples; and, in this respect, well fitted to fill up the place. It is likely that the disciples themselves were divided in opinion which of these two was the most proper person, and therefore laid the matter before God, that he might decide it by the lot. No more than two candidates were presented; probably because the attention of the brethren had been drawn to those two alone, as having been most intimately acquainted with our Lord, or in being better qualified for the work than any of the rest; but they knew not which to prefer.

[¶12] Joseph called Barsabas - Some MSS. read Joses Barnabas, making him the same with Joses Barnabas, [Act 4:36]. But the person here is distinguished from the person there, by being called Justus.

### Verse 24

[¶14] Thou Lord, which knowest the hearts - Συ, κυριε, καρδιογνωστα. The word καρδιογνωστης, the searcher of hearts, seems to be used here as an attribute of God; he knows the hearts, the most secret purposes, intentions, and dispositions of all men; and because he is the knower of hearts, he knew which of these men he had qualified the best, by natural and gracious dispositions and powers, for the important work to which one of them was now to be appointed.

### Verse 25

[¶16] That he may take part of this ministry, etc. - Instead of τον κληρον, the lot, which we translate part, τον τοπον, the place, is the reading of ABC*, Coptic, Vulgate, and the Itala in the Codex Bezae, and from them the verse may be read thus, That he may take the place of this ministry and apostleship, (from which Judas fell) and go to his own place; but instead of ιδιον, own, the Codex Alexandrinus, and one of Matthai's MSS., read δικαιον, just - that he might go to his just or proper place.

[¶17] This verse has been variously expounded:

[¶18] 1. Some suppose that the words, that he might go to his own place, are spoken of Judas, and his punishment in hell, which they say must be the own place of such a person as Judas.

[¶19] 2. Others refer them to the purchase of the field, made by the thirty pieces of silver for which he had sold our Lord. So he abandoned the ministry and apostolate, that he might go to his own place, viz. that which he had purchased.

[¶20] 3. Others, with more seeming propriety, state that his own place means his own house, or former occupation; he left this ministry and apostleship that he might resume his former employment in conjunction with his family, etc. This is primarily the meaning of it in [Num 24:25] : And Balaam returned to His Own Place, i.e. to his own country, friends, and employment.

[¶21] 4. Others think it simply means the state of the dead in general, independently of either rewards or punishments; as is probably meant by [Ecc 3:20] : All go unto One Place: all are of the dust, and all turn to dust again. But,

[¶22] 5. Some of the best critics assert that the words (as before hinted) belong to Matthias - his own place being the office to which he was about to be elected. Should any object, this could not be called his own place, because he was not yet appointed to it, but hell might be properly called Judas's own place, because, by treason and covetousness, he was fully prepared for that place of torment, it may be answered, that the own or proper place of a man is that for which he is eligible from being qualified for it, though he may not yet possess such a place: so St. Paul, Every man shall receive His Own reward, τον ιδιον μισθον, called there his own, not from his having it already in possession, for that was not to take place until the resurrection of the just; but from his being qualified in this life for the state of glory in the other. See the observations at the end of the chapter.

### Verse 26

[¶24] They gave forth their lots - In what manner this or any other question was decided by lot, we cannot precisely say. The most simple form was to put two stones, pieces of board, metal, or slips of parchment, with the names of the persons inscribed on them, into an urn; and after prayer, sacrifice, etc., to put in the hand and draw out one of the lots, and then the case was decided. I have considered this subject at large on [Lev 16:8], [Lev 16:9]; and [Jos 14:2].

[¶25] He was numbered with the eleven apostles - The word συγκατεψηφισθη, comes from συν, together with, κατα, according to, and ψηφος, a pebble or small stone, used for lots, and as a means of enumeration among the Greeks, Romans, and Egyptians; hence the words calculate, calculation, etc., from calculus, a small stone or pebble. From this use of the word, though it signifies in general to sum up, associate, etc., we may conjecture that the calculus or pebble was used on this occasion. The brethren agreed that the matter should be determined by lot; the lots were cast into the urn; God was entreated to direct the choice; one drew out a lot; the person whose name was inscribed on it was thereby declared to be the object of God's choice, and accordingly associated with the disciples. But it is possible that the whole was decided by what we commonly call ballot, God inclining the hearts of the majority to ballot for Matthias. Nothing certain can, however, be stated on this head. Thus the number twelve was made up, that these might be the fountains under God of the whole Christian Church, as the twelve sons of Jacob had been of the Jewish Church. For it has already been remarked that our Lord formed his Church on the model of the Jewish. See the notes on [Joh 17:1], etc. As the Holy Ghost, on the day of pentecost, was to descend upon them and endue them with power from on high, it was necessary that the number twelve should be filled up previously, that the newly elected person might also be made partaker of the heavenly gift. How long it was found necessary to keep up the number twelve, we are not informed: the original number was soon broken by persecution and death.

[¶26] On the death of Judas there is a great diversity of opinion among learned men and divines.

[¶27] 1. It is supposed, following the bare letter of the text, that Judas hanged himself, and that, the rope breaking, he fell down, was burst with the fall, and thus his bowels gushed out.

[¶28] 2. That, having hanged himself, he was thrown on the dunghill, and, the carcass becoming putrid, the abdomen, which soonest yields to putrefaction burst, and the bowels were thus shed from the body, and possibly torn out by dogs.

[¶29] 3. That, being filled with horror and despair, he went to the top of the house, or to some eminences and threw himself down; and thus, failing headlong, his body was broken by the fall, and his bowels gushed out.

[¶30] 4. That Satan, having entered into him, caught him up in the air, and thence precipitated him to the earth; and thus, his body being broken to pieces, his bowels gushed out. This is Dr. Lightfoot's opinion, and has been noticed on [Mat 27:5].

[¶31] 5. Others think that he died or was suffocated through excessive grief; and that thus the terms in the text, and in [Mat 27:5], are to be understood. The late Mr. Wakefield defends this meaning with great learning and ingenuity.

[¶32] 6. Others suppose the expressions to be figurative: Judas having been highly exalted, in being an apostle, and even the purse-bearer to his Lord and brother disciples, by his treason forfeited this honor, and is represented as falling from a state of the highest dignity into the lowest infamy, and then dying through excessive grief. The Rev. John Jones, in his Illustrations of the four Gospels, sums up this opinion thus: "So sensible became the traitor of the distinguished rank which he forfeited, and of the deep disgrace into which he precipitated himself, by betraying his Master, that he was seized with such violent grief as occasioned the rupture of his bowels, and ended in suffocation and death." P. 571.

[¶33] After the most mature consideration of this subject, on which I hesitated to form an opinion in the note on [Mat 27:5], I think the following observations may lead to a proper knowledge of the most probable state of the case.

[¶34] 1. Judas, like many others, thought that the kingdom of the Messiah would be a secular kingdom; and that his own secular interests must be promoted by his attachment to Christ. Of this mind all the disciples seem to have been, previously to the resurrection of Christ.

[¶35] 2. From long observation of his Master's conduct, he was now convinced that he intended to erect no such kingdom; and that consequently the expectations which he had built on the contrary supposition must be ultimately disappointed.

[¶36] 3. Being poor and covetous, and finding there was no likelihood of his profiting by being a disciple of Christ, he formed the resolution (probably at the instigation of the chief priests) of betraying him for a sum of money sufficient to purchase a small inheritance, on which he had already cast his eye.

[¶37] 4. Well knowing the uncontrollable power of his Master, he might take it for granted that, though betrayed, he would extricate himself from their hands; and that they would not be capable of putting him either to pain or death.

[¶38] 5. That having betrayed him, and finding that he did not exert his power to deliver himself out of the hands of the Jews, and seeing, from their implacable malice, that the murder of his most innocent Master was likely to be the consequence, he was struck with deep compunction at his own conduct, went to the chief priests, confessed his own profligacy, proclaimed the innocence of his Master, and returned the money for which he had betrayed him; probably hoping that they might be thus influenced to proceed no farther in this unprincipled business, and immediately dismiss Christ.

[¶39] 6. Finding that this made no impression upon them, from their own words, What is that to us? See thou to that, and that they were determined to put Jesus to death, seized with horror at his crime and its consequences, the remorse and agitation of his mind produced a violent dysentery, attended with powerful inflammation; (which, in a great variety of cases, has been brought on by strong mental agitation); and while the distressful irritation of his bowels obliged him to withdraw for relief, he was overwhelmed with grief and affliction, and, having fallen from the seat, his bowels were found to have gushed out, through the strong spasmodic affections with which the disease was accompanied. I have known cases of this kind, where the bowels appeared to come literally away by piece meal.

[¶40] Now; when we consider that the word απηγξατο, [Mat 27:5], which we translate hanged himself, is by the very best critics thus rendered, was choked, and that the words of the sacred historian in this place, falling headlong, he burst asunder in the midst, and all his bowels gushed out, may be no other than a delicate mode of expressing the circumstance to which I have alluded under observation 6, perhaps this way of reconciling and explaining the evangelist and historian will appear, not only probable, but the most likely. To strengthen this interpretation, a few facts may be adduced of deaths brought about in the same way with that in which I suppose Judas to have perished. The death of Jehoram is thus related, [2Chr 21:18], [2Chr 21:19] : And after all this, the Lord smote him in his bowels with an incurable disease: and it came to pass that, after the end of two years, His Bowels Fell Out, by reason of his sickness; so he died of sore diseases; בתחלאים bethachaluim, with inflammations, or ulcers. The death of Herod was probably of the same kind, [Act 12:23]. That of Aristobulus, as described by Josephus, War, book i. chap. 3, is of a similar nature. Having murdered his mother and brother, his mind was greatly terrified, and his bowels being torn with excruciating torments, he voided much blood, and died in miserable agonies. Again, in his Antiq. book xv. chap. 10., sect. 3, he thus describes the death of Zenodorus: "His bowels bursting, and his strength exhausted by the loss of much blood, he died at Antioch in Syria."

[¶41] Taking it for granted that the death of Judas was probably such as related above, collating all the facts and evidences together, can any hope be formed that he died within the reach of mercy? Let us review the whole of these transactions.

[¶42] I. It must be allowed that his crime was one of the most inexcusable ever committed by man: nevertheless, it has some alleviations.

[¶43] 1. It is possible that he did not think his Master could be hurt by the Jews.

[¶44] 2. When he found that he did not use his power to extricate himself from their hands, he deeply relented that he had betrayed him.

## 378. Acts · 4 of 76

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[¶0] 3. He gave every evidence of the sincerity of his repentance, by going openly to the Jewish rulers: (1.) Confessing his own guilt; (2.) asserting the innocence of Christ; (3.) returning the money which he had received from them; and there (4.) the genuineness of his regret was proved by its being the cause of his death. But,

[¶1] II. Judas might have acted a much worse part than he did:

[¶2] 1. By persisting in his wickedness.

[¶3] 2. By slandering the character of our Lord both to the Jewish rulers and to the Romans; and, had he done so, his testimony would have been credited, and our Lord would then have been put to death as a malefactor, on the testimony of one of his own disciples; and thus the character of Christ and his Gospel must have suffered extremely in the sight of the world, and these very circumstances would have been pleaded against the authenticity of the Christian religion by every infidel in all succeeding ages. And,

[¶4] 3. Had he persisted in his evil way, he might have lighted such a flame of persecution against the infant cause of Christianity as must, without the intervention of God, have ended in its total destruction: now, he neither did, nor endeavored to do, any of these things. In other cases these would be powerful pleadings.

[¶5] Judas was indisputably a bad man; but he might have been worse: we may plainly see that there were depths of wickedness to which he might have proceeded, and which were prevented by his repentance. Thus things appear to stand previously to his end. But is there any room for hope in his death? In answer to this it must be understood,

[¶6] 1. That there is presumptive evidence that he did not destroy himself; and,

[¶7] 2. That his repentance was sincere.

[¶8] If so, was it not possible for the mercy of God to extend even to his case? It did so to the murderers of the Son of God; and they were certainly worse men (strange as this assertion may appear) than Judas. Even he gave them the fullest proof of Christ's innocence: their buying the field with the money Judas threw down was the full proof of it; and yet, with every convincing evidence before them, they crucified our Lord. They excited Judas to betray his Master, and crucified him when they had got him into their power; and therefore St. Stephen calls them both the betrayers and murderers of that Just One, [Act 7:52] : in these respects they were more deeply criminal than Judas himself; yet even to those very betrayers and murderers Peter preaches repentance, with the promise of remission of sins, and the gift of the Holy Ghost, [Act 3:12-26].

[¶9] If, then, these were within the reach of mercy, and we are informed that a great company of the priests became obedient to the faith, [Act 6:7], then certainly Judas was not in such a state as precluded the possibility of his salvation. Surely the blood of the covenant could wash out even his stain, as it did that more deeply engrained one of the other betrayers and murderers of the Lord Jesus.

[¶10] Should the 25th verse be urged against this possibility, because it is there said that Judas fell from his ministry and apostleship, that he might go to his own place, and that this place is hell; I answer,

[¶11] 1. It remains to be proved that this place means hell; and,

[¶12] 2. It is not clear that the words are spoken of Judas at all, but of Matthias: his own place meaning that vacancy in the apostolate to which he was then elected. See the note on [Act 1:25].

[¶13] To say that the repentance of Judas was merely the effect of his horror; that it did not spring from compunction of heart; that it was legal, and not evangelical, etc., etc., is saying what none can with propriety say, but God himself, who searches the heart. What renders his case most desperate are the words of our Lord, [Mat 26:24] : Wo unto that man by whom the Son of man is betrayed! It had been good for that man if he had not been born! I have considered this saying in a general point of view in my note on [Mat 26:24]; and, were it not a proverbial form of speech among the Jews, to express the state of any flagrant transgressor, I should be led to apply it in all its literal import to the case of Judas, as I have done, in the above note, to the case of any damned soul; but when I find that it was a proverbial saying, and that it has been used in many cases where the fixing of the irreversible doom of a sinner is not implied, it may be capable of a more favorable interpretation than what is generally given to it. I shall produce a few of those examples from Schoettgen, to which I have referred in my note on [Mat 26:24].

[¶14] In Chagigah, fol. ii. 2, it is said: "Whoever considers these four things, it would have been better for him had he never come into the world, viz. That which is above - that which is below - that which is before - and that which is behind; and whosoever does not attend to the honor of his Creator, it were better for him had he never been born."

[¶15] In Shemoth Rabba, sect. 40, fol. 135, 1, 2, it is said: "Whosoever knows the law, and does not do it, it had been better for him had he never come into the world."

[¶16] In Viyikra Rabba, sect. 36, fol. 179, 4, and Midrash Coheleth, fol. 91, 4, it is thus expressed: "It were better for him had he never been created; and it would have been better for him had he been strangled in the womb, and never have seen the light of this world."

[¶17] In Sohar Genes. fol. 71, col. 282, it is said: "If any man be parsimonious towards the poor, it had been better for him had he never came into the world." Ibid. fol. 84, col. 333: "If any performs the law, not for the sake of the law, it were good for that man had he never been created." These examples sufficiently prove that this was a common proverb, and is used with a great variety and latitude of meaning, and seems intended to show that the case of such and such persons was not only very deplorable, but extremely dangerous; but does not imply the positive impossibility either of their repentance or salvation.

[¶18] The utmost that can be said for the case of Judas is this he committed a heinous act of sin and ingratitude; but he repented, and did what he could to undo his wicked act: he had committed the sin unto death, i.e. a sin that involves the death of the body; but who can say (if mercy was offered to Christ's murderers, and the Gospel was first to be preached at Jerusalem that these very murderers might have the first offer of salvation through him whom they had pierced) that the same mercy could not be extended to the wretched Judas? I contend that the chief priests, etc., who instigated Judas to deliver up his Master, and who crucified him - and who crucified him too as a malefactor - having at the same time the most indubitable evidence of his innocence, were worse men than Judas Iscariot himself; and that, if mercy was extended to those, the wretched penitent traitor did not die out of the reach of the yearning of its bowels. And I contend, farther, that there is no positive evidence of the final damnation of Judas in the sacred text.

[¶19] I hope it will not displease the humane reader that I have entered so deeply into the consideration of this most deplorable case. I would not set up knowingly any plea against the claims of justice; and God forbid that a sinner should be found capable of pleading against the cries of mercy in behalf of a fellow culprit! Daily, innumerable cases occur of persons who are betraying the cause of God, and selling, in effect, Christ and their souls for money. Every covetous man, who is living for this world alone, is of this stamp. And yet, while they live, we do not despair of their salvation, though they are continually repeating the sin of Judas, with all its guilt and punishment before their eyes! Reader! learn from thy Lord this lesson, Blessed are the merciful, for they shall obtain mercy. The case is before the Judge, and the Judge of all the earth will do right.

### Introduction

[¶21] The day of pentecost being arrived, and the disciples assembled, the Holy Spirit descended as a mighty rushing wind, and in the likeness of fiery tongues sat upon them; in consequence of which, they were all enabled to speak different languages, which they had never learned, [Act 2:1-4]. An account of persons from various countries who there present, and were astonished to hear the apostles declare the wonderful works of God in their respective languages, [Act 2:5-12]. Some cavil, [Act 2:13], and are confounded by Peter, who asserts that this work is of God; and that thereby a most important prophecy was fulfilled, [Act 2:14-21]. He takes occasion from this to preach Jesus to them, as the true Lord and only Messiah, [Act 2:22-36]. The people are alarmed and convinced, and inquire what they shall do, [Act 2:37]. He exhorts them to repent and be baptized in the name of Jesus, that they may receive remission of sins and the gift of the Holy Spirit, [Act 2:38-40]. They gladly receive his word, about three thousand are baptized and added to the Church in one day; they continue steadfast in the apostles' doctrine and fellowship, [Act 2:41], [Act 2:42]. The apostles work many miracles; and the disciples have all things in common, and live in a state of great happiness and Christian fellowship, [Act 2:43-47].

### Verse 1

[¶23] When the day of pentecost was fully come - The feast of pentecost was celebrated fifty days after the passover, and has its name πεντηκοστη from πεντηκοντα, fifty, which is compounded of πεντε, five, and ηκοντα, the decimal termination. It commenced on the fiftieth day reckoned from the first day of unleavened bread, i.e. on the morrow after the paschal lamb was offered. The law relative to this feast is found in [Lev 23:15], [Lev 23:16], in these words: And ye shall count unto you from the morrow after the Sabbath, from the day that ye brought the sheaf of the wave-offering; seven Sabbaths shall be complete: even unto the morrow after the seventh Sabbath shall ye number fifty days. This feast was instituted in commemoration of the giving the law on Mount Sinai; and is therefore sometimes called by the Jews, שמחת תורה shimchath torah, the joy of the law, and frequently the feast of weeks. There is a correspondence between the giving of the law, which is celebrated by this feast of pentecost, together with the crucifixion of our Lord, which took place at the passover, and this descent of the Holy Spirit, which happened at this pentecost.

[¶24] 1. At the passover, the Israelites were delivered from Egyptian bondage: this was a type of the thraldom in which the human race were to Satan and sin.

[¶25] 2. At the passover Jesus Christ, who was typified by the paschal lamb, was sacrificed for the sin of the world, and by this sacrifice redemption from sin and Satan is now procured and proclaimed.

[¶26] 3. On the pentecost, God gave his law on Mount Sinai, accompanied with thunderings and lightnings. On the pentecost, God sent down his Holy Spirit, like a rushing mighty wind; and tongues of fire sat upon each disciple, in order that, by his influence, that new law of light and life might be promulgated and established. Thus, the analogy between the Egyptian bondage and the thraldom occasioned by sin - the deliverance from Egypt, and the redemption from sin - the giving of the law, with all its emblematic accompaniments, and the sending down the Holy Spirit, with its symbols of light, life, and power, has been exactly preserved.

[¶27] 4. At the Jewish passover, Christ was degraded, humbled, and ignominiously put to death: at the following festival, the pentecost, he was highly glorified; and the all conquering and ever during might of his kingdom then commenced. The Holy Spirit seems to have designed all these analogies, to show that, through all preceding ages, God had the dispensation of the Gospel continually in view; and that the old law and its ordinances were only designed as preparatives for the new.

[¶28] They were all with one accord in one place - It is probable that the All here mentioned means the one hundred and twenty spoken of [Act 1:15], who were all together at the election of Matthias. With one accord, ὁμοθυμαδον; this word is very expressive: it signifies that all their minds, affections, desires, and wishes, were concentred in one object, every man having the same end in view; and, having but one desire, they had but one prayer to God, and every heart uttered it. There was no person uninterested - none unconcerned - none lukewarm; all were in earnest; and the Spirit of God came down to meet their united faith and prayer. When any assembly of God's people meet in the same spirit they may expect every blessing they need.

[¶29] In one place. - Where this place was we cannot tell: it was probably in the temple, as seems to be intimated in [Act 2:46], where it is said they were daily ὁμοθυμαδον εν τῳ ἱερῳ, with one accord in the temple; and as this was the third hour of the day, [Act 2:15], which was the Jewish hour of morning prayer, as the ninth hour was the hour of evening prayer, [Act 3:1], it is most probable that the temple was the place in which they were assembled.

### Verse 2

[¶31] A sound from heaven - Probably thunder is meant, which is the harbinger of the Divine presence.

[¶32] Rushing mighty wind - The passage of a large portion of electrical fluid over that place would not only occasion the sound, or thunder, but also the rushing mighty wind; as the air would rush suddenly and strongly into the vacuum occasioned by the rarefaction of the atmosphere in that place, through the sudden passage of the electrical fluid; and the wind would follow the direction of the fire. There is a good deal of similarity between this account and that of the appearance of God to Elijah, [1Kgs 19:11], [1Kgs 19:12], where the strong wind, the earthquake, and the fire, were harbingers of the Almighty's presence, and prepared the heart of Elijah to hear the small still voice; so, this sound, and the mighty rushing wind, prepared the apostles to receive the influences and gifts of the Holy Spirit. In both cases, the sound, strong wind, and fire, although natural agents, were supernaturally employed. See the note on [Act 9:7].

### Verse 3

[¶34] Cloven tongues like as of fire - The tongues were the emblem of the languages they were to speak. The cloven tongues pointed out the diversity of those languages; and the fire seemed to intimate that the whole would be a spiritual gift, and be the means of bringing light and life to the souls who should hear them preach the everlasting Gospel in those languages.

[¶35] Sat upon each of them - Scintillations, coruscations, or flashes of fire, were probably at first frequent through every part of the room where they were sitting; at last these flashes became defined, and a lambent flame, in the form of a cloven tongue, became stationary on the head of each disciple; a proof that the Spirit of God had made each his temple or residence. That unusual appearances of fire were considered emblems of the presence and influence of God, both the Scriptures and the Jewish writings amply prove. Thus God manifested himself to Moses, when he appointed him to deliver Israel, [Exo 3:2], [Exo 3:3]; and thus he manifested himself when he delivered the law on Mount Sinai, [Exo 19:16-20]. The Jews, in order to support the pretensions of their rabbins, as delivering their instructions by Divine authority and influence, represent them as being surrounded with fire while they were delivering their lectures; and that their words, in consequence, penetrated and exhilarated the souls of their disciples. Some of the Mohammedans represent Divine inspiration in the same way. In a fine copy of a Persian work, entitled Ajaceb al Makhlookat, or Wonders of Creation, now before me, where a marred account of Abraham's sacrifice, mentioned [Gen 15:9-17], is given, instead of the burning lamp passing between the divided pieces of the victim, [Gen 15:17], Abraham is represented standing between four fowls, the cock, the peacock, the duck, and the crow, with his head almost wrapped in a flame of lambent fire, as the emblem of the Divine communication made to him of the future prosperity of his descendants. The painting in which this is represented is most exquisitely finished. This notion of the manner in which Divine intimations were given was not peculiar to the Jews and Arabians; it exists in all countries; and the glories which appear round the heads of Chinese, Hindoo, and Christian saints, real or supposed, were simply intended to signify that they had especial intercourse with God, and that his Spirit, under the emblem of fire, sat upon them and became resident in them. There are numerous proofs of this in several Chinese and Hindoo paintings in my possession; and how frequently this is to be met with in legends, missals, and in the ancient ecclesiastical books of the different Christian nations of Europe, every reader acquainted with ecclesiastical antiquity knows well. See the dedication of Solomon's temple, [2Chr 7:1-3].

[¶36] The Greek and Roman heathens had similar notions of the manner in which Divine communications were given: strong wind, loud and repeated peals of thunder, coruscations of lightning, and lambent flames resting on those who were objects of the Deities regard, are all employed by them to point out the mode in which their gods were reported to make their will known to their votaries. Every thing of this kind was probably borrowed from the account given by Moses of the appearance on Mount Sinai; for traditions of this event were carried through almost every part of the habitable world, partly by the expelled Canaanites, partly by the Greek sages travelling through Asiatic countries in quest of philosophic truth: and partly by means of the Greek version of the Septuagint, made nearly three hundred years before the Christian era. "A flame of fire seen upon the head of any person was, among the heathens, considered as an omen from their gods that the person was under the peculiar care of a supernatural power, and destined to some extraordinary employment. Many proofs of this occur in the Roman poets and historians. Wetstein, in his note on this place, has made an extensive collection of them. I shall quote but one, which almost every reader of the Aeneid of Virgil will recollect: -

[¶37] Talia vociferans gemitu tectum omne replebat:

[¶38] Cum subitum, dictuque oritur mirabile monstrum.

[¶39] Namque manus inter, maestorumque ora parentum.

[¶40] Ecce levis summo de vertice visus

[¶41] Iuli Fundere lumen apex, tactuque innoxia molli

[¶42] Lambere flamma comas, et circum tempora pasci.

[¶43] Nos pavidi trepidare metu, crinemque flagrantem

[¶44] Excutere, et sanctos restinguere fontibus ignes.

## 379. Acts · 5 of 76

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[¶0] At pater Anchises oculos ad sidera laetus

[¶1] Extulit, et coelo palamas cum voce tetendit:

[¶2] Jupiter omnipotens -

[¶3] Da auxilium, pater, atque haec omina firma.

[¶4] Virg. Aen. ii. v. 679.

[¶5] While thus she fills the house with clamorous cries,

[¶6] Our hearing is diverted by our eyes;

[¶7] For while I held my son, in the short space

[¶8] Betwixt our kisses and our last embrace,

[¶9] Strange to relate! from young Iulus' head,

[¶10] A lambent flame arose, which gently spread

[¶11] Around his brows, and on his temples fed.

[¶12] Amazed, with running water, we prepare

[¶13] To quench the sacred fire, and slake his hair;

[¶14] But old Anchises, versed in omens, rear'd

[¶15] His hands to heaven, and this request preferr'd:

[¶16] If any vows almighty Jove can bend,

[¶17] Confirm the glad presage which thou art pleased to send.

[¶18] Dryden.

[¶19] There is nothing in this poetic fiction which could be borrowed from our sacred volume; as Virgil died about twenty years before the birth of Christ.

[¶20] It may be just necessary to observe, that tongue of fire may be a Hebraism: for in [Isa 5:24], לשון אש leshon esh, which we render simply fire, is literally a tongue of fire, as the margin very properly has it. The Hebrews give the name of tongue to most things which terminate in a blunt point: so a bay is termed in [Jos 15:2], לשן lashon, a tongue. And in [Jos 15:5], what appears to have been a promontory is called לשון הים leshon hayam, a tongue of the sea.

[¶21] It sat upon each - That is, one of those tongues, like flames, sat upon the head of each disciple; and the continuance of the appearance, which is indicated by the word sat, shows that there could be no illusion in the case. I still think that in all this case the agent was natural, but supernaturally employed.

### Verse 4

[¶23] To speak with other tongues - At the building of Babel the language of the people was confounded; and, in consequence of this, they became scattered over the face of the earth: at this foundation of the Christian Church, the gift of various languages was given to the apostles, that the scattered nations might be gathered; and united under one shepherd and superintendent (επισκοπος) of all souls.

[¶24] As the Spirit gave them utterance - The word αποφθεγγεσθαι seems to imply such utterance as proceeded from immediate inspiration, and included oracular communications.

### Verse 5

[¶26] Devout men, out of every nation - Either by these we are simply to understand Jews who were born in different countries, and had now come up to Jerusalem to be present at the passover, and for purposes of traffic, or proselytes to Judaism, who had come up for the same purpose: for I cannot suppose that the term ανδρες ευλαβεις, devout men, can be applied to any other. At this time there was scarcely a commercial nation under heaven where the Jews had not been scattered for the purpose of trade, merchandize, etc., and from all these nations, it is said, there were persons now present at Jerusalem.

### Verse 6

[¶28] When this was noised abroad - If we suppose that there was a considerable peal of thunder, which followed the escape of a vast quantity of electric fluid, and produced the mighty rushing wind already noticed on [Act 2:2], then the whole city must have been alarmed; and, as various circumstances might direct their attention to the temple, having flocked thither they were farther astonished and confounded to hear the disciples of Christ addressing the mixed multitude in the languages of the different countries from which these people had come.

[¶29] Every man heard them speak in his own language - Use may naturally suppose that, as soon as any person presented himself to one of these disciples, he, the disciple, was immediately enabled to address him in his own language, however various this had been from the Jewish or Galilean dialects. If a Roman presented himself, the disciple was immediately enabled to address him in Latin - if a Grecian, in Greek - an Arab, in Arabic, and so of the rest.

### Verse 7

[¶31] Are not all these - Galileans? - Persons who know no other dialect, save that of their own country. Persons wholly uneducated, and, consequently, naturally ignorant of those languages which they now speak so fluently.

### Verse 8

[¶33] How hear we every man in our own tongue - Some have supposed from this that the miracle was not so much wrought on the disciples as on their hearers: imagining that, although the disciples spoke their own tongue, yet every man so understood what was spoken as if it had been spoken in the language in which he was born. Though this is by no means so likely as the opinion which states that the disciples themselves spoke all these different languages, yet the miracle is the same, howsoever it be taken; for it must require as much of the miraculous power of God to enable an Arab to understand a Galilean, as to enable a Galilean to speak Arabic. But that the gift of tongues was actually given to the apostles, we have the fullest proof; as we find particular ordinances laid down by those very apostles for the regulation of the exercise of this gift; see [1Cor 14:1], etc.

### Verse 9

[¶35] Parthians - Parthia anciently included the northern part of modern Persia: it was situated between the Caspian Sea and Persian Gulf, rather to the eastward of both.

[¶36] Medes - Media was a country lying in the vicinity of the Caspian Sea; having Parthia on the east, Assyria on the south, and Mesopotamia on the west.

[¶37] Elamites - Probably inhabitants of that country now called Persia: both the Medes and Elamites were a neighboring people, dwelling beyond the Tigris.

[¶38] Mesopotamia - Now Diarbec in Asiatic Turkey; situated between the rivers Tigris and Euphrates; having Assyria on the east, Arabia Deserta with Babylonia on the south, Syria on the west, and Armenia on the north. It was called Padan-aram by the ancient Hebrews, and by the Asiatics is now called Maverannhar, i.e. the country beyond the river.

[¶39] Judea - This word has exceedingly puzzled commentators and critics; and most suspect that it is not the true reading. Bishop Pearce supposes that Ιουδαιαν is an adjective, agreeing with Μεσοποταμιαν, and translates the passage thus: the dwellers in Jewish Mesopotamia. He vindicates this translation by showing that great numbers of the Jews were settled in this country: Josephus says that the ten tribes remained in this country till his time; that "there were countless myriads of them there, and that it was impossible to know their numbers." - Μυριαδες απειροι, και αριθμῳ γνωσθηναι μη δυναμεναι. See Ant. lib. xv. c. 2, s. 2, and c. 3, s. 1; Bell. Jud. lib. i. c. 1, 2. This interpretation, however ingenious, does not comport with the present Greek text. Some imagine that Ιουδαιαν is not the original reading; and therefore they have corrected it into Syriam, Syria; Armeniam, Armenia; Ινδιαν, India; Λυδιαν, Lydia; Ιδουμαιαν, Idumea; Βιθυνιαν, Bithynia; and Κιλικιαν, Cilicia: all these stand on very slender authority, as may be seen in Griesbach; and the last is a mere conjecture of Dr. Mangey. If Judea be still considered the genuine reading, we may account for it thus: the men who were speaking were known to be Galileans; now the Galilean dialect was certainly different from that spoken in Judea - the surprise was occasioned by a Jew being able to comprehend the speech of a Galilean, without any interpreter and without difficulty; and yet it is not easy to suppose that there was such a difference between the two dialects as to render these people wholly unintelligible to each other.

[¶40] Cappadocia - Was an ancient kingdom of Asia comprehending all that country that lies between Mount Taurus and the Euxine Sea.

[¶41] Pontus - Was anciently a very powerful kingdom of Asia, originally a part of Cappadocia; bounded on the east by Colchis; on the west by the river Halys; on the north by the Black Sea; and on the south by Armenia Minor. The famous Mithridates was king of this country; and it was one of the last which the Romans were able to subjugate.

[¶42] Asia - Meaning probably Asia Minor; it was that part of Turkey in Asia now called Natolia.

### Verse 10

[¶44] Phrygia - A country in Asia Minor, southward of Pontus.

## 380. Acts · 6 of 76

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[¶0] Pamphylia - The ancient name of the country of Natolia, now called Caramania, between Lycia and Cilicia, near the Mediterranean Sea.

[¶1] Egypt - A very extensive country of African bounded by the Mediterranean on the north; by the Red Sea and the Isthmus of Suez, which divide it from Arabia, on the east; by Abyssinia or Ethiopia on the south; and by the deserts of Barca and Nubia on the west. It was called Mizraim by the ancient Hebrews, and now Mesr by the Arabians. It extends 600 miles from north to south; and from 100 to 250 in breadth, from east to west.

[¶2] Libya - In a general way, among the Greeks, signified Africa; but the northern part, in the vicinity of Cyrene, is here meant.

[¶3] Cyrene - A country in Africa on the coast of the Mediterranean Sea, southward of the most western point of the Island of Crete.

[¶4] Strangers of Rome - Persons dwelling at Rome, and speaking the Latin language, partly consisting of regularly descended Jews and proselytes to the Jewish religion.

### Verse 11

[¶6] Cretes - Natives of Crete, a large and noted island in the Levant, or eastern part of the Mediterranean Sea, now called Candia.

[¶7] Arabians - Natives of Arabia, a well known country of Asia, having the Red Sea on the west; the Persian Gulf on the east; Judea on the north; and the Indian Ocean on the south.

[¶8] The wonderful works of God - Such as the incarnation of Christ; his various miracles, preaching, death, resurrection, and ascension; and the design of God to save the world through him. From this one circumstance we may learn that all the people enumerated above were either Jews or proselytes; and that there was probably none that could be, strictly speaking, called heathens among them. It may at first appear strange that there could be found Jews in so many different countries, some of which were very remote from the others; but there is a passage in Philo's Embassy to Caius which throws considerable light on the subject. In a letter sent to Caius by King Agrippa, he speaks of to the holy city of Jerusalem, not merely as the metropolis of Judea, but of many other regions, because of the colonies at different times led out of Judea, not only into neighboring countries, such as Egypt, Phoenicia, Syria, and Coelosyria, but also into those that are remote, such as Pamphylia, Cilicia, and the chief parts of Asia as far as Bithynia, and the innermost parts of Pontus; also in the regions of Europe, Thessaly, Boeotia, Macedonia, Aetolia, Attica, Argos, Corinth, and the principal parts of Peloponnesus. Not only the continents and provinces (says he) are full of Jewish colonies, but the most celebrated isles also, Euboea, Cyprus, and Crete, not to mention the countries beyond the Euphrates. All these (a small part of Babylon and some other praefectures excepted, which possess fertile territories) are inhabited by Jews. Not only my native city entreats thy clemency, but other cities also, situated in different parts of the world, Asia, Europe, Africa; both islands, sea coasts, and inland countries." Philonis Opera, edit. Mangey, vol. ii. p. 587.

[¶9] It is worthy of remark that almost all the places and provinces mentioned by St. Luke are mentioned also in this letter of King Agrippa. These, being all Jews or proselytes, could understand in some measure the wonderful works of God, of which mere heathens could have formed no conception. It was wisely ordered that the miraculous descent of the Holy Ghost should take place at this time, when so many from various nations were present to bear witness to what was done, and to be themselves subjects of his mighty working. These, on their return to their respective countries, would naturally proclaim what things they saw and heard; and by this the way of the apostles was made plain; and thus Christianity made a rapid progress over all those parts in a very short time after the resurrection of our Lord.

### Verse 13

[¶11] These men are full of new wine - Rather sweet wine, for γλευκους, cannot mean the mustum, or new wine, as there could be none in Judea so early as pentecost. The Γλευκος, gleucus, seems to have been a peculiar kind of wine, and is thus described by Hesychius and Suidas: Γλευκος, το αποσταγμα της σταφυλης, πριν πατηθῃ. Gleucus is that which distils from the grape before it is pressed. This must be at once both the strongest and sweetest wine. Calmet observes that the ancients had the secret of preserving wine sweet through the whole year, and were fond of taking morning draughts of it: to this Horace appears to refer, Sat. l. ii. s. iv. ver. 24.

[¶12] Aufidius forti miscebat mella Falerno.

[¶13] Mendose: quoniam vacuis committere venis

[¶14] Nil nisi lene decet: leni praecordia mulso

[¶15] Prolueris melius.

[¶16] Aufidius first, most injudicious, quaffed

[¶17] Strong wine and honey for his morning draught.

[¶18] With lenient bev'rage fill your empty veins,

[¶19] For lenient must will better cleanse the reins.

[¶20] Francis.

### Verse 14

[¶22] Peter, standing up with the eleven - They probably spoke by turns, not altogether; but Peter began the discourse.

[¶23] All ye that dwell at Jerusalem - Οἱ κατοικουντες would be better translated by the word sojourn, because these were not inhabitants of Judea, but the strangers mentioned in [Act 2:9-11], who had come up to the feast.

### Verse 15

[¶25] But the third hour of the day - That is, about nine o'clock in the morning, previously to which the Jews scarcely ever ate or drank, for that hour was the hour of prayer. This custom appears to have been so common that even the most intemperate among the Jews were not known to transgress it; Peter therefore spoke with confidence when he said, these are not drunken - seeing it is but the third hour of the day, previously to which even the intemperate did not use wine.

### Verse 16

[¶27] Spoken by the prophet Joel - The prophecy which he delivered so long ago is just now fulfilled; and this is another proof that Jesus whom ye have crucified is the Messiah.

### Verse 17

[¶29] In the last days - The time of the Messiah; and so the phrase was understood among the Jews.

[¶30] I will pour out of my Spirit upon all flesh - Rabbi Tanchum says, "When Moses laid his hands upon Joshua, the holy blessed God said, In the time of the old text, each individual prophet prophesied; but, in the times of the Messiah, all the Israelites shall be prophets." And this they build on the prophecy quoted in this place by Peter.

[¶31] Your sons and your daughters shall prophesy - The word prophesy is not to be understood here as implying the knowledge and discovery of future events; but signifies to teach and proclaim the great truths of God, especially those which concerned redemption by Jesus Christ.

[¶32] Your young men shall see visions, etc. - These were two of the various ways in which God revealed himself under the Old Testament. Sometimes he revealed himself by a symbol, which was a sufficient proof of the Divine presence: fire was the most ordinary, as it was the most expressive, symbol. Thus he appeared to Moses on Mount Horeb, and afterwards at Sinai; to Abraham, Genesis 15:1-21; to Elijah, [1Kgs 19:11], [1Kgs 19:12]. At other times he revealed himself by angelic ministry: this was frequent, especially in the days of the patriarchs, of which we find many instances in the book of Genesis.

[¶33] By dreams he discovered his will in numerous instances: see the remarkable case of Joseph, [Gen 37:5], [Gen 37:9]; of Jacob, [Gen 28:1], etc.; [Gen 46:2], etc.; of Pharaoh, [Gen 41:1-7]; of Nebuchadnezzar, [Dan 4:10-17]. For the different ways in which God communicated the knowledge of his will to mankind, see the note on [Gen 15:1].

### Verse 18

[¶35] On my servants and on my handmaidens - This properly means persons of the lowest condition, such as male and female slaves. As the Jews asserted that the spirit of prophecy never rested upon a poor man, these words are quoted to show that, under the Gospel dispensation, neither bond nor free, male nor female, is excluded from sharing in the gifts and graces of the Divine Spirit.

### Verse 19

[¶37] I will show wonders - It is likely that both the prophet and the apostle refer to the calamities that fell upon the Jews at the destruction of Jerusalem, and the fearful signs and portents that preceded those calamities. See the notes on [Mat 24:5-7] (note), where these are distinctly related.

[¶38] Blood, fire, and vapour of smoke - Skirmishes and assassinations over the land, and wasting the country with fire and sword.

### Verse 20

[¶40] The sun shall be turned into darkness, and the moon into blood - These are figurative representations of eclipses, intended most probably to point out the fall of the civil and ecclesiastical state in Judea: see the notes on [Mat 24:29]. That the Sun is darkened when a total eclipse takes place, and that the Moon appears of a bloody hue in such circumstances, every person knows.

### Verse 21

[¶42] Whosoever shall call on the name of the Lord shall be saved - The predicted ruin is now impending; and only such as receive the Gospel of the Son of God shall be saved. And that none but the Christians did escape, when God poured out these judgments, is well known; and that All the Christians did escape, not one of them perishing in these devastations, stands attested by the most respectable authority. See the note on [Mat 24:13].

### Verse 22

[¶44] A man approved of God - Αποδεδειγμενον, celebrated, famous. The sense of the verse seems to be this: Jesus of Nazareth, a man sent of God, and celebrated among you by miracles, wonders, and signs; and all these done in such profusion as had never been done by the best of your most accredited prophets. And these signs, etc., were such as demonstrated his Divine mission.

## 381. Acts · 7 of 76

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### Verse 23

[¶1] Him, being delivered by the determinate counsel - Bp. Pearce paraphrases the words thus: Him having been given forth; i.e. sent into the world, and manifested by being made flesh, and dwelling among you, as it is said in [Joh 1:14]; see also [Act 4:28].

[¶2] Kypke contends that εκδοτον, delivered, does not refer to God, but to Judas the traitor "the Jews received Jesus, delivered up to them by Judas; the immutable counsel of God so permitting."

[¶3] By the determinate counsel, ὡρισμενῃ βουλῃ; that counsel of God which defined the time, place, and circumstance, according (προγνωσει) to his foreknowledge, which always saw what was the most proper time and place for the manifestation and crucifixion of his Son; so that there was nothing casual in these things, God having determined that the salvation of a lost world should be brought about in this way; and neither the Jews nor Romans had any power here, but what was given to them from above. It was necessary to show the Jews that it was not through Christ's weakness or inability to defend himself that he was taken; nor was it through their malice merely that he was slain; for God had determined long before, from the foundation of the world, [Rev 13:8], to give his Son a sacrifice for sin; and the treachery of Judas, and the malice of the Jews were only the incidental means by which the great counsel of God was fulfilled: the counsel of God intending the sacrifice, but never ordering that it should be brought about by such wretched means. This was permitted; the other was decreed. See the observations at the end of this chapter.

[¶4] By wicked hands have crucified and slain - I think this refers to the Romans, and not to the Jews; the former being the agents, to execute the evil purposes of the latter. It is well known that the Jews acknowledged that they had no power to put our Lord to death, [Joh 18:31], and it is as well known that the punishment of the cross was not a Jewish, but a Roman, punishment: hence we may infer that by δια χειρων ανομων, by the hands of the wicked, the Romans are meant, being called ανομοι, without law, because they had no revelation from God; whereas the others had what was emphatically termed ὁ νομος του Θεου, the law of God, by which they professed to regulate their worship and their conduct. It was the Jews, therefore, who caused our Lord to be crucified by the hands of the heathen Romans.

### Verse 24

[¶6] Whom God hath raised up - For, as God alone gave him up to death, so God alone raised him up from death.

[¶7] Having loosed the pains of death - It is generally supposed that this expression means, the dissolving of those bonds or obligations by which those who enter into the region of the dead are detained there till the day of the resurrection; and this is supposed to be the meaning of חבלי מות chebley maveth, in [Psa 116:3], or חבלי שאול chebley sheol, in [Psa 18:5], and in [2Sam 22:6], to which, as a parallel, this place has been referred. But Kypke has sufficiently proved that λυειν τας ωδινας θανατου, signifies rather to Remove the pains or sufferings of death. So Lucian, De Conscr. Hist., says, "a copious sweat to some, ελυσε τον πυρετον, Removes or carries off the fever." So Strabo, speaking of the balm of Jericho, says, λυει δε κεφαλαλγιας θαυμαστως - it wonderfully Removes the headache, etc. That Christ did suffer the pains and sorrows of death in his passion is sufficiently evident; but that these were all removed, previously to his crucifixion, is fully seen in that calm manner in which he met it, with all its attendant terrors. If we take the words as commonly understood, they mean that it was impossible for the Prince of Life to be left in the empire of death: his resurrection, therefore, was a necessary consequence of his own Divine power.

[¶8] Instead of θανατου, of death, the Codex Bezae, Syriac, Coptic, and Vulgate, have Ἁιδου, of hell, or the place of separate spirits; and perhaps it was on no better authority than this various reading, supported but by slender evidence, that, He descended into hell, became an article in what is called the apostles' creed. And on this article many a popish legend has been builded, to the discredit of sober sense and true religion.

### Verse 25

[¶10] For David speaketh concerning him - The quotation here is made from [Psa 16:8-11] (note), which contains a most remarkable prophecy concerning Christ, every word of which applies to him, and to him exclusively. See the notes there.

### Verse 26

[¶12] And my tongue was glad - In the Hebrew it is ויגל כבודי vaiyagel kebodi, "And my glory was glad:" but the evangelist follows the Septuagint, in reading και ηγαλλιασατο ἡ γλωσσα μου, what all the other Greek interpreters in the Hexapla translate δοξα μου, my glory. And what is to be understood by glory here! Why the soul, certainly, and not the tongue; and so some of the best critics interpret the place.

### Verse 27

[¶14] Thou wilt not leave my soul in hell - Εις Ἁιδου, in hades, that is, the state of separate spirits, or the state of the dead. Hades was a general term among the Greek writers, by which they expressed this state; and this Hades was Tartarus to the wicked, and Elysium to the good. See the explanation of the word in the note on [Mat 11:23] (note).

[¶15] To see corruption - Dust thou art, and unto dust thou shalt return, was a sentence pronounced on man after the fall: therefore this sentence could be executed on none but those who were fallen; but Jesus, being conceived without sin, neither partook of human corruption, nor was involved in the condemnation of fallen human nature; consequently, it was impossible for his body to see corruption; and it could not have undergone the temporary death, to which it was not naturally liable, had it not been for the purpose of making an atonement. It was therefore impossible that the human nature of our Lord could be subject to corruption: for though it was possible that the soul and it might be separated for a time, yet, as it had not sinned, it was not liable to dissolution; and its immortality was the necessary consequence of its being pure from transgression.

### Verse 28

[¶17] Thou hast made known to me the ways of life - That is, the way from the region of death, or state of the dead and separate spirits; so that I shall resume the same body, and live the same kind of life, as I had before I gave up my life for the sin of the world.

### Verse 29

[¶19] Let me speak freely - of the patriarch David - In Midris Tillin, it is said, in a paraphrase on the words, my flesh shall rest in hope, "Neither worm nor insect had power over David." It is possible that this opinion prevailed in the time of St. Peter, and, if so, his words are the more pointed and forcible; and therefore thus applied by Dr. Lightfoot: "That this passage, Thou shalt not leave my soul in hell, etc., is not to be applied to David himself appears in that I may confidently aver concerning him, that he was dead and buried, and never rose again; but his soul was left εις ᾁδου, in the state of the dead, and He saw corruption; for his sepulchre is with us to this day, under that very notion, that it is the sepulchre of David, who died and was there buried; nor is there one syllable mentioned any where of the resurrection of his body, or the return of his soul εξ ᾁδου from the state of the dead." To this the same author adds the following remarkable note: I cannot slip over that passage, Hieros. Chagig. fol. 78: Rab. Jose saith, David died at pentecost, and all Israel bewailed him, and offered their sacrifices the day following. This is a remarkable coincidence; and may be easily applied to him of whom David was a type.

### Verse 30

[¶21] According to the flesh, he would raise up Christ - This whole clause is wanting in ACD, one of the Syriac, the Coptic, Ethiopic, Armenian, and Vulgate; and is variously entered in others. Griesbach rejects it from the text, and Professor White says of the words, "certissime delenda," they should doubtless be expunged. This is a gloss, says Schoettgen, that has crept into the text, which I prove thus:

[¶22] 1. The Syriac and Vulgate, the most ancient of the versions, have not these words.

[¶23] 2. The passage is consistent enough and intelligible without them.

[¶24] 3. They are superfluous, as the mind of the apostle concerning the resurrection of Christ follows immediately in the succeeding verse.

[¶25] The passage therefore, according to Bp. Pearce, should be read thus: Therefore being a prophet, and knowing that God had sworn with an oath, of the fruit of his loins, to set on his throne; and foreseeing that he (God) would raise up Christ, he spake of the resurrection of Christ, etc. "In this transition, the words which Peter quotes for David's are exactly the same with what we read in the psalm above mentioned; and the circumstance of David's foreseeing that Christ was to be raised up, and was the person meant, is not represented as a part of the oath; but is only made to be Peter's assertion, that David, as a prophet, did foresee it, and meant it."

### Verse 31

[¶27] That his soul was not left in hell - The words ἡ ψυχη αυτου, his soul, are omitted by ABCD, Syriac, Coptic, Ethiopic, and Vulgate. Griesbach has left them out of the text, and Professor White says again, certissime delenda. The passage may be thus read: "He spake of the resurrection of Christ, that he was not left in hades, neither did his flesh see corruption." For the various readings in this and the preceding verse, see Griesbach.

### Verse 32

[¶29] Whereof we all are witnesses - That is, the whole 120 saw him after he rose from the dead, and were all ready, in the face of persecution and death, to attest this great truth.

### Verse 33

[¶31] By the right hand of God exalted - Raised by omnipotence to the highest dignity in the realms of glory, to sit at the right hand of God, and administer the laws of both worlds.

[¶32] The promise of the Holy Ghost - This was the promise that he had made to them a little before he suffered, as may be seen in [Joh 14:16], etc., [Joh 16:7], etc., and after he had risen from the dead. [Luk 24:49], and which as the apostle says was now shed forth.

### Verse 34

[¶34] David is not ascended - Consequently, he has not sent forth this extraordinary gift, but it comes from his Lord, of whom he said, The Lord said unto my Lord, etc. See the note on these words, [Mat 22:44] (note).

### Verse 35

[¶36] Until I make thy foes thy footstool - It was usual with conquerors to put their feet on the necks of vanquished leaders, as emblematical of the state of subjection to which they were reduced, and the total extinction of their power. By quoting these words, Peter shows the Jews, who continued enemies to Christ, that their discomfiture and ruin must necessarily take place, their own king and prophet having predicted this in connection with the other things which had already been so literally and circumstantially fulfilled. This conclusion had the desired effect, when pressed home with the strong application in the following verse.

### Verse 36

[¶38] Both Lord and Christ - Not only the Messiah, but the supreme Governor of all things and all persons, Jews and Gentiles, angels and men. In the preceding discourse, Peter assumes a fact which none would attempt to deny, viz. that Jesus had been lately crucified by them.

[¶39] He then,

[¶40] 1. Proves his resurrection.

[¶41] 2. His ascension.

[¶42] 3. His exaltation to the right hand of God.

[¶43] 4. The effusion of the Holy Spirit, which was the fruit of his glorification, and which had not only been promised by himself, but foretold by their own prophets: in consequence of which,

[¶44] 5. It was indisputably proved that this same Jesus, whom they had crucified, was the promised Messiah; and if so,

## 382. Acts · 8 of 76

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[¶0] 6. The Governor of the universe, from whose power and justice they had every thing to dread, as they refused to receive his proffered mercy and kindness.

### Verse 37

[¶2] When they heard this, they were pricked in their heart - This powerful, intelligent, consecutive, and interesting discourse, supported every where by prophecies and corresponding facts, left them without reply and without excuse; and they plainly saw there was no hope for them, but in the mercy of him whom they had rejected and crucified.

[¶3] What shall we do? - How shall we escape those judgments which we now see hanging over our heads?

### Verse 38

[¶5] Peter said unto them, Repent - Μετανοησατε; Humble yourselves before God, and deeply deplore the sins you have committed; pray earnestly for mercy, and deprecate the displeasure of incensed justice. For a definition of repentance, see on [Mat 3:2] (note).

[¶6] And be baptized every one of you - Take on you the public profession of the religion of Christ, by being baptized in his name; and thus acknowledge yourselves to be his disciples and servants.

[¶7] For the remission of sins - Εις αφεσιν ἁμαρτιων, In reference to the remission or removal of sins: baptism pointing out the purifying influences of the Holy Spirit; and it is in reference to that purification that it is administered, and should in consideration never be separated from it. For baptism itself purifies not the conscience; it only points out the grace by which this is to be done.

[¶8] Ye shall receive the gift of the Holy Ghost - If ye faithfully use the sign, ye shall get the substance. Receive the baptism, in reference to the removal of sins, and ye shall receive the Holy Ghost, by whose agency alone the efficacy of the blood of the covenant is applied, and by whose refining power the heart is purified. It was by being baptized in the name of Christ that men took upon themselves the profession of Christianity; and it was in consequence of this that the disciples of Christ were called Christians.

### Verse 39

[¶10] For the promise is unto you - Jews of the land of Judea: not only the fulfillment of the promise which he had lately recited from the prophecy of Joel was made to them, but in this promise was also included the purification from sin, with every gift and grace of the Holy Spirit.

[¶11] To all that are afar off - To the Jews wherever dispersed, and to all the Gentile nations; for, though St. Peter had not as yet a formal knowledge of the calling of the Gentiles, yet, the Spirit of God, by which he spoke, had undoubtedly this in view; and therefore the words are added, even as many as the Lord our God shall call, i.e. all to whom, in the course of his providence and grace, he shall send the preaching of Christ crucified.

### Verse 40

[¶13] Save yourselves from this untoward generation - Separate yourselves from them: be ye saved, σωθητε: the power is present with you; make a proper use of it, and ye shall be delivered from their obstinate unbelief, and the punishment that awaits it in the destruction of them and their city by the Romans.

### Verse 41

[¶15] They that gladly received his word - The word ασμενως, which signifies joyfully, readily, willingly, implies that they approved of the doctrine delivered; that they were glad to hear of this way of salvation; and that they began immediately to act according to its dictates. This last sense is well expressed in a similar phrase by Josephus: when speaking of the young Israelites enticing the Midianitish women to sin, by fair speeches, he says, αἱ δε ασμενως δεξαμεναι τους λογους συνῃεσαν αυτοις, Ant. l. iv. c. 4. Then they who approved of their words consorted with them. The word is however omitted by ABCD, Coptic, Sahidic, Ethiopic, Vulgate, the Itala of the Codex Bezae, Clemens, and Chrysostom.

[¶16] Were baptized - That is, in the name of Jesus, [Act 2:38], for this was the criterion of a Jew's conversion; and when a Jew had received baptism in this name he was excluded from all communication with his countrymen; and no man would have forfeited such privileges but on the fullest and clearest conviction. This baptism was a very powerful means to prevent their apostasy; they had, by receiving baptism in the name of Jesus, renounced Judaism, and all the political advantages connected with it; and they found it indispensably necessary to make the best use of that holy religion which they had received in its stead. Dr. Lightfoot has well remarked, that the Gentiles who received the Christian doctrine were baptized in the name of the Father, and the Son, and the Holy Ghost; whereas the Jewish converts, for the reasons already given, were baptized in the name of the Lord Jesus.

[¶17] Were added - three thousand souls - Προσετεθησαν, They went over from one party to another. The Greek writers make use of this verb to signify that act by which cities, towns, or provinces changed their masters, and put themselves under another government. So these 3000 persons left the scribes and Pharisees, and put themselves under the teaching of the apostles, professing the Christian doctrine, and acknowledging that Christ was come, and that he who was lately crucified by the Jews was the promised and only Messiah; and in this faith they were baptized.

[¶18] These 3000 were not converted under one discourse, nor in one place, nor by one person. All the apostles preached, some in one language, and some in another; and not in one house - for where was there one at that time that could hold such a multitude of people? For, out of the multitudes that heard, 3000 were converted; and if one in five was converted it must have been a very large proportion. The truth seems to by this: All the apostles preached in different, parts of the city, during the course of that day; and in that day, τῃ ἡμερᾳ εκεινῃ, 3000 converts were the fruits of the conjoint exertions of these holy men. Dr. Lightfoot thinks that the account in this place is the fulfillment of the prophecy in [Psa 110:1], etc.: The Lord said unto my Lord, sit thou on my right hand; this refers to the resurrection and ascension of Christ. Thy people shall be willing in the day of thy power, [Psa 110:3]. This was the day of his power; and while the apostles proclaimed his death, resurrection, and ascension, the people came willingly in, and embraced the doctrines of Christianity.

### Verse 42

[¶20] They continued steadfastly in the apostles' doctrine - They received it, retained it, and acted on its principles.

[¶21] And fellowship - Κοινωνιᾳ, community; meaning association for religious and spiritual purposes, The community of goods cannot be meant; for this is mentioned [Act 2:44], [Act 2:45], where it is said, they had all things common.

[¶22] And in breaking of bread - Whether this means the holy eucharist, or their common meals, it is difficult to say. The Syriac understands it of the former. Breaking of bread was that act which preceded a feast or meal, and which was performed by the master of the house, when he pronounced the blessing - what we would call grace before meat. See the form on [Mat 26:26] (note).

[¶23] And in prayers - In supplications to God for an increase of grace and life in their own souls; for establishment in the truth which they had received, and for the extension of the kingdom of Christ in the salvation of men. Behold the employment of the primitive and apostolic Church.

[¶24] 1. They were builded up on the foundation of the prophets and apostles, Jesus Christ himself being the corner stone.

[¶25] 2. They continued steadfastly in that doctrine which they had so evidently received from God.

[¶26] 3. They were separated from the world, and lived in a holy Christian fellowship, strengthening and building up each other in their most holy faith.

[¶27] 4. They were frequent in breaking bread; in remembrance that Jesus Christ died for them.

[¶28] 5. They continued in prayers; knowing that they could be no longer faithful than while they were upheld by their God; and knowing also that they could not expect his grace to support them, unless they humbly and earnestly prayed for its continuance.

### Verse 43

[¶30] And fear came upon every soul - Different MSS. and versions read this clause thus, And Great fear and Trembling came upon every soul in Jerusalem. For several weeks past they had a series of the most astonishing miracles wrought before their eyes; they were puzzled and confounded at the manner in which the apostles preached, who charged them home with the deliberate murder of Jesus Christ, and who attested, in the most positive manner, that he was risen from the dead, and that God had sent down that mighty effusion of the Spirit which they now witnessed as a proof of his resurrection and ascension, and that this very person whom they had crucified was appointed by God to be the Judge of quick and dead. They were in consequences stung with remorse, and were apprehensive of the judgments of God; and the wonders and signs continually wrought by the apostles were at once proofs of the celestial origin of their doctrine and mission, and of their own baseness, perfidy, and wickedness.

### Verse 44

[¶32] And, all that believed - Οἱ πιστευοντες, The believers, i.e. those who conscientiously credited the doctrine concerning the incarnation, crucifixion, resurrection, and ascension of Jesus Christ, and had, in consequence, received redemption in his blood.

[¶33] Were together - Επι το αυτο. "These words signify either, in one time, [Act 3:1]; or in one place, [Act 2:1]; or in one thing. The last of these three senses seems to be the most proper here; for it is not probable that the believers, who were then 3000 in number, [Act 2:41], besides the 120 spoken of [Act 1:15], were used all to meet at one time, or in one place, in Jerusalem." See Bp. Pearce.

[¶34] And had all things common - Perhaps this has not been well understood. At all the public religious feasts in Jerusalem, there was a sort of community of goods. No man at such times hired houses or beds in Jerusalem; all were lent gratis by the owners: Yoma, fol. 12. Megill. fol. 26. The same may be well supposed of their ovens, cauldrons, tables, spits, and other utensils. Also, provisions of water were made for them at the public expense; Shekalim, cap. 9. See Lightfoot here. Therefore a sort of community of goods was no strange thing at Jerusalem, at such times as these. It appears, however, that this community of goods was carried farther; for we are informed, [Act 2:45], that they sold their possessions and their goods, and parted them to all, as every man had need. But, this probably means that, as in consequence of this remarkable outpouring of the Spirit of God; and their conversion, they were detained longer at Jerusalem than they had originally intended, they formed a kind of community for the time being, that none might suffer want on the present occasion; as no doubt the unbelieving Jews, who were mockers, [Act 2:13], would treat these new converts with the most marked disapprobation. That an absolute community of goods never obtained in the Church at Jerusalem, unless for a very short time, is evident from the apostolical precept, [1Cor 16:1], etc., by which collections were ordered to be made for the poor; but, if there had been a community of goods in the Church, there could have been no ground for such recommendations as these, as there could have been no such distinction as rich and poor, if every one, on entering the Church, gave up all his goods to a common stock. Besides, while this sort of community lasted at Jerusalem, it does not appear to have been imperious upon any; persons might or might not thus dispose of their goods, as we learn front the case of Ananias, [Act 5:4]. Nor does it appear that what was done at Jerusalem at this time obtained in any other branch of the Christian Church; and in this, and in the fifth chap., where it is mentioned, it is neither praised nor blamed. We may therefore safely infer, it was something that was done at this time, on this occasion, through some local necessity, which the circumstances of the infant Church at Jerusalem might render expedient for that place and on that occasion only.

### Verse 46

[¶36] They, continuing daily with one accord in the temple - They were present at all the times of public worship, and joined together in prayers and praises to God; for it in not to be supposed that they continued to offer any of the sacrifices prescribed by the law.

[¶37] Breaking bread from house to house - This may signify, that select companies, who were contiguous to each other, frequently ate together at their respective lodgings on their return from public worship. But κατ' οικον, which we translate from house to house, is repeatedly used by the Greek writers for home, at home, for though they had all things in common, each person lived at his own table. Breaking bread is used to express the act of taking their meals. The bread of the Jews was thin, hard, and dry, and was never cut with the knife as ours is, but was simply broken by the hand.

[¶38] With gladness and singleness of heart - A true picture of genuine Christian fellowship. They ate their bread: they had no severe fasts; the Holy Spirit had done in their souls, by his refining influence, what others vainly expect from bodily austerities. It may be said also, that, if they had no severe fasts, they had no splendid feasts: all was moderation, and all was contentment. They were full of gladness, spiritual joy and happiness; and singleness of heart, every man worthy of the confidence of his neighbor; and all walking by the same rule, and minding the same thing.

### Verse 47

[¶40] Praising God - As the fountain whence they had derived all their spiritual and temporal blessings; seeing him in all things, and magnifying the work of his mercy.

[¶41] Having favor with all the people - Every honest, upright Jew would naturally esteem these for the simplicity, purity, and charity of their lives. The scandal of the cross had not yet commenced; for, though they had put Jesus Christ to death, they had not get entered into a systematic opposition to the doctrines he taught.

[¶42] And the Lord added to the Church daily such as should be saved - Though many approved of the life and manners of these primitive Christians, yet they did not become members of this holy Church; God permitting none to be added to it, but τους σωζομενους, those who were saved from their sins and prejudices. The Church of Christ was made up of saints; sinners ware not permitted to incorporate themselves with it.

[¶43] One MS. and the Armenian version, instead of τους σωζομενους, the saved, have τοις σωζομενοις, to them who were saved; reading the verse thus: And the Lord added daily to those who were saved. He united those who were daily converted under the preaching of the apostles to those who had already been converted. And thus every lost sheep that was found was brought to the flock, that, under the direction of the great Master Shepherd, they might go out and in, and find pasture. The words, to the Church, τῃ εκκλησιᾳ, are omitted by BC, Coptic, Sahidic, Ethiopic, Armenian, and Vulgate; and several add the words επι το αυτο, at that tine, (which begin the first verse of the next chapter) to the conclusion of this. My old MS. English Bible reads the verse thus: For so the Lord encresed hem that weren maad saaf, eche day, into the same thing. Nearly the same rendering as that in Wiclif. Our translation of τους σωζομενους, such as should be saved is improper and insupportable. The original means simply and solely those who were then saved; those who were redeemed from their sins and baptized into the faith of Jesus Christ. The same as those whom St. Paul addressed, [Eph 2:8] : By grace ye are saved, εστε σεσωσμενοι; or, ye are those who have been saved by grace. So in [Tit 3:5] : According to his mercy he saved us, εσωσεν ἡμας, by the washing of regeneration. And in [1Cor 1:18], we have the words τοις σωζομενοις, them who are saved, to express those who had received the Christian faith; in opposition to τοις απολλυμενοις, to those who are lost, namely the Jews, who obstinately refused to receive salvation on the terms of the Gospel, the only way in which they could be saved; for it was by embracing the Gospel of Christ that they were put in a state of salvation; and, by the grace it imparted, actually saved from the power, guilt, and dominion of sin. See [1Cor 15:2] : I made known unto you, brethren, the Gospel which I preached unto you, which ye have received, and in which ye stand; and By Which Ye Are Saved, δι' οὑ και σωζεσθε. Our translation, which indeed existed long before our present authorized version, as may be seen in Cardmarden's Bible, 1566, Beck's Bible, 1549, and Tindall's Testament, printed by Will. Tylle, in 1548, is bad in itself; but it has been rendered worse by the comments put on it, viz. that those whom God adds to the Church shall necessarily and unavoidably be eternally saved; whereas no such thing is hinted by the original text, be the doctrine of the indefectibility of the saints true or false - which shall be examined in its proper place.

[¶44] On that awful subject, the foreknowledge of God, something has already been spoken: see [Act 2:23]. Though it is a subject which no finite nature can comprehend, yet it is possible so to understand what relates to us in it as to avoid those rocks of presumption and despondency on which multitudes have been shipwrecked. The foreknowledge of God is never spoken of in reference to himself, but in reference to us: in him properly there is neither foreknowledge nor afterknowledge. Omniscience, or the power to know all things, is an attribute of God, and exists in him as omnipotence, or the power to do all things. He can do whatsoever he will; and he does whatsoever is fit or proper to be done. God cannot have foreknowledge, strictly speaking, because this would suppose that there was something coming, in what we call futurity, which had not yet arrived at the presence of the Deity. Neither can he have any afterknowledge, strictly speaking, for this would suppose that something that had taken place, in what we call pretereity, or past time, had now got beyond the presence of the Deity. As God exists in all that can be called eternity, so he is equally every where: nothing can be future to him, because he lives in all futurity; nothing can be past to him, because he equally exists in all past time; futurity and pretereity are relative terms to us; but they can have no relation to that God who dwells in every point of eternity; with whom all that is past, and all that is present, and all that is future to man, exists in one infinite, indivisible, and eternal Now. As God's omnipotence implies his power to do all things, so God's omniscience implies his power to know all things; but we must take heed that we meddle not with the infinite free agency of this Eternal Being. Though God can do all thinks, he does not all things. Infinite judgment directs the operations of his power, so that though he can, yet he does not do all things, but only such things as are proper to be done. In what is called illimitable space, he can make millions of millions of systems; but he does not see proper to do this. He can destroy the solar system, but he does not do it: he can fashion and order, in endless variety, all the different beings which now exist, whether material, animal, or intellectual; but he does not do this, because he does not see it proper to be done. Therefore it does not follow that, because God can do all things, therefore he must do all things. God is omniscient, and can know all things; but does it follow from this that he must know all things? Is he not as free in the volitions of his wisdom, as he is in the volitions of his power? The contingent as absolute, or the absolute as contingent? God has ordained some things as absolutely certain; these he knows as absolutely certain. He has ordained other things as contingent; these he knows as contingent. It would be absurd to say that he foreknows a thing as only contingent which he has made absolutely certain. And it would be as absurd to say that he foreknows a thing to be absolutely certain which in his own eternal counsel he has made contingent. By absolutely certain, I mean a thing which must be, in that order, time, place, and form in which Divine wisdom has ordained it to be; and that it can be no otherwise than this infinite counsel has ordained. By contingent, I mean such things as the infinite wisdom of God has thought proper to poise on the possibility of being or not being, leaving it to the will of intelligent beings to turn the scale. Or, contingencies are such possibilities, amid the succession of events, as the infinite wisdom of God has left to the will of intelligent beings to determine whether any such event shall take place or not. To deny this would involve the most palpable contradictions, and the most monstrous absurdities. If there be no such things as contingencies in the world, then every thing is fixed and determined by an unalterable decree and purpose of God; and not only all free agency is destroyed, but all agency of every kind, except that of the Creator himself; for on this ground God is the only operator, either in time or eternity: all created beings are only instruments, and do nothing but as impelled and acted upon by this almighty and sole Agent. Consequently, every act is his own; for if he have purposed them all as absolutely certain, having nothing contingent in them, then he has ordained them to be so; and if no contingency, then no free agency, and God alone is the sole actor. Hence the blasphemous, though, from the premises, fair conclusion, that God is the author of all the evil and sin that are in the world; and hence follows that absurdity, that, as God can do nothing that is wrong, Whatever Is, is Right. Sin is no more sin; a vicious human action is no crime, if God have decreed it, and by his foreknowledge and will impelled the creature to act it. On this ground there can be no punishment for delinquencies; for if every thing be done as God has predetermined, and his determinations must necessarily be all right, then neither the instrument nor the agent has done wrong. Thus all vice and virtue, praise and blame, merit and demerit, guilt and innocence, are at once confounded, and all distinctions of this kind confounded with them. Now, allowing the doctrine of the contingency of human actions, (and it must be allowed in order to shun the above absurdities and blasphemies), then we see every intelligent creature accountable for its own works, and for the use it makes of the power with which God has endued it; and, to grant all this consistently, we must also grant that God foresees nothing as absolutely and inevitably certain which he has made contingent; and, because he has designed it to be contingent, therefore he cannot know it as absolutely and inevitably certain. I conclude that God, although omniscient, is not obliged, in consequence of this, to know all that he can know; no more than he is obliged, because he is omnipotent, to do all that he can do.

## 383. Acts · 9 of 76

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[¶0] How many, by confounding the self and free agency of God with a sort of continual impulsive necessity, have raised that necessity into an all-commanding and overruling energy, to which God himself is made subject! Very properly did Milton set his damned spirits about such work as this, and has made it a part of their endless punishment: -

[¶1] Others apart sat on a hill retired,

[¶2] In thoughts more elevate; and reasoned high

[¶3] Of providence, foreknowledge, will, and fate;

[¶4] Fixed fate, free-will, foreknowledge absolute,

[¶5] And found no end, in wand'ring mazes lost.

[¶6] Parad. Lost, b. ii. l. 557.

[¶7] Among some exceptionable expressions, the following are also good thoughts on the flee agency and fall of man: - - I made him just and right,

[¶8] Sufficient to have stood, though free to fall.

[¶9] Not free, what proof could they have given sincere

[¶10] Of true allegiance, constant faith or love,

[¶11] When only what they needs must do appeared,

[¶12] Not what they would? What praise could they receive?.

[¶13] Useless and vain, of freedom both despoiled,

[¶14] Made passive, both had served Necessity,

[¶15] Not Me. -

[¶16] So without least impulse or shadow of fate,

[¶17] Or aught by me immutably foreseen,

[¶18] They trespass, authors to themselves in all

[¶19] Both what they judge, and what they choose, for so

[¶20] I formed them free, and free they must remain

[¶21] Till they enthrall themselves: I else must change

[¶22] Their nature, and revoke the high decree

[¶23] Unchangeable, eternal, which ordained

[¶24] Their freedom; they themselves ordained their fall.

[¶25] Ibid, b. iii. l. 98, 103, 120.

[¶26] I shall conclude these observations with a short extract from Mr. Bird's Conferences, where, in answer to the objection, "If many things fall out contingently, or as it were by accident, God's foreknowledge of them can be but contingent, dependent on man's free will," he observes: "It is one thing to know that a thing will be done necessarily; and another, to know necessarily that a thing will be done. God doth necessarily foreknow all that will be done; but he doth not know that those things which shall be done voluntarily will be done necessarily: he knoweth that they will be done; but he knoweth withal that they might have fallen out otherwise, for aught he had ordered to the contrary. So likewise God knew that Adam would fall; and get he knew that he would not fall necessarily, for it was possible for him not to have fallen. And as touching God's preordination going before his prescience as the cause of all events this would be to make God the author of all the sin in the world; his knowledge comprehending that as well as other things. God indeed foreknoweth all things, because they will be done; but things are not (therefore) done, because he foreknoweth them. It is impossible that any man, by his voluntary manner of working, should elude God's foresight; but then this foresight doth not necessitate the will, for this were to take it wholly away. For as the knowledge of things present imports no necessity on that which is done, so the foreknowledge of things future lays no necessity on that which shall be; because whosoever knows and sees things, he knows and sees them as they are, and not as they are not; so that God's knowledge doth not confound things, but reaches to all events, not only which come to pass, but as they come to pass, whether contingency or necessarily. As, for example, when you see a man walking upon the earth, and at the very same instant the sun shining in the heavens, do you not see the first as voluntary, and the second as natural? And though at the instant you see both done, there is a necessity that they be done, (or else you could not see them at all), yet there was a necessity of one only before they were done, (namely, the sun's shining in the heavens), but none at all of the other, (viz. the man's walking upon the earth.) The sun could not but shine, as being a natural agent; the man might not have walked, as being a voluntary one." This is a good argument; but I prefer that which states the knowledge of God to be absolutely free, without the contradictions which are mentioned above. "But you deny the omniscience of God." - No, no more than I deny his omnipotence, and you know I do not, though you have asserted the contrary. But take heed how you speak about this infinitely free agent: if you will contradict, take heed that you do not blaspheme. I ask some simple questions on the subject of God's knowledge and power: if you know these things better than your neighbor, be thankful, be humble, and pray to God to give you amiable tempers; for the wrath of man worketh not the righteousness of God. May he be merciful to thee and me!

### Introduction

[¶28] Peter and John go to the temple at the hour of prayer, and heal a man who had been lame from his mother's womb, [Act 3:1-8]. The people are astonished, and the apostles inform them that it was not by their own power they had healed the man, but through the power of Jesus of Nazareth, whom they had crucified, [Act 3:9-16]. Peter both excuses and reproves them, and exhorts them to repentance, [Act 3:17-21]. Shows that in Jesus Christ the prophecy of Moses was fulfilled; and that all the prophets testified of Jesus and his salvation, [Act 3:22-24]; and that, in him, the covenant made with Abraham is fulfilled; and that Christ came to bless them by turning them away from their iniquities, [Act 3:25], [Act 3:26].

### Verse 1

[¶30] Peter and John went up together - The words επι το αυτο, which we translate together, and which are the first words in this chapter in the Greek text, we have already seen, [Act 2:47], are added by several MSS. and versions to the last verse of the preceding chapter. But they do not make so good a sense there as they do here; and should be translated, not together, which really makes no sense here, but at that time; intimating that this transaction occurred nearly about the same time that those took place which are mentioned at the close of the former chapter.

[¶31] At the hour of prayer - This, as is immediately added, was the ninth hour, which answers, in a general way, to our three o'clock in the afternoon. The third hour, which was the other grand time of public prayer among the Jews, answered, in a general way, to our nine in the morning. See the note on [Act 2:15].

[¶32] It appears that there were three hours of the day destined by the Jews to public prayer; perhaps they are referred to by David, [Psa 55:17] : Evening and Morning, and at Noon, will I pray and cry aloud. There are three distinct times marked in the book of the Acts. The Third hour, [Act 2:15], answering, as we have already seen, to nearly our nine o'clock in the morning; the Sixth hour, [Act 10:9], answering to about twelve with us; and the Ninth hour, mentioned in this verse, and answering to our three in the afternoon.

[¶33] The rabbins believed that Abraham instituted the time of morning prayer; Isaac, that at noon; and Jacob, that of the evening: for which they quote several scriptures, which have little reference to the subject in behalf of which they are produced. Others of the rabbins, particularly Tanchum, made a more natural division. Men should pray,

[¶34] 1. When the sun rises;

[¶35] 2. when the sun has gained the meridian;

[¶36] 3. when the sun has set, or passed just under the horizon.

[¶37] At each of these three times they required men to offer prayer to God; and I should be glad to know that every Christian in the universe observed the same rule: it is the most natural division of the day; and he who conscientiously observes these three stated times of prayer will infallibly grow in grace, and in the knowledge of Jesus Christ our Lord.

### Verse 2

[¶39] A - man lame from his mother's womb - The case of this man must have been well known:

[¶40] 1. from the long standing of his infirmity:

[¶41] 2. from his being daily exposed in a place so public.

[¶42] It appears that he had no power to walk, and was what we term a cripple, for he was carried to the gate of the temple, and laid there in order to excite compassion. These circumstances are all marked by St. Luke, the more fully to show the greatness and incontestable nature of the miracle.

[¶43] The gate - which is called Beautiful - There are different opinions concerning this gate. Josephus observes, Bell. Jud. lib. v. cap. 5, sect. 3, that the temple had nine gates, which were on every side covered with gold and silver; but there was one gate which was without the holy house, and was of Corinthian brass, and greatly excelled those which were only covered with gold and silver: πολυ τῃ τιμῃ τας καταργυρους και περιχρυσους ὑπεραγουσα. The magnitudes of the other gates were equal one to another; but that of the Corinthian gate, which opened on the east, over against the gate of the holy house itself, was much larger: πεντηκοντα γαρ πηχων ουσα την αναστασιν, τεσσαρακοντα πηχεις τας θυρας ειχε, και τον κοσμον πολυτελεστερον, επι δαψιλες παχος αργυρου τε και χρυσου· for its height was fifty cubits, and its doors were forty cubits, and it was adorned after a most costly manner, as having much richer and thicker plates of silver and gold upon them than upon the other. This last was probably the gate which is here called Beautiful; because it was on the outside of the temple, to which there was an easy access, and because it was evidently the most costly, according to the account in Josephus; but it must be granted that the text of Josephus is by no means clear.

## 384. Acts · 10 of 76

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### Verse 4

[¶1] Look on us - He wished to excite and engage his attention that he might see what was done to produce his miraculous cure, and, it is likely, took this occasion to direct his faith to Jesus Christ. See note on [Act 3:16] (note). Peter and John probably felt themselves suddenly drawn by the Holy Spirit to pronounce the healing name in behalf of this poor man.

### Verse 5

[¶3] Expecting to receive something of them - Because it was a constant custom for all who entered the temple to carry money with them to give to the treasury, or to the poor, or to both. It was on this ground that the friends of the lame man laid him at the gate of the temple, as this was the most likely place to receive alms.

### Verse 6

[¶5] Silver and gold have I none - Though it was customary for all those who entered the temple to carry some money with them, for the purposes mentioned above, yet so poor were the apostles that their had nothing to give, either to the sacred treasury, or to the distressed. The popish writers are very dexterous at forming analogies between St. Peter and the pope; but it is worthy of note that they have not attempted any here. Even the judicious and generally liberal Calmet passes by this important saying of the person whom he believed to have been the first pope. Thomas Aquinas, surnamed the angelical doctor, who was highly esteemed by Pope Innocent IV., going one day into the pope's chamber, where they were reckoning large sums of money, the pope, addressing himself to Aquinas, said: "You see that the Church is no longer in an age in which she can say, Silver and gold have I none?" "It is true, holy father," replied the angelical doctor, "nor can she now say to the lame man, Rise up and walk!" This was a faithful testimony, and must have cut deep for the moment. One thing is very remarkable, that though the saints of this church can work no miracles while alive, they work many when dead; and it is the attestation of those post mortem miracles that leads to their canonization. Thomas a Becket, who did no good while he lived, is reported to have done much after his death. Many have visited his tomb, and, in days of yore, many were said to be healed of whatsoever disease they had. The age is more enlightened, and the tomb of this reputed saint has lost all its power.

### Verse 7

[¶7] Immediately his feet and ancle bones received strength - The suddenness of the cure was the proof of the miracle: his walking and leaping were the evidences of it.

### Verse 8

[¶9] Walking and leaping, and praising God - These actions are very naturally described. He walked, in obedience to the command of the apostle, rise up and walk: he leaped, to try the strength of his limbs and to be convinced of the reality of the cure: he praised God, as a testimony of the gratitude he felt for the cure he had received. Now was fulfilled, in the most literal manner, the words of the Prophet Isaiah, [Isa 35:6] : The lame man shall leap as a hart.

### Verse 9

[¶11] And all the people saw him - The miracle was wrought in the most public manner, and in the most public place, and in a place where the best judgment could be formed of it; for, as it was a Divine operation, the priests, etc., were the most proper persons to judge of it; and under their notice it was now wrought.

### Verse 11

[¶13] Held Peter and John - He felt the strongest affection for them, as the instruments by which the Divine influence was converted to his diseased body.

[¶14] In the porch that is called Solomon's - On this portico see Bp. Pearce's note, inserted in this work, [Joh 10:23] (note).

### Verse 12

[¶16] As though by our own power - Δυναμει, Miraculous energy.

[¶17] Or holiness - Η ευσεβειᾳ, Meaning religious attachment to the worship of God. Do not think that we have wrought this miracle by any power of our own; or that any supereminent piety in us should have induced God thus to honor us, by enabling us to work it. Instead of ευσεβειᾳ, holiness, the Syriac of Erpen, Armenian, Vulgate, and some copies of the Itala, have εξουσιᾳ, power or authority; but the first appears to be the legitimate reading.

### Verse 13

[¶19] The God of Abraham, etc. - This was wisely introduced, to show them that He whom they called their God had acknowledged Jesus Christ for his Son, and wrought this miracle in his name; and, by thus honouring Jesus whom they slew, he had charged home the guilt of that murder upon them.

[¶20] Denied him in the presence of Pilate - Ηρνησασθε, Ye have renounced him as your king, and denounced him to death as a malefactor, when Pilate, convinced of his perfect innocence, was determined, κριναντος, judged it proper and just, to let him go. Pilate wished to act according to justice; you acted contrary to justice and equity in all their forms.

### Verse 14

[¶22] Ye denied the Holy One - Τον ἁγιον. A manifest reference to [Psa 16:10] : Thou wilt not suffer thy Holy One to see corruption; where the original word חסידיך Chasideyca, thy Holy One, is translated by the Septuagint, τον Ὁσιον σου, a word of the same import with that used by Peter.

[¶23] And desired a murderer - Barabbas: the case must have been fresh in their own remembrance. Like cleaves to like, and begets its like: they were murderers themselves, and so Christ calls them, [Mat 22:7], and they preferred a murderer to the holy and righteous One of God.

### Verse 15

[¶25] And killed the Prince of life - Τον αρχηγον της ζωης, The author of this life: not only implying that all life proceeds from Jesus Christ as its source, but that the life-giving influence of that religion which they were now proclaiming came all through him. Αρχηγος signifies a prime leader or author, a captain, from αρχη, the beginning, head, or chief; and αγω, I lead. In [Heb 2:10], Christ is called Αρχηγος της σωτηριας, the Captain of salvation. He teaches the doctrine of life and salvation, leads the way in which men should walk, and has purchased the eternal life and glory which are to be enjoyed at the end of the way. So the Jews preferred a son of death, a destroyer of life, to the Author and Procurer of life and immortality!

[¶26] Whereof we are witnesses - They had now wrought a most striking miracle in the name of Christ, and immediately proposed themselves as witnesses of his resurrection from the dead; the miracle which they had thus wrought being an unimpeachable proof of this resurrection.

### Verse 16

[¶28] And his name - Jesus, the Savior: through faith in his name, as the Savior, and author of life, and all its concomitant blessings, such as health, etc. It is not quite clear whether the apostles refer to their own faith in Jesus, or to the faith of the lame man. It is true Christ had promised that they should perform miracles in his name, [Mar 16:17], [Mar 16:18]. And that whatsoever they asked of the Father in his name, he would grant it, [Joh 16:23]. And they might have been led at this time to make request unto God to be enabled to work this miracle; and the faith they had in his unlimited power and unchangeable truth might have induced them to make this request. Or, the faith might have been that of the lame man; the apostles, in the time they desired him to look on them, might have taught him the necessity of believing in Christ in order to his healing; and the man's mind might have been prepared for this by the miracle of the gift of tongues, of which he must have heard; and heard that this mighty effusion of the Spirit had come in the name and through the power of Christ. However the faith may be understood, it was only the means to receive the blessing, which the apostles most positively attribute, not to their power or holiness, but to Jesus Christ alone. Faith always receives; never gives.

### Verse 17

[¶30] I wot - Οιδα, I know. Wot is from the Anglo-Saxon, to know; and hence wit, science or understanding.

[¶31] Through ignorance ye did it - This is a very tender excuse for them; and one which seems to be necessary, in order to show them that their state was not utterly desperate; for if all that they did to Christ had been through absolute malice, (they well knowing who he was), if any sin could be supposed to be unpardonable, it must have been theirs. Peter, foreseeing that they might be tempted thus to think, and consequently to despair of salvation, tells them that their offense was extenuated by their ignorance of the person they had tormented and crucified. And one must suppose that, had they been fully convinced that this Jesus was the only Messiah, they never would have crucified him; but they did not permit themselves to receive conviction on the subject.

### Verse 18

[¶33] But those things - he hath so fulfilled - Your ignorance and malice have been overruled by the sovereign wisdom and power of God, and have become the instruments of fulfilling the Divine purpose, that Christ must suffer, in order to make an atonement for the sin of the world. All the prophets had declared this; some of them in express terms, others indirectly and by symbols; but, as the whole Mosaic dispensation referred to Christ, all that prophesied or ministered under it must have referred to him also.

### Verse 19

[¶35] Repent ye therefore - Now that ye are convinced that this was the Messiah, let your minds be changed, and your hearts become contrite for the sins you have committed.

[¶36] And be converted - ΕπιϚρεψατε, Turn to God through this Christ, deeply deploring your transgressions, and believing on his name; that your sins may be blotted out, which are not only recorded against you, but for which you are condemned by the justice of God; and the punishment due to them must be executed upon you, unless prevented by your repentance, and turning to him whom ye have pierced. The blotting out of sins may refer to the ceremony of the waters of jealousy, where the curse that was written in the book was to be blotted out with the bitter water. See the note on [Num 5:23]. Their sins were written down against them, and cried aloud for punishment; for they themselves had said, His blood be upon us, and upon our children, [Mat 27:25]; and unless they took refuge in this sacrificial blood, and got their sins blotted out by it, they could not be saved.

[¶37] When the times of refreshing shall come - Dr. Lightfoot contends, and so ought all, that ὁπως αν ελθωσι καιροι αναψυξεως, should be translated, That the times of refreshing May come. Αναψυξις, signifies a breathing time, or respite, and may be here applied to the space that elapsed from this time till the destruction of Jerusalem by the Romans. This was a time of respite, which God gave them to repent of their sins, and be converted to himself. Taking the word in the sense of refreshment in general, it may mean the whole reign of the kingdom of grace, and the blessings which God gives here below to all genuine believers, peace, love, joy, and communion with himself. See on [Act 3:21] (note).

### Verse 20

[¶39] Which before was preached unto you - Instead of προκεκηρυγμενον, before preached, ABCDE, fifty-three others, both the Syriac, all the Arabic, the Armenian, Chrysostom, and others, have προκεχειρισμενον, who was before designed, or appointed; and this is without doubt the true reading. Christ crucified was the person whom God had from the beginning appointed or designed for the Jewish people. It was not a triumphant Messiah which they were to expect; but one who was to suffer and die. Jesus was this person; and by believing in him, as thus suffering and dying for their sins, he should be again sent, in the power of his Spirit, to justify and save them.

### Verse 21

[¶41] Whom the heaven must receive - He has already appeared upon earth, and accomplished the end of his appearing; he has ascended unto heaven, to administer the concerns of his kingdom, and there he shall continue till he comes again to judge the quick and the dead.

[¶42] The times of restitution of all things - The word αποκαταστασις, from απο which signifies from, and καθιστανειν, to establish or settle any thing, viz. in a good state; and, when απο is added to it, then this preposition implies that this good state, in which it is settled, was preceded by a bad one, from which the change is made to a good one. So in [Act 1:6], when the disciples said to Christ, Wilt thou at this time restore again (αποκαθιστανεις) the kingdom to Israel? they meant, as the Greek word implies, Wilt thou take the kingdom from the Romans, and give it back to the Jews? Now, as the word is here connected with, which God hath spoken by the mouth of all his holy prophets, it must mean the accomplishment of all the prophecies and promises contained in the Old Testament relative to the kingdom of Christ upon earth; the whole reign of grace, from the ascension of our Lord till his coming again, for of all these things have the holy prophets spoken; and, as the grace of the Gospel was intended to destroy the reign of sin, its energetic influence is represented as restoring all things, destroying the bad state, and establishing the good - taking the kingdom out of the hands of sin and Satan, and putting it into those of righteousness and truth. This is done in every believing soul; all things are restored to their primitive order; and the peace of God, which passes all understanding, keeps the heart and mind in the knowledge and love of God. The man loves God with all his heart, soul, mind, and strength, and his neighbor as himself; and thus all the things of which the holy prophets have spoken since the world began, relative to the salvation of any soul, are accomplished in this case; and when such a work becomes universal, as the Scriptures seem to intimate that it will, then all things will be restored in the fullest sense of the term. As therefore the subject here referred to is that of which all the prophets from the beginning have spoken, (and the grand subject of all their declarations was Christ and his work among men), therefore the words are to be applied to this, and no other meaning. Jesus Christ comes to raise up man from a state of ruin, and restore to him the image of God, as he possessed it at the beginning.

[¶43] All his holy prophets - Παντων, all, is omitted by ABCD, some others, one Syriac, the Coptic, Ethiopic, Armenian, and Vulgate. Griesbach leaves it out of the text, and inserts the article των, which the Greek MSS. have, in the place of παντων. The text reads thus: Which he hath spoken by his holy prophets, etc.

[¶44] Since the world began - Απ' αιωνος; as αιων signifies complete and ever-during existence or eternity, it is sometimes applied, by way of accommodation, to denote the whole course of any one period, such as the Mosaic dispensation. See the note on [Gen 21:33]. It may therefore here refer to that state of things from the giving of the law; and as Moses is mentioned in the next verse, and none before him, it is probable that the phrase should be so understood here. But, if we apply it to the commencement of time, the sense is still good: Enoch, the seventh from Adam, prophesied of these things; and indeed the birth, life, miracles, preaching sufferings, death, resurrection, ascension, and reign of Jesus Christ, have been the only theme of all prophets and inspired men from the foundation of the world.

## 385. Acts · 11 of 76

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/385/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/385/#p-N

### Verse 22

[¶1] Moses truly said unto the fathers - On this subject the reader is requested to refer to the note at [Deu 18:22]. From this appeal to Moses it is evident that Peter wished them to understand that Jesus Christ was come, not as an ordinary prophet, to exhort to repentance and amendment, But as a legislator, who was to give them a new law, and whose commands and precepts they were to obey, on pain of endless destruction. Therefore they were to understand that the Gospel of Jesus Christ was that new law which should supersede the old.

### Verse 24

[¶3] All the prophets from Samuel - Dr. Lightfoot observes: "We have Moses and Samuel mentioned together in this place, as also [Psa 99:6], because there were few or no prophets between these two, [1Sam 3:1], and the apparition of angels having been more frequent; but, after the decease of Phineas, it is a question whether there was any oracle by Urim and Thummim, through the defect of prophecy in the high priests, till the times of Samuel. But then it revived in Abimelec, Abiather, etc." The Jews have a saying, Hieros. Chagigah, fol. 77. גכיאים שמואל דבן של Samuel was the chief of the prophets. Perhaps it was in reference to this that Peter said, All the prophets from Samuel, etc.

### Verse 25

[¶5] Ye are the children of the prophets - This is the argumentum ad hominem: as ye are the children or disciples of the prophets, ye are bound to believe their predictions, and obey their precepts; and not only so, but ye are entitled to their promises. Your duty and your interest go hand in hand; and there is not a blessing contained in the covenant which was made with your fathers but belongs to you. Now, as this covenant respected the blessings of the Gospel, you must believe in Jesus Christ, in order to be put in possession of all those blessings.

### Verse 26

[¶7] Unto you first, God, having raised up - As you are the children of the prophets, and of the covenant, the first offers of salvation belong to you, and God thus makes them to you. The great mission of Jesus Christ is directed first to you, that you may be saved from your sins. God designs to bless you, but it is by turning each of you away from his iniquities. The salvation promised in the covenant is a salvation from Sin, not from the Romans; and no man can have his sin blotted out who does not turn away from it.

[¶8] 1. We may learn from this that neither political nor ecclesiastical privileges can benefit the soul, merely considered in themselves: a man may have Abraham for his father, according to the flesh; and have Satan for his father, according to the spirit. A man may be a member of the visible Church of Christ, without any title to the Church triumphant. In short, if a man be not turned away from his iniquities, even the death of Christ profits him nothing. His name shall be called Jesus, for he shall Save his people From their Sins.

[¶9] 2. If Christ be the substance and sum of all that the prophets have written, is it not the duty and interest of every Christian, in reading the Scriptures, to search for the testimony they bear to this Christ, and the salvation procured by his death?

### Introduction

[¶11] The priests and Sadducees are incensed at the apostles' teaching, and put them in prison, [Act 4:1-3]. The number of those who believed, [Act 4:4]. The rulers, elders, and scribes call the apostles before them, and question them concerning their authority to teach, [Act 4:5-7]. Peter, filled with the Holy Ghost, answers, and proclaims Jesus, [Act 4:8-12]. They are confounded at his discourse and the miracle wrought on the lame man, yet command them not to preach in the name of Jesus, [Act 4:13-18]. Peter and John refuse to obey, [Act 4:19], [Act 4:20]. They are farther threatened and dismissed, [Act 4:21], [Act 4:22]. They return to their own company, who all join in praise and prayer to God, [Act 4:23-30]. God answers, and fills them with the Holy Spirit, [Act 4:31]. The blessed state of the primitive disciples, [Act 4:32-35]. The case of Joses, who sells his estate, and brought the money to the common stock, [Act 4:36], [Act 4:37].

### Verse 1

[¶13] The priests - These persons had evidenced the most implacable enmity against Christ from the beginning.

[¶14] The captain of the temple - See this office particularly explained in the note on [Luk 22:4] (note).

[¶15] The Sadducees - Whose whole system was now in danger by the preaching of the resurrection of Christ; for they believed not in the immortality of the soul, nor in any future world. These made a common cause with the priests, etc., to suppress the evidence of Christ's resurrection, and silence the apostles.

### Verse 2

[¶17] Being grieved - Διαπονουμενοι, They were thoroughly fatigued with the continuance of this preaching; their minds suffered more labor, through vexation at the success of the apostles, than the bodies of the apostles did in their fatiguing exercise of preaching during the whole day.

### Verse 4

[¶19] The number - was about five thousand - That is, as I understand the passage, the one hundred and twenty which were converted before pentecost, the three thousand converted at pentecost, and one thousand eight hundred and eighty converted since the conversion of the three thousand; making in the whole five thousand, or ὡσει about that number: there might have been more or less; the historian does not fix the number absolutely. A goodly flock in one city, as the commencement of the Christian Church! Some think all the five thousand were converted on this day; but this is by no means likely.

### Verse 5

[¶21] Their rulers, and elders, and scribes - Those with the high priest Annas formed the Sanhedrin, or grand council of the Jews.

### Verse 6

[¶23] Annas - Though this man was not now actually in the office of high priest, yet he had possessed it for eleven years, bore the title all his life, and had the honor of seeing five of his sons fill that eminent place after him - an honor that never happened to any other person from the commencement of the Mosaic institution. He is the same who is called Ananus by Josephus, Ant. b. xx. c. 8.

[¶24] And Caiaphas - He was son-in-law to Annas, [Joh 18:13], was now high priest, and the same who, a short time before, condemned Christ to be crucified.

[¶25] And John - Dr. Lightfoot conjectures, with great probability that this was Jochanan ben Zaccai, who was very famous at that time in the Jewish nation. Of him it is said in the Talmud, Jucas. fol. 60: "Rabbin Jochanan ben Zaccai the priest lived 120 years. He found favor in the eyes of Caesar, from whom he obtained Jafneh. When he died, the glory of wisdom ceased." The following is a remarkable passage: Yoma, fol. 39: Forty years before the destruction of the city, (the very time of which St. Luke now treats), when the gates of the temple flew open of their own accord, Rab. Jochanan ben Zaccai said, "O temple! temple! why dost thou disturb thyself? I know thy end, that thou shalt be destroyed, for so the Prophet Zachary hath spoken concerning thee: open thy doors, O Lebanon! that the fire may devour thy cedars." See Lightfoot and Schoettgen.

[¶26] And Alexander - This was probably Alexander Lysimachus, one of the richest Jews of his time, who made great presents to the temple, and was highly esteemed by King Agrippa. See Calmet. He was brother to the famous Philo Judaeus, and father of Alexander Tiberius, who married Berenice, the daughter of Agrippa the elder, and was governor of Judea after Cuspius Fadus. See Josephus, Ant. l. xix. c. 5, s. 1.

[¶27] Of the kindred of the high priest - Or rather, as Bp. Pearce renders it, "of the race of the high priests, i.e. of the family out of which the high priests were chosen." It may, however, comprehend those who belonged to the families of Annas and Caiaphas, and all who were connected with the sacerdotal family. Luke distinctly mentions all these, to show how formidable the enemies were against whom the infant Church of Christ had to contend.

### Verse 7

[¶29] By what power, or by what name, have ye done this? - It seems that this council were convinced that the lame man was miraculously healed; but it is very likely that they believed the whole to be the effect of magic; and, as all intercourse with familiar spirits, and all spells, charms, etc., were unlawful, they probably hoped that, on the examination, this business would come out, and that then these disturbers of their peace would be put to death. Hence they inquired by what power, εν ποιᾳ δυναμει, by what supernatural energy; or in what name, by what mode of incantation; and who is the spirit you invoke, in order to do these things? False prophets, reputed witches, wizards, etc., were to be brought before the sanhedrin, to be by them judged, acquitted, or condemned, according to the evidence. Some think the words should be thus understood: Who gave you authority to teach publicly! This belongs to the sanhedrin. What, therefore, is your authority, and who is he who gave it to you?

### Verse 8

[¶31] Then Peter, filled with the Holy Ghost - Which guided him into all truth, and raised him far above the fear of man; placing him in a widely different state of mind to that in which he was found when, in the hall of Caiaphas, he denied his Master, through fear of a servant girl. But now was fulfilled the promise of Christ, [Mat 10:18-20]; And ye shall be brought before governors and kings for my sake; but take no thought how or what ye shall speak; for it is not ye that speak, but the Spirit of your Father that speaketh in you.

### Verse 9

[¶33] The good deed done - Επι ευεργεσιᾳ, The benefit he has received in being restored to perfect soundness.

### Verse 10

[¶35] By the name of Jesus Christ of Nazareth - This was a very bold declaration in the presence of such an assembly; but he felt he stood on good ground. The cure of the lame man the day before was notorious; his long infirmity was well known; his person could be easily identified; and he was now standing before them whole and sound: they themselves therefore could judge whether the miracle was true or false. But the reality of it was not questioned, nor was there any difficulty about the instruments that were employed; the only question is, How have ye done this? and in whose name? Peter immediately answers, We have done it in the name of Jesus of Nazareth whom ye crucified, and whom God hath raised from the dead.

### Verse 11

[¶37] This is the stone which was set at nought of you builders - By your rejection and crucifixion of Jesus Christ, you have fulfilled one of your own prophecies, [Psa 118:22]; and, as one part of this prophecy is now so literally fulfilled, ye may rest assured, so shall the other; and this rejected stone shall speedily become the head stone of the corner. See the note on [Mat 21:42].

### Verse 12

[¶39] Neither is there salvation in any other - No kind of healing, whether for body or soul, can come through any but him who is called Jesus. The spirit of health resides in him; and from him alone its influences must be received.

[¶40] For there is none other name - Not only no other person, but no name except that divinely appointed one, [Mat 1:21], by which salvation from sin can be expected - none given under heaven - no other means ever devised by God himself for the salvation of a lost world. All other means were only subordinate, and referred to him, and had their efficacy from him alone. He was the Lamb slain from the foundation of the world; and no man ever came, or can come, to the Father but by him.

### Verse 13

[¶42] The boldness of Peter and John - Την παρῥησιαν, The freedom and fluency with which they spoke; for they spoke now from the immediate influence of the Holy Ghost, and their word was with power.

[¶43] That they were unlearned and ignorant men - Αγραμματοι, Persons without literature, not brought up in nor given to literary pursuits - and ignorant, ιδιωται, persons in private life, brought up in its occupations alone. It does not mean ignorance in the common acceptation of the term; and our translation is very improper. In no sense of the word could any of the apostles be called ignorant men; for though their spiritual knowledge came all from heaven, yet in all other matters they seem to have been men of good, sound, strong, common sense.

[¶44] They took knowledge of them - Επεγινωσκον may imply that they got information, that they had been disciples of Christ, and probably they might have seen them in our Lord's company; for there can be little doubt that they had often seen our Lord teaching the multitudes, and these disciples attending him.

[¶45] That they had been with Jesus - Had they not had his teaching, the present company would soon have confounded them; but they spoke with so much power and authority that the whole sanhedrin was confounded. He who is taught in spiritual matters by Christ Jesus has a better gift than the tongue of the learned. He who is taught in the school of Christ will ever speak to the point, and intelligibly too; though his words may not have that polish with which they who prefer sound to sense are often carried away.

## 386. Acts · 12 of 76

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### Verse 14

[¶1] They could say nothing against it - They could not gainsay the apostolic doctrine, for that was supported by the miraculous fact before them. If the doctrine be false, the man cannot have been miraculously healed: if the man be miraculously healed, then the doctrine must be true that it is by the name of Jesus of Nazareth that he has been healed. But the man is incontestably healed; therefore the doctrine is true.

### Verse 16

[¶3] A notable miracle hath been done - A miracle has been wrought, and this miracle is known, and acknowledged to be such; all Jerusalem knew that he was lame - lame from his birth, and that he had long begged at the Beautiful gate of the temple; and now all Jerusalem knew that he was healed; and there was no means by which such a self-evident fact could be disproved.

### Verse 17

[¶5] But that it spread no farther - Not the news of the miraculous healing of the lame man, but the doctrine and influence which these men preach and exert. More than a thousand people had already professed faith in Christ in consequence of this miracle, (see [Act 4:4]), and if this teaching should be permitted to go on, probably accompanied with similar miracles, they had reason to believe that all Jerusalem (themselves excepted, who had steeled their hearts against all good) should be converted to the religion of him whom they had lately crucified.

[¶6] Let us straitly threaten them - Απειλῃ απειλησωμεθα, Let us threaten them with threatening, a Hebraism, and a proof that St. Luke has translated the words of the council into Greek, just as they were spoken.

[¶7] That they speak ...to no man in this name - Nothing so ominous to them as the name of Christ crucified, because they themselves had been his crucifiers. On this account they could not bear to hear salvation preached to mankind through him of whom they had been the betrayers and murderers, and who was soon likely to have no enemies but themselves.

### Verse 18

[¶9] Not to speak ...nor teach in the name of Jesus - Any other doctrine, and any other name, scribes and Pharisees, hypocrites and infidels will bear, but the doctrine which is according to godliness, proclaiming salvation through the blood of Christ crucified, they will not bear. If their doctrine were not the truth of God it could not be so unpopular; there is such an enmity in human nature against all that is good and true, that whatever comes from God is generally rejected by wicked men.

### Verse 19

[¶11] Whether it be right in the sight of God - As if they had said: Worldly prudence and a consideration of our secular interests would undoubtedly induce us to obey you; but acting as before God, and following the dictates of eternal truth and justice, we dare not be silent. Can it be right to obey men contrary to the command and will of God? When he commands us to speak, dare we hold our tongue? We have received our authority from God through Christ, and feel fully persuaded of the truth by the Holy Spirit which now dwells in us; and we should be guilty of treason against God, were we on any consideration to suppress his testimony. Your own consciences testify that we should be sinners against our heavenly King, were we to act according to your orders; and the conclusion is, that we cannot but speak what we have seen and heard.

### Verse 21

[¶13] When they had farther threatened them - Προσαπειλησαμενοι, When they had added to their former threatenings, repeating the former menaces, and adding new penalties.

[¶14] Finding nothing how they might punish them - Or, as the Codex Bezae reads, μηεὑρισκοντες αιτιαν, πως κολασωνται, not finding a cause why they might punish them. This reading is supported by the Syriac and Arabic. Bp. Pearce says, "This is better sense and better Greek."

[¶15] Because of the people - The people saw the miracle, confessed the finger of God, believed on the Lord Jesus, and thus became converts to the Christian faith; and the converts were now so numerous that the sanhedrin was afraid to proceed to any extremities, lest an insurrection should be the consequence.

### Verse 22

[¶17] The man was above forty years old - The disease was of long standing, and consequently the more inveterate; but all difficulties, small or great, yield equally to the sovereign power of God. It is as easy with God to convert a sinner of forty or four-score, as one of ten years old. But he who now refuses to obey the call of God has neither reason nor revelation to support himself even in the most distant hope that he shall get, in a future time, the salvation which he rejects in the present.

### Verse 23

[¶19] They went to their own company - This was properly the first persecution that had been raised up against the Church since the resurrection of Christ; and as the rest of the disciples must have known that Peter and John had been cast into prison, and that they were to be examined before the sanhedrin, and knowing the evil disposition of the rulers toward their brethren, they doubtless made joint supplication to God for their safety. In this employment it is likely Peter and John found them on their return from the council, and repeated to them all their treatment, with the threats of the chief priests and elders.

### Verse 24

[¶21] Lord, thou art God - Δεσποτα, συ ὁ Θεος, Thou God art the sovereign Lord. Thy rule is universal, and thy power unlimited; for thou hast the heaven and its glories, the earth and the sea, and their endlessly varied and numerous inhabitants, under thy direction and control.

### Verse 25

[¶23] By the mouth of thy servant David hast said - Several add, but impertinently, δια πνευματος ἁγιου, by the Holy Spirit; but it is sufficient that God has said it; and thugs we find that David spoke by the inspiration of God; and that the second Psalm relates to Jesus Christ, and predicts the vain attempts made by Jewish and heathen powers to suppress Christianity.

### Verse 26

[¶25] Against the Lord and against his Christ - Κατα του Χριστου αυτου should be translated, against his Anointed, because it particularly agrees with ὁν εχρισας, whom thou hast Anointed, in the succeeding verse.

### Verse 27

[¶27] There is a parenthesis in this verse that is not sufficiently noticed: it should be read in connection with [Act 4:28], thus: For of a truth against thy holy child Jesus, whom thou hast anointed, (for to do whatsoever thy hand and thy counsel determined before to be done), both Herod and Pontius Pilate, with the Gentiles and people of Israel, were gathered together.

[¶28] It is evident that what God's hand and counsel determined before to be done was not that which Herod, Pontius Pilate, the Gentiles, (Romans), and the people of Israel had done and were doing; for, then, their rage and vain counsel would be such as God himself had determined should take place, which is both impious and absurd; but these gathered together to hinder what God had before determined that his Christ or Anointed should perform; and thus the passage is undoubtedly to be understood.

[¶29] Were gathered together - Εν τῃ πολει ταυτῃ, In this very city, are added by ABDE, and several others; all the Syriac, the Coptic, Ethiopic, Armenian, Slavonian, Vulgate, Itala, and several of the primitive fathers. This reading Griesbach has received into the text. This makes the words much more emphatic; in this thy own city, these different and in all other cases dissentient powers are leagued together against thine Anointed, and are determined to prevent the accomplishment of thy purpose.

### Verse 29

[¶31] And now, Lord, behold their threatenings - It is not against us, but against thee, that they conspire: it is not to prevent the success of our preaching, but to bring to nought thy counsel: the whole of their enmity is against thee. Now, Lord, look upon it; consider this.

[¶32] And grant unto thy servants - While we are endeavoring to fulfill thy counsels, and can do nothing without thee, sustain our courage, that we may proclaim thy truth with boldness and irresistible power.

### Verse 30

[¶34] By stretching forth thine hand to heal - Show that it is thy truth which we proclaim, and confirm it with miracles, and show how highly thou hast magnified thy Son Jesus, whom they have despised and crucified, by causing signs and wonders to be wrought in his name.

[¶35] Thy holy child Jesus - Του ἁγιου παιδος σου should be translated, thy holy Servant, as in [Act 4:25]. Δαβιδ παιδος σου, thy servant David, not thy Child David: the word is the same in both places.

### Verse 31

[¶37] The place was shaken - This earthquake was an evidence of the presence of God, and a most direct answer to their prayer, as far as that prayer concerned themselves. The earthquake proclaimed the stretched-out arm of God, and showed them that resistance against his counsels and determinations must come to nought.

[¶38] And they were all filled with the Holy Ghost - And, in consequence of this, they spake the word of God with boldness; a pointed answer to a second part of their request, [Act 4:29]. A right prayer will always have a right and ready answer. Though these disciples had received the Holy Spirit on the day of pentecost, yet they were capable of larger communications; and what they had then received did not preclude the necessity of frequent supplies, on emergent occasions. Indeed, one communication of this Spirit always makes way and disposes for another. Neither apostle nor private Christian can subsist in the Divine life without frequent influences from on high. Had these disciples depended on their pentecostal grace, they might have sunk now under the terror and menaces of their combined and powerful foes. God gives grace for the time being, but no stock for futurity, because he will keep all his followers continually dependent on himself.

[¶39] With boldness - Παντι τῳ θελοντι πιστευειν, To all who were willing to believe, is added by DE, two others, Augustin, Irenaeus, and Bede.

### Verse 32

[¶41] The multitude of them that believed - The whole 5000, mentioned [Act 4:4], and probably many others, who had been converted by the ministry of the other apostles since that time.

[¶42] Were of one heart and of one soul - Were in a state of the most perfect friendship and affection. In all the 5000 there appeared to be but one heart and one soul; so perfectly did they agree in all their views, religious opinions, and holy affections. Some MSS. add, και ουκ ην διακρισις εν αυτοις ουδεμια, and there was no kind of difference or dissension among them. This remarkable reading is found in the Codex Bezae, another of great authority, E, two others, Ambrose, Bede, Cyprian, and Zeno. Diogenes Laertius relates of Aristotle, ερωτηθεις, τι εστι φιλος; being asked, What is a Friend? εφη, μια ψυχη δυο σωμασιν ενοικουσα answered, One soul dwelling in Two bodies. This saying has been justly celebrated: but what would this wonderful philosopher have thought and said, had he seen these disciples of Jesus, and friends of mankind: one soul dwelling in 5000 bodies!

[¶43] They had all things common - See the notes on [Act 2:44], where this subject is examined. See below, [Act 4:34].

## 387. Acts · 13 of 76

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### Verse 33

[¶1] With great power gave the apostles witness - This power they received from the Holy Spirit, who enabled them, μεγαλῃ δυναμει, with striking miracles, to give proof of the resurrection of the Lord Jesus; for this is the point that was particularly to be proved: that he was slain and buried, all knew; that he rose again from the dead, many knew; but it was necessary to give such proofs as should convince and confound all. This preaching and these miracles demonstrated this Divine truth: Jesus died for your sins - he rose again for your justification; behold what God works in confirmation of these glorious truths; believe therefore in the Lord Jesus, and ye shall not perish, but have everlasting life.

[¶2] Great grace was upon them all - They all received much of the favor or grace of God; and they had much favor with all who feared God. In both these ways this clause may be understood; for χαρις means favor, whether that be evidenced by benevolence or beneficence, or by both. The favor of God is the benevolence of God; but his benevolence is never exerted without the exertions of his beneficence. Hence the grace or favor of God always implies a blessing or gift from the hand of his mercy and power. The favor or benevolence of men may exist without beneficence, because it may not be in their power to communicate any gift or benefit, though they are disposed to do it; or, 2dly. the persons who enjoy their favor may not stand in need of any of their kind acts; but it is not so with God: his good will is ever accompanied by his good work; and every soul that is an object of his benevolence stands in the utmost need of the acts of his beneficence. Hence, as he loved the world, he gave his Son a ransom for all. All needed his help; and, because they all needed it, therefore all had it. And truly we may say of the whole human race, for whom the Son of God tasted death, that great grace was upon all; for All have been purchased by his sacrificial death. This by the way.

### Verse 34

[¶4] Neither was there any among them that lacked - It was customary with the Jews to call the poor together, to eat of the sacrifices, but as the priests, etc., were incensed against Christ and Christianity, consequently the Christian poor could have no advantage of this kind; therefore, by making a common stock for the present necessity, the poor were supplied; so there was none among them that lacked. This provision therefore of the community of goods, which could be but temporary, was made both suitably and seasonably. See Bp. Pearce, and see the note on [Act 2:44].

### Verse 35

[¶6] Laid ...down at the apostles' feet - To show how cordially and entirely they parted with them. And they entrusted the management of the whole to those men to whom they found God had entrusted the gifts of his Holy Spirit, and the doctrine of the kingdom of heaven.

### Verse 36

[¶8] Joses - Or, Joseph, as many excellent MSS. read; but who he was, farther than what is here said, we know not.

[¶9] Surnamed Barnabas - Or, Barsabbas, according to the Coptic.

[¶10] The son of consolation - Υἱος παρακλησεως; As παρακλησις signifies exhortation, as well as consolation, and is indeed distinguished from the latter, [1Cor 14:3], the original name was probably בר נבא Bar naba, or בר נביא Bar nebia, which signifies the son of prophecy or exhortation; and this is certainly one sense which prophecy has in the New Testament; and in this way Barnabas distinguished himself among the apostles. See [Act 11:23]. And Barnabas Exhorted them all that with purpose of heart they should cleave unto the Lord.

[¶11] A Levite, and of the country of Cyprus - Cyprus is an island in the Mediterranean Sea, off Cilicia, and not very distant from the Jewish coast. The Jews were very numerous in that island: see Dion. Cas. lib. 68, 69. Though he was a Levite, he might have had land of his own by private purchase. The Levites, as a tribe, had no land in Israel; but the individuals certainly might make purchases any where in the country: but, as Barnabas was of Cyprus, his land probably lay there; and as it is likely that he was one of those strangers that came up to Jerusalem to the late feast, and was there converted, he might have sold his land in the island to some of his own countrymen who were at Jerusalem at this time; and so, being called to the work of the ministry, continued to associate with the apostles, travelling every where, and preaching the Gospel of the kingdom of God. He was the constant companion of St. Paul, till the separation took place on account of John Mark, mentioned [Act 15:36-39].

[¶12] It is worthy of remark that the two apostles of the Gentiles, though of Jewish extraction, were both born in Gentile countries; Paul in Cilicia, Barnabas in Cyprus: this gave them many advantages; served to remove prejudices from the heathens; and gave them no doubt much facility in the Greek tongue, without which they could have done but little in Asia Minor, nor in most parts of the Roman empire where they traveled. How admirably does God determine even the place of our birth, and the bounds of our habitation! When under the influence of the grace of Christ, every thing is turned to a man's advantage. The man whom he calls to his work he will take care to endue with every necessary qualification. And is it too much to say that God never did call a man to preach the Gospel whom he did not qualify in such a manner that both the workman and the work should appear to be of God?

[¶13] Some have said that ignorance is the mother of devotion. Devotion and religion are both scandalized by the saying. Enlightened piety has ever been the most sincere, steady, and active. God makes those wise who turn unto him; and by experimental religion all the powers of the mind are greatly improved. Every genuine minister of Christ has an enlightened heart; and, to this, it is his duty to add a well-cultivated mind. Ex quovis ligno Mercurius non fit: A blockhead never did, and never can, make a minister.

### Introduction

[¶15] The hypocrisy of Ananias and his wife Sapphira, and their awful death, [Act 5:1-11]. The apostles work many miracles, and the Church of God is increased, [Act 5:12-16]. The high priest and the Sadducees, being incensed against the apostles, seize and put them in prison, [Act 5:17], [Act 5:18]. The angel of God delivers them, and commands them to go to the temple, and proclaim the Gospel, [Act 5:19], [Act 5:20]. The high priest, having gathered the council together in the morning, sends to the prison to have the apostles brought before him, [Act 5:21]. The offers return, and report that they found the prison shut, and the watch set, but that the men had got out, [Act 5:22], [Act 5:23]. A messenger arrives in the meanwhile, and says that the apostles are preaching in the temple, [Act 5:24], [Act 5:25]. The captain and officers go and bring than before the council, who expostulate with them, [Act 5:26-28]. The apostles defend themselves, and charge the council with the murder of Christ; and assert his resurrection from the dead and ascension to the right hand of God, [Act 5:29-32]. The council are confounded, and purpose to slay the apostles, [Act 5:33]. Gamaliel gives them seasonable and prudent advice, [Act 5:34-39]. The council agree to it, but, before they discharge the apostles, beat them, and command them not to teach in the name of Jesus, [Act 5:40]. They depart rejoicing in their persecution, and continue to preach Jesus Christ, [Act 5:41], [Act 5:42].

### Verse 1

[¶17] But a certain man named Ananias - Of these unhappy people we have no farther account than what is recorded here. In reference to birth, connections, etc., their names are written in the dust. The import of his name, חנניה chananiyah, the grace or mercy of the Lord, agrees very ill with his conduct.

### Verse 2

[¶19] Kept back part of the price - Ananias and Sapphira were evidently persons who professed faith in Christ with the rest of the disciples. While all were making sacrifices for the present necessity, they came forward among the rest, pretending to bring all the money they had got for a possession, κτημα, (of what kind we know not), which they had sold. A part of this price, however, they kept back, not being willing to trust entirely to the bounty of Providence, as the others did; thinking probably, that, as the whole was their own, they had a right to do with it as they pleased. And so they had: they were under no necessity to sell their possession; but the act of selling it for the ostensible purpose of bringing it into the common stock, left them no farther control over it, nor property in it; and their pretense, that the money which they brought was the whole produce of the sale, was a direct lie in itself, and an attempt to deceive the Holy Spirit, under whose influence they pretended to act. This constituted the iniquity of their sin.

### Verse 3

[¶21] Why hath Satan filled thine heart - The verb πληροειν, which we translate to fill, Kypke has showed by many examples to signify, to instigate, excite, impel, etc., and it was a common belief, as well among the heathens as among the Jews and Christians, that, when a man did evil, he was excited to it by the influence and malice of an evil spirit. It is strange that, by the general consent of mankind, sin against God has been ever considered so perfectly unnatural, and so evil in itself, that no man would commit it unless impelled to it by the agency of the devil. The words of St. Peter here prove that such an agency is not fictitious: if there had been no devil, as some wish and perhaps feel it their interest to believe, or if this devil had no influence on the souls of men, Peter, under the agency of the Holy Spirit, would not have expressed himself in this way; for, if the thing were not so, it would have been the most direct means to lead the disciples to form false opinions, or to confirm them in old and absurd prejudices.

[¶22] To lie to the Holy Ghost - Ψευσασθαι το Πνευμα το Ἁγιον, To deceive the Holy Spirit. Every lie is told with the intention to deceive; and they wished to deceive the apostles, and, in effect, that Holy Spirit under whose influence they professed to act. Lying against the Holy Ghost is in the next verse said to be lying against God; therefore the Holy Ghost is God.

[¶23] To keep back part of the price - Νοσφισασθαι απο της τιμης. The verb νοσφιζειν, νοσφιζεσθαι, is used by the Greek writers to signify purloining part of the public money, peculation. The word is used here with great propriety, as the money for which the estate was sold was public property; as it was for this purpose alone that the sale was made.

### Verse 4

[¶25] Whiles it remained, was it not thine own? - See the note on [Act 5:2], and see that also on [Act 2:44] (note).

### Verse 5

[¶27] Fell down, and gave up the ghost - Πεσων εξεψυξε, Falling down, he expired, breathed his last: "Gave up the ghost" is a very improper translation here. See the notes on [Gen 25:8], and on [Mat 27:50] (note). Two things may be remarked here:

[¶28] 1. That the sin of this person was of no ordinary magnitude, else God would not have visited it with so signal a punishment.

[¶29] 2. That Peter must have had the power to discern the state of the heart, else he had not known the perfidy of Ananias. This power, commonly called the discernment of spirits, the apostles had as a particular gift, not probably always but at select times, when God saw it necessary for the good of his Church.

### Verse 6

[¶31] The young men arose - Some of the stout young men belonging to the disciples then present, who were the fittest to undertake a work of this kind, which required considerable bodily exertion.

[¶32] Buried him - This was on the same day in which he died. It was a clear case that he was dead, and dead by a judgment of God that would not be revoked. As therefore it was no case of suspended animation, there was no reason to delay the burial.

### Verse 9

[¶34] To tempt the Spirit of the Lord? - So the Holy Ghost, God, and the Spirit of the Lord, are the same person.

### Verse 10

[¶36] Yielded up the ghost - See [Act 5:5]. It was not by Peter's words, nor through Peter's prayers, nor through shame, nor through remorse, that this guilty pair died, but by an immediate judgment of God. The question of the salvation of Ananias and Sapphira has not been a little agitated; and most seem inclined to hope that, though their sin was punished by this awful display of the Divine judgment, mercy was extended to their souls. For my own part, I think their sin was what the apostle, [1Jn 5:16], calls a sin unto death; a sin which must be punished with temporal death, or the death of the body, while mercy was extended to the soul. It was right in this infant state of the Church to show God's displeasure against deceit, fraud, and hypocrisy: had this guilty pair been permitted to live after they had done this evil, this long-suffering would have been infallibly abused by others; and, instead of leading them who had sinned to repentance, might have led them to hardness of heart by causing them to presume on the mercy of God. That hypocrisy may be afraid to show her face, God makes these two an example of his justice; but, because they had not the ordinary respite, we may presume that God extended mercy to them, though cut off almost in the act of sin. Their case, however, cannot become a precedent, allowing them to have received mercy; because those who have seen in this case the severity of God must expect much sorer punishment, if, with such an example before their eyes, they should presume on the mercy of their Maker: this would be doing evil that good might come, and the perdition of such would be just.

### Verse 11

[¶38] Great fear came upon all the Church - This judgment answered the end for which it was inflicted; a deeply religious fear occupied every mind, and hypocrisy and deception were banished from this holy assembly. On the word Church, see the observations at the end of Matthew 16 (note). It has been properly observed that we have in this place a native specimen of a New Testament Church:

[¶39] 1. Called by the Gospel;

[¶40] 2. grafted into Christ by baptism;

[¶41] 3. animated by love;

[¶42] 4. united by all kinds of fellowship;

[¶43] 5. and disciplined by the exemplary punishment of hypocrites.

[¶44] See Dodd.

## 388. Acts · 14 of 76

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### Verse 12

[¶1] By the hands of the apostles - This verse should be read with the 15th, to which it properly belongs.

[¶2] Solomon's porch - See the note on [Joh 10:23].

### Verse 13

[¶4] And of the rest, durst no man join him self to them - Who were these called the rest, των λοιπων? Dr. Lightfoot thinks the 120 are intended, of which he supposes Ananias to have been one; who, all seeing such wonders wrought by the apostles, were afraid to associate themselves with them in any way of equality, as they saw that God put peculiar honor upon them. Calmet more rationally observes, that the Jewish nation was then divided into many different sects, who entertained widely different opinions on various articles. The apostles adopted none of these jarring sentiments, and none of the different sects dared to join themselves to them; neither Pharisees, Sadducees, nor Herodians, as such, were found in this simple, holy Church. The people felt the force and power of the apostles' doctrine, and magnified them, no more attending to the teaching of the others: the apostles taught them as men having authority, and not as the scribes and Pharisees. This irritated the high priest and his Sadducean council, and led them to adopt the measures mentioned below, [Act 5:17].

### Verse 14

[¶6] And believers were the more added to the Lord - Believers:

[¶7] 1. Those who credited the Divine mission of Christ.

[¶8] 2. That he was the Messiah.

[¶9] 3. That he died for their sins.

[¶10] 4. That he rose again.

[¶11] 5. That he ascended into heaven.

[¶12] 6. That he sent down the gift of the Holy Spirit.

[¶13] 7. That he ever appeared in the presence of God for them.

[¶14] 8. That it was he who gives repentance and remission of sins. And,

[¶15] 9. He by whom the world is to be judged.

[¶16] These were simple articles, of the truth of which they had the fullest evidence.

### Verse 15

[¶18] Insomuch that they brought forth the sick - This verse is a continuation of the subject begun in the 12th. The following is the order in which all these verses should be read, from the 11th to the 15th. [Act 5:11]. And great fear came upon all the Church, and upon as many as heard these things. [Act 5:13]. And of the rest durst no man join himself to them; but the people magnified them: [Act 5:14]. And believers were the more added to the Lord, both men and women. [Act 5:12]. (last clause.) And they were all with one accord in Solomon's porch. [Act 5:12]. (first clause.) And by the hands of the apostles were many signs and wonders wrought among the people; [Act 5:15]. Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, etc., etc.

[¶19] How these different verses and clauses of verses, got so intermingled and confounded as they are now in our common text, I cannot tell; but the above will appear at once to be the natural order in which they should be placed.

[¶20] That - the shadow of Peter passing by - I cannot see all the miraculous influence here that others profess to see. The people who had seen the miracles wrought by the apostles pressed with their sick to share the healing benefit: as there must have been many diseased people, it is not likely that the apostles, who generally addressed such persons, prayed and used imposition of hands, could reach all those that were brought to them, as fast as the solicitude of their friends could wish. As, therefore, they could not get Peter or the other apostles, personally, to all their sick, they thought if they placed them on that side of the way where the shadow was projected, (the sun probably now declining, and consequently the shadow lengthening), they should be healed by the shadow of the man passing over them, in whose person such miraculous powers were lodged. But it does not appear that the persons who thus thought and acted were of the number of those converts already made to the faith of Christ; nor does it appear that any person was healed in this way. The sacred penman simply relates the impression made on the people's minds; and how they acted in consequence of this impression. A popish writer, assuming that the shadow of Peter actually cured all on which it was projected, argues from this precarious principle in favor of the wonderful efficacy of relics! For, says he, "if the shadow of a saint can do so much, how much more may his bones, or any thing that was in contact with his person, perform!" Now, before this conclusion can be valid, it must be proved:

[¶21] 1. That the shadow of Peter did actually cure the sick;

[¶22] 2. That this was a virtue common to all the apostles;

[¶23] 3. That all eminent saints possess the same virtue;

[¶24] 4. That the bones, etc., of the dead, possess the same virtue with the shadow of the living;

[¶25] 5. That those whom they term saints were actually such;

[¶26] 6. That miracles of healing have been wrought by their relics;

[¶27] 7. That touching these relics as necessarily produces the miraculous healing as they suppose the shadow of Peter to have done.

[¶28] I think there is not sufficient evidence here that Peter's shadow healed any one, though the people thought it could; but, allowing that it did, no evidence can be drawn from this that any virtue is resident in the relics of reputed or real saints, by which miraculous influence may be conveyed. It was only in rare cases that God enabled even an apostle to work a miracle.

[¶29] After the words, might overshadow some of them, the Vulgate adds, et liberarentur ab infirmitatibus suis; a Greek MS. (E) has nearly the same words, και ῥυσθωσιν απο πασης ασθενειας ἡς ειχον, and that they might be freed from all the infirmities which they had: a few other MSS. agree in the main with this reading.

### Verse 16

[¶31] Sick folks, and them which were vexed with unclean spirits - Here it is evident that sick people are distinguished from those who were vexed with unclean spirits; and therefore they were not one and the same thing. The same distinction is made [Mat 4:24]; [Mat 10:1]; [Mar 1:32], [Mar 1:34]; [Mar 16:17], [Mar 16:18]; and [Luk 4:40], [Luk 4:41]; [Luk 7:21].

### Verse 17

[¶33] The high priest - and - the sect of the Sadducees - Αἱρεσις των Σαδδουκαιων, The heresy of the Sadducees. In this place, as well as in several others, the word αἱρεσις, heresy, has no evil meaning in itself; it is a word of distinction, and may receive either a good or bad colouring from the persons or opinions designated by it. It signifies a sect or party, whether good or bad, distinguished from any other sect. Αἱρεσις, heresy, comes from αἱρεω, I choose, and was anciently applied to the different sects of the heathen philosophers, the members of each sect having chosen their own in preference to all the others. It has been applied among ecclesiastical writers in the same way - when a man chooses one party of Christians, in preference to others, to be his companions in the way of salvation; and he chooses them and their creed and Christian discipline, because he believes the whole to be more consistent with the oracles of God than any of the rest. The Church of Rome has thought proper to attach a very bad meaning to this innocent word, and then apply it to all those who can neither credit her transubstantiation, depend on her purgatory, nor worship her relics. A heretic, in her acceptation, is one who is not a papist, and, because not a papist, utterly out of the way and out of the possibility of being saved. These persons should recollect that, by a then persecuting brother, St. Paul, all the apostles, and the whole Church of Christ, were termed Ναζωραιων αἱρεσις, the heresy of the Nazarenes, [Act 24:5]; and it was after the way which the persecuting Jews called heresy that St. Paul and the rest of the apostles worshipped the God of their fathers, [Act 24:14]; and it was according to the strictest Hersey in the Jewish Church, ακριβεστατην αἱρεσιν, that St. Paul lived before his conversion, [Act 26:5]; and we find, from [Act 28:22], that the whole Church of Christ was termed this heresy, ταυτης αἱρεσεως, and this by persons who intended no reproach, but wished simply to distinguish the Christians from scribes, Pharisees, Sadducees, etc. Heresy therefore, in its first acceptation, signifies simply a choice: afterwards it was applied to designate all those persons who made the same choice; and hence the word sect and it became synonymous: in process of time it was applied to those professing Christianity who made, in some cases, a different choice as to some article of faith, or form of worship, from those which had obtained in that part of the Church with which they had been before connected. The majority, from whom they became thus separated, spoke evil of them, and treated them ill, because they presumed to choose for themselves on the foundation of the Holy Scriptures; and because they would take nothing for the truth of God that was not accredited from heaven. Thus, when the people now called Protestants, began to examine their creed according to the Holy Scriptures, and, in consequence of this examination, left out auricular confession, indulgences, the priests' power to forgive sins, adoration of saints, angels, and relics, purgatory, and the doctrine of transubstantiation, because they could not find them in the word of God, the papists called them heretics, by which they meant, in opposition to the meaning of the word, persons holding damnable errors; and, as such, they persecuted, burnt, and destroyed them wherever they had power. Now be it known to these persecutors, that the Protestants still choose to reject opinions and practices which they know to be unscriptural, absurd, and superstitious; and which they have a thousand times demonstrated to be such: and, on this ground, may they still be Heretics!

[¶34] Were filled with indignation - Ζηλου, With zeal. Ζηλος, from ζεω, to be hot, and λα or λιαν, very much, signifies a vehement affection or disposition of the mind, which, according to its object, is either good or bad, laudable or blamable. Its meaning in this place is easily discerned; and not improperly translated indignation, in our version. We need not be surprised that the Sadducees were filled with indignation, because the apostles proclaimed the resurrection of Christ, and, through that, the general resurrection, which was diametrically opposed to their doctrine; for they denied the possibility of a resurrection, and believed not in the being of either angel or spirit; nor did they allow of the existence of a spiritual world. See on [Act 4:2] (note).

### Verse 18

[¶36] Put them in the common prison - It being too late in the evening to bring them to a hearing. To this verse the Codex Bezae adds, και επορευθη εἱς ἑκαστος εις τα ιδια, And each of them went to his own house.

### Verse 19

[¶38] But the angel of the Lord - opened the prison doors - This was done:

[¶39] 1. To increase the confidence of the apostles, by showing them that they were under the continual care of God; and,

[¶40] 2. To show the Jewish rulers that they were fighting against Him while persecuting his followers, and attempting to prevent them from preaching the Gospel.

[¶41] This was another warning graciously given them by a good and merciful God, that they might repent, and so escape the coming wrath.

### Verse 20

[¶43] All the words of this life - All the doctrines of life eternal, founded on the word, death, and resurrection of Christ Jesus. This is another periphrasis for Gospel. Go to the temple - the most public place, and speak to the people - who come there to worship according to the law, the words of this life - the whole doctrine of salvation from sin and death; and show that the law is fulfilled in the sacrifice of Jesus, and that, by his resurrection, he has brought life and immortality to light.

### Verse 21

[¶45] Called the council together - Συνεδριον The sanhedrin, all the senate; την γερουσιαν, the elders, or what we would call the aldermen. How these differed from the πρεσβυτεριον, presbytery, if they did differ, is not now known.

## 389. Acts · 15 of 76

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### Verse 23

[¶1] The prison truly found we shut - All the doors were properly bolted, and the keepers at their post; but when we had opened, for it appears they were alone in possession of the keys; how much must this have increased their astonishment when they found that the doors were not broken open, the guards properly posted, and every thing as they left it, for they themselves had put the apostles in prison; but, when they had opened, there was no man within!

### Verse 24

[¶3] They doubted of them whereunto this would grow - They did not know what to think of the apostles, whether they had saved themselves by magic, or whether they were delivered by a real miracle; and they were at a loss to tell what the issue of these things would be.

### Verse 25

[¶5] Then came one and told them - While they were in the perplexity mentioned above, a messenger surprised them with the information that the very men whom they had imprisoned the preceding night were standing in the temple and teaching the people!

### Verse 26

[¶7] Brought them without violence - On receiving the information mentioned above, proper officers were sent to seize and bring them before the council. The officers, on reaching the temple, found the multitude gladly receiving the doctrine of the apostles, and so intent on hearing all the words of this life that they were afraid to show any hostility to the apostles, lest the people should stone them; we may therefore conclude that the officers entreated them to accompany them to the council; and that they felt it their duty to obey every ordinance of man for the Lord's sake, and so cheerfully went with them, trusting in the Lord their God.

### Verse 28

[¶9] Did not we straitly command you - Ου παραγγελιᾳ παρηγγειλαμεν, With commanding did we not command you; a Hebraism - another proof of the accuracy and fidelity of St. Luke, who seems always to give every man's speech as he delivered it; not the substance, but the very words. See [Act 4:17].

[¶10] Not teach in this name? - That is, of Jesus as the Christ or Messiah. His saving name, and the doctrines connected with it, were the only theme and substance of their discourses.

[¶11] Intend to bring this men's blood upon us - You speak in such a way of him to the people as to persuade them that we have crucified an innocent man; and that we must on that account fall victims to the Divine vengeance, or to the fury of the people, whom, by your teaching, you are exciting to sedition against us.

### Verse 29

[¶13] We ought to obey God rather than men - The same answer they gave before, [Act 4:19], founded on the same reason, which still stood good. We have received our commission from God; we dare not lay it down at the desire or command of men. See the note on [Act 4:19].

### Verse 30

[¶15] The God of our fathers raised up Jesus - It was well to introduce this, that the council might at once see that they preached no strange God; and that he who so highly honored the patriarchs, Moses, and the prophets, had yet more highly honored Jesus Christ in raising him from the dead and seating him at his right hand, and proclaiming him as the only giver of salvation and the repentance which leads to it.

[¶16] Whom ye slew - They charge them again with the murder of Christ, as they had done before, [Act 4:10-12], where see the notes.

### Verse 31

[¶18] Him hath God exalted with his right hand - By a supereminent display of his almighty power, for so the right hand of God often means; he has raised him from the dead, and raised his human nature to the throne of his glory. Instead of δεξιᾳ, the right hand, the Codex Bezae has δοξῃ, to glory.

[¶19] A Prince - The leader or director in the way. See the notes on [Act 3:15], [Act 3:19].

[¶20] And a Savior - Σωτηρα, A deliverer or preserver. The word σωτηρ comes from σωω to save, deliver, preserve, escape from death or danger, bring into a state of security or safety. Jesus and Saviour are nearly of the same import. See the note on [Joh 1:17]. He alone delivers from sin, death, and hell: by him alone we escape from the snares and dangers to which we are exposed: and it is by and in him, and in connection with him, that we are preserved blameless and harmless, and made the sons of God without rebuke. He alone can save the soul from sin, and preserve it in that state of salvation.

[¶21] To give repentance - See this explained, [Mat 3:2] (note).

[¶22] Forgiveness of sins - Αφεσιν των ἁμαρτιων, The taking away of sins. This is not to be restrained to the mere act of justification; it implies the removal of sin, whether its power, guilt, or impurity be considered. Through Jesus we have the destruction of the power, the pardon of the guilt, and the cleansing from the pollution, of sin. And was Jesus Christ exalted a Prince and a Savior to give repentance and remission of sins to Israel? Then none need despair. If such as were now before the apostles could be saved, then the salvation of the very worst of transgressors, of any or all on this side perdition, is gloriously possible. Yes, for he tasted death for every man; and he prayed for his murderers, compared to some of whom Judas himself was a saint.

[¶23] The two words in Italics, in this text, to be, are impertinently introduced; it reads much better without them.

### Verse 32

[¶25] We are his witnesses - The word αυτου, his, is omitted by AD, and several others of good note; the Syriac, all the Arabic, Ethiopic, and Vulgate. It does not seem to be necessary.

[¶26] Of these things - Των ῥηματων τουτων, Of these transactions: i.e. of Christ's life and miracles, and of your murderous proceedings against him.

[¶27] And so is also the Holy Ghost - In the gift of tongues lately communicated; and by his power and influence on our souls, by which we are enabled to give irresistible witness of our Lord's resurrection.

[¶28] To them that obey him - We obey God, not you; and therefore God gives us this Spirit, which is in us a fountain of light, life, love, and power.

[¶29] The Spirit of God is given to the obedient: in proportion as a man who has received the first influences of it (for without this he cannot move in the spiritual life) is obedient to those influences, in the same proportion the gifts and graces, the light, life, and power, of the Holy Spirit, are increased in his soul.

### Verse 33

[¶31] They were cut to the heart - Διεπριοντο, Literally, they were sawn through, from δια through, and πριω, to saw. They were stung to the heart, not with compunction nor remorse, but with spite, malice, and revenge: for, having the murder of Christ thus brought home to their consciences, in the first feelings of their malice and revenge, they thought of destroying the persons who had witnessed their nefarious conduct.

### Verse 34

[¶33] A Pharisee, named Gamaliel, a doctor of the law - "This," says Dr. Lightfoot, "was Rabban Gamaliel the first; commonly, by way of distinction, called Rabban Gamaliel the elder. He was president of the council after the death of his own father, Rabban Simeon, who was the son of Hillel. He was St. Paul's master, and the 35th receiver of the traditions, and on this account might not be improperly termed νομοδιδασκαλος, a doctor of the law, because he was one that kept and handed down the Cabala received from Mount Sinai. He died eighteen years before the destruction of Jerusalem, his son Simeon succeeding him in the chair, who perished in the ruins of the city." Though probably no favourer of Christianity, yet, for a Pharisee, he seems to have possessed a more liberal mind than most of his brethren; the following advice was at once humane, sensible, candid, and enlightened.

### Verse 35

[¶35] What ye intend to do - Τι μελλετε πρασσειν, What ye are about to do: they had already intended to destroy them; and they were now about to do it.

### Verse 36

[¶37] Rose up Theudas - Josephus, Ant. lib. xx. cap. 4, sect. 1, mentions one named Theudas who was the author of an insurrection; about whom there has been much controversy whether he were the person spoken of here by Gamaliel. Every circumstance, as related by Josephus agrees well enough with what is referred to here, except the chronology; for the Theudas mentioned by Josephus made his insurrection when Fadus was governor of Judea; which was at least ten years after the time in which the apostles were brought before this council. Much labor has been thrown away in unsuccessful attempts to reconcile the historian and the evangelist, when it is very probable they speak of different transactions. Bp. Pearce thinks "the whole difficulty will disappear if we follow the opinion of Abp. Usher, who imagined that Luke's Theudas was the same with that Judas of whom Josephus gives this account, Ant. lib. xvii. cap. 12, sect. 5; and War, lib. ii. cap. 4, sect. 1: 'that a little after the death of Herod the Great, he raised an insurrection in Galilee, and aimed at getting the sovereignty of Judea,' and that he was defeated and put to death, as is implied in sect. 10, of the same chapter. That Theudas and Judas might be names for the same person, Bp. Pearce thinks probable from the consideration, that the same apostle who is called Judas in [Joh 14:22], and [Luk 6:16], and called Jude in [Jde 1:1], is, in [Mar 3:18], called Thaddeus; and, in [Mat 10:3], is also called Lebbeus. This apostle having the names Judas and Thaddeus and Lebbeus given to him, two of these must have been the same; because no Jew had more than two names, unless when a patronymic name was given to him, as when Joseph surnamed Justus was called Barsabas, i.e. the son of Saba. It is no unreasonable thing to suppose that Thaddeus and Theudas are the same name; and that therefore the person called Theudas in Luke is probably the same whom Josephus, in the places above quoted, calls Judas." Dr. Lightfoot thinks that "Josephus has made a slip in his chronology;" and rather concludes that the Theudas mentioned in the Ant. lib. xx. cap. 4, sect. 1, is the person referred to in the text. I confess the matter does not appear to me of so much consequence; it is mentioned by Gamaliel in a careless way, and St. Luke, as we have already seen, scrupulously gives the Lords of every speaker. The story was no doubt well known, and there were no doubts formed on it by the Jewish Council. We see plainly the end for which it was produced; and we see that it answered this end most amply; and certainly we have no farther concern with Gamaliel or his story.

[¶38] Boasting himself to be somebody - Λεγων ειναι τινα ἑαυτον, Saying that he was a great personage, i.e., according to the supposition of Bp. Pearce, setting himself up to be king of the Jews: see the preceding note. After ἑαυτον, himself, μεγαν, great one, is added by several very respectable MSS. and versions.

### Verse 37

[¶40] Judas of Galilee - Concerning Judas of Galilee, Rabbi Abraham, in Jucasin, fol. 139, writes thus: "In this time there were three sects: for, besides the Pharisees and Sadducees, Judas of Galilee began another sect, which was called Essenes. They caused the Jews to rebel against the Romans, by asserting that they should not obey strangers; nor call any one Lord (or Governor) but the holy blessed God above." Rabbi Abraham makes a mistake here: the Essenes existed long before the days of Judas of Galilee; but it is very possible that he might have been one of that sect. Josephus mentions the insurrection made by Judas of Galilee, Ant. lib. xviii. cap. 1, and says it was when Cyrenius was governor of Syria: see the note on [Luk 2:2]. Bp. Pearce supposes that there were two απογραφαι, taxations or enrolments; and that the one mentioned here took place ten years after that mentioned in [Luk 2:1-5]. He observes also, in conformity with the note on the preceding verse, that the Judas mentioned here, was not only different from that Judas or Theudas spoken of before, but that his pretense for rebellion was different; the former wished to have the empire of Judea; the latter only maintained that it was base and sinful to obey a heathen governor.

### Verse 38

[¶42] Refrain from these men - Do not molest them, leave them to God; for if this counsel and work be of man it will come to nought, like the rebellion of Theudas, and that of Judas of Galilee: for whatever pretends to be done in the name of God, but is not of him, will have his curse and not his blessing. He whose name is prostituted by it will vindicate his injured honor, and avenge himself.

### Verse 39

[¶44] But if it be of God, ye cannot overthrow it - Because his counsel cannot fail; and his work cannot be counteracted. If he be determined that this doctrine shall prevail, it is vain for us to attempt to suppress it.

## 390. Acts · 16 of 76

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[¶0] Lest haply ye be found - to fight against God - Μηποτε και θεομαχοι εὑρεθητε. Some have thought that they saw a parallel to these words in the speech of Diomede, when, seeing Mars, associated with Hector, oppose the Grecians, he judged farther opposition vain, and desired his troops to retire from the battle. Τῳ δ' αιει παρα εἱς γε θεων, ὁς λοιγον αμυνει· Και νυν οἱ παρα κεινος Αρης, βροτῳ ανδρι εοικως. Αλλα προς Τρωας τετραμμενοι αιεν οπισσω Εικετε, μηδε Θεοις μενεαινεμεν ιφι μαχεσθαι.

[¶1] Iliad, lib. v. 603.

[¶2] Protected always by some power divine;

[¶3] And Mars attends this moment at his side,

[¶4] In form a man. Ye therefore still retire,

[¶5] But facing still your foes: nor battle wage,

[¶6] However fierce, yet fruitless, with the gods.

[¶7] Cowper.

### Verse 40

[¶9] To him they agreed - That is, not to slay the apostles, nor to attempt any farther to imprison them; but their malevolence could not be thus easily satisfied; and therefore they beat them - probably gave each of them thirty-nine stripes; and, having commanded them not to speak in the name of Jesus, they let them go. It was of Jesus they were afraid: not of the apostles. They plainly saw that, if the doctrine of Christ was preached, it must prevail; and, if it prevailed, they must come to nought. It was a wise saying of the popish bishops in the time of Queen Mary - If we do not put down this Printing, it will put us down: They labored to put down the printing, but they could not; and, under God, the printing, by exposing the wickedness of their doctrine and practices, and especially by multiplying copies of the New Testament, did most effectually put them down.

### Verse 41

[¶11] Rejoicing that they there counted worthy, etc. - The whole verse may be read thus: But they departed rejoicing from the presence of the sanhedrin, because they there deemed worthy to be dishonored on account of The Name. The word, αυτου, his, is omitted by ABCD, several others; Erpen's Syriac, and the Coptic. The Name, probably, by this time, distinguished both the author of salvation and the sacred system of doctrine which the apostles preached. To rejoice in persecution, and triumph in the midst of pain, shame, disgrace, and various threatened deaths, is the privilege of the New Testament. Nothing of this kind, as far as I can recollect, appears even in the choicest saints under the Old Testament dispensation. Some of them fretted and mourned, and sometimes even murmured; some merely possessed their souls in patience; Christians exulted and triumphed in the God of their salvation. This is no mean proof of the additional light and evidence which the New Testament dispensation affords.

### Verse 42

[¶13] Daily in the temple - That is at the hours of morning and evening prayer; for they felt it their duty to worship God in public, and to help others to make a profitable use of the practice. Every man that professes Christianity should, in this respect also, copy their conduct: nor can any man be considered to have any religion, let his sentiments be what they may, who does not attend on the public worship of his Maker.

[¶14] They ceased not to teach and preach Jesus - Far from desisting, they became more zealous, yea, incessant, in their work. They took advantage of the public assemblies in the temple, as well as of all private opportunities, to teach all the truths of their holy religion; and to preach, proclaim Jesus as the only Messiah, that he who was crucified rose from the dead, and was exalted a Prince and a Savior at the right hand of God. How little must these men have regarded their lives, who in the midst of such danger could pursue a line of conduct which, to all human views, must terminate in their ruin. They loved their Master, they loved his work, they loved their thankless countrymen, they loved their present wages - persecution and stripes, and hated nothing but their own lives! These men were proper persons to be employed in converting the world. Preachers of the Gospel, look at those men, and learn at once your duty, your employment, and your interest. Live and preach like apostles, and God will crown your labors with similar success.

### Introduction

[¶16] The Hellenistic Jews complain against the Hebrews, that their widows were neglected in the daily ministration, [Act 6:1]. To remedy the evil complained of, the apostles appoint seven deacons to superintend the temporal affairs of the Church, [Act 6:2-6]. The progress of the word of God in Jerusalem, [Act 6:7]. Stephen, one of the deacons, becomes very eminent, and confounds various Jews of the synagogues of the Libertines, etc., [Act 6:8-10]. They suborn false witnesses against him, to get him put to death, [Act 6:11-14]. He appears before the council with an angelic countenance, [Act 6:15].

### Verse 1

[¶18] A murmuring of the Grecians against the Hebrews - Those who are here termed Grecians, Ηλληνισται, or Hellenists, were Jews who sojourned now at Jerusalem, but lived in countries where the Greek language was spoken, and probably in general knew no other. They are distinguished here from those called Hebrews, by which we are to understand native Jews, who spoke what was then termed the Hebrew language, a sort of Chaldaio-Syriac.

[¶19] It has been remarked that Greek words ending in ιστης imply inferiority. Ἑλληνες, Hellenes, was distinguished from Ἑλληνισται: the former implies pure Greeks, native Greeks, who spoke the Greek tongue in its purity; and the latter, Jews or others sojourning among the Greeks, but who spoke the Greek language according to the Hebrew idiom. Pythagoras divided his disciples into two classes; those who were capable of entering into the spirit and mystery of his doctrine he called Πυθαγορειοι, Pythagoreans; those who were of a different cast he termed Πυθαγορισται, Pythagorists: the former were eminent and worthy of their master; the latter only so so. The same distinction is made between those called Αττικοι and Αττικισται, Attics and Atticists, the pure and less pure Greeks, as between those called Ἑλληνες and Ἑλληνισται, Hellenes and Hellenists, pure Greeks and Graecising Jews. See Jamblicus, De Vit. Pyth. cap. 18, and Schoettgen on this place.

[¶20] The cause of the murmuring mentioned here seems to have been this: When all the disciples had put their property into a common stock, it was intended that out of it each should have his quantum of supply. The foreign or Hellenistic Jews began to be jealous, that their widows were neglected in the daily ministration, that they either had not the proportion, or were not duly served; the Palestine Jews being partial to those of their own country. This shows that the community of goods could never have been designed to become general. Indeed, it was no ordinance of God; and, in any state of society, must be in general impracticable. The apostles, hearing of this murmuring, came to the resolution mentioned below.

### Verse 2

[¶22] It is not reason - Ουκ αρεστον εστι, it is not pleasing, proper, or fitting, that we should leave the word of God, that we should give up ourselves, or confide to others, the doctrine of salvation which God has commanded us to preach unto the people.

[¶23] And serve tables - Become providers of daily bread for your widows and poor: others can do this, to whom our important office is not intrusted.

### Verse 3

[¶25] Wherefore - look ye out among you seven men - Choose persons in whom ye can all confide, who will distribute the provisions impartially, and in due time; and let these persons be the objects of the choice both of the Hebrews and Hellenists, that all cause of murmuring and discontent may be done away. Though seven was a sacred number among the Jews, yet there does not appear to be any mystery intended here. Probably the seven men were to take each his day of service; and then there would be a superintendent for these widows, etc., for each day of the week.

[¶26] Of honest report - Μαρτυρουμενους Persons to whose character there is authentic testimony, well known and accredited.

[¶27] Full of the Holy Ghost - Saved into the spirit of the Gospel dispensation; and made partakers of that Holy Ghost by which the soul is sanctified, and endued with those graces which constitute the mind that was in Christ.

[¶28] And wisdom - Prudence, discretion, and economy; for mere piety and uprightness could not be sufficient, where so many must be pleased, and where frugality, impartiality, and liberality, must ever walk hand in hand.

[¶29] Whom we may appoint - Instead of καταστησωμεν, we may appoint, καταστησομεν, we shall appoint, is the reading of ABCDE, and several others. It makes, however, very little difference in the sense.

### Verse 4

[¶31] We will give ourselves continually to prayer - Προσκαρτερησομεν, We will steadfastly and invariably attend, we will carefully keep our hearts to this work. The word is very emphatic.

[¶32] To prayer. - See this defined, [Mat 6:5] (note). Even apostles could not live without prayer; they had no independent graces; what they had could not be retained without an increase; and for this increase they must make prayer and supplication, depending continually on their God.

[¶33] Ministry of the word - Διακονιᾳ του λογου, The deaconship of the word. The continual proclamation of the Gospel of their Lord; and, to make this effectual to the souls of the hearers, they must continue in prayer: a minister who does not pray much, studies in vain.

[¶34] The office of deacon, διακονος, came to the Christian from the Jewish Church. Every synagogue had at least three deacons, which were called פרנסים parnasim, from פרנס parnes, to feed, nourish, support, govern. The פרנס parnas, or deacon, was a sort of judge in the synagogue; and, in each, doctrine and wisdom were required, that they might be able to discern and give right judgment in things both sacred and civil. The חזן chazan, and שמש shamash, were also a sort of deacons. The first was the priest's deputy; and the last was, in some cases, the deputy of this deputy, or the sub-deacon. In the New Testament the apostles are called deacons, [2Cor 6:4]; [Eph 3:7]; [Col 1:23] : see also [2Cor 11:15]. Christ himself, the Shepherd and Bishop of souls, is called the deacon of the circumcision, λεγω δε Χριστον Ιησουν διακονον γεγενησθαι περιτομης, [Rom 15:8]. As the word implies to minister or serve, it was variously applied, and pointed out all those who were employed in helping the bodies or souls of men; whether apostles, bishops, or those whom we call deacons. Some remark that there were two orders of deacons:

[¶35] 1. Διακονοι της τραπιζης, deacons of the Table, whose business it was to take care of the alms collected in the Church, and distribute them among the poor, widows, etc.

[¶36] 2. Διακονοι του λογου, deacons of the Word, whose business it was to preach, and variously instruct the people. It seems that after the persecution raised against the apostolic Church, in consequence of which they became dispersed, the deaconship of tables ceased, as did also the community of goods; and Philip, who was one of these deacons, who at first served tables, betook himself entirely to preaching of the word: see [Act 8:4], etc.

[¶37] In the primitive Church, it is sufficiently evident that the deacons gave the bread and wine in the Eucharist to the believers in the Church, and carried it to those who were absent, Just. Mar. Apol. ii. p. 162; they also preached, and in some cases administered baptism. See Suicer on the words Διακονος, Κηρυσσω, and Βαπτισμα. But it appears they did the two last by the special authority of the bishop. In the ancient Roman Church, and in the Romish Church, the number of seven deacons, in imitation of those appointed by the apostles, was kept up; and in the council of Neocaesarea it was decreed that this number should never be exceeded, even in the largest cities: vide Concil. Neocaesar. Canon. xiv. other Churches varied this number; and the Church of Constantinople had not less than one hundred. Deacons were ordained by the bishops, by imposition of hands. None was ordained deacon till he was twenty-five years of age, and we find that it was lawful for them to have wives. See Suicer under the word Διακονος, and see the note on [Mat 20:26].

[¶38] In the Church of England, (the purest and nearest to the apostolical model in doctrine and discipline of all national Churches), a deacon receives ordination by the imposition of the hands of a bishop, in consequence of which he can preach, assist in the sacrament of the Lord's Supper, and in general perform any sacred office, except consecrating the elements, and pronouncing the absolution. No person in this Church can be ordained deacon till he be twenty-three years of age, unless by dispensation from the Abp. of Canterbury. There were deaconesses, both in the apostolic and primitive Church, who had principally the care of the women, and visited and ministered to them in those circumstances in which it would have been improper for a deacon to attend. They also assisted in preparing the female candidates for baptism.

[¶39] At present, the office for which the seven deacons were appointed is, in the Church of England, filled by the churchwardens and overseers of the poor; in other Churches and religious societies, by elders, stewards, etc., chosen by the people, and appointed by the minister.

### Verse 5

[¶41] Stephen, a man full of faith and of the Holy Ghost - A person every way properly fitted for his work; and thus qualified to be the first martyr of the Christian Church.

[¶42] Nicolas, a proselyte of Antioch - A heathen Greek, who had not only believed in the God of Israel, but had also received circumcision, and consequently was a proselyte of the covenant; for, had he been only a proselyte of the gate, the Jews could not have associated with him. On the word proselyte, see the note on [Exo 12:43]. As this is the only proselyte mentioned here, we may presume that all the rest were native Jews. From this Nicolas, it is supposed that the sect called Nicolaitans, mentioned [Rev 2:6], [Rev 2:15], derived their origin. Dr. Lightfoot doubts this, and rather inclines to derive the name "from ניכולא nicola, let us eat together; those brutes encouraging each other to eat meats offered to idols, like those in [Isa 22:13], who said, Let us eat flesh and drink wine, etc." Both Irenaeus and Epiphanius derive this sect from Nicolas the deacon. Clemens Alexandrinus gives this Nicolas a good character, even while he allows that the sect who taught the community of wives pretended to derive their origin from him. See on [Rev 2:6] (note).

### Verse 6

[¶44] And when they had prayed - Instead of και, and, the Codex Bezae reads οἱτινες, who, referring the act of praying to the apostles, which removes a sort of ambiguity. The apostles prayed for these persons, that they might in every respect be qualified for their office, and be made successful in it. And, when they had done this, they laid their hands upon them, and by this rite appointed them to their office. So then, it plainly appears that the choice of the Church was not sufficient: nor did the Church think it sufficient; but, as they knew their own members best, the apostles directed them, [Act 6:3], to choose those persons whom they deemed best qualified, according to the criterion laid down by the apostles themselves, that they should be of honest report, and full of the Holy Ghost and wisdom. Let us examine the process of this business:

## 391. Acts · 17 of 76

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[¶0] 1. There was an evident necessity that there should be more helpers in this blessed work

[¶1] 2. The apostles called the disciples together, that they might consider of this necessity and provide for it, [Act 6:3].

[¶2] 3. They directed the disciples to choose out from among themselves such persons as they judged the most proper for the work.

[¶3] 4. They gave them the criterion by which their choice should be directed; not any man, not every man, not their nearest relative, or best beloved friend; but such as were of honest report, whose public character was known to be unblemished; and men who were full of the Holy Ghost, the influence of which would keep all right within, and direct their hearts into all truth; and men who were known to be men of prudence and economy, for not every good and pious man may be proper for such a work.

[¶4] 5. Seven persons being chosen by the disciples, according to this criterion, are presented to the apostles for their approbation and confirmation.

[¶5] 6. The apostles, receiving them from the hands of the Church, consecrated them to God by prayer, imploring his blessing on them and their labor.

[¶6] 7. When this was done, they laid their hands upon them in the presence of the disciples, and thus appointed them to this sacred and important work; for it is evident they did not get their commission merely to serve tables, but to proclaim, in connection with and under the direction of the apostles, the word of life.

[¶7] Let no man say that any of the things here enumerated was unnecessary, and let no Church pretend or affect to do without them.

[¶8] 1. No preacher or minister should be provided till there is a place for him to labor in, and necessity for his labor.

[¶9] 2. Let none be imposed upon the Church of Christ who is not of that Church, well known and fully approved by that branch of it with which he was connected.

[¶10] 3. Let none be sent to publish salvation from sin, and the necessity of a holy life, whose moral character cannot bear the strictest scrutiny among his neighbors and acquaintance.

[¶11] 4. Let none, however moral, or well reported of, be sent to convert souls, who has not the most solid reason to believe that he is moved thereto by the Holy Ghost.

[¶12] 5. Let those who have the power to appoint see that the person be a man of wisdom, i.e. sound understanding - for a witling or a blockhead, however upright, will never make a Christian minister; and that he be a man of prudence, knowing how to direct his own concerns, and those of the Church of God, with discretion.

[¶13] 6. Let no private person, nor number of private members in a Church, presume to authorize such a person, though in every way qualified to preach the Gospel; for even the one hundred and twenty primitive disciples did not arrogate this to themselves.

[¶14] 7. Let the person be brought to those to whom God has given authority in the Church, and let them, after most solemnly invoking God, lay their hands upon him, according to the primitive and apostolic plan, and thus devote him to the work of the ministry.

[¶15] 8. Let such a one from that moment consider himself the property of God and his Church, and devote all his time, talents, and powers, to convert sinners, and build up believers in their most holy faith.

[¶16] 9. And let the Church of God consider such a person as legitimately and divinely sent, and receive him as the ambassador of Christ.

### Verse 7

[¶18] The word of God increased - By such preachers as the apostles and these deacons, no wonder the doctrine of God increased - became widely diffused and generally known; in consequence of which, the number of the disciples must be greatly multiplied: for God will ever bless his own word, when ministered by those whom he has qualified to proclaim it.

[¶19] A great company of the priests were obedient to the faith - This was one of the greatest miracles wrought by the grace of Christ: that persons so intent on the destruction of Christ, his apostles, and his doctrine, should at last espouse that doctrine, is astonishing; and that they who had withstood the evidence of the miracles of Christ should have yielded to the doctrine of his death and resurrection, is worthy of note. And from this we may learn that it is not by miracles that sinners are to be converted unto God, but by the preaching of Christ dying for their offenses, and rising again for their justification.

[¶20] Instead of ἱερεων, priests, a few MSS., and the Syriac, read Ιουδαιων, Jews; for the copyists seem to be struck here with two difficulties:

[¶21] 1. That such persons as these priests could be converted.

[¶22] 2. That the word οχλος, company, or multitude, could with propriety be applied to this class, which must have been inconsiderable in their numbers, when compared with the rest of the Jews.

[¶23] To preserve the ancient reading, which is undoubtedly genuine, some have altered the text by conjecture; and, by putting a comma after οχλος, and a και before των ἱερεων, make the text read thus: And a great multitude, and some of the priests, were obedient to the faith. This conjecture is unnecessary, as there is no such difficulty here as to require so desperate an expedient, which is not recommended by the evidence of a single MS. or version.

[¶24] 1. The grace of Christ Jesus can save even a murderous Jewish priest: his death is a grand atonement for all crimes and for the worst of sinners.

[¶25] 2. In the twenty-four courses of priests, there was not a multitude merely, but multitudes: indeed the number of ecclesiastics at Jerusalem was enormous. A great company out of these might be converted, and yet multitudes be left behind.

### Verse 8

[¶27] Stephen, full of faith and power - Instead of πιϚεως, faith, χαριτος, grace, is the reading of ABD, several others, the Syriac of Erpen, the Coptic, Armenian, Vulgate, and some of the fathers. This reading Griesbach has admitted into the text. Some MSS. join both readings. Stephen was full of faith - gave unlimited credence to the promises of his Lord; he was full of grace - receiving the fulfillment of those promises, he enjoyed much of the unction of the Divine Spirit, and much of the favor of his God; and, in consequence, he was full of power, δυναμεως, of the Divine energy by which he was enabled to work great wonders and miracles among the people.

### Verse 9

[¶29] The synagogue - of the Libertines, etc. - That Jews and proselytes from various countries had now come up to Jerusalem to bring offerings, and to attend the feast of pentecost, we have already seen, [Act 2:9-11]. The persons mentioned here were foreign Jews, who appear to have had a synagogue peculiar to themselves at Jerusalem, in which they were accustomed to worship when they came to the public festivals.

[¶30] Various opinions have been entertained concerning the Libertines mentioned here: Bp. Pearce's view of the subject appears to me to be the most correct. "It is commonly thought that by this name is meant the sons of such Jews as had been slaves, and obtained their freedom by the favor of their masters; but it is to be observed that with these Libertines the Cyrenians and Alexandrians are here joined, as having one and the same synagogue for their public worship. And it being known that the Cyrenians ([Act 2:10]) lived in Libya, and the Alexandrians in the neighborhood of it, it is most natural to look for the Libertines too in that part of the world. Accordingly we find Suidas, in his Lexicon, saying, upon the word Λιβερτινοι, that it is ονομα του εθνους, the name of a people. And in Gest. Collationis Carthagine habitae inter Catholicos et Donatistas, published with Optatus's works, Paris, 1679, (No. 201, and p. 57), we have these words: Victor episcopus Ecclesiae Catholicae Libertinensis dixit, Unitas est illic, publicam non latet conscientiam. Unity is there: all the world knows it. From these two passages it appears that there was in Libya a town or district called Libertina, whose inhabitants bore the name of Λιβερτινοι, Libertines, when Christianity prevailed there. They had an episcopal see among them, and the above-mentioned Victor was their bishop at the council of Carthage, in the reign of the Emperor Honorius. And from hence it seems probable that the town or district, and the people, existed in the time of which Luke is here speaking. They were Jews, (no doubt), and came up, as the Cyrenian and Alexandrian Jews did, to bring their offerings to Jerusalem, and to worship God in the temple there. Cunaeus, in his Rep. Hebr. ii. 23, says that the Jews who lived in Alexandria and Libya, and all other Jews who lived out of the Holy Land, except those of Babylon and its neighborhood, were held in great contempt by the Jews who inhabited Jerusalem and Judea; partly on account of their quitting their proper country, and partly on account of their using the Greek language, and being quite ignorant of the other. For these reasons it seems probable that the Libertines, Cyrenians, and Alexendrians, had a separate synagogue; (as perhaps the Cilicians and those of Asia had); the Jews of Jerusalem not suffering them to be present in their synagogues, or they not choosing to perform their public service in synagogues where a language was used which they did not understand."

[¶31] It is supposed, also, that these synagogues had theological, if not philosophical, schools attached to them; and that it was the disciples or scholars of these schools who came forward to dispute with Stephen, and were enraged because they were confounded. For it is not an uncommon custom with those who have a bad cause, which can neither stand the test of Scripture nor reason, to endeavor to support it by physical when logical force has failed; and thus: - "Prove their doctrine orthodox,

[¶32] By apostolic blows and knocks."

[¶33] In the reign of Queen Mary, when popery prevailed in this country, and the simplest women who had read the Bible were an overmatch for the greatest of the popish doctors; as they had neither Scripture nor reason to allege, they burned them alive, and thus terminated a controversy which they were unable to maintain. The same cause will ever produce the same effect: the Libertines, Cilicians, Cyrenians, and Alexandrians, pursued this course: Stephen confounded them by Scripture and reason, and they beat his brains out with stones! This was the most effectual way to silence a disputant whose wisdom they could not resist. In the same way were the Protestants treated, when by Scripture and reason they had shown the absurdity and wickedness of that anti-christian system which the fire and the sword were brought forth to establish. These persecutors professed great concern at first for the souls of those whom they variously tortured, and at last burned; but their tender mercies were cruel, and when they gave up the body to the flames, they most heartily consigned the soul to Satan. Scires sanguine natos: their conduct proclaimed their genealogy.

### Verse 10

[¶35] They there not able to resist the wisdom, etc. - He was wise, well exercised and experienced, in Divine things; and, as appears by his defense, in the following chapter, well versed in the Jewish history. The spirit by which he spake was the Holy Spirit, and its power was irresistible. They were obliged either to yield to its teachings, or were confounded by its truth. Several MSS. add to this verse, because he reproved them with boldness, they could not resist the truth. This reading is not genuine, though it exists (but in different forms) in some good MSS.

### Verse 11

[¶37] Then they suborned men - Ὑπεβαλον. They made underhand work; got associated to themselves profligate persons, who for money would swear any thing.

[¶38] Blasphemous words against Moses, and against God - This was the most deadly charge they could bring against him. We have already seen, [Mat 9:4], that blasphemy, when against God, signifies speaking impiously of his nature, attributes, or works; and, when against men, it signifies speaking injuriously of their character, blasting their reputation, etc. These false witnesses came to prove that he had blasphemed Moses by representing him as an impostor, or the like; and God, by either denying his being, his providence, the justice of his government, etc.

### Verse 12

[¶40] And they - The Libertines, etc., mentioned before, stirred up the people - raised a mob against him, and, to assist and countenance the mob, got the elders and scribes to conduct it, who thus made themselves one with the basest of the people, whom they collected; and then, altogether, without law or form of justice, rushed on the good man, seized him, and brought him to a council who, though they sat in the seat of judgment, were ready for every evil work.

### Verse 13

[¶42] Against this holy place - The temple, that it shall be destroyed.

[¶43] And the law - That it cannot give life, nor save from death. It is very likely that they had heard him speak words to this amount, which were all as true as the spirit from which they proceeded; but they gave them a very false colouring, as we see in the succeeding verse.

## 392. Acts · 18 of 76

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### Verse 15

[¶1] Saw his face, as it had been the face of an angel - Sayings like this are frequent among the Jewish writers, who represent God as distinguishing eminent men by causing a glory to shine from their faces. Rabbi Gedalia said that, "when Moses and Aaron came before Pharaoh, they appeared like those angels which minister before the face of the Lord; for their stature appeared greater, and the splendor of their faces was like the sun, and their eyes like the wheels of the sun; their beard like clusters of grapes, and their words like thunder and lightning; and that, through fear of them, those who were present fell to the earth."

[¶2] The like is said of Moses, in Debarim Rabba, fol. 75. that "when Sammael (Satan) came to Moses, the splendor of his face was like the sun, and himself resembled an angel of God." The reader may find several similar sayings in Schoettgen.

[¶3] It appears that the light and power of God which dwelt in his soul shone through his face, and God gave them this proof of the falsity of the testimony which was now before them; for, as the face of Stephen now shone as the face of Moses did when he came down from the mount, it was the fullest proof that he had not spoken blasphemous words either against Moses or God, else this splendor of heaven had not rested upon him.

[¶4] The history of the apostolic Church is a series of wonders. Every thing that could prevent such a Church from being established, or could overthrow it when established, is brought to bear against it. The instruments employed in its erection and defense had neither might nor power, but what came immediately from God. They work, and God works with them; the Church is founded and built up; and its adversaries, with every advantage in their favor, cannot overthrow it. Is it possible to look at this, without seeing the mighty hand of God in the whole? He permits devils and wicked men to work - to avail themselves of all their advantages, yet counterworks all their plots and designs, turns their weapons against themselves, and promotes his cause by the very means that were used to destroy it. How true is the saying, There is neither might nor counsel against the Lord!

### Introduction

[¶6] Stephen, being permitted to answer for himself relative to the charge of blasphemy brought against him by his accusers, gives a circumstantial relation of the call of Abraham, when he dwelt in Mesopotamia, in Charran, etc., [Act 7:1-8]. The history of Jacob and Joseph, [Act 7:9-17]. The persecution of their fathers in Egypt, [Act 7:18], [Act 7:19]. The history of Moses and his acts till the exodus from Egypt, vv. 20-37. The rebellion and idolatry of the Israelites in the wilderness, [Act 7:38-43] The erection of the tabernacle of witness, which continued till the time of David, [Act 7:44-46]. Of the temple built by Solomon for that God who cannot be confined to temples built by hands, [Act 7:47-50]. Being probably interrupted in the prosecution of his discourse, he urges home the charge of rebellion against God, persecution of his prophets, the murder of Christ, and neglect of their own law against them, [Act 7:51-53]. They are filled with indignation, and proceed to violence, [Act 7:54]. He sees the glory of God, and Christ at the right hand of the Father; and declares the glorious vision, [Act 7:55], [Act 7:56]. They rush upon him, drag him out of the city, and stone him, [Act 7:57], [Act 7:58]. He involves the Lord Jesus, prays for his murderers, and expires, [Act 7:59], [Act 7:60].

### Verse 1

[¶8] Are these things so? - Hast thou predicted the destruction of the temple? And hast thou said that Jesus of Nazareth shall change our customs, abolish our religious rites and temple service? Hast thou spoken these blasphemous things against Moses, and against God? Here was some color of justice; for Stephen was permitted to defend himself. And, in order to do this he thought it best to enter into a detail of their history from the commencement of their nation; and thus show how kindly God had dealt with them, and how ungraciously they and their fathers had requited Him. And all this naturally led him to the conclusion, that God could no longer bear with a people the cup of whose iniquity had been long overflowing; and therefore they might expect to find wrath, without mixture of mercy.

[¶9] But how could St. Luke get all this circumstantial account? He might have been present, and heard the whole; or, more probably, he had the account from St. Paul, whose companion he was, and who was certainly present when St. Stephen was judged and stoned, for he was consenting to his death, and kept the clothes of them who stoned him. See [Act 7:58]; [Act 8:1]; [Act 22:20].

### Verse 2

[¶11] Men, brethren, and fathers - Rather, brethren and fathers, for ανδρες should not be translated separately from αδελφοι. Literally it is men-brethren, a very usual form in Greek; for every person knows that ανδρες Αθηναιοι and ανδρες Περσαι should not be translated men-Athenians and men-Persians, but simply Athenians and Persians. See [Act 17:22]. So, in [Luk 2:15], ανθρωποι ποιμενες should be translated shepherds, not men-shepherds. And ανθρωπος βασιλευς [Mat 18:23], should not be translated man-king, but king, simply. By translating as we do, men, brethren, and fathers, and putting a comma after men, we make Stephen address three classes, when in fact there were but two: the elders and scribes, whom he addressed as fathers; and the common people, whom he calls brethren. See Bp. Pearce, and see [Act 8:27].

[¶12] The God of glory appeared, etc. - As Stephen was now vindicating himself from the false charges brought against him, he shows that he had uttered no blasphemy, either against God, Moses, or the temple; but states that his accusers, and the Jews in general, were guilty of the faults with which they charged him: that they had from the beginning rejected and despised Moses, and had always violated his laws. He proceeds to state that there is no blasphemy in saying that the temple shall be destroyed: they had been without a temple till the days of David; nor does God ever confine himself to temples built by hands, seeing he fills both heaven and earth; that Jesus is the prophet of whom Moses spoke, and whom they had persecuted, condemned, and at last put to death; that they were wicked and uncircumcised in heart and in ears, and always resisted the Holy Ghost as their fathers did. This is the substance of St. Stephen's defense as far as he was permitted to make it: a defense which they could not confute; containing charges which they most glaringly illustrated and confirmed, by adding the murder of this faithful disciple to that of his all-glorious Master.

[¶13] Was in Mesopotamia - In that part of it where Ur of the Chaldees was situated, near to Babel, and among the rivers, (Tigris and Euphrates), which gave the name of Mesopotamia to the country. See the note on [Gen 11:31].

[¶14] Before he dwelt in Charran - This is called Haran in our translation of [Gen 11:31]; this place also belonged to Mesopotamia, as well as Ur, but is placed west of it on the maps. It seems most probable that Abraham had two calls, one in Ur, and the other in Haran. He left Ur at the first call, and came to Haran; he left Haran at the second call, and came into the promised land. See these things more particularly stated in the notes on [Gen 12:1] (note).

### Verse 4

[¶16] When his father was dead - See the note on [Gen 11:26].

### Verse 5

[¶18] Gave him none inheritance - Both Abraham and Jacob had small parcels of land in Canaan; but they had them by purchase, not by God's gift; for, as Abraham was obliged to buy a burying-place in Canaan, Genesis 23:3-18, it is obvious he had no inheritance there.

[¶19] And to his seed after him - See [Gen 12:7] (note); [Gen 13:15], and the notes there.

### Verse 6

[¶21] That his seed should sojourn in a strange land - See [Gen 15:13], [Gen 15:14].

[¶22] Four hundred years - Moses says, [Exo 12:40], that the sojourning of the children of Israel in Egypt - was 430 years. See the note there. St. Paul has the same number, [Gal 3:17]; and so has Josephus, Ant. lib. ii. cap. 1, sect. 9; in Bell. lib. v. cap. 9, sect. 4. St. Stephen uses the round number of 400, leaving out the odd tens, a thing very common, not only in the sacred writers, but in all others, those alone excepted who write professedly on chronological matters.

### Verse 7

[¶24] Will I judge - Κρινω εγω, I will punish, for in this sense the Greek word is frequently taken. "When," says Bp. Pearce, "a malefactor is brought before a judge, the judge does three things:

[¶25] 1. he tries or judges him;

[¶26] 2. he then gives his judgment or sentence; and,

[¶27] 3. he puts the law in execution, and punishes him.

[¶28] Hence κρινω, at different times, signifies each of these things; and the sense of the word is to be determined by the context. Here it signifies to punish, as κριμα is used for punishment, in [Rom 13:2]; [1Cor 11:29], compared with [1Cor 11:30], [1Cor 11:31]." The Egyptians, to whom the Israelites were in bondage, were punished by the ten plagues, described Exodus 7:19-12:30.

### Verse 8

[¶30] He gave him the covenant of circumcision - That is, he instituted the rite of circumcision, as a sign of that covenant which he had made with him and his posterity. See [Gen 17:10], etc.

[¶31] And so Abraham begat Isaac - Και οὑτως, And thus, in this covenant, he begat Isaac; and as a proof that he was born under this covenant, was a true son of Abraham and inheritor of the promises, he circumcised him the eighth day; and this rite being observed in the family of Isaac, Jacob and his twelve sons were born under the covenant; and thus their descendants, the twelve tribes, being born under the same covenant, and practising the same rite, were, by the ordinance of Gods legal inheritors of the promised land, and all the secular and spiritual advantages connected with it.

### Verse 9

[¶33] And the patriarchs - The twelve sons of Jacob, thus called because each was chief or head of his respective family or tribe.

[¶34] Moved with envy - Ζηλωσαντες. We translate ζηλος variously: zeal or fervent affection, whether its object be good or bad, is its general meaning; and ζηλοω signifies to be indignant, envious, etc. See the note on [Act 5:17]. The brethren of Joseph, hearing of his dreams, and understanding them to portend his future advancement, filled with envy, (with which no ordinary portion of malice was associated), sold Joseph into the land of Egypt, hoping by this means to prevent his future grandeur; but God, from whom the portents came, was with him, and made their envy the direct means of accomplishing the great design.

### Verse 10

[¶36] Gave him favor and wisdom in the sight of Pharaoh - God gave him much wisdom, in consequence of which he had favor with the king of Egypt. See the whole of this remarkable history explained at large, Genesis 41:1-45:28 (note).

### Verse 14

[¶38] Threescore and fifteen souls - There are several difficulties here, which it is hoped the reader will find satisfactorily removed in the note on [Gen 46:20] (note). It is well known that in [Gen 46:27], and in [Deu 10:22], their number is said to be threescore and ten; but Stephen quotes from the Septuagint, which adds five persons to the account which are not in the Hebrew text, Machir, Gilead, Sutelaam, Taham, and Edem; but see the note referred to above.

### Verse 16

[¶40] And were carried over to Sychem - "It is said, [Gen 50:13], that Jacob was buried in the cave of the field of Machpelah before Mamre. And in [Jos 24:32], and [Exo 13:19], it is said that the bones of Joseph were carried out of Egypt by the Israelites, and buried in Shechem, which Jacob bought from the sons of Hamor the father of Shechem. As for the eleven brethren of Joseph, we are told by Josephus, Ant. lib. ii. cap. 8. sect. 2, that they were buried in Hebron, where their father had been buried. But, since the books of the Old Testament say nothing about this, the authority of Stephen (or of Luke here) for their being buried in Sychem is at least as good as that of Josephus for their being buried in Hebron." - Bp. Pearce.

[¶41] We have the uniform consent of the Jewish writers that all the patriarchs were brought out of Egypt, and buried in Canaan, but none, except Stephen, mentions their being buried in Sychem. As Sychem belonged to the Samaritans, probably the Jews thought it too great an honor for that people to possess the bones of the patriarchs; and therefore have carefully avoided making any mention of it. This is Dr. Lightfoot's conjecture; and it is as probable as any other.

[¶42] That Abraham bought for a sum of money - Two accounts seem here to be confounded:

[¶43] 1. The purchase made by Abraham of the cave and field of Ephron, which was in the field of Machpelah: this purchase was made from the children of Heth, [Gen 23:3], [Gen 23:10], [Gen 23:17].

[¶44] 2. The purchase made by Jacob, from the sons of Hamor or Emmor, of a sepulchre in which the bones of Joseph were laid: this was in Sychem or Shechem, [Gen 33:19]; [Jos 24:32].

[¶45] The word Abraham, therefore, in this place, is certainly a mistake; and the word Jacob, which some have supplied, is doubtless more proper. Bp. Pearce supposes that Luke originally wrote, ὁ ωνησατο τιμης αργυριου, which he bought for a sum of money: i.e. which Jacob bought, who is the last person, of the singular number, spoken of in the preceding verse. Those who saw that the word ωνησατο, bought, had no nominative case joined to it, and did not know where to find the proper one, seem to have inserted Αβρααμ, Abraham, in the text, for that purpose, without sufficiently attending to the different circumstances of his purchase from that of Jacob's.

## 393. Acts · 19 of 76

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### Verse 18

[¶1] Which knew not Joseph - That is, did not approve of him, of his mode of governing the kingdom, nor of his people, nor of his God. See the note on [Exo 1:8].

### Verse 19

[¶3] The same dealt subtilty - Οὑτος κατασοφισαμενος, A word borrowed from the Septuagint, who thus translate the Hebrew נהחכמה לו nithchokmah lo, let us deal wisely with it, i.e. with cunning and deceit, as the Greek word implies; and which is evidently intended by the Hebrew. See [Gen 27:35], Thy brother came with subtilty, which the Targumist explains by בחוכמא be-chokma, with wisdom, that is, cunning and deceit. For this the Egyptians were so remarkable that αιγυπτιαζειν, to Egyptize, signified to act cunningly, and to use wicked devices. Hence the Jews compared them to foxes; and it is of them that Canticles, [Sol 2:15], is understood by the rabbins: Take us the little foxes which spoil our vines; destroy the Egyptians, who, having slain our male children, sought to destroy the name of Israel from the face of the earth.

[¶4] To the end they might not live - Might not grow up and propagate, and thus build up the Hebrew nation.

### Verse 20

[¶6] Moses - was exceeding fair - ΑϚειος τῳ Θεῳ, Was fair to God, i.e. was divinely beautiful. See the note on [Exo 2:2].

### Verse 22

[¶8] In all the wisdom of the Egyptians - Who were, at that time, the most intelligent and best instructed people in the universe. Philo says, Moses was taught arithmetic, geometry, poetry, music, medicine, and the knowledge of hieroglyphics. In Sohar Cadash, fol. 46, it is said, "that, of the ten portions of wisdom which came into the world, the Egyptians had nine, and that all the inhabitants of the earth had only the remaining portion." Much of the same nature may be seen in the rabbins, though they apply the term wisdom here to magic.

[¶9] Was mighty in words and in deeds - This may refer to the glorious doctrines he taught, and the miracles he wrought in Egypt. Josephus Ant. lib. ii. cap. 10, sect. 1, gives an account of his being general of an Egyptian army, defeating the Ethiopians, who had invaded Egypt, driving them back into their own country, and taking Saba their capital, which was afterwards called Meroe. But this, like many other tales of the same writer, is worthy of little credit.

[¶10] Phoenix says the same of Achilles: - Μυθων τε ῥητηρ' εμεναι, πρηκτηρα τε εργων.

[¶11] Il. ix. v. 443.

[¶12] Not only an orator of words, but a performer of deeds.

### Verse 23

[¶14] When he was full forty years old - This was a general tradition among the Jews: "Moses was forty years in Pharaoh's court, forty years in Midian, and forty years he served Israel."

[¶15] To visit his brethren - Probably on the ground of trying to deliver them from their oppressive bondage. This desire seems to have been early infused into his mind by the Spirit of God; and the effect of this desire to deliver his oppressed countrymen was his refusing to be called the son of Pharaoh's daughter - see [Heb 11:24], and thus renouncing all right to the Egyptian crown, choosing rather to endure addiction with the people of God than enjoy the pleasures of sin for a season.

### Verse 24

[¶17] Smote the Egyptian - See this explained, [Exo 2:11], [Exo 2:12] (note).

### Verse 25

[¶19] He supposed his brethren would have understood, etc. - He probably imagined that, as he felt from the Divine influence he was appointed to be their deliverer, they would have his Divine appointment signified to them in a similar way; and the act of justice which he now did in behalf of his oppressed countryman would be sufficient to show them that he was now ready to enter upon his office, if they were willing to concur.

### Verse 26

[¶21] Unto them as they strove - Two Hebrews, See on [Exo 2:13] (note), etc.

### Verse 30

[¶23] In a flame of fire in a bush - See this and the following verses largely explained in the notes on [Exo 3:1-8] (note).

### Verse 36

[¶25] He brought them out, after that he had showed wonders, etc. - Thus the very person whom they had rejected, and, in effect, delivered up into the hands of Pharaoh that he might be slain, was the person alone by whom they were redeemed from their Egyptian bondage. And does not St. Stephen plainly say by this, that the very person, Jesus Christ, whom they had rejected and delivered up into the hands of Pilate to be crucified, was the person alone by whom they could be delivered out of their spiritual bondage, and made partakers of the inheritance among the saints in light? No doubt they felt that this was the drift of his speech.

### Verse 37

[¶27] This is that Moses, which said - A prophet, etc. - This very Moses, so highly esteemed and honored by God, announced that very prophet whom ye have lately put to death. See the observations at [Deu 18:22] (note).

### Verse 38

[¶29] With the angel which spake to him - Stephen shows that Moses received the law by the ministry of angels; and that he was only a mediator between the angel of God and them.

[¶30] The lively oracles - Λογια ζωντα, The living oracles. The doctrines of life, those doctrines - obedience to which entitled them, by the promise of God, to a long life upon earth, which spoke to them of that spiritual life which every true believer has in union with his God, and promised that eternal life which those who are faithful unto death shall enjoy with him in the realms of glory.

[¶31] The Greek word λογιον, which we translate oracle, signifies a Divine revelation, a communication from God himself, and is here applied to the Mosaic law; to the Old Testament in general, [Rom 3:2]; [Heb 5:12]; and to Divine revelation in general, [1Pet 4:11].

### Verse 39

[¶33] In their hearts turned back again into Egypt - Became idolaters, and preferred their Egyptian bondage and their idolatry to the promised land and the pure worship of God. See the whole of these transactions explained at large in the notes on Exodus 32:1-35 (note).

### Verse 42

[¶35] Then God turned, and gave them up, etc. - He left them to themselves, and then they deified and worshipped the sun, moon, planets, and principal stars.

[¶36] In the book of the prophets - As this quotation is found in Amos, [Amo 5:25], by the book of the prophets is meant the twelve minor prophets, which, in the ancient Jewish division of the sacred writings, formed only one book.

[¶37] Have ye offered to me slain beasts - It is certain that the Israelites did offer various sacrifices to God, while in the wilderness; and it is as certain that they scarcely ever did it with an upright heart. They were idolatrous, either in heart or act, in almost all their religious services; these were therefore so very imperfect that they were counted for nothing in the sight of God; for this seems to be strongly implied in the question here asked, Have ye offered to Me (exclusively and with an upright heart) slain beasts and sacrifices by the space of forty years? On the contrary, these forty years were little else than a tissue of rebellion and idolatry.

### Verse 43

[¶39] Ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them - This is a literal translation of the place, as it stands in the Septuagint; but in the Hebrew text it stands thus: But ye have borne the tabernacle of your Molech, and Chiun, your images, the star of your god which ye made to yourselves. This is the simple version of the place, unless we should translate ונסאתם את סכות מלככם venasatem eth Siccuth malkekem, ye took Sikuth your king, (instead of ye took up the tabernacle of your Molek), as some have done. The place is indeed very obscure, and the two texts do not tend to cast light on each other. The rabbins say siccuth, which we translate tabernacle, is the name of an idol. Molech is generally understood to mean the sun; and several persons of good judgment think that by Remphan or Raiphan is meant the planet Saturn, which the Copts call Ῥηφαν, Rephan. It will be seen above that instead of Remphan, or, as some of the best MSS. have it, Rephan, the Hebrew text has כיון Chiun, which might possibly be a corruption of ריפן Reiphan, as it would be very easy to mistake the כ caph for ר resh, and the vau shurek ו for פ pe. This emendation would bring the Hebrew, Septuagint, and the text of Luke, nearer together; but there is no authority either from MSS. or versions for this correction: however, as Chiun is mentioned in no other place, though Molech often occurs, it is the more likely that there might have been some very early mistake in the text, and that the Septuagint has preserved the true reading.

[¶40] It was customary for the idolaters of all nations to carry images of their gods about them in their journeys, military expeditions, etc.; and these, being very small, were enclosed in little boxes, perhaps some of them in the shape of temples, called tabernacles; or, as we have it, [Act 19:24], shrines. These little gods were the penates and lares among the Romans, and the tselems or talismans among the ancient eastern idolaters. The Hebrew text seems to refer to these when it says, the tabernacle of your Molech, and Chiun, your images, צלמיכם tsalmeycem, your tselems, τους τυπους, the types or simulachres of your gods. See the note on [Gen 31:19]. Many of those small portable images are now in my own collection, all of copper or brass; some of them the identical penates of the ancient Romans, and others the offspring of the Hindoo idolatry; they are from an ounce weight to half a pound. Such images as these I suppose the idolatrous Israelites, in imitation of their neighbors, the Moabites, Ammonites, etc., to have carried about with them; and to such the prophet appears to me unquestionably to allude.

[¶41] I will carry you away beyond Babylon - You have carried your idolatrous images about; and I will carry you into captivity, and see if the gods in whom ye have trusted can deliver you from my hands. Instead of beyond Babylon, Amos, from whom the quotation is made, says, I will carry you beyond Damascus. Where they were carried was into Assyria and Media, see [2Kgs 17:6] : now, this was not only beyond Damascus, but beyond Babylon itself; and, as Stephen knew this to be the fact, he states it here, and thus more precisely fixes the place of their captivity. The Holy Spirit, in his farther revelations, has undoubted right to extend or illustrate those which he had given before. This case frequently occurs when a former prophecy is quoted in later times.

### Verse 44

[¶43] Our fathers had the tabernacle of witness in the wilderness - That is, the tabernacle in which the two tables of stone written by the finger of God were laid up, as a testimony that he had delivered these laws to the people, and that they had promised to obey them. As one great design of St. Stephen was to show the Jews that they placed too much dependence on outward privileges, and had not used the law, the tabernacle, the temple, nor the temple service, for the purpose of their institution, he labors to bring them to a due sense of this, that conviction might lead to repentance and conversion. And he farther shows that God did not confine his worship to one place, or form. He was worshipped without any shrine in the times of the patriarchs, Abraham, Isaac, Jacob, etc. He was worshipped with a tabernacle, or portable temple, in the wilderness. He was worshipped also in the fixed temple projected by David, but built by Solomon. He asserts farther that his infinite majesty cannot be confined to temples, made by human hands; and where there is neither tabernacle nor temple, (in any part of his vast dominions), he may be worshipped acceptably by the upright in heart. Thus he proves that neither tabernacle nor temple are essentially requisite for the true worship of the true God. Concerning the tabernacle to which St. Stephen here refers, the reader is requested to consult the notes on [Exo 25:8], etc., and the subsequent chapters.

[¶44] Speaking unto Moses - Ὁ λαλων, Who spake, as in the margin; signifying the angel of God who spake to Moses, or God himself. See [Exo 25:40].

## 394. Acts · 20 of 76

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### Verse 45

[¶1] Brought in with Jesus - That is, with Joshua, whom the Greek version, quoted by St. Stephen, always writes Ιησους, Jesus, but which should constantly be written Joshua in such cases as the present, in order to avoid ambiguity and confusion.

[¶2] Possession of the Gentiles - Των εθνων, of the heathens, whom Joshua conquered, and gave their land to the children of Israel.

### Verse 46

[¶4] Desired to find a tabernacle - This was in David's heart, and it met with the Divine approbation: see [2Sam 7:2], etc., and see the purpose, [Psa 132:2-5]; but, as David had been a man of war, and had shed much blood, God would not permit him to build the temple; but he laid the plan and made provision for it, and Solomon executed the design.

### Verse 48

[¶6] The Most High dwelleth not in temples made with hands - Here St. Stephen evidently refers to Solomon's speech, [1Kgs 8:27]. But will God indeed dwell on the earth? Behold, the heaven, and the heaven of heavens cannot contain thee, how much less this house that I have builded? Both Solomon and St. Stephen mean that the majesty of God could not be contained, not even in the whole vortex of nature; much less in any temple which human hands could erect.

[¶7] As saith the prophet - The place referred to is [Isa 66:1], [Isa 66:2] : Thus saith the Lord, the heaven is my throne, and the earth my footstool. Where is the house that ye build unto me? And where is the place of my rest, etc., with which the quotation by Stephen agrees.

### Verse 50

[¶9] Hath not my hand made all these things? - Stephen certainly had not finished his discourse, nor drawn his inferences from the facts already stated; but it is likely that, as they perceived he was about to draw conclusions unfavourable to the temple and its ritual, they immediately raised up a clamor against him, which was the cause of the following very cutting address.

### Verse 51

[¶11] Ye stiff-necked - Σκληροτραχηλοι. A metaphor taken from untoward oxen, who cannot be broken into the yoke; and whose strong necks cannot be bended to the right or the left.

[¶12] Uncircumcised in heart and ears - This was a Jewish mode of speech, often used by the prophets. Circumcision was instituted, not only as a sign and seal of the covenant into which the Israelites entered with their Maker, but also as a type of that purity and holiness which the law of God requires; hence there was an excision of what was deemed not only superfluous but also injurious; and by this cutting off, the propensity to that crime which ruins the body, debases the mind, and was generally the forerunner of idolatry, was happily lessened. It would be easy to prove this, were not the subject too delicate. Where the spirit of disobedience was found, where the heart was prone to iniquity, and the ears impatient of reproof and counsel, the person is represented as uncircumcised in those parts, because devoted to iniquity, impatient of reproof, and refusing to obey. In Pirkey Eliezer, chap. 29, "Rabbi Seira said, There are five species of uncircumcision in the world; four in man, and one in trees. Those in man are the following: - "1. Uncircumcision of the Ear. Behold, their Ear is uncircumcised, and they cannot hearken, [Jer 6:10]. "2. The uncircumcision of the Lips. How shall Pharaoh hear me, who am of uncircumcised Lips? [Exo 6:12]. "3. Uncircumcision of Heart. If then their uncircumcised Hearts be humbled, [Lev 26:41]. Circumcise therefore the Foreskin of Your Heart, [Deu 10:16]; [Jer 4:4]. For all the house of Israel are uncircumcised in the Heart, [Jer 9:26]. "4. The uncircumcision of the Flesh. Ye shall circumcise the Flesh of your Foreskin, etc., [Gen 17:11]."

[¶13] Ye do always resist the Holy Ghost -

[¶14] 1. Because they were uncircumcised in heart, they always resisted the influences of the Holy Spirit, bringing light and conviction to their minds; in consequence of which they became hardened through the deceitfulness of sin, and neither repented at the preaching of John, nor credited the glad tidings told them by Christ and the apostles.

[¶15] 2. Because they were uncircumcised in ears, they would neither hear nor obey Moses, the prophets, Christ, nor the apostles.

[¶16] As your fathers did, so do ye - They were disobedient children, of disobedient parents: in all their generations they had been disobedient and perverse. This whole people, as well as this text, are fearful proofs that the Holy Spirit, the almighty energy of the living God, may be resisted and rendered of none effect. This Spirit is not sent to stocks, stones, or machines, but to human beings endued with rational souls; therefore it is not to work on them with that irresistible energy which it must exert on inert matter, in order to conquer the vis inertiae or disposition to abide eternally in a motionless state, which is the state of all inanimate beings; but it works upon understanding, will, judgment, conscience, etc., in order to enlighten, convince, and persuade. If, after all, the understanding, the eye of the mind, refuses to behold the light; the will determines to remain obstinate; the judgment purposes to draw false inferences; and the conscience hardens itself against every check and remonstrance, (and all this is possible to a rational soul, which must be dealt with in a rational way), then the Spirit of God, being thus resisted, is grieved, and the sinner is left to reap the fruit of his doings. To force the man to see, feel, repent, believe, and be saved, would be to alter the essential principles of his creation and the nature of mind, and reduce him into the state of a machine, the vis inertiae of which was to be overcome and conducted by a certain quantum of physical force, superior to that resistance which would be the natural effect of the certain quantum of the vis inertiae possessed by the subject on and by which this agent was to operate. Now, man cannot be operated on in this way, because it is contrary to the laws of his creation and nature; nor can the Holy Ghost work on that as a machine which himself has made a free agent. Man therefore may, and generally does, resist the Holy Ghost; and the whole revelation of God bears unequivocal testimony to this most dreadful possibility, and most awful truth. It is trifling with the sacred text to say that resisting the Holy Ghost here means resisting the laws of Moses, the exhortations, threatenings, and promises of the prophets, etc. These, it is true, the uncircumcised ear may resist; but the uncircumcised heart is that alone to which the Spirit that gave the laws, exhortations, promises, etc;, speaks; and, as matter resists matter, so spirit resists spirit. These were not only uncircumcised in ear, but uncircumcised also in heart; and therefore they resisted the Holy Ghost, not only in his declarations and institutions, but also in his actual energetic operations upon their minds.

### Verse 52

[¶18] Which of the prophets have not your fathers persecuted? - Ye have not only resisted the Holy Ghost, but ye have persecuted all those who have spoken to you in his name, and by his influence: thus ye prove your opposition to the Spirit himself, by your opposition to every thing that proceeds from him.

[¶19] They have slain them, etc. - Isaiah, who showed before of the coming of Christ, the Jews report, was sawn asunder at the command of Manasseh.

[¶20] The coming of the Just One - Του δικαιου, Meaning Jesus Christ; emphatically called the just or righteous person, not only because of the unspotted integrity of his heart and life, but because of his plenary acquittal, when tried at the tribunal of Pilate: I find no fault at all in him. The mention of this circumstance served greatly to aggravate their guilt. The character of Just One is applied to our Lord in three other places of Scripture: [Act 3:14]; [Act 22:14]; and [Jam 5:6].

[¶21] The betrayers and murderers - Ye first delivered him up into the hands of the Romans, hoping they would have put him to death; but, when they acquitted him, then, in opposition to the declaration of his innocence, and in outrage to every form of justice, ye took and murdered him. This was a most terrible charge; and one against which they could set up no sort of defense. No wonder, then, that they were instigated by the spirit of the old destroyer, which they never resisted, to add another murder to that of which they had been so recently guilty.

### Verse 53

[¶23] By the disposition of angels - Εις διαταγας αγγελων. After all that has been said on this difficult passage, perhaps the simple meaning is, that there were ranks, διαταγαι, of angels attending on the Divine Majesty when he gave the law: a circumstance which must have added greatly to the grandeur and solemnity of the occasion; and to this [Psa 68:17] seems to me most evidently to allude: The chariots of God are twenty thousand, even many thousands of angels: the Lord is among them as in Sinai, in the holy place. It was not then by the mouths nor by the hands of angels, as prime agents, that Moses, and through him the people, received the law; but God himself gave it, accompanied with many thousands of those glorious beings. As it is probable they might be assisting in this most glorious solemnity, therefore St. Paul might say, [Gal 3:19], that it was ordained by angels, διαταγεις δι' αγγελων, in the hand of a Mediator. And as they were the only persons that could appear, for no man hath seen God at any time, therefore the apostle might say farther, (if indeed he refers to the same transaction, see the note there), the word spoken by angels was steadfast, [Heb 2:2]. But the circumstances of this case are not sufficiently plain to lead to the knowledge of what was done by the angels in this most wonderful transaction; only we learn, from the use made of this circumstance by St. Stephen, that it added much to the enormity of their transgression, that they did not keep a law, in dispensing of which the ministry of angels had been employed. Some think Moses, Aaron, and Joshua are the angels here intended; and others think that the fire, light, darkness, cloud and thick darkness were the angels which Jehovah used on this occasion, and to which St. Stephen refers; but neither of these senses appears sufficiently natural, and particularly the latter.

### Verse 54

[¶25] They were cut to the heart - Διεπριοντο, They were sawn through. See the note on [Act 5:33].

[¶26] They gnashed on him with their teeth - They were determined to hear him no longer; were filled with rage against him, and evidently thirsted for his blood.

### Verse 55

[¶28] Saw the glory of God - The Shekinah, the splendor or manifestation of the Divine Majesty.

[¶29] And Jesus standing on the right hand of God - In his official character, as Mediator between God and man. Stephen had this revelation while in the Sanhedrin; for as yet he had not been forced out of the city. See [Act 7:58].

### Verse 57

[¶31] They - stopped their ears - As a proof that he had uttered blasphemy, because he said, He saw Jesus standing at the right hand of God. This was a fearful proof against them; for if Jesus was at the right hand of God, then they had murdered an innocent person; and they must infer that God's justice must speedily avenge his death. They were determined not to suffer a man to live any longer who could say he saw the heavens opened and Jesus Christ standing at the right hand of God.

### Verse 58

[¶33] Cast him out of the city, and stoned him - They did not however wait for any sentence to be pronounced upon him; it seems they were determined to stone him first, and then prove, after it had been done, that it was done justly. For the manner of stoning among the Jews, see the note on [Lev 24:23].

[¶34] The witnesses laid down their clothes - To illustrate this whole transaction, see the observations at the end of this chapter.

### Verse 59

[¶36] And they stoned Stephen, calling upon God - The word God is not found in any MS. or version, nor in any of the primitive fathers except Chrysostom. It is not genuine, and should not be inserted here: the whole sentence literally reads thus: And they stoned Stephen, invoking and saying, Lord Jesus, receive my spirit! Here is a most manifest proof that prayer is offered to Jesus Christ; and that in the most solemn circumstances in which it could be offered, viz., when a man was breathing his last. This is, properly speaking, one of the highest acts of worship which can be offered to God; and, if Stephen had not conceived Jesus Christ to be God, could he have committed his soul into his hands?

[¶37] We may farther observe that this place affords a full proof of the immateriality of the soul; for he could not have commended his spirit to Christ, had he believed that he had no spirit, or, in other words, that his body and soul were one and the same thing. Allowing this most eminent saint to have had a correct notion of theology, and that, being full of the Holy Ghost, as he was at this time, he could make no mistake in matters of such vast weight and importance, then these two points are satisfactorily stated in this verse:

[¶38] 1. That Jesus Christ is God; for Stephen died praying to him.

[¶39] 2. That the soul is immaterial; for Stephen, in dying, commends his departing spirit into the hand of Christ.

### Verse 60

[¶41] He kneeled down - That he might die as the subject of his heavenly Master - acting and suffering in the deepest submission to his Divine will and permissive providence; and, at the same time, showing the genuine nature of the religion of his Lord, in pouring out his prayers with his blood in behalf of his murderers!

[¶42] Lay not this sin to their charge - That is, do not impute it to them so as to exact punishment. How much did the servant resemble his Lord, Father, forgive them, for they know not what they do! This was the cry of our Lord in behalf of his murderers; and the disciple, closely copying his Master, in the same spirit, and with the same meaning, varies the expression, crying with a loud voice, Lord, lay not this sin to their charge! What an extent of benevolence! And in what a beautiful light does this place the spirit of the Christian religion! Christ had given what some have supposed to be an impossible command; Love your enemies; pray for them that despitefully use and persecute you. And Stephen shows here, in his own person, how practicable the grace of his Master had made this sublime precept.

[¶43] He fell asleep - This was a common expression among the Jews to signify death, and especially the death of good men. But this sleep is, properly speaking, not attributable to the soul, but to the body; for he had commended his spirit to the Lord Jesus, while his body was overwhelmed with the shower of stones cast on him by the mob.

[¶44] After the word εκοιμηθη, fell asleep, one MS. adds, εν ειρηνῃ, in peace; and the Vulgate has, in Domino, in the Lord. Both these readings are true, as to the state of St. Stephen; but I believe neither of them was written by St. Luke.

## 395. Acts · 21 of 76

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[¶0] The first clause of the next chapter should come in here, And Saul was consenting unto his death: never was there a worse division than that which separated it from the end of this chapter: this should be immediately altered, and the amputated member restored to the body to which it belongs.

[¶1] 1. Though I have spoken pretty much at large on the punishment of stoning among the Jews, in the note on [Lev 24:23], yet, as the following extracts will serve to bring the subject more fully into view, in reference to the case of St. Stephen, the reader will not be displeased to find them here. Dr. Lightfoot sums up the evidence he has collected on this subject, in the following particulars: - "I. The place of stoning was without the sanhedrin, according as it is said, bring forth him that hath cursed without the camp, [Lev 24:14]. It is a tradition, the place of stoning was without three camps. The gloss tells us that the court was the camp of the Divine Presence; the mountain of the temple, the camp of the Levites; and Jerusalem, the camp of Israel. Now, in every sanhedrin, in whatever city, the place of stoning was without the city, as it was at Jerusalem. We are told the reason by the Gemarists, why the place of stoning was without the sanhedrin, and again without three camps: viz. If the Sanhedrin go forth and sit without the three camps, they make the place for stoning also distant from the sanhedrin, partly lest the sanhedrin should seem to kill the man; partly, that by the distance of the place there may be a little stop and space of time before the criminal come to the place of execution, if peradventure any one might offer some testimony that might make for him; for in the expectation of some such thing: - "II. There stood one at the door of the sanhedrin having a handkerchief in his hand, and a horse at such a distance as it was only within sight. If any one therefore say, I have something to offer in behalf of the condemned person, he waves the handkerchief, and the horseman rides and calls back the people. Nay, if the man himself say, I have something to offer in my own defense, they bring him back four or five times one after another, if it be any thing of moment that he hath to say." I doubt they hardly dealt so gently with the innocent Stephen. "III. If no testimony arise that makes any thing for him, then they go on to stoning him: the crier proclaiming before him, 'N. the son of N. comes forth to be stoned for such or such a crime. N. and N. are the witnesses against him; if any one have any thing to testify in his behalf, let him come forth and give his evidence.' "IV. When they come within ten cubits of the place where he must be stoned, they exhort him to confess, for so it is the custom for the malefactor to confess, because every one that confesseth hath his part in the world to come, as we find in the instance of Achan, etc. "V. When they come within four cubits of the place, they strip off his clothes, and make him naked. "VI. The place of execution was twice a man's height. One of the witnesses throws him down upon his loins; if he roll on his breast, they turn him on his loins again. If he die so, well. If not, then the other witness takes up a stone, and lays it upon his heart. If he die so, well. If not, he is stoned by all Israel. "VII. All that are stoned, are handed also, etc." These things I thought fit to transcribe the more largely, that the reader may compare this present action with this rule and common usage of doing it. "1. It may be questioned for what crime this person was condemned to die? You will say for blasphemy for the have heard him speak blasphemous words against Moses and against God. But no one is condemned as a blasphemer, unless for abusing the sacred name with four letters, viz. יהוה YeHoVaH. Hence it is that although they oftentimes accused our Savior as a blasphemer, yet he was not condemned for this, but because he used witchcraft and deceived Israel, and seduced them into apostasy. And those are reckoned among persons that are to be stoned: He that evilly persuades; and he that draws into apostasy; and he that is a conjuror. "2. It may farther be questioned whether our blessed martyr was condemned by any formal sentence of the sanhedrin, or hurried in a tumultuary manner by the people; and so murdered: it seems to be the latter."

[¶2] 2. The defense of Stephen against the charges produced by his accusers must be considered as being indirect; as they had a show of truth for the ground of their accusations, it would have been improper at once to have roundly denied the charge. There is no doubt that Stephen had asserted and proved Jesus to be the Christ or Messiah; and that the whole nation should consider him as such, receive his doctrine, obey him, or expose themselves to the terrible sentence denounced in the prophecy of Moses: Whosoever will not hearken unto my words, which he shall speak in my name, I will require it of him, [Deu 18:19]; for they well knew that this word implied that Divine judgments should inevitably fall upon them. To make proper way for this conclusion, Stephen enters into a detail of their history, showing that, from the beginning, God had in view the dispensation which was now opening, and that his designs were uniformly opposed by their impious forefathers. That, notwithstanding all this, God carried on his work:

[¶3] First, by revealing his will to Abraham, and giving him the rite of circumcision, which was to be preserved among his descendants.

[¶4] Secondly, to Moses and Aaron in Egypt.

[¶5] Thirdly, to the whole congregation of Israel at Mount Sinai, and variously in the wilderness.

[¶6] Fourthly, by instituting the tabernacle worship, which was completed in the promised land, and continued till the days of Solomon, when the temple was builded, and the worship of God became fixed.

[¶7] Fifthly, by the long race of prophets raised up under that temple, who had been all variously persecuted by their forefathers, who departed from the true worship, and frequently became idolatrous; in consequence of which God gave them up into the hands of their enemies, and they were carried into captivity. How far St. Stephen would have proceeded, or to what issue he would have brought his discourse, we can only conjecture, as the fury of his persecutors did not permit him to come to a conclusion. But this they saw most clearly, that, from his statement, they could expect no mercy at the hand of God, if they persisted in their opposition to Jesus of Nazareth, and that their temple and political existence must fall a sacrifice to their persevering obstinacy. Their guilt stung them to the heart, and they were determined rather to vent their insupportable feelings by hostile and murderous acts, than in penitential sorrow and supplication for mercy. The issue was the martyrdom of Stephen; a man of whom the sacred writings give the highest character, and a man who illustrated that character in every part of his conduct. Stephen is generally called the proto-martyr, i.e. the First martyr or witness, as the word μαρτυρ implies; the person who, at the evident risk and ultimate loss of his life, bears testimony to Truth. This honor, however, may be fairly contested, and the palm at least divided between him and John the Baptist. The martyrdom of Stephen, and the spirit in which he suffered, have been an honor to the cause for which he cheerfully gave up his life, for eighteen hundred years. While Christianity endures, (and it will endure till time is swallowed up in eternity), the martyrdom of Stephen will be the model, as it has been, for all martyrs, and a cause of triumph to the Church of God.

[¶8] 3. I cannot close these observations without making one remark on his prayer for his murderers. Though this shows most forcibly the amiable, forgiving spirit of the martyr, yet we must not forget that this, and all the excellent qualities with which the mind of this blessed man was endued, proceeded from that Holy Ghost of whose influences his mind was full. The prayer therefore shows most powerfully the matchless benevolence of God. Even these most unprincipled, most impious, and most brutal of all murderers, were not out of the reach of His mercy! His Spirit influenced the heart of this martyr to pray for his destroyers; and could such prayers fail? No: Saul of Tarsus, in all probability was the first fruits of them. St. Augustine has properly remarked, Si Stephanus non orasset, ecclesia Paulum non haberet. If Stephen had not prayed, the Church of Christ could not have numbered among her saints the apostle of the Gentiles. Let this example teach us at once the spirit that becomes a disciple of Christ, the efficacy of prayer, and the unbounded philanthropy of God.

### Introduction

[¶10] A general persecution is raised against the Church, [Act 8:1]. Stephen's burial, [Act 8:2]. Saul greatly oppresses the followers of Christ, [Act 8:3], [Act 8:4]. Philip the deacon goes to Samaria, preaches, works many miracles, converts many persons, and baptizes Simon the sorcerer, [Act 8:5-13]. Peter and John are sent by the apostles to Samaria; they confirm the disciples, and by prayer and imposition of hands they confer the Holy Spirit, [Act 8:14-17]. Simon the sorcerer, seeing this, offers them money, to enable him to confer the Holy Spirit, [Act 8:18], [Act 8:19]. He is sharply reproved by Peter, and exhorted to repent, [Act 8:20-23]. He appears to be convinced of his sin, and implores an interest in the apostle's prayers, [Act 8:24]. Peter and John, having preached the Gospel in the villages of Samaria, return to Jerusalem, [Act 8:25]. An angel of the Lord commands Philip to go towards Gaza, to meet an Ethiopian eunuch, [Act 8:26]. He goes, meets, and converses with the eunuch, preaches the Gospel to him, and baptizes him, [Act 8:27-38]. The Spirit of God carries Philip to Azotus, passing through which, he preaches in all the cities till he comes to Caesarea, [Act 8:39], [Act 8:40].

### Verse 1

[¶12] Saul was consenting unto his death - So inveterate was the hatred that this man bore to Christ and his followers that he delighted in their destruction. So blind was his heart with superstitious zeal that he thought he did God service by offering him the blood of a fellow creature, whose creed he supposed to be erroneous. The word συνευδοκων signifies gladly consenting, being pleased with his murderous work! How dangerous is a party spirit; and how destructive may zeal even for the true worship of God prove, if not inspired and regulated by the spirit of Christ!

[¶13] It has already been remarked that this clause belongs to the conclusion of the preceding chapter; so it stands in the Vulgate, and so it should stand in every version.

[¶14] There was a great persecution - The Jews could not bear the doctrine of Christ's resurrection; for this point being proved demonstrated his innocence and their enormous guilt in his crucifixion; as therefore the apostles continued to insist strongly on the resurrection of Christ, the persecution against them became hot and general.

[¶15] They were all scattered abroad - except the apostles - Their Lord had commanded them, when persecuted in one city, to flee to another: this they did, but, wherever they went, they proclaimed the same doctrines, though at the risk and hazard of their lives. It is evident, therefore, that they did not flee from persecution, or the death it threatened; but merely in obedience to their Lord's command. Had they fled through the fear of death, they would have taken care not to provoke persecution to follow them, by continuing to proclaim the same truths that provoked it in the first instance.

[¶16] That the apostles were not also exiled is a very remarkable fact: they continued in Jerusalem, to found and organize the infant Church; and it is marvellous that the hand of persecution was not permitted to touch them. Why this should be we cannot tell; but so it pleased the great Head of the Church. Bp. Pearce justly suspects those accounts, in Eusebius and others, that state that the apostles went very shortly after Christ's ascension into different countries, preaching and founding Churches. He thinks this is inconsistent with the various intimations we have of the continuance of the apostles in Jerusalem; and refers particularly to the following texts: [Act 8:1], [Act 8:14], [Act 8:25]; [Act 9:26], [Act 9:27]; [Act 11:1], [Act 11:2]; [Act 12:1-4]; [Act 15:2], [Act 15:4], [Act 15:6], [Act 15:22], [Act 15:23]; [Act 21:17], [Act 21:18]; [Gal 1:17-19]; [Gal 2:1], [Gal 2:9]. The Church at Jerusalem was the first Christian Church; and consequently, the boast of the Church of Rome is vain and unfounded. From this time a new era of the Church arose. Hitherto the apostles and disciples confined their labors among their countrymen in Jerusalem. Now persecution drove the latter into different parts of Judea, and through Samaria; and those who had received the doctrine of Christ at the pentecost, who had come up to Jerusalem from different countries to be present at the feast, would naturally return, especially at the commencement of the persecution, to their respective countries, and proclaim to their countrymen the Gospel of the grace of God. To effect this grand purpose, the Spirit was poured out at the day of pentecost; that the multitudes from different quarters, partaking of the word of life, might carry it back to the different nations among whom they had their residence. One of the fathers has well observed, that "these holy fugitives were like so many lamps, lighted by the fire of the Holy Spirit, spreading every where the sacred flame by which they themselves had been illuminated."

### Verse 2

[¶18] Devout men carried Stephen to his burial - The Greek word, συνεκομισαν, signifies not only to carry, or rather to gather up, but also to do every thing necessary for the interment of the dead. Among the Jews, and indeed among most nations of the earth, it was esteemed a work of piety, charity, and mercy, to bury the dead. The Jews did not bury those who were condemned by the Sanhedrin in the burying place of the fathers, as they would not bury the guilty with the innocent; and they had a separate place for those who were stoned, and for those that were burnt. According to the Tract Sanh. fol. 45, 46, the stone wherewith any one was stoned, the post on which he was hanged, the sword by which he was beheaded, and the cord by which he was strangled, were buried in the same place with the bodies of the executed persons. As these persons died under the curse of the law, the instruments by which they were put to death were considered as unclean and accursed, and therefore buried with their bodies. Among the ancients, whatever was grateful or useful to a person in life was ordinarily buried with him; thus the sword, spear, shield, etc., of the soldier were put in the same grave; the faithful dog of the hunter, etc., etc. And on this principle the wife of a Brahman burns with the body of her deceased husband.

[¶19] Made great lamentation over him - This was never done over any condemned by the Sanhedrin - they only bemoaned such privately; this great lamentation over Stephen, if the same custom then prevailed as afterwards, is a proof that Stephen was not condemned by the Sanhedrin; he probably fell a sacrifice to the fury of the bigoted incensed mob, the Sanhedrin not interfering to prevent the illegal execution.

### Verse 3

[¶21] Saul made havoc of the Church - The word ελυμαινετο, from λυμαινω, to destroy, devastate, ravage, signifies the act of ferocious animals, such as bears, wolves, and the like, in seeking and devouring their prey. This shows with what persevering rancour this man pursued the harmless Christians; and thus we see in him what bigotry and false zeal are capable of performing.

[¶22] Entering into every house - For, however it might be to others, a Christian man's house was not his castle.

[¶23] Haling men and women - Neither sparing age nor sex in the professors of Christianity. The word συρων signifies dragging them before the magistrates, or dragging them to justice.

[¶24] Committed them to prison - For, as the Romans alone had the power of life and death, the Sanhedrin, by whom Saul was employed, [Act 26:10], could do no more than arrest and imprison, in order to inflict any punishment short of death. It is true, St. Paul himself says that some of them were put to death, see [Act 26:10]; but this was either done by Roman authority, or by what was called the judgment of zeal, i.e. when the mob took the execution of the laws into their own hands, and massacred those whom they pretended to be blasphemers of God: for these sanctified their murderous outrage under the specious name of zeal for God's glory, and quoted the ensample of Phineas as a precedent. Such persons as these formed a sect among the Jews; and are known in ecclesiastical history by the appellation of Zealots or Sicarii.

### Verse 4

[¶26] They that were scattered - went every where preaching - Thus the very means devised by Satan to destroy the Church became the very instruments of its diffusion and establishment. What are counsel, or might, or cunning, or rage, or malice, against the Lord, whether they are excited by men or devils!

### Verse 5

[¶28] Then Philip - One of the seven deacons, [Act 6:5], called afterwards, Philip the Evangelist, [Act 21:8].

[¶29] The city of Samaria - At this time there was no city of Samaria existing: according to Josephus, Ant. lib. xiii. cap. 10, sect. 3, Hyrcanus had so utterly demolished it as to leave no vestige of it remaining. Herod the Great did afterwards build a city on the same spot of ground; but he called it ΣεβαϚη i.e. Augusta, in compliment to the Emperor Augustus, as Josephus tells us, Ant. lib. xv. cap. 8, sect. 5; War, lib. i. cap. 2. sect. 7; and by this name of Sebast, or Augusta, that city, if meant here, would in all probability have been called, in the same manner as the town called Strato's Tower, (which Herod built on the sea coasts, and to which he gave the name of Caesarea, in compliment to Augustus Caesar), is always called Caesarea, wherever it is mentioned in the Acts of the Apostles. Bp. Pearce.

[¶30] As Sychem was the very heart and seat of the Samaritan religion, and Mount Gerizim the cathedral church of that sect, it is more likely that it should be intended than any other. See Lightfoot. As the Samaritans received the same law with the Jews, as they also expected the Messiah, as Christ had preached to and converted many of that people, [Joh 4:39-42], it was very reasonable that the earliest offers of salvation should be made to them, before any attempt was made to evangelize the Gentiles. The Samaritans, indeed, formed the connecting link between the Jews and the Gentiles; for they were a mongrel people, made up of both sorts, and holding both Jewish and Pagan rites. See the account of them on [Mat 10:5] (note).

### Verse 6

[¶32] The people with one accord gave heed - He had fixed their attention, not only with the gravity and importance of the matter of his preaching, but also by the miracles which he did.

### Verse 7

[¶34] For unclean spirits, crying with loud voice, came out of many that were possessed - Hence it is evident that these unclean spirits were not a species of diseases; as they are here distinguished from the paralytic and the lame. There is nothing more certain than that the New Testament writers mean real diabolic possessions by the terms unclean spirits, devils, etc., which they use. It is absolute trifling to deny it. If we, in our superior sagacity can show that they were mistaken, that is quite a different matter!

### Verse 8

[¶36] There was great joy in that city - No wonder, when they heard such glorious truths, and were the subjects of such beneficent miracles.

### Verse 9

[¶38] A certain man called Simon - In ancient ecclesiastical writers, we have the strangest account of this man; they say that he pretended to be the Father, who gave the law to Moses; that he came in the reign of Tiberius in the person of the Son; that he descended on the apostles on the day of pentecost, in flames of fire, in quality of the Holy Spirit; that he was the Messiah, the Paraclete, and Jupiter; that the woman who accompanied him, called Helena, was Minerva, or the first intelligence; with many other extravagancies which probably never had an existence. All that we know to be certain on this subject is, that he used sorcery, that he bewitched the people, and that he gave out himself to be some great one.

[¶39] This might be sufficient, were not men prone to be wise above what is written.

[¶40] Our word sorcerer, from the French sorcier, which, from the Latin sors, a lot, signifies the using of lots to draw presages concerning the future; a custom that prevailed in all countries, and was practised with a great variety of forms. On the word lot see the note, [Lev 16:8], [Lev 16:9]; and [Jos 14:2].

[¶41] The Greek word, μαγευων, signifies practising the rites or science of the Magi, or Mughan, the worshippers of fire among the Persians; the same as Majoos, and Majooseean, from which we have our word magician. See the note on [Mat 2:1].

[¶42] And bewitched the people of Samaria - εξιϚων, Astonishing, amazing, or confounding the judgment of the people, from εξιϚημι, to remove out of a place or state, to be transported beyond one's self, to be out of one's wits; a word that expresses precisely the same effect which the tricks or legerdemain of a juggler produce in the minds of the common people who behold his feats. It is very likely that Simon was a man of this cast, for the east has always abounded in persons of this sort. The Persian, Arabian, Hindoo, and Chinese jugglers are notorious to the present day; and even while I write this, (July, 1813), three Indian jugglers, lately arrived, are astonishing the people of London; and if such persons can now interest and amaze the people of a city so cultivated and enlightened, what might not such do among the grosser people of Sychem or Sebaste, eighteen hundred years ago?

[¶43] That himself was some great one - That the feats which he performed sufficiently proved that he possessed a most powerful supernatural agency, and could do whatsoever he pleased.

## 396. Acts · 22 of 76

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### Verse 10

[¶1] This man is the great power of God - That is, he is invested with it, and can command and use it. They certainly did not believe him to be God; but they thought him to be endued with a great supernatural power.

[¶2] There is a remarkable reading here in several MSS. which should not pass unnoticed. In ABCDE, several others, together with the Ethiopic, Armenian, later Syriac, Vulgate, Itala, Origen, and Irenaeus, the word καλουμενη is added before μεγαλη, and the passage reads thus, This person is that power of God which is Called the Great. This appears to be the true reading; but what the Samaritans meant by that power of God which they termed the Great, we know not. Simon endeavored to persuade the people that he was a very great personage, and he succeeded.

### Verse 12

[¶4] But when they believed Philip - So it is evident that Philip's word came with greater power then that of Simon; and that his miracles stood the test in such a way as the feats of Simon could not.

### Verse 13

[¶6] Simon himself believed also - He was struck with the doctrine and miracles of Philip - he saw that these were real; he knew his own to be fictitious. He believed therefore that Jesus was the Messiah, and was in consequence baptized.

[¶7] Continued with Philip, and wondered - ΕξιϚατο, He was as much astonished and confounded at the miracles of Philip as the people of Samaria were at his legerdemain. It is worthy of remark that εξιϚατο comes from the same root, εξιϚημι, as the word εξιϚων, in [Act 8:9], and, if our translation bewitched be proper there, it should be retained here; and then we should read, Then Simon himself believed and was baptized, and continued with Philip, being Bewitched, beholding the miracles and signs which were done. We may see, from this circumstance, how improper the term bewitched is, in the 9th and 11th verses.

### Verse 14

[¶9] The word of God - The doctrine of the Lord Jesus Christ.

[¶10] They sent unto them Peter and John - There was no individual ruler among the apostles - there was not even a president of the council; and Peter, far from being chief of the apostles, is one of those sent, with the same commission and authority as John, to confirm the Samaritans in the faith.

### Verse 15

[¶12] When they were come down - The very same mode of speaking, in reference to Jerusalem formerly, obtains now in reference to London. The metropolis in both cases is considered as the centre; and all parts, in every direction, no matter how distant, or how situated, are represented as below the metropolis. Hence we so frequently hear of persons going up to Jerusalem: and going down from the same. So in London the people speak of going down to the country; and, in the country, of going up to London. It is necessary to make this remark, lest any person should be led away with the notion that Jerusalem was situated on the highest ground in Palestine. It is a mode of speech which is used to designate a royal or imperial city.

[¶13] Prayed for them, that they might receive the Holy Ghost - It seems evident from this case, that even the most holy deacons, though full of the Holy Ghost themselves, could not confer this heavenly gift on others. This was the prerogative of the apostles, and they were only instruments; but they were those alone by which the Lord chose to work. They prayed and laid their hands on the disciples, and God sent down the gift; so, the blessing came from God by the apostles, and not from the apostles to the people. But for what purpose was the Holy Spirit thus given? Certainly not for the sanctification of the souls of the people: this they had on believing in Christ Jesus; and this the apostles never dispensed. It was the miraculous gifts of the Spirit which were thus communicated: the speaking with different tongues, and those extraordinary qualifications which were necessary for the successful preaching of the Gospel; and doubtless many, if not all, of those on whom the apostles laid their hands, were employed more or less in the public work of the Church.

### Verse 17

[¶15] Then laid they their hands on them - Probably only on some select persons, who were thought proper for public use in the Church. They did not lay hands on all; for certainly no hands in this way were laid on Simon.

### Verse 18

[¶17] When Simon saw, etc. - By hearing these speak with different tongues and work miracles.

[¶18] He offered them money - Supposing that the dispensing this Spirit belonged to them - that they could give it to whomsoever they pleased; and imagining that, as he saw them to be poor men, they would not object to take money for their gift; and it is probable that he had gained considerably by his juggling, and therefore could afford to spare some, as he hoped to make it all up by the profit which he expected to derive from this new influence.

### Verse 20

[¶20] Thy money perish with thee - This is an awful declaration; and imports thus much, that if he did not repent, he and his ill-gotten goods would perish together; his money should be dissipated, and his soul go into perdition.

[¶21] That the gift of God may be purchased - Peter takes care to inform not only Simon, but all to whom these presents may come, that the Spirit of God is the gift of God alone, and consequently cannot be purchased with money; for what reward can He receive from his creatures, to whom the silver and the gold belong, the cattle on a thousand hills, the earth and its fullness!

### Verse 21

[¶23] Thou hast neither part nor lot in this matter - Thou hast no part among the faithful, and no lot in this ministry. That the word κληρος, which we translate lot, is to be understood as implying a spiritual portion, office, etc., see proved in the note on [Num 26:55] (note).

[¶24] Thy heart is not right - It is not through motives of purity, benevolence, or love to the souls of men, that thou desirest to be enabled to confer the Holy Ghost; it is through pride, vain glory, and love of money: thou wouldest now give a little money that thou mightest, by thy new gift, gain much.

### Verse 22

[¶26] Repent therefore of this thy wickedness - St. Peter did not suppose his case to be utterly hopeless; though his sin, considered in its motives and objects, was of the most heinous kind.

[¶27] If perhaps the thought of thine heart may be forgiven thee - His sin, as yet, only existed in thought and purpose; and therefore it is said, if perhaps the thought of thine heart may be forgiven.

### Verse 23

[¶29] The gall of bitterness - A Hebraism for excessive bitterness: gall, wormwood, and such like, were used to express the dreadful effects of sin in the soul; the bitter repentance, bitter regret, bitter sufferings, bitter death, etc., etc., which it produces. In [Deu 29:18], idolatry and its consequences are expressed, by having among them a root that beareth Gall and Wormwood. And in [Heb 12:15], some grievous sin is intended, when the apostle warns them, lest any root of Bitterness springing up, trouble you, and thereby many be defiled.

[¶30] Bond of iniquity - An allusion to the mode in which the Romans secured their prisoners, chaining the right hand of the prisoner to the left hand of the soldier who guarded him; as if the apostle had said, Thou art tied and bound by the chain of thy sin; justice hath laid hold upon thee, and thou hast only a short respite before thy execution, to see if thou wilt repent.

### Verse 24

[¶32] Pray ye to the Lord for me - The words of Peter certainly made a deep impression on Simon's mind; and he must have had a high opinion of the apostle's sanctity and influence with God, when he thus commended himself to their prayers. And we may hope well of his repentance and salvation, if the reading of the Codex Bezae, and the margin of the later Syriac may be relied on: Pray ye to the Lord for me, that none (τουτων των κακων) Of All Those Evils which ye have spoken (μοι) To Me, may come upon me: (ὁς πολλα κλαιων ου διελιμπανεν) Who Wept Greatly, and Did Not Cease. That is, he was an incessant penitent. However favourably this or any other MS. may speak of Simon, he is generally supposed to have "grown worse and worse, opposing the apostles and the Christian doctrine, and deceiving many cities and provinces by magical operations; till being at Rome, in the reign of the Emperor Claudius, he boasted that he could fly, and when exhibiting before the emperor and the senate, St. Peter and St. Paul being present, who knew that his flying was occasioned by magic, prayed to God that the people might be undeceived, and that his power might fail; in consequence of which he came tumbling down, and died soon after of his bruises." This account comes in a most questionable shape, and has no evidence which can challenge our assent. To me, it and the rest of the things spoken of Simon the sorcerer appear utterly unworthy of credit. Calmet makes a general collection of what is to be found in Justin Martyr, Irenaeus, Tertullian; Eusebius, Theodoret, Augustine, and others, on the subject of Simon Magus; and to him, if the reader think it worth the pains, he may refer. The substance of these accounts is given above, and in the note on [Act 8:9]; and to say the least of them they are all very dubious. The tale of his having an altar erected to him at Rome, with the inscription, Simoni sancto deo, "To the holy god Simon," has been founded on an utter mistake, and has been long ago sufficiently confuted. See the inscriptions in Gruter, vol. i. p. 96, inscript. No. 5, 6, 7.

### Verse 25

[¶34] And they, when they had - preached - returned to Jerusalem - That is, Peter and John returned, after they had borne testimony to and confirmed the work which Philip had wrought.

### Verse 26

[¶36] Arise, and go toward the south - How circumstantially particular are these directions! Every thing is so precisely marked that there is no danger of the apostle missing his way. He is to perform some great duty; but what, he is not informed. The road which he is to take is marked out; but what he is to do in that road, or how far he is to proceed, he is not told! It is God who employs him, and requires of him implicit obedience. If he do his will, according to the present direction, he shall know, by the issue, that God hath sent him on an errand worthy of his wisdom and goodness. We have a similar instance of circumstantial direction from God in [Act 9:11] : Arise, go into the street called Straight, and inquire in the house of Judas for one Saul of Tarsus, etc. And another instance, still more particular, in [Act 10:5], [Act 10:6] : Send men to Joppa, and call for one Simon, whose surname is Peter; he lodgeth with one Simon, a tanner, whose house is by the sea side. God never sends any man on a message, without giving him such directions as shall prevent all mistakes and miscarriages, if simply and implicitly followed. This is also strictly true of the doctrines contained in his word: no soul ever missed salvation that simply followed the directions given in the word of God. Those who will refine upon every thing, question the Divine testimony, and dispute with their Maker, cannot be saved. And how many of this stamp are found, even among Christians, professing strict godliness!

[¶37] Gaza, which is desert - Αὑτη εϚιν ερημος, This it the desert, or this is in the desert. Gaza was a town about two miles and a half from the sea-side; it was the last town which a traveler passed through, when he went from Phoenicia to Egypt, and was at the entrance into a wilderness, according to the account given by Arrian in Exped. Alex. lib. ii. cap. 26, p. 102. [Ed. Gronov.]

[¶38] That it was the last inhabited town, as a man goes from Phoenicia to Egypt, επι τῃ αρχῃ της Ερημου, on the commencement of the desert. See Bp. Pearce.

[¶39] Dr. Lightfoot supposes that the word desert is added here, because at that time the ancient Gaza was actually desert, having been destroyed by Alexander, and μενουσα ερημος, remaining desert, as Strabo, lib. xvi. p. 1102, says; and that the angel mentioned this desert Gaza to distinguish it from another city of the same name, in the tribe of Ephraim, not far from the place where Philip now was. On this we may observe that, although Gaza was desolated by Alexander the Great, as were several other cities, yet it was afterwards rebuilt by Gabinius. See Josephus, Ant. lib. xv. cap. 5, sect. 3. And writers of the first century represent it as being flourishing and populous in their times. See Wetstein.

[¶40] Schoettgen thinks that ερημος, desert, should be referred, not to Gaza, but to ὁδος, the way; and that it signifies a road that was less frequented. If there were two roads to Gaza from Jerusalem, as some have imagined, (see Rosenmuller), the eunuch might have chosen that which was desert, or less frequented, for the sake of privacy in his journeying religious exercises.

### Verse 27

[¶42] A man of Ethiopia - Ανηρ Αιθιοψ should be translated an Ethiopian, for the reasons given on [Act 7:2].

[¶43] An eunuch - See this word interpreted, on [Mat 19:12] (note). The term eunuch was given to persons in authority at court, to whom its literal meaning did not apply. Potiphar was probably an eunuch only as to his office; for he was a married man. See [Gen 37:36]; [Gen 39:1]. And it is likely that this Ethiopian was of the same sort.

[¶44] Of great authority - ΔυναϚης, A perfect lord chamberlain of the royal household; or, rather, her treasurer, for it is here said, he had charge of all her treasure, ην επι πασης της γαζης αυτης. The apparent Greek word Γαζα, Gaza, is generally allowed to be Persian, from the authority of Servius, who, in his comment on Aen. lib. i. ver. 118: -

[¶45] Apparent rari nantes in gurgite vasto,

## 397. Acts · 23 of 76

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[¶0] Arma virum, tabulaeque, et Troia Gaza per undas. "And here and there above the waves are seen

[¶1] Arms, pictures, precious goods, and floating men."

[¶2] Dryden.

[¶3] The words of Servius are: "Gaza Persicus sermo est, et significat divitias; unde Gaza urbs in Palaestina dicitur, quod in ea Cambyses rex Persarum cum Aegyptiis bellum inferret divitias suas condidit." Gaza is a Persian word, and signifies Riches: hence Gaza, a city in Palestine, was so called because Cambyses, king of Persia, laid up his treasures in it, when he waged war with the Egyptians. The nearest Persian word of this signification which I find is gunj, or ganz, and gunja, which signify a magazine, store, hoard, or hidden treasure. The Arabic kluzaneh, comes as near as the Persian, with the same meaning. Hence makhzen, called magazen by the Spaniards, and magazine by the English; a word which signifies a collection of stores or treasures, or the place where they are laid up. It is scarcely necessary to remark that this name is given also to certain monthly publications, which are, or profess to be, a store of treasures, or repository of precious, or valuable things.

[¶4] But who was Candace? It is granted that she is not found in the common lists of Ethiopic sovereigns with which we have been favored. But neither the Abyssinians nor the Jews admitted women in their genealogies. I shall not enter into this controversy, but shall content myself with quoting the words of Mr. Bruce. "It is known," says he, "from credible writers engaged in no controversy, that this Candace reigned upon the Nile in Atbara, near Egypt. Her capital also, was taken in the time of Augustus, a few years before the conversion of the slave by Philip; and we shall have occasion often to mention her successors and her kingdom, as existing in the reign of the Abyssinian kings, long after the Mohammedan conquest: they existed when I passed through Atbara, and do undoubtedly exist there to this day." - Bruce's Travels, vol. ii. p. 431.

[¶5] It does not appear, as some have imagined, that the Abyssinians were converted to the Christian faith by this eunuch, nor by any of the apostles; as there is strong historic evidence that they continued Jews and Pagans for more than three hundred years after the Christian era. Their conversion is with great probability attributed to Frumentius, sent to Abyssinia for that purpose by Athanasius, bishop of Alexandria, about a.d. 330. See Bruce as above.

[¶6] The Ethiopians mentioned here are those who inhabited the isle or peninsula of Meroe, above and southward of Egypt. It is the district which Mr. Bruce calls Atbara, and which he proves formerly bore the name of Meroe. This place, according to Diodorus Siculus, had its name from Meroe, daughter of Cambyses, king of Persia, who died there in the expedition which her father undertook against the Ethiopians. Strabo mentions a queen in this very district named Candace: his words are remarkable. Speaking of an insurrection of the Ethiopians against the Romans he says: Τουτων δ' ησαν και οἱ βασιλισσης Ϛρατηγοι της Κανδακης, ἡ καθ' ἡμας ηρξε των Αιθιοπων, ανδρικη τις γυνη, πεπηρωενη τον οφθαλμον, "Among these were the officers of Queen Candace, who in our days reigned over the Ethiopians. She was a masculine woman, and blind of one eye." Though this could not have been the Candace mentioned in the text, it being a little before the Christian era, yet it establishes the fact that a queen of this name did reign in this place; and we learn from others that it was a common name to the queens of Ethiopia. Pliny, giving an account of the report made by Nero's messengers, who were sent to examine this country, says, Aedificia oppidi (Meroes) pauca: regnare faeminam Candacen; quod nomen multis jam annis ad reginas transiit. Hist. Nat. lib. vi. cap. 29, ad fin. They reported that "the edifices of the city were few: that a woman reigned there of the name of Candace; which name had passed to their queens, successively, for many years." To one of those queens the eunuch in the text belonged; and the above is sufficient authority to prove that queens of this name reigned over this part of Ethiopia.

[¶7] Had come to Jerusalem for to worship - Which is a proof that he was a worshipper of the God of Israel; but how came he acquainted with the Jewish religion? Let us, for a little, examine this question. In [1Kgs 10:1], etc., we have the account of the visit paid to Solomon by the queen of Sheba, the person to whom our Lord refers, [Mat 12:42], and [Luk 11:31]. It has been long credited by the Abyssinians that this queen, who by some is called Balkis, by others Maqueda, was not only instructed by Solomon in the Jewish religion, but also established it in her own empire on her return; that she had a son by Solomon named Menilek, who succeeded her in the kingdom; and, from that time till the present, they have preserved the Jewish religion. Mr. Bruce throws some light upon this subject: the substance of what he says is the following: "There can be no doubt of the expedition of the queen of Sheba; as Pagan, Moor, Arab, Abyssinian, and all the countries round, vouch for it, nearly in the terms of Scripture. Our Savior calls her queen of the south; and she is called, in [1Kgs 10:1], etc., [2Chr 9:1], etc., queen of Sheba or Saba; for Saba, Azab, and Azaba, all signify the south: and she is said to have come from the uttermost parts of the earth. In our Saviour's time the boundaries of the known land, southward, were Raptam or Prassum; which were the uttermost parts of the known earth, and were with great propriety so styled by our Lord. The gold, myrrh, cassia, and frankincense, which she brought with her, are all products of that country. The annals of the Abyssinians state that she was a pagan when she left Saba or Azab, to visit Solomon; and that she was there converted and had a son by Solomon, who succeeded her in the kingdom, as stated above. All the inhabitants of this country, whether Jews or Christians, believe this; and, farther, that the 45th Psalm was a prophecy of her journey to Jerusalem; that she was accompanied by a daughter of Hiram from Tyre; and that the latter part of the Psalm is a prophecy of her having a son by Solomon, and of his ruling over the Gentiles." Travels, vol. ii. page 395, etc. All this being granted, and especially the Scripture fact of the queen of Sheba's visit, and the great probability, supported by uninterrupted tradition, that she established the Jewish religion in her dominions on her return, we may at once see that the eunuch in question was a descendant of those Jews; or that he was a proselyte in his own country to the Jewish faith, and was now come up at the great feast to worship God at Jerusalem. Mr. Bruce may be right; but some think that Saba, in Arabia Felix, is meant: see the note on [Mat 12:42].

### Verse 28

[¶9] Sitting in his chariot, read Esaias the prophet - He had gone to Jerusalem to worship: he had profited by his religious exercises: and even in travelling, he is improving his time. God sees his simplicity and earnestness, and provides him an instructer, who should lead him into the great truths of the Gospel, which, without such a one, he could not have understood. Many, after having done their duty, as they call it, in attending a place of worship, forget the errand that brought them thither, and spend their time, on their return, rather in idle conversation than in reading or conversing about the word of God. It is no wonder that such should be always learning, and never able to come to the knowledge of the truth.

### Verse 29

[¶11] Then the Spirit said unto Philip - This holy man having obeyed the first direction he received from God, and gone southward without knowing the reason why, it was requisite that he should now be informed of the object of his mission: the Spirit said unto him, go near, and join thyself, etc. The angel who had given him the first direction had departed; and the influence of the Holy Spirit now completed the information. It is likely that what the Spirit did in this case was by a strong impression on his mind, which left him no doubt of its being from God.

### Verse 30

[¶13] Heard him read the Prophet Esaias - The eunuch, it seems, was reading aloud, and apparently in Greek, for that was the common language in Egypt; and, indeed, almost in every place it was understood. And it appears that it was the Greek version of the Septuagint that he was reading, as the quotation below is from that version.

### Verse 31

[¶15] How can I, except some man should guide me? - This is no proof that "the Scriptures cannot be understood without an authorized interpreter," as some of the papistical writers assert. How could the eunuch know any thing of the Gospel dispensation, to which this scripture referred? That dispensation had not yet been proclaimed to him; he knew nothing about Jesus. But where that dispensation has been published, where the four Gospels and the apostolic epistles are at hand, every thing relative to the salvation of the soul may be clearly apprehended by any simple, upright person. There are difficulties, it is true, in different parts of the sacred writings, which neither the pope nor his conclave can solve; and several which even the more enlightened Protestant cannot remove; but these difficulties do not refer to matters in which the salvation of the soul is immediately concerned: they refer to such as are common to every ancient author in the universe. These difficulties, being understood, add to the beauty, elegance, and justness of the language, thoughts, and turns of expression; and these, only the few who are capable of understanding are able to relish. As to all the rest, all that relates to faith and practice, all in which the present and eternal interest of the soul is concerned, "the wayfaring man, though a fool, (quite illiterate), shall not err therein."

[¶16] That he would come up, and sit with him - So earnestly desirous was he to receive instruction relative to those things which concerned the welfare of his soul.

### Verse 32

[¶18] The place of the scripture - Περιοχη της γραφης, The section, or paragraph.

### Verse 33

[¶20] In his humiliation, his judgment was taken away - He who was the fountain of judgment and justice had no justice shown him (mercy he needed not) in his humiliation; viz. that time in which he emptied himself, and appeared in the form of a servant.

[¶21] Who shall declare his generation - Την γενεαν αυτου: Answering to the Hebrew דורו doro, which Bp. Lowth understands as implying his manner of life. It was the custom among the Jews, when they were taking away any criminal from judgment to execution, to call out and inquire whether there was any person who could appear in behalf of the character of the criminal - whether there was any who, from intimate acquaintance with his manner of life, could say any thing in his favor? This circumstance I have noticed before, and it has been particularly remarked in the case of Stephen: see at [Act 7:60]. In our Lord's case, this benevolent inquiry does not appear to have been made; and perhaps to this breach of justice, as well as of custom, the prophet refers; and this shows how minutely the conduct of those bad men was known seven hundred years before it took place. God can foreknow what he pleases, and can do what he pleases; and all the operations of his infinite mind are just and right. Some think that, who shall declare his generation? refers to his eternal Sonship; others, to his miraculous conception by the Holy Spirit, in the womb of the virgin; others, to the multitudinous progeny of spiritual children which should be born unto God, in consequence of his passion and meritorious death. Perhaps the first, which refers to the usual custom in behalf of the criminal, is the best and most natural sense.

### Verse 34

[¶23] Of whom speaketh the prophet this - This was a very natural inquiry: for in the test itself, and in its circumstances, there was nothing that could determine the meaning, so as to ascertain whether the prophet meant himself or some other person; and the very inquiry shows that the eunuch had thought deeply on the subject.

### Verse 35

[¶25] Began at the same scripture - He did not confine himself to this one scripture, but made this his text, and showed, from the general tenor of the sacred writings, that Jesus was the Christ, or Messiah; and that in his person, birth, life, doctrine, miracles, passion, death, and resurrection, the Scriptures of the Old Testament were fulfilled. This preaching had the desired effect, for the eunuch was convinced of the truth of Philip's doctrine, and desired to be baptized in the name of Jesus.

### Verse 36

[¶27] See, here is water - He was not willing to omit the first opportunity that presented itself of his taking upon himself the profession of the Gospel. By this we may see that Philip had explained the whole of the Christian faith to him, and the way by which believers were brought into the Christian Church.

### Verse 37

[¶29] I believe that Jesus Christ is the Son of God - He believed that Jesus, whom Philip preached to him, was The Christ or Messiah, and consequently the Son of God.

[¶30] This whole verse is omitted by ABCG, several others of the first authority, Erpen's edit. of the Arabic, the Syriac, the Coptic, Sahidic, Ethiopic, and some of the Slavonic: almost all the critics declare against it as spurious. Griesbach has left it out of the text; and Professor White in his Crisews says, "Hic versus certissime delendus," this verse, most assuredly, should be blotted out. It is found in E, several others of minor importance, and in the Vulgate and Arabic. In those MSS. where it is extant it exists in a variety of forms, though the sense is the same.

### Verse 38

[¶32] And they went down - They alighted from the chariot into the water. While Philip was instructing him, and he professed his faith in Christ, he probably plunged himself under the water, as this was the plan which appears to have been generally followed among the Jews in their baptisms; but the person who had received has confession of faith was he to whom the baptism was attributed, as it was administered by his authority.

### Verse 39

[¶34] The Spirit of the Lord caught away Philip - Perhaps this means no more than that the Holy Spirit suggested to the mind of Philip that he should withdraw abruptly from the eunuch, and thus leave him to pursue his journey, reflecting on the important incidents which had taken place. Some suppose that the angel of the Lord, and the Spirit of the Lord, are the same person throughout this chapter. There is a remarkable reading in the Codex Alexandrinus which exists thus in two lines: - ΠΝΑΑΓΙΟΝΕΠΕΠΕΞΕΝΕΠΙΤΟΝΕΥΝΟΥΧΟΝ

[¶35] The Spirit of the Lord fell upon the eunuch: ΑΓΓΕΛΟΞΔΕΚΥΗΡΠΑΞΕΝΤΟΝΦΙΛΙΠΠΟΝ.

[¶36] But the angel of the Lord snatched away Philip.

[¶37] This reading is found in several other MSS. and in some versions. Many think that the Spirit or angel of God carried off Philip in some such manner as the Apocrypha represents the transportation of Habakkuk, who was taken up by the hair of the head, and carried from Judea to Babylon! For such an interposition there was no need. When Philip had baptized the eunuch, the Spirit of God showed him that it was not the will of God that he should accompany the eunuch to Meroe, but, on the contrary, that he should hasten away to Ashdod; as God had in that, and the neighboring places, work sufficient to employ him in.

### Verse 40

[¶39] Philip was found at Azotus - Prom the time he left the eunuch, he was not heard of till he got to Azotus, which, according to Dr. Lightfoot, was about 34 miles from Gaza, and probably it was near Gaze that Philip met the eunuch. The Azotus of the New Testament is the Ashdod of the old. It was given by Joshua to the tribe of Judah, [Jos 15:47]. It was one of the five lordships which belonged to the Philistines, and is a seaport town on the Mediterranean Sea, between Gaza on the south, and Joppa or Jaffa on the north. Herodotus reports, lib. ii. cap. 157, that Psammeticus, king of Egypt, besieged this city 29 years, which, if true, is the longest siege which any city or fortress ever endured.

[¶40] Preached in all the cities, till he cams to Caesarea - This was Caesarea in Palestine, formerly called Strato's Tower, built by Herod the Great in honor of Augustus. There was an excellent harbour here made by Herod; and, after the destruction of Jerusalem, it became the capital of the whole land of Judea. It must be always distinguished from Caesarea Philippi, which was an inland town not far from the springs of Jordan. Whenever the word Caesarea occurs without Philippi, the former is intended. As Philip preached in all the cities of Palestine till he came to Caesarea, he must have preached in the different cities of the Philistine country, Ashdod, Akkaron, and Jamnia, and also in the principal parts of Samaria, as these lay in his way from Gaza to Caesarea. As there was a readier disposition to receive the word in those places, the Spirit of the Lord, under whose guidance he acted, did not suffer him to accompany the eunuch to Abyssinia. It appears, from [Act 21:8], that Philip settled at Caesarea, where he had a house and family, four of his unmarried daughters being prophetesses. It is likely that his itinerant mission ended here; though he continued occasionally to perform the work of an evangelist, and to bring up his family in the knowledge and fear of God, which is the most imperious duty that any master of a family can be called on to perform, and which it is impossible for any man to accomplish by substitute; and which none can neglect without endangering his own salvation.

### Introduction

[¶42] Saul, bent on the destruction of the Christians, obtains letters from the high priest, authorizing him to seize those whom he should find at Damascus, and bring them bound to Jerusalem, [Act 9:1], [Act 9:2]. On his way to Damascus, he has a Divine vision, is convinced of his sin and folly, is struck blind, and remains three days without sight, and neither eats nor drinks, [Act 9:3-9]. Ananias, a disciple, is commanded in a vision to go and speak to Saul, and restore his sight, [Act 9:10-16]. Ananias goes and lays his hands on him, and he receives his sight, and is baptized, [Act 9:17-19]. Saul, having spent a few days with the Christians at Damascus, goes to the synagogues, proclaims Christ, and confounds the Jews, [Act 9:20-22]. The Jews lay wait to kill him, but the disciples let him down over the walls of the city in a basket, by night, and he escapes to Jerusalem, [Act 9:23-25]. Having wished to associate with the disciples there, they avoid him; but Barnabas takes and brings him to the apostles, and declares his conversion, [Act 9:26], [Act 9:27]. He continues in Jerusalem preaching Christ, and arguing with the Hellenistic Jews, who endeavor to slay him; but the disciples take him to Caesarea, and send him thence to his own city Tarsus, [Act 9:28-30]. About this time, the Churches, being freed from persecution, are edified and multiplied, [Act 9:31]. Peter heals Eneas at Lydda, who had been afflicted with the palsy eight years: in consequence of which miracle, all the people of Lydda and Saron are converted, [Act 9:32-35]. Account of the sickness and death of a Christian woman named Tabitha, who dwelt at Joppa; and her miraculous restoration to life by the ministry of Peter, [Act 9:36-41]. Gracious effects produced among the inhabitants of Lydda by this miracle, [Act 9:42], [Act 9:43].

### Verse 1

[¶44] Saul, yet breathing out threatenings and slaughter - The original text is very emphatic, ετι εμπνεων απειλης και φονου, and points out how determinate Saul was to pursue and accomplish his fell purpose of totally destroying the infant Church of Christ. The mode of speech introduced above is very frequent in the Greek writers, who often express any vehement and hostile affection of the mind by the verb πνεειν, to breathe, to pant; so Theocritus, Idyll. xxii. ver. 82: Ες μεσσον συναγον, φονον αλλαλοισι πνεοντες.

## 398. Acts · 24 of 76

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/398/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/398/#p-N

[¶0] They came into the assembly, breathing mutual slaughter.

[¶1] Euripides has the same form, πυρ πνεουσα και φονον, breathing out fire, and slaughter, Iphig. in Taur.

[¶2] And Aristophanes more fully, referring to all the preparations for war: - Αλλα πνεοντας δορυ και λογχας και λευκολοφους τρυφαλειας, Και πηληκας, και κνημιδας, και θυμους ἑπταβοειους.

[¶3] They breathed spears, and pikes, and helmets, and crests, and greaves, and the fury of redoubted heroes.

[¶4] The figure is a favourite one with Homer: hence μενεα πνειοντες Αβαντες, the Abantes breathing strength. - Il. ii. 536. And how frequently he speaks of his fierce countrymen as, μενεα πνειοντες Αχαιοι, the Greeks breathing strength, see Il. iii. 8; xi. 508; xxiv. 364, which phrase an old Scholiast interprets, being filled with strength and fury. St. Luke, who was master of the Greek tongue, chose such terms as best expressed a heart desperately and incessantly bent on accomplishing the destruction of the objects of its resentment. Such at this time was the heart of Saul of Tarsus; and it had already given full proof of its malignity, not only in the martyrdom of Stephen, but also in making havoc of the Church, and in forcibly entering every house, and dragging men and women, whom he suspected of Christianity, and committing them to prison. See [Act 8:3].

[¶5] Went unto the high priest - As the high priest was chief in all matters of an ecclesiastical nature, and the present business was pretendedly religious, he was the proper person to apply to for letters by which this virulent persecutor might be accredited. The letters must necessarily be granted in the name of the whole Sanhedrin, of which Gamaliel, Saul's master, was at that time the head; but the high priest was the proper organ through whom this business might be negotiated.

### Verse 2

[¶7] Letters to Damascus to the synagogues - Damascus, anciently called דמסק Damask, and דרמסק Darmask, was once the metropolis of all Syria. It was situated at fifty miles' distance from the sea; from which it is separated by lofty mountains. It is washed by two rivers, Amara or Abara, which ran through it, and Pharpar, called by the Greeks Chrysorrhoas, the golden stream, which ran on the outside of its walls. It is one of the most ancient cities in the world, for it existed in the time of Abraham, [Gen 14:15]; and how long before is not known. The city of Damascus is at present a place of considerable trade, owing to its being the rendezvous for all the pilgrims from the north of Asia, on their road to and from the temple of Mecca. It is surrounded with pretty strong walls, which have nine gates, and is between four and five miles in circumference. It contains about 100,000 inhabitants, some say more, the principal part of whom are Arabs and Turks, with whom live, in a state of considerable degradation, about 15,000 Christians. Damascus, like other places of importance, has passed through the hands of many masters. It was captured and ruined by Tiglath Pileser, who carried away its inhabitants to Kin, beyond the Euphrates, about 740 years before the Christian era; and thus was fulfilled the prophecy of Isaiah, [Isa 17:1-3], and that of Amos, [Amo 1:4], [Amo 1:5]. It was also taken by Sennacherib, and by the generals of Alexander the Great. Metellus and Laelius seized it, during the war of Pompey with Tigranes; before Christ 65. It continued under the dominion of the Romans till the Saracens took possession of it, in a.d. 634. It was besieged and taken by Teemour lenk, a.d. 1400, who put all the inhabitants to the sword. The Egyptian Mamelukes repaired Damascus when they took possession of Syria; but the Turkish Emperor Selim having defeated them at the battle of Aleppo in 1516, Damascus was brought under the government of the Turks, and in their hands it still remains. In the time of St. Paul it was governed by Aretas, whose father, Obodas, had been governor of it under Augustus. Damascus is 112 miles south of Antioch; 130 N.N.E. of Jerusalem; and 270 S.S.W; of Diarbek. Longitude 37 east: latitude 33 45' north. The fruit tree called the Damascene, vulgarly Damazon, and the flower called the Damask rose, were transplanted from Damascus to the gardens of Europe; and the silks and linens, known by the name of Damasks, were probably first manufactured by the inhabitants of this ancient city.

[¶8] Any of this way - That is, this religion, for so דרך derec in Hebrew, and ὁδος, hodos, in Hellenistic Greek, are often to be understood. דרך יהוה derec Yehovah, the way of the Lord, implies the whole of the worship due to him, and prescribed by himself: the way or path in which he wills men to walk, that they may get safely through life, and finally attain everlasting felicity. The Jewish writers designate the whole doctrine and practice of Christianity by a similar expression, דרך הנוצרים derec hanotsarim, the way, doctrine, or sect of the Christians.

[¶9] Whether they were men or women - Provided they were Jews; for no converts had as yet been made among the Gentiles; nor did the power of the high priest and Sanhedrin extend to any but those who belonged to the synagogues. Pearce.

[¶10] In every country where there were Jews and synagogues, the power and authority of the Sanhedrin and high priest were acknowledged: just as papists in all countries acknowledge the authority of the pope. And as there can be but one pope, and one conclave, so there could be but one high priest, and one Sanhedrin; and this is the reason why the high priest and sanhedrin at Jerusalem had authority over all Jews, even in the most distant countries.

### Verse 3

[¶12] Suddenly there shined round about him - This might have been an extraordinary flash of the electric fluid, accompanied with thunder, with which God chose to astonish and confound Saul and his company; but so modified it as to prevent it from striking them dead. Thunder would naturally follow such a large quantity of this fluid as appears to have been disengaged at this time; and out of this thunder, or immediately after it, Christ spoke in an awful and distinct voice, which appears to have been understood by Saul only.

### Verse 4

[¶14] And he fell to the earth - Being struck down with the lightning: many persons suppose he was on horseback, and painters thus represent him; but this is utterly without foundation. Painters are, in almost every case, wretched commentators.

### Verse 5

[¶16] Who art thou, Lord? - Τις ει, Κυριε; Who art thou, Sir? He had no knowledge who it was that addressed him, and would only use the term Κυριε, as any Roman or Greek would, merely as a term of civil respect.

[¶17] I am Jesus whom thou persecutest - "Thy enmity is against me and my religion; and the injuries which thou dost to my followers I consider as done to myself." The following words, making twenty in the original, and thirty in our version, are found in no Greek MS. The words are, It is hard for thee to kick against the pricks: and he trembling and astonished said, Lord, what wilt thou have me to do? and the Lord said unto him. It is not very easy to account for such a large addition, which is not only not found in any Greek MS. yet discovered, but is wanting in the Itala, Erpen's Arabic, the Syriac, Coptic, Sahidic, and most of the Slavonian. It is found in the Vulgate, one of the Arabic, the Ethiopic, and Armenian; and was probably borrowed from [Act 26:14], and some marginal notes. It is wanting also in the Complutensian edition, and in that of Bengel. Griesbach also leaves it out of the text.

[¶18] It is hard for thee, etc. - Σκληρον σοι προς κεντρα λακτιζειν. This is a proverbial expression, which exists, not only in substance, but even in so many words, both in the Greek and Latin writers. Κεντρον, kentron, signifies an ox goad, a piece of pointed iron stuck in the end of a stick, with which the ox is urged on when drawing the plough. The origin of the proverb seems to have been this: sometimes it happens that a restive or stubborn ox kicks back against the goad, and thus wounds himself more deeply: hence it has become a proverb to signify the fruitlessness and absurdity of rebelling against lawful authority, and the getting into greater difficulties by endeavoring to avoid trifling sufferings. So the proverb, Incidit in Scyllam qui vult vitare Charybdim. Out of the cauldron into the fire. "Out of bad into worse." The saying exists, almost in the apostolic form, in the following writers. Euripides, in Bacch. ver. 793: - Θυοιμ' αν αυτῳ μαλλον, η θυμουμενος Προς κεντρα λακτιζοιμι, θνητος ων, Θεῳ. "I, who am a frail mortal, should rather sacrifice to him who is a God, than, by giving place to anger, kick against the goads."

[¶19] And Aeschylus, in Agamemnon, ver. 1633: - Προς κεντρα μη λακτιζε.

[¶20] Kick not against the goads.

[¶21] And again in Prometh. Vinct. ver. 323: - Προς κεντρα κωλον εκτενεις, ὁρων ὁτι Τραχυς μοναρχος ουδ' ὑπευθυνος κρατει. "Thou stretchest out thy foot against goads, seeing the fierce monarch governs according to his own will."

[¶22] Resistance is of no use: the more thou dost rebel, the more keenly thou shalt suffer. See the Scholiast here.

[¶23] Pindar has a similar expression, Pyth. ii. ver. 171-5: - Φερειν δ' ελαφρως Επαυχενιον λαβοντα Ζυγον γ' αρηγει. Ποτι κεντρον δε τοι Λακτιζεμεν, τελεθει Ολισθηρος οιμος. "It is profitable to bear willingly the assumed yoke.

[¶24] To kick against the goad is pernicious conduct."

[¶25] Where see the Scholiast, who shows that "it is ridiculous for a man to fight with fortune: for if the unruly ox, from whom the metaphor is taken, kick against the goad, he shall suffer still more grievously." Terence uses the same figure. Phorm. Act i. scen. 2, ver. 27: -

[¶26] Venere in mentem mihi istaec: nam inscitia est,

[¶27] Adversum stimulum calces. - "

[¶28] These things have come to my recollection, for it is foolishness for thee to kick against a goad."

[¶29] Ovid has the same idea in other words, Trist. lib. ii. ver. 15: -

[¶30] At nunc (tanta meo comes est insania morbo)

[¶31] Saxa malum refero rursus ad icta pedem.

[¶32] Scilicet et victus repetit gladiator arenam;

[¶33] Et redit in tumidas naufraga puppis aquas.

[¶34] But madly now I wound myself alone,

[¶35] Dashing my injured foot against the stone:

[¶36] So to the wide arena, wild with pain,

[¶37] The vanquish'd gladiator hastes again;

[¶38] So the poor shatter'd bark the tempest braves,

[¶39] Launching once more into the swelling waves.

[¶40] Intelligent men, in all countries and in all ages of the world, have seen and acknowledged the folly and wickedness of fighting against God; of murmuring at the dispensations of his providence; of being impatient under affliction; and of opposing the purposes of his justice and mercy. The words contain a universal lesson, and teach us patience under affliction, and subjection to the sovereign will of God; and they especially show the desperate wickedness of endeavoring, by persecution, to hinder the dissemination of the truth of God in the earth. He that kicks against this goad does it at the risk of his final salvation. The fable of the viper and the file is another illustration of this proverb: it gnawed and licked the file, till it destroyed its teeth and wasted away its tongue. The maxim in the proverb should be early inculcated on the minds of children and scholars; when chastised for their faults, resistance and stubbornness produce increased coercion and chastisement. And let parents and masters learn that the oft-repeated use of the goad and ferula seldom tend to reclaim, but beget obduracy and desperation. The advice of Columella to the ploughman, having some relation to the proverb in the text, and a strong bearing on this latter part of the subject, is worthy of the most serious regard: "Voce potius quam verberibus terreat: ultimaque sint opus recusantibus remedia plagae. Nunquam stimulo lacessat juvencum, quod retrectantem calcitrosumque eum reddit: nonnunquam tamen admoneat flagello." Columella, De Re Rustica, lib. ii. cap. 2, in fine. "Let the husbandman intimidate his oxen more by his voice than by blows, to which he should never have recourse but in extreme cases. A young steer should never be goaded, for this will induce him to kick and run back; but on proper occasions the whip, as an incentive to activity, may be profitably used." In reference to the same subject, which all concerned should feel to be of the greatest importance I shall close with the advice of one greater than the Roman agriculturist: Fathers, provoke not your children to anger, lest they be discouraged, [Col 3:21]; but bring them up (εν παιδειᾳ και νουθεσιᾳ Κυριου) in the discipline and admonition of the Lord, [Eph 6:4], using the authority that God has given you with a steady hand, actuated by a tender and feeling heart.

### Verse 6

[¶42] Trembling - Under a strong apprehension of meeting the judgment he deserved.

[¶43] And astonished - At the light, the thunder, and the voice.

[¶44] Lord, what wilt thou have me to do? - The word Κυριε, Lord, is here to be understood in its proper sense, as expressing authority and dominion: in the 5th verse it appears to be equivalent to our word sir.

## 399. Acts · 25 of 76

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[¶0] The pride of the Pharisee is now brought down to the dust; and the fury of the persecutor is not only restrained, but the lion becomes a lamb. What wilt thou have me to do? Wilt thou condescend to employ me among thy meanest servants?

[¶1] Go into the city, and it shall be told thee, etc. - Jesus could have informed him at once what was his will concerning him; but he chose to make one of those very disciples whom he was going to bring in bonds to Jerusalem the means of his salvation:

[¶2] 1. To show that God will help man by man, that they may learn to love and respect each other.

[¶3] 2. That in the benevolence of Ananias he might see the spirit and tendency of that religion which he was persecuting, and of which he was shortly to become an apostle.

### Verse 7

[¶5] Stood speechless, hearing a voice, but seeing no man - The men were εννεοι, stupified, hearing της φωνης, the voice or thunder, but not distinguishing the words, which were addressed to Saul alone; and which were spoken out of the thunder, or in a small, still voice, after the peal had ceased. The remarkable case, [1Kgs 19:11-13], may serve to illustrate that before us. And he said, Go forth, and stand upon the mount before the Lord; and the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lard; and after the wind an earthquake; and after the earthquake a fire; and after the fire a still small voice; and when Elijah heard it, he wrapped his face in his mantle, and went out, and stood in the entering in of the cave, and behold, there came a voice unto him, and said, What Dost Thou Here, Elijah! The thunder must have been heard by all; the small, still voice by Saul alone. This consideration amply reconciles the passage in the text with that in [Act 22:9], where Paul says, They that were with me saw the light and were afraid, but they heard not the voice of him that spoke with one. They had heard the thunder which followed the escape of the lightning, but they heard not the voice of him that spake to Saul; they did not hear the words, I am Jesus whom thou persecutest, etc.; but they saw and heard enough to convince them that the whole was supernatural; for they were all struck down to the earth with the splendor of the light, and the sound of the thunder, which I suppose took place on this occasion. It has been a question among divines, whether Jesus Christ did really appear to Saul on this occasion. The arguments against the real appearance are not strong. St. Luke tells us that those who were with him heard the voice, but they saw no man; which is a strong intimation that he saw what they did not. Ananias, it seems, was informed that there had been a real appearance, for, in addressing Saul, [Act 9:17], he says, The Lord Jesus that Appeared unto Thee in the way as thou camest, etc. And Barnabas intimates thus much, when he brought him before the apostles at Jerusalem, for he declared unto them how he had Seen the Lord in the way, and that he had spoken unto him; and, [Act 22:14], where the discourse of Ananias is given more at large, he says, The God of our fathers hath chosen thee that thou shouldest know his will, and See that Just One, and shouldest Hear the voice of his mouth; so we find that hearing the voice, or words of his mouth, was not what is called the appearance; for, besides this, there was an actual manifestation of the person of Christ. But St. Paul's own words, [1Cor 9:1], put the subject out of dispute: Am I not an apostle? Am I not free? Have I Not Seen Jesus Christ Our Lord? To which may be added, [1Cor 15:8], And last of all, He Was Seen of Me Also, as of one born out of due time.

### Verse 8

[¶7] When his eyes were opened, he saw no man - Instead of ουδενα, no man, the Codex Alexandrinus, the Syriac, Vulgate, and some others, have ουδεν nothing. He not only saw no man, but he saw nothing, being quite blind; and therefore was led by the hand to Damascus, μη βλεπων, being without sight.

### Verse 9

[¶9] Neither did eat nor drink - The anxiety of his mind and the anguish of his heart were so great that he had no appetite for food; and he continued in total darkness and without food for three days, till Ananias proclaimed salvation to him in the name of the Lord Jesus.

### Verse 10

[¶11] A certain disciple - named Ananias - A general opinion has prevailed in the Greek Church that this Ananias was one of the seventy-two disciples, and that he was martyred; and they celebrate his martyrdom on the first of October. It has been farther stated that his house was turned into a church, which remains to the present day, though now occupied as a Turkish mosque; but even the Mohammedans have the tradition, and treat his memory with great respect. However this may be, from [Act 22:12], we learn, what is of more importance, that he was a devout man according to the law, having a good report of all the Jews that dwelt there. See on [Act 9:17] (note).

[¶12] To him said the Lord in a vision - Εν ὁραματι, In a strong impression made upon his mind, which left no doubt concerning its heavenly origin, nor of the truth of the things represented by it. It is very probable that the whole took place in a dream.

### Verse 11

[¶14] Arise, and go into the street which is called Straight - How very particular is this direction! And it was necessary that it should be so, that he might see the whole to be a Divine communication; the house was probably one in which Saul was accustomed to reside when at Damascus; and where he was known as a native of Tarsus.

[¶15] Tarsus was a city of Cilicia, seated on the Cydnus, and now called Tarasso. It was, at one period, the capital of all Cilicia, and became a rival to Alexandria and Athens in the arts and sciences. The inhabitants, in the time of Julius Caesar, having shown themselves friendly to the Romans, were endowed with all the privileges of Roman citizens; and it was on this account that St. Paul claimed the rights of a Roman citizen; a circumstance which, on different occasions, was to him, and the cause in which he was engaged, of considerable service.

[¶16] Behold, he prayeth - He is earnestly seeking to know my will, and to find the salvation of his soul; therefore, go speedily, and direct him. Some have laid needless stress on these words, as if they intimated, that "though Saul as a Pharisee had often said his prayers, yet he had never prayed them till now." This is not correct: he could himself testify that, while he was a Pharisee, he had lived in all good conscience towards God; and consequently, in that time, made many faithful and fervent prayers; but he was praying now for instruction, and his prayers were speedily answered.

### Verse 12

[¶18] Hath seen in a vision - While God prepares Ananias, by a vision, to go and minister to Saul, he at the same time prepares Saul, by another vision, to profit by this ministry.

### Verse 13

[¶20] Lord, I have heard by many of this man - This was all done in a dream, else this sort of reasoning with his Maker would have been intolerable in Ananias. Saul had been a notorious persecutor; many could testify of his outrageous acts against the poor followers of Christ.

[¶21] Thy saints - That is, the Christians, or followers of Christ. Ἁγιοι signifies not only holy persons, but also consecrated persons; from α, negative, and γη, the earth; persons who are separated from all earthly uses, and consecrated to the service of God alone.

### Verse 14

[¶23] And here he hath authority, etc. - Ananias had undoubtedly heard of Saul's coming, and the commission he had received from the chief priests; and he was about to urge this as a reason why he should have no connection with so dangerous a man.

### Verse 15

[¶25] Go thy way - He was thus prevented from going farther in his reasoning on this subject.

[¶26] He is a chosen vessel unto me - The word σκευος in Greek, and כלי Keley in Hebrew, though they literally signify a vessel, yet they are both used to signify any kind of instrument, or the means by which an act is done. In the Tract. Sohar Exod. fol. 87, on these words of Boaz to Ruth, [Rut 2:9], When thou art athirst, go unto the vessels and drink, etc., there are these remarkable words. "כלי keley, vessels; that is, the righteous, who are called the vessels or instruments of Jehovah; for it is decreed that the whole world shall bring gifts to the King Messiah; and these are the vessels of the Lord: vessels, I say, which the holy and blessed God uses, although they be brittle; but they are brittle only in this world, that they may establish the law and the worship with which the holy and blessed God is worshipped in this world; neither can this ministry be exercised but by vessels or instruments."

[¶27] This mode of speech was common also among the Greek and Roman writers. So Polybius, speaking of Damocles, Excerpta, vol. iii. lib. 13, [Edit. Ernesti], says, Ην ὑπηρετικον σκευος, και πολλας εχων εφορμας εις πραγματων οικονομιαν. "He was a useful instrument, and fit for the management of affairs." We find Paul, in [1Thes 4:4], using the same word, σκευος, for the body, agreeable to the expression of Lucretius, iii. 441, Corpus, quod Vas quasi constitit ejus. "The Body, which is the Vessel or instrument of the soul." See Bp. Pearce on this passage.

[¶28] Chosen vessel. - Σκευος εκλογης is properly a Hebraism, for an excellent or well-adapted instrument. Every reader of the Bible must have noticed how often the word chosen is used there to signify excelling or eminent: so we use the word choice, "choice men," eminent persons; "choice things," excellent articles. So in [Jer 22:7] : They shall cut down the choice cedars, וכרתו מבחר ארזיך vecaretu Mibchar arazeyca; και εκκοψουσι τας εκλεκτας κεδρους σου, Sept. They shall cut the most Excellent of thy cedars; or thy cedar trees, which are the most excellent of their kind, they will cut down. Whoever considers the character of St. Paul, his education, attainments in natural knowledge, the distinguished part he took - first against Christianity, and afterwards, on the fullest conviction, the part he took in its favor - will at once perceive how well he was every way qualified for the great work to which God had called him.

[¶29] To bear my name before the Gentiles - To carry the ensign of the cross among the Greeks and Romans; and, by the demonstration of the Spirit, to confound their wisdom and learning, and prove that neither salvation nor happiness could be found in any other. Hence he was emphatically called, the apostle of the Gentiles, [1Tim 2:7]; [2Tim 1:11]. See also [Gal 2:7], [Gal 2:8], and [Eph 3:8].

### Verse 16

[¶31] How great things he must suffer - Instead of proceeding as a persecutor, and inflicting sufferings on others, I will show him how many things he himself must suffer for preaching that very doctrine which he has been hitherto employed in persecuting. Strange change indeed! And with great show of reason, as with incontrovertible strength of argument, has a noble writer, Lord Lyttleton, adduced the conversion of Saul of Tarsus, and his subsequent conduct, as an irrefragable proof of the truth of Christianity.

[¶32] Some think that the words, I will show him, etc., refer to a visionary representation, which Christ was immediately to give Saul, of the trials and difficulties which he should have to encounter; as also of that death by which he should seal his testimony to the truth. If so, what a most thorough conviction must Saul have had of the truth of Christianity, cheerfully and deliberately to give up all worldly honors and profits, and go forward in a work which he knew a violent death was to terminate!

### Verse 17

[¶34] Brother Saul - As he found that the Head of the Church had adopted Saul into the heavenly family, he made no scruple to give him the right hand of fellowship, and therefore said, Brother Saul.

[¶35] The Lord, even Jesus - Of what use is this intrusive word even here? It injures the sense. St. Luke never wrote it; and our translators should not have inserted it. The Lord Jesus, the sovereign Jesus who appeared unto thee in the way, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. Christ could have cured him so miraculously by his own power, without human means, as he had enlightened his heart without them; but he will honor man by making him his agent, even in working miracles.

[¶36] And be filled with the Holy Ghost - So it appears that the Holy Spirit was given to him at this time, and probably by the imposition of the hands of Ananias. To say that it would be degrading to an apostle to receive the Holy Ghost by means of one who was not an apostle is a very flimsy argument against the evidence which the text affords that Saul did receive this Spirit by the ministry of Ananias: besides, Saul was not an apostle at this time; he was not even a Christian; and the Holy Ghost, which he received now, was given more to make him a thorough Christian convert than to make him an apostle. No person will deny that he was baptized by Ananias; and certainly there was as strong an objection against an apostle receiving baptism from one who was not an apostle as there could be in receiving the Holy Spirit from such a person. It is very likely that Ananias was either one of the seventy disciples commissioned by Jesus Christ himself, or one of those who had been converted on the day of pentecost. If he were the former, any authority that man could have he had. But who was the instrument is a matter of little importance; as the apostleship, and the grace by which it was to be fulfilled, came immediately from Jesus Christ himself. Nor has there ever been an apostle, nor a legitimate successor of an apostle, that was not made such by Christ himself. If we consider the authority as coming by man, or through any description of men, we should be arrested and confounded by the difficult question, Who baptized the apostles? Jesus Christ baptized no man, [Joh 4:2]. Who then baptized Peter! Can the Roman conclave answer this question? I trow not. It would be as difficult to answer it as to prove Peter's supremacy. We have no evidence who baptized the apostles, who themselves baptized so many others. The truth is, none but Christ ever made an apostle; and none but himself can make and qualify a Christian minister.

### Verse 18

[¶38] There fell from his eyes as it had been scales - This was real: he had been so dazzled with the brightness of the light that we may suppose the globe of the eye, and particularly the cornea, had suffered considerable injury. The structure of the cornea was doubtless much disturbed, and the whole of that humor would be rendered opaque, and incapable of permitting the rays of light to pass through the different humours to the retina, where all the images of things transmitted through the lenses, or humours, are distinctly painted. In the miraculous cure the membrane was restored to its primitive state, and the opaque matter separated from the cornea, in the form of thin laminae or scales. This being done, the light would have as free a passage as formerly, and the result would be distinct vision.

[¶39] And arose, and was baptized - That he was baptized by Ananias there is every reason to believe; as he appears to have been the chief Christian at Damascus. As baptism implied, in an adult, the public profession of that faith into which he was baptized, this baptism of Saul proved, at once, his own sincerity, and the deep and thorough conviction he had of the truth of Christianity.

### Verse 19

[¶41] When he had received meat, he was strengthened - His mind must have been greatly worn down under his three days' conviction of sin, and the awful uncertainty he was in concerning his state; but when he was baptized, and had received the Holy Ghost, his soul was Divinely invigorated; and now, by taking food, his bodily strength, greatly exhausted by three days' fasting, was renewed also. The body is not supported by the bread of life, nor the soul by the bread that perisheth: each must have its proper aliment, that the whole man may be invigorated, and be enabled to perform all the functions of the animal and spiritual life with propriety and effect.

[¶42] Then was Saul certain days with the disciples - Doubtless under instructions, relative to the doctrines of Christianity; which he must learn particularly, in order to preach them successfully. His miraculous conversion did not imply that he must then have a consummate knowledge of every Christian doctrine. To this day we find that even the genuine Christian convert has a thousand things to learn; and for his instruction he is placed in the Church of Christ, where he is built up on his most holy faith by the ministry and experience of the disciples. Without the communion of saints, who is likely to make a steady and consistent Christian; even though his conversion should have been the most sincere and the most remarkable?

### Verse 20

[¶44] Preached Christ in the synagogues - Instead of ΧριϚον, Christ, Ιησουν, Jesus, is the reading of ABCE, several others of high importance, together with the Syriac, Coptic, Ethiopic, Armenian, Slavonic, and Vulgate.

## 400. Acts · 26 of 76

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/400/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/400/#p-N

[¶0] The great question to be determined, for the conviction of the Jews, was that Jesus was the Son of God. That the Christ, or Messiah, was to be the Son of God, they all believed. Saul was now convinced that Jesus, whom they had crucified, and who had appeared to him on the way, was the Son of God, or Messiah; and therefore as such he proclaimed him. The word Christ should be changed for Jesus, as the latter is, without doubt, the genuine reading.

[¶1] The first offers of the grace of the Gospel were uniformly made to the Jews. Saul did not at first offer Jesus to the heathens at Damascus; but to the synagogues of the Jews.

### Verse 21

[¶3] Is not this he that destroyed them - Ὁ πορθησας. The verb πορθειν has three acceptations in the Greek writers:

[¶4] 1. To treat one as an enemy, to spoil him of his goods.

[¶5] 2. To lead away captive, to imprison.

[¶6] 3. To slay.

[¶7] Paul was properly πορθων, a destroyer, in all these senses.

[¶8] 1. He acted as the most determined enemy of the Christians: Being exceedingly mad against them, he persecuted them to strange cities, [Act 26:11].

[¶9] 2. He shut up many of the saints in prison, [Act 8:3]; [Act 9:14]; [Act 26:10].

[¶10] 3. He persecuted them unto death - gave his voice against them that they might be destroyed, and was a principal instrument in the martyrdom of Stephen. He breathed threatenings and slaughter. See [Act 7:58]; [Act 8:1]; [Act 9:1]; [Act 26:10], [Act 26:11].

[¶11] Therefore these three meanings of the original word are all exemplified in the conduct of Saul.

### Verse 22

[¶13] Confounded the Jews - Συνεχυνε, Overwhelmed them so with his arguments that they were obliged to blush for the weakness of their own cause.

[¶14] Proving that this - Οὑτος, This person, viz. Jesus, is very Christ; εϚιν ὁ ΧριϚος, Is the Christ, or Messiah. See on [Act 9:21] (note).

### Verse 23

[¶16] And after that many days were fulfilled - What follows relates to transactions which took place about three years after his conversion, when he had come a second time to Damascus, after having been in Arabia. See [Gal 1:17], [Gal 1:18]. What he did in Arabia we know not; he probably preached Christ in different Jewish synagogues; but with what fruit we are not told. St. Luke, who could not have been ignorant of this part of his history, passes it over in silence; and any assertion, at this distance of time, Relative to his employment in Arabia for those three years, must be both foolish and impertinent.

### Verse 24

[¶18] They watched the gates day and night to kill him - At this time Damascus was under the government of Aretas, king of Arabia, who was now at war with Herod, his son-in-law, who had put away his daughter in order to marry Herodias, his brother Philip's wife. As Herod was supported by the Romans, Saul's enemies might intimate that he was in league with them or Herod; and, as the gates of the city were constantly watched and shut, that no spy might enter, and no fugitive get away, they thought it would be easy to apprehend him; and doubtless got orders for the different officers at the gates to be on the look-out that he might not be permitted to escape.

### Verse 25

[¶20] Let him down, by the wall - Favoured, probably, by a house built against or upon the wall, through the window of which they could lower him in a basket; and by this means he made his escape. His escape was something similar to that of the spies at Jericho, [Jos 2:15].

### Verse 26

[¶22] He assayed to join himself to the disciples - Επειρατο κολλασθαι, He endeavored to get closely united to them, to be in religious fellowship with them.

[¶23] Believed not that he was a disciple - They did not suppose it possible that such a person could be converted to the faith of Christ. The full power of Divine grace, in the conversion of the soul, was not yet completely known.

### Verse 27

[¶25] Barnabas - brought him to the apostles - That is, to Peter and James; for others of the apostles he saw none, [Gal 1:19]. It appears that he went up at this time to Jerusalem merely to see Peter, with whom he abode fifteen days, [Gal 1:18]. How it came that the apostles and Church at Jerusalem had not heard of Saul's conversion, which had taken place three years before, is not easy to be accounted for. The following considerations may help;

[¶26] 1. It is certain that intelligence did not travel speedily in those primitive times; there were few open roads, and no regular posts, except those between military stations.

[¶27] 2. Though there were many Jews in Damascus, and several Christians, yet the city was heathen, and under a heathen king, with whom the Jews at Jerusalem could have little commerce.

[¶28] 3. Though Herod had married the daughter of Aretas, yet, as he had put her away, there were great animosities between the two courts, which at last broke out into an open war; this must have prevented all social and commercial intercourse.

[¶29] 4. The Christians were at that time greatly persecuted by the Jews, and therefore the few that dwelt at Damascus could have little connection, if any, with their brethren at Jerusalem.

[¶30] 5. It might be the interest of the Jews at Jerusalem, supposing they had heard of it, to keep the fact of Saul's conversion as quiet as possible, that the Christian cause might not gain credit by it.

[¶31] 6. They might have heard of his conversion; but either did not fully credit what they had heard, or were not satisfied that the person who now presented himself was the man; for it is not likely that all the Christians at Jerusalem had been personally acquainted with Saul.

### Verse 28

[¶33] He was with them coming in and going out - Freely conversing and associating with them; but this seems to have continued only fifteen days. See [Gal 1:18].

### Verse 29

[¶35] Disputed against the Grecians - That is, the Hellenistic Jews, viz. those who lived in Grecian cities, spoke the Greek language, and used the Septuagint version for their scriptures. And thus the Syriac version has interpreted this place. See the note on [Act 6:1], where this subject is largely explained.

### Verse 30

[¶37] They brought him down to Caesarea - Calmet contends that this was Caesarea of Palestine, and not Caesarea Philippi; it being his opinion, and indeed that of others, that where this word occurs without any addition, in the New Testament, Caesarea of Palestine is meant, and not Caesarea Philippi. See on [Act 8:40] (note).

[¶38] Sent him forth to Tarsus - This was his own city; and it was right that he should proclaim to his own countrymen and relatives that Gospel through which he was become wise to salvation.

### Verse 31

[¶40] Then had the Churches rest - Instead of ἱα εκκλησιαι, the Churches, ABC, several others, the Syriac, Coptic, Ethiopic, Armenian, and Vulgate, have ἡεκκλησια, the Church. Every assembly of God's people was a Church; the aggregate of these assemblies was The Church. The wordειρηνην, which we translate rest, and which literally signifies peace, evidently means, in this place, prosperity; and in this sense both it and the Hebrew שלום shalom are repeatedly used. But what was the cause of this rest or success? Some say, the conversion of Saul, who before made havoc of the Church; but this is not likely, as he could not be a universal cause of persecution and distress, however active and virulent he might have been during the time of his enmity to the Christian Church. Besides his own persecution, related above, shows that the opposition to the Gospel continued with considerable virulence three years after his conversion; therefore it was not Saul's ceasing to be a persecutor that gave this rest to the Churches. Dr. Lardner, with a greater show of probability, maintains that this rest was owing to the following circumstance: Soon after Caligula's accession to the imperial dignity, the Jews at Alexandria suffered very much from the Egyptians in that city; and at length their oratories were all destroyed. In the third year of Caligula, a.d. 39, Petronius, who was made president of Syria in the place of Vitellius, was sent by the emperor to set up his statue in the temple at Jerusalem. This was a thunder-stroke to the Jews, and so occupied them that they had no time to think of any thing else; apprehending that their temple must be defiled, and the national religion destroyed, or themselves run the risk of being exterminated if they rebelled against the imperial decree.

[¶41] The account given by Josephus will set this in a clear point of view. "Caligula sent Petronius to go with an army to Jerusalem, to set up his statues in the temple, enjoining him if the Jews opposed it, to put to death all that made resistance, and to make all the rest of the nation slaves. Petronius therefore marched from Antioch into Judea, with three legions, and a large body of auxiliaries raised in Syria. All were hereupon filled with consternation, the army being come as far as Ptolemais. The Jews, then, gathering together, went to the plain near Ptolemais, and entreated Petronius in the first place for their laws, in the next place for themselves. Petronius was moved with their solicitations, and, leaving his army and the statues, went into Galilee, and called an assembly of the heads of the Jews at Tiberias; and, having exhorted them without effect to submit to the emperor's orders, said, 'Will ye then fight against Caesar?' They answered that they offered up sacrifices twice every day for the emperor and the Roman people; but that if he would set up the images, he ought first of all to sacrifice the whole Jewish nation; and that they were ready to submit themselves, their wives and children, to the slaughter." Philo gives a similar account of this transaction. See Lardner's Credibility, Works, vol. i. p. 97, etc.

[¶42] It appears, therefore, that, as these transactions took place about the time mentioned in the text, their persecution from the Romans diverted them from persecuting the Christians; and Then had the Churches rest throughout all Judea and Galilee, and Samaria; the terror occasioned by the imperial decree having spread itself through all those places.

[¶43] Were edified - Οικοδομουμεναι, A metaphor taken from a building.

[¶44] 1. The ground is marked out;

## 401. Acts · 27 of 76

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/401/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/401/#p-N

[¶0] 2. the ichnograph, or dimensions of the building, ascertained;

[¶1] 3. the foundation is digged;

[¶2] 4. the foundation stone laid;

[¶3] 5. the walls builded up with course upon course;

[¶4] 6. the top-stone brought on;

[¶5] 7. the roof raised, and the whole covered in; and,

[¶6] 8. the interior part fitted up and adorned, and rendered convenient for the intended inhabitant.

[¶7] This figure frequently occurs in the sacred writings, especially in the New Testament. It has its reason in the original creation of man: God made the first human being as a shrine or temple, in which himself might dwell. Sin entered, and the heavenly building was destroyed. The materials, however, though all dislocated, and covered with rubbish and every way defiled, yet exist; no essential power or faculty of the soul having been lost. The work of redemption consists in building up this house as it was in the beginning, and rendering it a proper habitation for God. The various powers, faculties, and passions, are all to be purified and refined by the power of the Holy Spirit, and order and harmony restored to the whole soul. All this is beautifully pointed out by St. Peter, [1Pet 2:4], [1Pet 2:5] : To whom (Jesus Christ) coming as unto a Living Stone, chosen of God and precious, ye also, as Living Stones, are Built Up a spiritual House, a holy priesthood, to offer up spiritual sacrifices to God by Jesus Christ. And St. Paul, who, from his own profession as a tent-maker, could best seize on the metaphor, and press it into this spiritual service, goes through the whole figure at large, in the following inimitable words: Ye are the Household of God, and are Built upon the Foundation of the apostles and prophets, Jesus Christ himself being the chief Cornerstone, in whom all the Building, Fitly Framed together, groweth unto a Holy Temple in the Lord: in whom ye also are Builded together for a Habitation of God, through the Spirit, [Eph 2:19-22]. Edification signifies, therefore, an increase in the light, life, and power of God; being founded on the doctrine of Christ crucified; having the soul purified from all unrighteousness, and fitted, by increasing holiness, to be a permanent residence for the ever-blessed God.

[¶8] Walking in the fear of the Lord - Keeping a continually tender conscience; abhorring all sin; having respect to every Divine precept; dreading to offend him from whom the soul has derived its being and its blessings. Without this salutary fear of God there never can be any circumspect walking.

[¶9] In the comfort of the Holy Ghost - In a consciousness of their acceptance and union with God, through his Spirit, by which solid peace and happiness are brought into the soul; the truly religious man knowing and feeling that he is of God, by the Spirit which is given him: nothing less can be implied in the comfort of the Holy Ghost.

[¶10] Were multiplied - No wonder that the Church of God increased, when such lights as these shone among men. This is a short, but full and forcible description of the righteousness, purity, and happiness of the primitive Church.

### Verse 32

[¶12] As Peter passed throughout all quarters - Δια παντων, Bp. Pearce thinks, should be translated, not through all quarters, but through all the saints. The Churches having rest, the apostles made use of this interval of quiet to visit the different congregations, in order to build them up on their most holy faith. Of Saul we hear no more till [Act 11:30], which is supposed to be about five years after this time; eight in all from his conversion. Peter, it seems, had continued in Jerusalem all the time that the Churches were in a state of persecution throughout the whole land. Great as he was, he never evidenced that steady determinate courage by which St. Paul was so eminently distinguished; nor did he ever suffer half so much for God and his truth.

[¶13] To the saints - The Jews, who had been converted to Christianity.

[¶14] Which dwelt at Lydda - A town in the tribe of Ephraim, almost on the border of Judea, and nigh unto Joppa: it was about ten leagues from Jerusalem, and was afterwards known by the name of Diospolis, or the city of Jupiter.

### Verse 33

[¶16] A certain man named Eneas - This name has been celebrated in the annals of heathen poetry, in that beautiful work of the poet Virgil, called the Aeneid; which gives an account of the misfortunes, travels, wars, etc., of a Trojan prince of this name, after the destruction of his native city, Troy. On the difference of names which so frequently occurs in some pasts of the Scriptures, Calmet makes the following judicious remarks: As both Greek and Hebrew, or Syriac, were commonly spoken in Palestine, most persons had two names, one Greek and the other Hebrew. Thus Peter was called Cephas in Hebrew, and Petros in Greek. Paul was called Saul in Hebrew, and Paulos in Greek. The person in [Act 9:36], Tabitha in Hebrew, and Dorcas in Greek. And the paralytic person cured by Peter, Hananiah in Hebrew, and Aineas in Greek. So Thomas was the Hebrew name of the apostle who in Greek was called Didymus.

[¶17] Had kept his bed eight years - This was occasioned by a palsy; and now inveterate and hopeless, through its long standing.

### Verse 34

[¶19] Jesus Christ maketh thee whole - Not Peter, for he had no power but what was given him from above. And, as an instrument, any man could heal with this power as well as Peter; but God chose to put honor upon those primitive preachers of his word, that men might see that they were commissioned from heaven.

[¶20] Arise, and make thy bed - Give now full proof that Jesus Christ Has made thee whole, by arising, and by making thy bed. He was at home, and therefore was not commanded, as the paralytic person, to take up his bed; but he was ordered to make it - strew it afresh, that all might see that the cure was perfect.

### Verse 35

[¶22] All that dwelt in Lydda and Saron saw him - Saron was that champaign country that lay between Joppa and Lydda. The long affliction of this man had been well known; and his cure, consequently, became a subject of general examination: it was found to be real. It was known to have been performed by the grace and mercy of Christ; and the consequence of all this conviction was that all these people became Christians.

### Verse 36

[¶24] Now there was at Joppa - This was a sea-port town on the coast of the Mediterranean Sea, about a day's journey from Jerusalem. It is supposed to be the same which is called in the Old Testament Japho, which belonged to the tribe of Dan, [Jos 19:46]. It is at present called Jaffa, and is still a place of considerable note.

[¶25] A certain disciple named Tabitha - This word is more properly Syriac than Hebrew. Tebitho is the word in the Syriac version, and is their manner of writing the Hebrew צבי tsebi, the ט teth being changed for the צ tsaddi. The word tabio, and the feminine tabitho, have the same meaning as the Hebrew צבי tsebi and the Greek Δορκας, Dorcas, and signify the gazel or antelope; and it is still customary in the east to give the names of beautiful animals to young women. The comparison of fine eyes to those of the antelope is continually occurring in the writings of the Arabic and Persian poets. The person in the text probably had her name in the same way. She was very beautiful, and was therefore called Tabitha and Dorcas.

[¶26] This woman was full of good works - She spent her life in acts of kindness and charity. Her soul was full of love to God and man; and her whole time was filled up with works of piety and mercy.

### Verse 37

[¶28] She was sick, and died - Even her holiness and usefulness could not prevent her from sickness and death. Dust thou art, and to dust thou shalt return, is a decree that must be fulfilled, even on the saints; for the body is dead, sentenced to death, because of sin, though the spirit be life because of righteousness.

[¶29] Whom when they had washed - Having the fullest proof that she was dead, they prepared for her interment. In most nations of the world it was customary to wash their dead before they buried them, and before they laid them out to lie in state, as Homer tells us was the case with the body of Patroclus: - Ὡς εἱπων, ἑταροισιν εκεκλετο διος Αχιλλευς, Αμφι πυρι Ϛησαι τριποδα μεγαν, οφρα ταχιϚα Πατροκλον λουσειαν - Και τοτε δη λουσαν τε, και ηλειψαν λιπ' ελαιῳ - Iliad xviii. 343. "So saying, he bade his train surround with fire

[¶30] A tripod huge, that they might quickly cleanse

[¶31] Patroclus from all stains of clotted gore.

[¶32] They on the blazing hearth a tripod placed,

[¶33] Infused the water, thrust dry wood beneath,

[¶34] And soon the flames, encompassing around

[¶35] Its ample belly, warm'd the flood within.

[¶36] Soon as the water in the singing brass

[¶37] Simmer'd, they bathed him, and with limpid oil Anointed.

[¶38] They stretch'd him on his bed, then cover'd him

[¶39] From head to feet with linen texture light,

[¶40] And with a wide unsullied mantle last."

[¶41] Cowper.

[¶42] The waking or watching of the dead was also practised among the ancient Greeks, as we learn from a preceding paragraph, where Achilles, addressing his dead friend Patroclus, tells him: - Τοφρα δε μοι παρα νηυσι κορωνισι κεισεαι αὑτως· Αμφι δε σε Τρωαι και Δαρδανιδες βαθυκολποι Κλαυσονται, νυκτας τε και ηματα δακρυχεουσαι

[¶43] Il. xviii. 338. - "Mean time, among

[¶44] My lofty galleys thou shalt lie, with tears

## 402. Acts · 28 of 76

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[¶0] Mourn'd day and night, by Trojan captives fair

[¶1] And Dardan, compassing thy bier around."

[¶2] Cowper.

[¶3] A similar description is given by Virgil of the funeral obsequies of Misenus, Aeneid vi. ver. 212.

[¶4] Nec minus interea Misenum in littore Teucri

[¶5] Flebant, et cineri ingrato suprema ferebant.

[¶6] Pars calidos latices et aena undantia flammis

[¶7] Expediunt, corpusque lavant frigentis et ungunt

[¶8] Fit gemitus: tum membra toro defleta reponunt,

[¶9] Purpureasque super vestes, velamina nota,

[¶10] Conjiciunt, etc. "Meanwhile, the Trojan troops, with weeping eyes,

[¶11] To dead Misenus pay his obsequies.

[¶12] First from the ground a lofty pile they rear

[¶13] Of pitch-trees, oaks, and pines, and unctuous fir:

[¶14] The fabric's front with cypress twigs they strew;

[¶15] And stick the sides with boughs of baleful yew;

[¶16] The topmost part his glitt'ring arms adorn:

[¶17] Warm waters then, in brazen cauldrons borne,

[¶18] Are pour'd to wash his body, joint by joint;

[¶19] And fragrant oils the stiffen'd limbs anoint.

[¶20] With groans and cries Misenus they deplore.

[¶21] Then on a bier with purple cover'd o'er

[¶22] The breathless body, thus bewail'd, they lay."

[¶23] Dryden.

[¶24] These rites, in many respects, resemble those still used among the native Irish. See the account of the funeral ceremonies of the Egyptians, in the notes on [Gen 50:2] (note). The primitive Christians washed the bodies of their dead not only out of decency and affectionate respect to them, but as a token of their firm belief in the resurrection of the dead.

### Verse 38

[¶26] Sent unto him - desiring - that he would not delay to come - Tabitha died at Joppa, and Peter was at Lydda, about four leagues distant. But why did they send for Peter? We cannot tell. It is not likely that they had any expectation that he should raise her from the dead; for none of the apostles had as yet raised any; and if God did not choose to restore Stephen to life, this favor could not be reasonably expected in behalf of inferior persons. However, they might hope that he who cured Eneas at Lydda might cure Dorcas; for it is probable that they had sent for Peter before she died; and in this sense we might understand the απεϚειλαν of the text.

### Verse 39

[¶28] Showing the coats and garments - Χιτωνας και ἱματια, the outer and inner garments. These, it appears, she had made for the poor, and more particularly for poor widows, in whose behalf she had incessantly labored.

### Verse 40

[¶30] Peter put them all forth, and kneeled down and prayed - It was not even known to Peter that God would work this miracle: therefore he put all the people out, that he might seek the will of God by fervent prayer, and during his supplications be liable neither to distraction nor interruption, which he must have experienced had he permitted this company of weeping widows to remain in the chamber.

[¶31] And turning - to the body - Σωμα, The lifeless body, for the spirit had already departed.

[¶32] Said, Tabitha, arise - During his wrestling with God, he had, undoubtedly, received confidence that she would be raised at his word.

[¶33] And when she saw Peter, she sat up - As Dorcas was a woman so eminently holy, her happy soul had doubtless gone to the paradise of God. Must she not therefore be filled with regret to find herself thus called back to earth again? And must not the remembrance of the glories she had now lost fill her with dislike to all the goods of earth? No: for,

[¶34] 1. As a saint of God, her Maker's will must be hers; because she knew that this will must be ever best.

[¶35] 2. It is very likely that, in the case of the revivescence of saint or sinner, God mercifully draws a veil over all they have seen or known, so that they have no recollection of what they have either seen or heard. Even St. Paul found it impossible to tell what he had heard in the third heaven, though he was probably not in the state of the dead. Of the economy of the invisible world God will reveal nothing. We walk here by faith, and not by sight.

### Verse 41

[¶37] Saints and widows - In primitive times the widows formed a distinct part of the Christian Church.

### Verse 42

[¶39] Many believed in the Lord - That is, in Christ Jesus, in whose name and through whose power they understood this miracle to be wrought. This miracle, as well as that at Lydda, was not only the means of strengthening the faith of the disciples, and gaining credit to the cause of Christianity, but also of bringing many sincere converts to the Lord, so that the Church was thereby both builded up and multiplied.

### Verse 43

[¶41] He tarried many days in Joppa - Taking advantage of the good impression made on the people's minds by the miracle, he preached to them the great truths of Christianity, and thus established them in the faith.

[¶42] Simon a tanner - Whether the original word βυρσευς signifies a tanner or a currier, is of little consequence. The person who dealt in the hides, whether of clean or unclean animals, could not be in high repute among the Jews. Even in Joppa, the trade appears to have been reputed unclean; and therefore this Simon had his house by the sea side. See [Act 10:6]. Of the trade itself the Talmudists speak with great contempt; they reckon it among blemishes. See proofs in Schoettgen.

[¶43] 1. Thus terminates what has not been improperly called the first period of the Christian Church, which began at the day of pentecost, [Act 2:1], and continued to the resurrection of Dorcas; a period of about eight years. During the whole of this time the Gospel was preached to the Jews only, no Gentile being called before Cornelius, the account of whose conversion, and the Divine vision that led to it, are detailed in the following chapter. Salvation was of the Jews: theirs were the fathers, the covenants, and the promises, and from them came Christ Jesus; and it was right that they should have the first offer of a salvation which, while it was a light to lighten the Gentiles, was to be the glory of the Israelitish people. When they utterly rejected it, then the apostles turned unto the Gentiles. Among them the Christian Church was founded, and thus the reprobates became the elect, and the elect became reprobates. Reader! behold the goodness and severity of God! Towards them that fell, severity; but towards thee, goodness, if thou continue in his goodness; otherwise thou also shalt be cut off, [Rom 11:22]. Thou canst only stand by faith; and be not high-minded, but fear. Nothing less than Christ dwelling in thy heart by faith can save thy soul unto eternal life.

[¶44] 2. The conversion of Saul of Tarsus is one of the most remarkable facts recorded in the history of the Christian Church. When we consider the man; the manner in which he was brought to the knowledge of the truth; the impression made on his own mind and heart by the vision he had on his way to Damascus, and the effect produced in all his subsequent life, we have a series of the most convincing evidences of the truth of the Christian religion. In this light he ever viewed the subject himself; the manner of his conversion he ever appealed to, as the most proper apology for his conduct; and, on several most important occasions, he not only refers to it, but enters into a detail of its circumstances, that his hearers might see that the excellency of the power was of God and not of man.

## 403. Acts · 29 of 76

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[¶0] Saul of Tarsus was not a man of a light, fickle, and uncultivated mind. His natural powers were vast, his character the most decided, and his education, as we learn from his historian, and from his writings, was at once both liberal and profound. He was born and brought up in a city which enjoyed every privilege of which Rome itself could boast, and was a successful rival both of Rome and Athens in arts and science. Though a Jew, it is evident that his education was not confined to matters that concerned his own people and country alone. He had read the best Greek writers, as his style, allusions, and quotations sufficiently prove; and, an matters which concern his own religion, he was instructed by Gamaliel, one of the most celebrated doctors the synagogue had ever produced. He was evidently master of the three great languages which were spoken among the only people who deserved the name of nations - the Hebrew, and its prevailing dialect, the Chaldio-Syriac; the Greek, and the Latin; languages which, notwithstanding all the cultivation through which the earth has passed, maintain their rank, which is a most decisive superiority over all the languages of the universe. Was it likely that such a man, possessing such a mind, cultivated to such an extent, could have been imposed on or deceived? The circumstances of his conversion forbid the supposition: they do more; they render it impossible. One consideration on this subject will prove that imposture in this case was impossible: he had no communication with Christians; the men that accompanied him to Damascus were of his own mind - virulent, determined enemies to the very name of Christ; and his conversion took place in the open day, on the open road, in company only with such men as the persecuting high priest and Sanhedrin thought proper to be employed in the extermination of Christianity. In such circumstances, and in such company, no cheat could be practised. But was not he the deceiver? The supposition is absurd and monstrous, for this simple reason, that there was no motive that could prompt him to feign what he was not; and no end that could be answered by assuming the profession of Christianity. Christianity had in it such principles as must expose it to the hatred of Greece, Rome, and Judea. It exposed the absurdity and folly of Grecian and Roman superstition and idolatry, and asserted itself to be the completion, end, and perfection of the whole Mosaic economy. It was therefore hated by all those nations, and its followers despised, detested, and persecuted. From the profession of such a religion, so circumstanced, could any man, who possessed even the most moderate share of common sense, expect secular emolument or advantage? No! Had not this apostle of the Gentiles the fullest conviction of the truth of Christianity, the fullest proof of its heavenly influence on his own soul, the brightest prospect of the reality and blessedness of the spiritual world, he could not have taken one step in the path which the doctrine of Christ pointed out. Add to this, that he lived long after his conversion, saw Christianity and its influence in every point of view, and tried it in all circumstances. What was the result? The deepest conviction of its truth; so that he counted all things dross and dung in comparison of the excellency of its knowledge. Had he continued a Jew he would have infallibly risen to the first dignities and honors of his nation; but he willingly forfeited all his secular privileges and well grounded expectations of secular honor and emolument, and espoused a cause from which he could not only have no expectation of worldly advantage, but which, most evidently and necessarily, exposed him to all sorts of privations, sufferings, hardships, dangers, and death itself! These were not only the unavoidable consequences of the cause he espoused; but he had them fully in his apprehension and constantly in his eye. He predicted them, and knew that every step he took was a progressive advance in additional sufferings, and the issue of his journey must be a violent death!

[¶1] The whole history of St. Paul proves him to be one of the greatest of men; and his conduct after he became a Christian, had it not sprung from a Divine motive, of the truth of which he had the fullest conviction, would have shown him to be one of the weakest of men. The conclusion therefore is self-evident, that in St. Paul's call there could be no imposture, that in his own mind there could be no deception, that his conversion was from heaven, and the religion he professed and taught, the infallible and eternal truth of Jehovah. In this full conviction he counted not his life dear unto him, but finished his rugged race with joy, cheerfully giving up his life for the testimony of Jesus; and thus his luminous sun set in blood, to rise again in glory. The conversion of St. Paul is the triumph of Christianity; his writings, the fullest exhibition and defense of its doctrines; and his life and death, a glorious illustration of its principles. Armed with this history of Paul's conversion and life, the feeblest believer needs not fear the most powerful infidel. The ninth chapter of the Acts of the Apostles will ever remain an inexpugnable fortress to defend Christianity and defeat its enemies. Reader, hath not God so done his marvellous works that they may be had in everlasting remembrance?

### Introduction

[¶3] An angel appears to Cornelius, a centurion, and directs him to send to Joppa, for Peter, to instruct him in the way of salvation, [Act 10:1-6]. He sends accordingly, [Act 10:7], [Act 10:8]. While the messengers are on their way to Joppa, Peter has a remarkable vision, by which he is taught how he should treat the Gentiles, [Act 10:9-16]. The messengers arrive at the house of Simon the tanner, and deliver their message, [Act 10:17-22]. They lodge there that night, and on the morrow Peter accompanies them to Caesarea, where they find Cornelius and his friends assembled, waiting the coming of Peter, [Act 10:23], [Act 10:24]. Peter makes an apology for his coming, and inquires for what purpose Cornelius had sent for him, [Act 10:25-29]. Cornelius answers, [Act 10:30-33]. And Peter preaches unto him Jesus, as the Savior of the world, and the Judge of quick and dead, [Act 10:34-43]. While he speaks the Holy Ghost descends on Cornelius and his company; and they speak with new tongues, and magnify God, [Act 10:44-46]. Peter commands them to be baptized in the name of the Lord, [Act 10:47], [Act 10:48].

[¶4] I have already observed (see the conclusion of the preceding chapter) that hitherto the apostles confined their labors among the Jews and circumcised proselytes, not making any offer of salvation to the Gentiles; for they had fully imbibed the opinion that none could enter into the kingdom of God, and be finally saved, unless they were circumcised, and became obedient to the law of Moses. This prejudice would have operated so as finally to prevent them from preaching the Gospel to the Gentiles, had not God, by a particular interposition of his mercy and goodness, convinced Peter, and through him all the other apostles, that he had accepted the Gentiles as well as the Jews, and would put no difference between the one and the other, purifying their hearts by faith, and giving the Gentiles the Holy Ghost, as he had before given it to the Jews. The means which he used to produce this conviction in the minds of the apostles are detailed at length in the following chapter.

### Verse 1

[¶6] There was a certain man in Caesarea - This was Caesarea of Palestine, called also Strato's Tower, as has been already noted, and the residence of the Roman procurator.

[¶7] A centurion - Ἑκατονταρχης, The chief or captain of 100 men, as both the Greek and Latin words imply. How the Roman armies were formed, divided, and marshalled, see in the notes on [Mat 20:16] (note). A centurion among the Romans was about the same rank as a captain among us.

[¶8] The band called the Italian band - The word σπειρα, which we translate band, signifies the same as cohort or regiment, which sometimes consisted of 555 infantry, and 66 cavalry; but the cohors prima, or first cohort, consisted of 1105 infantry, and 132 cavalry, in the time of Vegetius. But the cavalry are not to be considered as part of the cohort, but rather a company joined to it. A Roman legion consisted of ten cohorts; the first of which surpassed all the others, both in numbers and in dignity. When in former times the Roman legion contained 6000, each cohort consisted of 600, and was divided into three manipuli; but both the legions and cohorts were afterwards various in the numbers they contained. As there were doubtless many Syrian auxiliaries, the regiment in question was distinguished from them as consisting of Italian, i.e. Roman, soldiers. The Italian cohort is not unknown among the Roman writers: Gruter gives an inscription, which was found in the Forum Sempronii, on a fine table of marble, nine feet long, four feet broad, and four inches thick; on which are the following words: - l. maesio. l. f. pol. rvfo. proc. avg. trib. mil. leg. x. appollinaris. trib. coh. mil. ITALIC. volunt. qvae. est. in. syria. praef. fabrvm. bis.

[¶9] See Gruter's Inscriptions, p. ccccxxxiii-iv.

[¶10] This was probably the same cohort as that mentioned here by St. Luke; for the tenth legion mentioned in the above inscription was certainly in Judea, a.d. 69. Tacitus also mentions the Italica legio, the Italic legion, lib. i. c. 59, which Junius Blaesus had under his command in the province of Lyons. We learn, from the Roman historians, that the fifth, tenth, and fifteenth legions were stationed in Judea; and the third, fourth, sixth, and twelfth in Syria. The Italic legion was in the battle of Bedriacum, fought, a.d. 69, between the troops of Vitellius and Otho; and performed essential services to the Vitellian army. See Tacitus, Hist. lib. ii. cap. 41. The issue of this battle was the defeat of the Othonians, on which Otho slew himself, and the empire was confirmed to Vitellius.

[¶11] Wherever he sees it necessary, St. Luke carefully gives dates and facts, to which any might have recourse who might be disposed to doubt his statements: we have had several proofs of this in his Gospel. See especially [Luk 1:1] (note), etc., and [Luk 3:1] (note), etc., and the notes there.

### Verse 2

[¶13] A devout man - Ευσεβης, from ευ, well, and σεβομαι, I worship. A person who worships the true God, and is no idolater.

[¶14] One that feared God - Φοβουμενος τον Θεον, One who was acquainted with the true God, by means of his word and laws; who respected these laws, and would not dare to offend his Maker and his Judge. This is necessarily implied in the fear of God.

[¶15] With all his house - He took care to instruct his family in the knowledge which he himself had received; and to establish the worship of God in his house.

[¶16] Gave much alms - His love to God led him to love men; and this love proved its sincerity by acts of beneficence and charity.

[¶17] Prayed to God alway - Felt himself a dependent creature; knew he had no good but what he had received; and considered God to be the fountain whence he was to derive all his blessings. He prayed to God alway; was ever in the spirit of prayer, and frequently in the act. What an excellent character is this! And yet the man was a Gentile! He was what a Jew would repute common and unclean: see [Act 10:28]. He was, therefore, not circumcised; but, as he worshipped the true God, without any idolatrous mixtures, and was in good report among all the nation of the Jews, he was undoubtedly what was called a proselyte of the gate, though not a proselyte of justice, because he had not entered into the bond of the covenant by circumcision. This was a proper person, being so much of a Jew and so much of a Gentile, to form the connecting link between both people; and God chose him that the salvation of the Jews might with as little observation as possible be transmitted to the Gentiles. The choice of such a person, through whom the door of faith was opened to the heathen world, was a proof of the wisdom and goodness of God. The man who was chosen to this honor was not a profligate Gentile; nor yet a circumcised proselyte. He was a Gentile, amiable and pure in his manners; and, for his piety and charitableness, held in high estimation among all the nation of the Jews. Against such a person they could not, with any grace, be envious, though God should pour out upon him the gift of the Holy Spirit.

### Verse 3

[¶19] He saw in a vision evidently - The text is as plain as it can be, that an angel of God did appear to Cornelius. This was in a vision, i.e. a supernatural representation; and it was φανερως, manifestly, evidently made; and at such a time too as precluded the possibility of his being asleep; for it was about the ninth hour of the day, answering to our three o'clock in the afternoon, (see note on [Act 3:1] (note)), the time of public prayer, according to the custom of the Jews, and while Peter was engaged in that sacred duty. The angelic appearance to Cornelius was something similar to that made to Daniel, [Dan 9:20-23], and that especially to Zachariah, the father of John Baptist, [Luk 1:11], etc.

### Verse 4

[¶21] Thy prayers and thine alms are come up for a memorial - Being all performed in simplicity and godly sincerity, they were acceptable to the Most High.

[¶22] Come up for a memorial: This form of speech is evidently borrowed from the sacrificial system of the Jews. Pious and sincere prayers are high in God's estimation; and therefore are said to ascend to him, as the smoke and flame of the burnt-offering appeared to ascend to heaven.

[¶23] These prayers and alms came up for a memorial before God: this is a manifest allusion to the meat-offering, which, in [Lev 2:16], is said to be אזכרה azkerah, a memorial, (speaking after the manner of men), to put God in remembrance that such a person was his worshipper, and needed his protection and help. So the prayers and alms of Cornelius ascended before God as an acceptable sacrifice, and were recorded in the kingdom of heaven, that the answers might be given in their due season.

### Verse 6

[¶25] Simon a tanner - See the note on [Act 9:43].

[¶26] What thou oughtest to do - From this it appears that matters of great moment had occupied the mind of Cornelius. He was not satisfied with the state of his own soul, nor with the degree he possessed of religious knowledge; and he set apart a particular time for extraordinary fasting and prayer, that God might farther reveal to him the knowledge of his will. Perhaps he had heard of Jesus, and had been perplexed with the different opinions that prevailed concerning him, and now prayed to God that he might know what part he should take; and the answer to this prayer is, "Send to Joppa for Simon Peter, he shall tell thee what thou oughtest to do." This clause, so explanatory, is wanting in almost every MS. and version of note. Griesbach and some others have left it out of the text. But see [Act 11:14], where it stands in substance.

### Verse 7

[¶28] And a devout soldier - It has already been remarked that Cornelius had taken care to instruct his family in Divine things; and it appears also that he had been attentive to the spiritual interests of his regiment. We do not find that it was then, even among the Romans, considered a disgrace for a military officer to teach his men lessons of morality, and piety towards God, whatever it may be in some Christian countries in the present time.

### Verse 8

[¶30] He sent them to Joppa - It has been properly remarked, that from Joppa, Jonah was sent to preach to the Gentiles of Nineveh; and from the same place Peter was sent to preach the Gospel to the Gentiles at Caesarea.

### Verse 9

[¶32] On the morrow, as they went on their journey - From Joppa to Caesarea was about twelve or fifteen leagues; the messengers could not have left the house of Cornelius till about two hours before sunset; therefore, they must have traveled a part of the night, in order to arrive at Joppa the next day, towards noon. - Calmet. Cornelius sent two of his household servants, by way of respect to Peter; probably the soldier was intended for their defense, as the roads in Judea were by no means safe.

[¶33] Peter went up upon the house-top to pray - It has often been remarked that the houses in Judea were builded with flat roofs, on which people walked, conversed, meditated, prayed, etc. The house-top was the place of retirement; and thither Peter went for the purpose of praying to God. In Bengal, some of the rich Hindoos have a room on the top of the house, in which they perform worship daily.

### Verse 10

[¶35] He became very hungry - It seems that this happened about dinner-time; for it appears that they were making ready, παρασκευαζοντων, dressing the victuals for the family. The dinner among the ancients was a very slight meal; and they had no breakfast: their supper was their principal meal. And, in very ancient times, they ate only once in the day. Supper was the meal at which they saw their friends, the business of the day being then finished.

[¶36] He fell into a trance - Επεπεσεν επ' αυτον εκϚασις, An ecstasy fell upon him. A person may be said to be in an ecstasy when transported with joy or admiration, so that he is insensible to every object but that on which he is engaged. Peter's ecstasy is easily accounted for: he went up to the house-top to pray: at first he felt keen hunger; but, being earnestly engaged with God, all natural appetites became absorbed in the intense application of his soul to his Maker. While every passion and appetite was under this Divine influence, and the soul, without let or hinderance, freely conversing with God, then the visionary and symbolical representation mentioned here took place.

### Verse 11

[¶38] And saw heaven opened - His mind now entirely spiritualized, and absorbed in heavenly contemplation, was capable of discoveries of the spiritual world; a world which, with its πληρωμα, or plenitude of inhabitants, surrounds us at all times; but which we are incapable of seeing through the dense medium of flesh and blood, and their necessarily concomitant earthly passions. Much, however, of such a world and its economy may be apprehended by him who is purified from all filthiness of the flesh and spirit, and who has perfected holiness in the fear of God. But this is a subject to which the enthusiast in vain attempts to ascend. The turbulent working of his imagination, and the gross earthly crudities which he wishes to obtrude on the world as revelations from God, afford a sufficient refutation of their own blasphemous pretensions.

[¶39] A great sheet, knit at the four corners - Perhaps intended to be an emblem of the universe, and its various nations, to the four corners of which the Gospel was to extend, and to offer its blessings to all the inhabitants, without distinction of nation, etc.

### Verse 12

[¶41] All manner of four-footed beasts, etc. - Every species of quadrupeds, whether wild or domestic; all reptiles, and all fowls. Consequently, both the clean and unclean were present in this visionary representation: those that the Jewish law allowed to be sacrificed to God, or proper for food; as well as those which that law had prohibited in both cases: such as the beasts that do not chew the cud; fish which have no scales; fowls of prey and such others as are specified in [Lev 11:1], etc., where see the notes.

### Verse 13

[¶43] Rise, Peter, kill and eat - Θυσον και φαγε, Sacrifice and eat. Though this verb is sometimes used to signify the slaying of animals for food, yet, as the proper notion is to slay for the purpose of sacrifice, it appears to me to be better to preserve that meaning here. Animals that were offered in sacrifice were considered as given to God; and, when he received the life, the flesh was given to those who offered the sacrifice, that they might feed upon it; and every sacrifice had in it the nature of a covenant; and covenants were usually made by eating together on the flesh of the sacrifice offered on the occasion, God being supposed to be invisibly present with them, and partaking of the feast. The Jews and Gentiles are certainly represented by the clean and unclean animals in this large vessel: these, by the ministry of the Gospel, were to be offered up a spiritual sacrifice to God. Peter was to be a prime instrument in this work; he was to offer them to God, and rejoice in the work of his hands. The spirit of the heavenly direction seems to be this: "The middle wall of partition is now to be pulled down; the Jews and Gentiles are called to become one flock, under one shepherd and bishop of souls. Thou, Peter, shalt open the door of faith to the Gentiles, and be also the minister of the circumcision. Rise up; already a blessed sacrifice is prepared: go and offer it to God; and let thy soul feed on the fruits of his mercy and goodness, in thus showing his gracious design of saving both Jews and Gentiles by Christ crucified."

## 404. Acts · 30 of 76

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/404/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/404/#p-N

### Verse 14

[¶1] Common or unclean - By common, κοινον, whatever was in general use among the Gentiles is to be understood; by ακαθαρτον, unclean, every thing that was forbidden by the Mosaic law. However, the one word may be considered as explanatory of the other. The rabbins themselves, and many of the primitive fathers, believed that by the unclean animals forbidden by the law the Gentiles were meant.

### Verse 15

[¶3] What God hath cleansed - God, who made at first the distinction between Jews and Gentiles, has a right to remove it, whenever and by whatever means he pleases: he, therefore, who made the distinction, for wise purposes, between the clean and the unclean, now pronounces all to be clean. He had authority to do the first; he has authority to do the last. God has purposed that the Gentiles shall have the Gospel preached to them: what he therefore has cleansed, "that call not thou common."

### Verse 16

[¶5] This was done thrice - For the greater certainty, and to make the deeper impression on the apostle's mind.

[¶6] And the vessel was received up again into heaven - Both Jews and Gentiles came equally from God; and to him, both, by the preaching of the Gospel, shall again return.

### Verse 17

[¶8] While Peter doubted - the men - stood before the gate - In all this we find an admirable display of the economy of Providence. Cornelius prays, and has a vision which prepares him to receive instruction from Peter: Peter prays, and has a vision which prepares and disposes him to give instruction to Cornelius. While he is in doubts and perplexity what the full meaning of the vision might be, the messengers, who had been despatched under the guidance of an especial Providence, came to the door; and the Holy Spirit gives him information that his doubts should be all cleared up by accompanying the men who were now inquiring for him. How exactly does every thing in the conduct of Providence occur; and how completely is every thing adapted to time, place, and occasion! All is in weight, measure, and number. Those simple occurrences which men snatch at, and press into the service of their own wishes, and call them providential openings may, indeed, be links of a providential chain, in reference to some other matter; but unless they be found to speak the same language in all their parts, occurrence corresponding with occurrence, they are not to be construed as indications of the Divine will in reference to the claimants. Many persons, through these misapprehensions, miscarrying, have been led to charge God foolishly for the unsuccessful issue of some business in which their passions, not his providence, prompted them to engage.

### Verse 21

[¶10] Which were sent unto him from Cornelius - This clause is wanting in almost every MS. of worth, and in almost all the versions.

[¶11] Behold, I am he whom ye seek - A sudden, unexpected speech, like the address of Aeneas to Dido; when the cloud in which he was involved suddenly dissipated, and he appeared with the exclamation, - coram, quem quaeritis, adsum!

[¶12] Aen. lib. i. 595.

[¶13] What is the cause therefore ye are come? - He still did not know the full import of the vision; but being informed by the Holy Spirit that three men were seeking him, and that he should go with them, without scruple, he instantly obeyed; and finding them at the door, desired to know why they sought him.

### Verse 22

[¶15] Cornelius the centurion, etc. - They gave him the simple relation which they had received from their master. For the character of Cornelius, see the comment on [Act 10:2] (note).

[¶16] To hear words of thee - But of what kind they could not as yet tell.

### Verse 23

[¶18] Then called he them in, etc. - They had already walked a long journey in a short time, and needed refreshment; and it was thought expedient they should rest that night with Simon the tanner.

[¶19] Certain brethren from Joppa - They were six in number, as we learn from [Act 11:12]. It was necessary that there should be several witnesses of the important transactions which were about to take place; as on no slight evidence would even the converted Jews believe that repentance unto life, and the Holy Spirit, should be granted to the Gentiles.

### Verse 24

[¶21] His kinsmen and near friends - Συγγενεις, His, relatives, and αναγκαιους φιλους , his necessary friends; but the Syriac makes αναγκαιους an epithet as well as συγγενεις, and thus the passage may be read, his kinsmen, his domestics, and his friends. It appears that he had collected the whole circle of his intimate acquaintance, that they also might profit by a revelation which he expected to come immediately from heaven; and these amounted to many persons; see [Act 10:27].

### Verse 25

[¶23] Fell down at his feet, and worshipped him - As Peter's coming was announced by an angel, Cornelius might have supposed that Peter himself was an angel, and of a superior order; seeing he came to announce what the first angel was not employed to declare: it was, probably, in consequence of this thought that he prostrated himself before Peter, offering him the highest act of civil respect; for there was nothing in the act, as performed by Cornelius, which belonged to the worship of the true God. Prostrations to superiors were common in all Asiatic countries. The Codex Bezae, and the later Syriac in the margin reads this verse differently from all other MSS. and versions; thus, But as Peter drew nigh to Caesarea, one of the servants ran before, and told that he was come: then Cornelius leaped up, and met him, and, falling at his feet, he worshipped him. This is a very remarkable addition, and relates circumstances that we may naturally suppose did actually take place.

### Verse 26

[¶25] I myself also am a man - "I am not an angel; I am come to you simply, on the part of God, to deliver to you the doctrine of eternal life."

### Verse 27

[¶27] And as he talked with him - Cornelius had met Peter at some short distance from his house, and they conversed together till they went in.

### Verse 28

[¶29] Ye know how that it is an unlawful thing, etc. - He addressed the whole company, among whom, it appears, there were persons well acquainted with Jewish customs; probably some of them were Jewish proselytes.

[¶30] But God hath showed me, etc. - He now began to understand the import of the vision which he saw at Joppa. A Gentile is not to be avoided because he is a Gentile; God is now taking down the partition wall which separated them from the Jews.

### Verse 29

[¶32] I ask - for what intent ye have sent for me? - Peter had been informed of this by the servants of Cornelius, [Act 10:22]; but, as all the company might not have been informed of the circumstances, he, as it were, invites him to tell his story afresh, that his friends, etc., might be the better prepared to receive the truth, which he was about to dispense, in obedience to his Divine commission.

### Verse 30

[¶34] Four days ago I was fasting until this hour - It was then about three o'clock in the afternoon; and it appears that Cornelius had continued his fasts from three o'clock the preceding day to three o'clock the day following; not that he had fasted four days together, as some supposes for even if he did fast four days consecutively, he ate one meal on each day. It is however necessary to remark that the word νηϚευων, fasting is wanting in ABC, one other; the Coptic, Ethiopic, Armenian, and Vulgate; but it has not been omitted in any edition of the Greek Testament.

### Verse 31

[¶36] Thy prayer is heard - See the note on [Act 10:4]. Cornelius prayed, fasted, and gave alms. It was in this way he looked for salvation; not to purchase it: a thought of this kind does not appear to have entered into his mind; but these were the means he used to get his soul brought to the knowledge of the truth. The reader must recollect that in the case of Cornelius there was no open vision; he used the light and power which God had already given; and behold how mightily God increased his gifts! He that hath, i.e., that uses what he has, shall receive; and no man can expect any increase of light or life, who does not improve the grace already given.

### Verse 33

[¶38] Are we all here present before God - Instead of before God, the Codex Bezae, Syriac, Ethiopic, Armenian, and Vulgate, read before Thee. The people were all waiting for the preacher, and every heart was filled with expectation; they waited as before God, from whose messenger they were about to hear the words of life.

### Verse 34

[¶40] God is no respecter of persons - He does God esteem a Jew, because he is a Jew; nor does he detest a Gentile because he is a Gentile. It was a long and deeply rooted opinion among the Jews, that God never would extend his favor to the Gentiles; and that the descendants of Jacob only should enjoy his peculiar favor and benediction. Of this opinion was St. Peter, previously to the heavenly vision mentioned in this chapter. He was now convinced that God was no respecter of persons; that as all must stand before his judgment seat, to be judged according to the deeds done in the body, so no one nation, or people, or individual, could expect to find a more favorable decision than another who was precisely in the same moral state; for the phrase, respect of persons, is used in reference to unjust decisions in a court of justice, where, through favor, or interest, or bribe, a culprit is acquitted, and a righteous or innocent person condemned. See [Lev 19:15]; [Deu 1:16], [Deu 1:17]; [Deu 16:19]. And as there is no iniquity (decisions contrary to equity) with God, so he could not shut out the pious prayers, sincere fasting, and benevolent alms-giving of Cornelius; because the very spring whence they proceeded was his own grace and mercy. Therefore he could not receive even a Jew into his favor (in preference to such a person) who had either abused his grace, or made a less godly use of it than this Gentile had done.

### Verse 35

[¶42] But in every nation he that feared him, etc. - In every nation he who, according to his light and privileges, fears God, worships him alone, (for this is the true meaning of the word), and worketh righteousness, abstains from all evil, gives to all their due, injures neither the body, soul, nor reputation of his neighbor, is accepted with him. It is not therefore the nation, kindred, profession, mode or form of worship, that the just God regards; but the character, the state of heart, and the moral deportment. For what are professions, etc., in the sight of that God who trieth spirits, and by whom actions are weighed! He looks for the grace he has given, the advantages he has afforded, and the improvement of all these. Let it be observed farther, that no man can be accepted with this just God who does not live up to the advantages of the state in which providence has placed him. Why was Cornelius accepted with God while thousands of his countrymen were passed by? Because he did not receive the grace of God in vain; he watched, fasted, prayed, and gave alms, which they did not. Had he not done so, would he have been accepted? Certainly not; because it would then appear that he had received the grace of God in vain, and had not been a worker together with him. Many irreligious men, in order to get rid of the duties and obligations of Christianity, quote this verse in their own favor, while they reject all the Gospel besides; and roundly assert, as they think on the authority of this text, that they need neither believe in Jesus Christ, attend to his Gospel, nor use his ordinances; for, if they fear God and work righteousness, they shall be infallibly accepted with him. Let such know that if they had been born and still were living in a land where the light of the Gospel had never shone, and were there conscientiously following the glimmering ray of celestial light which God had granted, they might, with some show of reason, speak in this way; but, as they are born and live under the Gospel of Jesus Christ, God, the just Judge, will require that they fear him, and work righteousness, According to the Light afforded by that very Gospel. The sincerity, watching, praying, fastings and alms-giving of Cornelius will not be sufficient for them who, as it may be justly said, live in splendours of Christianity. In such a state, God requires that a man shall love him with all his heart, soul, mind, and strength; and his neighbor as himself. In the face of such a requisition as this, how will the poor heathen virtue of one born in the pale of Christianity appear? And if God requires all this, will not a man need all the grace that has been brought to light by the revelation of Jesus Christ to enable him to do it?

### Verse 36

[¶44] The word which God sent, etc. - Few verses in the New Testament have perplexed critics and divines more than this. The ancient copyists seem also to have been puzzled with it; as the great variety in the different MSS. sufficiently proves. A foreign critic makes a good sense by connecting this with the preceding verse, thus: In every nation he that feared him and worketh righteousness is accepted with him, according to that doctrine which God sent unto the children of Israel, by which he published peace (i.e. reconciliation between Jews and Gentiles) by Jesus Christ, who is Lord of all; and, because Lord of all, both of Jews and Gentiles, therefore he must be impartial; and, because impartial, or no respecter of persons, therefore, in every nation, whether Judea, Greece, or Italy, he that feareth God, and worketh righteousness, is accepted with him.

[¶45] I believe τον λογον, the word, in this verse, should be translated, that doctrine; and probably ῥημα, which we translate that word in [Act 10:37], should be omitted as it is in the Codex Bezae, and its Itala version; and if ὁν, which is in [Act 10:36], be even left out, as it is in ABC, Coptic and Vulgate, the whole may be literally read thus: As to the doctrine sent to the children of Israel, preaching the glad tidings of peace (ευαγγελιζομενος ειρηνην) by Jesus Christ, he is Lord of all, ye know what was done (το γενομενον) through all Judea, beginning after the baptism which John preached. Jesus, who was from Nazareth, whom God anointed with the Holy Ghost, and with mighty power (δυναμει) went about doing good, and healing all that were tyrannically oppressed (καταδυναϚευομενους) by the devil, for God was with him. Critics have proposed a great variety of modes by which they suppose these verses may be rendered intelligible; and the learned reader may see many in Wolfius, Kypke, Rosenmuller, and others. Kypke contends that the word Κυριος, Lord, is to be understood adjectively, and ought to be referred to λογος, and the 36th verse will then stand thus: The word which he sent to the children of Israel, preaching peace by Jesus Christ, that word has authority over all. This amounts nearly to the same sense with the expositions given above; and all proclaim this truth, which the apostle labored to establish, namely, that God intended the salvation of all men by Jesus Christ; and therefore proclaimed reconciliation to all, by him who is Lord, maker, preserver, redeemer, and judge of all. And of this the apostle was now more convinced by the late vision; and his mission from him who is Lord of all to Cornelius, a heathen, was a full illustration of the heavenly truth; for the very meeting of Peter, once a prejudiced Jew, and Cornelius, once an unenlightened Gentile, was a sort of first fruits of this general reconciliation, and a proof that Jesus was Lord of All.

## 405. Acts · 31 of 76

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/405/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/405/#p-N

### Verse 37

[¶1] That word - ye know - This account of Jesus of Nazareth ye cannot be unacquainted with; because it has been proclaimed throughout all Judea and Galilee, from the time that John began to preach. Ye have heard how he was anointed with the Holy Ghost, and of the miracles which he performed; how he went about doing good, and healing all kinds of demoniacs and, by these mighty and beneficent acts, giving the fullest proof that God was with him. This was the exordium of Peter's discourse; and thus he begins, from what they knew, to teach them what they did not know.

[¶2] St. Peter does not intimate that any miracle was wrought by Christ previously to his being baptized by John. Beginning at Galilee. Let us review the mode of Christ's manifestation.

[¶3] 1. After he had been baptized by John, he went into the desert, and remained there forty days.

[¶4] 2. He then returned to the Baptist, who was exercising his ministry at that time at Bethany or Bethabara; and there he made certain disciples, viz., Andrew, Bartholomew, Peter, and Philip.

[¶5] 3. Thence he went to the marriage at Cana, in Galilee, where he wrought his first miracle.

[¶6] 4. And afterwards he went to Capernaum in the same country, by the sea of Galilee, where he wrought many others. This was the manner in which Christ manifested himself; and these are the facts of which Peter presumes they had a perfect knowledge, because they had been for a long time notorious through all the land.

### Verse 38

[¶8] God anointed Jesus of Nazareth - Here the apostle refers to Christ as the promised Messiah; for, as Messiah signifies the anointed one, and Christ has the same signification in Greek, and the Messiah, according to the prophets, and the expectation of the Jews, was to work miracles, Peter proclaims Jesus as the Messiah, and refers to the miracles which he wrought as the proof of it. This delicate, but forcible allusion is lost by most readers.

### Verse 39

[¶10] We are witnesses of all - In this speech St. Peter may refer, not only to the twelve apostles, but to the six brethren whom he had brought with him.

[¶11] Whom they slew - As the truth of the resurrection must depend on the reality of the death of Christ, it was necessary that this should be stated, and shown to rest on the most indubitable evidence.

### Verse 40

[¶13] Him God raised up the third day - He lay long enough under the power of death to prove that he was dead; and not too long, lest it should be supposed that his disciples had time sufficient to have practiced some deceit or imposture; and, to prevent this, the Jews took care to have the tomb well guarded during the whole time which he lay there.

### Verse 41

[¶15] Not to all the people - In the order of Divine providence, the public were to be no longer instructed by Jesus Christ personally; but it was necessary that those who were to preach redemption in his name should be thoroughly furnished to this good and great work; therefore, the time he spent on earth, after his resurrection, was devoted to the instruction of his disciples.

[¶16] Witnesses chosen before of God - That is, God chose such men to attest this fact as were every way best qualified to give evidence on the subject; persons who were always to be found; who might at all times be confronted with those, if any such should offer themselves, who could pretend to prove that there was any imposture in this case; and persons who, from the very circumstances in which they were placed, must appear to have an absolute conviction of the truth of all they attested. The first preachers of the Gospel must be the witnesses of its facts; and these first preachers must be put in such circumstances as to demonstrate, not only that they had no secular end in view, nor indeed could have any, but also that they should be able to evince that they had the fullest conviction of the reality of the eternal world, and of their Master's existence in glory there; as they carried their lives continually in their hands, and regarded them not, so that they might fulfill the ministry which they had received from their Lord, and finish their course with joy.

[¶17] But why was not Christ, after his resurrection, shown to all the people!

[¶18] 1. Because it was impossible that such a thing could be done without mob and tumult. Let it only be announced, "Here is the man who was dead three days, and who is risen from the dead!" what confusion would be the consequence of such an exposure! Some would say, This is he; others, He is like him; and so on; and the valid testimony must be lost in the confusion of the multitude.

[¶19] 2. God chose such witnesses whose testimony should be unimpeachable; the men who knew him best, and who by their depositions in proof of the fact should evidently risk their lives. And,

[¶20] 3. as multitudes are never called to witness any fact, but a few selected from the rest, whose knowledge is most accurate, and whose veracity is unquestionable, therefore, God showed not Christ risen from the dead to all the people, but to witnesses chosen by himself; and they were such as perfectly knew him before, and who ate and drank with him after his resurrection, and consequently had the fullest proof and conviction of the truth of this fact.

### Verse 42

[¶22] And he commanded us to preach - By thus assuring them that Jesus Christ was appointed to judge the world, he at once showed them the necessity of subjection to him, that they might stand in the day of his appearing.

[¶23] The Judge of quick and dead - The word quick we retain from our ancient mother tongue, the Saxon, to live, and from this our quicks, quick-set hedges, fences made of living thorns, etc. By quick and dead we are to understand:

[¶24] 1. All that had lived from the foundation of the world till that time; and all that were then alive.

[¶25] 2. All that should be found alive at the day of judgment, as well as all that had died previously.

### Verse 43

[¶27] To him give all the prophets witness - See [Isa 9:6]; [Isa 52:7]; [Isa 53:5], [Isa 53:6]; [Isa 59:20]; [Jer 31:34]; [Dan 9:24]; [Mic 7:18], etc.; and [Zac 13:1]. As Jesus Christ was the sum and substance of the law and the Mosaic dispensation, so all the prophets bore testimony, either directly or indirectly, to him; and, indeed, without him and the salvation he has promised, there is scarcely any meaning in the Mosaic economy, nor in most of the allusions of the prophets.

[¶28] Remission of sins - The phrase, αφεσις ἁμαρτιων, means simply the taking away of sins; and this does not refer to the guilt of sin merely, but also to its power, nature, and consequences. All that is implied in pardon of sin, destruction of its tyranny, and purification from its pollution, is here intended; and it is wrong to restrict such operations of mercy to pardon alone.

### Verse 44

[¶30] While Peter yet spake - It in not very likely that the words recorded by St. Luke are all that the apostle spoke on this occasion; but, while he continued to discourse with them on this subject, the Holy Ghost fell on all them that heard the word; and his descent was known by their being enabled to speak with different kinds of tongues. In what manner this gift was bestowed we cannot tell; probably it was in the same way in which it had been given on the day of pentecost; for as they spake with tongues, which was the effect of the descent of the Spirit as flaming tongues on the heads of the disciples on the day of pentecost, it is very likely that the same appearance now took place.

### Verse 45

[¶32] They of the circumcision - were astonished - Because it was a maxim with them that the Shechinah or Divine influence could not be revealed to any person who dwelt beyond the precincts of the promised land. Nor did any of them believe that the Divine Spirit could be communicated to any Gentile. It is no wonder, therefore, that they were amazed when they saw the Spirit of God so liberally given as it was on this occasion.

### Verse 46

[¶34] And magnify God - They had got new hearts as well as new tongues; and, having believed with the heart unto righteousness, their tongues made confession unto salvation; and God was magnified for the mercy which he had imparted.

### Verse 47

[¶36] Can any man forbid water - These had evidently received the Holy Ghost, and consequently were become members of the mystical body of Christ; and yet St. Peter requires that they shall receive baptism by water, that they might become members of the Christian Church. In other cases, they received baptism first, and the Spirit afterwards by the imposition of hands: see [Act 19:4-6], where the disciples who had received only the baptism of John were baptized again with water in the name of the Lord Jesus; and, after even this, the apostles prayed, and laid their hands on them, before they were made partakers of the Holy Ghost. So we find that Jesus Christ had his water baptism as well as John; and that even he who gave the baptism of the Holy Ghost required the administration of water baptism also. Therefore the baptism of the Spirit did not supersede the baptism by water; nor indeed can it; as baptism, as well as the supper of our Lord, were intended, not only to be means of grace, but standing, irrefragable proofs of the truth of Christianity.

### Verse 48

[¶38] To be baptized in the name of the Lord - That is, in the name of Jesus Christ; which implied their taking upon them the public profession of Christianity, and believing on Christ Jesus as their Savior and Sovereign; for, as they were baptized in his name, they professed thereby to be his disciples and followers.

[¶39] Then prayed they him to tarry certain days - They felt the necessity of farther instruction, and prayed him to continue his ministry a little longer among them; and to this he no doubt consented. This was properly speaking, the commencement of the Christian Church, as composed of Jews and Gentiles, partaking of the same baptism, united under the same Head, made partakers of the same Spirit, and associated in the same aggregate body. Now was the middle wall of partition broken down, and the Gentiles admitted to the same privileges with the Jews.

[¶40] 1. God is wonderful in all his works, whether they be works of creation, providence, or grace. Every thing proclaims his power, his wisdom, and his goodness. Every where we learn this truth, which is indispensably necessary for all to know who desire to acknowledge God in all their ways that "there is nothing which concerns their present or eternal welfare in which God does not interest himself." We often, to our great spiritual detriment, lose sight of this truth, because we think that the Majesty of God is too great to be occupied with those common occurrences by which we are often much affected, in things which relate, not only to our present, but also to our eternal interests. This is impossible; for God is our father, and, being every where present, he sees our state, and his eye affects his heart.

[¶41] 2. Let the reader examine the chain of Providence (composed indeed of very minute links) brought to light in the conversion of Cornelius, the instruction of Peter, and opening the door of faith to the Gentiles, and he will be convinced that "God has way every where, and that all things serve the purposes of his will." We have already seen how particularly, both by gracious and providential workings, God prepared the mind of Cornelius to receive instruction, and the mind of Peter to give it; so that the receiver and giver were equally ready to be workers together with God. This is a general economy. He who feels his want may rest assured that, even then, God has made the necessary provisions for his supply; and that the very sense of the want is a proof that the provision is already made. Why then should we lose time in deploring wretchedness, for the removal of which God has made the necessary preparations? Mourning over our miseries will never supply the lack of faith in Christ, and very seldom tends even to humble the heart.

[¶42] 3. As the eye of God is ever upon us, he knows our trials as well as our wants; and here, also, he makes the necessary provision for our support. We may be called to suffer, but his grace will be sufficient for us; and, as our troubles increase, so shall the means of our support. And even these trials and temptations will be pressed into our service, for all things work together for good to them that love God, [Rom 8:28].

[¶43] 4. We must beware neither to despise outward rites in religion, nor to rest in them. Most people do either the one or the other. God gives us outward helps, because he knows we need them. But do we not sometimes imagine ourselves to be above that which, because of our scantiness of grace, is really above us? We certainly may over-rate ourselves, and under-rate God's bounties. He who is taught by the Spirit of God will be saved from both.

## 406. Acts · 32 of 76

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/406/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/406/#p-N

### Introduction

[¶1] Peter returns to Jerusalem, and is accused of having associated with the Gentiles, [Rom 8:1-3]. He defends himself by relating at large the whole business concerning Cornelius, [Rom 8:4-17]. His defense is accepted, and the whole Church glorifies God for having granted unto the Gentiles repentance unto life, [Rom 8:18]. An account of the proceedings of those who were scattered abroad by the persecution that was raised about Stephen; and how they had spread the Gospel among the circumcision, in Phoenice, Cyprus, and Antioch, [Rom 8:19-21]. The Church at Jerusalem, hearing of this, sends Barnabas to confirm them in the faith, [Rom 8:22], [Rom 8:23]. His character, [Rom 8:24]. He goes to Tarsus to seek Saul, whom he brings to Antioch, where the disciples are first called Christians, [Rom 8:25], [Rom 8:26]. Certain prophets foretell the dearth which afterwards took place in the reign of the Emperor Claudias, [Rom 8:27], [Rom 8:28]. The disciples send relief to their poor brethren to Judea, by the hands of Barnabas and Saul, [Rom 8:29], [Rom 8:30].

### Verse 1

[¶3] And the apostles and brethren that were in Judea - According to Calmet, Judea is here put in opposition to Caesarea, which, though situated in Palestine, passed for a Greek city, being principally inhabited by Pagans, Greeks, or Syrians.

### Verse 2

[¶5] Contended with him - A manifest proof this that the primitive Church at Jerusalem (and no Church can ever deserve this name but the Jerusalem Church) had no conception of St. Peter's supremacy, or of his being prince of the apostles. He is now called to account for his conduct, which they judged to be reprehensible; and which they would not have attempted to do had they believed him to be Christ's vicar upon earth, and the infallible Head of the Church. But this absurd dream is every where refuted in the New Testament.

### Verse 3

[¶7] Thou wentest in to men uncircumcised - In a Jew, this was no small offense; and, as they did not know the reason of St. Peter's conduct, it is no wonder they should call him to account for it, as they considered it to be a positive transgression of the law and custom of the Jews. There is a remarkable addition here in the Codex Bezae, which it will be well to notice. The second verse of the chapter begins thus: -

[¶8] Now Peter had a desire for a considerable time to go to Jerusalem: and having spoken to the brethren, and confirmed them, speaking largely, he taught them through the countries, (i.e. as he passed to Jerusalem), and, as he met them, he spoke to them of the grace of God. But the brethren who were of the circumcision disputed with him, saying, etc.

### Verse 4

[¶10] But Peter rehearsed the matter from the beginning, and expounded it by order - Εξετιθετο αυτοις καθεξης. This is the very style of St. Luke; see his Gospel, [Luk 1:3]. To remove their prejudice, and to give them the fullest reasons for his conduct, he thought it best to give them a simple relation of the whole affair; which he does, as we have seen in the preceding chapter, with a few additional circumstances here. See the notes before.

### Verse 12

[¶12] These six brethren - Probably pointing to them, being present, as proper persons to confirm the truth of what he was delivering.

### Verse 14

[¶14] Thou and all thy house shall be saved - This is an additional circumstance: before, it was said, [Act 10:6], Peter shall tell thee what thou oughtest to do; and, in [Act 10:33], who, when he cometh, shall speak unto thee. But, in Peter's relation, the matter is more explicitly declared, he shall tell thee words whereby thou and thy house shall be saved. He shall announce to you all the doctrine of salvation.

### Verse 16

[¶16] Ye shall be baptized with the Holy Ghost - These words are very remarkable. The words of our Lord, as quoted [Act 1:5], to which St. Peter refers here, have been supposed by many to be referred to the apostles alone; but here it is evident that St. Peter believed they were a promise made to all Christians, i.e. to all, whether Jews or Gentiles, who should believe on Jesus Christ. Therefore, when he saw that the Holy Ghost fell upon those Gentiles, he considered it a fulfillment of our Lord's promise: ye, that is, all that will believe on me, shall be baptized with the Holy Ghost - not many days hence, i.e. in a short time this Spirit shall be given, which is to abide with you for ever. Hence we learn that the promise of the Holy Spirit is given to the whole body of Christians - to all that believe on Christ as dying for their sins, and rising for their justification.

### Verse 17

[¶18] God gave them the like gift, etc. - Viz. the Holy Spirit, and its various gifts and graces, in the same way and in the same measure in which he gave them to us Jews. What was I, that I could withstand God? It was not I who called them to salvation: it was God; and the thing is proved to be from God alone, for none other could dispense the Holy Spirit.

### Verse 18

[¶20] They held their peace - Their prejudices were confounded; they considered the subject, and saw that it was from God; then they glorified him, because they saw that he had granted unto the Gentiles repentance unto life. As the word μετανοια, which we translate repentance, signifies literally a change of mind, it may be here referred to a change of religious views, etc. And as repentance signifies a change of life and conduct, from evil to good, so the word μετανοια may be used here to signify a change from a false religion to the true one; from idolatry, to the worship of the true God. Rosenmuller thinks that, in several cases, where it is spoken of the Jews, it signifies their change from a contempt of the Messiah to reverence for him, and the consequent embracing of the Christian religion.

[¶21] The Christians who were present were all satisfied with St. Peter's account and apology; but it does not appear that all were ultimately satisfied, as we know there were serious disputes in the Church afterwards on this very subject: see [Act 15:5], etc., where Christian believers, from among the Pharisees, insisted that it was necessary to circumcise the converted Gentiles, and cause them to keep the law of Moses. This opinion was carried much farther in the Church at Jerusalem afterwards, as may be seen at large in [Act 21:21], etc.

### Verse 19

[¶23] The persecution that arose about Stephen - That is, those who were obliged to flee from Jerusalem at the time of that persecution in which Stephen lost his life. See [Act 8:1].

[¶24] Phoenice - Phoenicia, a country between Galilee and Syria, along the coast of the Mediterranean Sea, including Tyre, Sidon, etc. It is often mentioned as a part of Syria. See [Act 21:2], [Act 21:3].

[¶25] Cyprus - An island of the Mediterranean Sea, over against Syria. See on [Act 4:30] (note).

[¶26] Antioch - A city of Syria, built by Antiochus Seleucus, near the river Orontes; at that time one of the most celebrated cities of the east. For the situation of all these, see the map accompanying this book.

[¶27] Unto the Jews only - For they knew nothing of the vision of St. Peter; and did not believe that God would open the door of faith to the Gentiles. The next verse informs us that there were others who were better instructed. See below.

### Verse 20

[¶29] Men of - Cyrene - The metropolis of the Cyrenaica; a country of Africa, bounded on the east by Marmarica, on the west by the Regio Syrtica, on the north by the Mediterranean, and on the south by the Sahara. Cyrene is now called Cairoan. This city, according to Eusebius, was built in the 37th Olympiad, about 630 years before Christ. In consequence of a revolt of its inhabitants, it was destroyed by the Romans; but they afterwards rebuilt it. It was for a long time subject to the Arabs, but is now in the hands of the Turks.

[¶30] Spake unto the Grecians - ἙλληνιϚας, The Hellenists. Who these were, we have already seen [Act 6:1-15] and [Act 9:29], viz. Jews living in Greek cities and speaking the Greek language. But, instead of ἙλληνιϚας, Grecians, Ἑλληνας, Greeks, is the reading of AD*, Syriac, all the Arabic, Coptic, Ethiopic, Vulgate, some copies of the Itala, Eusebius, Chrysostom, Theophylact, and Oecumenius. On this evidence, Griesbach has admitted it into the text; and few critics entertain any doubt of the genuineness of the reading. This intimates that, besides preaching the Gospel to the Hellenistic Jews, some of them preached it to heathen Greeks; for, were we to adopt the common reading, it would be a sort of actum agere; for it is certain that the Hellenistic Jews had already received the Gospel. See [Act 6:1]. And it is likely that these Cyprians and Cyrenians had heard of Peter's mission to Caesarea, and they followed his example by offering the Christian faith to the heathen. It is worthy of remark that the Jews generally called all nations of the world Greeks; as the Asiatics, to the present day, call all the nations of Europe Franks.

### Verse 21

[¶32] The hand of the Lord was with them - By the hand, arm, and, finger of God, in the Scripture, different displays or exertions of his power are intended. Here it means that the energy of God accompanied them, and applied their preaching to the souls of all attentive hearers. Without this accompanying influence, even an apostle could do no good; and can inferior men hope to be able to convince and convert sinners without this? Ministers of the word of God, so called, who dispute the necessity and deny the being of this influence, show thereby that they are intruders into God's heritage; that they are not sent by him, and shall not profit the people at all.

[¶33] A great number believed - That Jesus was the Christ; and that he had died for their offenses, and risen again for their justification. Because the apostles preached the truth, and the hand of God was with them, therefore, a great number believed, and turned unto the Lord, becoming his disciples, and taking him for their portion.

### Verse 22

[¶35] The Church which was in Jerusalem - This was the original, the mother Church of Christianity; not the Church of Rome; there were Christian Churches founded in many places, which exist to the present day, before Rome heard the Gospel of the kingdom. A Christian Church means a company of believers in Christ Jesus, united for the purposes of Christian fellowship, and edification in righteousness.

[¶36] They sent forth Barnabas - It seems, then, that the Church collectively had power to commission and send forth any of its own members, whom it saw God had qualified for a particular work. There must have been, even at that time, an acknowledged superiority of some members of the Church beyond others. The apostles held the first rank; the deacons (probably the same as those called prophets, as being next chosen) the second; and perhaps those called evangelists, simply preachers of the truth, the third rank. Those who knew most of God and sacred things, who were most zealous, most holy, and most useful, undoubtedly had the pre-eminence.

### Verse 23

[¶38] Had seen the grace of God - That is, had seen the effects produced by the grace of God. By the grace of God, we are to understand:

[¶39] 1. His favor.

[¶40] 2. The manifestations of that favor in the communication of spiritual blessings. And,

[¶41] 3. Principles of light, life, holiness, etc., producing effects demonstrative of the causes from which they sprung.

[¶42] Barnabas saw that these people were objects of the Divine approbation; that they were abundantly blessed and edified together as a Christian Church; and that they had received especial influences from God, by his indwelling Spirit, which were to them incentives to faith, hope, and love, and also principles of conduct.

[¶43] Was glad - Not envious because God had blessed the labors of others of his Master's servants, but rejoiced to find that the work of salvation was carried on by such instruments as God chose, and condescended to use. They who cannot rejoice in the conversion of sinners, because they have not been the means of it, or because such converts or their ministers have not precisely the same views of certain doctrines which they have themselves, show that they have little, if any thing, of the mind that was in Christ, in them.

[¶44] With purpose of heart they would cleave unto the Lord - These converts had begun well; they must continue and persevere: God gave them the grace, the principle of life and action; it was their business to use this. If they did not, the gift would be resumed. Barnabas well knew that they must have the grace of God in them to enable them to do any good; but he knew, also, that its being in them did not necessarily imply that it must continue there. God had taught him that if they were not workers together with that grace they would receive it in vain; i.e., the end for which it was given would not be answered. He therefore exhorted them, τῃ προθεσει της καρδιας, with determination of heart, with set, fixed purpose and resolution, that they would cleave unto the Lord, προσμενειν τῳ Κυριῳ, to remain with the Lord; to continue in union and fellowship with him; to be faithful in keeping his truth, and obedient in the practice of it. To be a Christian is to be united to Christ, to be of one spirit with him: to continue to be a Christian is to continue in that union. It is absurd to talk of being children of God, and of absolute, final perseverance, when the soul has lost its spiritual union. There is no perseverance but in cleaving to the Lord: he who in his works denies him does not cleave to him. Such a one is not of God; if he ever had the salvation of God, he has lost it; he is fallen from grace; nor is there a word in the book of God, fairly and honestly understood, that says such a person shall absolutely and unavoidably arise from his fall.

## 407. Acts · 33 of 76

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/407/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/407/#p-N

### Verse 24

[¶1] For he was a good man - Here is a proper character of a minister of the Gospel.

[¶2] 1. He is a good man: his bad heart is changed; his evil dispositions rooted out; and the mind that was in Christ implanted in him.

[¶3] 2. He is full of the Holy Ghost. He is holy, because the Spirit of holiness dwells in him: he has not a few transient visitations or drawings from that Spirit; it is a resident in his soul, and it fills his heart. It is light in his understanding; it is discrimination in his judgment; it is fixed purpose and determination in righteousness in his will; it is purity, it is love, joy, peace, gentleness, goodness, meekness, temperance, and fidelity in his affections and passions. In a word, it has sovereign sway in his heart; it governs all passions, and is the motive and principle of every righteous action.

[¶4] 3. He was full of faith. He implicitly credited his Lord; he knew that he could not lie - that his word could not fail; he expected, not only the fulfillment of all promises, but also every degree of help, light, life, and comfort, which God might at any time see necessary for his Church, he prayed for the Divine blessing, and he believed that he should not pray in vain. His faith never failed, because it laid hold on that God who could not change. Behold, ye preachers of the Gospel! an original minister of Christ. Emulate his piety, his faith, and his usefulness.

[¶5] Much people was added unto the Lord - No wonder, when they had such a minister, preaching by the power of the Holy Ghost, such a Gospel as that of Jesus Christ.

### Verse 25

[¶7] To Tarsus, for to seek Saul - The persecution raised against him obliged him to take refuge in his own city, where, as a Roman citizen, his person was in safety. See [Act 9:29], [Act 9:30].

### Verse 26

[¶9] He brought him unto Antioch - As this city was the metropolis of Syria, and the third city for importance in the whole Roman empire, Rome and Alexandria alone being more eminent, Barnabas might think it expedient to have for his assistance a person of such eminent talents as Saul; and who was especially appointed by Christ to proclaim the Gospel to the Gentiles. Saul appears also to have been a thorough master of the Greek tongue, and, consequently, the better qualified to explain the Gospel to the Greek philosophers, and to defend it against their cavils. Barnabas, also being a native of Cyprus, [Act 4:36], where the Greek language was spoken, was judged to be proper for this mission, perhaps on this account, as well as on account of his disinterestedness, holiness, and zeal.

[¶10] And the disciples were called Christians first at Antioch - It is evident they had the name Christians from Christ their master; as the Platonists and Pythagoreans had their name from their masters, Plato and Pythagoras. Now, as these had their name from those great masters because they attended their teaching, and credited their doctrines, so the disciples were called Christians because they took Christ for their teacher, crediting his doctrines, and following the rule of life laid down by him. It has been a question, by whom was this name given to the disciples? Some think they assumed it; others, that the inhabitants of Antioch gave it to them; and others, that it was given by Saul and Barnabas. This later opinion is favored by the Codex Bezae, which reads the 25th and 26th verses thus: And hearing that Saul was at Tarsus, he departed, seeking for him; and having found him, he besought him to come to Antioch; who, when they were come, assembled with the Church a whole year, and instructed a great number; and there they first called the disciples at Antioch Christians.

[¶11] The word χρηματισαι in our common text, which we translate were called, signifies in the New Testament, to appoint, warn, or nominate, by Divine direction. In this sense, the word is used, [Mat 2:12]; [Luk 2:26]; and in the preceding chapter of this book, [Act 10:22]. If, therefore, the name was given by Divine appointment, it as most likely that Saul and Barnabas were directed to give it; and that, therefore, the name Christian is from God, as well as that grace and holiness which are so essentially required and implied in the character. Before this time. the Jewish converts were simply called, among themselves, disciples, i.e. scholars; believers, saints, the Church, or assembly; and, by their enemies, Nazarenes, Galileans, the men of this way or sect; and perhaps lay other names which are not come down to us. They considered themselves as one family; and hence the appellation of brethren was frequent among them. It was the design of God to make all who believed of one heart and one soul, that they might consider him as their Father, and live and love like children of the same household. A Christian, therefore, is the highest character which any human being can bear upon earth; and to receive it from God, as those appear to have done - how glorious the title! It is however worthy of remark that this name occurs in only three places in the New Testament: here, and in [Act 26:28], and in [1Pet 4:16].

### Verse 27

[¶13] Came prophets from Jerusalem - Though the term prophet is used in the New Testament simply to signify a teacher, (see the note on [Gen 20:7], where the subject is largely explained), yet here it evidently means also such as are under Divine inspiration, and foretold future events. This was certainly the case with Agabus, [Act 11:28], though, perhaps, his ordinary character was that of a teacher or preacher. It seems from various scriptures, [Rom 12:4], etc., 1 Corinthians 13:2-14:40, that the prophets of the New Testament were

[¶14] 1. Teachers or preachers in general.

[¶15] 2. Persons who, on special occasions, were under the influence of the Divine Spirit, and then foretold certain future events.

[¶16] 3. Persons who recited hymns to the honor of God in the public assemblies of the Christians.

[¶17] 4. Persons who prayed in those assemblies, having sometimes the gift of tongues, at other times not.

[¶18] From [Eph 2:20]; [Eph 3:5], we learn that the prophets of the Christian Church were inferior to the apostles; but, from [Eph 4:11], we see that they were superior to all other teachers, even to evangelists and pastors.

### Verse 28

[¶20] Agabus - This prophet, of whom we know nothing, is once more mentioned, [Act 21:10]. He was probably a Jew, but whether converted now to Christianity we cannot tell.

[¶21] Great dearth throughout all the world - The words εφ' ὁλην την οικουμενην probably here mean the land of Judea; though sometimes by this phrase the whole Roman empire is intended. In the former sense the disciples appear to have understood it, as the next verse informs us; for they determined to send relief to their brethren in Judea, which they could not have done had the famine been general. It does not appear that they expected it to extend even to Antioch in Syria, where they then were, else they would have thought of making provision for themselves.

[¶22] It is well known from history that there were several famines in the reign of Claudius. Dion Cassius, lib. lx., mentions a severe famine in the first and second year of the reign of Claudius, which was sorely felt in Rome itself. This famine, it is supposed, induced Claudius to build a port at Ostia, for the more regular supply of Rome with provisions.

[¶23] A second famine happened about the fourth year of this reign, which continued for several years, and greatly afflicted the land of Judea. Several authors notice this, but particularly Josephus, Ant. lib. xx. cap. 5, sect. 2, where, having mentioned Tiberius Alexander as succeeding to the procuratorship in the place of Cuspius Fadus, he says that, "during the government of these procurators, a great famine afflicted Judea." Επι τουτοις δη και τον μεγαν λιμον κατα την Ιουδαιαν συνεβη γενεσθαι.

[¶24] A third famine is mentioned by Eusebius, in An. Abrahami, which commences with the calends of October, a.d. 48, which was so powerful "in Greece that a modius (about half a bushel of grain) was sold for six drachms," about three shillings and sixpence English. Vid. Euseb. in Chron. edit. Scalig. The same author mentions another famine in Rome, in the tenth year of Claudius, of which Orosius gives the details, lib. vii.

[¶25] A fourth famine, which took place in the eleventh year of Claudius, is mentioned by Tacitus, Annal. lib. xii. sect. 43, in which there was so great a dearth of provisions, and famine in consequence, that it was esteemed a Divine judgment. Frugrum quoque egestas, et orta ex ea fames, in prodigium accipiebatur. At this time, the same author tells us, that in all the stores of Rome there were no more than fifteen days' provision; and, had not the winter been uncommonly mild, the utmost distress and misery must have prevailed.

[¶26] It may now be inquired, to which of these famines in the reign of Claudius does the prophecy of Agabus refer? Most learned men are of opinion that the famine of which Agabus prophesied was that mentioned above, which took place in the fourth year of this emperor. a.d. 47. This famine is particularly mentioned by Josephus, Ant. lib xx. cap. 2, sect. 5, who describes it as "a very great famine, in which many died for want of food." - "That Helena, queen of Adiabene, who had embraced the Jewish religion, sent some of her servants to Alexandria, to buy a great quantity of corn; and others of them to Cyprus, to buy a cargo of dried figs, which she distributed to those who were in want." And in cap. 5, sect. 2, he says that this happened" when Tiberius Alexander succeeded Cuspids Fadus; and that under these procurators the famine happened in which Queen Helena, at a vast expense, procured relief to the Jews." Dr. Hudson's note on this passage in Josephus deserves to be copied: "This," says he, "is that famine foretold by Agabus, [Act 11:28], which happened when Claudius was consul the fourth time, (a.d. 47), and not that which happened when Claudius was consul the second time, and Caecina was his colleague, (a.d. 42), as Scaliger says, upon Eusebius, p. 174. Now when Josephus had said, a little after, cap. 5, sect. 2, that Tiberius Alexander succeeded Cuspius Fadus as procurator, he immediately subjoins, under these procurators there happened a great famine in Judea." From this it is evident that this famine must have continued several years, as it existed under both these procurators. Fadus, says Mr. Whiston, was not sent into Judea till after the death of Agrippa, i.e. towards the end of the fourth year of Claudius, in the end of a.d. 44, or beginning of 45. So that this famine, foretold by Agabus, happened on the fifth, sixth, and seventh years of Claudius, a.d. 45, 46, and 47. See Whiston's Josephus; and see Krebs' Observat. in Nov. Test. on this place.

### Verse 29

[¶28] Then the disciples - determined to send relief - These were probably Gentile converts; and as they considered themselves receiving the spiritual blessings, which they now so happily enjoyed, through the means of the Christians in Judea, they resolved to communicate to them a portion of their temporal goods; and every man did this according to his ability, i.e. he gave a certain proportion of the property with which the providence of God had entrusted him. The community of goods had for some time ceased.

### Verse 30

[¶30] And sent it to the elders - These probably mean those who first believed on Christ crucified, either of the seventy disciples mentioned Luke, [Luk 10:1], or the one hundred and twenty mentioned, [Act 1:15], or the seven deacons, [Act 6:5]. Some have divided the primitive disciples into three classes:

[¶31] 1. The αυτοπται, those who were eye witnesses.

[¶32] 2. The απαρχαι, those who were the first fruits, or converts of the apostles' preaching.

[¶33] 3. The διαδοχοι, those who were the successors of the preceding from whom they had received the doctrines of the Gospel. It is likely the deacons are meant, whose office it was to take care of the poor. See [Act 6:1], etc.

[¶34] 1. Among many highly interesting subjects which have come under review in the preceding chapter, we must have particularly noticed. The care the Church of Christ took to have young converts confirmed in the truths they had received, and built up on their most holy faith, [Act 11:22]. It was indispensably necessary that a foundation should be laid; and it was not less so that a proper superstructure should be raised. For this work, it was requisite that different gifts and talents should be employed, and Barnabas and Saul must be sent to confirm in the faith those whom the disciples, who had been scattered by the persecution raised about Stephen, had converted to Christ, [Act 11:19-22]. It is a great thing to have souls converted to the Lord; it is greater to have them built up on their most holy faith; and few persons, even among the ministers of Christ, have talents for both. Even when Paul planted, it required Apollos to water. A frequent interchange of godly ministers in the Church of Christ is of the utmost consequence to its stability and increase.

[¶35] 2. It appears that Christians was the first general appellative of the followers of our blessed Lord; and there is presumptive evidence, as we have seen, that this appellative came by Divine appointment. How very few of those who profess this religion are satisfied with this title! That very Church that arrogates all to itself has totally abandoned this title, and its members call themselves Roman Catholics, which is absurd; because the adjective and substantive include opposite ideas: catholic signifies universal; and Roman signifies of or belonging to Rome. If it be merely Roman, it cannot be catholic; if it be catholic, it cannot be confined to Rome; but it is not catholic nor universal, in any sense of the word, for it contains but a small part of the people who profess Christianity. The term Protestant has more common sense in it; but not much more piety. Almost all sects and parties proceed in the same line; but Christian is a title seldom heard of, and the spirit and practice of Christianity but rarely occur. When all return to the spirit of the Gospel, they will probably resume the appellative of Christians.

[¶36] 3. An early fruit of Christianity was mercy to the poor; and especially to the poor followers of Christ. He has left the poor ever with us, as his representatives, to exercise our bowels of commiseration, and thus teach us to feel and practice mercy. To every man professing Christianity, the religion of Jesus Christ says most authoritatively, With every man who is pinched by poverty, share what the providence of God has not made absolutely necessary for thy own support. What God has given us more than we need is entrusted to us for the benefit of those that are in poverty and affliction. He who can, and does not, help the poor, is a disgrace to Christianity; and he who does not lend his hand for the support of the cause of God is a worthless member of the Church of Christ. He who shows no mercy shall have judgment without mercy. And he who spends in pampering the flesh what should be given to the poor shall have a fearful account to give in the day of the Lord.

### Introduction

[¶38] Herod persecutes the Christians, [Act 12:1]. Kills James, [Act 12:2]. And casts Peter into prison, [Act 12:3], [Act 12:4]. The Church makes incessant prayer for his deliverance, [Act 12:5]. An angel of God opens the prison doors and leads him out, [Act 12:6-10]. Peter rejoices, and comes to the house of Mary, where many were praying, and declares how he was delivered, [Act 12:11-17]. The soldiers who kept the prison are examined by Herod, and he commands them to be put to death, [Act 12:18], [Act 12:19]. Herod is enraged against the people of Tyre, but is appeased by their submission, [Act 12:20]. He makes an oration to the people, receives idolatrous praises, and an angel of the Lord smites him, and he dies a miserable death, [Act 12:21-23]. The word of God increases, [Act 12:24]. Barnabas and Saul, having fulfilled their ministry, return from Jerusalem accompanied by John Mark, [Act 12:25].

### Verse 1

[¶40] Herod the king - This was Herod Agrippa, the son of Aristobulus, and grandson of Herod the Great; he was nephew to Herod Antipas, who beheaded John they Baptist, and brother to Herodias. He was made king by the Emperor Caligula, and was put in possession of all the territories formerly held by his uncle Philip and by Lysanias; viz. Iturea, Trachonitis, Abilene, with Gaulonitis, Batanaea, and Penias. To these the Emperor Claudius afterwards added Judea and Samaria; which were nearly all the dominions possessed by his grandfather, Herod the Great. See [Luk 3:1]; see also an account of the Herod family, in the note on [Mat 2:1] (note).

[¶41] To vex certain of the Church - That is, to destroy its chief ornaments and supports.

### Verse 2

[¶43] He killed James the brother of John with the sword - This was James the greater, son of Zebedee, and must be distinguished from James the less, son of Alpheus. This latter was put to death by Ananias the high priest, during the reign of Nero. This James with his brother John were those who requested to sit on the right and left hand of our Lord, see [Mat 20:23]; and our Lord's prediction was now fulfilled in one of them, who by his martyrdom drank of our Lord's cup, and was baptized with his baptism. By the death of James, the number of the apostles was reduced to eleven; and we do not find that ever it was filled up. The apostles never had any successors: God has continued their doctrine, but not their order.

[¶44] By killing with the sword we are to understand beheading. Among the Jews there were four kinds of deaths:

[¶45] 1. Stoning;

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[¶0] 2. burning;

[¶1] 3. killing with the sword, or beheading; and,

[¶2] 4. strangling.

[¶3] The third was a Roman as well as a Jewish mode of punishment. Killing with the sword was the punishment which, according to the Talmud, was inflicted on those who drew away the people to any strange worship, Sanhedr. fol. iii. James was probably accused of this, and hence the punishment mentioned in the text.

### Verse 3

[¶5] He proceeded - to take Peter also - He supposed that these two were pillars on which the infant cause rested; and that, if these were removed, the building must necessarily come down.

[¶6] The days of unleavened bread - About the latter end of March or beginning of April; but whether in the third or fourth year of the Emperor Claudius, or earlier or later, cannot be determined.

### Verse 4

[¶8] Four quaternions of soldiers - That is, sixteen, or four companies of four men each, who had the care of the prison, each company taking in turn one of the four watches of the night.

[¶9] Intending after Easter to bring him forth - Μετα το πασχα, After the passover. Perhaps there never was a more unhappy, not to say absurd, translation than that in our text. But, before I come to explain the word, it is necessary to observe that our term called Easter is not exactly the same with the Jewish passover. This festival is always held on the fourteenth day of the first vernal full moon; but the Easter of the Christians, never till the next Sabbath after said full moon; and, to avoid all conformity with the Jews in this matter, if the fourteenth day of the first vernal full moon happen on a Sabbath, then the festival of Easter is deferred till the Sabbath following. The first vernal moon is that whose fourteenth day is either on the day of the vernal equinox, or the next fourteenth day after it. The vernal equinox, according to a decree of the council of Nice, is fixed to the 21st day of March; and therefore the first vernal moon is that whose fourteenth day falls upon the 21st of March, or the first fourteenth day after. Hence it appears that the next Sabbath after the fourteenth day of the vernal moon, which is called the Paschal term, is always Easter day. And, therefore, the earliest Paschal term being the 21st of March, the 22d of March is the earliest Easter possible; and the 18th of April being the latest Paschal term, the seventh day after, that is the 25th of April, is the latest Easter possible.

[¶10] The term Easter, inserted here by our translators, they borrowed from the ancient Anglo-Saxon service-books, or from the version of the Gospels, which always translates the το πασχα of the Greek by this term; e.g. [Mat 26:2] : Ye know that after two days is the feast of the passover. Wite ye that aefter twam dagum beoth Eastro. [Mat 16:19] : And they made ready the passover. And hig gegearwodon hym Easter thenunga (i.e. the paschal supper.) Prefixed to [Mat 28:1], are these words: This part to be read on Easter even. And, before [Mat 28:8], these words: [Mar 14:12] : And the first day of unleavened bread when they killed the passover. And tham forman daegeazimorum, tha hi Eastron offrodon. Other examples occur in this version. Wiclif used the word paske, i.e. passover; but Tindal, Coverdale, Becke, and Cardmarden, following the old Saxon mode of translation, insert Easter: the Geneva Bible very properly renders it the passover. The Saxon Earten, Eartne, Eartno, Eartna, and Eartnon are different modes of spelling the name of the goddess Easter, whose festival was celebrated by our pagan forefathers on the month of April; hence that month, in the Saxon calendar, is called Easter month. Every view we can take of this subject shows the gross impropriety of retaining a name every way exceptionable, and palpably absurd.

### Verse 5

[¶12] Prayer was made without ceasing - The Greek word εκτενης signifies both fervor and earnestness, as well as perseverance. These prayers of the Church produced that miraculous interference mentioned below, and without which Peter could not have thus escaped from the hands of this ruthless king.

### Verse 6

[¶14] Sleeping between two soldiers, bound with two chains - Two soldiers guarded his person; his right hand being bound to the left hand of one, and his left hand bound to the right hand of the other. This was the Roman method of guarding their prisoners, and appears to be what is intimated in the text.

### Verse 7

[¶16] Smote Peter on the side - He struck him in such a way as was just sufficient to awake him from his sleep.

[¶17] His chains fell off from his hands - The chains mentioned above, by which he was bound to the two soldiers.

### Verse 8

[¶19] Gird thyself - It seems Peter had put off the principal part of his clothes, that he might sleep with more comfort. His resuming all that he had thrown off was a proof that every thing had been done leisurely. There was no evidence of any hurry; nor of any design to elude justice, or even to avoid meeting his accusers in any legal way. It appears that the two soldiers were overwhelmed by a deep sleep, which fell upon them from God.

### Verse 9

[¶21] He - wist not - He knew not; from the Anglo-Saxon, to know. He supposed himself to be in a dream.

### Verse 10

[¶23] The first and - second ward - It is supposed that ancient Jerusalem was surrounded by three walls: if so, then passing through the gates of these three walls successively is possibly what is meant by the expression in the text. The prison in which he was confined might have been that which was at the outer wall.

[¶24] Iron gate - This was in the innermost wall of the three, and was strongly plated over with iron, for the greater security. In the east, the gates are often thus secured to the present day. Pitts says so of the gates of Algiers; and Pocock, of some near Antioch. Perhaps this is all that is meant by the iron gate. One of the quaternions of soldiers was placed at each gate.

[¶25] Which opened - of his own accord - Influenced by the unseen power of the angel.

[¶26] The angel departed from him - Having brought him into a place in which he no longer needed his assistance. What is proper to God he always does: what is proper to man he requires him to perform.

### Verse 11

[¶28] When Peter was come to himself - Every thing he saw astonished him; he could scarcely credit his eyes; he was in a sort of ecstasy; and it was only when the angel left him that he was fully convinced that all was real.

[¶29] Now I know - that the Lord hath sent his angel - The poor German divine is worthy of pity, who endeavored to persuade himself and his countrymen that all this talk about the angel was mere illusion; that Peter was delivered in a way which he could not comprehend, and therefore was led to attribute to a particular providence of God what probably was done by the prefect of the prison, who favored him! But it is the study of this writer to banish from the word of God all supernatural influence; and to reduce even the miracles of Christ to simple operations of nature, or to the workings of imagination and the prejudices of a weak and credulous people. Such men should at once cast off the mask which so thinly covers their infidelity, and honestly avow themselves to be, what they are, the enemies of revelation in general, and of the Christian religion in particular. Peter could say, Now I know of a certainty that the Lord hath sent his angel, and delivered me, etc. No such thing, says Mr. E., Peter was deceived; it was not the Lord, it was the prefect or some other person. Now we know that Peter spoke by the Holy Ghost; but we have no much testimony of Mr. E. nor of any of his associates.

[¶30] And all the expectation of the - Jews - It seems they had built much on the prospect of having him sacrificed, as they already had James.

### Verse 12

[¶32] And when he had considered - When he had weighed every thing, and was fully satisfied of the Divine interposition, he went to the house of Mary, the mother of John Mark, the author of the Gospel, where it appears many were gathered together making prayer and supplication, and probably for Peter's release.

### Verse 13

[¶34] As Peter knocked - The door was probably shut for fear of the Jews; and, as most of the houses in the east have an area before the door, it might have been at this outer gate that Peter stood knocking.

[¶35] A damsel came to hearken, named Rhoda - She came to inquire who was there. Rhoda signifies a rose; and it appears to have been customary with the Jews, as Grotius and others remark, to give the names of flowers and trees to their daughters: thus Susannah signifies a lily, Hadassah, a myrtle, Tamar, a palm tree, etc., etc.

### Verse 15

[¶37] It is his angel - It was a common opinion among the Jews that every man has a guardian angel, and in the popish Church it is an article of faith. The Jews also believed that angels often assumed the likeness of particular persons. They have many stories of the appearance of Elijah in the likeness of different rabbins. As αγγελος signifies in general a messenger, whether Divine or human, some have thought that the angel or messenger here means a servant or person which the disciples supposed was sent from Peter to announce something of importance to the brethren: it was also an opinion among the Jews, even in the time of the apostles, as appears from Philo, that the departed souls of good men officiated as ministering angels; and it is possible that the disciples at Mary's house might suppose that Peter had been murdered in the prison; and that his spirit was now come to announce this event, or give some particular warning to the Church.

### Verse 17

[¶39] Declared - how the Lord had brought him out of the prison - He still persisted in the belief that his deliverance was purely supernatural. It seems that some modern critics could have informed him of his mistake. See [Act 12:11].

[¶40] Show these things unto James, and to the brethren - That is, in one word, show them to the Church, at the head of which James undoubtedly was; as we may clearly understand by the part he took in the famous council held at Jerusalem, relative to certain differences between the believing Jews and Gentiles. See [Act 15:13-21]. There is still no supremacy for Peter. He who was bishop or overseer of the Church at Jerusalem was certainly at the head of the whole Church of God at this time; but James was then bishop or inspector of the Church at Jerusalem, and, consequently, was the only visible head then upon earth.

[¶41] He departed - into another place - Some popish writers say that he went to Rome, and founded a Christian Church there. Those who can believe any thing may believe this. Where he went we know not; but it is probable that he withdrew for the present into a place of privacy, till the heat of the inquiry was over relative to his escape from the prison; for he saw that Herod was intent on his death.

### Verse 19

[¶43] Commanded that they should be put to death - He believed, or pretended to believe, that the escape of Peter was owing to the negligence of the keepers: jailers, watchmen, etc., ordinarily suffered the same kind of punishment which should have been inflicted on the prisoner whose escape they were supposed to have favored.

[¶44] He went down from Judea to Caesarea - How soon he went down, and how long he stayed there, we know not.

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### Verse 20

[¶1] Highly displeased with them of Tyre - On what account Herod was thus displeased is not related by any historian, as far as I have been able to ascertain. Josephus, who speaks of this journey of Herod to Caesarea, says nothing of it; and it is useless for us to conjecture.

[¶2] Having made Blastus - their friend - Blastus was probably a eunuch, and had considerable influence over his master Herod; and, to reach the master, it is likely they bribed the chamberlain.

[¶3] Desired peace - The Tyrians and Sidonians being equally subjects of the Roman government with the inhabitants of Galilee, Herod could not go to war with them; but, being irritated against them, he might prevent their supplies: they therefore endeavored to be on peaceable, i.e. friendly, terms with him.

[¶4] Their country was nourished by the king's country - That is, they had all their supplies from Galilee; for Tyre and Sidon, being places of trade and commerce, with little territory, were obliged to have all their provisions from the countries under Herod's jurisdiction. This had been the case even from the days of Solomon, as we learn from [1Kgs 5:11]; where it is said that Solomon gave Hiram twenty thousand measures of wheat, for food to his household; and twenty measures of pure oil: thus gave Solomon to Hiram year by year. See also [Eze 27:17].

### Verse 21

[¶6] Upon a set day, etc. - A day on which games, etc., were exhibited in honor of the Roman emperor. What this refers to, we learn from Josephus. "Herod, having reigned three years over All Judea, (he had reigned over the tetrarchy of his brother Philip four years before this), went down to Caesarea, and there exhibited shows and games in honor of Claudius, and made vows for his health. On the second day of these shows, he put on a garment made wholly of silver, and of a contexture most truly wonderful, and came into the theater early in the morning; at which time the silver of his garment, being illuminated by the first reflection of the sun's rays, shone out after a surprising manner, and was so resplendent as to spread a horror over those who looked intently upon him; and presently his flatterers cried out, one from one place, and another from another, 'He is a god:' and they added, 'Be thou merciful to us, for although we have hitherto reverenced thee only as a man, yet shall we henceforth own thee as superior to mortal nature.' Nor did the king rebuke them, nor reject their impious flattery. But, looking up, he saw an owl on a certain rope over his head, and immediately conceived that this bird was to him a messenger of ill tidings; and he fell into the deepest sorrow; a severe pain also arose in his bowels, and he died after five days' severe illness." This is the sum of the account given by Josephus, Ant. lib. xix. cap. 8, sect. 2. (See Whiston's edition.) Notwithstanding the embellishments of the Jewish historian, it agrees in the main surprisingly with the account given here by St. Luke. Josephus, it is true, suppresses some circumstances which would have been dishonorable to this impious king; and, according to his manner, puts a speech in Herod's mouth, when he found himself struck with death, expressive of much humility and contrition. But this speech is of no authority. When Josephus takes up and pursues the thread of mere historical narration, he may be safely trusted; but whenever he begins to embellish, or put speeches in the mouths of his actors, he is no longer to be credited. He even here transforms an angel of the Lord into an owl, and introduces it most improbably into his narration; as if an owl, a bird of all others that can least bear the light, should come and perch on the pavilion of the king, when the sun was shining with the most resplendent rays!

### Verse 23

[¶8] The angel of the Lord smote him - His death was most evidently a judgment from God.

[¶9] Because he gave not God the glory - He did not rebuke his flatterers, but permitted them to give him that honor that was due to God alone. See on [Act 12:21] (note).

[¶10] And was eaten of worms - Whether this was the morbus pedicularis, or whether a violent inflammation of his bowels, terminating in putrefaction, did not actually produce worms, which, for several days, swarmed in his infected entrails, we cannot tell. It is most likely that this latter was the case; and this is at once more agreeable to the letter of the text, and to the circumstances of the case as related by Josephus.

[¶11] And gave up the ghost - That is, he died of the disorder by which he was then seized, after having lingered, in excruciating torments, for five days, as Josephus has stated. Antiochus Epiphanes and Herod the Great died of the same kind of disease. See the observations at the end of [Act 1:26] (note) relative to the death of Judas.

### Verse 24

[¶13] But the word of God - The Christian doctrine preached by the apostles grew and multiplied - became more evident, and had daily accessions; for the spirit of revelation rested on those men, and God was daily adding to that word as circumstances required, in order to complete that testimony of his which we now find contained in the New Testament. As there is in the original an allusion to the vegetation of grain, (ηυξανε, it grew, as corn grows, the stalk and the ear; και επληθυνετο, it was multiplied, as the corn is in the full ear), there is probably a reference to the parable of the Sower and his seed; for the seed is the word of God, and the doctrine of the kingdom. It was liberally sown; it grew vigorously, and became greatly multiplied. And why? Because it was the word, the doctrine of God - there was no corruption in it; and because God watered it with the dew of heaven from on high.

### Verse 25

[¶15] Returned from Jerusalem - That is, to Antioch, after the death of Herod.

[¶16] When they had fulfilled their ministry - When they had carried the alms of the Christians at Antioch to the poor saints at Jerusalem, according to what is mentioned, [Act 11:29], [Act 11:30], to support them in the time of the coming famine.

[¶17] And took with them John, whose surname was Mark - This was the son of Mary, mentioned [Act 12:12]. He accompanied the apostles to Cyprus, and afterwards in several of their voyages, till they came to Perga in Pamphylia. Finding them about to take a more extensive voyage, he departed from them. See the case, [Act 13:13]; [Act 15:37-40].

[¶18] 1. When the nature, spirit, and tendency of Christianity are considered, we may well be astonished that it should ever find a persecutor among the souls it was designed to instruct and save! Devils can have no part in it, and therefore we may naturally expect them, through envy and malice, to oppose it; but that men, for whose use and salvation the wisdom and mercy of God made it, should reject its offers of mercy, and persecute to death those who proclaimed it, is the most unaccountable thing that can be conceived. What a proof is this of mere maliciousness, where the persecutor not only serves no self-interest by it, but destroys, as far as he can, all that could promote his own present and eternal happiness! This argues such blindness of understanding, hardness of heart, and derangement of mind, as can be accounted for only on the supposition of a nature totally fallen from God, righteousness, and truth. The Jews crucify Christ, and martyr Stephen; and Herod murders James; and both join together to persecute the followers of Christ and destroy his cause. Reader, consider the consequences: this bad people were permitted to remain till they had filled up the measure of their iniquity, and were then cut of by a most terrible judgment; and Herod was visited for his transgressions in such a most awful way as strongly marked the displeasure of God against persecutors. If a man contend with a man, the contest is in a certain way equal - the potsherds strive with the potsherds of the earth; but when a man enters the lists against his Maker, as every persecutor does, wo unto that man! - he must be torn in pieces, when there is none to deliver.

[¶19] 2. How true is the saying, there is neither counsel nor might against the Lord! In the midst of all troubles and afflictions, that kingdom of heaven which is like a grain of mustard seed grew and increased, and became a mighty tree which is now filling the whole earth, and fowl of every wing are flying to lodge in its branches. Ride on, and be thou prosperous, O Christ! We wish thee good luck with thine honor.

### Introduction

[¶21] Of the prophets and teachers in the Church of Antioch, [Act 13:1]. By command of the Holy Spirit the Church appoints Saul and Barnabas to a particular work, [Act 13:2], [Act 13:3]. They depart, and travel to Seleucia, Cyprus, and Salamis, preaching in the Jewish synagogues, [Act 13:4], [Act 13:5]. At Paphos they meet with Bar-Jesus or Elymas, a Jewish sorcerer, who endeavored to prevent the deputy of the island from receiving the Christian faith, [Act 13:6-8]. Saul, for the first time called Paul, denounces the judgments of God upon him, and he is struck blind, [Act 13:9-11]. The deputy, seeing this, is confirmed in the faith, [Act 13:12]. Paul and his company leave Paphos, and come to Pamphylia, where John Mark leaves them, and returns to Jerusalem, [Act 13:13]. Paul and Barnabas proceed to Antioch; and, coming into a synagogue of the Jews, are requested by the rulers of it to preach to the people, [Act 13:14], [Act 13:15]. Paul preaches, and proves that Jesus is the Christ, vv. 16-41. The Gentiles desire the sermon to be preached to them the next Sabbath, and many of the Jews and proselytes receive the Christian faith, [Act 13:42], [Act 13:43]. The next Sabbath the whole city attend; and the Jews, filled with envy, contradict and blaspheme, [Act 13:44], [Act 13:45]. Paul and Barnabas with great boldness show that, by the order of God, the Gospel was to be preached first to them; but, seeing they had rejected it, it should now be taken from them, and sent to the Gentiles, [Act 13:46], [Act 13:47]. The Gentiles rejoice and receive the truth, [Act 13:48], [Act 13:49]. The Jews raise a persecution against the apostles, and expel them, [Act 13:50]. They come to Iconium, full of joy and the Holy Ghost, [Act 13:51], [Act 13:52].

### Verse 1

[¶23] Certain prophets and teachers - Προφηται και διδασκαλοι. It is probable that these were not distinct offices; both might be vested in the same persons. By prophets we are to understand, when the word is taken simply, persons who were frequently inspired to predict future events, and by teachers, persons whose ordinary office was to instruct the people in the Christian doctrine. These also, to be properly qualified for the office, must have been endued with the influence of the Holy Spirit; for, as but a very small portion of the Scriptures of the New Testament could have as yet been given, it was necessary that the teachers should derive much of their own teaching by immediate revelation from God. On prophets and teachers, see the note on [Act 11:27].

[¶24] Barnabas - Of whom see before, [Act 11:22-24].

[¶25] Simeon-Niger - Or Simeon the Black, either because of his complexion, or his hair. It was on reasons of this kind that surnames, surnoms, name upon name were first imposed. Of this Simeon nothing farther is known.

[¶26] Lucius of Cyrene - See [Act 11:20].

[¶27] Manaen, which had been brought up with Herod - Our margin has given the proper meaning of the original word συντροφος, a foster-brother; i.e. Manaen was the son of the woman who nursed Herod Antipas; and the son, also, whose milk the young Herod shared. Of a person whose name was Manaen or Menahem, and who was in the court of Herod, we read several things in the Jewish writers. They say that this man had the gift of prophecy, and that he told Herod, when he was but a child, that he would be king. When Herod became king he sent for him to his court, and held him in great estimation. It might have been the son of this Menahem of whom St. Luke here speaks. Dr. Lightfoot has shown this to be at least possible.

### Verse 2

[¶29] As they ministered to the Lord, and fasted - On Mondays and Thursdays it was usual with the more pious Jews to attend the public service in their synagogues, and to fast: the former is what we are to understand by ministering to the Lord. On the Sabbaths they attended the service in the synagogue, but did not fast. The Greek word, λειτουργουντων, signifies performing the office of praying, supplicating, rendering thanks, etc.: hence the word λειτουργια, liturgy, the work of prayer, etc., from λιτη, supplication, according to some; or rather from λειτος, common, and εργον, work, the common or public work, in which all the people were engaged.

[¶30] The Holy Ghost said - A revelation of the Divine will was made to some person then present; probably to either Simeon, or Lucius, or Manaen, mentioned before.

[¶31] Separate me Barnabas and Saul - Consecrate, or set them apart, for the particular work whereunto I have called them. How this was done, we find in the next verse.

### Verse 3

[¶33] And when they had fasted and prayed, and laid their hands on them -

[¶34] 1. They fasted: this was probably done by the whole Church.

[¶35] 2. They prayed, that God would bless and prosper them in their work.

[¶36] 3. They land hands upon them; thus solemnly appointing them to that particular work.

[¶37] But was it by this fasting, praying, and imposition of hands that these men were qualified for this work? No. God had already called them to it, [Act 13:2], and he who called them had qualified them. Both their call and their qualification came from God; but he chose that they should have also the sanction of that Church of which they had been members; and therefore he said, Separate me, etc. The ordination of elders among the Jews was by three persons; and here we find three, Simeon, Lucius, and Manaen, ordaining two others, Barnabas and Saul. But how did the Jews ordain? Not by imposition of hands: this is strictly forbidden, see Maimon. Sanh. chap. 4. "After what manner is the ordaining of elders for ever? Not that they should lay their hands on the head of an elder; but only that they should call him Rabbi, and say to him, Behold, thou art ordained, and hast power of judging, etc." It is remarkable that the imposition of hands in the ordaining of elders was not used among the ancient Jews, probably never under the first temple; and rarely, if ever, under the second. See Lightfoot on this place. The Church at Antioch, however, did depart from this custom: they put their hands on the heads of Barnabas and Saul; thus designating them to be the persons whom they, under the direction of the Holy Spirit, sent to preach the Gospel of Christ to the heathen.

[¶38] When the Holy Spirit said, Separate me Barnabas and Saul for the work whereunto I have called them, and the elders of the Church, in consequence, prayed, fasted, and laid their hands upon them, they certainly understood that by acting thus they fulfilled the mind of the Spirit. Hence, is it not evident that, when the elders of the Church of God have good reason to believe that He has called certain persons to the work of the ministry, and qualified them for that work, they should proceed as the elders of the Church of Antioch did; and by fasting, prayer, and imposition of hands, separate those persons for the work whereunto God has called them. Such persons will consider themselves accountable to God and his Church, and should take care how they use the gift and authority received from both. Is it not being wise above what is written to say, "When God has called and given authority, there is no need of ordination or appointment from man?" I would just ask the objector, Why, then, when God had called Barnabas and Saul to the work, did he command the Church to separate them to him for that very work? And why did they, in obedience, fast, pray, and lay hands upon them? I shall dispute with no man about the superior excellence of the episcopal or presbyterian form in ordination: if all the preliminaries be right, they may be both equally good, for all that I have ever been able to learn to the contrary; but that there should be some proper scriptural form attended to, I am fully satisfied. Besides, if the plan of the Church at Antioch were regularly and faithfully followed, in sending forth the ministers of the Gospel, no man can prove that God would not own them in an especial manner, and more particularly prosper their work. But, O ye rulers of the Church! be careful, as ye shall answer it to God, never to lay hands on the head of a man whom ye have not just reason to believe God has called to the work; and whose eye is single, and whose heart is pure. Let none be sent to teach Christianity, who have not experienced it to be the power of God to the salvation of their own souls. If ye do, though they have your authority, they never can have the blessing nor the approbation of God. "I sent them not: therefore they shall not profit this people at all, saith the Lord." [Jer 23:32].

### Verse 4

[¶40] Being sent forth by the Holy Ghost - By his influence, authority, and under his continual direction. Without the first, they were not qualified to go; without the second, they had no authority to go; and without the third, they could not know where to go.

[¶41] Departed, unto Seleucia - This is generally understood to be Seleucia of Pieria, the first city on the coast of Syria, coming from Cilicia; near the place where the river Orontes pours itself into the sea.

[¶42] They sailed to Cyprus - A well known island in the Mediterranean Sea. See on [Act 4:36] (note).

### Verse 5

[¶44] Salamis - The capital of the island of Cyprus; afterwards called Constantia, and now Salina, situated on the eastern part of the island.

## 410. Acts · 36 of 76

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/410/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/410/#p-N

[¶0] They preached the word of God - Τον λογον, The doctrine of God, the Christian religion, emphatically so called.

[¶1] They had also John to their minister - This was John Mark, of whom we heard, [Act 12:25]; for their minister, ὑπηρετην, to assist them in minor offices, as deacon or servant, that they might give themselves wholly to the doctrine of the Lord.

### Verse 6

[¶3] Gone through the isle - Ὁλην, The Whole isle, is added here by ABCDE, several others, both the Syrian, Coptic, Ethiopic, Armenian, Vulgate, and Itala; and also by several of the Greek fathers; and this must be the true reading, for it is evident they ran through the whole island from east to west.

[¶4] Unto Paphos - This town, next in importance to Salamis, was situated on the western part of the isle; and having gone from Salamis to this place is a proof that they had gone through the whole island from east to west, according to the reading noticed above. There was probably no town in the universe more dissolute than Papas. Here Venus had a superb temple: here she was worshipped with all her rites; and from this place she was named the Paphian Venus, the queen of Paphos, etc. This temple and whole city were destroyed by an earthquake; so that a vestige of either does not now remain. There are two islands which go by this name, both adjoining, and on the west side of the island of Cyprus. One is called Old Paphos, the other New Paphos; the latter is probably the island here mentioned, though they are often confounded. On this island there is a Christian Church, dedicated to St. George, in which service is performed by the Greek ministers. It is a bishop's see, suffragan to the Abp. of Nicosia.

[¶5] A certain sorcerer - Τινα μαγον, A magician, one who used magical arts, and pretended to have commerce with supernatural agents. A person who dealt in sleight of hand, or leger-de-main. Such as I have supposed Simon Magus to be. See the note on [Act 8:9].

[¶6] A false prophet - A deceiver, one who pretended to have a Divine commission, a fortune teller.

[¶7] Bar-Jesus - That is, the son of Jesus or Joshua; as Bar-jona is the son of Jonah; Bar-tholomew, the son of Thalmi, etc.

### Verse 7

[¶9] The deputy of the country - Ανθυπατῳ, The proconsul. Rosenmuller and others remark, that in those days the Romans sent two different kinds of governors into the provinces. Some of the provinces were Caesarean or imperial, and into those they sent propretors; others belonged to the senate and people of Rome, and into those they sent proconsuls. Cyprus had formerly been an imperial province; but Augustus, who made the distinction, had given it to the people, whence it was governed by a proconsul. See Dion Cass. Hist. Rom. lib. iv. p. 523. (Edit. Leunclav.)

[¶10] Sergius Paulus - This proconsul is not mentioned any where else: he became a Christian, had his name written in the book of life, and, probably on that very account, blotted out of the Fasti Consulares.

[¶11] A prudent man - Ανδρι συνετῳ, A man of good sense, of a sound understanding, and therefore wished to hear the doctrine taught by these apostles; he did not persecute the men for their preaching, but sent for them that he might hear for himself.

### Verse 8

[¶13] But Elymas, the sorcerer, (for so is his name by interpretation) - That is, Elymas is the interpretation of the word μαγος, or sorcerer; not of the word Bar-Jesus as some have imagined; and to support which they have been led into strange etymologies on the word βαρ-Ιησους, Bar-Jesus. But how is Elymas, Ελυμας, the interpretation of the word μαγος, magician or sorcerer? Ans. Both names are Asiatic; but neither Hebrew nor Greek. I have already observed, in the note on [Mat 2:1], that mogh in Persian means an idolater, a worshipper of fire, and sometimes what we term a magician. Elymas is from the Arabic ilm, knowledge, science, doctrine, art; from alama, he was wise, skilled, etc.; hence aleem or alymon, a doctor or learned man, and, with the Greek termination, ελυμας, Elymas, the interpretation of mogh, Greek μαγος, magos, a magician, a wise man, doctor, etc.

### Verse 9

[¶15] Saul, who also is - Paul - This is the first time the name Paul occurs, and the last time in which this apostle is called Saul, as his common or general name.

[¶16] Saul, שאול Shaul, was the name of the first Israelitish king, and signifies asked, sought; from שאל shaal, he asked, inquired, etc.

[¶17] Paul, Paulus, if derived from the Latin, signifies little, dwarfish: but if from the Hebrew, פלא pala, it signifies extraordinary, wonderful; and this appears to have been the derivation assigned to it by St. Jerome, com. in Ep. Pauli ad Philem., who translates it mirabilis, wonderful, and Hesychius must have had the same in view, for he defines it thus, Παυλος, θαυμαϚος, η εκλεκτος, συμβουλος, Paul, wonderful, or elect, counsellor. The lexicographer had probably here in view, [Isa 9:6] : his name shall be called (פלא יועיץ pelé yoêts) wonderful, counsellor; which he might corrupt into paulus, and thus make his θαυμαϚος συμβουλος out of it by way of explanation. Triller, however, supposes the συμβουλος of Hesychius to be corrupted from συνδουλος fellow servant, which is a term not unfrequently applied to apostles, etc., in the New Testament, who are called the servants of God; and it is used by Paul himself, [Col 1:7]; [Col 4:7]. The Latin original is the most probable. It is well known that the Jews in the apostolic age had frequently two names, one Hebrew, the other Greek or Roman. Saul was born of Jewish parents, a Hebrew of the Hebrews; he had therefore his first name from that language, שאול Shaul, asked or begged; as it is possible he might have been a child for whom his parents had addressed their fervent petitions to God. The case of Samuel is one in point. See [1Sam 1:9-18]. As he was born in Tarsus, in Cilicia, he was consequently born a free Roman citizen; and hence his parents would naturally give him, for cognomen, some name borrowed from the Latin tongue, and Paulus, which signifies little, might indicate that he was at his birth a small or diminutive child. And it is very likely that he was low in stature all his days; and that it is to this he refers himself, [2Cor 10:10], for his bodily presence is weak, and his speech contemptible. If he were small in stature, his voice would be naturally low and feeble; and the Greeks, who were fond of a thundering eloquence, would despise him on this very account.

[¶18] Filled with the Holy Ghost - Therefore the sentence he pronounced was not from himself, but from God. And indeed, had he not been under a Divine influence, it is not likely he would have ventured thus to accost this sorcerer in the presence of the governor, who, no doubt, had greatly admired him.

### Verse 10

[¶20] O full of all subtilty - Δολου, Deceit, pretending to supernatural powers without possessing any, and having only cunning and deceit as their substitutes.

[¶21] And - mischief - Ῥᾳδιουργιας, from ῥᾳδιος, easy, and εργον, a work; one who is ready at his work; a word which excellently well defines a juggler, one who is expert at sleight of hand; though it is often employed to signify an abandoned and accomplished villain.

[¶22] Child of the devil - Υἱε διαβολου, Son of the devil, possessing his nature; filled with his cunning; and, in consequence, practising deceit.

[¶23] Enemy of all righteousness - Εχθρεπασης δικαιοσυνης; Opposed in thy heart to all that is just, true, and good.

[¶24] Wilt thou not cease to pervert, etc. - Ου παυσῃ διαϚρεφων. Wilt thou not cease perverting? He had probably labored in this bad work from the beginning of Paul's ministry in the place; and God in his mercy had borne with him; and no doubt the apostle had warned him, for thus much seems implied in the reproof. What a terrible character is given of this bad man! He no doubt passed among the people for what we call a clever fellow; and he was so clever as to hide himself under a pretty dense mask; but God, who searches the heart, plucked it off, and tells him, and those who were perverted by him, what an accomplished deceiver and knave he was.

[¶25] The right ways of the Lord - Τας ὁδους Κυριου τας ευθειας, The ways of the Lord, the straight ways. This saying is very emphatical. The ways of Elymas were crooked and perverse; the ways of the Lord, the doctrine taught by him, plain and straight. What is here said of the conduct and teaching of Elymas, for he was a false prophet, is true of all false doctrine: it is complex, devious, and tortuous: while the doctrine of God is simple, plain, and straight; directing in the way, the sure way, that leads to present peace and everlasting happiness. From the phraseology which the apostle employs in this terrible address to Elymas, we may learn, as well as from his name Bar-Jesus, that he was by birth and education a Jew. On this account he was the greater enemy to Christianity; and on this same account he was the less excusable.

### Verse 11

[¶27] The hand of the Lord is upon thee - The power of God is now about to deal with thee in the way of justice.

[¶28] Thou shalt be blind - Every word here proves the immediate inspiration of Paul. He was full of the Holy Ghost when he began this address: by the light of that Spirit he discerned the state of Elymas, and exposed his real character; and, by the prophetic influence of that same Spirit, he predicted the calamity that was about to fall upon him, while as yet there was no sign of his blindness! Mark this!

[¶29] Not seeing the sun for a season - In the midst of judgment God remembers mercy. This blindness was not to be perpetual: it was intended to be the means of awakening and softening the hard heart of this poor sinner. There is an ancient tradition, and it is mentioned both by Origen and Chrysostom, that Elymas, in consequence of this became a sincere convert to the religion of Christ. Origen says: "And Paul by a word striking him blind, who was with the proconsul, Sergius Paul, δια των πονων επιϚρεφει αυτον εις θεοσεβειαν, by anguish converted him to godliness." And, commenting on - Thou shalt be blind, not seeing the sun, αχρι καιρου, for a season, asks, "And why for a season? That, being smitten on account of his transgressions, and brought to repentance, he might at last be deemed worthy to see the sun, not only with his body, but with his mind; that the Divine virtue might be proclaimed in restoring him to sight, and his soul, believing, might receive godliness." Com. in Exod., vol. i. p. 117, edit. de la Rue, Par. 1733.

[¶30] There fell on him a mist and darkness - Αχλυς, achlus, is a disordered state of the eye, in which the patient sees through a thick mist. This thick mist, or perturbed state of the eye, took place first: it increased, and σκοτος, thick, positive darkness, was the issue.

[¶31] He went about - Πεπιαγων. Not knowing how to take a right step, he groped about in great uncertainty; and, not being able to find his way, he sought for some persons to lead him by the hand. This state of Elymas is inimitably expressed in one of the cartoons of Raphael, now at Hampton-court, (and lately engraved, in the true spirit of the original, by Mr. Thomas Holloway), in which his whole figure expresses the depth of distress, concern, uncertainty, and confusion; and, to use a word common in exhibiting this matchless piece of painting, he is blind from head to foot. In this manner the text authorizes the painter to express the state of this miserable culprit.

### Verse 12

[¶33] The deputy - believed - This was a proof that the doctrine was true; and that the power of God, from which nothing could be concealed, and which nothing could resist, was with these preachers.

[¶34] Being astonished - Εκπλησσομενος, Being struck with astonishment, as Elymas was struck with blindness. Thus the word of God is a two-edged sword: it smites the sinner with judgment or compunction; and the sincere inquirer after truth, with conviction of its own worth and excellence.

### Verse 13

[¶36] Paul and his company loosed from Paphos - They sailed away from this island, leaving, it may be presumed, Elymas a sincere and deeply humbled penitent; and Sergius Paul, a thorough and happy believer in the doctrine of Christ.

[¶37] Previously to this time, St. Luke always mentions Barnabas before Paul; but after this he mentions Paul always first; probably after seeing how God had distinguished him in the late proceedings at Cyprus; as much of the Holy Spirit now rested upon him.

[¶38] They came to Perga in Pamphylia - As Perga was not a maritime town, it is conjectured that the apostles sailed up the river Cestrus, in order to come to this place, which, according to Strabo, was situated about sixty leagues up this river, and near to which was a famous temple dedicated to Diana. For Pamphylia, see [Act 2:10].

[¶39] And John departing from them - Why John Mark left his brethren at this place we are not informed; probably he went to visit his pious mother Mary at Jerusalem, and to see Peter, to whom he is supposed to have been much attached. It certainly was not with the approbation of Paul that he left them at this place, as we learn from [Act 15:38]; yet his departure does not seem to have merited the displeasure of Barnabas; for John Mark having met these apostles at Antioch, when Paul purposed to revisit the various places where they had planted the word of God, Barnabas was willing to take him with them; but Paul would not consent, because he had departed from them from Pamphylia, and went not with them to the work, [Act 15:35-39], and this occasioned a separation between Barnabas and Paul. It does not appear that John Mark was under any obligation to accompany them any longer or any farther than he pleased. He seems to have been little else than their servant, and certainly was not divinely appointed to this work, as they were; and consequently might leave them innocently, though not kindly, if they could not readily supply his place. In this respect John Mark might be to blame; but Barnabas, whose nephew he was, could look over this fault more easily than Paul, who could not find those motives to pass by what was reprehensible in his conduct which natural affection might furnish to his brother apostle.

### Verse 14

[¶41] They came to Antioch in Pisidia - This place is mentioned thus to distinguish it from Antioch in Syria, with which it had nothing in common but the name. There were several cities and towns in various districts of these countries called Antioch: some have reckoned up not less than twelve. Pisidia, in which this was situated, was a province of Asia Minor, near to Pamphylia, having Phrygia on the north, and Pamphylia on the south. The position of all these places may be seen on the map.

[¶42] Into the synagogue on the Sabbath day - Though Paul was now on a special mission to the Gentiles, yet he availed himself of every opportunity, in every place, of making the first offer of salvation to the Jews.

### Verse 15

[¶44] After the reading of the law and the prophets - A certain portion of the law and another of the prophets, was read every Sabbath; and the law was so divided as to be read over once every year. In the notes at the conclusion of Deuteronomy, I have considered this subject at large, and given a complete table of the Parashoth, sections of the law, and Haphtaroth, sections of the prophets, which are read every Sabbath in the year in the Jewish synagogues. To have an exact view of every part of the Jewish ecclesiastical economy, the reader will do well to consult the above mentioned table, and those which follow it: they have been drawn up with great care, attention, and indescribable labor.

## 411. Acts · 37 of 76

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/411/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/411/#p-N

[¶0] It has been a question, in what language were the law and prophets read in a synagogue of Pisidia, for in that district Strabo informs us that four languages were spoken, viz. the Pisidian, the Solyman, the Greek, and the Lydian. Dr. Lightfoot conjectures, with great probability, that the Scriptures were read in the original Hebrew; and that an interpreter tendered the reading to the people in their mother tongue. There is no doubt that the Jews and proselytes understood the Greek tongue well; and they certainly had the Septuagint version among them.

[¶1] The rulers of the synagogue - These were the persons whose business it was to read the appointed sections, and to take care of the synagogue and its concerns; and to see that all was done decently and in order.

[¶2] Sent unto them - Seeing them to be Jews, they wished them to give some suitable address to the people, i.e. to the Jews who were then engaged in Divine worship; for the whole of the following discourse, which greatly resembles that of St. Stephen, Acts 7:1-53, is directed to the Jews alone; and this was probably spoken either in Hebrew or Greek.

[¶3] Ye men and brethren - Ανδρες αδελφοι, Men brethren, a Hebraism for, "Ye men who are our brethren," i.e. Jews, as we ourselves are; but ανδρες is often an expletive, as we have already seen. See the note on [Act 7:2].

[¶4] If ye have any word of exhortation - Ει εϚι λογος εν ὑμιν παρακλησεως· If ye have any subject of consolation, any word of comfort to us, who are sojourners in this strange land, speak it. The Consolation of Israel was an epithet of the Messiah among the Jews; and it is probable that it was in reference to him that the rulers of the synagogue spoke. That παρακλησις is to be understood here as meaning consolation, and this in reference to the Messiah, the whole of the following discourse will prove to the attentive reader; in which Paul shows the care and protection of God towards his people Israel, and the abundant provision he had made for their salvation by Jesus Christ. They wished for consolation, and he declared unto them glad tidings, and many felt the power and comfort of the doctrine of the cross.

### Verse 16

[¶6] Men of Israel - Ye that are Jews by birth; and ye that fear God - ye that are proselytes to the Jewish religion. In this discourse Paul proves that Jesus Christ is the Messiah, sent from God, not only for the salvation of the Jews, but of the whole human race. And this he does, not with the rhetorician's arts, but in a plain, simple detail of the history of Christ, and the most remarkable transactions of the people of God, which referred to his manifestation in the flesh. Rosenmuller.

### Verse 17

[¶8] The God of - our fathers - The apostle begins his discourse with the Egyptian bondage, and their deliverance from it, as points the most remarkable and striking in their history; in which the providence and mighty power of God, exerted so frequently in their behalf, were peculiarly conspicuous.

[¶9] Exalted the people - Even when they were strangers in the land, and greatly oppressed, God exalted them; made them a terror to their enemies, and multiplied them greatly.

[¶10] With a high arm - A literal translation of the Hebrew phrase, בזרוע רמה bezeroa ramah, with a lifted-up arm, to protect them and destroy their enemies. The meaning of the phrase is, a manifest display of the Divine power.

### Verse 18

[¶12] About the time of forty years - The space of time between their coming out of Egypt, and going into the promised land.

[¶13] Suffered he their manners - Ετροποφορησεν αυτους; He dealt indulgently with them: howsoever they behaved towards him, he mercifully bore with, and kindly treated them. But instead of ετροποφορησεν, ACE, some others, with the Syriac, Arabic, Coptic, Ethiopic, and some of the fathers, read ετροφοφορησεν, which signifies, he nourished and fed them, or bore them about in his arms as a tender nurse does her child. This reading confirms the marginal conjecture, and agrees excellently with the scope of the place, and is a reading at least of equal value with that in the commonly received text. Griesbach has admitted it, and excluded the other. Both, when rightly understood, speak nearly the same sense; but the latter is the most expressive, and agrees best with Paul's discourse, and the history to which he alludes. See the same form of expression, [Num 11:12]; [Exo 19:4]; [Isa 46:3], [Isa 46:4]; [Isa 63:9].

### Verse 19

[¶15] Destroyed seven nations - The Canaanites, Hittites, Girgasites, Amorites, Hivites, Peresites, and Jebusites. The rabbins frequently call them שבעה אומות Shebaah Omoth, the Seven Nations.

### Verse 20

[¶17] And after that he gave unto them judges about the space of four hundred and fifty years - This is a most difficult passage, and has been termed by Scaliger, Crux Chronologorum. The apostle seems here to contradict the account in [1Kgs 6:1] : And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, in the fourth year of Solomon's reign, he began to build the house of the Lord.

[¶18] Sir Norton Knatchbull, in his annotations upon difficult texts, has considered the various solutions proposed by learned men of the difficulty before us; and concludes that the words of the apostle should not be understood as meaning how long God gave them judges, but when he gave them; and therefore proposes that the first words of this verse, Και μετα ταυτα, ὡς ετεσι τετρακοσιοις και πεντηκοντα, should be referred to the words going before, [Act 13:17], that is, to the time When the God of the children of Israel chose their fathers. "Now this time wherein God may properly be said to have chosen their fathers, about 450 years before he gave them judges, is to be computed from the birth of Isaac, in whom God may properly be said to have chosen their fathers; for God, who had chosen Abraham out of all the people of the earth, chose Isaac at this time out of the children of Abraham, in whose family the covenant was to rest. To make this computation evident, let us observe that from the birth of Isaac to the birth of Jacob are 60 years; from thence to their going into Egypt, 130; from thence to the exodus, 210; from thence to their entrance into Canaan, 40; from that to the division of the land (about which time it is probable they began to settle their government by judges) 7 years; which sums make 447: viz. 60 + 130 + 210 + 40 + 7 = 447. And should this be reckoned from the year before the birth of Isaac, when God established his covenant between himself and Abraham, and all his seed after him, [Gen 17:19], at which time God properly chose their fathers, then there will be 448 years, which brings it to within two years of the 450, which is sufficiently exact to bring it within the apostle's ὡς, about, or nearly. "Some have made the period 452 years; which, though two years more than the apostle's round number, is still sufficiently reconcilable with his qualifying particle ὡς, about. And it may be added that the most correct writers often express a sum totally, but not exactly: so, with Demosthenes and Plautus, we find that called a talent where some drachms were either wanting or abounding." The sacred writers often express themselves in the same way: e.g. He made a molten sea, ten cubits from the one brim to the other; and a line of thirty cubits did compass it about. Now we know that the circumference of any circle is only in round numbers to its diameter as three to one; but, correctly, is considerably more, nearly as 22 to 7. But even the Spirit of God does not see it necessary to enter into such niceties, which would only puzzle, and not instruct the common reader.

[¶19] Calmet has paraphrased these passages nearly to the same sense: the text may be thus connected; [Act 13:19]. And having destroyed; seven nations in the land of Canaan, he divided their land to them by lot, about one hundred and fifty years after. And afterwards he gave them judges, to the time of Samuel the prophet. The paraphrase of Calmet is the following: "The God of this people of Israel chose our fathers in the person of Abraham; he promised him the land of Canaan; and four hundred and fifty years after this promise, and the birth of Isaac, who was the son and heir of the promise, he put them in possession of that land which he had promised so long before." As this view of the subject removes all the principal difficulties, I shall not trouble my reader with other modes of interpretation.

### Verse 21

[¶21] Saul the son of Cis - In all proper names quoted from the Old Testament, we should undoubtedly follow, as nearly as possible, the same orthography: קיש Kish, was the name of this king's father, and so we spell it in the Old Testament, and yet have transformed it into Cis in the New, where the orthography is almost entirely lost.

[¶22] The space of forty years - Reckoning from the time of his anointing by Samuel to the time of his death, from a.m. 2909 to 2949.

### Verse 22

[¶24] David - a man after mine own heart - That is, a man who would rule the kingdom according to God's will. Dr. Benson's observation on this point is very judicious: "When it is said that David was a man after God's own heart, it should be understood, not of his private, but of his public, character. He was a man after God's own heart, because he ruled the people according to the Divine will. He did not allow of idolatry; he did not set up for absolute power. He was guided in the government of the nation by the law of Moses, as the standing rule of government, and by the prophet, or the Divine oracle, whereby God gave directions upon particular emergencies. Whatever Saul's private character was, he was not a good king in Israel. He did not follow the law, the oracle, and the prophet; but attempted to be absolute, and thereby to subvert the constitution of the kingdom. That this was the meaning of David's being a man after God's own heart will easily appear by comparing [1Sam 15:28]; [1Sam 28:17], [1Sam 28:18]; [1Chr 10:13], [1Chr 10:14]; [Psa 78:70], etc.; [Psa 89:20], etc."

### Verse 23

[¶26] Of this man's seed hath God - raised - a Savior - That Jesus Christ came in a direct and indisputable line from David, according to both promise and prophecy, may be seen in the notes on [Mat 1:1], etc., and particularly in the notes at the end of Luke And that the Messiah was promised to come from the family of David, see [Isa 11:1], [Isa 11:2], and [Jer 23:5], [Jer 23:6].

### Verse 24

[¶28] John - preached - the baptism of repentance - On the nature and effects of John's preaching, see the notes on [Mat 3:1], etc., and [Luk 3:10-15] (note).

### Verse 25

[¶30] As John fulfilled his course - As John was fulfilling his race, he said, etc. It has been supposed that the word δρομον, course, or race, is used here to point out the short duration of the Baptist's ministry, and the fervent zeal with which he performed it. It signifies properly his ministry, or life. A man's work, employment, function, etc., is his race, course, or way of life. John had a ministry from God; and he discharged the duties of it with zeal and diligence; bore the fatigues of it with patience and resignation; and was gloriously successful in it, because the hand of the Lord was with him.

### Verse 26

[¶32] Men and brethren - This should have been translated brethren simply. See the note on [Act 7:2].

[¶33] Children of the stock of Abraham - All ye that are Jews.

[¶34] And whosoever among you feared God - That is, all ye who are Gentiles, and are now proselytes to the Jewish religion.

[¶35] The word of this salvation - The doctrine that contains the promise of deliverance from sin, and the means by which it is brought about; all which is founded on Jesus, of the stock of David, dying and rising again for the salvation of Jews and Gentiles.

### Verse 27

[¶37] Because they knew him not - A gentle excuse for the persecuting high priests, etc. They did not know that Jesus was the Christ, because they did not know the prophets: and why did they not know the prophets, which were read every Sabbath day? Because they did not desire to know his will; and therefore they knew not the doctrine of God: nor did they know that, in condemning Christ, they fulfilled those very Scriptures which were read every Sabbath day in their synagogues.

### Verse 28

[¶39] They found no cause of death in him - No reason why he should be condemned. Though they accused him of several things, yet they could not substantiate the most trifling charge against him; and yet, in opposition to all justice and equity, desired Pilate to put him to death! This points their perfidy in the strongest light.

### Verse 29

[¶41] They took him down from the tree - The apostle passes rapidly over several circumstances of his death, that he might establish the fact of his resurrection.

### Verse 30

[¶43] But God raised him from the dead - And thus gave the fullest proof of his innocence. God alone can raise the dead; and he would not work a miracle so very extraordinary, but on some extraordinary occasion.

## 412. Acts · 38 of 76

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### Verse 31

[¶1] He was seen many days, etc. - The thing was done but a very short time since; and many of the witnesses are still alive, and ready to attest the fact of this resurrection in the most unequivocal manner.

### Verse 32

[¶3] We declare unto you glad tidings - We proclaim that Gospel to you which is the fulfillment of the promise made unto the fathers.

### Verse 33

[¶5] Written in the second Psalm - Instead of τῳ ψαλμῳ τῳ δευτερῳ the second Psalm, πρωτῳ ψαλμῳ, the first Psalm, is the reading of D, and its Itala version, and several of the primitive fathers. Griesbach has received it into the text; but not, in my opinion, on sufficient evidence. The reason of these various readings is sufficiently evident to those who are acquainted with Hebrew MSS. In many of these, two Psalms are often written as one; and the first and second Psalms are written as one in seven of Kennicott's and De Rossi's MSS. Those who possessed such MSS. would say, as it is written in the First Psalm; those who referred to MSS. where the two Psalms were separate, would say, in the Second Psalm, as they would find the quotation in question in the first verse of the second Psalm. There is, therefore, neither contradiction nor difficulty here; and it is no matter which reading we prefer, as it depends on the simple circumstance, whether we consider these two Psalms as parts of one and the same, or whether we consider them as two distinct Psalms.

[¶6] Thou art my Son, this day have I begotten thee - It has been disputed whether this text should be understood of the incarnation or of the resurrection of our Lord. If understood of his incarnation, it can mean no more than this, that the human nature of our blessed Lord was begotten by the energy of the Holy Spirit in the womb of the blessed virgin; for as to his Divine nature, which is allotted to be God, it could neither be created nor begotten. See some reasons offered for this on [Luk 1:35] (note); and, if those be deemed insufficient, a thousand more may be added. But in the above reasons it is demonstrated that the doctrine of the eternal Sonship of Christ is absolutely irreconcilable to reason, and contradictory to itself. Eternity is that which has had no beginning, nor stands in any reference to time: Son supposes time, generation, and father; and time also antecedent to such generation: therefore the rational conjunction of these two terms, Son and eternity, is absolutely impossible, as they imply essentially different and opposite ideas.

[¶7] If the passage in question be understood of the resurrection of Christ, it points out that the human nature, which was produced by the power of God in the womb of the virgin, and which was the Son of God, could see no corruption; and therefore, though it died for sin, must be raised from the dead before it saw corruption. Thus God owned that human nature to be peculiarly his own; and therefore Jesus Christ was declared to be the Son of God with power, by the resurrection from the dead, [Rom 1:4].

### Verse 34

[¶9] No more to return to corruption - To the grave, to death, the place and state of corruption; for so we should understand the word διαφθοραν in the text.

[¶10] The sure mercies of David - Τα ὁσια Δαβιδ τα πιϚα. These words are quoted literatim from the Septuagint version of [Isa 55:3]; where the Hebrew is חסדי דוד הנאמנים chasdey David ha-neemanim, of which the Greek is a faithful translation; and which sure mercies of David St. Paul considers as being fulfilled in the resurrection of Christ. From this application of the words, it is evident that the apostle considered the word David as signifying the Messiah; and then the sure or faithful mercies, being such as relate to the new covenant, and the various blessings promised in it, are evidently those which are sealed and confirmed to mankind by the resurrection of Christ; and it is in this way that the apostle applies them. Had there not been the fullest proof of the resurrection of Christ, not one of the promises of the new covenant could have been considered as sure or faithful. If he did not rise from the dead, then, as said the apostle, your faith and our preaching are vain, [1Cor 15:14].

[¶11] The following observations of Bp. Pearce are judicious: "For the sense of these words, we must have recourse to what God said to David in [2Sam 7:11], [2Sam 7:12], etc., explained by what is said in [Psa 89:3], [Psa 89:4], [Psa 89:28], [Psa 89:29], [Psa 89:36], where frequent mention is made of a covenant established by God with David, and sworn to by God, that David's seed should endure for ever, and his throne as the days of heaven, and as the sun, to all generations. This covenant and this oath are the sure and sacred things of which Isaiah, [Isa 55:3], speaks; and Luke in this place. And Paul understood them as relating to the kingdom of Jesus, (the Son of David), which was to be an everlasting kingdom; and if an everlasting one, then it was necessary that Jesus should have been (as he was) raised from the dead; and, to support this argument, Paul, in the next verse, strengthens it with another, drawn from [Psa 16:10]."

### Verse 36

[¶13] David - fell on sleep - and saw corruption - David died, was buried, and never rose again; therefore, David cannot be the person spoken of here: the words are true of some other person; and they can be applied to Jesus Christ only; and in him they are most exactly fulfilled. See the notes on [Act 2:29], [Act 2:30], etc.

### Verse 38

[¶15] Be it known unto you, therefore - This is the legitimate conclusion: seeing the word of God is true, and he has promised an endless succession to the seed of David; seeing David and all his family have failed in reference to the political kingdom, a spiritual kingdom and a spiritual succession must be intended, that the sure covenant and all its blessings may be continued. Again: seeing the person by whom this is to be done is to see no corruption; - seeing David has died, and has seen (fallen under the power of) corruption; - seeing Jesus the Christ has wrought all the miracles which the prophets said he should work; - seeing he has suffered all the indignities which your prophets said he must suffer; - seeing after his death he has most incontestably risen again from the dead, and has not fallen under the power of corruption, - then he must be the very person in whom all the predictions are fulfilled, and the person through whom all the blessings of the covenant must come.

[¶16] Through this man is preached unto you the forgiveness of sins - See the notes on [Act 5:30], [Act 5:31]. Remission of sins, the removal of the power, guilt, and pollution of sin comes alone through this man, whom ye crucified, and who is risen from the dead.

### Verse 39

[¶18] And by him - On his account, and through him, all that believe in his Divine mission, and the end for which he has been manifested, namely, to put away sin by the sacrifice of himself, are justified from all things, from the guilt of all transgressions committed against God; from which ye could not be justified by the law of Moses; because it is impossible that the blood of bulls and goats, and the ashes of a heifer sprinkling the unclean, or any other rite or service of this kind, could take away sin from the soul, cancel its guilt in the conscience, or make an atonement to the Divine justice; but this is the sacrifice which God has required; this is every way suited to the end for which it has been instituted; and this is the sacrifice alone which God can accept. Your law says, "Do this, and ye shall live;" and, "Cursed is every one that continueth not in all things that are written in the book of the law to do them." Ye have not done these things required; ye have not continued in any good thing; ye have not only not done all things commanded, but ye have done none, none as they ought to be done; and therefore ye are under the curse. The Gospel says, Believe on the Lord Jesus; credit his Divine mission; consider his death an atonement for sin; believe in his resurrection, as a proof that the atonement is made, believe that he suffered, died, and rose again for your justification; and that for his sake God, though he be infinitely just, can be the justifier of all who believe in him. By the law of Moses there is neither justification nor salvation: in Jesus Christ there are both, and all the sure mercies of David. Therefore, believe on the Lord Jesus Christ, and ye shall be justified from all things, from which ye could not be justified by the law of Moses.

### Verse 40

[¶20] Beware - lest that come upon you, etc. - If you reject these benefits, now freely offered to you in this preaching of Christ crucified, you may expect such judgment from the hand of God as your forefathers experienced, when, for their rebellion and their contempt of his benefits, their city was taken, their temple destroyed, and themselves either slain by the sword, or carried into captivity. It is evident that St. Paul refers to [Hab 1:5-10]; and in those verses the desolation by the Chaldeans is foretold. Never was there a prophecy more correctly and pointedly applied. These Jews did continue to slight the benefits offered to them by the Lord; and they persevered in their rebellion: what was the consequence? The Romans came, took their city, burnt their temple, slew upwards of a million of them, and either carried or sold the rest into captivity. How exactly was the prophecy in both cases fulfilled!

### Verse 41

[¶22] Behold, ye despisers - There is a remarkable difference here between the Hebrew text in Habakkuk, and that in the Septuagint, which is a little abridged here by St. Paul. I shall exhibit the three texts. Heb: - ראו בגוים והביטו והתמהו תמהו כי פעל פעל בימיכם לא תאמינו כי יספר

[¶23] Reu bagoyim vehabitu vehitammehu; temehu; ki poal poel bimeycem, lo teaminu hi yesupar.

[¶24] Behold, ye among the heathen, (nations), and regard, and be astonished; be astonished, for I am working a work in your days, which; when it shall be told, ye will not credit.

[¶25] See Houbigant.

[¶26] Sept. Ιδετε οἱ καταφρονηται, και επιβλεψατε, και θαυμασατε θαυμασια, και αφανισθητε· διοτι εργον εγω εργαζομαι εν ταις ἡμεραις ὑμων, ὁ ου μη πιϚευσητε, εαν τις εκδιηγηται ὑμιν.

[¶27] See, ye despisers, and look attentively, and be astonished, (or hide yourselves), for I work a work in your days, which, if any one will tell to you, ye will not believe.

[¶28] St. Luke. Ιδετε οἱ καταφρονηται, [και επιβλεψατε], και θαυμασατε, [θαυμασια], και αφανισθητε· ὁτι εργον εγω εργαζομαι εν ταις ἡμεραις ὑμων, εργον ᾡ ου μη πιϚευσητε, εαν τις εκδιηγηται ὑμιν.

[¶29] Behold, ye despisers, and wonder, and be astonished, (or hide yourselves), for I work a work in your days, which, if any one will tell unto you, ye will not believe.

[¶30] I have taken Luke's quotation from the best MSS., and I have quoted the Septuagint according to the Codex Alexandrinus; and the quotations are exactly the same, not only in words, but almost in letters, with the exception of επιβλεψατε and θαυμασια which the evangelist omits, and which I have included in crotchets in the text of St. Luke, merely that the place of the omission may be the better seen. It may now be necessary to inquire how St. Luke and the Septuagint should substitute ye despisers, for ye among the heathen, in the Hebrew text?

[¶31] Without troubling myself or my readers with laborious criticisms on these words, with which many learned men have loaded the text, I will simply state my opinion, that the prophet, instead of בגוים bagoyim, among the heathen, wrote בגדים bogadim, despisers, or transgressors: a word which differs only in a single letter, ד daleth, for ו vau; the latter of which might easily be mistaken by a transcriber for the other, especially if the horizontal stroke of the ד daleth happened to be a little faint towards the left; as, in that case, it would wear the appearance of a ו vau; and this is not unfrequently the case, not only in MSS., but even in printed books. It seems as evident as it can well be that this gives the word which the Septuagint found in the copy from which they translated: their evidence, and that of the apostle, joined to the consideration that the interchange of the two letters mentioned above might have been easily made, is quite sufficient to legitimate the reading for which I contend. Houbigant and several others are of the same mind.

[¶32] The word αφανισθητε, which we translate perish, signifies more properly disappear, or hide yourselves; as people, astonished and alarmed at some coming evil, betake themselves to flight, and hide themselves in order to avoid it.

### Verse 42

[¶34] When the Jews were gone out - That part of them in whom the words of the prophet were fulfilled, viz. those who, though they had the clearest relation of so interesting a history, would not believe it: they shut their eyes against the light, and hardened their hearts against the truth. There were other Jews in the assembly that did believe, and were saved.

[¶35] The Gentiles besought - There is some doubt whether the original, παρεκαλουν τα εθνη, should be translated the Gentiles besought; or they besought the Gentiles: for the words will bear either, but the latter sense more naturally. When the Jews retired, determining not to credit what was spoken, the apostle, seeing the Gentiles of a better mind, requested them to come and hear those words, or doctrines, the next Sabbath. But, the next, το μεταξυ, as Hesychius defines it, μετ' ολιγον, ανα μεσον, shortly, or betwixt, may mean the after part of the same Sabbath, or the course of the ensuing week, between the two Sabbaths; for Mondays and Thursdays, or the second and fifth days of the week, were times in which those who feared God usually met together in the synagogue; for it is a maxim with the rabbins, that no three days should elapse without reading of the law.

[¶36] On this verse there is a great number of various readings: instead of, when the Jews were going out of the synagogue, ABCDE, several others of great repute, with all the Syriac, the Coptic, Ethiopic, Armenian, Vulgate, and Itala, read, As they were going out, they entreated that these words should be preached unto them in the course of the week, or the next Sabbath. So that, according to this well accredited reading, the words, εκ της συναγωγης των Ιουδαιων, are left out in the first clause, αυτων being put in their place; and τα εθνη, the Gentiles, is wholly omitted in the second clause. The most eminent critics approve of this reading; indeed it stands on such authority as to render it almost indubitable. Of the αυτων, them, which is substituted for the first clause, Professor White says, lectio indubie genuina: this reading is undoubtedly genuine; and of the τα εθνη εις, he says, certissime delenda: they should certainly be expunged. We are therefore to understand the words thus: that, "as they were going out on the breaking up of the assembly, some of them desired that they might have these doctrines preached to them on the ensuing week or Sabbath." And thus all the ambiguity of the verse vanishes.

### Verse 43

[¶38] Many of the Jews - Direct descendants from some of the twelve tribes; and religious proselytes, heathens who had been converted to Judaism, and, having submitted to circumcision, had become proselytes of the covenant: though some think that the expression means proselytes of the gate - persons who believed in one God, like the Jews, but who had not received circumcision.

[¶39] Persuaded them to continue in the grace of God - That is, that they should continue to credit the Gospel; to receive the spirit and influence of it; to bring forth the fruits of that spirit; and thus continue under the favor and approbation of God.

### Verse 44

[¶41] The next Sabbath day - The good news had spread far and wide, by means of the converted Jews and proselytes.

[¶42] Almost the whole city - Jews, proselytes, and Gentiles, came together to hear τον λογον του Θεου, this doctrine of God, this Divine teaching, by which so many of their kindred and acquaintance had become so wise and happy. It is not by public discourses merely that people are converted to God; but by the private teaching and godly conduct of those who have received the truth; for, as these are scattered throughout society, they are a leaven in every place.

### Verse 45

[¶44] The Jews - were filled with envy - See on [Act 5:17] (note). These could not bear the Gentiles, who believed in Christ, to be equal with them; and yet; according to the Gospel, it was really the case.

[¶45] Contradicting - The arguments and statements brought forward by the disciples; and blaspheming, speaking impiously and injuriously of Jesus Christ. This is probably what is meant.

## 413. Acts · 39 of 76

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### Verse 46

[¶1] Waxed bold - Παρῥησιασαμενοι; Having great liberty of speech; a strong, persuasive, and overpowering eloquence. They had eternal truth for the basis of this discourse; a multitude of incontestable facts to support it; an all-persuading eloquence to illustrate and maintain what they had asserted.

[¶2] Should first have been spoken to you - When our Lord gave his apostles their commission to go into all the world, and preach the Gospel to every creature, he told them they must begin first at Jerusalem, [Mar 16:15]; [Luk 24:47]. In obedience therefore to this command, the apostles (in every place where they preached) made their first offers of the Gospel to the Jews.

[¶3] Ye put it from you - Απωθεισθε αυτον, Ye disdain this doctrine, and consider it contemptible: so the word is frequently used.

[¶4] And judge yourselves unworthy of everlasting life - Was this meant as a strong irony? "Ye have such humbling thoughts of yourselves, that ye think the blessings of the Gospel too good to be bestowed on such worthless wretches as ye are." Or did the apostle mean that, by their words and conduct on this occasion, they had passed sentence on themselves, and, in effect, had decided that they were unworthy of the grace of the Gospel; and God now ratifies that judgment by removing those blessings from them, and sending them to the Gentiles?

### Verse 47

[¶6] For so the Lord commanded us - The apostles could quote a pertinent scripture for every thing they did; because the outlines of the whole Gospel dispensation are founded in the law and the prophets; and they were now building the Church of God according to the pattern shown them in the Mount. In the things of God, no man nor minister should go farther than he can say, Thus it is written, and thus it behoves me to do; and let him see that his quotations are fairly made, and not a detached passage or member of a sentence produced, because it seems to look like the system he wishes to establish.

[¶7] I have set thee to be a light of the Gentiles - This quotation is from [Isa 49:6], and was most fully in point. The Jews could not resist the testimony of their own prophet; and the Gentiles rejoiced to find that the offers of salvation were to be made so specifically to them.

[¶8] For salvation unto the ends of the earth - The very name of the Messiah, viz Jesus, announced the design and end of his mission. He is the Savior, and is to be proclaimed as such to the ends of the earth; to all mankind; to every nation, and people, and tongue; and, wherever the Gospel is preached, there is a free, full, and sincere offer of salvation to every soul that hears it. And the offer is proof sufficient, in itself, that there is a power to receive its blessings given to those to whom the offer is made; as it would be of no use to offer them a salvation which it was designed they either should not or could not receive. A son of Satan might be capable of such dissimulation and bad faith; but the holy God cannot.

### Verse 48

[¶10] As many as were ordained to eternal life believed - This text has been most pitifully misunderstood. Many suppose that it simply means that those in that assembly who were fore-ordained; or predestinated by God's decree, to eternal life, believed under the influence of that decree. Now, we should be careful to examine what a word means, before we attempt to fix its meaning. Whatever τεταγμενοι may mean, which is the word we translate ordained, it is neither προτεταγμενοι nor προορισμενοι which the apostle uses, but simply τεταγμενοι, which includes no idea of pre-ordination or pre-destination of any kind. And if it even did, it would be rather hazardous to say that all those who believed at this time were such as actually persevered unto the end, and were saved unto eternal life. But, leaving all these precarious matters, what does the word τεταγμενος mean? The verb ταττω or τασσω signifies to place, set, order, appoint, dispose; hence it has been considered here as implying the disposition or readiness of mind of several persons in the congregation, such as the religious proselytes mentioned [Act 13:43], who possessed the reverse of the disposition of those Jews who spake against those things, contradicting and blaspheming, [Act 13:45]. Though the word in this place has been variously translated, yet, of all the meanings ever put on it, none agrees worse with its nature and known signification than that which represents it as intending those who were predestinated to eternal life: this is no meaning of the term, and should never be applied to it. Let us, without prejudice, consider the scope of the place: the Jews contradicted and blasphemed; the religious proselytes heard attentively, and received the word of life: the one party were utterly indisposed, through their own stubbornness, to receive the Gospel; the others, destitute of prejudice and prepossession, were glad to hear that, in the order of God, the Gentiles were included in the covenant of salvation through Christ Jesus; they, therefore, in this good state and order of mind, believed. Those who seek for the plain meaning of the word will find it here: those who wish to make out a sense, not from the Greek word, its use among the best Greek writers, and the obvious sense of the evangelist, but from their own creed, may continue to puzzle themselves and others; kindle their own fire, compass themselves with sparks, and walk in the light of their own fire, and of the sparks which they have kindled; and, in consequence, lie down in sorrow, having bidden adieu to the true meaning of a passage so very simple, taken in its connection, that one must wonder how it ever came to be misunderstood and misapplied. Those who wish to see more on this verse may consult Hammond, Whitby, Schoettgen, Rosenmuller, Pearce, Sir Norton Knatchbull, and Dodd.

### Verse 49

[¶12] The word of the Lord was published, etc. - Those who had come from different parts, and were converted, carried the glad tidings to their respective neighbourhoods; and thus the doctrine was published throughout all the region of Pisidia, where they then were. See on [Act 13:44] (note).

### Verse 50

[¶14] Devout and honorable women - It is likely that these were heathen matrons, who had become proselytes to the Jewish religion; and, as they were persons of affluence and respectability, they had considerable influence with the civil magistracy of the place, and probably their husbands were of this order; and it is likely that they used that influence, at the instigation of the Jews, to get the apostles expelled from the place.

### Verse 51

[¶16] They shook off the dust of their feet against them - This was a very significant rite; by it, they in effect said: Ye are worse than the heathen: even your very land is accursed for your opposition to God, and we dare not permit even its dust to cleave to the soles of our feet; and we shake it off, in departing from your country, according to our Lord's command, ([Mat 10:14]), for a testimony against you, that we offered you salvation, but ye rejected it and persecuted us. The Jews, when travelling in heathen countries, took care, when they came to the borders of their own, to shake off the dust of their feet, lest any of the unhallowed ground should defile the sacred land of Israel.

[¶17] Came unto Iconium - According to Strabo, Iconium was a small fortified town, the capital of Lycaonia, at present called Cogni. "Lycaonia was a province at the back of Pamphylia, higher up in Asia Minor, and to the northeast of Pamphylia." Pearce.

### Verse 52

[¶19] The disciples were filled with joy and with the Holy Ghost - Though in the world they had tribulation, yet in Christ they had peace; and, while engaged in their Master's work, they always had their Master's wages. The happiness of a genuine Christian lies far beyond the reach of earthly disturbances, and is not affected by the changes and chances to which mortal things are exposed. The martyrs were more happy in the flames than their persecutors could be on their beds of down.

[¶20] St. Paul's sermon at Antioch has been thus analyzed.

[¶21] 1. His prologue, [Act 13:16], addressed to those who fear God.

[¶22] 2. His narrative of God's goodness to Israel:

[¶23] 1. In their deliverance from Egypt.

[¶24] 2. In their support in the wilderness.

[¶25] 3. In his giving them the land of Canaan.

[¶26] 4. In the judges and kings which he had given for their governors, Acts 13:7-22.

[¶27] 3. His proposition, that Jesus was the Christ, the Savior of the world, [Act 13:23].

[¶28] 4. The illustration of this proposition, proving its truth:

[¶29] 1. From Christ's stock and family, [Act 13:23].

[¶30] 2. From the testimony of his forerunner, [Act 13:24].

[¶31] 3. From the resurrection of Christ, [Act 13:30]; which was corroborated with the testimony of many Galileans, [Act 13:31], and of the prophets, David, [Act 13:33], [Act 13:35], and Isaiah, [Act 13:34].

[¶32] 5. He anticipates objections, relative to the unjust condemnation, death and burial of Christ, [Act 13:27-29].

[¶33] 6. His epilogue, in which he excites his audience to embrace the Gospel on two considerations:

[¶34] 1. The benefits which they receive who embrace the Gospel, [Act 13:38], [Act 13:39].

[¶35] 2. The danger to which they were exposed who should despise and reject it, [Act 13:40], [Act 13:41].

### Introduction

[¶37] Paul and Barnabas, having preached at Iconium with great success, are persecuted, and obliged to flee to Lystra and Derbe, [Act 14:1-6]. Here they preach, and heal a cripple; on which, the people, supposing them to be gods, are about to offer them sacrifices, and are with difficulty prevented by these apostles, [Act 14:7-18]. Certain Jews from Antioch and Iconium, coming thither, induce the people to stone Paul; who, being dragged out of the city as dead, while the disciples stand around him, rises up suddenly, and returns to the city, and the next day departs to Derbe, [Act 14:19], [Act 14:20]. Having preached here, he and Barnabas return to Lystra, Iconium, and Antioch, confirming the disciples, and ordaining elders in every Church, [Act 14:21-23]. They pass through Pisidia and Pamphylia, [Act 14:24]. Through Perga and Attalia, [Act 14:25]; and sail to Antioch in Syria, [Act 14:26]. When, having called the disciples together, they inform them of the door of faith opened to the Gentiles, and there abode a long time with the Church, [Act 14:27], [Act 14:28].

### Verse 1

[¶39] In Iconium - See the conclusion of the preceding chapter.

[¶40] So spake - Και λαλησαι οὑτως. With such power and demonstration of the Spirit, that a great multitude both of the Jews, genuine descendants of one or other of the twelve tribes, and also of the Greeks, Ἑλληνων, probably such as were proselytes of the gate, believed, received the Christian religion as a revelation from God, and confided in its Author for salvation, according to the apostles' preaching.

### Verse 2

[¶42] Stirred up the Gentiles - Των εθνων, Such as were mere heathens, and thus distinguished from the Jews, and the Greeks who were proselytes.

[¶43] Evil affected - Εκακωσαν, Irritated or exasperated their minds against the brethren, the disciples of Christ; one of their appellations before they were called Christians at Antioch. See on [Act 11:26] (note).

## 414. Acts · 40 of 76

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### Verse 3

[¶1] Long time therefore abode they - Because they had great success, therefore they continued a long time, gaining many converts, and building up those who had believed, in their most holy faith; notwithstanding the opposition they met with, both from the unbelieving Jews and heathens.

[¶2] Speaking boldly - Παρῥησιαζομενοι, Having great liberty of speech, a copious and commanding eloquence, springing from a consciousness of the truth which they preached.

[¶3] The word of his grace - The Gospel of Jesus Christ, which is the doctrine of God's grace, mercy, or favor to mankind.

[¶4] And granted signs and wonders to be done - For no apostle could work a miracle by himself; nor was any sign or wonder wrought even by the greatest apostle, but by an especial grant or dispensation of God. This power was not resident in them at all times; it was only now and then communicated, when a miracle was necessary for the confirmation of the truth preached.

### Verse 4

[¶6] The multitude of the city was divided - The Jews treated the apostles as false teachers, and their miracles as impositions; and many of the people held with them: while the others, who had not hardened their hearts against the truth, felt the force of it; and, being without prejudice, could easily discern the miracles to be the work of God, and therefore held with the apostles.

### Verse 5

[¶8] An assault made - Ὁρμη, A desperate attempt was made by their rulers, i.e. by the heathen rulers of the people, and the rulers of the synagogue.

[¶9] To use them despitefully - To expose them, bring them into contempt, and make them appear as monsters, or movers of sedition; and then to stone them for this falsely alleged crime.

### Verse 6

[¶11] They were ware of it - They were informed of the scheme, and of the attempt that was about to be made, and fled unto Lystra and Derbe; they did not leave the province of Lycaonia, but went to other towns and cities. Lystra lay to the south and Derbe to the north of Iconium, according to the general opinion. Strabo, Geogr. lib. xii., tells us expressly, that Iconium was within Lycaonia, Thence are the Lycaonian hills plain, cold, naked, and pastures for wild asses. About these places stands Iconium, a town built in a better soil. Ptolemy also, Tab. Asiae, i. cap. 6, places Iconium in Lycaonia. How comes it, then, that St. Luke does not call Iconium a city of Lycaonia, as well as Derbe and Lystra? Pliny, Hist. Nat. lib. v. cap. 27, solves this difficulty, by stating, that there was granted a tetrarchy out of Lycaonia, on that side which borders upon Galatia, consisting of fourteen cities; the most famous of which is Iconium. See Lightfoot.

### Verse 7

[¶13] And there they preached the Gospel - Wherever they went, they were always employed in their Master's work. Some MSS. of considerable note add here, and all the people were moved at their preaching, but Paul and Barnabas tarried at Lystra.

### Verse 8

[¶15] Impotent in his feet - Αδυνατος τοις ποσιν, He had no muscular power, and probably his ancle bones were dislocated; or he had what is commonly termed club feet; this is the more likely, as he is said to have been lame from his mother's womb, and to have never walked.

### Verse 9

[¶17] That he had faith to be healed - How did this faith come to this poor heathen? Why, by hearing the word of God preached: for it is said, the same heard Paul speak. And it appears that he credited the doctrine he heard, and believed that Jesus could, if he would, make him whole. Besides, he must have heard of the miracles which the apostles had wrought, see [Act 14:3]; and this would raise his expectation of receiving a cure.

### Verse 10

[¶19] Said with a loud voice - After this clause the following is found in CD, and several others, either in the text or margin: σοι λεγω εν τῳ ονοματι του Κυριου Ιησου ΧριϚου, I say unto thee, In the name of the Lord Jesus Christ, "stand upright on thy feet." This reading is also in several versions; and though it may not stand on such evidence as to entitle it to a place in the text, yet it is not likely that St. Paul would not have used the sacred name on such an occasion; especially as this appears to have been the usual form. See [Act 3:6].

[¶20] He leaped and walked - Giving the fullest proof of his restoration: his leaping, however, might have been through joy of having received his cure.

### Verse 11

[¶22] Saying, in the speech of Lycaonia - What this language was has puzzled the learned not a little. Calmet thinks it was a corrupt Greek dialect; as Greek was the general language of Asia Minor. Mr. Paul Ernest Jablonski, who has written a dissertation expressly on the subject, thinks it was the same language with that of the Cappadocians, which was mingled with Syriac. That it was no dialect of the Greek must be evident from the circumstance of its being here distinguished from it. We have sufficient proofs from ancient authors that most of these provinces used different languages; and it is correctly remarked, by Dr. Lightfoot, that the Carians, who dwelt much nearer Greece than the Lycaonians, are called by Homer, βαρβαροφωνοι, people of a barbarous or strange language; and Pausanias also called them Barbari. That the language of Pisidia was distinct from the Greek we have already seen, note on [Act 13:15]. We have no light to determine this point; and every search after the language of Lycaonia must be, at this distance of time, fruitless.

[¶23] The gods are come down to us in the likeness of men - From this, and from all heathen antiquity, it is evident:

[¶24] 1. That the heathen did not consider the Divine nature, how low soever they rated it, to be like the human nature.

[¶25] 2. That they imagined that these celestial beings often assumed human forms to visit men, in order to punish the evil and reward the good. The Metamorphoses of Ovid are full of such visitations; and so are Homer, Virgil, and other poets. The angels visiting Abraham, Jacob, Lot, etc., might have been the foundation on which most of these heathen fictions were built.

[¶26] The following passage in Homer will cast some light upon the point: - Και τε Θεοι, ξεινοισιν εοικοτες αλλοδαποισι, Παντοιοι τελεθοντες, επιϚρωφωσι ποληας, Ανθρωπων ὑβριν τε και ευνομιην εφορωντες.

[¶27] Hom. Odyss. xvii. ver. 485.

[¶28] For in similitude of strangers oft,

[¶29] The gods, who can with ease all shapes assume,

[¶30] Repair to populous cities, where they mark

[¶31] The outrageous and the righteous deeds of men.

[¶32] Cowper.

[¶33] Ovid had a similar notion, where he represents Jupiter coming down to visit the earth, which seems to be copied from Genesis, [Gen 18:20], [Gen 18:21] : And the Lord said, Because the cry of Sodom and Gomorrah is great, and because their sin is grievous, I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me: and if not, I will know.

[¶34] Contigerat nostras infamia temporis aures:

[¶35] Quam cupiens falsam, summo delabor Olympo.

[¶36] Et deus humana lustro sub imagine terras.

[¶37] Longa mora est, quantum noxae sit ubique repertum,

[¶38] Enamerare: minor fuit ipsa infamia vero.

[¶39] Metam. lib. i. ver. 211.

[¶40] The clamours of this vile, degenerate age,

[¶41] The cries of orphans, and the oppressor's rage,

[¶42] Had reached the stars: "I will descend," said I,

[¶43] In hope to prove this loud complaint a lie.

[¶44] Disguised in human shape, I traveled round

[¶45] The world, and more than what I heard, I found.

## 415. Acts · 41 of 76

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[¶0] Dryden.

[¶1] It was a settled belief among the Egyptians, that their gods, sometimes in the likeness of men, and sometimes in that of animals which they held sacred, descended to the earth, and traveled through different provinces, to punish, reward, and protect. The Hindoo Avatars, or incarnations of their gods, prove how generally this opinion had prevailed. Their Poorana are full of accounts of the descent of Brahma, Vishnoo, Shiva, Naradu, and other gods, in human shape. We need not wonder to find it in Lycaonia.

### Verse 12

[¶3] They called Barnabas, Jupiter; and Paul, Mercurius - The heathens supposed that Jupiter and Mercury were the gods who most frequently assumed the human form; and Jupiter was accustomed to take Mercury with him on such expeditions. Jupiter was the supreme god of the heathens; and Mercury was by them considered the god of eloquence. And the ancient fable, from which I have quoted so largely above, represents Jupiter and Mercury coming to this very region, where they were entertained by Lycaon, from whom the Lycaonians derived their name. See the whole fable in the first book of Ovid's Metamorphoses. As the ancients usually represented Jupiter as rather an aged man, large, noble, and majestic; and Mercury young, light, and active, the conjecture of Chrysostom is very probable, that Barnabas was a large, noble, well-made man, and probably in years; and St. Paul, young, active, and eloquent; on which account, they termed the former Jupiter, and the latter Mercury. That Mercury was eloquent and powerful in his words is allowed by the heathens; and the very epithet that is applied here to Paul, ην ὁ ἡγουμενος του λογου, he was the chief or leader of the discourse, was applied to Mercury. So Jamblichus de Myster. Init. Θεος ὁ των λογων ἡγεμων ὁ Ἑρμης. And Macrobius, Sat. i. 8: Scimus Mercurium vocis et sermonis potentem. We know that Mercury is powerful both in his voice and eloquence. With the Lycaonians, the actions of these apostles proved them to be gods; and the different parts they took appeared to them to fix their character, so that one was judged to be Jupiter, and the other Mercury.

### Verse 13

[¶5] Then the priest of Jupiter, which was before their city - There is a meaning here, which ordinary readers will not readily apprehend. Many cities were put under the protection of a particular deity; and the image of that deity placed at the entrance, to signify that he was the guardian and protector. To this St. Luke, every where as accurate as he is circumstantial, refers. Lystra, it appears, was under the guardianship of Jupiter Propulaius, Διος προπυλαιου, which St. Luke translates, του Διος οντος της πολεως, the Jupiter that was before the city, which is another term for Jupiter Custos, or Jupiter the guardian. All these deities, according to the attributes they sustained, had their peculiar priests, rites, and sacrifices; and each a peculiar service and priest for the office he bore; so that Jupiter Brontes, Jupiter the thunderer, had a different service from Jupiter Custos, Jove the guardian. Hence we can see with what accuracy St. Luke wrote: the person who was going to offer them sacrifices was the priest of Jupiter Custos, under whose guardianship the city of Lystra was, and whom the priest supposed had visited the city in a human form; and Barnabas, probably for the reasons already assigned, he imagined was the person; and as Mercury, the god of eloquence, was the general attendant of Jupiter, the people and the priest supposed that Paul, who had a powerful, commanding eloquence, was that god, also disguised. A beautiful figure of such an image of Jupiter as, I suppose, stood before the gate of Lystra, still remains; and a fine engraving of it may be seen in Gruter's Inscriptions, vol. i. p. xx. Jupiter is represented naked, sitting on a curule or consular chair; in his right hand he holds his thunder, and a long staff in his left; at his right, stands the eagle prepared for flight; and, above, the winged cap and caduceus of Mercury. On the base is the inscription, Iuppiter Custom Domus Aug. Jupiter, the guardian of the house of Augustus. As the preserver or guardian of towns, he was generally styled Jupiter Custos, Serenus and Servator. His name, Jupiter, i.e. jurans pater, the helping father, entitled him, in those days of darkness, to general regard. On this false god, who long engrossed the worship of even the most enlightened nations on the earth, much may be seen in Lactantius, Divinar. Institution. lib. i., in the Antiquite expliquee of Montfaucon; and various inscriptions, relative to his character as guardian, etc., may be seen in Gruter, as above.

[¶6] Oxen and garlands - That is, oxen adorned with flowers, their horns gilded, and neck bound about with fillets, as was the custom in sacrificial rites. They also crowned the gods themselves, the priests, and gates of the temples, with flowers. Of this method of adorning the victims, there are numerous examples in the Greek and Latin writers. A few may suffice. Thus Ovid: -

[¶7] Victima labe carens et praestantissima forma

[¶8] Sistitur ante aras; et vittis praesignis et auro.

[¶9] Ovid, Met. lib. xv. ver. 130.

[¶10] The fairest victim must the powers appease,

[¶11] So fatal 'tis sometimes too much to please:

[¶12] A purple filet his broad brow adorns

[¶13] With flowery garlands, crown, and gilded horns.

[¶14] Dryden.

[¶15] Huic Anius niveis circumdata tempora vittis

[¶16] Concutiens, et tristis ait; -

[¶17] Ibid. lib. xiii. ver. 643.

[¶18] The royal prophet shook his hoary head,

[¶19] With fillets bound; and, sighing, thus he said -

[¶20] Calcott. - fovet ignibus aras,

[¶21] Muneribus deos implet: feriuntque secures

[¶22] Colla torosa boum vinctorum cornua vittis.

[¶23] Ibid. lib. vii. ver. 427.

[¶24] Rich curling fumes of incense feast the skies,

[¶25] A hecatomb of voted victims dies,

[¶26] With gilded horns, and garlands on their head,

[¶27] In all the pomp of death to th' altar led.

[¶28] Tate.

[¶29] Virgil also refers to the same rites and circumstances: -

[¶30] Saepe in honore deum medio stans hostia ad aram

[¶31] Lanea dum nivea circumdatur infula vitta,

[¶32] Inter cunctantes cecidit moribunda ministros.

[¶33] Virg. Georg. lib. iii. ver. 486.

[¶34] The victim ox that was for altars pressed,

[¶35] Trimmed with white ribbons, and with garlands dressed,

[¶36] Sunk of himself, without the god's command,

[¶37] Preventing the slow sacrificer's hand.

[¶38] Dryden.

[¶39] Many similar examples may be seen in Wetstein and others.

[¶40] At the time of worship, the Hindoo priests place garlands of flowers on the head of the image. Whether the garlands were intended to decorate the oxen or the apostles, we cannot say; but in either case the conduct of the Lycaonians was conformable to that of the modern Hindoos.

### Verse 15

[¶42] We also are men of like passions with you - This saying of the apostles has been most strangely perverted. A pious commentator, taking the word passion in its vulgar and most improper sense, (a bad temper, an evil propensity), and supposing that these holy men wished to confess that they also had many sinful infirmities, and wrong tempers, endeavors to illustrate this sense of the word, by appealing to the contention of Paul and Barnabas, etc., etc. But the expression means no more than, "we are truly human beings, with the same powers and appetites as your own; need food and raiment as you do; and are all mortal like yourselves."

[¶43] That ye should turn from these vanities - That is, from these idols and false gods. How often false gods and idolatry are termed vanity in the Scriptures, no careful reader of the Bible needs to be told. What a bold saying was this in the presence of a heathen mob, intent on performing an act of their superstitious worship, in which they no doubt thought the safety of the state was concerned. The ancient fable related by Ovid, Metam. lib. i. ver. 211-239, to which reference has already been made, will cast some light on the conduct of the Lystrians in this case. The following is its substance: - "Jupiter, having been informed of the great degeneracy of mankind, was determined himself to survey the earth. Coming to this province, (Lycaonia), disguised in human shape, he took up his residence at the palace of Lycaon, then king of that country: giving a sign of his godhead, the people worship him: Lycaon sneers, doubts his divinity, and is determined to put it to the trial. Some ambassadors from the Molossian state having just arrived, he slew one of them, boiled part of his flesh, and roasted the rest, and set it before Jupiter: the god, indignant at the insult, burnt the palace, and turned the impious king into a wolf." From this time, or, rather, from this fable, the whole province was called Lycaonia. The simple people now seeing such proofs of supernatural power, in the miracles wrought by Barnabas and Paul, thought that Jupiter had again visited them; and fearing lest they should meet with his indignation, should they neglect duly to honor him, they brought oxen and garlands, and would have offered them sacrifice, had they not been prevented by the apostles themselves. This circumstance will account for their whole conduct; and shows the reason why Jupiter was the tutelar god of the place. As, therefore, the people took them for gods, it was necessary for the apostles to show that they were but men; and this is the whole that is meant by the ὁμοιοπαθεις ανθρωποι, men of like passions, fellow mortals, in the text, which has been so pitifully mistaken by some, and abused by others.

[¶44] The living God - Widely different from those stocks and stones, which were objects of their worship.

## 416. Acts · 42 of 76

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[¶0] Which made heaven and earth - And as all things were made by his power, so all subsist by his providence; and to him alone, all worship, honor, and glory are due.

### Verse 16

[¶2] Who in times past suffered all nations, etc. - The words παντα τα εθνη, which we here translate, all nations, should be rendered, all the Gentiles, merely to distinguish them from the Jewish people: who having a revelation, were not left to walk in their own ways; but the heathens, who had not a revelation, were suffered to form their creed, and mode of worship, according to their own caprice.

### Verse 17

[¶4] He left not himself without witness - Though he gave the Gentiles no revelation of his will, yet he continued to govern them by his gracious providence; doing them good in general; giving then rain to fertilize their grounds, and fruitful seasons as the result; so that grass grew for the cattle and corn for the service of man.

[¶5] Filling our hearts with food - Giving as much food as could reasonably be wished, so that gladness, or general happiness, was the result. Such was the gracious provision made for man, at all times, that the economy and bounty of the Divine Being were equally evidenced by it. He never gives less than is necessary, nor more than is sufficient. His economy forbids men to waste, by going them in general no profusion. His bounty forbids them to want, by giving as much as is sufficient for all the natural wants of his creatures. By not giving too much, he prevents luxury and riot: by giving enough, he prevents discontent and misery. Thus he does mankind good, by causing his rain to descend upon the just and the unjust, and his sun to shine upon the evil, and the good. Thus he is said not to have left himself without witness: for his providential dealings are the witnesses of his being, his wisdom, and his bounty; and thus the invisible things of God, even his eternal power and Godhead, were clearly seen, being understood by the things which are made, [Rom 1:20]. Therefore those who continued to worship stocks and stones were without excuse. These were great and striking truths; and into what detail the apostles now went, we cannot say; but it is likely that they spoke much more than is here related, as the next verse states that, with all these sayings, they found it difficult to prevent the people from offering them sacrifice.

### Verse 19

[¶7] There came thither certain Jews from Antioch - Those were, no doubt, the same who had raised up persecution against Paul and Barnabas, at Iconium and Antioch, before: they followed the apostles with implacable malice; and what they could not do themselves they endeavored to do by others, whose minds they first perverted, and then irritated to deeds of fell purpose.

[¶8] And having stoned Paul - Alas! of what real worth is popular fame? How uncertain, and how unworthy to be counted! These poor heathens acted just like the people of Malta, [Act 28:4-6]. When the viper fastened on the hand of Paul, they concluded he was a murderer: when they found it did him no damage, they changed their minds, and said he was a God! When the Lycaonians saw the miracles that Paul did, they said he was the god Mercury: when the persecuting Jews came, they persuaded them that he was an impostor; and then they endeavored to stone him to death.

[¶9] Supposing he had been dead - They did not leave stoning him till they had the fullest evidence that he was dead; and so, most probably, he was.

### Verse 20

[¶11] The disciples stood round about him - No doubt in earnest prayer, entreating the Author of life that his soul might again return to its battered tenement.

[¶12] He rose up - Miraculously restored, not only to life, but to perfect soundness so that he was able to walk into the city, that his persecutors might see the mighty power of God in his restoration, and the faith of the young converts be confirmed in the truth and goodness of God. It is strange that neither the young converts at Lystra, nor Barnabas, were involved in this persecution! It seems to have had Paul alone for its object; and, when they thought they had despatched him, they did not think of injuring the rest.

### Verse 21

[¶14] Preached the Gospel to that city - Derbe, a city in the same province. See on [Act 14:6] (note).

[¶15] They returned again to Lystra, and to Iconium - Behold the courage of these Christian men! They counted not their lives dear to them, and returned to do their Masters work in the very places in which they had been so grievously persecuted, and where one of them had been apparently stoned to death! The man who knows he is God's ambassador, and that his life depends on his fidelity to his Master, knows he has nothing but his God to fear.

### Verse 22

[¶17] Confirming the souls of the disciples - The word disciple signifies literally a scholar. The Church of Christ was a school, in which Christ himself was chief Master; and his apostles subordinate teachers. All the converts were disciples or scholars, who came to this school to be instructed in the knowledge of themselves and of their God: of their duty to Him, to the Church, to society, and to themselves. After having been initiated in the principles of the heavenly doctrine, they needed line upon line, and precept upon precept, in order that they might be confirmed and established in the truth. Though it was a great and important thing to have their heads, their understanding, properly informed, yet, if the heart was not disciplined, information in the understanding would be of little avail; therefore they confirmed the Souls of the disciples. As there must be some particular standard of truth, to which they might continually resort, that their faith might stand in the power of God, it was necessary that they should have such a system of doctrine as they knew came from God. These doctrines were those which contained all the essential principles of Christianity, and this was called The Faith; and, as they must have sound principles, in order that they might have righteous practices, so it was necessary that they should continue in that faith, that it might produce that obedience, without which even faith itself, however excellent, must be useless and dead.

[¶18] Again, as the spirit of the world would be ever opposed to the spirit of Christ, so they must make up their minds to expect persecution and tribulation in various forms, and therefore had need of confirmed souls and strong faith, that, when trials came, they might meet them with becoming fortitude, and stand unmoved in the cloudy and dark day. And as the mind must faint under trouble that sees no prospect of its termination, and no conviction of its use, it was necessary that they should keep in view the kingdom of God, of which they were subjects, and to which, through their adoption into the heavenly family, they had a Divine right. Hence, from the apostles teaching, they not only learned that they should meet with tribulation, much tribulation, but, for their encouragement, they were also informed that these were the very means which God would use to bring them into his own kingdom; so that, if they had tribulation in the way, they had a heaven of eternal glory as the end to which they were continually to direct their views.

### Verse 23

[¶20] When they had ordained them elders - Elder seems to be here the name of an office. These were all young or new converts, and yet among them the apostles constitute elders. They appointed persons the most experienced, and the most advanced in the Divine life, to watch over and instruct the rest. But what is the meaning of the word χειροτονησαντες, which we translate ordained? The word ordain we use in an ecclesiastical sense, and signify by it the appointment of a person to an office in the Church, by the imposition of the hands of those who are rulers in that Church. But χειροτονια a signifies the holding up or stretching out the hand, as approving of the choice of any person to a particular work: whereas χειροθεσια signifies the imposition of hands. "Zonaras gives he proper meaning of the word in the text, in his Scholia upon the first canon of the apostles, Νυν μεν χειροτονια καλειται, κ. τ. λ. 'Nowadays, a course of prayers and invocation on the Holy Spirit, when one is initiated into the priesthood, and receives consecration, is called χειροτονια, cheirotonia, so termed because the bishop extends his hand over him whom he blesses, when he is chosen into holy orders. Anciently, the choice or suffrage was called cheirotonia; for, when it was lawful for the multitude in their cities to choose their priests or bishops, they met together, and some chose one man, some another; but, that it might appear whose suffrage won, they say the electors did use εκτεινειν τας χειρας, to stretch forth their hands, and by their hands so stretched forth, or up, they were numbered who chose the one, and who the other; and him who was elected by the most suffrages they placed in the high priesthood. And from hence was the name cheirotonia taken, which the fathers of the councils are found to have used, calling their suffrage cheirotonia.' St. Paul, [2Cor 8:19], intimates that St. Luke was thus appointed to travel with him χειροτονηθεις ὑπο των εκκλησιων, who was chosen of the Churches. Ignatius, in his epistle to the Philadelphians, uses the same term, πρεπον εϚιν ὑμιν, ὡς εκκλησια Θεου, χειροτονησαι επισκοπον, ye ought, as a Church of God, to choose your bishop." Much more on this subject may be seen in Sir Norton Knatchbull, who contends that cheirotonia implies simply appointment or election, but not what he calls ordination by the imposition of hands. I believe the simple truth to be this, that in ancient times the people chose by the cheirotonia (lifting up of hands) their spiritual pastor; and the rulers of the Church, whether apostles or others, appointed that person to his office by the cheirothesia, or imposition of hands; and perhaps each of these was thought to be equally necessary: the Church agreeing in the election of the person; and the rulers of the Church appointing, by imposition of hands, the person thus elected. See the note on [Act 6:6].

[¶21] And had prayed with fasting - This was to implore God's special assistance; as they well knew that, without his influence, even their appointment could avail nothing.

[¶22] Commended them to the Lord - To his especial care and protection.

### Verse 24

[¶24] Passed throughout Pisidia, they came to Pamphylia - See the note on [Act 13:13].

### Verse 25

[¶26] They went down into Attalia - This was a sea-port town in Pamphylia. Thus we find the apostles traveled from Derbe to Lystra; from Lystra to Iconium; from Iconium to Antioch of Pisidia; from Antioch to Perga in Pamphylia; and from Perga to Attalia; and it appears that they traveled over three provinces of Asia Minor, Pamphylia, Lycaonia, and Pisidia. See Calmet, and see the map.

### Verse 26

[¶28] And thence sailed to Antioch - This was Antioch in Syria; and to reach which, by sea, they were obliged to coast a part of the Mediterranean Sea, steering between Cyprus and Cilicia; though they might have gone the whole journey by land.

[¶29] Whence they had been recommended - for the work which they fulfilled - The reader will recollect that it was from this Antioch they had been sent to preach the Gospel to the heathen in Asia Minor: see [Act 13:1], [Act 13:2]; and that they fulfilled that work: see in the same chapter, [Act 13:48]; and the circumstantial account of their travels and preaching given in this chapter.

### Verse 27

[¶31] Had gathered the Church together - The Church by which they had been sent on this very important and successful mission.

[¶32] They rehearsed all that God had done with them - Not what they had done themselves; but what God made them the instruments of working.

[¶33] And how he had opened the door of faith - How God by his providence and grace had made a way for preaching Christ crucified among the heathen; and how the heathen had received that Gospel which, through faith in Christ Jesus, was able to save their souls.

### Verse 28

[¶35] And there they abode long time - How long the apostles tarried here we cannot tell; but we hear no more of them till the council of Jerusalem, mentioned in the following chapter, which is generally supposed to have been held in the year 51 of our Lord; and, if the transactions of this chapter took place in a.d. 46, as chronologers think, then there are five whole years of St. Paul's ministry, and that of other apostles, which St. Luke passes by in perfect silence. It is very likely that all this time Paul and Barnabas were employed in extending the work of God through the different provinces contiguous to Antioch; for St. Paul himself tells us that he preached the Gospel so far as Illyria, [Rom 15:19], on the side of the Adriatic Gulf: see its situation on the map. Many of the tribulations and perils through which the Apostle Paul passed are not mentioned by St, Luke, particularly those of which he himself speaks, [2Cor 11:23-27]. He had been five times scourged by the Jews; thrice beaten by the Romans; thrice shipwrecked; a whole night and day in the deep, probably saving his life upon a plank; besides frequent journeyings, and perils from his countrymen, from the heathen, from robbers, in the city, in the wilderness, in the sea, among false brethren, etc., etc. Of none of these have we any circumstantial account. Probably most of these happened in the five years which elapsed between the apostles' return to Antioch, and the council of Jerusalem.

[¶36] 1. In reading the Acts of the Apostles we may have often occasion to remark that in preaching the Gospel they carefully considered the different circumstances of the Jews and the Gentiles, and suited their address accordingly. When speaking to the former, of the necessity of crediting the Gospel, because without it they could not be saved, they took care to support all their assertions by passages drawn from the Law and the Prophets, as every Jew considered those books to be of Divine authority, and from their decision there was no appeal. But, in addressing the Gentiles, who had no revelation, they drew the proof of their doctrine from the visible creation; and demonstrated, by plain reasoning, the absurdity of their idolatrous worship, and called them off from those vanities to the worship of the living and true God, who made and governs all things, and who gave them such proofs of his being, wisdom, and goodness, in the provision made for their comfort and support, that they had only to reflect on the subject in order to be convinced of its truth. And while, in consequence, they saw the absurdity of their own system, they would at once discover the reasonableness of that religion which was now offered to them, in the name and on the authority of that God who had fed and preserved them all their life long, and girded them when they knew him not. The Gentiles felt the force of these reasonings, yielded to the truth, and became steady followers of Christ crucified; while the Jews, with all their light and advantages, hardened their hearts against it, though they had no other arguments than what contradiction and blasphemy could provide! Publicans and harlots enter into the kingdom of heaven before them. Do not many, even in the present day, copy their example, revile the truth, take up with the shadow instead of the substance, and rest just as much in the letter of Christianity, as ever the Jews did in the letter of the law? This is a deplorable fact which cannot be successfully controverted.

[¶37] 2. We have already had occasion to note five years of a chasm in the apostolic history. God himself does not choose to have all the labors and sufferings of his servants recorded. Their recompense is in heaven; and it is enough that God knows their work, who alone can reward it. And yet every faithful servant of God will feel that the reward is all of grace, and not of debt; for the amount of their good is just the sum of what God has condescended to do by them. How studious are men to record the smallest transactions of their lives, while much of the life and labors of Jesus Christ and his apostles are written in the sand, and no longer legible to man; or written before the throne, where they are seen only by God and his angels. In many cases, the silence of Scripture is not less instructive than its most pointed communications.

[¶38] 3. We cannot consider the effect produced on the minds of the people of Lystra, without being surprised that a single miracle, wrought instrumentally by men, should excite so much attention and reverence, and that we should be unmoved by the myriads wrought by the immediate hand of God.

[¶39] 4. How difficult it is to get men brought to worship God, though they have the highest reasons and most powerful motives for it; and yet how ready are they to offer an incense to man that is due only to God himself! We applaud the apostles for rejecting with horror the sacrifices offered to them: common sense must have taught them this lesson, even independently of their piety. Let us beware that we take not that praise to ourselves which belongs to our Maker. Gross flattery is generally rejected, because a man cannot receive it without being rendered ridiculous; but who rejects even inordinate praise, if it be delicately and artfully prepared!

### Introduction

[¶41] Certain teachers from Judea insist on the necessity of the converted Gentiles being circumcised, [Act 15:1]. Paul and Barnabas are sent to Jerusalem to consult the apostles on this subject, [Act 15:2]. They come to Jerusalem, and inform the apostles of the conversion of the Gentiles; and of the trouble which certain Pharisees had occasioned concerning circumcision, [Act 15:3-5]. The apostles having assembled to consider the question, Peter delivers his opinion, [Act 15:6-11]. Barnabas and Paul relate their success among the Gentiles, [Act 15:12]. James delivers his judgment, [Act 15:13-21]. The apostles and elders agree to what he proposes, and send Judas and Silas with Paul and Barnabas to the converted Gentiles, [Act 15:22]; and send an epistle containing their decree to the Churches of Antioch, Syria, and Cilicia, [Act 15:23-29]. Paul and his company return, and read the epistle to the brethren at Antioch, which produces great joy; and Judas and Silas preach to them, [Act 15:30-32]. Judas returns to Jerusalem, but Silas continues with Paul and Barnabas, teaching and preaching, [Act 15:33-35]. Paul proposes to Barnabas to visit the Churches where they had preached; and, on the latter determining to take John Mark with them, Paul refuses, [Act 15:36-38]. They disagree; and Barnabas, taking John Mark, sails to Cyprus, [Act 15:39]. And Paul, taking Silas, goes through Syria and Cilicia, confirming the Churches, [Act 15:40], [Act 15:41].

### Verse 1

[¶43] Except ye be circumcised, etc. - The persons who taught this doctrine appear to have been converts to Christianity; but, supposing that the Christian religion was intended to perfect the Mosaic, and not to supersede it, they insisted on the necessity of circumcision, because, by that, a man was made debtor to the whole law, to observe all its rites and ceremonies. This question produced great disturbance in the apostolic Church; and, notwithstanding the decree mentioned in this chapter, the apostles were frequently obliged to interpose their authority in order to settle it; and we find a whole Church, that at Galatia, drawn aside from the simplicity of the Christian faith by the subtilty of Judaizing teachers among themselves, who insisted on the necessity of the converted Gentiles being circumcised.

[¶44] Ye cannot be saved - Ye can neither enjoy God's blessing in time, nor his glory in eternity. Such an assertion as this, from any reputable authority, must necessarily shake the confidence of young converts.

## 417. Acts · 43 of 76

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### Verse 2

[¶1] No small dissension and disputation - Paul and Barnabas were fully satisfied that God did not design to bring the converted Gentiles under the yoke of circumcision: they knew that Jesus Christ was the end of the law for righteousness (justification) to every one that believed, and therefore they opposed the Judaizing teachers. This was one of the first controversies in the Christian Church; but, though the difference of sentiment was considerable, it led to no breach of Christian charity nor fellowship among themselves.

[¶2] They determined that Paul, etc. - This verse is read very differently in the Codex Bezae: Γενομενης δε εκτασεως και ζητησεως ουκ ολιγης τῳ Παυλῳ και τῳ Βαρναβᾳ συν αυτοις. ελεγεν γαρ ὁ Παυλος μενειν οὑτως, καθως επιϚευσαν, διΐσχυριζομενος. οἱ δε εληλυθοτες απο Ἱερουσαλημ, παρηγγειλαν αυτοις, τῳ Παυλῳ και τῳ Βαρναβᾳ και τισιν αλλοις, αναβαινειν προς τους ΑποϚολους και Πρεσβυτερους εις Ἱερουσαλημ, ὁπως κριθωσιν επ' αυτοις (αυτων) περι του ζητηματος τουτου. But when Paul and Barnabas had no small dissension and disputation with them, Paul said, with strong assurance, that they should remain so as they had believed. But those who came from Jerusalem charged Paul and Barnabas and certain others to go up to the apostles and elders to Jerusalem, that a determination might be made by them concerning this question.

[¶3] And certain other of them - If this be the journey to which St. Paul alludes, [Gal 2:1-5], then he had Titus with him; and how many elders went from the Church of Antioch we cannot tell. This journey was 14 years after Paul's conversion, and was undertaken by express revelation, as he informs us, [Gal 2:2], which revelation appears to have been given to certain persons in the Church of Antioch, as we learn from this verse, and not to Paul and Barnabas themselves.

### Verse 3

[¶5] Being brought on their way by the Church - That is; the members of the Church provided them with all necessaries for their journey; for it does not appear that they had any property of their own.

[¶6] Declaring the conversion of the Gentiles - Much stress is laid on this: it was a miracle of God's mercy that the Gentiles should be received into the Church of God; and they had now the fullest proof that the thing was likely to become general, by the conversion of Cornelius, the conversion of the people of Antioch, of Cyprus, Pisidia, Pamphylia, Lycaonia, etc., etc.

### Verse 4

[¶8] They were received of the Church - The whole body of Christian believers.

[¶9] The apostles - Either the whole or part of the twelve; though we read of none but John, Peter, and James. See [Gal 2:9].

[¶10] And elders - Those who were officers in the Church, under the apostles.

[¶11] They declared - To this council they gave a succinct account of the great work which God had wrought by them among the Gentiles. This was St. Paul's third journey to Jerusalem after his conversion. See an account of his first journey, [Act 9:26], and of his second in [Act 11:30].

### Verse 5

[¶13] But there rose up certain of the sect of the Pharisees - This verse appears to be part of the declaration made by Paul and Barnabas to this council: for, having stated how God blessed their ministry among the Gentiles, they proceed to declare how all the good work was likely to be destroyed by certain Pharisees, who, having received the Christian faith, came down to Antioch, and began to teach the necessity of circumcision, etc., and thus filled the minds of the young converted Gentiles with doubtful disputations.

### Verse 6

[¶15] The apostles and elders came together - This was the first council ever held in the Christian Church; and we find that it was composed of the apostles and elders simply.

### Verse 7

[¶17] When there had been much disputing - By those of the sect of the believing Pharisees; for they strongly contended for circumcision, and at the head of these, tradition tells us, was Cerinthus, a name famous in the primitive Church, as one who labored to unite the law and the Gospel, and to make the salvation promised by the latter dependent on the performance of the rites and ceremonies prescribed by the former. Though the apostles and elders were under the inspiration of the Almighty, and could by this inspiration have immediately determined the question, yet it was highly necessary that the objecting party should be permitted to come forward and allege their reasons for the doctrines they preached, and that these reasons should be fairly met by argument, and the thing proved to be useless in itself, inexpedient in the present case, and unsupported by any express authority from God, and serving no purpose to the Gentiles, who in their uncircumcised state, by believing in Christ Jesus, had been made partakers of the Holy Ghost.

[¶18] Peter rose up, and said - This was after the matters in dispute had been fully debated; and now the apostles, like judges, after hearing counsel on both sides, proceed to give judgment on the case.

[¶19] A good while ago - Αφ' ἡμερων αρχαιων, From the days of old: a phrase which simply signifies some years ago; and, if he here refers to the conversion of Cornelius, (see Acts 10:1-48), he must mean about ten years before this time; but it is more likely that he refers to that time when Christ gave him the keys of the kingdom of heaven, that be might open the door of faith to the Gentiles.

[¶20] God made choice among us - That is, he chose me to be the first apostle of the Gentiles.

### Verse 8

[¶22] And God which knoweth the hearts - Ο καρδιογνωϚης Θεος. We had this epithet of the Divine Being once before; see [Act 1:24], and the note there: it occurs no where else in the New Testament.

[¶23] Bare them witness - Considered them as proper or fit to receive the Gospel of Christ. It is properly remarked by learned men, that μαρτυρειν τινι, to bear witness to any person, signifies to approve, to testify in behalf of. Here it signifies that, as God evidently sent the Gospel to the Gentiles, and, by the preaching of it, conveyed the Holy Spirit to them who believed, and as he can make no improper judgment of any who knows all hearts and their secrets, therefore what he had done was right: he saw that it was time for them to receive the Gospel; and he saw that they might be safely trusted with this heavenly deposit; and the experience of eighteen hundred years has justified the conduct of God.

### Verse 9

[¶25] Put no difference between us and them - Giving them the Holy Spirit, though uncircumcised, just as he had given it to us who were circumcised: an evident proof that, in the judgment of God, circumcision was no preparation to receive the Gospel of Christ. And as the purification of the heart by the Holy Spirit was the grand object of the religion of God, and that alone by which the soul could be prepared for a blessed immortality, and the Gentiles had received that without circumcision, consequently, the shadow could not be considered of any worth, now the substance was communicated.

### Verse 10

[¶27] Now therefore why tempt ye God - A God, by giving the Holy Spirit to the Gentiles, evidently shows he does not design them to be circumcised, in order to become debtors to the law, to fulfill all its precepts, etc., why will ye provoke him to displeasure by doing what he evidently designs shall not be done?

[¶28] A yoke - which neither our fathers nor we were able to bear? - This does not refer to the moral law - that was of eternal obligation - but to the ritual law, which, through the multitude of its sacrifices, ordinances, etc., was exceedingly burthensome to the Jewish people. And had not God, by an especial providence, rendered both their fields and their flocks very fruitful, they could not possibly have borne so painful a ritual.

[¶29] There is a curious story in Midrash Shochar, told in Yalkut Simeoni, part i. fol. 229, where Korah is represented as showing the oppressive nature of the law, and avarice of its priests, in justification of his rebellion. "There was," said he, "a widow in our neighbourbood who had two orphan children: she had one field; and, when she began to plough it, one came and said, Thou shalt not plough with an ox and an ass together. When she went to sow it, he said, Thou shalt not sow thy field with divers seeds. When she began to reap, and to gather the sheaves together, he said, Leave a handful and the corners of the field for the poor. When she prepared to thresh it, he said, Give me the wave-offering, and the first and second tithes. She did as she was commanded, and then went and sold her field, and bought two ewes, that she might clothe herself and family with the wool, and get profit by the lambs. When they brought forth their lambs, Aaron came and said, Give me the firstlings, for the holy blessed God hath said, All the first born, whatsoever openeth the womb, shall be thine. She yielded to his demands, and gave him two lambs. When shearing time came, he said, Give me the first fruits of the wool. When the widow had done this, she said, I cannot stand before this man; I will kill my sheep and eat them. When she had killed the sheep, Aaron came and said, Give me the shoulder, and the jaws, and the ventricle. The widow said, Though I have killed my sheep, I am not delivered from this man; I therefore consecrate the whole to God. Then Aaron said, All belongs to me, for the holy blessed God hath said, Every thing that is consecrated in Israel shall be his, i.e. the priest's. He therefore took the whole carcasses, and marched off, leaving the widow and her orphan daughters overwhelmed with affliction." This is a terrible picture of the requisitions of the Mosaic ritual; and, though exaggerated, it contains so many true features that it may well be said, This is a yoke which neither we nor our fathers were able to bear. See Schoettgen. In the same vexatious way may the tithes of the national Church in this country be exacted, and in this very way is the exaction frequently exercised. It is high time that these abuses should be corrected.

### Verse 11

[¶31] Through the grace of the Lord Jesus Christ we shall be saved - This seems to be an answer to an objection, "Has not God designed to save us, the Jews, by an observance of the law; and them, the Gentiles, by the faith of the Gospel?" No: for we Jews can be saved no other way than through the grace of the Lord Jesus Christ; and this is the way in which the Gentiles in question have been saved. There is but one way of salvation for Jews and Gentiles, the grace, mercy, or favor coming by and through the Lord Jesus, the Christ; this is now fully opened to the Gentiles; and we believe we shall be saved in the same way.

### Verse 12

[¶33] All the multitude kept silence - The strong facts stated by St. Peter could not be controverted. His speech may be thus analyzed:

[¶34] 1. Circumcision is a sign of the purification of the heart.

[¶35] 2. That purification can only be effected by the Holy Ghost.

[¶36] 3. This Holy Spirit was hitherto supposed to be the portion of those only who had received circumcision.

[¶37] 4. But the Gentiles, who were never circumcised, nor kept any part of the law of Moses, have had their hearts purified by faith in Christ Jesus.

[¶38] 5. As God, therefore, has given them the thing signified, he evidently does not intend that the sign should be administered.

[¶39] 6. Should we impose this burthensome rite, we should most evidently be provoking God, who plainly shows us that he intends no more to save in this way.

[¶40] 7. Therefore it is evident that both Jews and Gentiles are to be saved through the grace of the Lord Jesus Christ.

[¶41] Gave audience to Barnabas and Paul - These apostles came forward next, to corroborate what Peter had said, by showing the miracles and wonders which God had by them wrought among the Gentiles. Peter stated facts: Paul and Barnabas confirmed the statement.

### Verse 13

[¶43] James answered - He was evidently president of the council, and is generally called bishop of Jerusalem. The rest either argued on the subject, or gave their opinion; James alone pronounced the definitive sentence. Had Peter been prince and head of the apostles, and of the Church, he would have appeared here in the character of judge, not of mere counsellor or disputant. Thy popish writers say that "James presided because the council was held in his own church." These men forget that there was not then what they term a Church on the face of the earth. The Church, or assembly of believers, then met in private houses; for there was no building for the exclusive purpose of Christian worship then, nor till long after. These writers also forget that the pope pretends to be the head of the catholic or universal Church; and, consequently, no man can preside where he is present, but himself. Peter did not preside here; and this was the first ecclesiastical council, and now, if ever, he should have assumed his character of prince and chief; but he did not; nor did any of the other apostles invite him to it, which they would have done had they thought that Jesus Christ constituted him head of the Church. From this very circumstance there is the most demonstrative evidence that Peter was no pope, and that the right of his pretended successor is a nonentity.

## 418. Acts · 44 of 76

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### Verse 14

[¶1] Simeon hath declared - It is remarkable that James does not give him even the title which he received from our Lord at the time in which he is supposed to have been made head of the Church, and vicar of Christ upon earth; so that, it is evident, James did not understand our Lord as giving Peter any such pre-eminence; and, therefore, he does not even call him Peter, but simply Simeon. It is truly surprising that such a vast number of important pretensions should rest on such slight foundations! If tradition, no matter how interrupted or precarious, did not lend its support, feeble as that necessarily must be, the cause tried by plain Scripture would fall to the ground.

[¶2] To take out of them a people for his name - To form among the Gentiles, as he had among the Jews, a people called by his name and devoted to his honor.

### Verse 15

[¶4] And to this agree the words of the prophets - Peter had asserted the fact of the conversion of the Gentiles; and James shows that that fact was the fulfillment of declarations made by the prophets.

### Verse 16

[¶6] After this I will return, and will build again, etc. - These two verses, 16th and 17th, are quoted from [Amo 9:11], [Amo 9:12], nearly as they now stand in the best editions of the Septuagint, and evidently taken from that version, which differs considerably from the Hebrew text. As St. James quoted them as a prophecy of the calling of the Gentiles into the Church of God, it is evident the Jews must have understood them in that sense, otherwise they would have immediately disputed his application of them to the subject in question, and have rejected his conclusion by denying the premises. But that the words were thus understood by the ancient Jews, we have their own testimony. In Sanhedr. fol. 69, we have these remarkable words: "Rabbi Nachman said to Rabbi Isaac, 'Whence art thou taught when Bar Naphli will come?' He saith unto him, 'Who is this Bar Naphli?' The other replied, 'He is the Messiah.' 'Dost thou then call the Messiah Bar Naphli?' 'Yes,' said he, 'for it is written, In that day I will build again the tabernacle of David, הנפלת Hanopheleth, which is falling down.'" This is evidently a quotation from [Amo 9:11], and a proof that the Jews understood it to be a prophecy concerning the Messiah. See Lightfoot.

### Verse 17

[¶8] That the residue of men might seek - Instead of this, the Hebrew has, That they may possess the remnant of Edom. Now it is evident that, in the copy from which the Seventy translated, they found ידרשו yidreshu, they might seek, instead of יירשו yireshu, they may possess, where the whole difference between the two words is the change of the י yod for a ד daleth, which might be easily done; and they found אדם adam, man, or men, instead of אדום Edom, the Idumeans, which differs from the other only by the insertion of ו vau between the two last letters. None of the MSS. collated by Kennicott and De Rossi confirm these readings, in which the Septuagint, Arabic, and St. James agree. It shows, however, that even in Jerusalem, and in the early part of the apostolic age, the Septuagint version was quoted in preference to the Hebrew text; or, what is tantamount, was quoted in cases where we would have thought the Hebrew text should have been preferred, because better understood. But God was evidently preparing the way of the Gospel by bringing this venerable version into general credit and use; which was to be the means of conveying the truths of Christianity to the whole Gentile world. How precious should this august and most important version be to every Christian, and especially to every Christian minister! A version, without which no man ever did or ever can critically understand the New Testament. And I may add that, without the assistance afforded by this version, there never could have been a correct translation of the Hebrew text, since that language ceased to be vernacular, into any language. Without it, even St. Jerome could have done little in translating the Old Testament into Latin; and how much all the modern versions owe to St. Jerome's Vulgate, which owes so much to the Septuagint, most Biblical scholars know.

### Verse 18

[¶10] Known unto God are all his works from the beginning - As if he had said, This is not a new counsel of God: he had purposed, from the time he called the Israelites, to make the Gentiles partakers of the same grace and mercy; and ultimately to destroy those rites and ceremonies which separated them from each other. He therefore has sent the Gospel of his Son, proclaiming equally peace to him that is afar off, the Gentiles, and to him that is nigh, the Jews.

[¶11] The whole of this verse is very dubious: the principal part of it is omitted by the most ancient MSS., and Griesbach has left γνωϚα απ' αιωνος doubtful, and has thrown εϚι τῳ Θεῳ παντα τα εργα αὑτου out of the text. Of the former clause, Professor White, in his Crisews, says, "forsitan delenda," "probably these words should be blotted out." And of the latter clause he says, "certissime delenda," "most assuredly these should be blotted out." Supposing the whole to be genuine, critics have labored to find out the sense. Some very learned men, and particularly Schleusner, contend that the word γνωϚα, from γινωσκειν, to know, should be understood here in the same sense in which ידא yada is in many parts of the Old Testament, which not only signifies to know, but to approve, love, etc. They therefore would translate the passage thus: All the works of God are ever dear unto him. And, if so, consequently we might naturally expect him to be merciful to the Gentiles, as well as to the Jews; and the evidence now afforded of the conversion of the Gentiles is an additional proof that all God's works are equally dear to him.

### Verse 19

[¶13] Wherefore my sentence is - Διο εγω κρινω, Wherefore I judge. There is an authority here that does not appear in the speech of St. Peter; and this authority was felt and bowed to by all the council; and the decree proposed by St. James adopted.

### Verse 20

[¶15] But that we write unto them - Four things are prohibited in this decree:

[¶16] 1. Pollutions of idols;

[¶17] 2. fornication;

[¶18] 3. things strangled;

[¶19] 4. blood.

[¶20] By the first, Pollutions of Idols, or, as it is in [Act 15:25], meats offered to idols, not only all idolatry was forbidden, but eating things offered in sacrifice to idols, knowing that they were thus offered, and joining with idolaters in their sacred feasts, which were always an incentive either to idolatry itself, or to the impure acts generally attendant on such festivals.

[¶21] By the second, Fornication, all uncleanness of every kind was prohibited; for πορνεια not only means fornication, but adultery, incestuous mixtures, and especially the prostitution which was so common at the idol temples, viz. in Cyprus, at the worship of Venus; and the shocking disorders exhibited in the Bacchanalia, Lupercalia, and several others.

[¶22] By the third, Things Strangled, we are to understand the flesh of those animals which were strangled for the purpose of keeping the blood in the body, as such animals were esteemed a greater delicacy.

[¶23] By the fourth, Blood, we are to understand, not only the thing itself, for the reasons which I have assigned in the note on [Gen 9:4], and for others detailed at the end of this chapter; but also all cruelty, manslaughter, murder, etc., as some of the ancient fathers have understood it.

[¶24] Instead of του αἱματος, blood, some have conjectured that we should read χοιρειας, swine's flesh; for they cannot see, first, that there can be any harm in eating of blood; and, secondly, that, as the other three things neither have nor can have any moral evil in them, it would seem strange that they should be coupled with a thing which, on all hands, is confessed to have much moral turpitude. Answers to such trifling objections will be found at the end of the chapter. It is only necessary to add that this χοιρειας, which is the critical emendation of Dr. Bentley, is not supported by one MS. or version in existence.

[¶25] At the close of this verse, the Codex Bezae, and several others, add a fifth thing, And not to do to others what they would not have done to themselves. Though this is a very ancient reading, it does not appear to be genuine.

### Verse 21

[¶27] Moses of old time hath in every city - The sense of this verse seems to be this: As it was necessary to write to the Gentiles what was strictly necessary to be observed by them, relative to these points, it was not so to the converted Jews; for they had Moses, that is, the law, preached to them, κατα πολιν, in the city, that is, Antioch; and, by the reading of the law in the synagogues every Sabbath day, they were kept in remembrance of those institutions which the Gentiles, who had not the law, could not know. Therefore, James thought that a letter to the converted Gentiles would be sufficient, as the converted Jews had already ample instruction on these points.

### Verse 22

[¶29] Then pleased it the apostles and elders, with the whole Church - James determined what ought to be done; and the whole assembly resolved how that should be done.

[¶30] Chosen men of their own company - Paul and Barnabas were to return: they could have witnessed to the Church at Antioch what was done at the council at Jerusalem; but as it was possible that their testimony might be suspected, from the part they had already taken in this question at Antioch, it was necessary that a deputation from the council should accompany them. Accordingly Judas and Silas are sent to corroborate by their oral testimony what was contained in the letters sent from the council.

### Verse 23

[¶32] Send greeting unto the brethren - of the Gentiles - There was no occasion to send such a letter to the brethren which were of the Jews, because that law which had been so long read in their synagogues taught them all those things; and therefore the epistle is sent exclusively to the Gentiles. The word greeting is in the original χαιρειν, to be well, to be safe; a very usual form in Greek epistles, the word ευχομαι being understood, I wish thee to be well.

### Verse 24

[¶34] Certain which went out from us - So the persons who produced these doubtful disputations at Antioch, etc., had gone out from the apostles at Jerusalem, and were of that Church: persons zealous for the law, and yet, strange to tell, so conscientiously attached to the Gospel that they risked their personal safety by professing it.

[¶35] To whom we gave no such commandment - As, therefore, they went out from that Church, they should have taught nothing which was not owned and taught by it; much less should they have taught in opposition to it.

### Verse 26

[¶37] Men that have hazarded their lives - This was a high character of Paul and Barnabas: they had already suffered much in the cause of Christ, and exposed their lives to the most imminent danger, and were intent on the same work, notwithstanding the increasing dangers in the way.

### Verse 27

[¶39] Judas and Silas - shall - tell you the same things - These were proofs that the testimony of Paul and Barnabas was true; and that the letter was not forged, as they could witness the same things which the letter contained.

### Verse 28

[¶41] For it seemed good to the Holy Ghost, and to us - The whole council had met under his direction; had consulted under his influence; and gave forth their decree from his especial inspiration.

[¶42] Necessary things - They were necessary, howsoever burthensome they might appear; and necessary, not only for the time, place, or occasion; but for all times, all places, and all occasions. See this proved in the observations at the end of this chapter.

### Verse 29

[¶44] Ye shall do well - But, if they did not keep themselves from these things, they would do ill; that is, they would sin against God, whose Spirit had commanded them to keep from these things. And who can do any of these forbidden things, and keep either a guiltless or a tender conscience?

[¶45] Fare-well - An old English form of expressing good wishes and good will. It is compounded of to go, and much, well, very much. Go well, go prosperously! - tantamount with good speed! may you succeed well! may God direct you! Like to that other form of sound words, God be with you! corrupted now into good by to ye! And of the same meaning with adieu! a Dieu, to God; that is, I commend you to God. All these terms savour not only of good will, or benevolence, but also of piety. Our pious ancestors believed that nothing was safe, nothing protected, nothing prosperous, over which the shield of God was not extended; and, therefore, in their familiar good wishes, they gave each other to God. The Greek word ερῥωσθε, errhosthe, here used, from ῥωννυμι, to strengthen, make strong, has nearly the same signification: be strong, courageous, active, be in health, and be prosperous! What a pity that such benevolent and pious wishes should degenerate into cool formalities, or unmeaning compliments!

## 419. Acts · 45 of 76

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/419/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/419/#p-N

### Verse 31

[¶1] They rejoiced for the consolation - It was not a matter of small moment to have a question on which such stress was laid decided by an apostolic council, over which the Spirit of God presided.

### Verse 32

[¶3] Judas and Silas, being prophets - That is, being teachers in the Church. This signification of the word prophet we have often already seen. See the notes on [Act 11:27]; [Act 13:1].

[¶4] Exhorted the brethren - To abide steadily attached to God, and to each other, in peace, love, and unity.

[¶5] And confirmed them - In the blessed truths they had already received.

### Verse 33

[¶7] They were let go - That is, both had liberty to depart; but Silas chose to stay a little longer with the brethren.

### Verse 34

[¶9] Notwithstanding it pleased Silas, etc. - This whole verse is wanting in ABEG, a great number besides, with the Syriac, Arabic, Coptic, Slavonic, Vulgate, and some of the fathers. It does not appear to have been originally in the text.

### Verse 36

[¶11] Let us go - and visit our brethren in every city - This heavenly man projected a journey to Cyprus, Pamphylia, Pisidia, Lycaonia, Salamis, Paphos, Perga, Iconium, Lystra, Derbe, Antioch in Pisidia, and elsewhere; for in all these places he had preached and founded Churches in the preceding year. He saw it was necessary to water the seed he had planted; for these were young converts, surrounded with impiety, opposition, and superstition, and had few advantages among themselves.

### Verse 37

[¶13] Barnabas determined to take with them John - John Mark was his sister's son; and natural affection might have led him to the partiality here mentioned.

### Verse 38

[¶15] But Paul thought not good to take him with them - On this subject, see the note on [Act 13:13].

### Verse 39

[¶17] The contention was so sharp between them - For all this sentence, there is only in the Greek text εγενετο ουν παροξυσμος; there was therefore a paroxysm, an incitement, a stirring up, from παροξυνω, compounded of παρα, intensive, and οξυνω, to whet, or sharpen: there was a sharp contention. But does this imply anger or ill-will on either side? Certainly not. Here, these two apostles differed, and were strenuous, each in support of the part he had adopted. "Paul," as an ancient Greek commentator has it, "being influenced only with the love of righteousness; Barnabas being actuated by love to his relative." John Mark had been tried in trying circumstances, and he failed; Paul, therefore, would not trust him again. The affection of Barnabas led him to hope the best, and was therefore desirous to give him another trial. Barnabas would not give up: Paul would not agree. They therefore agreed to depart from each other, and take different parts of the work: each had an attendant and companion at hand; so Barnabas took John Mark, and sailed to Cyprus: Paul took Silas, and went into Syria. John Mark proved faithful to his uncle Barnabas; and Silas proved faithful to his master Paul. To all human appearance it was best that they separated; as the Churches were more speedily visited, and the work of God more widely and more rapidly spread. And why is it that most men attach blame to this difference between Paul and Barnabas? And why is it that this is brought in as a proof of the sinful imperfection of these holy apostles? Because those who thus treat the subject can never differ with another without feeling wrong tempers; and then, as destitute of good breeding as they are of humility, they attribute to others the angry, proud, and wrathful dispositions which they feel in themselves; and, because they cannot be angry and sin not, they suppose that even apostles themselves cannot. Thus, in fact, we are always bringing our own moral or immoral qualifications to be a standard, by which we are to judge of the characters and moral feelings of men who were actuated by zeal for God's glory, brotherly kindness, and charity. Should any man say there was sin in this contention between Paul and Barnabas, I answer, there is no evidence of this in the text. Should he say, the word παροξυσμος, paroxysm, denotes this, I answer, it does not. And the verb παροξυνομαι is often used in a good sense. So Isocrates ad Demosth. cap. xx. μαλιϚα δ' αν παροξυνθειης ορεχθηναι των καλων εργων· "But thou wilt be the more stirred up to the love of good works." And such persons forget that this is the very form used by the apostle himself, [Heb 10:24] : και κατανοωμεν αλληλους εις παροξυσμον αγαπης και καλων εργων· which, these objectors would be highly displeased with me, were I to translate, Let us consider one another to an angry contention of love and good works. From these examples, it appears that the word is used to signify incitement of any kind; and, if taken in a medical sense, to express the burning fit of an ague: it is also taken to express a strong excitement to the love of God and man, and to the fruits by which such love can be best proved; and, in the case before us, there was certainly nothing contrary to this pure principle in either of those heavenly men. See also Kypke on [Heb 10:24].

### Verse 40

[¶19] Being recommended - unto the grace of God - Much stress has been laid upon this, to show that Barnabas was in the wrong, and Paul in the right, because "the brethren recommended Paul and Silas to the grace of God; but they did not recommend Barnabas and John Mark: this proves that the Church condemned the conduct of Barnabas, but approved that of Paul." Now, there is no proof that the Church did not recommend Barnabas to the grace of God, as well as Paul; but, as St. Luke had for the present dropped the story of Barnabas, and was now going on with that of Paul and Silas, he begins it at this point, viz. his being recommended by the brethren to the grace of God; and then goes on to tell of his progress in Syria, Derbe, Lystra, etc., etc. See the next chapter. And with this verse should the following chapter begin; and this is the division followed by the most correct copies of the Greek text.

### Verse 41

[¶21] Confirming the Churches - This was the object of his journey: they were young converts, and had need of establishment; and there is no doubt that, by showing them the decision made at the late council of Jerusalem, their faith was greatly strengthened, their hope confirmed, and their love increased. It was this consideration, no doubt, that led some ancient MSS. and some versions to add here, They delivered them the decrees of the apostles and elders to keep; which clause certainly was not an original part of the text, but seems to have been borrowed from the fourth verse of the following chapter. Some have thought that the fourth and fifth verses of the next chapter really belong to this place; or that the first, second, and third verses of it should be read in a parenthesis; but of this there does not appear to be any particular necessity.

### Introduction

[¶23] Paul, coming to Derbe and Lystra, meets with Timothy, the son of a Jewess by a Greek father, whom he circumcises and takes with him into his work, [Act 16:1-3]. As they pass through the different cities, they deliver the apostles' decrees to the Churches; and they are established in the faith, and daily increase in numbers, [Act 16:4], [Act 16:5]. They travel through Phrygia, Galatia, Mysia, and to Troas, [Act 16:6-8]. Where Paul has a vision, relative to his preaching in Macedonia, [Act 16:9], [Act 16:10]. Leaving Troas, he sails to Samothracia and Neapolis, and comes to Philippi in Macedonia, [Act 16:11], [Act 16:12]. Lydia, a seller of purple, receives the apostles teaching; and she and her family are baptized, [Act 16:13-16]. A young woman, with a spirit of divination, dispossessed by St. Paul, [Act 16:16-18]. Her masters, finding their gain by her soothsaying gone, make an attack upon Paul and Silas, drag them before the magistrates, who command them to be beaten, thrust into the closest prison, and their feet made fast in the stocks, [Act 16:19-24]. Paul and Silas singing praises at midnight, the prison doors are miraculously opened, and all the bonds of the prisoners loosed, [Act 16:25], [Act 16:26]. The keeper being alarmed, supposing that the prisoners were fled, is about to kill himself, but is prevented by Paul, [Act 16:27-28]. He inquires the way of salvation, believes, and he and his whole family are baptized, [Act 16:29-34]. The next morning the magistrates order the apostles to be dismissed, [Act 16:35], [Act 16:36]. Paul pleads his privilege as a Roman, and accuses the magistrates of injustice, who, being alarmed, come themselves to the prison, deliver them, and beg them to depart from the city, [Act 16:37-39]. They leave the prison, enter into the house of Lydia, comfort the brethren, and depart, [Act 16:40].

### Verse 1

[¶25] A certain disciple - Bishop Pearce would read the latter part of this verse and the beginning of the next thus - A certain disciple named Timotheus, (the son of a certain Jewish woman that believed, but of a father who was a Greek), who was well reported of by the brethren, etc.

[¶26] This Timothy was the same person to whom St. Paul wrote those two noble epistles which are still extant. His mother's name was Eunice, as we learn from [2Tim 1:5]. What his father's name was we know not; he was either a mere heathen, or, at most, only a proselyte of the gate, who never submitted to circumcision: had he submitted to this rite, he would, no doubt, have circumcised his son; but the son being without it is a proof that the father was so too. Some MSS. state that Timothy's mother was now a widow; but this does not appear to be well founded.

### Verse 2

[¶28] Which was well reported of - These words are spoken of Timothy, and not of his father. At this time Timothy must have been very young; for, several years after, when appointed to superintend the Church at Crete, he appears to have been then so young that there was a danger of its operating to the prejudice of his ministry: [1Tim 4:12], Let no man despise thy youth. He had a very early religious education from his godly mother Eunice, and his not less pious grandmother Lois; and, from his religious instructions, was well prepared for the work to which God now called him.

### Verse 3

[¶30] Took and circumcised him - For this simple reason, that the Jews would neither have heard him preach, nor would have any connection with him, had he been otherwise. Besides, St. Paul himself could have had no access to the Jews in any place, had they known that he associated with a person who was uncircumcised: they would have considered both to be unclean. The circumcision of Timothy was a merely prudential regulation; one rendered imperiously necessary by the circumstances in which they were then placed; and, as it was done merely in reference to this, Timothy was lain under no necessity to observe the Mosaic ritual, nor could it prejudice his spiritual state, because he did not do it in order to seek justification by the law, for this he had before, through the faith of Christ. In [Gal 2:3-5], we read that Paul refuses to circumcise Titus, who was a Greek, and his parents Gentiles, notwithstanding the entreaties of some zealous Judaizing Christians, as their object was to bring him under the yoke of the law: here, the case was widely different, and the necessity of the measure indisputable.

### Verse 4

[¶32] They delivered them the decrees for to keep - Τα δογματα, τα κεκριμενα ὑπο των ΑποϚολων. Bishop Pearce contends that τα δογματα, the decrees, is a gloss which was not in the text originally; and that the τα κεκριμενα, the judgments or determinations of the apostles, was all that was originally written here. He supports his opinion by a reference to the word κρινω, I judge, used by James, [Act 15:19], whence the whole decision, as it referred -

[¶33] 1. to the inexpediency of circumcising the Gentiles; and,

[¶34] 2. to the necessity of observing the four precepts laid down, was called τα κεκριμενα, the things that were judged, or decided on; the judgments of the apostolic council.

[¶35] Instead of κεκριμενα, the Syrian has a word that answers to γεγραμμενα, the decrees that were written. The word δογμα, from δοκεω, to think proper, determine, decree, signifies an ordinance or decree, properly and deliberately made, relative to any important point, and which, in reference to that point, has the force of law. Our term dogma, which we often abuse, is the Greek word in English letters.

### Verse 5

[¶37] And so were the Churches established - The disputations at Antioch, relative to circumcision, had no doubt spread far and wide among other Churches, and unhinged many. The decrees of the apostles came in good time, and prevented farther mischief: the people, saved from uncertainty, became established in the faith; and the Church had a daily accession of converted souls.

### Verse 6

[¶39] Were forbidden of the Holy Ghost to preach the word in Asia - The Asia mentioned here could not be Asia Minor in general, for Galatia, Phrygia, Pisidia, Lycaonia, and Pamphylia, were provinces of it, and in these the apostles preached; but it was what was called Proconsular Asia, which included only Ionia, Aeolia, and Lydia. The apostles were not suffered to visit these places at this time; but they afterwards went thither, and preached the Gospel with success; for it was in this Proconsular Asia that the seven Churches were situated. God chose to send his servants to another place, where he saw that the word would be affectionately received; and probably those in Proconsular Asia were not, as yet, sufficiently prepared to receive and profit by it.

### Verse 7

[¶41] After they were come to Mysia - They passed through Phrygia into Mysia, which lay between Bithynia on the north, Phrygia on the east, Aeolia on the south, and the Mediterranean on the west.

[¶42] But the Spirit suffered them not - God saw that that was not the most proper time to preach the word at Bithynia; as he willed them to go immediately to Macedonia, the people there being ripe for the word of life. Instead of το πνευμα, the Spirit merely, το πνευμα Ιησου, the Spirit of Jesus, is the reading of ABCDE, several others, with both the Syriac, the Coptic, Ethiopic, Armenian, Vulgate, Itala, and several of the fathers. The reading is undoubtedly genuine, and should be immediately restored to the text.

### Verse 8

[¶44] Came down to Troas - The Troad, or part of Phrygia Minor in which the celebrated city of Troy was formerly situated. This city was first built by Dardanus, who was its king, and from whom it was called Dardania; from Tros, his grandson, it was called Troja, or Troy; and from his son, Ilus, it was called Ilium. It has been long so completely destroyed that no ascertainable vestige of it remains; insomuch that some have even doubted of its existence. Those who contend for the reality of the history of Troy suppose it to have stood on the site of the modern village Bounarbachi, about twelve miles from the sea, on an eminence, at the termination of a spacious plain.

## 420. Acts · 46 of 76

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/420/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/420/#p-N

### Verse 9

[¶1] A vision appeared to Paul in the night - Whether this was in a dream, or whether a representation made to the senses of the apostle, we cannot tell. A man of Macedonia appeared to him, and made this simple communication, Come over into Macedonia, and help us.

[¶2] Some suppose that the guardian angel of Macedonia appeared to St. Paul in a human shape; others, that it was a Divine communication made to his imagination in a dream.

### Verse 10

[¶4] We endeavored to go into Macedonia - This is the first place that the historian St. Luke refers to himself: We endeavored, etc. And, from this, it has been supposed that he joined the company of Paul, for the first time, at Troas.

[¶5] Assuredly gathering - Συμβιβαζοντες, Drawing an inference from the vision that had appeared.

[¶6] That the Lord had called us for to preach - That is, they inferred that they were called to preach the Gospel in Macedonia, from what the vision had said, come over and help us; the help meaning, preach to us the Gospel. Instead of ὁ Κυριος, the Lord, meaning Jesus, several MSS., such as ABCE, several others, with the Coptic, Vulgate, Theophylact, and Jerome, have ὁ Θεος, God. Though this stands on very reputable authority, yet the former seems to be the better reading; for it was the Spirit of Jesus, [Act 16:7], that would not suffer them to go into Bithynia, because he had designed that they should immediately preach the Gospel in Macedonia.

### Verse 11

[¶8] Loosing from Troas - Setting sail from this place.

[¶9] With a straight course to Samothracia - This was an island of the Aegean Sea, contiguous to Thrace, and hence called Samothracia, or the Thracian Samos. It is about twenty miles in circumference, and is now called Samandrachi by the Turks, who are its present masters.

[¶10] And the next day to Neapolis - There were many cities of this name; but this was a sea-port town of Macedonia, a few miles eastward of Philippi. Neapolis signifies the new city.

### Verse 12

[¶12] And from thence to Philippi - This was a town of Macedonia, in the territory of the Edones, on the confines of Thrace, situated on the side of a steep eminence. It took its name from Philip II., king of Macedon. It is famous for two battles, fought between the imperial army, commanded by Octavianus, afterwards Augustus, and Mark Antony, and the republican army, commanded by Brutus and Cassius, in which these were successful; and a second, between Octavianus and Antony on the one part, and Brutus on the other. In this battle the republican troops were cut to pieces, after which Brutus killed himself. It was to the Church in this city that St. Paul wrote the epistle that still goes under their name. This place is still in being, though much decayed, and is the see of an archbishop.

[¶13] The chief city of that part of Macedonia - This passage has greatly puzzled both critics and commentators. It is well known that, when Paulus Aemilius had conquered Macedonia, he divided it into four parts, μερη, and that he called the country that lay between the rivers Strymon and Nessus, the first part, and made Amphipolis its chief city, or metropolis; Philippi, therefore, was not its chief city. But Bishop Pearce has, with great show of reason, argued that, though Amphipolis was made the chief city of it by Paulus Aemilius, yet Philippi might have been the chief city in the days of St. Paul, which was two hundred and twenty years after the division by P. Aemilius. Besides, as it was at this place that Augustus gained that victory which put him in possession of the whole Roman empire, might not he have given to it that dignity which was before enjoyed by Amphipolis? This is the most rational way of solving this difficulty; and therefore I shall not trouble the reader with the different modes that have been proposed to alter and amend the Greek text.

[¶14] And a colony - That is, a colony of Rome; for it appears that a colony was planted here by Julius Caesar, and afterwards enlarged by Augustus; the people, therefore, were considered as freemen of Rome, and, from this, call themselves Romans, [Act 16:21]. The Jewish definition of קלניא kolonia (for they have the Latin word in Hebrew letters, as St. Luke has it. here, κολωνια, in Greek letters) is, a free city, which does not pay tribute.

### Verse 13

[¶16] By a river side, where prayer was wont to be made - Οὑ ενομιζετο προσευχη ειναι, where it was said there was a proseucha. The proseucha was a place of prayer, or a place used for worship, where there was no synagogue. It was a large building uncovered, with seats, as in an amphitheatre. Buildings of this sort the Jews had by the sea side, and by the sides of rivers. See this subject considered at large in the note on [Luk 6:12] (note). It appears that the apostles had heard from some of the Gentiles, or from some of the Jews themselves, that there was a place of prayer by the river side; and they went out in quest of it, knowing that, as it was the Sabbath, they should find some Jews there.

[¶17] Spake unto the women - Probably this was before the time of their public worship, and while they were waiting for the assembling of the people in general; and Paul improved the opportunity to speak concerning Christ and salvation to the women that resorted thither.

### Verse 14

[¶19] Lydia, a seller of purple - She probably had her name from the province of Lydia, in which the city of Thyatira was situated. The Lydian women have been celebrated for their beautiful purple manufactures.

[¶20] Which worshipped God - That is, she was a proselyte to the Jewish religion; as were probably all the women that resorted hither.

[¶21] Whose heart the Lord opened - As she was a sincere worshipper of God, she was prepared to receive the heavenly truths spoken by Paul and his companions; and, as she was faithful to the grace she had received, so God gave her more grace, and gave her now a Divine conviction that what was spoken by Paul was true; and therefore she attended unto the things - she believed them and received them as the doctrines of God; and in this faith she was joined by her whole family, and in it they were all baptized.

### Verse 15

[¶23] If ye have judged me to be faithful to the Lord - The meaning seems to be this: If my present reception of the Gospel of Christ be a proof to you that I have been faithful to the Lord, in the light previously imparted, and that I am as likely to be faithful to this new grace as I have been to that already received, and, consequently, not likely by light or fickle conduct to bring any discredit on this Divine work, come into my house, and abide there. It is wrong to suppose that this woman had not received a measure of the light of God before this time.

[¶24] And she constrained us - She used such entreaties and persuasions that at last they consented to lodge there.

### Verse 16

[¶26] As we went to prayer - Εις προσευχην, Into the proseucha: see on [Act 16:13] (note), and on [Luk 6:12] (note). The article, την, is added here by ABCE, several others, Origen and Theophylact: thus makes the place more emphatic, and seems to determine the above meaning of προσευχην to be right - not the act of prayer or praying to God, but the place, the oratory, in which these proselytes assembled for the purpose of praying, reading the law and the prophets, and such like exercises of devotion. It appears that the apostles spent dome time here; as it is evident, from this and the following verses, that they often resorted to this place to preach the Gospel.

[¶27] Possessed with a spirit of divination - Εχουσαν πνευμα πυθωνος, Having a spirit of Python, or of Apollo. Pytho was, according to fable, a huge serpent, that had an oracle at Mount Parnassus, famous for predicting future events; Apollo slew this serpent, and hence he was called Pythius, and became celebrated as the foreteller of future events; and all those, who either could or pretended to predict future events, were influenced by the spirit of Apollo Pythius. As often-times the priestesses of this god became greatly agitated, and gave answers apparently from their bellies, when their mouths remained close, πυθων was applied to the εγγαϚριμυθοι, or ventriloquists. Hesychius defines πυθων, δαιμονιον μαντικον, a divining demon; and it was evidently such a one that possessed this young woman, and which Paul expelled, [Act 16:18]. See on this subject the notes on [Lev 19:31] (note), and [Deu 18:11] (note).

[¶28] Brought her masters much gain by soothsaying - Μαντευουενη, By divination, or what we call telling fortunes. Our term soothsaying coming from the Anglo-Saxon, truth, and to say, i.e. truth saying, or saying the truth. For, as it was supposed among the heathen that such persons spoke by the inspiration of their god, consequently what they said must be true. However, our translators might have used a term here that would not have been so creditable to this Pythoness; for, what she said concerning the apostles excepted, she certainly could not be supposed to tell the truth, while her inspiration came from him who is the father of lies. But Satan will sometimes conceal himself under the guise of truth, that he may the more effectually deceive. See below.

### Verse 17

[¶30] These men are the servants, etc. - It is astonishing how such a testimony could be given in such a case; every syllable of it true, and at the same time full, clear, and distinct. But mark the deep design and artifice of this evil spirit:

[¶31] 1. He well knew that the Jewish law abhorred all magic, incantations, magical rites, and dealings with familiar spirits; he therefore bears what was in itself a true testimony to the apostles, that by it he may destroy their credit, and ruin their usefulness. The Jews, by this testimony, would be led at once to believe that the apostles were in compact with these demons, and that the miracles they wrought were done by the agency of these wicked spirits, and that the whole was the effect of magic; and this, of course, would harden their hearts against the preaching of the Gospel.

[¶32] 2. The Gentiles, finding that their own demon bore testimony to the apostles, would naturally consider that the whole was one system; that they had nothing to learn, nothing to correct; and thus the preaching of the apostles must be useless to them. In such a predicament is this, nothing could have saved the credit of the apostles but their dispossessing this woman of her familiar spirit, and that in the most incontestable manner; for what could have saved the credit of Moses and Aaron, when the magicians of Egypt turned their rods into serpents, had not Aaron's rod devoured theirs? And what could have saved the credit of these apostles but the casting out of this spirit of divination, with which, otherwise, both Jews and Gentiles would have believed them in compact?

### Verse 18

[¶34] Paul, being grieved - Probably for the reasons assigned above.

[¶35] Turned - to the spirit - Not to the woman; she was only the organ by which the spirit acted.

[¶36] I command thee, in the name of Jesus - Jesus is the Savior; Satan is Abaddon and Apollyon, the destroyer. The sovereign Savior says to the destroyer, Come out of her; and he came out in the same hour. Every circumstance of this case proves it to have been a real possession. We have already had several opportunities of remarking the great accuracy of St. Luke in his accounts of demoniacs: his education as a physician gave him advantages to detect imposture of this kind where it subsisted; but he sees none in this case. He speaks of the spirit and the damsel as distinct persons. The damsel had a spirit of divination. Paul turned to the spirit, and said, I command Thee to come out of Her; and he came out in the same hour. Had not St. Luke considered this as a real case of diabolic possession, he has made use of the most improper language he could choose; language and forms of speech calculated to deceive all his readers, and cause them to believe a lie. But it is impossible that the holy apostle could do so, because he was a good man; and it is not likely he could be deceived by a parcel of charlatans, because he was a wise man; and it would be absurd to suppose that, while he was under the influence of the Holy Spirit, he could be imposed on by the cunning of even the devil himself.

### Verse 19

[¶38] When her masters saw - It appears she was maintained by some men, who received a certain pay from every person whose fortune she told, or to whom she made any discovery of stolen goods, etc., etc.

[¶39] The hope of their gains was gone - Ἡ ελπις, This hope; viz. the spirit. So completely was this spirit cast out that the girl could divine no more; and yet she continued a heathen still, for we do not hear a word of her conversion. Had she been converted, got baptized, and been associated with the apostles, the family of Lydia, etc., there would have been some show of reason to believe that there had been no possession in the case, and that the spirit of divination coming out of her meant no more than that, through scruple of conscience, she had left off her imposing arts, and would no longer continue to pretend to do what she knew she could not perform. But she still continued with her masters, though now utterly unable to disclose any thing relative to futurity!

[¶40] Drew them into the market-place - This was the place of public resort, and, by bringing them here, they might hope to excite a general clamor against them; and probably those who are here called τους αρχοντας, the rulers, were civil magistrates, who kept offices in such public places, for the preservation of the peace of the city. But these words, the rulers, are suspected to be an interpolation by some critics: I think on no good ground.

### Verse 20

[¶42] Brought them to the magistrates - Στρατηγοις, The commanders of the army, who, very likely, as this city was a Roman colony, possessed the sovereign authority. The civil magistrates, therefore, having heard the case, as we shall soon find, in which it was pretended that the safety of the state was involved, would naturally refer the business to the decision of those who had the supreme command.

[¶43] Exceedingly trouble our city - They are destroying the public peace, and endangering the public safety.

## 421. Acts · 47 of 76

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/421/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/421/#p-N

### Verse 21

[¶1] And teach customs - Εθη, Religious opinions, and religious rites.

[¶2] Which are not lawful for us to receive - The Romans were very jealous of their national worship. Servius, on the following lines of Virgil, has given us correct information on this point; and has confirmed what several other writers have advanced: -

[¶3] Rex Evandrus ait: Non haec solemnia nobis

[¶4] Vana superstitio, veterumque ignara deorum, Imposuit.

[¶5] Aen. viii. v. 185, etc.

[¶6] King Evander said: - It is not vain superstition, ignorant of the ancient worship of the gods, which has imposed these rites on us.

[¶7] Duo dicit, says Servius: non ideo Herculem colimus; aut quia omnem religionem veram putamus; aut quia deos ignoramus antiquos. Cautum enim fuerat, et apud Athenienses, et apud Romanos; ne quis Novas introduceret Religiones: unde et Socrates damnatus est: et Chaldaei et Judaei unt urbe depulsi. "He says two things: we do not worship Hercules because we believe every religion to be true; nor are we ignorant of the ancient gods. Great care was taken, both among the Athenians and Romans, that no one should introduce any new religion. It was on this account that Socrates was condemned, and on this account the Chaldeans and the Jews were banished from Rome."

[¶8] Cicero, De Legibus, lib. ii. c. 8, says: Separatim nemo habessit deos; neve Novos; sed nec Advenas, nisi publice Adscitos, Privatim colunto. "No person shall have any separate gods, nor new ones; nor shall he privately worship any strange gods, unless they be publicly allowed." The whole chapter is curious. It was on such laws as these that the people of Philippi pleaded against the apostles. These men bring new gods, new worship, new rites; we are Romans, and the laws forbid us to worship any new or strange god, unless publicly allowed.

### Verse 22

[¶10] The multitude rose up together - There was a general outcry against them; and the magistrates tore off their clothes, and delivered them to the mob, commanding the lictors, or beadles, to beat them with rods, ῥαβδιζειν. This was the Roman custom of treating criminals, as Grotius has well remarked.

### Verse 23

[¶12] Laid many stripes upon them - The Jews never gave more than thirty-nine stripes to any criminal; but the Romans had no law relative to this: they gave as many as they chose; and the apostles had, undoubtedly, the fullest measure. And perhaps St. Paul refers to this, where he says, [2Cor 11:23] : εν πληγαις ὑπερβαλλοντως, in stripes beyond measure or moderation.

### Verse 24

[¶14] The inner prison - Probably what we would call the dungeon; the darkest and most secure cell.

[¶15] Made their feet fast in the stocks - The το ξυλον, which we here translate stocks, is supposed to mean two large pieces of wood, pierced with holes like our stocks, and fitted to each other, that, when the legs were in, they could not be drawn out. The holes being pierced at different distances, the legs might be separated or divaricated to a great extent, which must produce extreme pain. It is this circumstance to which it is supposed Prudentius refers, in speaking of the torments of St. Vincent: -

[¶16] Lignoque plantas inserit,

[¶17] Divaricatis cruribus. "They placed his feet in the stocks, his legs greatly distended!"

[¶18] If the apostles were treated in this way, lying on the bare ground with their flayed backs, what agony must they have suffered! However, they could sing praises notwithstanding.

### Verse 25

[¶20] At midnight Paul and Silas - sang praises - Though these holy men felt much, and had reason to fear more, yet they are undismayed, and even happy in their sufferings: they were so fully satisfied that they were right, and had done their duty, that there was no room for regret or self-reproach. At the same times they had such consolations from God as could render any circumstances not only tolerable, but delightful. They prayed, first, for grace to support them, and for pardon and salvation for their persecutors; and then, secondly, sang praises to God, who had called them to such a state of salvation, and had accounted them worthy to suffer shame for the testimony of Jesus. And, although they were in the inner prison, they sang so loud and so heartily that the prisoners heard them.

### Verse 26

[¶22] There was a great earthquake - Thus God bore a miraculous testimony of approbation to his servants; and, by the earthquake, and loosing the bonds of the prisoners, showed, in a symbolical way, the nature of that religion which they preached: while it shakes and terrifies the guilty, it proclaims deliverance to the captives, and the opening of the prison-doors to them that are bound; and sets at liberty them that are bruised.

[¶23] Every one's bands were loosed - And yet so eminently did God's providence conduct every thing, that not one of the prisoners made his escape, though the doors were open, and his bolts off!

### Verse 27

[¶25] The keeper of the prison - would have killed himself - Every jailor was made responsible for his prisoner, under the same penalty to which the prisoner himself was exposed. The jailor, awaking, and finding the prison-doors open, taking it for granted that all the prisoners had made their escape, and that he must lose his life on the account, chose rather to die by his own hand than by that of others. For it was customary among the heathens, when they found death inevitable, to take away their own lives. This custom was applauded by their philosophers, and sanctioned by some of their greatest men.

### Verse 28

[¶27] Do thyself no harm - As it was now dark, being midnight, St. Paul must have had a Divine intimation of what the jailor was going to do; and, to prevent it, cried out aloud, Do thyself no harm, for we are all here.

### Verse 29

[¶29] He called for a light - That he might see how things stood, and whether the words of Paul were true; for on this his personal safety depended.

[¶30] Came trembling - Terrified by the earthquake, and feeling the danger to which his own life was exposed.

[¶31] Fell down before Paul and Silas - The persons whom a few hours before he, according to his office, treated with so much asperity, if not cruelty, as some have supposed; though, by the way, it does not appear that he exceeded his orders in his treatment of the apostles.

### Verse 30

[¶33] Brought them out - Of the dungeon in which they were confined.

[¶34] What must I do to be saved? - Whether this regard personal or eternal safety, it is a question the most interesting to man. But it is not likely that the jailor referred here to his personal safety. He had seen, notwithstanding the prison doors had been miraculously opened, and the bonds of the prisoners all loosed, that not one of them had escaped: hence he could not feel himself in danger of losing his life on this account; and consequently it cannot be his personal safety about which he inquires. He could not but have known that these apostles had been preaching among the people what they called the doctrine of salvation; and he knew that for expelling a demon they were delivered into his custody: the Spirit of God had now convinced his heart that he was lost, and needed salvation; and therefore his earnest inquiry is how he should obtain it. The answer of the apostles to the jailor shows that his inquiry was not about his personal safety; as his believing on Jesus Christ could have had no effect upon that, in his present circumstances. Men who dispute against this sense of the word are not aware that the Spirit of God can teach any thing to a heart, which the head of a person has not previously learned. Therefore, they say it was impossible that a heathen could make such an inquiry in reference to his eternal state, because he could know nothing about it. On this ground, how impertinent would the answer of the apostles have been: Believe on the Lord Jesus Christ, and thou shalt be put in a state of Personal Safety, and thy family! I contend that neither he nor his family were in any danger, as long as not one prisoner had escaped; he had, therefore, nothing from this quarter to fear; and, on the ground against which I contend, his own question would have been as impertinent as the apostles' answer.

### Verse 31

[¶36] Believe on the Lord Jesus - Receive the religion of Christ, which we preach, and let thy household also receive it, and ye shall be all placed in the sure way to final salvation.

### Verse 32

[¶38] And they spake unto him the word of the Lord - Thus, by teaching him and all that were in his house the doctrine of the Lord, they plainly pointed out to them the way of salvation. And it appears that he and his whole family, who were capable of receiving instructions, embraced this doctrine, and showed the sincerity of their faith by immediately receiving baptism. And, by the way, if he and all his were baptized straightway, παραχρημα, immediately, instantly, at that very time, dum ipsa res agitur, it is by no means likely that there was any immersion in the case; indeed, all the circumstances of the case, the dead of the night, the general agitation, the necessity of despatch, and the words of the text, all disprove it. The apostles, therefore, had another method of administering baptism besides immersion, which, if practised according to the Jewish formalities, must have required considerable time, and not a little publicity. As the Jews were accustomed to receive whole families of heathens, young and old, as proselytes, by baptism, so here the apostles received whole families, those of Lydia and the jailor, by the same rite. It is therefore pretty evident that we have in this chapter very presumptive proofs:

[¶39] 1. That baptism was administered without immersion, as in the case of the jailor and his family; and

[¶40] 2. That children were also received into the Church in this way; for we can scarcely suppose that the whole families of Lydia and the jailor had no children in them; and, if they had, it is not likely that they should be omitted; for the Jewish practice was invariably to receive the heathen children with their proselyted parents.

### Verse 33

[¶42] Washed their stripes - Ελουσεν απο των πληγων, He washed from the stripes: i.e. he washed the blood from the wounds; and this would not require putting them into a pool, or bath, as some have ridiculously imagined.

### Verse 34

[¶44] He set meat before them - They were sufficiently exhausted, and needed refreshment; nor had the apostles any such inherent miraculous power as could prevent them from suffering through hunger, or enable them to heal their own grounds. As they were the instruments of bringing health to his soul, he became the instrument of health to their bodies. Genuine faith in Christ will always be accompanied with benevolence and humanity, and every fruit that such dispositions can produce. The jailor believed - brought them into his house - washed their stripes - and set meat before them.

## 422. Acts · 48 of 76

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/422/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/422/#p-N

### Verse 35

[¶1] And the magistrates sent the sergeants - The original word, ῥαβδουχους, means the lictors, persons who carried before the consul the fasces, which was a hatchet, round the handle of which was a bundle of rods tied. Why the magistrates should have sent an order to dismiss the apostles, whom they had so barbarously used the preceding evening, we cannot tell, unless we receive the reading of the Codex Bezae as genuine, viz. Ἡμερας δε γενομενης, συνηλθον οἱ Ϛρατηγοι επι το αυτο εις την αγοραν, και αναμνησθεντες τον σεισμον τον γεγοντα, εφοβηθησαν, και απεϚειλαν τους ῥαβδουχους κ. τ. λ. And when it was day, the magistrates came together into the court, And Remembering the Earthquake that Had Happened, they were afraid, and they sent the sergeants, etc. The Itala version of this same MS. has the same reading: so has also the margin of the later Syriac. If this MS. be correct, the cause of the dismissal of the apostles is at once evident: the earthquake had alarmed the magistrates; and, taking it for granted that this was a token of the Divine displeasure against them for their unprincipled conduct towards those good men, they wished to get as quietly rid of the business as they could, and therefore sent to dismiss the apostles. Whether this reading be genuine or not, it is likely that it gives the true cause of the magistrates' conduct.

### Verse 37

[¶3] They have beaten us openly - being Romans - St. Paul well knew the Roman laws; and on their violation by the magistrates he pleads. The Valerian law forbade any Roman citizen to be bound. The Porcian law forbade any to be beaten with rods. "Poreia lex virgas ab omnium civium Romanorum corpore amovit." And by the same law the liberty of a Roman citizen was never put in the power of the lictor. "Porcia lex libertatem civium lictori eripuit." See Cicero, Orat. pro Rabirio. Hence, as the same author observes, In Verrem, Orat. 5: "Facinus est vinciri civem Romanum, scelus verberari." It is a transgression of the law to bind a Roman citizen: it is wickedness to scourge him. And the illegality of the proceedings of these magistrates was farther evident in their condemning and punishing them unheard. This was a gross violation of a common maxim in the Roman law. Causa cognita, possunt multi absolvi; incognita, nemo condemnari potest. Cicero. "Many who are accused of evil may be absolved, when the cause is heard; but unheard, no man can be condemned." Every principle of the law of nature and the law of nations was violated in the treatment these holy men met with from the unprincipled magistrates of this city.

[¶4] Let them come themselves and fetch us out - The apostles were determined that the magistrates should be humbled for their illegal proceedings; and that the people at large might see that they had been unjustly condemned, and that the majesty of the Roman people was insulted by the treatment they had received.

### Verse 38

[¶6] They feared when they heard - they were Romans - They feared, because the Roman law was so constituted that an insult offered to a citizen was deemed an insult to the whole Roman people. There is a remarkable addition here, both in the Greek and Latin of the Codex Bezae. It is as follows: "And when they were come with many of their friends to the prison, they besought them to go out, saying: We were ignorant of your circumstances, that ye were righteous men. And, leading them out, they besought them, saying, Depart from this city, lest they again make an insurrection against you, and clamor against you."

### Verse 40

[¶8] Entered into the house of Lydia - This was the place of their residence while at Philippi: see [Act 16:15].

[¶9] They comforted them, and departed - The magistrates were sufficiently humbled, and the public at large, hearing of this circumstance, must be satisfied of the innocency of the apostles. They, therefore, after staying a reasonable time at the house of Lydia, and exhorting the brethren, departed; having as yet to go farther into Macedonia, and to preach the Gospel in the most polished city in the world, the city of Athens. See the succeeding chapter.

[¶10] Great and lasting good was done by this visit to Philippi: a Church was there founded, and the members of it did credit to their profession. To them the apostle, who had suffered so much for their sakes, was exceedingly dear; and they evidenced this by their contributions to his support in the times of his necessity. They sent him money twice to Thessalonica, [Phi 4:16], and once to Corinth, [2Cor 11:9], and long afterwards, when he was prisoner in Rome, [Phi 4:9], [Phi 4:14], [Phi 4:18]. About five or six years after this, St. Paul visited Philippi on his way to Jerusalem, and he wrote his epistle to them about ten years after his first journey thither. The first members of the Church of Christ in this place were Lydia and her family; and the next in all probability were the jailor and his family. These doubtless became the instruments of bringing many more to the faith; for the false imprisonment and public acquittal of the apostles by the magistrates must have made their cause popular; and thus the means which were used to prevent the sowing of the seed of life in this city became the means by which it was sown and established. Thus the wrath of man praised God; and the remainder of it he did restrain. Never were these words more exactly fulfilled than on this occasion.

### Introduction

[¶12] Paul and his company, passing through Amphipolis and Apollonia, come to Thessalonica, were they preach the Gospel to the Jews, several of whom believe, [Act 17:1-4]. Others raise a mob, and bring Jason, who had received the apostles, before the magistrates, who, having taken bail of him and his companions, dismiss them, [Act 17:5-9]. Paul and Silas are sent away by night unto Berea, where they preach to the Jews, who gladly receive the Gospel, [Act 17:10-12]. Certain Jews from Thessalonica, hearing that the Bereans had received the Gospel, come thither and raise up a persecution, [Act 17:13]. Paul is sent away by the brethren to Athens, where he preaches to the Jews, [Act 17:14-17]. He is encountered by the Epicureans and Stoics, who bring him to the Areopagus, and desire him to give a full explanation of his doctrine, [Act 17:18-20]. The character of the Athenians, [Act 17:21]. Paul preaches to them, and gives a general view of the essential principles of theology, [Act 17:22-31]. Some mock, some hesitate, and some believe, and, among the latter, Dionysias and Damaris, [Act 17:32-34].

### Verse 1

[¶14] Passed through Amphipolis - This city was the metropolis of the first division of Macedonia, as made by Paulus Aemilius: see the note on [Act 16:10]. It was builded by Cimon, the Athenian general, who sent 10,000 Athenians thither as a colony. It stood in an island in the river Strymon, and had its name of Amphipolis because included between the two grand branches of that river where they empty themselves into the sea, the river being on both sides of the city.

[¶15] Apollonia - This was another city of Macedonia, between Amphipolis and Thessalonica. It does not appear that St. Paul stopped at any of these cities: and they are only mentioned by the historian as places through which the apostles passed on their way to Thessalonica. It is very likely that in these cities there were no Jews; and that might have been the reason why the apostles did not preach the Gospel there, for we find them almost constantly beginning with the Jews; and the Hellenist Jews, living among the Gentiles, became the medium through which the Gospel of Christ was conveyed to the heathen world.

[¶16] Thessalonica - This was a celebrated city of Macedonia, situated on what was called the Thermaic Gulf. According to Stephanus Byzantinus, it was embellished and enlarged by Philip, king of Macedon, who called it Thessalonica, the victory of Thessalia, on account of the victory he obtained there over the Thessalians; but, prior to this, it was called Thermae. But Strabo, Tzetzes, and Zonaras, say that it was called Thessalonica, from Thessalonica, wife of Cassander, and daughter of Philip. It is now in possession of the Turks, and is called Salonichi, which is a mere corruption of the original name.

[¶17] A synagogue of the Jews - Ἡ συναγωγη, The synagogue; for the article here must be considered as emphatic, there probably being no other synagogue in any other city in Macedonia. The Jews in different parts had other places of worship called proseuchas. as we have seen, [Act 16:13]. At Thessalonica alone they appear to have had a synagogue.

### Verse 2

[¶19] As his manner was - He constantly offered salvation first to the Jews; and for this purpose attended their Sabbath-days' meetings at their synagogues.

### Verse 3

[¶21] Opening and alleging - Παρατιθεμνος, Proving by citations. His method seems to have been this: 1st. He collected the scriptures that spoke of the Messiah. 2d. He applied these to Jesus Christ, showing that in him all these scriptures were fulfilled, and that he was the Savior of whom they were in expectation. He showed also that the Christ, or Messiah, must needs suffer - that this was predicted, and was an essential mark of the true Messiah. By proving this point, he corrected their false notion of a triumphant Messiah, and thus removed the scandal of the cross.

### Verse 4

[¶23] The devout Greeks - That is, Gentiles who were proselytes to the Jewish religion, so far as to renounce idolatry, and live a moral life, but probably had not received circumcision.

### Verse 5

[¶25] The Jews which believed not, moved with envy, took unto them - Instead of this sentence, the most correct MSS. and versions read simply, προσλαβομενοι δε οἱ Ιουδαιοι. But the Jews taking, etc., leaving out the words, ζηλωσαντες, απειθουντες, which believed not, moved with envy: these words do not appear to be genuine; there is the strongest evidence against them, and they should be omitted.

[¶26] Certain lewd fellows of the baser sort - This is not a very intelligible translation. The original is, των αγοραιων τινας ανδοας πονηρους. The word αγοραιοι, which we translate the baser sort, is by Hesychius explained, οἱ εν αγορᾳ αναϚρεφομενοι, those who transact business in courts of justice. The same word is used by the Jews in Hebrew letters to signify judges; and אגוריאות של גוים agorioth shel goyim, signifies judges of the Gentiles. These were probably a low kind of lawyers, what we would call pettifoggers, or attorneys without principle, who gave advice for a trifle, and fomented disputes and litigations among the people. The Itala version of the Codex Bezae calls them quosdam forenses, certain lawyers. As the Jews, from their small number, could not easily raise up a mob, they cunningly employed those unprincipled men, who probably had a certain degree of juridical credit and authority, to denounce the apostles as seditious men; and this was, very likely, the reason why they employed those in preference to any others. They were such as always attended forensic litigations, waiting for a job, and willing to defend any side of a question for money. They were wicked men of the forensic tribe.

[¶27] Gathered a company, and set all the city on an uproar - And, after having made this sedition and disturbance, charged the whole on the peaceable and innocent apostles! This is precisely the same way that persecution against the truth and followers of Christ is still carried on. Some wicked man in the parish gets a wicked attorney and a constable to head a mob, which they themselves have raised; and, having committed a number of outrages, abusing men and women, haul the minister of Christ to some magistrate who knows as little of his office as he cares for the Gospel; they there charge the outrages which themselves have committed on the preacher and his peaceable hearers; and the peacemaker, appointed by a good king, according to the wise and excellent regulations of a sound constitution, forgetting whose minister he is, neither administers justice nor maintains truth; but, espousing the part of the mob, assumes, ex officio, the character of a persecutor. The preacher is imprisoned, his hearers fined for listening to that Gospel which has not only made them wise unto salvation, but also peaceable and orderly citizens, and which would have had the same effect on the unprincipled magistrate, the parish squire, and the mob, had they heard it with the same reverence and respect. Had I not witnessed such scenes, and such prostitution of justice, I could not have described them.

[¶28] Assaulted the house of Jason - This was the place where the apostles lodged; and therefore his goods were clear spoil, and his person fair game. This is a case which frequently occurs where the Gospel is preached in its spirit and power. And, even in this moat favored kingdom, the most scandalous excesses of this kind have been committed, and a justice of the peace has been found to sanction the proceedings; and, when an appeal has been made to the laws, a grand jury has been found capable of throwing out the true bill!

### Verse 6

[¶30] These that have turned the world upside down are come hither also - The very character our forefathers had for preaching that Gospel, in every part of the land, by which the nation has been illuminated, the mob disciplined into regularity and order, and the kingdom established in the hands of the best of monarchs.

### Verse 7

[¶32] These all do contrary to the decrees of Caesar - Persecutors always strive to affect the lives of the objects of their hatred, by accusing them of sedition, or plots against the state.

[¶33] That there is another king, one Jesus - How malevolent was this saying! The apostles proclaimed Jesus as king - that is true; but never once insinuated that his kingdom was of this world. The reverse they always maintained.

### Verse 8

[¶35] And they troubled the people and the rulers - It is evident that there was no disposition in either the people or the rulers to persecute the apostles. But these wicked Jews, by means of the unprincipled, wicked lawyers, those lewd fellows of the baser sort, threw the subject into the form of law, making it a state question, in which form the rulers were obliged to notice it; but they showed their unwillingness to proceed in a matter which they saw proceeded from malice, by letting Jason and his companions go off on bail.

### Verse 9

[¶37] Taken security - Λαβοντες το ἱκανον, Having taken what was sufficient, or satisfactory. Sufficient for the present, to prove that the apostles were upright, peaceable, and loyal men; and that Jason and his friends were the like, and would be, at any time, forthcoming to answer for their conduct. Perhaps this is the sense of the phrase in the text.

### Verse 10

[¶39] Sent away Paul and Silas by night - Fearing some farther machinations of the Jews and their associates.

[¶40] Berea - This was another city of Macedonia, on the same gulf with Thessalonica; and not far from Pella, the birth place of Alexander the Great.

### Verse 11

[¶42] These were more noble than those in Thessalonica - Ησαν ευγενεϚεροι, Were of a better race, extraction, or birth, than those at Thessalonica; but the word refers more to their conduct, as a proof of their better disposition, than to their birth, or any peculiar lineal nobility. It was a maxim among the Jews, that "none was of a noble spirit who did not employ himself in the study of the law." It appears that the Bereans were a better educated and more polished people than those at Thessalonica; in consequence far from persecuting:

[¶43] 1. They heard the doctrine of the Gospel attentively.

[¶44] 2. They received this doctrine with readiness of mind: when the evidence of its truth appeared to them sufficiently convincing, they had too much dignity of mind to refuse their assent, and too much ingenuousness to conceal their approbation.

[¶45] 3. They searched the Scriptures, i.e. of the Old Testament, to see whether these thing were so: to see whether the promises and types corresponded with the alleged fulfillment in the person, works, and sufferings of Jesus Christ.

## 423. Acts · 49 of 76

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[¶0] 4. They continued in this work; they searched the Scriptures daily, whether those things were so.

### Verse 12

[¶2] Therefore many of them believed - From the manner in which they heard, received, and examined the word preached to them, it was not likely they could be deceived. And, as it was the truth that was proclaimed to them, it is no wonder that they apprehended, believed, and embraced it.

[¶3] Of honorable women which were Greeks - Probably mere heathens are meant; and these were some of the chief families in the place. Thus we find that the preaching of Paul at Berea was made the instrument of converting both Jews and Gentiles.

### Verse 13

[¶5] The Jews of Thessalonica - stirred up the people - With what implacable malice did these men persecute the Gospel! And in the same spirit they continue to the present day, though it is evidently the sole cause of their wretchedness.

### Verse 14

[¶7] To go as it were to the sea - This passage is generally understood to mean that the disciples took Paul towards the sea, as if he had intended to embark, and return to Troas, but with the real design to go to Athens. But it is more likely that his conductors, in order to his greater safety, left the public or more frequented road, and took him coastwise to Athens. Or, by taking a vessel at that part of the sea nearest to Berea, they might have coasted it to Athens, which was quite a possible case; and, as we do not hear of his stopping at any place on his journey to preach, it is very probable that he went by sea to this city. Though sleights and feints may be allowable in cases of life and death, yet there does not appear an absolute necessity for any in this case. And, as the text does not necessarily point any out, so we need not have recourse to any. I take it for granted, therefore, that Paul went by sea to Athens.

[¶8] Silas and Timotheus abode there still - The persecution, it seems, was directed principally against Paul. Lo! he stayeth his rough wind on the day of his east wind. Silas and Timotheus, holy men, were left behind to water the seed which Paul had planted.

### Verse 15

[¶10] Brought him unto Athens - This was one of the most celebrated cities in the world, whether we consider its antiquity, its learning, its political consequence, or the valor of its inhabitants. This city, which was the capital of Attica, and the seat of the Grecian empire was founded by Cecrops, about a.m. 2447, before Christ 1557, and was called by him Cecropia. About thirteen or fourteen hundred years before Christ, in the reign either of Erechtheus, or Erichthonius, it was called Athens, from Αθηνη, a name of Minerva, to whom it was dedicated, and who was always considered the protectress of the city. The whole city at first was built upon a hill or rock, in the midst of a spacious plain; but, in process of time, the whole plain was covered with buildings which were called the lower city; while the ancient was called Acropolis, or the upper city. In its most flourishing state this city was not less than one hundred and seventy-eight stadia, or twenty-two Roman miles in circumference. The buildings of Athens were the most superb, and best executed, in the world; but every thing is now in a state of ruin. Mr. Stuart, in his three folio vols. of the Antiquities of Athens, has given correct representations of those that remain, with many geographical notices of much importance. The greatest men that ever lived, scholars, lawyers, statesmen, and warriors, were Athenians. Its institutions, laws, and literature, were its own unrivalled boast, and the envy of the world. The city still exists; the Acropolis in a state of comparative repair. It is now in the hands of the Greeks; but the Turks, who held it till lately, have turned the celebrated Parthenon, or temple of Minerva, into a mosque. The inhabitants are reckoned at about one thousand. Christianity, planted here by St. Paul, still subsists; and about two-thirds of the inhabitants of Athens are Christians, who have several churches or oratories here, and it is the residence of a Greek bishop, who is a metropolitan. He who considers the ancient glory of this city, whether in its heathen or Christian antiquity, cannot but sigh over its present state.

### Verse 16

[¶12] He saw the city wholly given to idolatry - Κατειδωλον, Full of idols, as the margin has it, and very properly. Whoever examines the remains of this city, as represented by Mr. Stuart in his Antiquities, already referred to, will be satisfied of the truth of St. Luke's remark: it was full of idols. Bishop Pearce produces a most apposite quotation from Pausanias, which confirms the observation: Ουκ ην αλλαχου τοσαυτα ιδειν ειδωλα. There was no place where so many idols were to be seen. Paus. in Attic. cap. xvii. 24.

[¶13] Petronius, who was contemporary with St. Paul, in his Satyr. cap. xvii., makes Quartilla say of Athens: Utique nostra regio tam Praesentibus Plena Est Numinibus, ut facilius possis Deum quam Hominem invenire. Our region is so full of deities that you may more frequently meet with a god than a man.

### Verse 17

[¶15] Disputed he in the synagogue with the Jews - Proving that Jesus was the Messiah: and with the devout persons, probably heathens, proselyted to the Jewish religion. And in the market: I suppose the αγορα here means some such place as our exchange, where people of business usually met, and where the philosophers conversed and reasoned. The agora was probably like the Roman forum, and like places of public resort in all countries, where people of leisure assembled to converse, hear the news, etc.

### Verse 18

[¶17] Certain philosophers of the Epicureans - These were the followers of Epicurus, who acknowledged no gods except in name, and absolutely denied that they exercised any government over the world or its inhabitants; and that the chief good consisted in the gratification of the appetites of sense. These points the Epicureans certainly held; but it is not clear that Epicurus himself maintained such doctrines.

[¶18] And of the Stoics - These did not deny the existence of the gods; but they held that all human affairs were governed by fate. They did not believe that any good was received from the hands of their gods; and considered, as Seneca asserts, that any good and wise man was equal to Jupiter himself. Both these sects agreed in denying the resurrection of the body; and the former did not believe in the immortality of the soul.

[¶19] Epicurus, the founder of the Epicurean sect, was born at Athens, about a.m. 3663, before Christ 341.

[¶20] Zeno, the founder of the Stoic sect, was born in the isle of Cyprus, about thirty years before Christ. His disciples were called Stoics from the Στοα, a famous portico at Athens, where they studied. Besides these two sects, there were two others which were famous at this time; viz. the Academics and the Peripatetics. The founder of the first was the celebrated Plato; and the founder of the second, the no less famous Aristotle. These sects professed a much purer doctrine than the Epicureans and Stoics; and it does not appear that they opposed the apostles, nor did they enter into public disputations with them. Against the doctrines taught by the Epicureans and Stoics, several parts of St. Paul's discourse, in the following verses, are directly pointed.

[¶21] What will this babbler say? - The word σπερμολογος, which we translate babbler, signifies, literally, a collector of seeds, and is the "name of a small bird the lives by picking up seeds on the road." The epithet became applied to persons who collected the sayings of others, without order or method, and detailed them among their companions in the same way. The application of the term to prating, empty, impertinent persons, was natural and easy, and hence it was considered a term of reproach and contempt, and was sometimes used to signify the vilest sort of men.

[¶22] A setter forth of strange gods - Ξενων δαιμονιων, Of strange or foreign demons. That this was strictly forbidden, both at Rome and Athens, see on [Act 16:21] (note).

[¶23] There was a difference, in the heathen theology, between θεος, god, and δαιμων, demon: the θεοι, were such as were gods by nature: the δαιμονια, were men who were deified. This distinction seems to be in the mind of these philosophers when they said that the apostles seemed to be setters forth of strange demons, because they preached unto them Jesus, whom they showed to be a man, suffering and dying, but afterwards raised to the throne of God. This would appear to them tantamount with the deification of heroes, etc., who had been thus honored for their especial services to mankind. Horace expresses this in two lines, 2 Epist. i. 5: -

[¶24] Romulus, et Liber pater, et cum Castore Pollux,

[¶25] Post ingentia facta, deorum in templa recepti. "Romulus, father Bacchus, with Castor and Pollux, for their eminent services, have been received into the temples of the gods."

### Verse 19

[¶27] They took him, and brought him unto Areopagus - The Areopagus was a hill not far from the Acropolis, already described, where the supreme court of justice was held; one of the most sacred and reputable courts that had ever existed in the Gentile world. It had its name, Αρειος παγος, Areopagus, or the Hill of Mars, or Ares, from the circumstance, according to poetic fiction, of Mars being tried there, by a court of twelve gods, for the murder of Halirrhothius, son of Neptune: the meaning of which is, that Ares, a Thessalian prince, having slain Halirrhothius, the son of a neighboring prince, for having violated his daughter Alcippe, was here tried by twelve judges, by whom he was honourably acquitted: in the Athenian laws the death of the ravisher was the regular forfeiture for his crime. The justice administered in this court was so strict and impartial, that, it was generally allowed, both the plaintiff and defendant departed satisfied with the decision. "Innocence, when summoned before it, appeared without apprehension; and the guilty, convicted and condemned, retired without daring to murmur." The place in which the judges sat was uncovered; and they held their sittings by night, to the end that nothing might distract their minds from the great business on which they were to decide; and that the sight of the accused might not affect them either with pity or aversion. In reference to this, all pleaders were strictly forbidden to use any means whatever to excite either pity or aversion, or to affect the passions; every thing being confined to simple relation, or statement of facts. When the two parties were produced before the court, they were placed between the bleeding members of victims slain on the occasion, and were obliged to take an oath, accompanied by horrible imprecations on themselves and families, that they would testify nothing but truth. These parties called to witness the eumenides, or furies, the punishers of the perjured in the infernal world; and, to make the greater impression on the mind of the party swearing, the temple dedicated to these infernal deities was contiguous to the court, so that they appeared as if witnessing the oaths and recording the appeal made to themselves. When the case was fully heard, the judges gave their decision by throwing down their flint pebbles, on two boards or tables, one of which was for the condemnation, the other for the acquittal, of the person in question.

### Verse 20

[¶29] Thou bringest - strange things to our ears - The doctrine of the apostles was different from any they had ever heard: it was wholly spiritual and divine; thus it was strange: it was contrary to their customs and manners; and thus it was strange also. As it spoke much of the exaltation and glory of Jesus Christ, they supposed him to be a setter forth of strange gods: and, therefore, on the authority of the laws, which forbade the introduction of any new deities, or modes of worship, he was called before the Areopagus.

### Verse 21

[¶31] All the Athenians and strangers which were there - As Athens was renowned for its wisdom and learning, it became a place of public resort for philosophers and students from different parts of the then civilized world. The flux of students was in consequence great; and these, having much leisure time, would necessarily be curious to know what was passing in the world, and would frequently assemble together, in places of public resort, to meet with strangers just come to the city; and either, as St. Luke says, to tell or hear some new thing. "The Athenian writers give the same account of their fellow citizens. Demosthenes, in his reply to Epist. Philippi, represents the Athenians as πυνθανομενοι κατα την αγοραν, ει τι λεγεται νεωτερον; inquiring, in the place of public resort, if there are any News. We find, likewise, that when Thucydides, iii. 38, had said, μετα καινοτητος μεν λογου απατασθαι αριϚοι, Ye are excellent in suffering yourselves to be deceived by Novelty of speech, the old scholiast makes this remark upon it, (almost in the words of St. Luke), ταυτα προς τους. Αθηναιους αινιττεται, ουδεν τι μελετωντας, πλην λεγειν τι και ακουειν καινον; He here blames the Athenians, who made it their only business to tell and hear something that was New." - Bp. Pearce. This is a striking feature of the city of London in the present day. The itch for news, which generally argues a worldly, shallow, or unsettled mind, is wonderfully prevalent: even ministers of the Gospel, negligent of their sacred function, are become in this sense Athenians; so that the book of God is neither read nor studied with half the avidity and spirit as a newspaper. These persons, forgetful not only of their calling, but of the very spirit of the Gospel, read the account of a battle with the most violent emotions; and, provided the victory falls to their favourite side, they exult and triumph in proportion to the number of thousands that have been slain! It is no wonder if such become political preachers, and their sermons be no better than husks for swine. To such the hungry sheep look up, and are not fed. God pity such miserable Athenians, and direct them to a more suitable employment!

### Verse 22

[¶33] Paul stood in the midst of Mars' hill - That is, in the midst of the judges, who sat in the Areopagus.

[¶34] Ye are too superstitious - Κατα παντα ὡς δεισιδαιμονεϚερους ὑμας θεωρω; I perceive that in all respects ye are greatly addicted to religious practices; and, as a religious people, you will candidly hear what I have got to say in behalf of that worship which I practice and recommend. See farther observations at the end of the chapter.

### Verse 23

[¶36] Beheld your devotions - Σεβασματα, The objects of your worship; the different images of their gods which they held in religious veneration, sacrificial instruments, altars, etc., etc.

[¶37] To the Unknown God - ΑΓΝΩΣΤΩ ΘΕΩ. That there was an altar at Athens thus inscribed, we cannot doubt after such a testimony; though St. Jerome questions it in part; for he says St. Paul found the inscription in the plural number, but, because he would not appear to acknowledge a plurality of gods, he quoted it in the singular: Verum, quia Paulus non pluribus Diis indigebat ignotis, sed uno tantum ignoto Deo, singulari verbo usus est. Epist. ad Magn. This is a most foolish saying: had Paul done so, how much would such a begging of the question have prejudiced his defense in the minds of his intelligent judges! Oecumenius intimates that St. Paul does not give the whole of the inscription which this famous altar bore; and which he says was the following: Θεοις Ασιας και Ευρωπης και Λιβυης, Θεῳ αγνωϚῳ και ξενῳ, To the gods of Asia, and Europe, and Africa: To The Unknown and strange God. Several eminent men suppose that this unknown god was the God of the Jews; and, as his name יהוה was considered by the Jews as ineffable, the Θεος αγνωϚος may be considered as the anonymous god; the god whose name was not known, and must not be pronounced. That there was such a god acknowledged at Athens we have full proof. Lucian in his Philopatris, cap. xiii. p. 769, uses this form of an oath: νη τον αγνωϚον τον εν Αθηναις, I swear by the Unknown God at Athens. And again, cap. xxix. 180: ἡμεις δε τον εν Αθηναις αγνωϚον εφευροντες και προσκυνησαντες, χειρας εις ουρανον εκτειναντες, τουτῳ ευχαριϚησομεν ὡς καταξιωθεντες, etc. We have found out the Unknown god at Athens - and worshipped him with our hands stretched up to heaven; and we will gave thanks unto him, as being thought worthy to be subject to this power. Bp. Pearce properly asks, Is it likely that Lucian, speaking thus, (whether in jest or in earnest), should not have had some notion of there being at Athens an altar inscribed to the unknown God? Philostratus, in vit. Apollon. vi. 3, notices the same thing, though he appears to refer to several altars thus inscribed: και ταυτα Αθηνῃσι, οὑ και αγνωϚων Θεων βωμοι ἱδρυνται, And this at Athens, where there are Altars even to the Unknown Gods. Pausanias, in Attic. cap. 1. p. 4, edit. Kuhn., says that at Athens there are βωμοι Θεων των ονομαζομενων αγνωϚων, altars of gods which are called, The Unknown ones. Minutius Felix says of the Romans, Aras extruunt etiam ignotis numinibus. "They even build altars to Unknown Divinities." And Tertullian, contra Marcion, says, Invenio plane Diis ignotis aras prostitutas: sed Attica idolatria est. "I find altars allotted to the worship of unknown gods: but this is an Attic idolatry." Now, though in these last passages, both gods and altars are spoken of in the plural number; yet it is reasonable to suppose that, on each, or upon some one of them, the inscription αγνωϚῳ Θεῳ, To the unknown god, was actually found. The thing had subsisted long and had got from Athens to Rome in the days of Tertullian and Minutius Felix. See Bp. Pearce and Dr. Cudworth, to whose researches this note is much indebted.

[¶38] Whom therefore ye ignorantly worship - There is here a fine paronomasia, or play on the words. The apostle tells them that (on their system) they were a very religious people - that they had an altar inscribed, αγνωϚῳ Θεῳ, to the unknown God: him therefore, says he, whom, αγνουντες, ye unknowingly worship, I proclaim to you. Assuming it as a truth, that, as the true God was not known by them, and that there was an altar dedicated to the unknown god, his God was that god whose nature and operations he now proceeded to declare. By this fine turn he eluded the force of that law which made it a capital offense to introduce any new god into the state, and of the breach of which he was charged, [Act 17:18]; and thus he showed that he was bringing neither new god nor new worship among them; but only explaining the worship of one already acknowledged by the state, though not as yet known.

### Verse 24

[¶40] God that made the world, etc. - Though the Epicureans held that the world was not made by God, but was the effect of a fortuitous concourse of atoms, yet this opinion was not popular; and the Stoics held the contrary:

[¶41] 1. St. Paul assumes, as an acknowledged truth, that there was a God who made the world and all things.

[¶42] 2. That this God could not be confined within temples made with hands, as he was the Lord or governor of heaven and earth.

[¶43] 3. That, by fair consequence, the gods whom they worshipped, which were shut up in their temples could not be this God; and they must be less than the places in which they were contained. This was a strong, decisive stroke against the whole system of the Grecian idolatry.

## 424. Acts · 50 of 76

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### Verse 25

[¶1] Neither is worshiped with men's hands - This is an indirect stroke against making of images, and offering of sacrifices: he is not worshipped with human hands, as if he needed any thing, or required to be represented under a particular form or attitude; nor has he required victims for his support; for it is impossible that he should need any thing who himself gives being, form, and life, to all creatures.

[¶2] Giveth - life, and breath, and all things - These words are elegantly introduced by St. Paul: God gives life, because he is the fountain of it: he gives breath, the faculty of breathing or respiration, by which this life is preserved; and though breathing or respiration, be the act of the animal, yet the πνοην, the faculty of breathing, and extracting from the atmosphere what serves as a pabulum of life, is given by the influence of God, and the continued power thus to respire, and extract that pure oxygen gas which is so evident a support of animal life, is as much the continued gift of God as life itself is. But, as much more is necessary to keep the animal machine in a state of repair, God gives the τα παντα, all the other things which are requisite for this great and important purpose, that the end for which life was given may be fully answered. St. Paul also teaches that Divine worship is not enacted and established for God, but for the use of his creatures: he needs nothing that man can give him; for man has nothing but what he has received from the hand of his Maker.

### Verse 26

[¶4] Hath made of one blood - In AB, some others, with the Coptic, Ethiopic, Vulgate, Itala, Clement, and Bede, the word αἱματος, blood, is omitted. He hath made of one (meaning Adam) all nations of men; but αἱμα, blood, is often used by the best writers for race, stock, kindred: so Homer, Iliad, vi. ver. 211: Ταυτης τοι γενεης τε και αἱματος ευχομαι ειναι.

[¶5] I glory in being of that same race and blood.

[¶6] So Virgil, Aen. viii. ver. 142, says;

[¶7] Sic genus amborum scindit se Sanguine ab uno.

[¶8] Thus, from one stock, do both our stems divide.

[¶9] See many examples of this form in Kypke. The Athenians had a foolish notion that they were self-produced, and were the aboriginals of mankind. Lucian ridicules this opinion, Αθηναιοι φασι τους πρωτους ανθρωπους εκ της Αττικης αναφυναι, καθαπερ τα λαχανα. The Athenians say that the first men sprung up in Attica, like radishes. Luc. Philo-pseud. 3.

[¶10] To dwell on all the face of the earth - God in his wisdom produced the whole human race from one man; and, having in his providence scattered them over the face of the earth, by showing them that they sprang from one common source, has precluded all those contentious wars and bloodshed which would necessarily have taken place among the nations of the world, as each in its folly might have arrogated to itself a higher and more excellent origin than another.

[¶11] And hath determined the times before appointed - Instead of προτεταγμενους καιρους, the times before appointed, ABDE, and more than forty others, with both the Syriac, all the Arabic, the Coptic, Ethiopic, MS. Slavonian, Vulgate, and Itala, read προστεταγμενους καιρους, the appointed times. The difference between the two words is this: προτασσειν signifies to place before others; but προστασσειν is to command, decree, appoint. The προστεταγμενοι καιροι, are the constituted or decreed times; that is, the times appointed by his providence, on which the several families should go to those countries where his wisdom designed they should dwell. See Genesis 10:5-32; and see Pearce and Rosenmuller.

[¶12] And the bounds of their habitations - Every family being appointed to a particular place, that their posterity might possess it for the purposes for which infinite wisdom and goodness gave them their being, and the place of their abode. Every nation had its lot thus appointed by God, as truly as the Israelites had the land of Canaan. But the removal of the Jews from their own land shows that a people may forfeit their original inheritance, and thus the Canaanites have been supplanted by the Jews; the Jews by the Saracens; the Saracens by the Turks; the Greeks by the Romans; the Romans by the Goths and Vandals; and so of others. See the notes on Genesis 11:1-32 (note).

### Verse 27

[¶14] That they should seek the Lord - This is a conclusion drawn from the preceding statement. God, who is infinitely great and self-sufficient, has manifested himself as the maker of the world, the creator, preserver, and governor of men. He has assigned them their portion, and dispensed to them their habitations, and the various blessings of his providence, to the end that they should seek him in all his works.

[¶15] Feel after him - Ψηλαφησειαν αυτον, That they might grope after him, as a person does his way who is blind or blindfolded. The Gentiles, who had not a revelation, must grope after God, as the principle of spiritual life, that they might find him to be a Spirit, and the source of all intellectual happiness; and the apostle seems to state that none need despair of finding this fountain of goodness, because he is not far from every one of us.

### Verse 28

[¶17] For in him we live, and move, and have our being - He is the very source of our existence: the principle of life comes from him: the principle of motion, also, comes from him; one of the most difficult things in nature to be properly apprehended; and a strong proof of the continual presence and energy of the Deity.

[¶18] And have our being - Και εσμεν, And we are: we live in him, move in him, and are in him. Without him we not only can do nothing, but without him we are nothing. We are, i.e. we continue to be, because of his continued, present, all-pervading, and supporting energy. There is a remarkable saying in Synopsis Sohar, p. 104. "The holy blessed God never does evil to any man. He only withdraws his gracious presence from him, and then he necessarily perisheth." This is philosophical and correct.

[¶19] As certain also of your own poets - Probably he means not only Aratus, in whose poem, entitled Phaenomena, the words quoted by St. Paul are to be found literatim, του γαρ και γενος εσμεν; but also Cleanthus, in whose Hymn to Jupiter the same words (Εκ σου γαρ γενος εσμεν) occur. But the sentiment is found in several others, being very common among the more enlightened philosophers. By saying your own poets, he does not mean poets born at Athens, but merely Grecian poets, Aratus and Cleanthus being chief.

[¶20] We are also his offspring - Του γαρ και γενος εσμεν The Phaenomena of Aratus, in which these words are found, begins thus: - Εκ Διος αρχωμεσθα, τον ουδεποτ' ανδρες εωμεν Αρῤητον· μεϚαι δε Διος πασαι μεν αγυιαι, Πασαι δ' ανθρωπων αγοραι· μεϚη δε θαλασσα, Και λιμενες· παντη δε Διος κεχρημεθα παντες· ΤΟΥ ΓΑΡ ΚΑΙ ΓΕΝΟΣ ΕΣΜΕΝ ὁ δ' ηπιος ανθρωποισι Δεξια σημαινει. κ. τ. λ.

[¶21] With Jove we must begin; nor from him rove;

[¶22] Him always praise, for all is full of Jove!

[¶23] He fills all places where mankind resort,

[¶24] The wide-spread sea, with every shelt'ring port.

[¶25] Jove's presence fills all space, upholds this ball;

[¶26] All need his aid; his power sustains us all.

[¶27] For we his offspring are; and he in love

[¶28] Points out to man his labor from above:

[¶29] Where signs unerring show when best the soil,

[¶30] By well-timed culture, shall repay our toil, etc., etc.

[¶31] Aratus was a Cilician, one of St. Paul's own countrymen, and with his writings St. Paul was undoubtedly well acquainted, though he had flourished about 300 years before that time.

### Verse 29

[¶33] Forasmuch then as we are the offspring of God, etc. - This inference of the apostle was very strong and conclusive; and his argument runs thus: "If we are the offspring of God, he cannot be like those images of gold, silver, and stone, which are formed by the art and device of man; for the parent must resemble his offspring. Seeing, therefore, that we are living and intelligent beings, He from whom we have derived that being must be living and intelligent. It is necessary, also, that the object of religious worship should be much more excellent than the worshipper; but a man is, by innumerable degrees, more excellent than an image made out of gold, silver, or stone; and yet it would be impious to worship a man: how much more so to worship these images as gods! Every man in the Areopagus must have felt the power of this conclusion; and, taking it for granted that they had felt it, he proceeds: -

### Verse 30

[¶35] The times of this ignorance God winked at - He who has an indisputable right to demand the worship of all his creatures has mercifully overlooked those acts of idolatry which have disgraced the world and debased man; but now, as he has condescended to give a revelation of himself, he commands, as the sovereign, all men every where, over every part of his dominions, to repent, μετανοειν, to change their views, designs, and practices; because he hath appointed a day in which he will judge the world in righteousness; and, as justice will then be done, no sinner, no persevering idolater, shall escape punishment.

[¶36] The word ὑπεριδειν, which we translate, to wink at, signifies simply to look over; and seems to be here used in the sense of passing by, not particularly noticing it. So God overlooked, or passed by, the times of heathenish ignorance: as he had not given them the talent of Divine revelation, so he did not require the improvement of that talent; but now, as he had given them that revelation, he would no longer overlook, or pass by, their ignorance or its fruits.

### Verse 31

[¶38] He hath appointed a day - He has fixed the time in which he will judge the world, though he has not revealed this time to man.

[¶39] By that man whom he hath ordained - He has also appointed the judge, by whom the inhabitants of the earth are to be tried.

[¶40] Whereof he hath given assurance - ΠιϚιν παρασχων πασιν, Having given to all this indubitable proof, that Jesus Christ shall judge the world, by raising him from the dead. The sense of the argument is this: "Jesus Christ, whom we preach as the Savior of men, has repeatedly told his followers that he would judge the world; and has described to us, at large, the whole of the proceedings of that awful time, [Mat 25:31], etc.; [Joh 5:25]. Though he was put to death by the Jews, and thus he became a victim for sin, yet God raised him from the dead. By raising him from the dead, God has set his seal to the doctrines he has taught: one of these doctrines is, that he shall judge the world; his resurrection, established by the most incontrovertible evidence, is therefore a proof, an incontestable proof, that he shall judge the world, according to his own declaration."

### Verse 32

[¶42] When they heard of the resurrection, etc. - Paul undoubtedly had not finished his discourse: it is likely that he was about to have proclaimed salvation through Christ crucified; but, on hearing of the resurrection of the body, the assembly instantly broke up; the Epicureans mocking, εχλευαζον, began to laugh; and the Stoics saying they would take another opportunity to hear him on that subject. And thus the assembly became dissolved before the apostle had time to finish his discourse, or to draw all the conclusions he had designed from the premises he had laid down. St. Stephen's discourse was interrupted in a similar manner. See [Act 7:54], and the note there.

### Verse 33

[¶44] So Paul departed from among them - He could not be convicted of having done any thing contrary to the law; and, when the assembly broke up, he was permitted to go about his own business.

## 425. Acts · 51 of 76

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### Verse 34

[¶1] Certain men clave unto him - Became affectionately united to him, and believed the doctrines he had preached.

[¶2] Dionysius the Areopagite - There can be no doubt that this man was one of the judges of this great court, but whether the president or otherwise we cannot tell. Humanly speaking, his conversion must have been an acquisition of considerable importance to the Christian religion; for no person was a judge in the Areopagus who had not borne the office of archon, or chief governor of the city; and none bore the office of judge in this court who was not of the highest reputation among the people for his intelligence and exemplary conduct. In some of the popish writers we find a vast deal of groundless conjecture concerning Dionysius, who, they say, was first bishop of Athens, and raised to that dignity by Paul himself; that he was a martyr for the truth; that Damaris was his wife, etc., etc., concerning which the judicious Calmet says, Tout cela est de peu d' autorite. "All this has little foundation."

[¶3] 1. In addition to what has been said in the notes on this subject, I may add, the original word δεισιδαιμονεϚερος, from δειδω, I fear, and δαιμων, a demon, signifies, "greatly addicted to the worship of the invisible powers;" for, as the word δαιμων signifies either a good or evil spirit, and δειδω, I fear, signifies not only to fear in general, but also to pay religious reverence, the word must be here taken in its best sense; and so undoubtedly St. Paul intended it should; and so, doubtless, his audience understood him; for it would have been very imprudent to have charged them with superstition, which must have been extremely irritating, in the very commencement of a discourse in which he was to defend himself, and prove the truth of the Christian religion. He stated a fact, acknowledged by the best Greek writers; and he reasoned from that fact. The fact was that the Athenians were the most religious people in Greece, or, in other words, the most idolatrous: that there were in that city more altars, temples, sacrifices, and religious services, than in any other place. And independently of the authorities which may be quoted in support of this assertion, we may at once perceive the probability of it from the consideration that Athens was the grand university of Greece: that here philosophy and every thing relating to the worship of the gods was taught; and that religious services to the deities must be abundant. Look at our own universities of Oxford and Cambridge; here are more prayers, more religious acts and services, than in any other places in the nation, and very properly so. These were founded to be seminaries of learning and religion; and their very statutes suppose religion to be essential to learning; and their founders were in general religious characters, and endowed them for religious purposes. These, therefore, are not superstitious services; for, as superstition signifies "unnecessary fears or scruples in religion; observance of unnecessary and uncommanded rites or practices," - Johnson, it cannot be said of those services which are founded on the positive command of God, for the more effectual help to religious feelings, or as a preventive of immoral practices. I consider the Athenians, therefore, acting in conformity to their own laws and religious institutions; and Paul grants that they were much addicted to religious performances: this he pays as a compliment, and then takes occasion to show that their religion was defective: they had not a right object of devotion; they did not know the true God; the true God was to them the unknown God; and this an altar in their own city acknowledged. He therefore began to declare that glorious Being to them whom they ignorantly worshipped. As they were greatly addicted to religious services, and acknowledged that there was a Being to them unknown, and to whom they thought it necessary to erect an altar, they must, consistently with their character as a religious people, and with their own concession in the erection of this altar, hear quietly, patiently, and candidly, a discourse on that God whose being they acknowledged, but whose nature they did not know. Thus St. Paul, by acknowledging their religious disposition, and seizing the fact of the altar being inscribed to the unknown God, assumed a right which not a philosopher, orator, or judge in the Areopagus could dispute, of bringing the whole subject of Christianity before them, as he was now brought to his trial, and put on his defense. The whole of this fine advantage, this grand stroke of rhetorical prudence, is lost from the whole account, by our translation, ye are in all things too superstitious, thus causing the defendant to commence his discourse with a charge which would have roused the indignation of the Greeks, and precluded the possibility of their hearing any thing he had to say in defense of his conduct.

[¶4] 2. That the original word, on the right interpretation of which I have laid so much stress, is taken in a good sense, and signifies religious worship and reverence, I shall show by several proofs; some of which may be seen in Mr. Parkhurst, under the word Δεισιδαιμονια, which Suidas explains by ευλαβεια περι το Θειον, reverence towards the Deity. And Hesychius, by φοβοθεΐα, the fear of God. "In this good sense it is often used by Diodorus Siculus. Herodotus says of Orpheus, he led men, εις δεισιδαιμονιαν, to be religious; and exhorted them, επι το ευσεβειν, to piety; where it is manifest that δεισιδαιμονια must mean religion, and not superstition. But, what is more to the present purpose, the word is used by Josephus, not only where a heathen calls the pagan religion δεισιδαιμονιας, (Antiq. lib. xix. cap. 5. s. 3), or where the Jewish religion is spoken of by this name, in several edicts that were made in its favor by the Romans, (as in Antiq. lib. xiv. cap. 10, s. 13, 14, 16, 18, 19), but also where the historian is expressing his own thoughts in his own words: thus, of King Manasseh, after his repentance and restoration, he says, εσπουδαζεν πασῃ περι αυτον (Θεον) τῃ δεισιδαιδαιμονιᾳ χρησθαι, he endeavored to behave in the Most Religious manner towards God. Antiq. lib. x. cap. 3, s. 2. And, speaking of a riot that happened among the Jews on occasion of a Roman soldier's burning the book of the law, he observes that the Jews were drawn together on this occasion, τῃ δεισιδαιμονιᾳ, by their religion, as if it had been by an engine; οργανῳ τινι. - De Bell. lib. ii. cap. 12, s. 2." It would be easy to multiply examples of this use of the word; but the reader may refer, if necessary, to Wetstein, Pearce, and others.

[¶5] 3. That the Athenians were reputed, in this respect, a devout people, the following quotations may prove. Pausanias, in Attic. cap. xvii. p. 39, edit. Kuhn., says that the Athenians were not only more humane, αλλα και ες θεους ευσεβειν, but more devout towards the gods; and again he says, δηλα τε εναργως, ὁσοις πλεον τι ἑτερων ευσεβειας μετεϚιν, it appears plainly how much they exceed others in the worship of the gods; and, in cap. xxiv. p. 56, he says, Αθηναιοις περισσοτερον τι, η τοις αλλοις, ες τα θεια εϚι σπουδης, that the Athenians are abundantly more solicitous about Divine matters than others. And Josephus seals this testimony by the assertion, contr. Apion, ii. 10: Αθηναιους ευσεβεϚατους των Ἑλληνων παντες λεγουσι; Every body says that the Athenians are the most religious people of all the Greeks. - See Bp. Pearce. From all these authorities it is palpable that St. Paul must have used the term in the sense for which I have contended.

[¶6] 4. In the preceding notes, I have taken for granted that Paul was brought to the Areopagus to be tried on the charge of setting forth strange gods. Bp. Warburton denies that he was brought before the Areopagus on any charge whatever; and that he was taken there that the judges might hear him explain his doctrine, and not to defend himself against a charge which he does not once notice in the whole of his discourse. But there is one circumstance that the bishop has not noticed, viz. that St. Paul was not permitted to finish his discourse, and therefore could not come to those particular parts of the charge brought against him which the bishop thinks he must have taken up most pointedly, had he been accused, and brought there to make his defense. The truth is, we have little more than the apostle's exordium, as he was evidently interrupted in the prosecution of his defense. As to the supposition that he was brought by philosophers to the Areopagus, that they might the better hear him explain his doctrine, it appears to have little ground; for they might have heard him to as great advantage in any other place: nor does it appear that this court was ever used, except for the solemn purposes of justice. But the question, whether Paul was brought to the Areopagus that he might be tried by the judges of that court, Bishop Pearce answers with his usual judgment and discrimination. He observes:

[¶7] 1. "We are told that one effect of his preaching was, that he converted Dionysius the Areopagite, [Act 17:34]; and this seems to show that he, who was a judge of that court, was present, and, if so, probably other judges were present also.

[¶8] 2. If they who brought Paul to Areopagus wanted only to satisfy their curiosity, they had an opportunity of doing that in the market, mentioned [Act 17:17]. Why then did they remove him to another place?

[¶9] 3. When it is said that they brought Paul to Areopagus, it is said that they took him, επιλαβομενοι αυτοι, or rather, they laid hold on him, as the Greek word is translated, [Luk 23:26]; [Luk 20:20], [Luk 20:26], and as it ought to have been here, in [Act 21:30], [Act 21:33], and especially in this latter verse.

[¶10] 4. It is observable that Paul, in his whole discourse at the Areopagus, did not make the least attempt to move the passions of his audience, as he did when speaking to Felix, [Act 24:25], and to Agrippa, [Act 26:29]; but he used plain and grave reasonings to convince his hearers of the soundness of his doctrine. "Now, we are told by Quinctilian, in Inst. Orat. ii. 16, that Athenis actor movere affectus vetabatur: the actor was forbidden to endeavor to excite the passions. And again, in vi. 1, that Athenis affectus movere etiam per praeconem prohibebatur orator: among the Athenians, the orator was prohibited by the public crier to move the passions of his auditory. And this is confirmed by Philostratus in procem. lib. i. de Vit. Sophist.; and by Athenaeus, in Deipnosoph. xiii. 6. If, therefore, it was strictly forbidden at Athens to move the affections of the courts of justice, especially in that of the Areopagus, we see a good reason why Paul made no attempt in that way; and, at the same time, we learn how improperly the painters have done all they could, when they represent Paul speaking at Athens, endeavoring both by his looks and gestures to raise those several passions in his hearers which their faces are meant to express."

[¶11] I have only to add here, that, though St. Paul did not endeavor to excite any passions in his address at the Areopagus, yet each sect of the philosophers would feel themselves powerfully affected by every thing in his discourse which tended to show the emptiness or falsity of their doctrines; and, though he attempted to move no passions, yet, from these considerations, their passions would be strongly moved. And this is the idea which the inimitable Raphael took up in his celebrated cartoon on this subject, and which his best copier, Mr. Thomas Holloway, has not only engraved to the life, but has also described in language only inferior to the cartoon itself; and, as it affords no mean comment on the preceding discourse, my readers will be pleased to find it here.

[¶12] By the cartoons of Raphael, we are to understand certain Scripture pieces painted by Raphael d'Urbino, and now preserved in the palace at Hampton court. They are allowed to be the chefs d'oeuvre in their kind. They have been often engraved, but never so as to give an adequate representation of the matchless originals, till Mr. Thomas Holloway, who has completely seized the spirit of the artist, undertook this most laborious work, in which he has been wholly engaged for several years; and in which he has, for some time past, associated with himself Messrs. Slann and Webb, two excellent artists, who had formerly been his own pupils. The cartoon to which I have referred has been some time finished, and delivered to the subscribers; and with it that elegant description, from which the following is a copious extract: - "The eye no sooner glances on this celebrated cartoon than it is immediately struck with the commanding attitude of the speaker, and the various emotions excited in his hearers. "The interest which the first appearance of St. Paul at Athens had occasioned, was not calculated to subside on a sudden; his doctrines were too new, and his zeal too ardent. From the multitude it ascended to the philosophers. The Epicureans and Stoics particularly assailed him. Antecedently to the scene described in the picture, among the various characters already encountered by the apostle, many undoubtedly, in their speculations upon Divine subjects, had often imagined a sublimer religion than that commonly acknowledged: such, therefore, would make it their business to hear him again. Others, to whom truth was of less value than the idle amusement of vain disquisition, felt no other motive than curiosity. By far the greater part, however, obstinately bigoted to their particular tenets, and abhorring innovation, regarded him as impious, or a mere babbler: these also wished to hear him again, but with no other than the insidious view, that, by a more regular and explicit profession of his doctrines, he might expose his own absurdities, or render himself obnoxious to the state. The drapery accords with the majesty of the figure; and the light is so managed, especially on the arms and hands, as greatly to assist the energy of the action. "The painter has proceeded, from the warmth of full conviction, through various gradations, to the extremes of malignant prejudice, and invincible bigotry. "In the foreground, on the right, is Dionysius, who is recorded to have embraced the new religion. With the utmost fervor in his countenance, and with a kind of sympathetic action and unconscious eagerness, he advances a step nearer. His eye is fixed on the apostle: he longs to tell him his conversion, already perhaps preceded by conviction wrought in his mind by the reasonings of the sacred teacher on previous occasions, in the synagogue, and in the forum or marketplace. He appears not only touched with the doctrine he receives, but expresses an evident attachment to his instructer: he would become his host and protector. "This figure is altogether admirable. The gracefulness of the drapery and of the hair; the masculine beauty of the features; the perspective drawing of the arms; the life and sentiment of the hands, the right one especially, are inimitable. "Behind is Damaris, mentioned with him as a fellow believer. This is the only female in the composition; but the painter has fully availed himself of the character, in assisting his principle of contrast; an excellence found in all the works of Raphael. Her discreet distance, her modest deportment, her pious and diffident eye, discovering a degree of awe, the decorum and arrangement of her train, all interest the mind in her favor. "Next to these, but at come distance, is a Stoic. The first survey of this figure conveys the nature of his peculiar philosophy - dignity and austerity. Raphael has well understood what he meant in this instance to illustrate. His head is sunk in his breast; his arms are mechanically folded; his eyes, almost shut, glance towards the ground: he is absorbed in reflection. In spite of his stoicism, discomposure and perplexity invade his soul, mixed with a degree of haughty mortification. "Sir Joshua Reynolds has observed that 'the same idea is continued through the whole figure, even to the drapery, which is so closely muffled about him that even his hands are not seen;' and that, 'by this happy correspondence between the expression of the countenance and the disposition of the parts, the figure appears to think from head to foot.' "Behind the Stoic are two young men, well contrasted in expression: anger in the elder, and in the other, youthful pride, half abashed, are finely discriminated. "Beyond, in the same continued half circle with the Stoic, is perhaps exhibited the most astonishing contrast ever imagined; that of inexorable sternness, and complete placidity. "Of the two figures, the first is denominated a Cynic, who, disappointed in his expectation of the ridiculous appearance which he conceived the apostle, when confronted, would make among them, abandons his mind to rage. His formidable forehead concentrates its whole expression: with a fixed frown and threatening eye, he surveys the object of his indignation. He alone would engage to confute him, or punish his temerity. His eager impatience and irritation are not discovered in his features only; he raises his heel from the ground, and leans with a firmer pressure on his crutch, which seems to bend beneath him. "Pass from him to the more polished Epicurean. This figure exhibits perfect repose of body and mind: no passions agitate the one; no action discomposes the other. His hands, judiciously concealed beneath beautiful drapery, shows there can be no possible motion or employment for them. His feet seem to sleep upon the ground. His countenance, which is highly pleasing, and full of natural gentleness, expresses only a smile of pity at the fancied errors of the apostle, mingled with delight derived from his eloquence. He waits, with an inclined head, in passive and serene expectation. If a shrewd intelligence is discovered in his eyes, it is too gentle to disturb the general expression of tranquillity. "Behind are two other young men: the first discovers a degree of superciliousness with his vexation; his companion is more disgusted, and more morose. "These, and the two young figures previously described, are not introduced merely to fill up the group; they may be intended as pupils to the philosophers before them, though by some considered as young Romans, who have introduced themselves from ennui or curiosity. "Beyond is a character in whose mind the force of truth and eloquence appears to have produced conviction; but pride, vanity, or self-interest, impel him to dissemble. His finger, placed upon the upper lip, shows that he has imposed silence upon himself. "In the centre is seated a group from the academy. The skill of Raphael in this instance is eminent. These figures are not only thrown into shade, to prevent their interference with the principal figure; but, from their posture, they contribute to its elevation, and at the same time vary the line of the standing group. "It seems as if the old philosopher in profile, on the left, had offered some observations on the apostle's address; and that he was eagerly listening to the reply of his sage friend, in whose features we behold more of the spirit of mild philosophy. The action of his fingers denotes his habit of reasoning, and regularity of argument. The middle figure behind appears to be watching the effect which his remarks would produce. "The action of the young man, pointing to the apostle, characterizes the keen susceptibility and impetuosity of his age. His countenance expresses disgust, approaching to horror. The other young man turns his head round, as though complaining of unreasonable interruption. The drapery of both the front figures in this group is finely drawn: the opening action of the knees in the one is beautifully followed and described by the folds; in the other, the compression, in consequence of the bent attitude, is equally executed; the turn of the head gives grace and variety to the figure. "The head introduced beyond, and rather apart, is intended to break the two answering lines of the dark contour of the apostle's drapery, and the building in the background. "In the group placed behind the apostle, the mind is astonished at the new character of composition. The finest light imaginable is thrown upon the sitting figure; and, as necessary, a mass of shade is cast upon the two others. "It is difficult to ascertain what or whom Raphael meant by that corpulent and haughty personage wearing the cap. His expression, however, is evident: malice and vexation are depicted in his countenance; his stride, and the action of his hand, are characteristic of his temperament. "The figure standing behind is supposed to be a magician. His dark hair and beard, which seem to have been neglected, and the keen mysterious gaze of his eye, certainly exhibit a mind addicted to unusual studies. Under him, the only remaining figure is one who listens with malignant attention, as though intending to report every thing. He has the aspect of a spy. His eye is full of danger to the apostle; and he crouches below that he may not be disturbed by communication. "If this figure be considered with reference to Dionysius, it may be remarked that Raphael has not only contrasted his characters, but even the two ends of his picture. By this means the greatest possible force is given to the subject. At the first survey, the subordinate contrasts may escape the eye, but these greater oppositions must have their effect. "When, from this detailed display of the cartoon, the eye again glances over the whole subject, including the dignity of the architecture; the propriety of the statue of Mars, which faces his temple; the happy management of the landscape, with the two conversation figures; the result must be an acknowledgment that in this one effort of art is combined all that is great in drawing, in expression, and in composition." Holloway's description of Raphael's Cartoon of Paul preaching at Athens.

### Introduction

[¶14] Paul, leaving Athens, comes to Corinth, meets with Aquila and Priscilla, and labors with them at tent-making, [Act 18:1-3]. He preaches, and proves that Jesus was the Christ, [Act 18:4], [Act 18:5]. The Jews oppose and blaspheme; and he purposes to go to the Gentiles, [Act 18:6]. Justus, Crispus, and several of the Corinthians believe, [Act 18:7], [Act 18:8]. Paul has a vision, by which he is greatly comforted, [Act 18:9], [Act 18:10]. He continues there a year and six months, [Act 18:11]. Gallio being deputy of Achaia, the Jews make insurrection against Paul, and bring him before the deputy, who dismisses the cause; whereupon the Jews commit a variety of outrages, [Act 18:12-17]. Paul sails to Syria, and from thence to Ephesus, where he preaches, [Act 18:18-20]. He leaves Ephesus - goes to Caesarea, visits Antioch, Galatia, and Phrygia, [Act 18:21-23]. Account of Apollos and his preaching, [Act 18:24-28].

### Verse 1

[¶16] Paul departed from Athens - How long he stayed here, we cannot tell; it is probable it could not be less than three months; but, finding that the Gospel made little progress among the Athenians, he resolved to go to Corinth.

[¶17] Corinth was situated on the isthmus that connects Peloponnesus to Attica; and was the capital of all Achaia, or Peloponnesus. It was most advantageously situated for trade; for, by its two ports, the Lecheum and Cenchreae, it commanded the commerce both of the Ionian and Aegean Sea. It was destroyed by the Romans under Mummius, about one hundred and forty-six years before Christ, in their wars with Attica; but was rebuilt by Julius Caesar, and became one of the most considerable cities of Greece. Like other kingdoms and states, it has undergone a variety of revolutions: from the oppressive and destructive government of the Turks it has been lately restored to that of the Greeks; but it is greatly reduced, its whole population amounting only to between thirteen and fourteen thousand souls. It is about 46 miles east of Athens, and 342 S.W. of Constantinople. Its public buildings were very superb; and there the order called the Corinthian Order, in architecture, took its rise.

### Verse 2

[¶19] A certain Jew named Aquila - Some have supposed that this Aquila was the same with the Onkelos, mentioned by the Jews. See the article in Wolfius, Bibl. Hebr. vol. ii. p. 1147. We have no evidence that this Jew and his wife were at this time converted to the Christian religion. Their conversion was most likely the fruit of St. Paul's lodging with them - Pontus. See the note on [Act 2:9].

[¶20] Claudius had commanded all Jews to depart from Rome - This edict of the Roman emperor is not mentioned by Josephus; but it is probably the same to which Suetonius refers in his life of Claudius; where he says, Judaeos, impulsore Chresto, assidue tumultuantes Roma expulit. "He expelled the Jews from Rome, as they were making continual insurrections, under their leader Chrestus." Who this Chrestus was we cannot tell; probably Suetonius means Christ; but this I confess does not appear to me likely. There might have been a Jew of the name of Chrestus, who had made some disturbances, and, in consequence, Claudius thought proper to banish all Jews from the city. But how could he intend Christ, who was never at Rome? nor did any one ever personate him in that city; and it is evident he could not refer to any spiritual influence exerted by Christ on the minds of the people. Indeed he speaks of Chrestus as being the person who was the cause of the disturbances. It is no fictitious name, no name of an absent person, nor of a sect; but of one who was well known by the disturbances which he occasioned, and for which it is likely he suffered, and those of his nation were expelled. This decree, which was made, not by the senate, but by the emperor himself, continued only in force during his life, if so long; for in a short time after this Rome again abounded with Jews.

### Verse 3

[¶22] He abode with them, and wrought - Bp. Pearce observes that it was a custom among the Jews, even of such as had a better education than ordinary, which was Paul's case, [Act 22:3], to learn a trade, that, wherever they were, they might provide for themselves in case of necessity. And though Paul, in some cases, lived on the bounty of his converts, yet he chose not to do so at Ephesus, [Act 20:34]; nor at Corinth or other places, [1Cor 4:12]; [2Cor 9:8], [2Cor 9:9]; [1Thes 3:8]; and this Paul did for a reason which he gives in [2Cor 11:9-12]. While he was at Corinth he was supplied, when his own labor did not procure him enough, "by the brethren which came to him there from Macedonia." It appears that the apostle had his lodging with Aquila and Priscilla; and probably a portion of the profits of the business, after his board was deducted. It was evidently no reproach for a man, at that time, to unite public teaching with an honest useful trade. And why should it be so now? May not a man who has acquired a thorough knowledge of the Gospel way of salvation, explain that way to his less informed neighbors, though he be a tent-maker, (what perhaps we would call a house-carpenter), or a shoemaker, or any thing else? Even many of those who consider it a cardinal sin for a mechanic to preach the Gospel, are providing for themselves and their families in the same way. How many of the clergy, and other ministers, are farmers, graziers, schoolmasters, and sleeping partners in different trades and commercial concerns! A tent-maker, in his place, is as useful as any of these. Do not ridicule the mechanic because he preaches the Gospel to the salvation of his neighbors, lest some one should say, in a language which you glory to have learned, and which the mechanic has not, Mutato nomine, de Te fabula narrator.

[¶23] There are different opinions concerning that is meant here by the σκηνοποιος, which we translate tent-maker. Some think it means a maker of those small portable tents, formed of skins, which soldiers and travelers usually carried with them on their journeys; others suppose that these tents mere made of linen cloth. Some think that the trade of St. Paul was making hangings or curtains, such as were used at the theatres; others think the σκηνοποιος was a sort of umbrella-maker; others, a weaver, etc., etc. In short, we know not what the trade was. I have generally preferred the notion of a carpenter, or faber lignarius. Whatever it was, it was an honest, useful calling, and Paul got his bread by it.

### Verse 4

[¶25] He reasoned in the synagogue every Sabbath - Discoursed at large concerning Jesus as the Messiah, proving this point from their own Scriptures, collated with the facts of our Lord's life, etc.

[¶26] And persuaded the Jews and the Greeks - Many, both Jews and proselytes, were convinced of the truth of his doctrine. Among his converts was Epenetus, the first fruit of his labor in Achaia, [Rom 16:5]; and the family of Stephanas was the next; and then Crispus and Caius, or Gaius; all of whom the apostle himself baptized, [1Cor 1:14-16]. See on [Act 18:8] (note).

### Verse 5

[¶28] When Silas and Timotheus were come - We have seen, [Act 17:13], that when Paul was obliged to leave Berea, because of the persecution raised up against him in that place, he left Silas and Timotheus behind; to whom he afterwards sent word to rejoin him at Athens with all speed. It appears, from [1Thes 3:10], that, on Timothy's coming to Athens, Paul immediately sent him, and probably Silas with him, to comfort and establish the Church at Thessalonica. How long they labored here is uncertain, but they did not rejoin him till some time after he came to Corinth. It appears that he was greatly rejoiced at the account which Timothy brought of the Church at Thessalonica; and it must have been immediately after this that he wrote his first epistle to that Church, which is probably the first, in order of time, of all his epistles.

[¶29] Paul was pressed in spirit - Συνειχετο τῳ πνευματι, or he was constrained by the Spirit of God, in an extraordinary manner, to testify to the Jews that Jesus was the Christ. Instead of τῳ πνευματι, in the spirit, τῳ λογῳ, in the word or doctrine, is the reading of ABDE, three others; both the Syriac, Coptic, Vulgate, Basil, Chrysostom, and others. Griesbach has received this reading into the text, and Bp. Pearce thus paraphrases the verse: "And when Silas and Timotheus were come from Macedonia, Paul set himself, together with them, wholly to the word; i.e. he was fully employed, now that he had their assistance, it preaching the Gospel, called the word in [Act 4:4]; [Act 16:6], [Act 16:32]; [Act 17:11]. St. Luke seems to have intended to express here something relating to St. Paul which was the consequence of the coming of Silas and Timotheus; and that was rather labouring with them more abundantly in preaching the word than his being "pressed in spirit." This appears to be the true sense of the word, and that τῳ λογῳ is the genuine reading there can be no doubt. Συνειχετο, which we translate pressed, and which the Vulgate translates instabat, Bp. Pearce thinks should be translated una cum illis instabat, he earnestly strove together with them, τῳ λογῳ, in preaching the word. The true sense is given by Calmet, Paul s'employoit a precher encore avec plus d'ardeur, Paul was employed with more ardour in preaching, and testifying to the Jews that Jesus was the Christ. From this time we hear no more of Silas; probably he died in Macedonia.

### Verse 6

[¶31] When they opposed - Αντιτασσομενων, Systematically opposing, putting themselves in warlike order against him: so the word implies.

[¶32] And blasphemed - This is precisely the way in which they still act. They have no arguments against Jesus being the Messiah; but, having made a covenant with unbelief, as soon as they are pressed on this point, they rail and blaspheme. - See the Tela ignea Satanae, by Wagenseil.

[¶33] He shook his raiment - This was an action similar to that of shaking the dust of the feet; see on [Mat 10:14] (note). See a parallel act, and its signification, in [Neh 5:13] : Also I Shook My Lap, and said, So shall God Shake every man From His House and From his Labor; even thus shall he be Shaken Out and Emptied. St. Paul's act on this occasion seems to have been the same with this of Nehemiah, and with the same signification; and it is likely that he was led by a Divine impulse to do it - thus signifying the shaking and emptying out of this disobedient people, which took place about sixteen years afterwards.

[¶34] Your blood be upon your own heads - That is, ye alone are the cause of the destruction that is coming upon yourselves and upon your country.

[¶35] I am clean - Καθαρος εγω, I am pure or innocent of your death and ruin. I have proposed to you the Gospel of Jesus Christ - the only means by which ye can be saved, and ye have utterly rejected it. I shall labor no more with you; and, from henceforth, shall confine my labors to the Gentiles. St. Paul must refer to the Jews and Gentiles of Corinth particularly; for he preached to the Jews occasionally in other places; see [Act 19:8], [Act 19:9]; and several were brought to the knowledge of the truth. But it seems as if the Jews from this time systematically opposed the Gospel of Christ; and yet, general tenders of this salvation were made to them wherever the apostles came; and when they rejected them, the word was sent to the Gentiles; see [Act 19:8], [Act 19:9].

[¶36] Pure from blood, or pure from guilt, is commonly expressed by καθαρος; thus Heliodorus, lib. i. p. 49: Εις δευρο διετελεσα καθαραν εμαυτην απο σης ὁμιλιας φυλαττουσα, Until now I have lived, preserving myself pure: and Alciphron, lib. i. epist. 7, ad. fin.: Ουδε μιαναι λυθρῳ τας χειρας, ἁς ἡ θαλαττα εκ παιδος εις δευρο καθαρας αδικηματων εφυλαξε, Nor to stain with pollution the hands which a seafaring life has kept from a child until now pure from iniquity.

### Verse 7

[¶38] And he departed thence - From his former lodging, or that quarter of the city where he had dwelt before with Aquila and Priscilla; and went to lodge with Justus, apparently a proselyte of the gate. This person is called Titus, and Titus Justus, in several MSS. and versions.

### Verse 8

[¶40] Crispus the chief ruler of the synagogue - This person held an office of considerable consequence; and therefore his conversion to Christianity must have been very galling to the Jews. It belonged to the chief or ruler of the synagogue to preside in all the assemblies, interpret the law, decide concerning things lawful and unlawful, punish the refractory, excommunicate the rebellious, solemnize marriages, and issue divorces. It is likely that, on the conversion of Crispus, Sosthenes was chosen to succeed him.

[¶41] Many of the Corinthians - Those to whom the sacred historian refers were probably Gentiles, and were the fruits of the apostle's labors after he had ceased to preach among the Jews.

### Verse 9

[¶43] Then spake the Lord to Paul in the night by a vision - It is likely that Paul was at this time much discouraged by the violent opposition of the Jews, and probably was in danger of his life; see [Act 18:10]; and might have been entertaining serious thoughts of ceasing to preach, or leaving Corinth. To prevent this, and comfort him, God was pleased to give him this vision.

[¶44] Be not afraid - That this comfort and assurance were necessary himself shows us in his first epistle to these Corinthians, [Act 2:3] : I was with you in weakness, and in fear, and in much trembling.

## 426. Acts · 52 of 76

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/426/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/426/#p-N

### Verse 10

[¶1] No man shall set on thee - Και ουδεις επιθησεται σοι, No man shall be permitted to lay violent hands upon thee. It is very likely that the Jews had conspired his death; and his preservation was an act of the especial interposition of Divine Providence.

[¶2] I have much people in this city - Εν τῃ πολει ταυτῃ, In this very city: there are many here who have not resisted my Spirit, and consequently are now under its teachings, and are ready to embrace my Gospel as soon as thou shalt declare it unto them.

### Verse 11

[¶4] He continued there a year and six months - He was now confident that he was under the especial protection of God, and therefore continued teaching the word, τον λογον, the doctrine of God. It is very likely, that it was during his stay here that he wrote his first epistle to the Thessalonians, and the second not long after; and some think that the epistle to the Galatians was written during his stay at Corinth.

### Verse 12

[¶6] When Gallio was the deputy of Achaia - The Romans comprehended, under the name of Achaia, all that part of Greece which lay between Thessaly and the southernmost coasts of Peloponnesus. Pausanias, in Attic. vii. 16, says that the Romans were accustomed to send a governor into that country, and that they called him the governor of Achaia, not of Greece; because the Achaeans, when they subdued Greece, were the leaders in all the Grecian affairs see also Suetonius, in his life of Claudius, cap. xxv., and Dio Cassius, lx. 24. Edit. Reimari.

[¶7] Deputy - Ανθυπατευοντος, serving the office of Ανθυπατος, or deputy: see the note on [Act 13:7].

[¶8] Gallio - This deputy, or proconsul, was eldest brother to the celebrated Lucius Annaeus Seneca, the stoic philosopher, preceptor of Nero, and who is so well known among the learned by his works. The name of Gallio, was at first Marcus Annaeus Novatus; but, having been adopted in the family of Gallio, he took the name of Lucius Junius Gallio. He, and Annaeus Mela his brother, father of the poet Lucan, shared in the disgrace of their brother Seneca; and by this tyrant, Nero, whose early years were so promising, the three brothers were put to death; see Tacitus, Annal. lib. xv. 70, and xvi. 17. It was to this Gallio that Seneca dedicates his book De Ira. Seneca describes him as a man of the most amiable mind and manners: "Quem nemo non parum amat, etiam qui amare plus non potent; nemo mortalium uni tam dulcis est, quam hic omnibus: cum interim tanta naturalis boni vis est, uti artem simulationemque non redoleat:" vide Senec. Praefat. ad Natural. Quaest. 4. He was of the sweetest disposition, affable to all, and beloved by every man.

[¶9] Statius, Sylvar. lib. ii. 7. ver. 30, Ode on the Birthday of Lucan, says not a little in his favor, in a very few words: -

[¶10] Lucanum potes imputare terris;

[¶11] Hoc plus quam Senecam dedisse mundo,

[¶12] Aut dulcem generasse Gallionem.

[¶13] You may consider nature as having made greater efforts in producing Lucan, than it has done in producing Seneca, or even the amiable Gallio.

[¶14] And brought him to the judgment seat - They had no power to punish any person in the Roman provinces, and therefore were obliged to bring their complaint before the Roman governor. The powers that be are ordained of God. Had the Jews possessed the power here, Paul had been put to death!

### Verse 13

[¶16] Persuaded men to worship God contrary to the law - This accusation was very insidious. The Jews had permission by the Romans to worship their own God in their own way: this the laws allowed. The Roman worship was also established by the law. The Jews probably intended to accuse Paul of acting contrary to both laws. "He is not a Jew, for he does not admit of circumcision; he is not a Gentile, for he preaches against the worship of the gods. He is setting up a worship of his own, in opposition to all laws, and persuading many people to join with him: he is therefore a most dangerous man, and should be put to death."

### Verse 14

[¶18] Paul was now about to open his mouth - He was about to enter on his defense; but Gallio, perceiving that the prosecution was through envy and malice, would not put Paul to any farther trouble, but determined the matter as follows.

[¶19] If it were a matter of wrong - Αδικημα, Of injustice; any thing contrary to the rights of the subject.

[¶20] Or wicked lewdness - Ῥᾳδιουργημα πονηρον, Destructive mischief. (See the note on [Act 13:10], where the word is explained.) Something by which the subject is grievously wronged; were it any crime against society or against the state.

[¶21] Reason would that I should bear with you - Κατα λογον αν ηνεσχομην ὑμων, According to reason, or the merit of the case, I should patiently hear you.

### Verse 15

[¶23] But if it be a question of words - Περι λογου, Concerning doctrine and names - whether the person called Jesus be the person you call the Messiah. And of your law - any particular nicety, concerning that law which is peculiar to yourselves: Look ye to it - settle the business among yourselves; the Roman government does not meddle with such matters, and I will not take upon me to - decide in a case that does not concern my office. As if he had said: "The Roman laws give religious liberty to Jews and Greeks; but, if controversies arise among you on these subjects, decide them among yourselves, or dispute about them as much as you please." A better answer could not be given by man; and it was highly becoming the acknowledged meekness, gentleness, and benevolence of this amiable man. He concluded that the state had no right to control any man's religious opinion; that was between the object of his worship and his own conscience; and therefore he was not authorized to intermeddle with subjects of this nature, which the law left to every man's private judgment. Had all the rulers of the people in every country acted as this sensible and benevolent Roman, laws against liberty of conscience, concerning religious persecution, would not be found to be, as they not are, blots and disgraces on the statute books of almost all the civilized nations of Europe.

### Verse 16

[¶25] And he drave them from the judgment seat - He saw that their accusation was both frivolous and vexatious, and he ordered them to depart, and the assembly to disperse. The word απηλασεν, which we translate he drave, does not signify here any act of violence on the part of Gallio or the Roman officers, but simply an authoritative dismission.

### Verse 17

[¶27] Then all the Greeks took Sosthenes - As this man is termed the chief ruler of the synagogue, it is probable that he had lately succeeded Crispus in that office; see [Act 18:8]; and that he was known either to have embraced Christianity, or to have favored the cause of St. Paul. He is supposed to be the same person whom St. Paul associates with himself in the first epistle to the Corinthians, [1Cor 1:1]. Crispus might have been removed from his presidency in the synagogue as soon as the Jews found he had embraced Christianity, and Sosthenes appointed in his place.

[¶28] And, as he seems to have speedily embraced the same doctrine, the Jews would be the more enraged, and their malice be directed strongly against him, when they found that the proconsul would not support them in their opposition to Paul.

[¶29] But why should the Greeks beat Sosthenes? I have in the above note proceeded on the supposition that this outrage was committed by the Jews; and my reason for it is this: Οἱ Ἑλληνες, the Greeks, is omitted by AB, two of the oldest and most authentic MSS. in the world: they are omitted also by the Coptic and Vulgate, Chrysostom, and Bede. Instead of Οἱ Ἑλληνες, three MSS., one of the eleventh, and two of the thirteenth century, have Ιουδαιοι, the Jews; and it is much more likely that the Jews beat one of their own rulers, through envy at his conversion, than that the Greeks should do so; unless we allow, which is very probable, (if Ἑλληνες, Greeks, be the true reading), that these Hellenes were Jews, born in a Greek country, and speaking the Greek language.

[¶30] And Gallio cared for none of those things - Και ουδεν τουτων τῳ Γαλλιωνι εμελεν. And Gallio did not concern himself, did not intermeddle with any of these things. As he found that it was a business that concerned their own religion, and that the contention was among themselves, and that they were abusing one of their own sect only, he did not choose to interfere. He, like the rest of the Romans, considered the Jews a most despicable people, and worthy of no regard; and their present conduct had no tendency to cause him to form a different opinion of them from that which he and his countrymen had previously entertained. It is not very likely, however, that Gallio saw this outrage; for, though it was before the judgment seat, it probably did not take place till Gallio had left the court; and, though he might be told of it, he left the matter to the lictors, and would not interfere.

[¶31] The conduct of Gallio has been, in this case, greatly censured; and I think with manifest injustice. In the business brought before his tribunal, no man could have followed a more prudent or equitable course. His whole conduct showed that it was his opinion, that the civil magistrate had nothing to do with religious opinions or the concerns of conscience, in matters where the safety of the state was not implicated. He therefore refused to make the subject a matter of legal discussion. Nay, he went much farther; he would not even interfere to prevent either the Jews or the apostles from making proselytes. Though the complaint against the apostles was, that they were teaching men to worship God contrary to the law; see the note on [Act 18:15], yet, even in this case, he did not think it right to exert the secular power to restrain the free discussion and teaching of matters which concerned the rights of conscience in things pertaining to the worship of the gods. As to his not preventing the tumult which took place, we may say, if he did see it, which is not quite evident, that he well knew that this could rise to no serious amount; and the lictors, and other minor officers, were there in sufficient force to prevent any serious riot, and it was their business to see that the public peace was not broken, besides, as a heathen, he might have no objection to permit this people to pursue a line of conduct by which they were sure to bring themselves and their religion into contempt. These wicked Jews could not disprove the apostle's doctrine, either by argument or Scripture; and they had recourse to manual logic, which was an indisputable proof of the badness of their own cause, and the strength of that of their opponents.

[¶32] But in consequence of this conduct Gallio has been represented as a man perfectly careless and unconcerned about religion in general; and therefore has been considered as a proper type or representative of even professed Christians, who are not decided in their religious opinions or conduct. As a heathen, Gallio certainly was careless about both Judaism and Christianity. The latter he had probably never heard of but by the cause now before his judgment seat; and, from any thing he could see of the other, through the medium of its professors, he certainly could entertain no favorable opinion of it: therefore in neither case was he to blame. But the words, cared for none of those things, are both misunderstood and misapplied: we have already seen that they only mean that he would not intermeddle in a controversy which did not belong to his province and sufficient reasons have been alleged why he should act as he did. It is granted that many preachers take this for a text, and preach useful sermons for the conviction of the undecided and lukewarm; and it is to be deplored that there are so many undecided and careless people in the world, and especially in reference to what concerns their eternal interests. But is it not to be lamented, also, that there should be preachers of God's holy word who attempt to explain passages of Scripture which they do not understand? For he who preaches on Gallio cared for none of those things, in the way in which the passage has, through mismanagement, been popularly understood, either does not understand it, or he wilfully perverts the meaning.

### Verse 18

[¶34] And Paul - tarried there yet a good while - The persecuting Jews plainly saw, from the manner in which the proconsul had conducted this business, that they could have no hope of raising a state persecution against the apostles; and the laws provided so amply for the personal safety of every Roman citizen that then were afraid to proceed any farther in their violence. It would not be unknown that Paul was possessed of the right of Roman citizenship; and therefore his person was sacred as long as he did nothing contrary to the laws.

[¶35] It is probable that at this time Paul stayed, on the whole, as Corinth, about two years.

[¶36] Having shorn his head in Cenchrea - But who was it that shore his head? Paul or Aquila? Some think the latter, who had bound himself by the Nazarite vow, probably before he became a Christian; and, being under that vow, his conscience would not permit him to disregard it. There is nothing in the text that absolutely obliges us to understand this action as belonging to St. Paul. It seems to have been the act of Aquila alone; and therefore both Paul and Priscilla are mentioned before Aquila; and it is natural to refer the vow to the latter. Yet there are certainly some weighty reasons why the vow should be referred to St. Paul, and not to Aquila; and interpreters are greatly divided on the subject. Chrysostom, Isidore of Seville, Grotius, Hammond, Zegerus, Erasmus, Baronius, Pearce, Wesley, and others, refer the vow to Aquila. - Jerome, Augustin, Bede, Calmet, Dodd, Rosenmuller, and others, refer it to St. Paul. Each party has its strong reasons - the matter is doubtful - the bare letter of the text determines nothing: yet I cannot help leaning to the latter opinion. Perhaps it was from feeling the difficulty of deciding which was under the vow that the Ethiopic and two Latin versions, instead of κειραμενος, having shaved, in the singular, appear to have read κειραμενοι, they shaved; and thus put both Paul and Aquila under the vow.

[¶37] Cenchrea. This was a port on the east side of the isthmus of Corinth, opposite to the Lecheum, which was the other port on the west. And it is likely that it was at Cenchrea that St. Paul took shipping for Syria, as it would be more convenient her him, and a shorter passage to embark at Cenchrea, in order to go by the Aegean Sea to Syria, than to embark at the Lecheum, and sail down into the Mediterranean. This isthmus is generally described now as dividing the Gulf of Lepanto, on the west, from the Gulf of Engia, or Eginaon, on the east.

### Verse 19

[¶39] He came to Ephesus - Where it appears he spent but one Sabbath. It is supposed that Paul left Aquila and Priscilla at this place, and that he went on alone to Jerusalem; for it is certain they were at Ephesus when Apollos arrived there. See [Act 18:24], [Act 18:26].

[¶40] Ephesus was at the time in which St. Paul visited it, one of the most flourishing cities of Asia Minor. It was situated in that part anciently called Ionia, but now Natolia. It abounded with the most eminent orators, philosophers, etc., in the world; and was adorned with the most splendid buildings. Here was that famous temple of Diana, reputed one of the seven wonders of the world. This city is now under the dominion of the Turks, and is in a state of almost entire ruin. The temple of Minerva, which had long served as a Christian church, is now so completely ruined that its site cannot be easily determined; though some ruins of the walls are still standing, with five or six marble columns, forty feet in length, and seven in diameter, all of one piece. It still has a good harbour, and is about forty miles from Smyrna. In Chandler's Travels in Asia Minor, some curious information is given concerning this once eminent city. His account concludes thus: "The Ephesians are now a few Greek peasants, living in extreme wretchedness, dependence, and insensibility: the representative of an illustrious people, and inhabiting the wrecks of their greatness: some beneath the vaults of the Stadium, once the crowded scene of their diversions; and some live by the abrupt precipice, in the sepulchres which received the ashes of their ancestors. Such are the present citizens of Ephesus; and such is the condition to which that renowned city has been gradually reduced. Its streets are obscured and overgrown; a herd of goats was driven to it for shelter from the sun at noon; and a noisy flight of crows from the quarries seemed to insult its silence. We heard the partridge call in the area of the theater, and of the Stadium. The glorious pomp of its heathen worship is no longer remembered; and Christianity, which was there nursed by apostles, and fostered by general councils, until it increased to fullness of stature, barely lingers on, in an existence hardly visible." Travels in Asia Minor, p. 130. Reader! This city was once the capital of Asia Minor; and its ruins alone prove that it has existed: and it was one of those seven Churches to which a letter was expressly dictated by Jesus Christ himself! Ephesus is properly no more! and the Church of Ephesus is blotted put of the map of Christianity! Be silent and adore.

### Verse 21

[¶42] I must - keep this feast - Most likely the passover, at which he wished to attend for the purpose of seeing many of his friends, and having the most favorable opportunity to preach the Gospel to thousands who would attend at Jerusalem on that occasion. The whole of this clause, I must by all means keep this feast that cometh in Jerusalem, is wanting in ABE, six others; with the Coptic, Ethiopic, Armenian, and Vulgate. Griesbach leaves it in the text, with the mark of doubtfulness; and Professor White, in his Crisews, says, probabiliter delenda. Without this clause the verse will read thus: But he bade them farewell, saying, I will return again unto you, if God will. And this he did before the expiration of that same year, [Act 19:1], and spent three years with them, [Act 20:31], extending and establishing the Church at that place.

### Verse 22

[¶44] Landed at Caesarea - This must have been Caesarea in Palestine.

[¶45] Gone up - To Jerusalem, though the name is not mentioned: but this is a common form of speech in the evangelists, Jerusalem being always meant when this expression was used; for the word αναβαινω, to go up, is often used absolutely, to signify, to go to Jerusalem: e.g. Go ye Up unto this feast; I Go not Up yet, [Joh 7:8]. But when his brethren were Gone Up, then Went he also Up unto the feast, [Joh 7:10]. There were certain Greeks - that Came Up to worship, [Joh 12:20]. St. Paul himself uses a similar form of expression. There are yet but twelve days since I Went Up to Jerusalem, for to worship, [Act 24:11]. So all parts of England are spoken of as being below London: so we talk of going up to London; and people in London talk of going down to the country.

## 427. Acts · 53 of 76

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/427/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/427/#p-N

[¶0] Saluted the Church - That is, the Church at Jerusalem, called emphatically The Church, because it was the First Church - the Mother, or Apostolic Church; and from it all other Christian Churches proceeded: those in Galatia, Philippi, Thessalonica, Corinth, Ephesus, Rome, etc. Therefore, even this last was only a daughter Church, when in its purest state.

[¶1] Went down to Antioch - That is, Antioch in Syria, as the word is generally to be understood when without addition, so Caesarea is always to be understood Caesarea in Palestine, when without the addition of Philippi.

### Verse 23

[¶3] Went over all the country of Galatia and Phrygia - Both were provinces of Asia Minor: see on [Act 2:10] (note).

[¶4] In order - Καθεξης, A word peculiar to St. Luke; see his Gospel, [Luk 1:3]; [Luk 8:1]; and his history of the Acts, [Act 3:24]; [Act 11:4], and the place above; the only places where this word occurs in the New Testament. It properly signifies, in order, distinctly, particularly; from κατα, according to, and ἑξη, order, as opposed to confusion, indistinctness, etc. If St. Paul went up to Jerusalem at this time, which we are left to infer, for Luke has not expressed it, ([Act 18:22]), it was his fourth journey thither; and this is generally supposed to have been the twenty-first year after his conversion. His first journey is mentioned [Act 9:26]; his second, [Act 11:30]; his third, [Act 15:4]; and his fourth, [Act 18:22], the place above.

### Verse 24

[¶6] A certain Jew named Apollos - One MS., with the Coptic and Armenian, calls him Apelles; and the Codex Bezae, Apollonius. It is strange that we should find a Jew, not only with a Roman name, as Aquila, an eagle; but with the name of one of the false gods, as Apollos or Apollo in the text. Query: Whether the parents of this man were not originally Gentiles, but converted to Judaism after their son Apollo (for so we should write the word) had been born and named.

[¶7] Born at Alexandria - This was a celebrated city of Egypt, built by Alexander the Great, from whom it took its name. It was seated on the Mediterranean Sea, between the Lake Mareotis and the beautiful harbour formed by the Isle of Pharos, about twelve miles west of the Canopic branch of the Nile, in lat. 31. 10'. N. This city was built under the direction of Dinocrates, the celebrated architect of the temple of Diana at Ephesus. It was in this city that Ptolemy Soter founded the famous academy called the Museum, in which a society of learned men devoted themselves to philosophical studies. Some of the most celebrated schools of antiquity flourished here; and here was the Tower of Pharos, esteemed one of the seven wonders of the world. Alexandria was taken by the French, July 4, 1798, under the command of Bonaparte; and was surrendered to the English under General, now Lord, Hutchinson, in 1801. And, in consequence of the treaty of peace between France and England, it was restored to the Turks. Near this place was the celebrated obelisk, called Cleopatra's Needle; and the no less famous column, called Pompey's Pillar. This city exhibits but very slender remains of its ancient splendor.

[¶8] An eloquent man - Having strong rhetorical powers; highly cultivated, no doubt, in the Alexandrian schools.

[¶9] Mighty in the Scriptures - Thoroughly acquainted with the law and prophets; and well skilled in the Jewish method of interpreting them.

### Verse 25

[¶11] This man was instructed in the way of the Lord - Κατηχημενος; He was catechized, initiated, in the way, the doctrine, of Jesus as the Christ.

[¶12] Being fervent in the spirit - Being full of zeal to propagate the truth of God, he taught diligently, ακριβως accurately, (so the word should be translated), the things of Christ as far as he could know them through the ministry of John the Baptist; for it appears he knew nothing more of Christ than what John preached. Some suppose we should read ουκ, not, before ακριβως, correctly, or accurately, because it is said that Aquila and Priscilla expounded the way of the Lord, ακριβεϚερον, more perfectly, rather more accurately; but of this emendation there is not the slightest necessity; for surely it is possible for a man to teach accurately what he knows; and it is possible that another, who possesses more information on the subject than the former, may teach him more accurately, or give him a larger portion of knowledge. Apollo knew the baptism of John; but he knew nothing farther of Jesus Christ than that baptism taught; but, as far as he knew, he taught accurately. Aquila and Priscilla were acquainted with the whole doctrine of the Gospel: the doctrine of Christ dying for our sins, and rising again for our justification; and in this they instructed Apollo; and this was more accurate information than what he had before received, through the medium of John's ministry.

### Verse 26

[¶14] They took him unto them - This eloquent man, and mighty in the Scriptures, who was even a public teacher, was not ashamed to be indebted to the instructions of a Christian woman, in matters that not only concerned his own salvation, but also the work of the ministry, in which he was engaged. It is disgraceful to a man to be ignorant, when he may acquire wisdom; but it is no disgrace to acquire wisdom from the meanest person or thing. The adage is good: Despise not advice, even of the meanest: the gaggling of geese preserved the Roman state.

### Verse 27

[¶16] When he was disposed to pass into Achaia - There is a very long and important addition here in the Codex Bezae, of which the following is a translation: But certain Corinthians, who sojourned at Ephesus, and heard him, entreated him to pass over with them to their own country. Then, when he had given his consent, the Ephesians wrote to the disciples at Corinth, that they should receive this man. Who, when he was come, etc. The same addition is found in the later Syriac, and in the Itala version in the Codex Bezae.

[¶17] Which had believed through grace - These words may either refer to Apollo, or to the people at Corinth. It was through grace that they had believed; and it was through grace that Apollo was enabled to help them much.

[¶18] The words δια της χαριτος, through grace, are wanting in the Codex Bezae, the later Syriac, the Vulgate, one copy of the Itala, and in some of the fathers. But this omission might have been the effect of carelessness in the writers of those copies from which the foregoing were taken: the words convey the same idea that is expressed by St. Paul, [1Cor 3:6] : Paul planted, and Apollos watered; but God gave the increase. Though this eminent man became the instrument of mightily helping the believers in Corinth, yet he was also the innocent cause of a sort of schism among them. For some, taken by his commanding eloquence, began to range themselves on his side, and prefer him to all other teachers. This evil St. Paul reprehends and corrects in his first epistle to the Corinthians. St. Jerome says that Apollo became bishop of Corinth.

### Verse 28

[¶20] He mightily convinced the Jews - Ευτονως διακατηλεγχετο; He vehemently confuted the Jews; and that publicly, not in private conferences, but in his public preaching: showing by the scriptures of the Old Testament, which the Jews received as divinely inspired, that Jesus, who had lately appeared among them, and whom they had crucified, was the Christ, the promised Messiah, and that there was salvation in none other; and that they must receive him as the Messiah, in order to escape the wrath to come. This they refused to do; and we know the consequence. Their city was sacked, their temple burnt, their whole civil and religious polity subverted, more than a million of themselves killed, and the rest scattered over the face of the earth.

[¶21] 1. The Christian religion did not hide itself in corners and obscure places at first, in order, privately, to get strength, before it dared to show itself publicly. Error, conscious of its weakness, and that its pretensions cannot bear examination, is obliged to observe such a cautious procedure. With what caution, circumspection, and privacy, did Mohammed propose his new religion! He formed a party by little and little, in the most private manner, before he ventured to exhibit his pretensions openly. Not so Christianity: it showed itself in the most public manner, not only in the teaching of Christ, but also in that of the apostles. Even after the crucifixion of our Lord, the apostles and believers went to the temple, the most public place; and in the most public manner taught and worked miracles. Jerusalem, the seat of the doctors, the judge of religion, was the first place in which, by the command of their Lord, the disciples preached Christ crucified. They were, therefore, not afraid to have their cause tried by the most rigid test of Scripture; and in the very place, too, where that Scripture was best understood.

[¶22] 2. When the same apostles. carried this Gospel to heathen countries, did they go to the villages, among the less informed or comparatively ignorant Greeks, in order to form a party, and shield themselves by getting the multitude on their side? No! They went to Caesarea, to Antioch, to Thessalonica, to Athens, to Corinth, to Ephesus; to the very places where learning flourished most, where sciences were best cultivated, where imposture was most likely to be detected, and where the secular power existed in the most despotic manner, and could at once have crushed them to nothing could they have been proved to be impostors, or had they not been under the immediate protection of Heaven! Hence it is evident that these holy men feared no rational investigation of their doctrines, for they taught them in the face of the most celebrated schools in the universe!

[¶23] 3. They preached Christ crucified in Jerusalem, where it was the most solemn interest of the Jews to disprove their doctrine, that they might exculpate themselves from the murder of Jesus Christ. They preached the same Christ, and the vanity of idolatry, in Athens, in Corinth, and in Ephesus, where idolatry existed in the plenitude of its power; and where all its interests required it to make the moat desperate and formidable stand against those innovators. What but the fullest confidence of the truth of what they preached, the fullest conviction of the Divinity of their doctrine, and the supernatural influence of God upon their souls, could ever have induced these men to preach Christ crucified, either at Jerusalem, or at Athens? I scruple not to assert that the bold, public manner in which the apostles preached the Gospel, among the Jews and Greeks, is a most incontestable proof of the conviction they had of its truth; and the success with which they were favored is a demonstration that what they preached as truth God proved to be the truth, by stretching forth his hand to heal, and causing signs and wonders to be wrought in the name of the holy child Jesus. This is an additional proof of the sincerity of the apostles, and of the truth of Christianity. If Paul and Peter, Barnabas and Silas, had not had the fullest persuasion that their doctrine was of God, they would never have ventured to propose it before the Sanhedrin in Jerusalem, the literati of Corinth, and the Stoics and inexorable judges of the Areopagus at Athens.

[¶24] 4. We may be surprised to find that, even among the Jews as well as the Gentiles, there were persons who used curious arts. Those were inexcusable; these were to be pitied. Blind as every man is by nature, yet he is conscious that without supernatural assistance he can neither secure the good he needs, nor avoid the evil he fears: therefore, he endeavors to associate to himself the influence of supernatural agents, in order to preserve him in safety, and make him happy. Thus forsaking and forgetting the fountain of living water, he hews out to himself cisterns that can hold no water. The existence of magical arts and incantations, whether real or pretended, prove the general belief of the existence of a spiritual world, and man's consciousness of his own weakness, and his need of supernatural help. When shall the eye be directed solely to Him from whom alone true help can come, by whom evil is banished, and happiness restored!

### Introduction

[¶26] Paul, coming to Ephesus, finds certain disciples who had not received the gift of the Holy Ghost, knowing only the baptism of John, but receive it through the imposition of his hands, [Act 19:1-7]. He preaches for three months in the synagogues, [Act 19:8]. Many being hardened, he leaves the synagogues, and teaches daily in the school of Tyrannus for two years, [Act 19:9], [Act 19:10]. He works many miracles, [Act 19:11], [Act 19:12]. Account of the vagabond exorcist Jews, and the seven sons of Sceva, [Act 19:13-17]. Many are converted, and burn their magical books, [Act 19:18-20]. Paul purposes to pass through Macedonia and Achaia, to go to Jerusalem, and afterwards to Rome; but, having sent Timotheus and Erastus to Macedonia, continues a little longer in Asia, [Act 19:21], [Act 19:22]. Demetrius, a silversmith of Ephesus, raises an uproar against Paul, which, after some tumultuous proceedings, is appeased by the town clerk, vv. 23-41.

### Verse 1

[¶28] And it came to pass - while Apollos was at Corinth - The Codex Bezae begins this chapter differently. But then Paul was desirous, according to his own counsel, to go to Jerusalem, the Spirit commanded him to return into Asia: then, passing through the upper parts, he came to Ephesus. This addition is also found in the Latin or Itala part of the same MS., and in the margin of the later Syriac.

[¶29] Paul having passed through the upper coasts - That is, through those parts of Asia Minor that lay eastward of Ephesus, such as Galatia, Phrygia, and probably Lycaonia and Lydia; and it is in reference to Ephesus that these are called the upper coasts. See their situation on the map.

### Verse 2

[¶31] Have ye received the Holy Ghost - It is likely that these were Asiatic Jews, who, having been at Jerusalem about twenty-six years before this, had heard the preaching of John, and received his baptism, believing in the coming Christ, whom John had proclaimed; but it appears that till this time they had got no farther instruction in the Christian religion. Paul, perceiving this, asked them if they had received the Holy Ghost since they believed? For it was the common privilege of the disciples of Christ to receive, not only the ordinary graces, but also the extraordinary gifts of the Holy Spirit; and thus the disciples of Christ differed from those of John, and of all others. John baptized with water; Jesus baptized with the Holy Ghost. And to this day the genuine disciples of Christ are distinguished from all false religionists, and from nominal Christians, by being made partakers of this Spirit, which enlightens their minds, and convinces of sin, righteousness, and judgment; quickens their souls, witnesses to their conscience that they are the children of God, and purifies their hearts. Those who have not received these blessings from the Holy Spirit, whatever their profession may be, know nothing better than John's baptism: good, excellent in its kind, but ineffectual to the salvation of those who live under the meridian of Christianity.

[¶32] We have not so much as heard whether, etc. - That is, they had not heard that there were particular gifts and graces of the Holy Spirit to be received. They could not mean that they had not heard of the Holy Spirit; for John, in his baptism, announced Christ as about to baptize with the Holy Ghost, [Mat 3:11]; [Luk 3:16]; but they simply meant that they had not heard that this Spirit, in his gifts, had been given to or received by any one.

### Verse 4

[¶34] That they should believe on him which should come after - John baptized them with the baptism of repentance; this was common to all the baptisms administered by the Jews to proselytes; but telling them that they should believe on him who was coming, was peculiar to John's baptism.

### Verse 5

[¶36] When they heard this, etc. - As there is no evidence in the New Testament of persons being rebaptized, unless this be one, many criticisms have been hazarded to prove that these persons were not rebaptized. I see no need of this. To be a Christian, a man must be baptized in the Christian faith: these persons had not been baptized into that faith, and therefore were not Christians: they felt this, and were immediately baptized into the name of the Lord Jesus. This is a plain case; but let one instance be produced of a person being rebaptized, who had before been baptized in the name of the holy Trinity, or even in the name of Jesus alone. In my view, it is an awful thing to iterate baptism when it had been before essentially performed: by "essentially performed," I mean, administered by sprinkling, washing, or plunging, by or in water, in the name of the Father, Son, and Spirit, being invoked at the time. Whoever has had this has the essence of baptism, as far as that can be conferred by man; and it matters not at what period of his life he has had it; it is a substantial baptism, and by it the person has been fully consecrated to the holy and blessed Trinity; and there should not be an iteration of this consecration on any account whatever. It is totally contrary to the canon law; it is contrary to the decisions of the best divines; it is contrary to the practice of the purest ages of the Church of God; it is contrary to the New Testament, and tends to bring this sacred ordinance into disrepute.

### Verse 6

[¶38] They spake with tongues, and prophesied - They received the miraculous gift of different languages; and in those languages they taught to the people the great doctrines of the Christian religion; for this appears to be the meaning of the word προεφητευον, prophesied, as it is used above.

### Verse 8

[¶40] Spake boldly - three months - We have often remarked that St. Paul, in every place, made his first offers of salvation to the Jews; and it was only when they rejected it, that he turned to the Gentiles; see [Act 18:6]. And the same line of conduct he pursues here: he goes to the school of Tyrannus, at least a public place, to which all might resort, when they obstinately rejected the Gospel in the synagogue.

[¶41] Disputing and persuading - Διαλεγομενος, και πειθων, Holding conversations with them, in order to persuade them of the truth of the doctrine of Christ.

### Verse 9

[¶43] When divers were hardened - Τινες, When some of them were hardened; several no doubt felt the power of Divine truth, and yielded consent. Our term divers, one of the most bald in our language, has too general a meaning for this place.

[¶44] Behold the effect of the word of God! It is a savour of life unto life, or death unto death, according as it is received or rejected. The twelve men mentioned above received it affectionately, and they were made partakers of the Holy Ghost; the others were hardened, for they refused to believe; and they calumniated the doctrine, and became Satan's preachers among the multitude, to prejudice them against Christ and his religion.

## 428. Acts · 54 of 76

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/428/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/428/#p-N

[¶0] Separated the disciples - Paul, and those converted under his ministry, had doubtless been in the habit of attending public worship in the synagogue: but, on the persecuting conduct of these Jews; he and his converts wholly withdrew from the synagogue, and took a place for themselves; and constantly afterwards held their own meetings at a school room, which they hired no doubt for the purpose.

[¶1] The school of one Tyrannus - For σχολῃ, the school, one MS. has συναγωγῃ, the synagogue; and, for Tyrannus, some have Tyrannios. Some have considered the original word as being an epithet, rather than the name of a person; and think that a prince or nobleman is intended, because τυραννος, tyrant, is taken in this sense: but this is a most unlikely conjecture. It appears that the person in question was a schoolmaster, and that he lent or hired his room to the apostles; and that they preached daily in it to as many, both Jews and Gentiles, as chose to attend. It is very likely that Tyrannus was a Jew, and was at least well affected to the Christian cause; for we have many proofs that individuals among them kept schools for the instruction of their youth; besides the schools or academies kept by the more celebrated rabbins. See Schoettgen and Vitringa. The school of Tyrannus might have been such a place as Exeter Hall, and such like places for public and especially for extraordinary religious meetings in London.

### Verse 10

[¶3] By the space of two years - The schoolhouse of Tyrannus was his regular chapel; and it is likely that in it he taught Christianity, as Tyrannus taught languages or sciences.

[¶4] All they - in Asia heard the word - Meaning, probably, the Proconsular Asia, for the extent of which see the note on [Act 16:6].

[¶5] Jews and Greeks - For, although he ceased preaching in the synagogues of the Jews, yet they continued to hear him in the school of Tyrannus. But it is likely that Paul did not confine himself to this place, but went about through the different towns and villages; without which, how could all Asia have heard the word? By Greeks, we are to understand, not only the proselytes of the gate, but the heathens in general.

### Verse 11

[¶7] God wrought special miracles - Δυναμεις τε ου τας τυχαυσας, Miracles of no ordinary kind, i.e. extraordinary miracles.

### Verse 12

[¶9] Handkerchiefs or aprons - Σουδαρια η σιμικινθια, Probably the sudaria were a sort of handkerchiefs, which, in travelling, were always carried in the hand, for the convenience of wiping the face; and the simikinthia were either the sashes or girdles that went about the loins. These, borrowed from the apostle, and applied to the bodies of the diseased, became the means, in the hand of God, of their restoration to health.

[¶10] The diseases departed from them, and the evil spirits went out of them - Here, there is a most evident distinction made between the diseases and the evil spirits: hence they were not one and the same thing.

### Verse 13

[¶12] Certain of the vagabond Jews, exorcists - Τινες απο των περιερχομενων Ιουδαιων εξορκιϚων; Certain of the Jews who went about practicing exorcisms. Vagabond has a very bad acceptation among us; but, literally, vagabundus signifies a wanderer, one that has no settled place of abode. These, like all their countrymen, in all places, went about to get their bread in what way they could; making trial of every thing by which they could have the prospect of gain. Finding that Paul cast out demons through the name of Jesus, they thought, by using the same, they might produce the same effects; and, if they could, they knew it would be to them an ample source of revenue; for demoniacs abounded in the land.

### Verse 14

[¶14] Seven sons of one Sceva, a Jew, and chief of the priests - The original Ιουδαιου αρχιερεως, dignifies a Jewish high priest; but it is not probable that any sons, much less seven sons of a Jewish high priest, should be strolling exorcists: it is therefore likely that υἱοι Σκευα τινος ἱερεως, the sons of Skeva, a certain priest, as it stands in the Codex Bezae, is the true reading. The whole verse in that MS. reads thus: Among them there also the sons of Skeva, a priest, who wished to do the same: for they were accustomed to exorcise such persons. And entering in to the demoniac, they began to invoke that Name, saying, We command thee by Jesus, whom Paul preacheth, to go out. And the evil spirit angered, and said unto them, Jesus I know, etc. It has been often remarked that in our Lord's time there were many of the Jews that professed to cast out demons; and perhaps to this our Lord alludes, [Mat 12:27]. See the note there.

[¶15] Josephus, in speaking of the wisdom of Solomon, says that he had that skill by which demons are expelled; and that he left behind him the manner of using exorcisms, by which they are cast out; and that those arts were known among his countrymen down to his own time; and then gives us the following relation: "I have seen a certain man of my own country whose name was Eleazar, releasing people that were demoniacs, in the presence of Vespasian, his sons, his captains, and the whole multitude of his soldiers. The manner of the cure was this: He put a ring, that had a root of one of those sorts mentioned by Solomon, to the nostrils of the demoniac, after which he drew out the demon through his nostrils; and, when the man fell down, immediately he adjured him to return into him no more, making still mention of Solomon, and reciting the incantations that he had composed. And when Eleazar would persuade the spectators that he had such power, he set at a little distance a cup of water, and commanded the demon, as he went out of the man, to overturn it; and, when this was done, the skill and wisdom of Solomon were showed very manifestly." Joseph. Antiq. book viii. cap. 2, sect. 5. Whiston's edition.

[¶16] That there were such incantations among the Jews we know well, and that there are still such found, and that they are attributed to Solomon; but that they are his remains to be proved; and could this even be done, a point remains which can never be proved, viz. that those curious arts were a part of that wisdom which he received from God, as Josephus intimates. Indeed, the whole of the above account gives the strongest suspicion of its being a trick by the Jewish juggler, which neither Josephus nor the emperor could detect; but the ring, the root, the cup of water, the spell, etc.; all indicate imposture. Magicians among the Jews were termed בעלי שם baaley shem, Masters of the Name, that is, the name of Jehovah יהוה by a certain pronunciation of which they believed the most wonderful miracles could be wrought. There were several among them who pretended to this knowledge; and, when they could not deny the miracles of our Lord, they attributed them to his knowledge of the true pronunciation of this most sacred name.

### Verse 15

[¶18] Jesus I know, and Paul I know - In the answer of the demoniac, the verb in varied: τον Ιησουν γινωσκω, και τον Παυλον επιϚαμαι· ὑμεις δε τινες (τινος) εϚε. I acknowledge Jesus, and am acquainted with Paul; but of whom are ye? Ye belong to neither; ye have no authority. And he soon gave them full proof of this. This distinction is observed in my old MS. Bible: I have knowe Jesu, and I wote Poule; forsothe who ben yee.

### Verse 16

[¶20] And the man in whom the evil spirit was, etc. - Thus we find that one man was more powerful than these seven brothers; so that he stripped them of their upper garments, and beat and wounded the whole! Was not this a proof that he derived his strength from the evil spirit that dwelt in him?

### Verse 17

[¶22] The name of the Lord Jesus was magnified - They saw that there was a sovereign power in the name of Jesus, which could not be imitated by these lying exorcists: they therefore reverenced this name, and despised those pretenders.

[¶23] Exorcisms or adjurations of evil spirits were very frequent in the primitive Church: the name of Jesus was that alone which was used. The primitive fathers speak strong and decisive words concerning the power of this name; and how demons were tormented and expelled by it, not only from individuals, but from the temples themselves. Exorcists formed a distinct class an the Church; hence we read of presbyters, deacons, exorcists, lectors, and door-keepers. The adjuration was commonly used over the catechumens, before they were admitted to baptism. Gregory of Nazianzen, and Cyril of Jerusalem speak much of this rite. See my Succession of Sacred Literature, under Cyril, and Gregory Nazianzen; and see Suicer, under εξορκισμος.

### Verse 19

[¶25] Which used curious arts - Τα περιεργα. From the use of this word in the Greek writers, we know that it signified magical arts, sorceries, incantations, etc. Ephesus abounded with these. Dio Cassius, speaking of the Emperor Adrian, says, Ὁ Αδριανος περιεργοτατος ην και μαντειαις και μαγγανειαις παντοδαπαις εχρητο. "Adrian was exceedingly addicted to curious arts, and practised divination and magic." These practices prevailed in all nations of the earth.

[¶26] Brought their books together - The Εφεσια γραμματα, or Ephesian characters, are celebrated in antiquity; they appear to have been amulets, inscribed with strange characters, which were carried about the body for the purpose of curing diseases, expelling demons, and preserving from evils of different kinds. The books brought together on this occasion were such as taught the science, manner of formation, use, etc., of these charms.

[¶27] Suidas, under Εφεσια γραμματα, Ephesian letters, gives us the following account. "Certain obscure incantations. - When Milesius and Ephesius wrestled at the Olympic games, Milesius could not prevail, because his antagonist had the Ephesian letters bound to his heels; when this was discovered, and the letters taken away, it is reported that Milesius threw him thirty times."

[¶28] The information given by Hesychius is still more curious: Εφεσια γραμματα. ην μεν παλαι Ϛ'· ὑϚερον δε προσεθεσαν τινες απατεωνες και αλλα· φασι δε των πρωτων τα ονοματα, ταδε ΑΣΚΙΟΝ, ΚΑΤΑΣΚΙΟΝ, ΛΙΞ, ΤΕΤΡΑΞ, ΔΑΜΝΑΜΕΝΕΥΣ, ΑΙΣΙΟΝ· Δηλοι δε, το μεν Ασκιον, σκοτος· το δε Κατα σκιον, φως· το δε Λιξ, γη· τετραξ δε, ενιαυτος· Δαμναμενευς δε, ἡλιος· Αισιον δε, αληθες. Ταυτα ουν ἱερα εϚι και ἁγια. "The Ephesian letters or characters were formerly six, but certain deceivers added others afterwards; and their names, according to report, were these: Askion, Kataskion, Lix, Tetrax, Damnameneus, and Aislon. It is evident that Askion signifies Darkness; Kataskion, Light; Lix, the Earth; Tetrax, the Year; Damnameneus, the Sun; and Aision, Truth. These are holy and sacred things." The same account may be seen in Clemens Alexandrinus; Strom. lib. v. cap. 8, where he attempts to give the etymology of these different terms. These words served, no doubt, as the keys to different spells and incantations; and were used in order to the attainment of a great variety of ends. The Abraxas of the Basilidians, in the second century, were formed on the basis of the Ephesian letters; for those instruments of incantation, several of which are now before me, are inscribed with a number of words and characters equally as unintelligible as the above, and in many cases more so.

[¶29] When it is said they brought their books together, we are to understand the books which treated of these curious arts; such as the Εφεσια γραμματα, or Ephesian characters.

[¶30] And burned them before all - These must have been thoroughly convinced of the truth of Christianity, and of the unlawfulness of their own arts.

[¶31] Fifty thousand pieces of silver - Some think that the αργυριον, which we translate piece of silver, means a shekel, as that word is used [Mat 26:16], where see the note; 50,000 shekels, at 3s., according to Dean Prideaux's valuation, (which is that followed throughout this work), would amount to 7,500.

[¶32] But, as this was a Roman and not a Jewish country, we may rationally suppose that the Jewish coin was not here current; and that the αργυριον, or silver coin, mentioned by St. Luke, must have been either Greek or Roman; and, it is very likely that the sestertius is meant, which was always a silver coin, about the value, according to Arbuthnot, of two-pence, or 1d. 3q3/4., which answers to the fourth part of a denarius, rated by the same author at 7 3/4d. Allowing this to be the coin intended, the 50,000 sestertii would amount to 403. 12s. 11d.

[¶33] The Vulgate reads, denariorum quinquaginta millium, fifty thousand denarii, which, at 7 3/4 d., will amount to 1,614. 11s. 8d. The reading of the Itala version of the Codex Bezae is very singular, Denariorum sestertia ducenta. "Two hundred sesterces of denarii;" which may signify no more than "two hundred sestertii of Roman money:" for in this sense denarius is certainly used by Cicero, Orat. pro Quint.; where ad denarium solvere, means to pay in Roman money, an expression similar to our word sterling. This sum would amount to no more than 1. 12s. 3 1/2d. But that which is computed from the sestertius is the most probable amount.

### Verse 20

[¶35] So mightily grew the word of God, and prevailed - The Codex Bezae reads this verse thus: "So mightily grew the word of the Lord, and prevailed; and the faith of God increased and multiplied." It is probable that it was about this time that St. Paul had that conflict which he mentions, [1Cor 15:32] : If I after the manner of men, have fought with wild beasts at Ephesus, etc. See the note there. It means some severe trials not here mentioned, unless we may suppose him to refer to the ferocious insurrection headed by Demetrius, mentioned at the end of this chapter.

### Verse 21

[¶37] Paul purposed in the spirit, etc. - Previously to this he appears to have concerted a journey to Macedonia, and a visit to Corinth, the capital of Achaia, where he seems to have spent a considerable time, probably the whole winter of a.d. 58; see [1Cor 16:5], [1Cor 16:6]; and afterwards to go to Jerusalem; but it is likely that he did not leave Ephesus till after pentecost, a.d. 59. ([1Cor 16:8]) And he resolved, if possible, to see Rome, which had been the object of his wishes for a considerable time. See [Rom 1:10], [Rom 1:13]; [Rom 16:23].

[¶38] It is generally believed that, during this period, while at Ephesus, he wrote his first epistle to the Corinthians. He had heard that some strange disorders had entered into that Church: -

[¶39] 1. That there were divisions among them; some extolling Paul, beyond all others; some, Peter; others, Apollos.

[¶40] 2. He had learned from Stephanas, Fortunatus, and Achaicus, whom he saw at Ephesus, [1Cor 16:17]; [1Cor 7:1], that several abuses had crept into their religious assemblies.

[¶41] 3. That even the Christians went to law with each other, and that before the heathens. And,

[¶42] 4. That a person professing Christianity in that city, had formed a matrimonial contract with his step-mother. It was to remedy those disorders that he wrote his first epistle to the Corinthians, in which he strongly reprehends all the above evils.

### Verse 22

[¶44] So he sent into Macedonia - He desired Timothy to go as far as Corinth, [1Cor 4:18], and after that to return to him at Ephesus, [1Cor 16:11]; but he himself continued in Asia some time longer; probably to make collections for the poor saints in Jerusalem. Erastus, mentioned here for the first time, appears to have been the chamberlain, οικονομος, either of Ephesus or Corinth; see [Rom 16:23]. He was one of St. Paul's companions, and is mentioned as being left by the apostle at Corinth, [2Tim 4:20].

## 429. Acts · 55 of 76

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/429/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/429/#p-N

### Verse 23

[¶1] No small stir about that way - Concerning the Gospel, which the apostles preached; and which is termed this way, [Act 9:2], where see the note.

### Verse 24

[¶3] Silver shrines for Diana - It is generally known that the temple of Diana at Ephesus was deemed one of the seven wonders of the world, and was a most superb building. It appears that the silver shrines mentioned here were small portable representations of this temple, which were bought by strangers as matters of curiosity, and probably of devotion. If we can suppose them to have been exact models of this famous temple, representing the whole exterior of its magnificent workmanship, which is possible, they would be held in high estimation, and probably become a sort of substitute for the temple itself, to worshippers of this goddess who lived in distant parts of Greece. The temple of Diana was raised at the expense of all Asia Minor, and yet was two hundred and twenty years in building, before it was brought to its sum of perfection. It was in length 425 feet, by 220 in breadth; and was beautified by 127 columns, which were made at the expense of so many kings; and was adorned with the most beautiful statues. To procure himself an everlasting fame, Erostratus burned it to the ground the same night on which Alexander the Great was born. It is reported that Alexander offered to make it as magnificent as it was before, provided he might put his name on the front; but this was refused. It was afterwards rebuilt and adorned, but Nero plundered it of all its riches. This grand building remains almost entire to the present day, and is now turned into a Turkish mosque. See an account of it in Montfaucon, Antiq. Expliq. vol. ii., with a beautiful drawing on plate vi., No. 20. See also Stuart's Athens. There were also pieces of silver struck with a representation of the temple of Minerva on one side: many coins occur in the reigns of the first Roman emperors, where temples, with idols in the porch, appear on the reverse; and several may be seen in Muselius, in the reigns of Trajan, Adrian, Antoninus Pius, etc. A beautiful representation of the temple of Diana at Ephesus may be seen on a medal engraved by Montfaucon, in his Antiq. Expliq. Suppl. vol. ii. plate 33. It has eight Doric columns in front, which Pliny says were sixty feet in length. In the entrance, the figure of Diana is represented with a sort of tower upon her head; her arms are supported by two staves; at her feet are represented two stags with their backs towards each other. The sun is represented on the right side of her head, and the moon as a crescent on the left. On each side and at the bottom of this temple are the words, πρωτων Ασιας Εφεσιων. Some think that the medals here referred to are the same that are meant by the silver shrines made by Demetrius and his craftsmen. See the note on [Act 19:27].

[¶4] Brought no small gain - There were many made, many sold, and probably at considerable prices.

### Verse 25

[¶6] By this craft we have our wealth - The word ευπορια not only signifies wealth, but also abundance. It was a most lucrative trade; and he plainly saw that, if the apostles were permitted to go on thus preaching, the worship of Diana itself would be destroyed; and, consequently, all the gain that he and his fellows derived from it would be brought to nought.

### Verse 26

[¶8] This Paul hath persuaded and turned away much people - From the mouth of this heathen we have, in one sentence, a most pleasing account of the success with which God had blessed the labors of the apostles: not only at Ephesus, but almost throughout all Asia, they had persuaded and converted much people; for they had insisted that they could be no gods which are made with hands; and this the common sense of the people must at once perceive.

### Verse 27

[¶10] The temple of the great goddess Diana - From a number of representations of the Ephesian goddess Diana, which still remain, we find that she was widely different from Diana the huntress. She is represented in some statues all covered over with breasts, from the shoulders down to the feet; in others she is thus represented, from the breast to the bottom of the abdomen, the thighs and legs being covered with the heads of different animals. From this it is evident that, under this name and form, nature, the nourisher and supporter of all things, was worshipped: the sun and moon, being grand agents, in all natural productions, were properly introduced as her attributes or symbols. Because she was the representative of universal nature, she was called, in opposition to Diana the huntress and goddess of chastity, the Great goddess Diana; not only worshipped in Asia, but throughout the whole world; both the Greeks and the Romans unanimously conjoining in her worship.

[¶11] Several statues of this Ephesian Diana still remain; and some beautiful ones are represented by Montfaucon, in his Antig. Expliq. vol. i. book iii. cap. 15, plates 46, 47, 48. From this father of antiquaries, much information on this subject may be derived. He observes that the original statue of Diana of Ephesus, which was in that noble temple, esteemed one of the wonders of the world, was made of ivory, as Pliny says; but Vitruvius says it was made of cedar; and others, of the wood of the vine. The images of this goddess are divided into several bands, or compartments; so that they appear swathed from the breasts to the feet. On the head is generally represented a large tower, two stories high. A kind of festoon of flowers and fruit descends from her shoulders; in the void places of the festoon a crab is often represented, and sometimes crowned by two genii or victories. The arms are generally extended, or stretched a little out from the sides; and on each one or two lions. Below the festoon, between the two first bands, there are a great number of paps: hence she has been styled by some of the ancients, Multimammia, and πολυμαϚος, the goddess with the multitude of paps: on one figure I count nineteen. Between the second and third bands, birds are represented; between the third and fourth, a human head with tritons; between the fourth and fifth, heads of oxen. Most of the images of this goddess are represented as swathed nearly to the ancles, about which the folds of her robe appear. Though there is a general resemblance in all the images of the Ephesian Diana, yet some have more figures or symbols, some less: these symbols are generally paps, human figures, oxen, lions, stags, griffins, sphinxes, reptiles, bees, branches of trees, and roses.

[¶12] That nature is intended by this goddess is evident from the inscription on two of those represented by Montfaucon: παναιολος φυσις παντων μητηρ, Nature, full of varied creatures, and mother of all things. It is evident that this Diana was a composition of several deities: her crown of turrets belongs to Cybele, the mother of the gods; the lions were sacred to her also; the fruits and oxen are symbols of Ceres; the griffins were sacred to Apollo; and the deer or stags to Diana. The crab being placed within the festoon of flowers evidently refers to the northern tropic Cancer; and the crab being crowned in that quarter may refer to the sun having accomplished his course, and begun to return with an increase of light, heat, etc: The paps, or breasts, as has already been observed, show her to be the nurse of all things; and the different animals and vegetables represented on those images point out nature as the supporter of the animal and vegetable world: the moon and tritons show her influence on the sea; and the sun her influence on the earth. All these things considered, it is no wonder that this goddess was called at Ephesus the Great Diana, and that she was worshipped, not only in that city, but in all the world. In the worship of this deity, and in the construction of her images, the heathens seem to have consulted common sense and reason in rather an unusual manner. But we must observe, also, that among the Greeks and Romans they had two classes of deities: the Dii Majores, and the Dii Minores: the great gods, and the minor gods. The latter were innumerable; but the former; among whom was Diana, were only twelve - Jupiter, Neptune, Apollo, Mars, Mercury, and Vulcan; Juno, Vesta, Ceres, Diana, Venus, and Minerva. These twelve were adored through the whole Gentile world, under a variety of names.

### Verse 29

[¶14] The whole city was filled with confusion - Thus we find the peace of the whole city was disturbed, not by an apostle preaching the Gospel of Christ, but by one interested, unprincipled knave, who did not even plead conscience for what he was doing; but that it was by this craft he and his fellows got their wealth, and he was afraid to lose it.

[¶15] Rushed - into the theater - The theatres, being very spacious and convenient places, were often used for popular assemblies and public deliberation, especially in matters which regarded the safety of the state. There are several proofs of this in ancient authors. So Tacitus, Hist. ii. 80, speaking concerning Vespasian, says: Antiochensium theatrum ingressus, ubi illis consultare mos est, concurrentes et in adulationem effusos alloquitur. "Having entered into the theater of the Antiochians, where it was the custom to hold consultations, the people running together, and being profuse in flattery, he addressed them." Frontinus, in Stratagem lib. iii. cap. 2, speaking of a public meeting at the theater at Agrigentum, observes, ubi ex more Graecorum locus consultationi praebebatur; which, according to the custom of the Greeks, is the place for public deliberation. See several examples in Kypke.

### Verse 31

[¶17] Certain of the chief of Asia - Τινες των Ασιαρχων; Some of the Asiarchs. The Asiarchs were those to whom the care and regulation of the public games were intrusted: they were a sort of high priests, and were always persons of considerable riches and influence. These could not have been Christians; but they were what the sacred text states them to have been, αυτῳ φιλοι, his friends; and foreseeing that Paul would be exposed to great danger if he went into the theater, amidst such a tumultuous assembly, they sent a message to him, entreating him not to go into danger so apparent. Query: Did he not go, and fight with these wild beasts at Ephesus? [1Cor 15:32].

### Verse 32

[¶19] Some - cried one thing, and some another - This is an admirable description of a tumultuous mob, gathered together without law or reason; getting their passions inflamed, and looking for an opportunity to commit outrages, without why or wherefore - principle or object.

[¶20] For the assembly was confused - Ἡ εκκλησια; The same word which we translate church; and thus we find that it signifies any assembly, good or bad, lawful, or unlawful; and that only the circumstances of the case can determine the precise nature of the assembly to which this word is applied.

### Verse 33

[¶22] They drew Alexander out of the multitude, the Jews putting him forward - From this and the following verses it is pretty evident that this Alexander was brought forward on this occasion by the Jews, that he might make an oration to the multitude, in order to exculpate the Jews, who were often by the heathens confounded with the Christians; and cast the whole blame of the uproar upon Paul and his party. And he was probably chosen because he was an able speaker; and when he beckoned with his hand; to gain an audience, the Greeks, knowing that he was a Jew, and consequently as much opposed to the worship of Diana as Paul was, would not hear him; and therefore, to drown his apology, τῳ δημω, for the people, viz. the Jews, they vociferated for the space of two hours, Great is Diana of the Ephesians! There does not seem any just ground from the text to suppose that this Alexander was a Christian; or that he was about to make an apology for the Christians: it is generally believed that he is the same with Alexander the coppersmith, of whom St. Paul speaks, [2Tim 4:14], and whom, with Philetus, he was obliged to excommunicate, [1Tim 1:20]. By the Jews putting him forward, we are to understand their earnestness to get him to undertake their defense, and criminate, as much as possible, St. Paul and his companions, and the Christian cause in general; which he would no doubt have done, without vindicating the worship of Diana, which, as a Jew, he would not dare to attempt.

### Verse 35

[¶24] When the town-clerk - Ὁγραμματευς, Literally, the scribe. The Syriac has reisha damedinato, the chief or prince of the city. The later Syriac has, the scribe of the city. Some think that the word recorder would do better here than town-clerk; and indeed it is evident that a magistrate of considerable authority and influence is intended - the mayor or sovereign of the city.

[¶25] Ye men of Ephesus - The speech of this man may be thus analyzed:

[¶26] 1. He states that there was no need of a public declaration that the Ephesians were worshippers of Diana; this every person knew, and nobody attempted to contest it, [Act 19:35], [Act 19:36].

[¶27] 2. That the persons accused were not guilty of any public offense, nor of any breach of the laws of the city, [Act 19:37].

[¶28] 3. That, if they were, this was not a legal method of prosecuting them, [Act 19:38], [Act 19:39].

[¶29] 4. That they themselves, by this tumultuous meeting, had exposed themselves to the censure of the law, and were in danger of being called into question for it, [Act 19:40]. See Dodd.

[¶30] Is a worshipper of the great goddess Diana - The word νεωκορος, neocoros, which we translate worshipper, signified at first, among the ancient Greeks, no more than sweeper of the temple, and answered nearly to our sexton: in process of time, the care of the temple was intrusted to this person: at length the neocori became persons of great consequence, and were those who offered sacrifices for the life of the emperor. Whole cities took this appellation, as appears on many ancient coins and medals; and Ephesus is supposed to have been the first that assumed this title. At this time, it was commonly known as belonging to this city. "What man is there that knoweth not that the city of the Ephesians is the Neocoros of the great goddess Diana?" As if he had said: "The whole city is devoted to her worship: it is reputed an honor to our highest characters even to sweep her temple, and open and shut her doors. Besides, we offer to her the highest sacrifices; and are intrusted with the religious service that pertains to the emperor's safety."

[¶31] Of the image which fell down from Jupiter? - The original image of the Ephesian Diana (see on [Act 19:27] (note)) was supposed to have descended from heaven; which intimates that it was so old that no person knew either its maker or the time in which it was formed, and it was the interest of the priests to persuade the people that this image had been sent to them as a present from Jupiter himself. Several images and sacred things were supposed, among the heathens, to be presents immediately from heaven. Euripides states the image of Diana of Tauri to be of this kind; and calls it διοπετες αγαλμα, the image fallen from Jupiter. Numa pretended that the ancilia, or sacred shields, had come from heaven. In imitation of these, many of the Italian papists believe that the shrine of our lady of Loretto was also a Divine gift to their country. St. Isidore, of Damietta, says that the heathen, in order to induce the people to believe that such images came from heaven, either banished or slew the artists that had formed them, that there might be no evidence of the time in which, or the persons by whom, they were made: this point secured, it was easy to persuade the credulous multitude that they had been sent from heaven. The story of the Palladium, on which the safety of Troy was said to depend, is well known. It was an image of Minerva, and also supposed to have descended from Jupiter.

### Verse 37

[¶33] These men - are neither robbers of churches - Ἱρεσυλους; Spoilers of sacred places. As his design evidently was to appease and conciliate the people, he fixed first on a most incontrovertible fact: These men have not spoiled your temples; nor is there any evidence that they have even blasphemed your goddess. The apostles acted as prudent men should: they endeavored to enlighten the minds of the multitude, that the absurdity of their gross errors might be the more apparent; for, when they should know the truth, it was likely that they would at once abandon such gross falsehood.

### Verse 38

[¶35] If Demetrius - have a matter against any man - If it be any breach of law, in reference to Demetrius and the artists, the law is open, αγοραιοι αγονται; these are the terms of law, public courts, times of sessions or assize; or, rather, the judges are mow sitting: so the words may be understood. And there are deputies, ανθυπατοι, proconsuls, appointed to guard the peace of the state, and to support every honest man in his right: let them implead one another; let the one party bring forward his action of assault or trespass, and the other put in his defense: the laws are equal and impartial, and justice will be done to him who is wronged.

### Verse 39

[¶37] But if ye inquire any thing concerning other matters - In which the safety of the state, or the national worship, is concerned, know that such a matter is not the business of the mob; it must be heard and determined in a lawful assembly, εν τη εννομῳ εκκλησιᾳ, one legally constituted, and properly authorized to hear and determine on the subject.

### Verse 40

[¶39] For we are in danger, etc. - Popular commotions were always dreaded by the Roman government; and so they should by all governments; for, when might has nothing to direct its operations but passion, how destructive must these operations be! One of the Roman laws made all such commotions of the people capital offenses against those who raised them. Qui caetum et concursus fecerit, capite puniatur: "He who raises a mob shall forfeit his life." If such a law existed at Ephesus - and it probably did, from this reference to it in the words of the town-clerk or recorder - then Demetrius must feel himself in great personal danger; and that his own life lay now at the mercy of those whom he had accused, concerning whom he had raised such an outcry, and against whom nothing disorderly could be proved.

### Verse 41

[¶41] He dismissed the assembly - Την εκκλησιαν. Another proof that the word εκκλησια, which we generally translate church, signifies an assembly of any kind, good or bad, legal or illegal.

[¶42] 1. How forcible are right words! From the conduct of this prudent, sensible man, we may learn how much influence persons of this character may have, even over the unbridled multitude. But, where the civil power associates itself with the lawless might of the many, There must be confusion and every evil work. What a blessing to the community is the civil law! Were it not for this, the unthinking multitude would destroy others, and at last destroy themselves. Law and justice are from God; and the civil power, by which they are supported and administered, should be respected by all who regard the safety of their persons or property.

[¶43] 2. Though the ministry of St. Paul was greatly blessed at Ephesus, and his preaching appears to have been very popular, yet this sunshine was soon darkened: peace with the world cannot last long; the way of the Lord will always be opposed by those who love their own ways.

[¶44] 3. How few would make an outward profession of religion, were there no gain connected with it! And yet, as one justly observes, religion is rendered gainful only by some external part of it. For this very reason, the external part of religion is always on the increase, and none can find fault with it without raising storms and tempests; while the internal part wastes and decays, no man laying it to heart. Demetrius and his fellows would have made no stir for their worship, had not the apostle's preaching tended to discredit that by which they got their wealth. Most of the outcries that have been made against all revivals of religion - revivals by which the Church has been called back to its primitive principles and purity, have arisen out of self-interest. The cry of, the Church is in danger, has been echoed only by those who found their secular interest at stake; and knew that reformation must unmask them and show that the slothful and wicked servants could no longer be permitted to live on the revenues of that Church which they disgraced by their lives, and corrupted by their false doctrines. He that eats the Church's bread should do the Church's world: and he that will not work should not be permitted to eat.

## 430. Acts · 56 of 76

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/430/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/430/#p-N

### Introduction

[¶1] Paul retires to Macedonia, [Act 20:1]. He goes into Greece, where he tarries three months and, purposing to sail to Syria, he returns through Macedonia, [Act 20:2], [Act 20:3]. Several persons accompany him into Asia, and then go before and tarry for him at Troas, [Act 20:4], [Act 20:5]. Paul and Luke sail from Philippi, and in five days reach Troas, where they meet their brethren from Asia, and abide there seven days, [Act 20:6]. On the first day of the week, the disciples coming together to break bread, Paul preaching to them, and continuing his speech till midnight, a young man of the name of Eutychus, being in a deep sleep, fell from the third loft and was killed, [Act 20:7-9]. Paul restores him to life, resumes his discourse, and continuing it till daybreak, then departs, [Act 20:10-12]. Luke and his companions come to Assos, whither Paul comes by land, [Act 20:13]. He embarks with them at Assos, comes to Mitylene, [Act 20:14]. Sails thence, and passes by Chios, arrives at Samos, tarries at Trogyllium, and comes to Miletus, [Act 20:15]. Purposing to get as soon as possible to Jerusalem, he sends from Miletus, and calls the elders of the Church of Ephesus, to whom he preaches a most directing sermon, gives them the most solemn exhortations, kneels down and prays with them, takes a very affecting leave of them, and sets sail for Caesarea, in order to go to Jerusalem, vv. 16-38.

### Verse 1

[¶3] After the uproar was ceased - The tumult excited by Demetrius apparently induced Paul to leave Ephesus sooner than he had intended. He had written to the Corinthians that he should leave that place after pentecost, [1Cor 16:8]; but it is very probable that he left it sooner.

### Verse 2

[¶5] He came into Greece - Εις την Ἑλλαδα, Into Hellas, Greece properly so called, the regions between Thessaly and Propontis, and the country of Achaia. He did not, however, go there immediately: he passed through Macedonia, [Act 20:1], in which he informs us, [2Cor 7:5-7], that he suffered much, both from believers and infidels; but was greatly comforted by the arrival of Titus, who gave him a very flattering account of the prosperous state of the Church at Corinth. A short time after this, being still in Macedonia, he sent Titus back to Corinth, [2Cor 8:16], [2Cor 8:17], and sent by him the second epistle which he wrote to that Church, as Theodoret and others suppose. Some time after, he visited Corinth himself, according to his promise, [1Cor 16:5]. This was his third voyage to that city, [2Cor 12:14]; [2Cor 13:1]. What he did there at this time cannot be distinctly known; but, according to St. Augustin, he ordered every thing relative to the holy eucharist, and the proper manner in which it was to be received. See Calmet.

### Verse 3

[¶7] Abode three months - Partly, as we may suppose, at Corinth, at Athens, and in Achaia; from which place he is supposed to have sent his epistle to the Romans, because he continued longer here than at any other place, and mentions several of the Corinthians in his salutations to the believers of Rome.

[¶8] When the Jesus laid wait for him - Paul had determined to go by sea to Syria, and from thence to Jerusalem. This was the first object of his journey; and this was the readiest road he could take; but, hearing that the Jews had laid wait for him, probably to attack his ship on the voyage, seize his person, sell him for a slave, and take the money which he was carrying to the poor saints at Jerusalem, he resolved to go as much of the journey as he conveniently could, by land. Therefore, he returned through Macedonia, and from thence to Troas, where he embarked to sail for Syria, on his way to Jerusalem. The whole of his journey is detailed in this and the following chapter. See also the map.

### Verse 4

[¶10] And there accompanied him - Rather, says Bishop Pearce, there followed him as far as to Asia; for they were not in his company till he set sail from Philippi, and came to them at Troas, in Asia, whither they had gone before, and where they tarried for him, [Act 20:5].

[¶11] Into Asia - Αχρι της Ασιας; These words are wanting in two MSS., Erpen, the Ethiopic, Coptic, and Vulgate. Some think that they embarrass this place; for how these could accompany him into Asia, and go before him, and tarry for him at Troas, [Act 20:6], is not so very clear; unless we suppose, what I have glanced at in the table of contents, that they came with him to Asia, but, he tarrying a short time, they proceeded on their journey, and stopped for him at Troas, where he shortly after rejoined them. Mr. Wakefield gets rid of the difficulty by reading the verse thus: Now Sopater of Berea accompanied him; but Aristarchus and Secundus of Thessalonica, Gaius of Derbe, Timothy of Lystra, and Tychicus and Trophimus of Asia, went before, and tarried for us at Troas.

[¶12] Sopater of Berea - Sopater seems to be the same as Sosipater, whom St. Paul mentions as his kinsman, [Rom 16:21]. ADE, more than twenty others, with the Coptic, Armenian, later Syriac in the margin, Vulgate, Itala, Theophylact, Origen, and Bede, add Πυρῥου, Sopater the Son of Pyrrhus. Griesbach has received this into his text.

[¶13] Aristarchus of Thessalonica - This person occurs in [Act 19:29], and is mentioned there as a Macedonian. He attended Paul in his journey to Rome, [Act 27:2], and was his fellow laborer, [Plm 1:24], and his fellow prisoner, [Col 4:10], [Col 4:11]. Secundus is mentioned nowhere but in this place.

[¶14] Gaius of Derbe - This is supposed to be the same who is mentioned [Act 19:26], and who is there called a man of Macedonia, of which some suppose he was a native, but descended from a family that came from Derbe; but as Gaius, or Caius, was a very common name, these might have been two distinct persons. One of this name was baptized by St. Paul at Corinth, [1Cor 1:14], and entertained him as his host while he abode there, [Rom 16:23], and was probably the same to whom St. John directs his third epistle.

[¶15] And Timotheus - Of Lystra, is added by the Syriac. This was the same person of whom mention is made, [Act 16:1], and to whom St. Paul wrote the two epistles which are still extant; and who was a native of Lystra, as we learn from the above place. It was on this evidence, probably that the ancient Syriac translator added, of Lystra, to the text. This reading is not supported by any MSS.

[¶16] Tychicus - of Asia - This person was high in the confidence of St. Paul. He styles him a beloved brother, and faithful minister in the Lord, whom he sent to the Ephesians, that he might know their affairs, and comfort their hearts, [Eph 6:21], [Eph 6:22]. He sent him for the same purpose, and with the same commendations, to the Colossians, [Col 4:7], [Col 4:8]. Paul seems also to have designed him to superintend the Church at Crete in the absence of Titus; see [Tit 3:12]. He seems to have been the most intimate and confidential friend that Paul had.

[¶17] Trophimus - Was an Ephesian; and both he and Tychicus are called Εφεσιοι, Ephesians, instead of Ασιανοι, Asiatics, in the Codex Bezae, both Greek and Latin, and in the Sahidic. He accompanied Paul from Ephesus into Greece, as we see here; and from thence to Jerusalem, [Act 21:29]. He had, no doubt, traveled with him on other journeys, for we find, by [2Tim 4:20], that he was obliged to leave him sick at Miletus, being then, as it is likely, on his return to his own kindred at Ephesus.

### Verse 5

[¶19] Tarried for us at Troas - See the preceding verse. Troas was a small town in Phrygia Minor, in the province called the Troad: see [Act 16:8].

### Verse 6

[¶21] Days of unleavened bread - The seven days of the passover, in which they ate unleavened bread. See the account of this festival in the notes on Exodus 12:1-51 (note). It is evident, from the manner in which St. Luke writes here, that he had not been with St. Paul since the time he accompanied him to Philippi, [Act 16:10-12]; but he now embarks at Philippi with the apostle, and accompanies him to Troas, and continues with him through the rest of his journey.

[¶22] To Troas in five days - So long they were making this voyage from Philippi, being obliged to keep always by the coast, and in sight of the land; for the magnetic needle was not yet known. See the situation of these places upon the map.

### Verse 7

[¶24] Upon the first day of the week - What was called κυριακη, the Lord's day, the Christian Sabbath, in which they commemorated the resurrection of our Lord; and which, among all Christians, afterwards took the place of the Jewish Sabbath.

[¶25] To break bread - To break eucaristia, the eucharist, as the Syriac has it; intimating, by this, that they were accustomed to receive the holy sacrament on each Lord's day. It is likely that, besides this, they received a common meal together. Some think the αγαπη, or love feast, is intended.

[¶26] Continued his speech until midnight - At what time he began to preach we cannot tell, but we hear when he concluded. He preached during the whole night, for he did not leave off till the break of the next day, [Act 20:11], though about midnight his discourse was interrupted by the fall of Eutychus. As this was about the time of pentecost, and we may suppose about the beginning of May, as Troas was in about 40 degrees of north latitude, the sun set there at seven p.m. and rose at five a.m., so that the night was about eight hours long; and taking all the interruptions together, and they could not have amounted to more than two hours, and taking no account of the preceding day's work, Paul must have preached a sermon not less than six hours long. But it is likely that a good part of this time was employed in hearing and answering questions; for διελεγετο, and διαλεγομενου, may be thus understood.

### Verse 8

[¶28] Upper chamber - It was in an upper chamber in the temple that the primitive disciples were accustomed to meet: on that account, they might have preferred an upper chamber whenever they could meet with it. The pious Quesnel supposes that the smoke, issuing from the many lamps in this upper chamber, was the cause of Eutychus falling asleep; and this, he says, the apostle mentions, in charity, to excuse the young man's appearing negligent.

### Verse 9

[¶30] There sat in a window - This was probably an opening in the wall, to let in light and air, for there was no glazing at that time; and it is likely that Eutychus fell backward through it, down to the ground, on the outside; there being nothing to prevent his falling out, when he had once lost the power to take care of himself, by getting into a deep sleep.

### Verse 10

[¶32] And Paul - fell on him - Επεπεσεν αυτῳ, Stretched himself upon him, in the same manner as Elisha did on the Shunammite's son, [2Kgs 4:33-35]; though the action of lying on him, in order to communicate warmth to the flesh, might not have been continued so long as in the above instance; nor indeed was it necessary, as the natural warmth had not yet left the body of Eutychus; but the son of the Shunammite had been some time dead.

### Verse 11

[¶34] Had broken bread - Had taken some refreshment, in order to their journey.

[¶35] And talked a long while - Ὁμιλησας, Having familiarly conversed, for this is the import of the word, which is very different from the διελεγετο, of the seventh verse, and the διαλεγομενου, of the ninth; which imply solemn, grave discourse.

### Verse 13

[¶37] Sailed unto Assos - Assos, according to Pausanias, Eliac. ii. 4, and Pliny, Hist. Nat. xxxvi. 27, was a maritime town of Asia, in the Troad. Strabo and Stephanus place it in Mysia. It was also called Apollonia, according to Pliny, Ib. lib. [Act 20:30]. The passage by sea to this place was much longer than by land; and therefore St. Paul chose to go by land, while the others went by sea.

[¶38] Intending to take in Paul - Αναλαμβανειν, To take him in Again; for it appears he had already been aboard that same vessel: probably the same that had carried them from Philippi to Troas, [Act 20:6].

### Verse 14

[¶40] Came to Mitylene - This was a seaport town in the isle of Lesbos: see its place in the map.

### Verse 15

[¶42] Over against Chios - This was a very celebrated island between Lesbos and Samos, famous in antiquity for its extraordinary wines. At this island the apostle did not touch.

[¶43] Arrived at Samos - This was another island of the Aegean Sea, or Archipelago. It does not appear that they landed at Samos: they passed close by it, and anchored at Trogyllium. This was a promontory of Ionia, which gave name to some small islands in the vicinity of Samos: Της δε Τρωγιλιου προκειται νησιον ὁμωνυμον: before Trogyllium is situated an island of the same name. Strabo, lib. xiv. p. 635. Pliny also mentions this place, Hist. Nat. lib. v. cap. 31. Near this place was the mouth of the famous river Maeander.

[¶44] Came to Miletus - A celebrated city in the province of Caria, about twelve or fifteen leagues from Ephesus, according to Calmet. Miletus is famous for being the birthplace of Thales, one of the seven wise men of Greece, and founder of the Ionic sect of philosophers. Anaximander was also born here, and several other eminent men. The Turks, who lately possessed it, call it Melas.

## 431. Acts · 57 of 76

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/431/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/431/#p-N

### Verse 16

[¶1] To sail by Ephesus - Not to touch there at this time.

[¶2] To be at Jerusalem the day of pentecost - That he might have the opportunity of preaching the kingdom of God to multitudes of Jews from different places, who would come up to Jerusalem at that feast; and then he no doubt expected to see there a renewal of that day of pentecost in which the Spirit was poured out on the disciples, and in consequence of which so many were converted to God.

### Verse 17

[¶4] He sent to Ephesus, and called the elders of the Church - These are called επισκοποι, bishops, [Act 20:28]. By the πρεσβυτεροι, presbyters or elders, here, we are to understand all that were in authority in the Church, whether they were επισκοποι, bishops or overseers, or seniors in years, knowledge, and experience. The πρεσβυτεροι, or elders, were probably the first order in the Church; an order which was not so properly constituted, but which rose out of the state of things. From these presbuteroi the episcopoi, overseers or superintendents, were selected. Those who were eldest in years, Christian knowledge, and experience, would naturally be preferred to all others, as overseers of the Church of Christ. From the Greek word πρεσβυτερος, comes the Latin presbyterus, the English presbyter, the French prestre, and our own term priest; and all, when traced up to their original, signify merely an elderly or aged person; though it soon became the name of an office, rather than of a state of years. Now, as these elders are called επισκοποι, bishops, in [Act 20:28], we may take it for granted that they were the same order; or, rather, that these superintendents of the Church were indifferently called either presbyters or bishops.

[¶5] As he had not time to call at Ephesus, he thought it best to have a general convocation of the heads of that Church, to meet him at Miletus, that he might give them the instructions mentioned in the succeeding parts of this chapter.

### Verse 18

[¶7] After what manner I have been with you - The Codex Bezae adds here, for three years, and even more, which reading might have been borrowed from [Act 20:31], though the time assigned by it is too long.

### Verse 19

[¶9] Serving the Lord with all humility, etc. - This relates not only to his zealous and faithful performance of his apostolic functions, but also to his private walk as a Christian; and shows with what carefulness this apostle himself was obliged to walk, in order to have his calling and election, as a Christian, ratified and made firm.

### Verse 20

[¶11] I kept back nothing - Notwithstanding the dangers to which he was exposed, and the temptations he must have had to suppress those truths that were less acceptable to the unrenewed nature of man, or to the particular prejudices of the Jews and the Gentiles, he fully and faithfully, at all hazards, declared what he terms, [Act 20:27], the whole counsel of God. "Behold here," says the judicious and pious Calmet, "the model of a good shepherd - full of doctrine and zeal: he communicates with profusion, and yet with discretion, without jealousy and without fear, what God had put in his heart, and what charity inspires. A good shepherd, says St. Bernard, should always have abundance of bread in his scrip, and his dog under command. His dog is his zeal, which he must lead, order, and moderate; his scrip full of bread is his mind full of useful knowledge; and he should ever be in readiness to give nourishment to his flock." He who will quarrel with this sentiment, because of the uncouthness of the simile, needs pity, and deserves censure.

### Verse 21

[¶13] Testify both to - Jews and - Greeks - He always began with the Jews; and, in this case, he had preached to them alone for three months, [Act 19:8-10], and only left their synagogues when he found, through their obstinacy, he could do them no good.

[¶14] Repentance toward God, etc. - As all had sinned against God, so all should humble themselves before him against whom they have sinned; but humiliation is no atonement for sin; therefore repentance is insufficient, unless faith in our Lord Jesus Christ accompany it. Repentance disposes and prepares the soul for pardoning mercy; but can never be considered as making compensation for past acts of transgression. This repentance and faith were necessary to the salvation both of Jews and Gentiles; for all had sinned, and come short of God's glory. The Jews must repent, who had sinned so much, and so long, against light and knowledge. The Gentiles must repent, whose scandalous lives were a reproach to man. Faith in Jesus Christ was also indispensably necessary; for a Jew might repent, be sorry for his sin, and suppose that, by a proper discharge of his religious duty, and bringing proper sacrifices, he could conciliate the favor of God: No, this will not do; nothing but faith in Jesus Christ, as the end of the law, and the great and only vicarious sacrifice, will do; hence he testified to them the necessity of faith in this Messiah. The Gentiles might repent of their profligate lives, turn to the true God, and renounce all idolatry: this is well, but it is not sufficient: they also have sinned, and their present amendment and faith can make no atonement for what is past; therefore, they also must believe on the Lord Jesus, who died for their sins, and rose again for their justification.

### Verse 22

[¶16] I go bound in the spirit - Δεδεμενος τῳ πνευματι - Either meaning the strong influence of the Divine Spirit upon his mind, or the strong propensity in his own will, wish, and desire, to visit Jerusalem; and in this sense δεειν, to bind, is sometimes used. But it appears more consistent with the mind of the apostle, and with that influence under which we find that he constantly acted, to refer it to the influence of the Holy Ghost; ὑπο του πνευματος, being under the power of that Spirit; as if he had said: "I have now no choice - God has not left me either to the advices of friends, or to my own prudence: the Spirit of God obliges me to go to Jerusalem, and yet does not intimate to me what peculiar trials shall befall me there: I have only the general intimation that, in every city where I proclaim the Gospel, bonds and afflictions await me." This sense of the word Kypke has largely defended in his note here.

### Verse 24

[¶18] None of these things move me - Ουδενος λογον ποιουμαι; I consider them as nothing; I value them not a straw; they weigh not with me.

[¶19] Neither count I my life dear - I am not my own; my life and being are the Lord's; he requires me to employ them in his service; I act under his direction, and am not anxious about the issue.

[¶20] Finish my course with joy - Τον δρομον μου, My ministerial function. We have already met with this word in application to the same subject, [Act 13:25], where see the note. And the apostle here adds, by way of explanation, και την διακονιαν, even that ministry which I have received of the Lord. The words μετα χαρας, with joy, are omitted by ABD, some others; the Syriac, Erpen, Coptic, Sahidic, Ethiopic, Vulgate, and some of the fathers. If we consider them as genuine they may imply thus much: that the apostle wished to fulfill his ministry in such a way as might meet with the Divine approbation; for nothing could give him joy that did not please and glorify God.

[¶21] To testify - Διαμαρτυρασθαι, Earnestly, solemnly, and strenuously to assert, vindicate, and prove the Gospel of the grace of God, not only to be in itself what it professes to be, but to be also the power of God for salvation to every one that believes.

### Verse 25

[¶23] Ye all - shall see my face no more - This probably refers simply to the persons who were now present; concerning whom he might have had a Divine intimation, that they should not be found in life when he should come that way again. Or it may refer only to Ephesus and Miletus. From the dangers to which he was exposed, it was, humanly speaking, unlikely that he should ever return; and this may be all that is implied: but that he did revisit those parts, though probably not Miletus or Ephesus, appears likely from [Phi 1:25-27]; [Phi 2:24]; [Plm 1:22]; [Heb 13:19-23]. But in all these places he speaks with a measure of uncertainty: he had not an absolute evidence that he should not return; but, in his own mind, it was a matter of uncertainty. The Holy Spirit did not think proper to give him a direct revelation on this point.

### Verse 26

[¶25] I am pure from the blood of all - If any man, Jew or Gentile, perish in his sins, his blood shall be upon him; he, alone, shall be accessary to his own perdition. I am blameless, because I have fully shown to both the way to escape from every evil.

### Verse 27

[¶27] I have not shunned to declare - Ου υπεϚιλαμην, I have not suppressed or concealed any thing, through fear or favor, that might be beneficial to your souls. This is properly the meaning of the original word. See the note on [Act 20:20].

[¶28] All the counsel of God - All that God has determined and revealed concerning the salvation of man - the whole doctrine of Christ crucified, with repentance towards God, and faith in Jesus as the Messiah and great atoning Priest. In [Isa 9:6], Jesus Christ is called the wonderful counsellor, פלא יועץ Pele Poets, which the Septuagint translate μεγαλης βουλης αγγελος· The messenger of the great counsel. To this the apostle may have referred, as we well know that this version was constantly under his eye. Declaring therefore to them the whole counsel of God, πασην την βουλην του Θεου, the whole of that counsel or design of God, was, in effect, declaring the whole that concerned the Lord Jesus, who was the messenger of this counsel.

### Verse 28

[¶30] Made you overseers - Εθετο επισκοπους, Appointed you bishops; for so we translate the original word in most places where it occurs: but overseers, or inspectors, is much more proper, from επι, over, and σκεπτομαι, I look. The persons who examine into the spiritual state of the flock of God, and take care to lead them in and out, and to find them pasture, are termed episcopoi, or superintendents. The office of a bishop is from God; a true pastor only can fulfill this office: it is an office of most awful responsibility; few there are who can fill it; and, of those who occupy this high and awful place, perhaps we may say there are fewer still who discharge the duties of it. There are, however, through the good providence of God, Christian bishops, who, while they are honored by the calling, do credit to the sacred function. And the annals of our Church can boast of at least as many of this class of men, who have served their God and their generation, as of any other order, in the proportion which this order bears to others in the Church of Christ. That bishop and presbyter, or elder, were at this time of the same order, and that the word was indifferently used of both, see noticed on [Act 20:17] (note).

[¶31] Feed the Church of God - This verse has been the subject of much controversy, particularly in reference to the term Θεου, of God, in this place; and concerning it there is great dissension among the MSS. and versions. Three readings exist in them, in reference to which critics and commentators have been much divided; viz. εκκλησιαν του Θεου, the Church of God; του Κυριου, of the Lord; Κυριου και Θεου, of the Lord and God. From the collections of Wetstein and Griesbach, it appears that but few MSS., and none of them very ancient, have the word Θεου, of God; with these only the Vulgate, and the later Syriac in the text, agree. Κυριου, of the Lord, is the reading of ACDE, several others, the Sahidic, Coptic, later Syriac in the margin, Armenian, Ethiopia, and some of the fathers. Κυριου και Θεου, of the Lord and of God, is the reading of the great majority; though the most ancient are for Κυριου, of the Lord: on this ground Griesbach has admitted this reading into the text, and put Κυριου και Θεου in the margin, as being next in authority.

[¶32] Mr. Wakefield, who was a professed and conscientious Unitarian, decides for του Θεου, of God, as the true reading; but, instead of translating του ιδιου αἱματος, with his own blood, he translates, by his own Son, and brings some passages from the Greek and Roman writers to show that αἱμα and sanguis are used to signify son, or near relative; and, were this the only place where purchasing with his own blood occurred, we might receive this saying; but, as the redemption of man is, throughout the New Testament, attributed to the sacrificial death of Christ, it is not likely that this very unusual meaning should apply here. At all events, we have here a proof that the Church was purchased by the blood of Christ; and, as to his Godhead, it is sufficiently established in many other places. When we grant that the greater evidence appears to be in favor of του Κυριου, feed the Church of the Lord, which he has purchased with his own blood, we must maintain that, had not this Lord been God, his blood could have been no purchase for the souls of a lost world.

### Verse 29

[¶34] After my departing - Referring, most likely, to his death; for few of these evils took place during his life.

[¶35] Grievous wolves - Persons professing to be teachers; Judaizing Christians, who, instead of feeding the flock, would feed themselves, even to the oppression and ruin of the Church.

### Verse 30

[¶37] Also of your own selves, etc. - From out of your own assembly shall men arise, speaking perverse things, teaching for truth what is erroneous in itself, and perversive of the genuine doctrine of Christ crucified.

[¶38] To draw away disciples - To make schisms or rents in the Church, in order to get a party to themselves. See, here, the cause of divisions in the Church:

[¶39] 1. The superintendents lose the life of God, neglect the souls of the people, become greedy of gain, and, by secular extortions, oppress the people.

[¶40] 2. The members of the Church, thus neglected, oppressed, and irritated, get their minds alienated from their rapacious pastors.

[¶41] 3. Men of sinister views take advantage of this state of distraction, foment discord, preach up the necessity of division, and thus the people become separated from the great body, and associate with those who profess to care for their souls, and who disclaim all secular views.

[¶42] In this state of distraction, it is a high proof of God's love to his heritage, if one be found who, possessing the true apostolic doctrine and spirit, rises up to call men back to the primitive truth, and restore the primitive discipline. How soon the grievous wolves and perverse teachers arose in the Churches of Asia Minor, the first chapters of the Apocalypse inform us. The Nicolaitans had nearly ruined the Church of Ephesus, [Rev 1:2], [Rev 1:6]. The same sect, with other false teachers, infested the Church of Pergamos, and preached there the doctrine of Balaam, [Rev 2:14], [Rev 2:15]. A false prophetess seduced the Church of Thyatira, [Rev 2:20]. All these Churches were in Asia Minor, and probably bishops or ministers from each were present at this convocation.

### Verse 31

[¶44] Therefore watch, and remember - The only way to abide in the truth is to watch against evil, and for good; and to keep in mind the heavenly doctrines originally received. Unwatchfulness and forgetfulness are two grand inlets to apostasy.

## 432. Acts · 58 of 76

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[¶0] By the space of three years - Τριετιαν. The Greek word here does not necessarily mean three whole years: it may be months more or less. In [Act 19:8], [Act 19:10], we have an account of his spending two years and three months among them; probably this is all that is intended. One MS., perceiving that the time of three years was not completed, inserts διετιαν, the space of two years.

### Verse 32

[¶2] I commend you to God - Instead of τῳ Θεῳ, to God, several MSS. have τῳ Κυριῳ, to the Lord; neither reading makes any difference in the sense.

[¶3] And to the word of his grace - The doctrine of salvation by Christ Jesus.

[¶4] Which is able to build you up - The foundation is Jesus Christ; God is the great master-builder; the doctrine of his grace, or mercy, points out the order and manner, as well as the extent, etc., of this building. Let us observe the order of these things: -

[¶5] 1. The soul of man, which was formerly the habitation of God, is now in a state of ruin.

[¶6] 2. The ruins of this soul must be repaired, that it may again become a habitation of God through the Spirit.

[¶7] 3. Jesus Christ is the only foundation on which this house can be rebuilded.

[¶8] 4. The doctrine of God's grace is the model, or plan, according to which the building can be raised.

[¶9] 5. When re-edified, each is to be a lively temple of the Lord, made inwardly pure and outwardly righteous, and thus prepared for a state of bliss.

[¶10] 6. Being made children of God, by faith in Christ Jesus, and sanctified by his Spirit, they have a right to the heavenly inheritance; for only the children of the family can possess the celestial estate.

[¶11] Thus we find they must be saved by grace, and be made thereby children of God; be sanctified by his Spirit; and, then, being prepared for, they are removed, in due time, into the heavenly inheritance.

### Verse 33

[¶13] I have coveted no man's silver, etc. - And from this circumstance they would be able to discover the grievous wolves, and the perverters; for these had nothing but their own interests in view; whereas the genuine disciples of Christ neither coveted nor had worldly possessions. St. Paul's account of his own disinterestedness is very similar to that given by Samuel of his, [1Sam 12:3-5].

### Verse 34

[¶15] These hands have ministered, etc. - It was neither "sin nor discredit" for the apostle to work to maintain himself, when the circumstances of the Church were such that it could not support him. Still many eminent ministers of God are obliged to support themselves and their families, at least in part, in the same way, while indefatigably testifying the Gospel of the grace of God. Whatever it may be to the people, it is no cause of reproach to the minister, to be obliged thus to employ himself.

### Verse 35

[¶17] I have showed you all things - The preposition κατα is to be understood before παντα; and the clause should be read thus - I have showed you In all things, etc.

[¶18] It is more blessed to give than to receive - That is, the giver is more happy than the receiver. Where, or on what occasion, our Lord spake these words we know not, as they do not exist in any of the four evangelists. But that our Lord did speak them, St. Paul's evidence is quite sufficient to prove. The sentiment is worthy of Christ. A truly generous mind, in affluence, rejoices in opportunities to do good, and feels happy in having such opportunities. A man of an independent spirit, when reduced to poverty, finds it a severe trial to be obliged to live on the bounty of another, and feels pain in receiving what the other feels a happiness in communicating. Let, therefore, the man who is able to give feel himself the obliged person, and think how much pain the feeling heart of his supplicant must endure, in being obliged to forego his native independence, in soliciting and receiving the bounty of another. I am not speaking of common beggars; these have got their minds already depraved, and their native independence reduced, by sin and idleness, to servility.

### Verse 36

[¶20] He kneeled down and prayed - Kneeling is the proper posture of a supplicant, it argues at once both humility and submission; and he who prays to God should endeavor to feel the utmost measures of both.

### Verse 37

[¶22] Fell on Paul's neck - Leaned their heads against his shoulders, and kissed his neck. This was not an unusual custom in the east.

### Verse 38

[¶24] That they should see his face no more - This was a most solemn meeting, and a most affecting parting. The man who had first pointed out to them the Lord Jesus Christ, by whom they had been brought into so glorious a state of salvation, is now going away, in all likelihood, to be seen no more till the day in which the quick and dead shall stand before the throne of judgment. Such a scene, and its correspondent feelings, are more easily imagined than described.

[¶25] 1. As the disciples are stated to have come together on the first day of the week, we may learn from this that, ever since the apostolic times, the Lord's day, now the Christian Sabbath, was set apart for religious exercises; such as the preaching of God's holy word, and celebrating the sacrament of the Lord's Supper. Besides its being the day on which our blessed Lord rose from the dead, the practice of the apostles and the primitive Church is an additional reason why we should religiously celebrate this first day of the week. They who, professing the Christian religion, still prefer the Jewish Sabbath, have little to support them in the New Testament. How prone is man to affect to be wise above what is written, while he is, in almost every respect, below the teaching so plainly laid down in the Divine word.

[¶26] 2. The charge of St. Paul to the pastors of the Church of Christ at Ephesus and Miletus contains much that is interesting to every Christian minister:

[¶27] 1. If he be sent of God at all, he is sent to feed the flock.

[¶28] 2. But, in order to feed them, he must have the bread of life.

[¶29] 3. This bread he must distribute in its due season, that each may have that portion that is suitable to time, place, and state.

[¶30] 4. While he is feeding others, he should take care to have his own soul fed: it is possible for a minister to be the instrument of feeding others, and yet starve himself.

[¶31] 5. If Jesus Christ intrust to his care the souls he has bought by his own blood, what an awful account will he have to give in the day of judgment, if any of them perish through his neglect! Though the sinner, dying in his sins, has his own blood upon his head, yet, if the watchman has not faithfully warned him, his blood will be required at the watchman's hand. Let him who is concerned read Ezekiel, [Eze 33:3-5], and think of the account which he is shortly to give unto God.

[¶32] 3. Tenderness and sympathy are not inconsistent with the highest state of grace. Paul warns his hearers day and night with tears. His hearers now weep sore at the departure of their beloved pastor. They who can give up a Christian minister with indifference, have either profited little under that ministry, or they have backslidden from the grace of God. The pastors should love as fathers, the converts as children; and all feel themselves one family, under that great head, Christ Jesus.

### Introduction

[¶34] Paul and his company sail from Miletus, and come to Coos, Rhodes, and Patara, [Act 21:1]. Finding a Phoenician ship at Patara, they go on board, sail past Cyprus, and land at Tyre, [Act 21:2], [Act 21:3]. Here they find disciples, and stay seven days, and are kindly entertained, [Act 21:4], [Act 21:5]. Having bade the disciples farewell, they take ship and sail to Ptolemais, salute the brethren, stay with them one day, come to Caesarea, and lodge with Philip, one of the seven deacons, [Act 21:6-9]. Here they tarry a considerable time, and Agabus the prophet foretells Paul's persecution at Jerusalem, [Act 21:10], [Act 21:11]. The disciples endeavor to dissuade him from going; but he is resolute, and he and his company depart, [Act 21:12-16]. They are kindly received by James and the elders, who advise Paul, because of the Jews, to show his respect for the law of Moses, by purifying himself, with certain others that were under a vow; with which advice he complies, [Act 21:17-26]. Some of the Asiatic Jews, finding him in the temple, raise an insurrection against him, and would have killed him had he not been rescued by the chief captain, who orders him to be bound and carried into the castle, [Act 21:27-36]. Paul requests liberty to address the people, and is permitted, [Act 21:37-40].

### Verse 1

[¶36] Came with a straight course - Having had, as is necessarily implied, wind and tide in their favor.

[¶37] Coos - An island in the Archipelago, or Aegean Sea, one of those called the Sporades. It was famous for the worship of Aesculapius and Juno; and for being the birthplace of Hippocrates, the most eminent of physicians, and Apelles, the most celebrated of painters.

[¶38] Rhodes - Another island in the same sea, celebrated for its Colossus, which was one of the seven wonders of the world. This was a brazen statue of Apollo, so high that ships in full sail could pass between its legs. It was the work of Chares, a pupil of Lysippus, who spent twelve years in making it. It was 106 feet high, and so great that few people could fathom its thumb. It was thrown down by an earthquake about 224 years before Christ, after having stood sixty-six years. When the Saracens took possession of this island, they sold this prostrate image to a Jew, who loaded 900 camels with the brass of it; this was about a.d. 660, nearly 900 years after it had been thrown down.

[¶39] Patara - One of the chief seaport towns of Syria.

### Verse 2

[¶41] Phoenicia - A part of Syria. See the note on [Act 11:19].

### Verse 3

[¶43] Cyprus - See the note on [Act 4:36], and see the track of this journey on the map.

[¶44] Tyre - A city of Phoenicia, one of the most celebrated maritime towns in the world. See the notes on [Act 12:20]; [Mat 11:21] (note).

## 433. Acts · 59 of 76

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[¶0] There the ship was to unlade her burden - The freight that she had taken in at Ephesus she was to unlade at Tyre; to which place she was bound.

### Verse 4

[¶2] Who said to Paul through the Spirit - We cannot understand this as a command from the Holy Spirit not to go up to Jerusalem, else Paul must have been highly criminal to have disobeyed it. Through the Spirit, must either refer to their own great earnestness to dissuade him from taking a journey which they plainly saw would be injurious to him - and so Bp. Pearce understands this place; or, if it refer to the Holy Spirit, it must mean that if he regarded his personal safety he must not, at this time, go up to Jerusalem. The Spirit foretold Paul's persecutions, but does not appear to have forbidden his journey; and Paul was persuaded that, in acting as he was about to do, whatever personal risk he ran, he should bring more glory to God, by going to Jerusalem, than by tarrying at Tyre or elsewhere. The purport of this Divine communication was, "If thou go up to Jerusalem the Jews will persecute thee; and thou wilt be imprisoned, etc." As he was apprized of this, he might have desisted, for the whole was conditional: Paul might or might not go to Jerusalem; if he did go, he would be persecuted, and be in danger of losing his life. The Holy Spirit neither commanded him to go, nor forbade him; the whole was conditional; and he was left to the free exercise of his own judgment and conscience. This was a similar case to that of David in Keilah, [1Sam 23:9-13]. David prevented the threatened evil by leaving Keilah: Paul fell into it by going to Jerusalem.

### Verse 5

[¶4] When we had accomplished those days - That is, the seven days mentioned in the preceding verse.

[¶5] And they all brought us on our way, with wives and children - It is not likely that Paul, Silas, Luke, etc., had either wives or children with them; and it is more natural to suppose that the brethren of Tyre, with their wives and children are those that are meant; these, through affection to the apostles, accompanied them from their homes to the ship; and the coming out of the husbands, wives, and children, shows what a general and affectionate interest the preaching and private conversation of these holy men had excited.

[¶6] Kneeled down on the shore, and prayed - As God fills heaven and earth, so he may be worshipped every where; as well, when circumstances require it, on the seashore as in the temple. We have already seen, in the case of Lydia, that the Jews had proseuchas by the river sides, etc.; and an observation in Tertullian seems to intimate that they preferred such places, and in the open air offered their petitions to God by the seashore: Omissis templis, per omne littus, quocumque in aperto aliquando jam preces ad coelum mittunt. Tertul. de Jejunio.

### Verse 6

[¶8] Taken - leave - Ασπασαμενοι; Having given each other the kiss of peace, as was the constant custom of the Jews and primitive Christians.

[¶9] They returned home - That is, the men, their wives, and their children.

### Verse 7

[¶11] We came to Ptolemais - This was a seaport town of Galilee, not far from Mount Carmel, between Tyre and Caesarea, where the river Belus empties itself into the sea. It was at first called Accho, (and this is the reading of the Syriac and Arabic), and belonged to the tribe of Asher, [Jdg 1:31]; it was enlarged and beautified by the first of the Egyptian Ptolemies, from whom it was called Ptolemais. This place terminated St. Paul's voyage; and this is what is expressed in the text: And we came from Tyre to Ptolemais, where our voyage ended. See the Greek text.

### Verse 8

[¶13] We that were of Paul's company - Οἱ περι τον Παυλον· This clause is wanting in ABCE, and many others; the Syriac, Coptic, Vulgate, Armenian, etc.

[¶14] Came unto Caesarea - This was Caesarea of Palestine, already sufficiently described, See on [Act 8:40] (note).

[¶15] Philip the evangelist - One of the seven deacons, who seems to have settled here after he had baptized the eunuch. See on [Act 8:40] (note).

### Verse 9

[¶17] Four daughters, virgins, which did prophesy - Probably these were no more than teachers in the Church: for we have already seen that this is a frequent meaning of the word prophesy; and this is undoubtedly one thing intended by the prophecy of Joel, quoted [Act 2:17], [Act 2:18], of this book. If Philip's daughters might be prophetesses, why not teachers?

### Verse 10

[¶19] Agabus - See the note on [Act 11:28].

### Verse 11

[¶21] Took Paul's girdle, and bound his own hands, etc. - This was no doubt a prophet, in the commonly received sense of the term; and his mode of acting was like that of the ancient prophets, who often accompanied their predictions with significant emblems. Jeremiah was commanded to bury his girdle by the river Euphrates, to mark out the captivity of the Jews. [Jer 13:4]. For more examples of this figurative or symbolical prophesying, see [Jer 27:2], [Jer 27:3]; [Jer 28:4]; [Isa 20:1-6]; Ezekiel 4:1-17; 12:1-28, etc.

[¶22] Into the hands of the Gentiles - That is, the Romans, for the Jews had not, properly speaking, the power of life and death. And, as Agabus said he should be delivered into the hands of the Gentiles, he showed thereby that they would attempt to destroy his life. This prediction of Agabus was literally fulfilled: see [Act 21:33].

### Verse 12

[¶24] Besought him not to go up to Jerusalem - For they all understood the prophecy to be conditional and contingent; and that it was in Paul's power to turn the scale.

### Verse 13

[¶26] I am ready, not to be bound only - He was resolute and determined; but was under no constraining necessity. See the note on [Act 21:4].

### Verse 14

[¶28] The will of the Lord be done - May that which is most for his glory take place! They plainly saw from the prophecy what would take place, if Paul went to Jerusalem; and every one saw that he had power to go, or not to go.

### Verse 15

[¶30] Took up our carriages - Αποσκευασαμενοι; We made ourselves ready; packed up our things; got our baggage in order. This is what the text means.

### Verse 16

[¶32] And brought with them one Mnason, etc. - It is not very likely that they would bring a man with them with whom they were to lodge in Jerusalem; therefore, the text should perhaps be read as Bp. Patrick proposes: There went with us certain of the disciples of Caesarea, bringing us to one Mnason, with whom we were to lodge. This is most likely, as the text will bear this translation. But it is possible that Mnason, formerly of Cyprus, now an inhabitant of Jerusalem, might have been down at Caesarea, met the disciples, and invited them to lodge with him while they were at Jerusalem; and, having transacted his business at Caesarea, might now accompany them to Jerusalem. His being an old disciple may either refer to his having been a very early convert, probably one of those on the day of pentecost, or to his being now an old man.

### Verse 18

[¶34] Went in with us unto James - This was James the Less, son of Mary; and cousin to our Lord. He appears to have been bishop of the Church in Jerusalem, and perhaps the only apostle who continued in that city. We have already seen what a very important character he sustained in the council. See [Act 15:13].

[¶35] All the elders were present - It appears that they had been convened about matters of serious and important moment; and some think it was relative to Paul himself, of whose arrival they had heard, and well knew how many of those that believed were disaffected towards him.

### Verse 19

[¶37] Declared particularly, etc. - He no doubt had heard that they were prejudiced against him; and, by declaring what God had done by him among the Gentiles, showed how groundless this prejudice was: for, were he a bad man, or doing any thing that he should not do, God would not have made him such a singular instrument of so much good.

### Verse 20

[¶39] How many thousands - Ποσαι μυριαδες; How many myriads, how many times 10,000. This intimates that there had been a most extraordinary and rapid work even among the Jews; but what is here spoken is not to be confined to the Jews of Jerusalem, but to all that had come from different parts of the land to be present at this pentecost.

[¶40] They are all zealous of the law - The Jewish economy was not yet destroyed; nor had God as yet signified that the whole of its observances were done away. He continued to tolerate that dispensation, which was to be in a certain measure in force till the destruction of Jerusalem; and from that period it was impossible for them to observe their own ritual. Thus God abolished the Mosaic dispensation, by rendering, in the course of his providence, the observance of it impossible.

### Verse 21

[¶42] Thou teachest - to forsake Moses, etc. - From any thing that appears in the course of this book to the contrary, this information was incorrect: we do not find Paul preaching thus to the Jews. It is true that, in his epistles, some of which had been written before this time, he showed that circumcision and uncircumcision were equally unavailable for the salvation, of the soul, and that by the deeds of the law no man could be justified; but he had not yet said to any Jew, forsake Moses, and do not circumcise your children. He told them that Jesus Christ had delivered them from the yoke of the law; but they had, as yet, liberty to wear that yoke, if they pleased. He had shown them that their ceremonies were useless but not destructive; that they were only dangerous when they depended on them for salvation. This is the sum of what Paul had taught on this subject.

### Verse 22

[¶44] The multitude must needs come together - Whether this refers to a regular convocation of the Church, or to a tumult that would infallibly take place when it was heard that the apostle was come, we cannot pretend to say; but it is evident that James and the elders wished some prudent steps to be taken, in order to prevent an evil that they had too much reason to fear.

## 434. Acts · 60 of 76

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### Verse 23

[¶1] We have four men which have a vow - From the shaving of the head, mentioned immediately after, it is evident that the four men in question were under the vow of Nazariteship; and that the days of their vow were nearly at an end, as they were about to shave their heads; for, during the time of the Nazariteship, the hair was permitted to grow, and only shaven off at the termination of the vow. Among the Jews, it was common to make vows to God on extraordinary occasions; and that of the Nazarite appears to have been one of the most common; and it was permitted by their law for any person to perform this vow by proxy. See the law produced in my note on [Num 6:21] (note). "It was also customary for the richer sort to bestow their charity on the poorer sort for this purpose; for Josephus, Ant. lib. xix. cap. 6, sec. 1, observes that Agrippa, on his being advanced from a prison to a throne, by the Emperor Claudius, came to Jerusalem; and there, among other instances of his religious thankfulness shown in the temple, Ναζαραιων ξυρασθαι διεταξε μαλα συχνους, he ordered very many Nazarites to be shaven, he furnishing them with money for the expenses of that, and of the sacrifices necessarily attending it." See Bp. Pearce.

### Verse 24

[¶3] Be at charges with them - Or, rather, be at charges for them: help them to bear the expense of that vow. Eight lambs, four rams, besides oil, flour, etc., were the expenses on this occasion. See the notes on Numbers 6:1-21 (note).

[¶4] Thou - walkest orderly and keepest the law - Perhaps this advice meant no more than, Show them, by such means as are now in thy power, that thou art not an enemy to Moses; that thou dost still consider the law to be holy, and the commandment holy, just, and good. Paul did so, and bore the expenses of those who, from a scruple of conscience, had made a vow, and perhaps were not well able to bear the expense attending it. Had they done this in order to acquire justification through the law, Paul could not have assisted them in any measure with a clear conscience; but, as he did assist them, it is a proof that they had not taken this vow on them for this purpose. Indeed, vows rather referred to a sense of obligation, and the gratitude due to God for mercies already received, than to the procuring of future favors of any kind. Besides, God had not yet fully shown that the law was abolished, as has already been remarked: he tolerated it till the time that the iniquity of the Jews was filled up; and then, by the destruction of Jerusalem, he swept every rite and ceremony of the Jewish law away, with the besom of destruction.

### Verse 25

[¶6] As touching the Gentiles - See the notes on Acts 15:1-21 (note), and the additional observations at the end of that chapter.

### Verse 26

[¶8] To signify the accomplishment, etc. - Διαγγελλων, Declaring the accomplishment, etc. As this declaration was made to the priest, the sense of the passage is the following, if we suppose Paul to have made an offering for himself, as well as the four men: "The next day, Paul, taking the four men, began to purify, set himself apart, or consecrate himself with them; entering into the temple, he publicly declared to the priests that he would observe the separation of a Nazarite, and continue it for seven days, at the end of which he would bring an offering for himself and the other four men, according to what the law prescribed in that case." But it is likely that Paul made no offering for himself, but was merely at the expense of theirs. However we may consider this subject, it is exceedingly difficult to account for the conduct of James and the elders, and of Paul on this occasion. There seems to have been something in this transaction which we do not fully understand. See the note on [Num 6:21]. "Besides their typical and religious use, sacrifices were also intended for the support of the state and civil government; inasmuch as the ministers of state were chiefly maintained by them: so that the allotments to the priests out of the sacrifices may be considered as designed, like the civil-list money in other nations, for the immediate support of the crown and the officers of state. On these principles we are able to account for Paul's sacrificing, as we are informed he did, after the commencement of the Christian dispensation; an action which has been severely censured by some as the greatest error of his life: hereby he not only gave, say they, too much countenance to the Jews in their superstitious adherence to the law of Moses, after it was abrogated by Christ, but his offering these typical sacrifices, after the antitype of them was accomplished in the sacrifice of Christ, was a virtual denial of Christ, and of the virtue of his sacrifice, which superseded all others. Paul's long trouble, which began immediately after this affair, some have looked upon as a judgment of God upon him for this great offense. But, if this action were really so criminal as some suppose, one cannot enough wonder that so good and so wise a man as Paul was should be guilty of it; and that the Apostle James and the other Christian elders should all advise him to it, [Act 21:18], [Act 21:23], [Act 21:24]. It is likewise strange that we find no censure ever passed on this action by any of the sacred writers; not even by Paul himself, who appears so ready, on other occasions, to acknowledge and humble himself for his errors and failings: on the contrary he reflects with comfort on his having complied with the customs of the Jews in order to remove their prejudices against him and his ministry, and against the Gospel which he preached, and to win them over to embrace it: 'Unto the Jews I became as a Jew, that I might gain the Jews; and this I do for the Gospel's sake.' [1Cor 9:20], [1Cor 9:23]. "To elucidate this point; we are to consider that there was a political as well as a typical use of sacrifices; and that, though the typical ceased upon the sacrifice of Christ, yet the political continued till God in his providence broke up the Jewish state and polity about forty years after our Saviour's death. Till that time it was not merely lawful, but matter of duty, for good subjects to pay the dues which were appointed by law for the support of the government and magistracy. Now, of this kind was the sacrifice which Paul offered; and in this view they were paid by Christians dwelling in Judea, as well as by those who still adhered to the Jewish religion. So that, upon the whole, this action, for which Paul has been so much censured, probably amounts to nothing more than paying the tribute due to the magistrate by law, which the apostle enjoins upon all other Christians in all other nations, [Rom 13:6]." - Jennings' Jewish Antiquities, p. 17.

### Verse 27

[¶10] The Jews which were of Asia - These pursued him with the most deliberate and persevering malice in every place; and it appears that it was through them that the false reports were sent to and circulated through Jerusalem.

### Verse 28

[¶12] This is the man that teacheth, etc. - As much as if they had said: This is the man concerning whom we wrote to you; who in every place endeavors to prejudice the Gentiles against the Jews, against the Mosaic law, and against the temple and its services.

[¶13] Brought Greeks also into the temple - This was a most deliberate and malicious untruth: Paul could accomplish no purpose by bringing any Greek or Gentile into the temple; and their having seen Trophimus, an Ephesian, with him, in the city only, was no ground on which to raise a slander that must so materially affect both their lives. Josephus informs us, War, lib. v. cap. 5, sec. 2, that on the wall which separated the court of the Gentiles from that of the Israelites was an inscription in Greek and Latin letters, which stated that no stranger was permitted to come within the holy place on pain of death. With such a prohibition as this before his eyes, was it likely that St. Paul would enter into the temple in company with an uncircumcised Greek? The calumny refutes itself.

### Verse 30

[¶15] They took Paul - They tumultuously seized on him; and drew him out of the temple, out of the court of the Israelites, where he was worshipping: and - the doors were shut; the doors of the court of the Gentiles, probably to prevent Paul from getting any succor from his friends in the city; for their whole proceedings show that they purposed to murder him: they brought him out of the court of the Israelites, that court being peculiarly holy, that it might not be defiled by his blood; and they shut the court of the Gentiles, that they might have the opportunity unmolested of killing him in that place; for the court of the Gentiles was reckoned to be less holy than that of the Israelites.

### Verse 31

[¶17] The chief captain of the band - The Roman tribune, who had a troop of soldiers under him, which lodged in general in the castle of Antonia, which was built at the angle where the northern and western porticoes of the outer court of the temple were joined together. This castle was built by John Hyrcanus, high priest of the Jews: it was at first called Baris, and was the royal residence of the Asmoneans, as long as they reigned in Jerusalem. It was beautified by Herod the Great, and called Antonia, in honor of his friend Mark Antony. By this castle the temple was commanded, as it stood on higher ground. Josephus describes this castle, War, b. v. chap. 5, sec. 8, "as having four towers, from one of which the whole temple was overlooked; and that one of the towers was joined to the porticoes of the temple, and had a double pair of stairs from it, by which soldiers in the garrison were used to come down with their arms to the porticoes, on the festival days, to keep the people quiet; for, as the temple was a guard to the city, so this castle was a guard to the temple." "It seems, therefore," says Bp. Pearce, "to me very plain, that the place where the Jews were about to kill Paul was the court of the Gentiles, the porticoes being there; and that the chief captain came down there to his rescue." The name of this chief captain, or tribune, was Claudius Lysias, as we learn from [Act 23:26].

### Verse 32

[¶19] Ran down unto them - Ran down the stairs to the porticoes mentioned above.

### Verse 33

[¶21] And took him - With great violence, according to [Act 24:7], probably meaning an armed force.

[¶22] To be bound with two chains - To be bound between two soldiers; his right hand chained to the left hand of the one, and his left hand to the right of the other. See the note on [Act 12:6].

### Verse 35

[¶24] And when he came upon the stairs - Those mentioned in the note on [Act 21:31].

### Verse 36

[¶26] Away with him - That is, Kill him; despatch him! for so much this phrase always means in the mouth of a Jewish mob. See on [Luk 23:18] (note), and [Joh 19:15] (note).

### Verse 37

[¶28] Canst thou speak Greek? - Claudius Lysias was not a Roman; he had, as himself informs us, purchased his citizenship of Rome with a great sum of money; (see [Act 22:28]); and it is very likely that he was but imperfectly acquainted with the Latin tongue; and the tumult that was now made, and the discordant noise, prevented him from clearly apprehending what was said; and, as he wished to know the merit of the cause, he accosted Paul with, ἙλληνιϚι γινωσκεις, Dost thou understand Greek? And when he found that he did understand it, he proceeded to question him as below.

### Verse 38

[¶30] Art not thou that Egyptian, etc. - The history to which Claudius Lysias refers is taken from Josephus, Ant. lib. xx. cap. 7, sec. 6, and War, lib. ii. cap. 13, sec. 5, and is in substance as follows: An Egyptian, whose name is not known, pretended to be a prophet, and told his followers that the walls of Jerusalem would fall down before them, if they would assist him in making an attack on the city. He had address enough to raise a rabble of 30,000 men, and with these advanced as far as the Mount of Olives; but Felix, the Roman governor, came suddenly upon him, with a large body of Roman troops, both infantry and cavalry: the mob was speedily dispersed, four hundred killed, two hundred taken prisoners, and the Egyptian himself, with some of his most faithful friends, escaped; of whom no account was ever afterwards heard. As Lysias found such an outcry made against Paul, he supposed that he must be some egregious malefactor, and probably that Egyptian who had escaped, as related above. Learned men agree that St. Luke refers to the same fact of which Josephus speaks; but there is a considerable difference between the numbers in Josephus, and those in Luke: the former having 30,000, the latter only 4000. The small number of killed and prisoners, only 600 in all, according to Josephus, leads us to suspect that his number is greatly exaggerated; as 600 in killed and prisoners of a mob of 30,000, routed by regular infantry and cavalry, is no kind of proportion; but it is a sufficient proportion to a mob of 4000. Dean Aldridge has supposed that the number in Josephus was originally 4000, but that ancient copyists mistaking the Greek Δ delta, four, for Λ lambda, thirty, wrote 30,000, instead of 4000. See Havercamp's edition, vol. ii. p. 177. There is another way of reconciling the two historians, which is this: When this Egyptian impostor at first began to make great boasts and large promises, a multitude of people, to the amount at least of 30,000, weary of the Roman yoke, from which he promised them deliverance, readily arranged themselves under his banners. As he performed nothing that he promised, 26,000 of these had melted away before he reached Mount Olivet: this remnant the Romans attacked and dispersed. Josephus speaks of the number he had in the beginning; St. Luke, of those that he had when he arrived at Mount Olivet.

[¶31] That were murderers? - Σικαριων: Sicarii, assassins: they derived their name from sica, a sort of crooked knife, which they concealed under their garments, and privately stabbed the objects of their malice. Josephus.

### Verse 39

[¶33] I am a man which am a Jew - A periphrasis for, I am a Jew. See the note on [Act 7:2].

[¶34] Of Tarsus - no mean city - In the notes on [Act 9:11], I have shown that Tarsus was a city of considerable importance, and in some measure a rival to Rome and Athens; and that, because of the services tendered to the Romans by the inhabitants, Julius Caesar endowed them with all the rights and privileges of Roman citizens. When St. Paul calls it no mean city, he speaks a language that was common to those who have had occasion to speak of Tarsus. Xenophon, Cyri Anabas. i., calls it, πολιν μεγαλην και ευδαιμονα, a great and flourishing city. Josephus, Ant. lib. i. cap. 6, sec. 6, says that it was παρ' αυτοις των πολεων ἡ αξιολογωτατη μητροπολις ουσα, the metropolis and most renowned city among them (the Cilicians.) And Ammianus Marcellinus, xiv. 8, says, Ciliciam Tarsus nobilitat, urbs perspicabilis: "Tarsus, a very respectable city; adorns Cilicia."

### Verse 40

[¶36] Paul stood on the stairs - Where he was out of the reach of the mob, and was surrounded by the Roman soldiers.

[¶37] Beckoned with the hand - Waving the hand, which was the sign that he was about to address the people. So Virgil says of Turnus, when he wished, by single combat between himself and Aeneas, to put an end to the war: -

[¶38] Significatque manu, et magno simul incipit ore:

[¶39] Parcite jam, Rutuli; et vos tela inhibete, Latini.

[¶40] He beckoned with his hand, and cried out with a loud voice,

[¶41] Desist, ye Rutulians; and, ye Latins, cease from throwing your javelins.

[¶42] He spake unto them in the Hebrew tongue - What was called then the Hebrew, viz. the Chaldaeo-Syriac; very well expressed by the Codex Bezae, τῃ ιδιᾳ διαλεκτῳ, in their own dialect.

[¶43] Never was there a more unnatural division than that in this chapter: it ends with a single comma! The best division would have been at the end of the 25th verse.

[¶44] Paul's embarkation at Tyre is very remarkable. The simple manner in which he was escorted to the ship by the disciples of Tyre, men, women, and children, and their affectionate and pious parting, kneeling down on the shore and commending each other to God, are both impressive and edifying. Nothing but Christianity could have produced such a spirit in persons who now, perhaps for the first time, saw each other in the flesh. Every true Christian is a child of God; and, consequently, all children of God have a spiritual affinity. They are all partakers of the same Spirit, are united to the same Head, are actuated with the same hope, and are going to the same heaven. These love one another with pure hearts fervently; and these alone are capable of disinterested and lasting friendship. Though this kind of friendship cannot fail, yet it may err; and with officious affection endeavor to prevent us from bearing a necessary and most honorable cross. See [Act 21:12], [Act 21:13]. It should, therefore, be kept within Scriptural bounds.

## 435. Acts · 61 of 76

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### Introduction

[¶1] Paul, in his address to the people, gives an account of his birth and education, [Act 21:1-3]. His prejudices against Christianity, [Act 21:4], [Act 21:5]. And of his miraculous conversion, and call to the apostleship, vv. 6-21. The Jews, hearing him say that God had sent him to preach the Gospel to the Gentiles, become exceedingly outrageous, and clamor for his life, [Act 21:22], [Act 21:23]. The chief captain orders him to be examined by scourging; but he, pleading his privilege as a Roman citizen, escapes the torture, [Act 21:24-29]. The next day the chief captain brings Paul before the chief priests and their council, [Act 21:30].

### Verse 1

[¶3] Men, brethren, and fathers - A Hebrew form of expression for brethren and fathers: for two classes only are addressed. See the note on [Act 7:2].

[¶4] Hear ye my defense - Μου της απολογιας, This apology of mine; in this sense the word apology was anciently understood: hence the Apologies of the primitive fathers, i.e. their defenses of the Christian religion. And this is as proper literal meaning; but it is now used only as implying an excuse for improper conduct. That this is an abuse of the term requires no proof.

### Verse 2

[¶6] When they heard that he spake in the Hebrew tongue - He had probably been traduced by the Jews of Asia as a mere Gentile, distinguished only by his virulence against the Jewish religion; which virulence proceeded from his malice and ignorance.

### Verse 3

[¶8] I am verily a man which am a Jew - A periphrasis for, I am really a Jew: and his mentioning this adds weight to the conjecture in the preceding note. He shows that he could not be ignorant of the Jewish religion, as he had had the best instructer in it which Jerusalem could produce.

[¶9] Yet brought up, etc. - Bp. Pearce proposes that this verse should be thus read and translated: but brought up in this city; instructed at the feet of Gamaliel, according to the most exact manner, being exceedingly zealous for the law of our fathers, as ye all are this day.

[¶10] Born in Tarsus - See the notes on [Act 9:11]; [Act 21:39].

[¶11] Feet of Gamaliel - See a full account of this man in the note on [Act 5:34] (note).

[¶12] It has been generally supposed that the phrase, brought up at the feet, is a reference to the Jewish custom, viz. that the disciples of the rabbins sat on low seats, or on the ground, whilst the rabbin himself occupied a lofty chair. But we rather learn, from Jewish authority, that the disciples of the rabbins stood before their teachers, as Vitringa has proved in his treatise De Synag. Vet. lib. i. p. 1, cap. 7. Kypke, therefore, contends that παρα τους ποδας, at the feet, means the same as πλησιον, near, or before, which is not an unfrequent mode of speech among both sacred and profane writers. Thus, in [Act 4:35], [Act 4:37]; [Act 5:2], ετιθουν παρα τους ποδας των αποϚολων, they laid it at the apostles' feet, means only, they brought it to the apostles. So in 2 Maccabees 4:7, παρα ποδας ηδη τον ᾁδην ὁρωντες κειμενον, they saw death already lying at their feet; that is, as the Syriac translator has properly rendered it, they saw death immediately before them. So Themistius, Or. 27, p. 341, who adds the term by which the phrase is explained, εϚι και πλησιον αει τῳ δυναμενω λαμβανειν, ante pedes id temper et prope est, illi qui accipere potest. Also Lucian, De Conser. Hist. p. 669, ὡν παρα ποδας οἱ ελεγχοι. The refutation of which is at hand. The same kind of form occurs in the Hebrew, [Exo 11:8] : All the people that are at thy feet, ברגליך beragleica, i.e. who are with thee, under thy command, [2Sam 15:16]. And the king went out, and all his household, ברגליו beraglaiv, at his feet; that is, with him, in his company. See Kypke. The phrase is used in the same sense among the Hindoos: I learned this at my father's feet - instead of, I learned it of my father. I was taught at the feet of such a teacher - my teacher's feet say so; meaning, simply, such and such persons taught me.

[¶13] According to the perfect manner - That is, according to that strict interpretation of the law, and especially the traditions of the elders, for which the Pharisees were remarkable. That it is Pharisaism that the apostle has in view, when he says he was taught according to, ακριβειαν, the most extinct manner, is evident; and hence, in [Act 26:5], he calls Pharisaism ακριβεϚατην, the most exact system; and, under it, he was zealous towards God; scrupulously exact in every part of his duty, accompanying this with reverence to the supreme Being, and deep concern for his honor and glory.

### Verse 4

[¶15] I persecuted this way - Ταυτην την ὁδον; This doctrine, the way of worshipping God, and arriving at a state of blessedness. See on [Act 9:2] (note).

[¶16] Binding and delivering into prisons - See on [Act 8:3] (note); [Act 9:2] (note).

### Verse 5

[¶18] The high priest doth bear me witness, etc. - He probably referred to the letters of authority which he had received from the high priest, and the whole estate of the elders, παν το πρεσβυτεριον, the whole of the presbytery, that is, the sanhedrin; and it is likely, that he had those letters to produce. This zeal of his against Christianity was an ample proof of his sincerity as a Pharisaical Jew.

### Verse 6

[¶20] As I made my journey, etc. - See the whole of this account, and all the particular circumstances, considered at large in the notes on [Act 9:1] (note), etc., and the observations at the conclusion of that chapter.

### Verse 14

[¶22] And see that Just One - The Lord Jesus, called the Just One, in opposition to the Jews, who crucified him as a malefactor: see the note on [Act 7:52]. This is an additional proof that Jesus Christ did actually appear unto Saul of Tarsus.

### Verse 15

[¶24] Thou shalt be his witness unto all - Thou shalt proclaim Christ crucified, both to Jews and Gentiles.

### Verse 16

[¶26] Arise, and be baptized - Take now the profession of Christ's faith most solemnly upon thee, by being baptized in the name of Father, Son, and Holy Spirit.

[¶27] Wash away thy sins, etc. - Let this washing of thy body represent to thee the washing away of thy sins: and know that this washing away of sin can be received only by invoking the name of the Lord.

### Verse 17

[¶29] When I was come again to Jerusalem - It is likely that he refers to the first journey to Jerusalem, about three years after his conversion, [Act 9:25], [Act 9:26], and [Gal 1:18].

[¶30] I was in a trance - This circumstance is not mentioned any where else, unless it be that to which himself refers in [2Cor 12:2-4], when he conceived himself transported to the third heaven; and, if the case be the same, the appearance of Jesus Christ to him, and the command given, are circumstances related only in this place.

### Verse 19

[¶32] I imprisoned and beat in every synagogue - This shows what an active instrument Saul of Tarsus was, in the hands of this persecuting priesthood, and how very generally the followers of Christ were persecuted, and how difficult it was at this time to profess Christianity.

### Verse 20

[¶34] When the blood of thy martyr Stephen was shed - See on [Act 7:58] (note); [Act 8:1] (note). All these things Paul alleged as reasons why he could not expect to be received by the Christians; for how could they suppose that such a persecutor could be converted?

### Verse 21

[¶36] I will send thee far hence unto the Gentiles - This was the particular appointment of St. Paul: he was the apostle of the Gentiles; for, though he preached frequently to the Jews, yet to preach the Gospel to the Gentiles, and to write for the conversion and establishment of the Gentile world, were his peculiar destination. Hence we find him and his companions travelling every where; through Judea, Phoenicia, Arabia, Syria, Cilicia, Pisidia, Lycaonia, Pamphylia, Galatia, Phrygia, Macedonia, Greece, Asia, the Isles of the Mediterranean Sea, the Isles of the Aegean Sea, Italy, and some add Spain and even Britain. This was the diocess of this primitive bishop: none of the apostles traveled, none preached, none labored as this man; and, we may add, none was so greatly owned of God. The epistles of Peter, John, James, and Jude, are great and excellent; but, when compared with those of Paul, however glorious they may be, they have no glory comparatively, by reason of that glory which excelleth. Next to Jesus Christ, St. Paul is the glory of the Christian Church. Jesus is the foundation; Paul, the master-builder.

### Verse 22

[¶38] They gave him audience unto this word - Namely, that God had sent him to the Gentiles: not that they refused to preach the law to the Gentiles, and make them proselytes; for this they were fond of doing, so that our Lord says, they compassed sea and land to make a proselyte; but they understood the apostle as stating that God had rejected them, and called the Gentiles to be his peculiar people in their place; and this they could not bear.

[¶39] Away with such a fellow - According to the law of Moses, he who attempted to seduce the people to any strange worship was to be stoned, [Deu 13:15]. The Jews wished to insinuate that the apostle was guilty of this crime, and that therefore he should be stoned, or put to death.

### Verse 23

[¶41] Cast off their clothes - Bishop Pearce supposes that shaking their upper garments is all that is meant here; and that it was an ancient custom for men to do so when highly pleased or greatly irritated; but it is likely that some of them were now actually throwing off their clothes, in order to prepare to stone Paul.

[¶42] Threw dust into the air - In sign of contempt, and by way of execration. Shimei acted so, in order to express his contempt of David, [2Sam 16:13], where it is said, he cursed him as he went, and threw stones at him; or, as the margin, he dusted him with dust. Their throwing dust in the air was also expressive of extraordinary rage and vindictive malice. The apostle, being guarded by the Roman soldiers, was out of the power of the mob; and their throwing dust in the air not only showed their rage, but also their vexation that they could not get the apostle into their power. It is still used as a token of hostility and defiance. M. Denon, (Travels in Egypt, vol. iii. p. 98), on coming down the Nile to Cairo, stopped at the ancient city of Antinoe, to examine its ruins. "Being desirous of obtaining a view of the whole of these ruins, we ascended a little hill, and soon perceived the inhabitants of the modern village assembling behind an opposite eminence: scarcely had we come over against them than, supposing our intentions to be hostile, they called out for assistance, and threw dust into the air, in token of defiance. The alarm spread, and they began firing upon us."

### Verse 24

[¶44] Examined by scourging - As the chief captain did not understand the Hebrew language, he was ignorant of the charge brought against Paul, and ignorant also of the defense which the apostle had made; and, as he saw that they grew more and more outrageous, he supposed that Paul must have given them the highest provocation; and therefore he determined to put him to the torture, in order to find out the nature of his crime. The practice of putting people to the rack, in order to make them confess, has, to the disgrace of human nature, existed in all countries.

## 436. Acts · 62 of 76

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### Verse 25

[¶1] And as they bound him, etc. - They were going to tie him to a post, that they might scourge him.

[¶2] Is it lawful, etc. - The Roman law absolutely forbade the binding of a Roman citizen. See the note on [Act 16:37].

### Verse 28

[¶4] With a great sum obtained I this freedom - So it appears that the freedom, even of Rome, might be purchased, and that it was sold at a very high price.

[¶5] But I was free born - It has been generally believed that the inhabitants of Tarsus, born in that city, had the same rights and privileges as Roman citizens, in consequence of a charter or grant from Julius Caesar. Calmet disputes this, because Tarsus was a free not a colonial city; and he supposes that Paul's father might have been rewarded with the freedom of Rome for some military services, and that it was in consequence of this that Paul was horn free. But that the city of Tarsus had such privileges appears extremely probable. In [Act 21:39], Paul says he was born at Tarsus in Cilicia, and in [Act 22:28], he says he was free born; and, at [Act 22:26], he calls himself a Roman; as he does also [Act 16:37]. From whence it has been concluded, with every show of reason, that Tarsus, though no Roman colony, yet had this privilege granted to it, that its natives should be citizens of Rome. Pliny, in Hist. Nat. lib. [Act 16:27], tells us that Tarsus was a free city. And Appian, De Bello Civil. lib. v. p. 1077, edit. Tollii, says that Antony, Ταρσεας ελευθερους ηφιει, και ατελεις φορων, made the people of Tarsus free, and discharged them from paying tribute. Dio Cassius, lib. xlvii. p. 508, edit. Reimar, farther tells us, Adeo Caesari priori, et ejus gratia etiam posteriori, favebant Tarsenses, ut urbem suam pro Tarso Juliopolin vocaverint: "that, for the affection which the people of Tarsus bore to Julius Caesar, and afterwards to Augustus, the former caused their city to be called Juliopolis." The Greek text is as follows: - οὑτω προσφιλως τῳ Καισαρι προτερῳ, και δι' εκεινον τῳ δευτερῳ, οἱ Ταρσεις ειχον, ὡϚε και Ιουλιοπολιν σφας απ' αυτου μετονομασαι. To which I add, that Philo, de Virt. vol. ii. p. 587, edit. Mang., makes Agrippa say to Caligula, φιλων ενιων πατριδας ὁλας της Ῥωμαΐκης ηξιωσας πολιτειας· You have made whole countries, to which your friends belong, to be citizens of Rome. See the note on [Act 21:39]. These testimonies are of weight sufficient to show that Paul, by being born at Tarsus, might have been free born, and a Roman. See Bishop Pearce on [Act 16:37].

### Verse 29

[¶7] After he knew that he was a Roman - He who was going to scourge him durst not proceed to the torture when Paul declared himself to be a Roman. A passage from Cicero, Orat. pro Verr. Act. ii. lib. v. 64, throws the fullest light on this place: Ille, quisquis erat, quem tu in crucem rapiebas, qui tibi esset ignotus, cum civem se Romanum esse diceret, apud te Praetorem, si non effugium, ne moram quidem mortis mentione atque usurpatione civitatis assequi potuit? "Whosoever he might be whom thou wert hurrying to the rack, were he even unknown to thee, if he said that he was a Roman citizen, he would necessarily obtain from thee, the Praetor, by the simple mention of Rome, if not an escape, yet at least a delay of his punishment." The whole of the sixty-fourth and sixty-fifth sections of this oration, which speak so pointedly on this subject, are worthy of consideration. Of this privilege he farther says, Ib. in cap. lvii., Illa vox et exclamatio, Civis Romanus sum, quae saepe multis in ultimis terris opem inter barbaros et salutem tulit, etc. That exclamation, I am a Roman citizen, which often times has brought assistance and safety, even among barbarians, in the remotest parts of the earth, etc.

[¶8] Plutarch likewise, in his Life of Pompey, (vol. iii. p. 445, edit. Bryan), says, concerning the behavior of the pirates, when they had taken any Roman prisoner, Εκεινο δε ην ὑβριϚικωτατον κ. τ. λ. what was the most contumelious was this; when any of those whom they had made captives cried out, Ῥωμαιος ειναι, That He Was a Roman, and told them his name, they pretended to be surprised, and be in a fright, and smote upon their thighs, and fell down (on their knees) to him, beseeching him to pardon them! It is no wonder then that the torturer desisted, when Paul cried out that he was a Roman; and that the chief captain was alarmed, because he had bound him.

### Verse 30

[¶10] He - commanded - all their council to appear - Instead of ελθειν, to come, which we translate, to appear, συνελθειν, to assemble, or meet together, is the reading of ACE, nearly twenty others, the Ethiopic, Arabic, Vulgate, Chrysostom, and Theophylact: this reading Griesbach has received into the text; and it is most probably the true one: as the chief captain wished to know the certainty of the matter, he desired the Jewish council, or Sanhedrin, to assemble, and examine the business thoroughly, that he might know of what the apostle was accused; as the law would not permit him to proceed against a Roman in any judicial way, but on the clearest evidence; and, as he understood that the cause of their enmity was something that concerned their religion, he considered the Sanhedrin to be the most proper judge, and therefore commanded them to assemble; and there is no doubt that he himself, and a sufficient number of soldiers, took care to attend, as the person of Paul could not be safe in the hands of persons so prejudiced, unprincipled, and enraged.

[¶11] This chapter should end with the twenty-ninth verse, and the following should begin with the thirtieth; this is the most natural division, and is followed by some of the most correct editions of the original text.

[¶12] 1. In his address to the council, Paul asserts that he is a Jew, born of and among Jews; and that he had a regular Jewish education; and he takes care to observe that he had early imbibed all the prejudices peculiar to his countrymen, and had given the fullest proof of this in his persecution of the Christians. Thus, his assertions, concerning the unprofitableness of the legal ceremonies, could neither be attributed to ignorance nor indifference. Had a Gentile, no matter how learned or eminent, taught thus, his whole teaching would have been attributed to ignorance, prejudice, and envy. God, therefore, in his endless mercy, made use of a most eminent, learned, and bigoted Jew, to demonstrate the nullity of the whole Jewish system, and show the necessity of the Gospel of Jesus Christ.

[¶13] 2. At the close of this chapter, Dr. Dodd has the following judicious remark: - "As unrighteous as it was in the Roman officer, on this popular clamor, to attempt putting this holy apostle to the torture, so reasonable was St. Paul's plea, as a Roman citizen, to decline that suffering. It is a prudence worthy the imitation of the bravest of men, not to throw themselves into unnecessary difficulties. True courage widely differs from rash and heedless temerity; nor are we under any obligation, as Christians, to give up our civil privileges, which ought to be esteemed as the gifts of God, to every insolent and turbulent invader. In a thousand circumstances, gratitude to God, and duty to men, will oblige us to insist upon them; and a generous concern for those who may come after us should engage us to labor to transmit them to posterity improved rather than impaired." This should be an article in the creed of every genuine Briton.

### Introduction

[¶15] Paul defending himself before the high priest, he commands him to be smitten on the mouth, [Act 23:1], [Act 23:2]. Paul sharply reproves him, and, being reproved for this by one of the attendants, accounts for his conduct, [Act 23:3-5]. Seeing that the assembly was composed of Pharisees and Sadducees, and that he could expect no justice from his judges, he asserts that it was for his belief in the resurrection that he was called in question, on which the Pharisees declare in his favor, [Act 23:6-9]. A great dissension arises, and the chief captain, fearing lest Paul should be pulled to pieces, brings him into the castle, [Act 23:10]. He is comforted by a dream, [Act 23:11]. More than forty persons conspire his death, [Act 23:12-15]. Paul's sister's son, hearing of it, informs the captain of the guard, [Act 23:16-22]. He sends Paul by night, under a strong escort of horse and foot, to Caesarea, to Felix, and with him a letter, stating the circumstances of the case, [Act 23:23-33]. They arrive at Caesarea, and Felix promises him a hearing when his accusers shall come down, [Act 23:34], [Act 23:35].

### Verse 1

[¶17] I have lived in all good conscience - Some people seem to have been unnecessarily stumbled with this expression. What does the apostle mean by it? Why, that, while he was a Jew, he was one from principle of conscience; that what he did, while he continued Jew, he did from the same principle; that, when God opened his eyes to see the nature of Christianity, he became a Christian, because God persuaded his conscience that it was right for him to become one; that, in a word, he was sincere through the whole course of his religious life, and his conduct had borne the most unequivocal proofs of it. The apostle means, therefore, that there was no part of his life in which he acted as a dishonest or hypocritical man; and that he was now as fully determined to maintain his profession of Christianity as he ever was to maintain that of Judaism, previously to his acquaintance with the Christian religion.

### Verse 2

[¶19] The high priest, Ananias - There was a high priest of this name, who was sent a prisoner to Rome by Quadratus, governor of Syria, to give an account of the part he took in the quarrel between the Jews and the Samaritans; see Joseph. Antiq. lib. xx. cap. 6, s. 8; but whether he ever returned again to Jerusalem, says Dr. Lightfoot, is uncertain; still more uncertain whether he was ever restored to the office of high priest; and most uncertain of all whether he filled the chair when Paul pleaded his cause, which was some years after Felix was settled in the government. But Krebs has proved that this very Ananias, on being examined at Rome, was found innocent, returned to Jerusalem, and was restored to the high priesthood; see Joseph. Antiq. lib. xx. cap. 9, s. 2; but of his death I find nothing certain. See Krebs on this place, (Observat. in Nov. Testament. e Flavio Josepho), who successfully controverts the opinion of Dr. Lightfoot, mentioned at the beginning of this note. There was one Ananias, who is said to have perished in a tumult raised by his own son about five years after this time; see Jos. Antiq. lib. x. cap. 9. War, lib. ii. cap. 17.

[¶20] To smite him on the mouth - Because he professed to have a good conscience, while believing on Jesus Christ, and propagating his doctrine.

### Verse 3

[¶22] God shall smite thee, thou whited wall - Thou hypocrite! who sittest on the seat of judgment, pretending to hear and seriously weigh the defense of an accused person, who must in justice and equity be presumed to be innocent till he is proved to be guilty; and, instead of acting according to the law, commandest me to be smitten contrary to the law, which always has the person of the prisoner under its protection; nor ever suffers any penalty to be inflicted but what is prescribed as the just punishment for the offense. As if he had said: "Thinkest thou that God will suffer such an insult on his laws, on justice, and on humanity, to pass unpunished?"

### Verse 5

[¶24] I wist not, brethren, that he was the high priest - After all the learned labor that has been spent on this subject, the simple meaning appears plainly to be this: -

[¶25] St. Paul did not know that Ananias was high priest; he had been long absent from Jerusalem; political changes were frequent; the high priesthood was no longer in succession, and was frequently bought and sold; the Romans put down one high priest, and raised up another, as political reasons dictated. As the person of Ananias might have been wholly unknown to him, as the hearing was very sudden, and there was scarcely any time to consult the formalities of justice, it seems very probable that St. Paul, if he ever had known the person of Ananias, had forgotten him; and as, in a council or meeting of this kind, the presence of the high priest was not indispensably necessary, he did not know that the person who presided was not the sagan, or high priest's deputy, or some other person put in the seat for the time being. I therefore understand the words above in their most obvious and literal sense. He knew not who the person was, and God's Spirit suddenly led him to denounce the Divine displeasure against him.

[¶26] Thou shalt not speak evil of the ruler of thy people - If I had known he was the high priest, I should not have publicly pronounced this execration; for respect is due to his person for the sake of his office. I do not see that Paul intimates that he had done any thing through inadvertence; nor does he here confess any fault; he states two facts: -

[¶27] 1. That he did not know him to be the high priest.

[¶28] 2. That such a one, or any ruler of the people, should be reverenced. But he neither recalled or made an apology for his words: he had not committed a trespass, and he did not acknowledge one. We must beware how we attribute either to him in the case before us.

### Verse 6

[¶30] I am a Pharisee, the son of a Pharisee - Instead of Φαρισαιου, of a Pharisee, ABC, some others, with the Syriac and Vulgate, have Φαρισαιων, of the Pharisees; which, if acknowledged to be the genuine reading, would alter the sense thus, I am a Pharisee, and a disciple of the Pharisees, for so the word son is frequently understood.

[¶31] Of the hope and resurrection - Concerning the hope of the resurrection, the και, and, being here redundant; indeed, it is omitted by the Syriac, all the Arabic, and Ethiopic. St. Paul had preached the resurrection of the dead, on the foundation and evidence of the resurrection of Christ. For this, he and the apostles were, some time before, imprisoned by the high priest and elders, [Act 4:1-3]; [Act 5:17], because they preached, Through Jesus, the resurrection of the dead. This they could not bear; for, if Jesus Christ rose from the dead, their malice and wickedness, in putting him to death, were incontrovertibly established.

### Verse 7

[¶33] And the multitude was divided - St. Paul, perceiving the assembly to consist of Sadducees and Pharisees, and finding he was not to expect any justice, thought it best thus to divide the council, by introducing a question on which the Pharisees and Sadducees were at issue. He did so; and the Pharisees immediately espoused his side of the question, because in opposition to the Sadducees, whom they abhorred, as irreligious men.

### Verse 8

[¶35] The Sadducees say that there is no resurrection - It is strange, since these denied a future state, that they observed the ordinances of the law; for they also believed the five books of Moses to be a revelation from God: yet they had nothing in view but temporal good; and they understood the promises in the law as referring to these things alone. In order, therefore, to procure them, they watched, fasted, prayed, etc., and all this they did that they might obtain happiness in the present life. See the account of the Pharisees and Sadducees, [Mat 3:7]; [Mat 16:1].

### Verse 9

[¶37] The scribes - arose, and strove - Διεμαχοντο, They contended forcibly - they came to an open rupture with the Sadducees; and, in order to support their own party against them, they even admitted as truth, St. Paul's account of his miraculous conversion, and therefore they said, if a spirit or an angel hath spoken to him, etc. He had previously mentioned that Jesus Christ had appeared to him, when on his way to Damascus; and, though they might not be ready to admit the doctrine of Christ's resurrection, yet they could, consistently with their own principles, allow that the soul of Christ might appear to him; and they immediately caught at this, as furnishing a strong proof against the doctrine of the Sadducees, who neither believed in angel nor spirit, while the Pharisees confessed both.

[¶38] Let us not fight against God - These words are wanting in ABCE, several others, with the Coptic, Ethiopic, Armenian, later Syriac, Vulgate, and some of the fathers.

### Verse 10

[¶40] The chief captain - commanded the soldiers to go down - It appears that the chief captain was present during these transactions, and that he had a body of soldiers in readiness in the castle of Antonia; and it was from this that he commanded them to come down; for the rescue and preservation of Paul.

### Verse 11

[¶42] Be of good cheer, Paul - It is no wonder if, with all these trials and difficulties, St. Paul was much dejected in mind; and especially as he had not any direct intimation from God what the end of the present trials would be: to comfort him and strengthen his faith, God gave him this vision.

[¶43] So must thou bear witness also at Rome - This was pleasing intelligence to Paul, who had long desired to see that city, and preach the Gospel of Christ there. He appears to have had an intimation that he should see it; but how, he could not tell; and this vision satisfied him that he should be sent thither by God himself. This would settle every fear and scruple concerning the issue of the present persecution.

## 437. Acts · 63 of 76

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### Verse 12

[¶1] That they would neither eat nor drink, etc. - These forty Jews were no doubt of the class of the sicarii mentioned before, (similar to those afterwards called assassins), a class of fierce zealots, who took justice into their own hand; and who thought they had a right to despatch all those who, according to their views, were not orthodox in their religious principles. If these were, in their bad way, conscientious men, must they not all perish through hunger, as God put it out of their power to accomplish their vow? No: for the doctrine of sacerdotal absolution was held among the Jews as among the Papists: hence it is said, in Hieros. Avodah Zarah, fol. 40: "He that hath made a vow not to eat any thing, wo to him, if he eat; and wo to him, if he do not eat. If he eat, he sinneth against his vow; and if he do not eat, he sinneth against his life." What must such a man do in this case? Let him go to the wise men, and they will loose him from his vow, as it is written, [Pro 12:18] : "The tongue of the wise is health." When vows were so easily dispensed with, they might be readily multiplied. See Lightfoot.

### Verse 15

[¶3] And we, or ever he come near, are ready to kill him - We shall lie in wait, and despatch him before he can reach the chief captain. The plan was well and deeply laid; and nothing but an especial providence could have saved Paul.

### Verse 16

[¶5] Paul's sister's son - This is all we know of Paul's family. And we know not how this young man got to Jerusalem; the family, no doubt, still resided at Tarsus.

### Verse 17

[¶7] Bring this young man unto the chief captain - Though St. Paul had the most positive assurance from Divine authority that he should be preserved, yet he knew that the Divine providence acts by reasonable and prudent means; and that, if he neglected to use the means in his power, he could not expect God's providence to work in his behalf. He who will not help himself, according to the means and power he possesses, has neither reason nor revelation to assure him that he shall receive any assistance from God.

### Verse 23

[¶9] Two hundred soldiers - Στρατιωτας, Infantry or foot soldiers.

[¶10] Horsemen threescore and ten - There was always a certain number of horse, or cavalry, attached to the foot.

[¶11] Spearmen - Δεξιολαβους, Persons who held a spear or javelin in their hand; from εν τῃ δεξιᾳ λαβειν taking or holding a thing in the right hand. But the Codex Alexandrinus reads δεξιοβολους, from δεξια, the right hand, and βαλλειν, to cast or dart, persons who threw javelins. But both words seem to mean nearly the same thing.

[¶12] The third hour of the night - About nine o'clock p.m., for the greater secrecy, and to elude the cunning, active malice of the Jews.

### Verse 24

[¶14] Provide them beasts - One for Paul, and some others for his immediate keepers.

[¶15] Felix the governor - This Felix was a freed man of the Emperor Claudius, and brother of Pallas, chief favourite of the emperor. Tacitus calls him Antonius Felix; and gives us to understand that he governed with all the authority of a king, and the baseness and insolence of a quondam slave. E libertis Antonius Felix per omnem saevitiam ac libidinem jus regium servili ingenio exercuit. Hist. v. 9. He had, according to Suetonius, in his life of Claudius, chap. 28, three queens to his wives; that is, he was married thrice, and each time to the daughter or niece of a king. Drusilla, the sister of Agrippa, was his wife at this time; see [Act 24:24]. He was an unrighteous governor; a base, mercenary, and bad man: see [Act 24:2].

### Verse 25

[¶17] He wrote a letter after this manner - It appears that this was not only the substance of the letter, but the letter itself: the whole of it is so perfectly formal as to prove this; and in this simple manner are all the letters of the ancients formed. In this also we have an additional proof of St. Luke's accuracy.

### Verse 30

[¶19] I sent straightway to thee - As the proper person before whom this business should ultimately come, and by whom it should be decided.

[¶20] Farewell - Ερῥωσο, Be in good health.

### Verse 31

[¶22] Antipatris - This place, according to Josephus, Antiq. lib. xiii. cap. 23, was anciently called Capharsaba, and is supposed to be the same which, in 1 Maccabees 7:31, is called Capharsalama, or Carphasalama. It was rebuilt by Herod the Great, and denominated Antipatris, in honor of his father Antipater. It was situated between Joppa and Caesarea, on the road from Jerusalem to this latter city. Josephus says it was fifty stadia from Joppa. The distance between Jerusalem and Caesarea was about seventy miles.

### Verse 32

[¶24] On the morrow they left the horsemen - Being now so far from Jerusalem, they considered Paul in a state of safety from the Jews, and that the seventy horse would be a sufficient guard; the four hundred foot, therefore, returned to Jerusalem, and the horse went on to Caesarea with Paul. We need not suppose that all this troop did reach Antipatris on the same night in which they left Jerusalem; therefore, instead of, they brought him by night to Antipatris, we may understand the text thus - Then the soldiers took Paul by night, and brought him to Antipatris. And the thirty-second verse need not to be understood as if the foot reached the castle of Antonia the next day, (though all this was possible), but that, having reached Antipatris, and refreshed themselves, they set out the same day, on their march to Jerusalem; on the morrow they returned, that is, they began their march back again to the castle. See on [Act 24:1] (note).

### Verse 33

[¶26] Who - That is, the seventy horsemen mentioned above.

### Verse 35

[¶28] I will hear thee - Διακουσομαι σου; I will give thee a fair, full, and attentive hearing when thy accusers are come; in whose presence thou shalt be permitted to defend thyself.

[¶29] In Herod's judgment - hall - Εν τῳ πραιτωριῳ, In Herod's praetorium, so called because it was built by Herod the Great. The praetorium was the place where the Roman praetor had his residence; and it is probable that, in or near this place, there was a sort of guard room, where state prisoners were kept. Paul was lodged here till his accusers should arrive.

[¶30] On the preceeding chapter many useful observations may be made.

[¶31] 1. Paul, while acting contrary to the Gospel of Christ, pleaded conscience as his guide. Conscience is generally allowed to be the rule of human actions; but it cannot be a right rule, unless it be well informed. While it is unenlightened it may be a guide to the perdition of its professor, and the cause of the ruin of others. That conscience can alone be trusted in which the light of God's Spirit and God's truth dwells. An ill-informed conscience may burn even the saints for God's sake!

[¶32] 2. No circumstance in which a man can be placed can excuse him from showing respect and reverence to the authorities which God, in the course of his providence, has instituted for the benefit of civil or religious society. All such authorities come originally from God, and can never lose any of their rights on account of the persons who are invested with them. An evil can never be of use, and a good may be abused; but it loses not its character, essential qualities, or usefulness, because of this abuse.

[¶33] 3. Paul availed himself of the discordant sentiments of his judges, who had agreed to show him no justice, that he might rid himself out of their hands. To take advantage of the sentiments and dispositions of an audience, without deceiving it, and to raise dissension between the enemies of the truth, is an impotent artifice, when truth itself is not violated and when error is exposed thereby to public view.

[¶34] 4. The Pharisees and Sadducees strove together. God frequently raises up defenders of the principles of truth, even among those who, in practice, are its decided enemies. "Though," says one, "I do not like the truth, yet will I defend it." A man clothed with sovereign authority, vicious in his heart, and immoral in his life, fostered those principles of truth and righteousness by which error was banished from these lands, and pure and undefiled religion established among us for many generations.

[¶35] 5. The providence of God, and his management of the world, are in many respects great mysteries; but, as far as we are individually concerned, all is plain. Paul had the fullest assurance, from the mouth of Christ himself, that he should see Rome; and, consequently, that he should be extricated from all his present difficulties. Why then did he not quietly sit still, when his nephew informed him that forty men had conspired to murder him? Because he knew that God made use of the prudence with which he has endowed man as an agent in that very providence by which he is supported; and that to neglect the natural means of safety with which God provides us is to tempt and dishonor him, and induce him in judgment to use those means against us, which, in his mercy, he had designed for our comfort and salvation. Prudence is well associated even with an apostolical spirit. Every being that God has formed, he designs should accomplish those functions for which he has endowed it with the requisite powers.

[¶36] 6. Claudius Lysias sent Paul to Felix. "In the generality of human events," says one, "we do not often distinguish the designs of God from those of men. The design of Lysias, in preserving Paul from the rage of the Jews, was to render his own conduct free from exception: the design of God was, that he might bring Paul safely to Rome, that he might attack idolatry in its strongest fort, and there establish the Christian faith." God governs the world, and works by proper means; and counterworks evil or sinister devices, so as ultimately to accomplish the purposes of his will, and cause all things to work together for good to them that love Him.

[¶37] 7. Felix acted prudently when he would not even hear St. Paul till he had his accusers face to face. How many false judgments, evil surmises, and uncharitable censures would be avoided, did men always adopt this reasonable plan! Hear either side of a complaint separately, and the evil seems very great: hear both together, and the evil is generally lessened by one half. Audi et alteram partem - hear the other side, says a heathen: remember, if you have an ear for the first complainant, you have one also for the second.

### Introduction

[¶39] After five days, Ananias the high priest, the elders, and one Tertullus, an orator, come to Caesarea to accuse Paul, [Act 24:1]. The oration of Tertullus, [Act 24:2-9]. Paul's defense, [Act 24:10-21]. Felix, having heard his defense, proposes to leave the final determination of it till Claudius Lysias should come down; and, in the mean time, orders Paul to be treated with humanity and respect, [Act 24:22], [Act 24:23]. Felix, and Drusilla his wife, hear Paul concerning the faith of Christ; and Felix it greatly affected, [Act 24:24], [Act 24:25]. On the expectation of obtaining money for his liberation, Felix keeps Paul in prison, [Act 24:26], and being superseded in the government of Judea by Porcius Festus, in order to please the Jews, he leaves Paul bound, [Act 24:27].

### Verse 1

[¶41] After five days - These days are to be reckoned from the time in which Paul was apprehended at Jerusalem, and twelve days after he had arrived in that city; see [Act 24:11]. Calmet reckons the days thus: - St. Luke says that Paul was apprehended at Jerusalem when the seven days of his vow were nearly ended, [Act 21:27]; that is, at the end of the fifth day after his arrival. The next day, which was the sixth, he was presented before the Sanhedrin. The night following, he was taken to Antipatris. The next day, the seventh, he arrived at Caesarea. Five days afterwards, that is, the twelfth day after his arrival at Jerusalem, the high priest and the elders, with Tertullus, came down to accuse him before Felix. - But see the note on [Act 23:32].

[¶42] A certain orator named Tertullus - This was probably a Roman proselyte to Judaism; yet he speaks every where as a Jew. Roman orators, advocates; etc., were found in different provinces of the Roman empire; and they, in general, spoke both the Greek and Latin languages; and, being well acquainted with the Roman laws and customs, were no doubt very useful. Luitprandus supposed that this Tertullus was the same with him who was colleague with Pliny the younger, in the consulate, in the year of Rome, 852; who is mentioned by Pliny, Epist. v. 15. Of this there is no satisfactory proof.

### Verse 2

[¶44] Tertullus began to accuse him - There are three parts in this oration of Tertullus: -

[¶45] 1. The exordium.

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[¶0] 2. The proposition.

[¶1] 3. The conclusion.

[¶2] The exordium contains the praise of Felix and his administration, merely for the purpose of conciliating his esteem, [Act 24:2-4]; The proposition is contained in [Act 24:5]. The narration and conclusion, in [Act 24:6-8].

[¶3] By thee we enjoy great quietness - As bad a governor as Felix most certainly was, he rendered some services to Judea. The country had long been infested with robbers; and a very formidable banditti of this kind, under one Eliezar, he entirely suppressed. Joseph. Antiq. lib. xx. cap. 6; Bell. lib. ii, cap. 22. He also suppressed the sedition raised by an Egyptian impostor, who had seduced 30,000 men; see on [Act 21:38] (note). He had also quelled a very afflictive disturbance which took place between the Syrians and the Jews of Caesarea. On this ground Tertullus said, By thee we enjoy great quietness; and illustrious deeds are done to this nation by thy prudent administration. This was all true; but, notwithstanding this, he is well known from his own historians, and from Josephus, to have been not only a very bad man, but also a very bad governor. He was mercenary, oppressive, and cruel; and of all these the Jews brought proofs to Nero, before whom they accused him; and, had it not been for the interest and influence of his brother Pallas; he had been certainly ruined.

### Verse 3

[¶5] We accept it always, and in all places - We have at all times a grateful sense of thy beneficent administration, and we talk of it in all places, not only before thy face, but behind thy back.

### Verse 4

[¶7] That I be not farther tedious unto thee - That I may neither trespass on thy time, by dwelling longer on this subject, nor on thy modesty, by thus enumerating thy beneficent deeds.

[¶8] Hear us of thy clemency - Give us this farther proof of thy kindness, by hearkening to our present complaint. The whole of this exordium was artful enough, though it was lame. The orator had certainly a very bad cause, of which he endeavored to make the best. Felix was a bad man and bad governor; and yet he must praise him, to conciliate his esteem. Paul was a very good man, and nothing amiss could be proved against him; and yet he must endeavor to blacken him as much as possible, in order to please his unprincipled and wicked employers. His oration has been blamed as weak, lame, and imperfect; and yet, perhaps, few, with so bad a cause, could have made better of it.

### Verse 5

[¶10] For we have found this man, etc. - Here the proposition of the orator commences. He accuses Paul, ant his accusation includes four particulars: -

[¶11] 1. He is a pest, λοιμος; an exceedingly bad and wicked man.

[¶12] 2. He excites disturbances and seditions against the Jews.

[¶13] 3. He is the chief of the sect of the Nazarenes, who are a very bad people, and should not be tolerated.

[¶14] 4. He has endeavored to pollute and profane the temple, and we took him in the fact.

[¶15] A pestilent fellow - The word λοιμος, pestis - the plague or pestilence, is used by both Greek and Roman authors to signify a very bad and profligate man; we have weakened the force of the word by translating the substantive adjectively. Tertullus did not say that Paul was a pestilent fellow, but he said that he was the very pestilence itself. As in that of Martial, xi. 92: -

[¶16] Non vitiosus homo es, Zoile, sed vitium. "Thou art not a vicious man, O Zoilus, but thou art vice itself."

[¶17] The words λοιμος, and pestis, are thus frequently used. - See Wetstein, Bp. Pearce, and Kypke.

[¶18] A mover of sedition - Instead of Ϛασιν, sedition, ABE, several others, with the Coptic, Vulgate, Chrysostom, Theophylact, and Oecumenius, read Ϛασεις, commotions, which is probably the true reading.

[¶19] Among all the Jews - Bp. Pearce contends that the words should be understood thus - one that stirreth up tumults Against all the Jews; for, if they be understood otherwise, Tertullus may be considered as accusing his countrymen, as if they, at Paul's instigation, were forward to make insurrections every where. On the contrary, he wishes to represent them as a persecuted and distressed people, by means of Paul and his Nazarenes.

[¶20] A ringleader - Πρωτοστατην. This is a military phrase, and signifies the officer who stands on the right of the first rank; the captain of the front rank of the sect of the Nazarenes; της των ναζωραιων αἱρεσεως, of the heresy of the Nazarenes. This word is used six times by St. Luke; viz. in this verse, and in [Act 24:14], and in [Act 5:17]; [Act 15:5]; [Act 26:5]; [Act 28:22]; but in none of them does it appear necessarily to include that bad sense which we generally assign to the word heresy. - See the note on [Act 5:17], where the subject is largely considered; and see farther on [Act 24:14] (note).

### Verse 6

[¶22] Hath gone about to profane the temple - This was a heavy charge, if it could have been substantiated, because the Jews were permitted by the Romans to put any person to death who profaned their temple. This charge was founded on the gross calumny mentioned, [Act 21:28], [Act 21:29]; for, as they had seen Trophimus, an Ephesian, with Paul in the city, they pretended that he had brought him into the temple.

[¶23] Would have judged according to our law - He pretended that they would have tried the case fairly, had not the chief captain taken him violently out of their hands; whereas, had not Lysias interfered, they would have murdered him on the spot.

### Verse 7

[¶25] With great violence - Μετα πολλης βιας, I rather think, means with an armed force. Tertullus intimates that Lysias interfered contrary to law, and brought soldiers to support him in his infringement on their constitution. This is what he seems to say and complain of; for the Jews were vexed with Lysias for rescuing the apostle from their hands.

### Verse 8

[¶27] Commanding his accusers to come, etc. - Here Tertullus closes his opening and statement of the case; and now he proceeds to call and examine his witnesses; and they were no doubt examined one by one, though St. Luke sums the whole up in one word - The Jews also assented, saying, that these things were so. Whoever considers the plan of Tertullus's speech, will perceive that it was both judicious and artful. Let us take a view of the whole: -

[¶28] 1. He praises Felix to conciliate his favor.

[¶29] 2. He generally states the great blessings of his administration.

[¶30] 3. He states that the Jews, throughout the whole land, felt themselves under the greatest obligations to him, and extolled his prudent and beneficent management of the public affairs every where.

[¶31] 4. That the prisoner before him was a very bad man; a disturber of the public peace; a demagogue of a dangerous party; and so lost to all sense of religion as to attempt to profane the temple!

[¶32] 5. That, though he should have been punished on the spot, yet, as they were ordered by the chief captain to appear before him, and show the reason why they had seized on Paul at Jerusalem, they were accordingly come; and, having now exhibited their charges, he would,

[¶33] 6. proceed to examine witnesses, who would prove all these things to the satisfaction of the governor.

[¶34] 7. He then called his witnesses, and their testimony confirmed and substantiated the charges. No bad cause was ever more judiciously and cunningly managed.

### Verse 10

[¶36] Then Paul - answered - The apostle's defense consists of two parts: -

[¶37] 1. The exordium, which has for its object the praise of his judge, whose qualifications to discern and decide on a question of this nature he fully allows; and expects, from this circumstance, to have a favorable hearing.

[¶38] 2. The tractation, which consists of two parts:

[¶39] I. Refutation:

[¶40] 1. of the charge of polluting the temple;

[¶41] 2. of stirring up sedition;

[¶42] 3. of being a leader of any sect who had a different worship from the God of their fathers.

[¶43] II. Affirmation:

[¶44] 1. that he had lived so as to preserve a good conscience towards God, and towards men;

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[¶0] 2. that so far from polluting the temple, he had been purified in it, and was found thus worshipping according to the law of God;

[¶1] 3. that what Tertullus and his companions had witnessed was perfectly false; and he defied them to produce a single proof, and appeals to those who had been witnesses of his conduct in Jerusalem, who should have been there could they have proved any thing against him.

[¶2] Thou hast been of many years a judge - Cumanus and Felix were, for a time, joint governors of Judea; but, after the condemnation of Cumanus, the government fell entirely into the hands of Felix; and from Josephus we learn that this was now the sixth or seventh year of his administration, which might be called many years, when the very frequent removals of the governors of the provinces are considered. a.d. 53, Felix made procurator over Judea, and see Jos. Antiq. lib. xx. 7.

[¶3] A judge - Κριτην, the same here in signification as the Hebrew שפט shophet, which means a ruler or governor. This was the title of the ancient governors of Israel.

[¶4] The more cheerfully - Ευθυμοτερον, With a better heart or courage, because, as thy long residence among us has brought thee to a thorough acquaintance with our customs, I may expect a proper decision in my favor, my cause being perfectly sound.

### Verse 11

[¶6] There are yet but twelve days - This is his reply to their charge of sedition; the improbability of which is shown from the short time he had spent in Jerusalem, quite insufficient to organize a sedition of any kind; nor could a single proof be furnished that he had attempted to seduce any man, or unhinge any person from his allegiance by subtle disputations, either in the temple, the synagogues, or the city. So that this charge necessarily fell to the ground, self-confuted, unless they could bring substantial proof against him, which he challenges them to do.

### Verse 14

[¶8] That after the way which they call heresy - See the explanation of this word in the note on [Act 5:17] (note), and see before, [Act 24:5] (note), where what is here translated heresy, is there rendered sect. At this time the word had no bad acceptation, in reference to religious opinions. The Pharisees themselves, the most respectable body among the Jews, are called a sect; for Paul, defending himself before Agrippa, says that he lived a Pharisee according to the strictest αἱρεσιν, sect, or heresy of their religion. And Josephus, who was a Pharisee, speaks, της των Φαρισαιων αἱρεσεως, of the heresy or sect of the Pharisees. Life, chap. xxxviii. Therefore it is evident that the word heresy had no bad meaning among the Jews; it meant simply a religious sect. Why then did they use it by way of degradation to St. Paul? This seems to have been the cause. They had already two accredited sects in the land, the Pharisees and Sadducees: the interests of each of these were pretty well balanced, and each had a part in the government, for the council, or Sanhedrin, was composed both of Sadducees and Pharisees: see [Act 23:6]. They were afraid that the Christians, whom they called Nazarenes, should form a new sect, and divide the interests of both the preceding; and what they feared, that they charged them with; and, on this account, the Christians had both the Pharisees and the Sadducees for their enemies. They had charged Jesus Christ with plotting against the state, and endeavoring to raise seditions; and they charged his followers with the same. This they deemed a proper engine to bring a jealous government into action.

[¶9] So worship I the God of my fathers - I bring in no new object of worship; no new religious creed. I believe all things as they profess to believe; and acknowledge the Law and the Prophets as divinely inspired books; and have never, in the smallest measure, detracted from the authority or authenticity of either.

### Verse 15

[¶11] And have hope toward God, etc. - I not only do not hold any thing by which the general creed of this people might be altered, in reference to the present state; but, also, I hold nothing different from their belief in reference to a future state; for, if I maintain the doctrine of the resurrection of the dead, it is what themselves allow.

### Verse 16

[¶13] And herein do I exercise myself - And this very tenet is a pledge for my good behavior; for as I believe there will be a resurrection, both of the just and unjust, and that every man shall be judged for the deeds done in the body, so I exercise myself day and night, that I may have a conscience void of offense toward God and toward men.

[¶14] Toward God - In entertaining no opinion contrary to his truth; and in offering no worship contrary to his dignity, purity, and excellence.

[¶15] Toward men - In doing nothing to them that I would not, on a change of circumstances, they should do to me; and in withholding nothing by which I might comfort and serve them.

### Verse 17

[¶17] Now, after many years, etc. - And as a full proof that I act according to the dictates of this Divine and beneficent creed, though I have been many years absent from my own country, and my political relation to it is almost necessarily dissolved, yet, far from coming to disturb the peace of society, or to injure any person, I have brought Alms to my nation, the fruits of my own earning and influence among a foreign people, and Offerings to my God and his temple, proving hereby my attachment to my country, and my reverence for the worship of my country's God.

### Verse 18

[¶19] Found me purified in the temple - And the Jews of Asia, who stirred up the persecution against me in Jerusalem, found me purified in the temple, regularly performing the religious vow into which I had entered; giving no cause for suspicion; for I made no tumult, nor had I any number of people with me, by whom I could have accomplished any seditious purpose.

### Verse 20

[¶21] Any evil doing in me while I stood before the council - The Jews of Asia, the most competent witnesses, though my declared enemies, and they who stirred up the persecution against me, should have been here: why are they kept back? Because they could prove nothing against me. Let these, therefore, who are here, depose, if they have found any evil in me, or proved against me, by my most virulent adversaries, when examined before them in their council at Jerusalem.

### Verse 21

[¶23] Except it be for this one voice - The Sadducees who belong to that council, and who deny the resurrection of the dead, may indeed blame me for professing my faith in this doctrine; but as this is a doctrine credited by the nation in general, and as there can be nothing criminal in such a belief, and there can bring no accusation against me relative to any thing else, this, of course, is the sum of all the charges to which I am called to answer before you this day.

### Verse 22

[¶25] And when Felix heard these things - There is considerable difficulty in this verse. Translators greatly vary concerning the sense; and the MSS. themselves read variously. Mr. Wakefield's translation appears to be as proper as most: Now Felix, upon hearing these things, put them off by saying, When Lysias the captain is come down, after I have gained a more exact knowledge of this doctrine, I will inquire fully into your business.

[¶26] Calmet's translation is nearly to the same sense: -

[¶27] Felix, having heard these things, put them off to another time, saying, When I shall have acquired a more accurate knowledge of this sect, and when the tribune Lysias shall have come from Jerusalem, I will judge of your business.

[¶28] And this mode of interpretation is rendered the more likely from the circumstance, that, previously to the coming down of Lysias, Felix had sent for Paul, concerning the faith of Christ; and this he appears to have done, that he might be the better qualified to judge of the business, when it should come again before him. See on [Act 24:20] (note).

### Verse 23

[¶30] He commanded a centurion to keep Paul - He gave him into the custody of a captain, by whom he was most likely to be well used: and to let him have liberty; he freed him from the chains with which he was bound to the soldiers, his keepers. See on [Act 21:33] (note). And that he should forbid none of his acquaintance, των ιδιων, of his own people, his fellow apostles, and the Christians in general, to minister or come unto him; to furnish him with any of the conveniences and comforts of life, and visit him as often as they pleased. This was an ample proof that Felix found no evil in him; and he would certainly have dismissed him but for two reasons:

[¶31] 1. He wanted to please the Jews, who, he knew, could depose grievous things against his administration.

[¶32] 2. He hoped to get money from the apostle, or his friends, as the purchase of his liberty.

### Verse 24

[¶34] His wife Drusilla - We have already seen that Felix was thrice married: two of his wives were named Drusilla; one was a Roman, the niece or grand-daughter of Antony and Cleopatra, mentioned by Tacitus, lib. v. cap. 9. The other, the person in the text, was a Jewess, daughter to Herod Agrippa the Great. See [Act 12:1], etc. When she was but six years of age, she was affianced to Epiphanes, son of Antiochus, king of Comagene, who had promised to embrace Judaism on her account; but, as he did not keep his word, her brother Agrippa (mentioned [Act 25:13]) refused to ratify the marriage. About the year of our Lord 53, he married her to Azizus, king of the Emesenes, who received her on condition of being circumcised. Felix having seen her, fell desperately in love with her, and by means of a pretended Jewish magician, a native of Cyprus, persuaded her to leave her husband; on which Felix took her to wife. She appears, on the whole, to have been a person of indifferent character; though one of the finest women of that age. It is said that she, and a son she had by Felix, were consumed in an eruption of Mount Vesuvius. See Josephus, Antiq. lib. xx. cap. 7, and see Calmet and Rosenmuller.

[¶35] Heard him concerning the faith in Christ - For the purpose mentioned in the note on [Act 24:21], that he might be the more accurately instructed in the doctrines, views, etc., of the Christians.

### Verse 25

[¶37] As he reasoned of righteousness - Δικαιοσυνης; The principles and requisitions of justice and right, between God and man; and between man and his fellows, in all relations and connections of life.

[¶38] Temperance - Εγκρατειας, Chastity; self-government or moderation with regard to a man's appetites, passions, and propensities of all kinds.

[¶39] And judgment to come - Κριματος του μελλοντος; The day of retribution, in which the unjust, intemperate, and incontinent, must give account of all the deeds done in the body. This discourse of St. Paul was most solemnly and pointedly adapted to the state of the person to whom it was addressed. Felix was tyrannous and oppressive in his government; lived under the power of avarice and unbridled appetites; and his incontinence, intemperance, and injustice, appear fully in depriving the king of Emesa of his wife, and in his conduct towards St. Paul, and the motives by which that conduct was regulated. And as to Drusilla, who had forsaken the husband of her youth, and forgotten the covenant of her God, and become the willing companion of this bad man, she was worthy of the strongest reprehension; and Paul's reasoning on righteousness, temperance, and judgment, was not less applicable to her than to her unprincipled paramour.

[¶40] Felix trembled - "The reason of Felix's fear," says Bp. Pearce, "seems to have been, lest Drusilla, who was a Jewess, and knew that what she had done was against the law of Moses, might be influenced by Paul's discourse, and Felix's happiness with her disturbed. What is said of Felix, [Act 24:26], seems to show that he had no remorse of conscience for what he had done." On the head of Drusilla's scruples, he had little to fear; the king of Emesa, her husband, had been dead about three years before this; and as to Jewish scruples, she could be little affected by them: she had already acted in opposition to the Jewish law, and she is said to have turned heathen for the sake of Felix. We may therefore hope that Felix felt regret for the iniquities of his life; and that his conscience was neither so seared nor so hardened, as not to receive and retain some gracious impressions from such a discourse, delivered by the authority, and accompanied with the influence, of the Spirit of God. His frequently sending for the apostle, to speak with him in private, is a proof that he wished to receive farther instructions in a matter in which he was so deeply interested; though he certainly was not without motives of a baser kind; for he hoped to get money for the liberation of the apostle.

[¶41] Go thy way for this time - His conscience had received as much terror and alarm as it was capable of bearing; and probably he wished to hide, by privacy, the confusion and dismay which, by this time, were fully evident in his countenance.

### Verse 26

[¶43] He hoped also that money should have been given him - Bp. Pearce asks, "How could St. Luke know this?" To which I answer: From the report of St. Paul, with whom Felix had frequent conferences, and to whom he undoubtedly expressed this wish. We may see, here, the most unprincipled avarice, in Felix, united to injustice. Paul had proved before him his innocence of the charges brought against him by the Jews. They had retired in confusion when he had finished his defense. Had Felix been influenced by the common principles of justice, Paul had been immediately discharged; but he detained him on the hope of a ransom. He saw that Paul was a respectable character; that he had opulent friends; that he was at the head of a very numerous sect, to whom he was deservedly dear; and he took it, therefore, for granted that a considerable sum of money would be given for his enlargement. Felix was a freed man of the Emperor Claudius; consequently, had once been a slave. The stream rises not above its source: the meanness of the slave is still apparent, and it is now insufferable, being added to the authority and influence of the governor. Low-bred men should never be intrusted with the administration of public affairs.

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### Verse 27

[¶1] After two years - That is, from the time that Paul came prisoner to Caesarea.

[¶2] Porcius Festus - This man was put into the government of Judea about a.d. 60, the sixth or seventh year of Nero. In the succeeding chapter we shall see the part that he took in the affairs of St. Paul.

[¶3] Willing to show the Jews a pleasure - As he had not got the money which he expected, he hoped to be able to prevent the complaints of the Jews against his government, by leaving Paul, in some measure, in their hands. For it was customary for governors, etc., when they left, or were removed from a particular district or province, to do some public, beneficent act, in order to make themselves popular. But Felix gained nothing by this: the Jews pursued him with their complaints against his administration, even to the throne of the emperor. Josephus states the matter thus: "Now when Porcius Festus was sent as successor to Felix, by Nero, the principal of the Jewish inhabitants of Caesarea went up to Rome, to accuse Felix. And he certainly would have been brought to punishment, had not Nero yielded to the importunate solicitations of his brother Pallas, who was at that time in the highest reputation with the emperor." - Antiq. lib. xx. cap. 9. Thus, like the dog in the fable, by snatching at the shadow, he lost the substance. He hoped for money from the apostle, and got none; he sought to conciliate the friendship of the Jews, and miscarried. Honesty is the best policy: he that fears God need fear nothing else. Justice and truth never deceive their possessor.

[¶4] 1. Envy and malice are indefatigable, and torment themselves in order to torment and ruin others. That a high priest, says pious Quesnel, should ever be induced to leave the holy city, and the functions of religion, to become the accuser of an innocent person; this could be no other than the effect of a terrible dereliction, and the punishment of the abuse of sacred things.

[¶5] 2. Tertullus begins his speech with flattery, against which every judge should have a shut ear; and then he proceeds to calumny and detraction. These generally succeed each other. He who flatters you, will in course calumniate you for receiving his flattery. When a man is conscious of the uprightness of his cause, he must know that to attempt to support it by any thing but truth tends directly to debase it.

[¶6] 3. The resurrection of the body was the grand object of the genuine Christian's hope; but the ancient Christians only hoped for a blessed resurrection on the ground of reconciliation to God through the death of his Son. In vain is our hope of glory, if we have not got a meetness for it. And who is fit for this state of blessedness, but he whose iniquity is forgiven, whose sin is covered, and whose heart is purified from deceit and guile!

[¶7] 4. We could applaud the lenity shown to St. Paul by Felix, did not his own conduct render his motives for this lenity very suspicious. "To think no evil, where no evil seems," is the duty of a Christian; but to refuse to see it, where it most evidently appears, is an imposition on the understanding itself.

[¶8] 5. Justice, temperance, and a future judgment, the subjects of St. Paul's discourse to Felix and Drusilla, do not concern an iniquitous judge alone; they are subjects which should affect and interest every Christian; subjects which the eye should carefully examine, and which the heart should ever feel. Justice respects our conduct in life, particularly in reference to others: temperance, the state and government of our souls, in reference to God. He who does not exercise himself in these has neither the form nor the power of godliness; and consequently must be overwhelmed with the shower of Divine wrath in the day of God's appearing, Many of those called Christians, have not less reason to tremble at a display of these truths than this heathen.

### Introduction

[¶10] Porcius Festus being appointed governor of Judea, instead of Felix, the Jews beseech him to have Paul brought up to Jerusalem, that he might be tried there; they lying in wait to kill him on the way, [Act 25:1-3]. Festus refuses, and desires those who could prove any thing against him, to go with him to Caesarea, [Act 25:4], [Act 25:5]. Festus, having tarried at Jerusalem about ten days, returns to Caesarea, and the next day Paul is brought to his trial, and the Jews of Jerusalem bring many groundless charges against him, against which he defends himself, [Act 25:6-8]. In order to please the Jews, Festus asks Paul if he be willing to go up to Jerusalem, and be tried there, [Act 25:9]. Paul refuses, and appeals to Caesar, and Festus admits the appeal, [Act 25:10-13]. King Agrippa, and Bernice his wife, come to Caesarea to visit Festus, and are informed by him of the accusations against Paul, his late trial, and his appeal from them to Caesar, [Act 25:14-21]. Agrippa desires to hear Paul; and a hearing is appointed for the following day, [Act 25:22]. Agrippa, Bernice, the principal officers and chief men of the city being assembled, Paul is brought forth, [Act 25:23]. Festus opens the business with generally stating the accusations against Paul, his trial on these accusations, the groundless and frivolous nature of the charges, his own conviction of his innocence, and his desire that the matter might be heard by the king himself, that he might have something specifically to write to the emperor, to whom he was about to send Paul, agreeably to his appeal, [Act 25:24-27].

### Verse 1

[¶12] Now when Festus was come into the province - By the province is meant Judea; for, after the death of Herod Agrippa, Claudius thought it imprudent to trust the government in the hands of his son Agrippa, who was then but seventeen years of age; therefore Cuspius Fadus was sent to be procurator. And when afterwards Claudius had given to Agrippa the tetrarchate of Philip, that of Batanea and Abila, he nevertheless kept the province of Judea more immediately in his own hands, and governed it by procurators sent from Rome. Joseph. Ant. lib. xx. cap. 7, sec. 1. Felix being removed, Porcius Festus is sent in his place; and having come to Caesarea, where the Roman governor generally had his residence, after he had tarried three days, he went up to Jerusalem, to acquaint himself with the nature and complexion of the ecclesiastical government of the Jews; no doubt, for the purpose of the better administration of justice among them.

### Verse 2

[¶14] The high priest - informed him against Paul - They supposed that as Felix, to please them, on the resignation of his government, had left Paul bound, so Festus, on the assumption of it, would, to please them, deliver him into their hand; but, as they wished this to be done under the color of justice, they exhibited a number of charges against Paul, which they hoped would appear to Festus a sufficient reason why a new trial should be granted; and he be sent to Jerusalem to take this trial. Their motive is mentioned in the succeeding verse.

### Verse 4

[¶16] Festus answered, that Paul should be kept at Caesarea - It is truly astonishing that Festus should refuse this favor to the heads of the Jewish nation, which, to those who were not in the secret, must appear so very reasonable; and especially as, on his coming to the government, it might be considered an act that was likely to make him popular; and he could have no interest in denying their request. But God had told Paul that he should testify of him at Rome; and he disposed the heart of Festus to act as he did; and thus disappointed the malice of the Jews, and fulfilled his own gracious design.

[¶17] He - would depart shortly - So had the providence of God disposed matters that Festus was obliged to return speedily to Caesarea; and thus had not time to preside in such a trial at Jerusalem. And this reason must appear sufficient to the Jews; and especially as he gave them all liberty to come and appear against him, who were able to prove the alleged charges.

### Verse 5

[¶19] Let them - which among you are able - Οἱ δυνατοι, Those who have authority; for so is this word often used by good Greek authors, and by Josephus. Festus seems to have said: "I have heard clamours from the multitude relative to this man; but on such clamours no accusation should be founded: yourselves have only the voice of the multitude as the foundation of the request which you now make. I cannot take up accusations which may affect the life of a Roman citizen on such pretenses. Are there any respectable men among you; men in office and authority, whose character is a pledge for the truth of their depositions, who can prove any thing against him? If so, let these come down to Caesarea, and the cause shall be tried before me; and thus we shall know whether he be a malefactor or not."

### Verse 6

[¶21] When he had tarried - more than ten days - The strangeness of this mode of expression suggests the thought that our printed text is not quite correct in this place; and this suspicion is confirmed by an examination of MSS. and versions: ἡμερας ου πλειους οκτω η δεκα, Not more than Eight Or ten days, is the reading of ABC, several others of great respectability, with the Coptic, Armenian, and Vulgate. Griesbach admits this reading into the text: and of it Professor White says, Lectio indubie genuina: "This is doubtless the genuine reading."

### Verse 7

[¶23] The Jews - laid many and grievous complaints against Paul - As they must have perceived that the Roman governors would not intermeddle with questions of their law, etc., they no doubt invented some new charges, such as sedition, treason, etc., in order to render the mind of the governor evil affected towards Paul; but their malicious designs were defeated, for assertion would not go for proof before a Roman tribunal: this court required proof, and the blood-thirsty persecutors of the apostle could produce none.

### Verse 8

[¶25] While he answered for himself - In this instance St. Luke gives only a general account, both of the accusations and of St. Paul's defense. But, from the words in this verse, the charges appear to have been threefold:

[¶26] 1. That he had broken the law.

[¶27] 2. That he had defiled the temple.

[¶28] 3. That he dealt in treasonable practices: to all of which he no doubt answered particularly; though we have nothing farther here than this, Neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended any thing at all.

### Verse 9

[¶30] Willing to do the Jews a pleasure - This was merely to please them, and conciliate their esteem; for he knew that, as Paul was a Roman citizen, he could not oblige him to take a new trial at Jerusalem.

### Verse 10

[¶32] I stand at Caesar's judgment seat - Every procurator represented the person of the emperor in the province over which he presided; and, as the seat of government was at Caesarea, and Paul was now before the tribunal on which the emperor's representative sat, he could say, with the strictest propriety, that he stood before Caesar's judgment seat, where, as a freeman of Rome, he should be tried.

[¶33] As thou very well knowest - The record of this trial before Felix was undoubtedly left for the inspection of Festus; for, as he left the prisoner to his successor, he must also leave the charges against him, and the trial which he had undergone. Besides, Festus must be assured of his innocence, from the trial through which he had just now passed.

### Verse 11

[¶35] For if I be an offender - If it can be proved that I have broken the laws, so as to expose me to capital punishment, I do not wish to save my life by subterfuges; I am before the only competent tribunal; here my business should be ultimately decided.

[¶36] No man may deliver me unto them - The words of the apostle are very strong and appropriate. The Jews asked as a favor, χαριν, from Festus, that he would send Paul to Jerusalem, [Act 25:3]. Festus, willing to do the Jews χαριν, this favor, asked Paul if he would go to Jerusalem, and there be judged, [Act 25:9]. Paul says, I have done nothing amiss, either against the Jews or against Caesar; therefore no man με δυναται αυτοις χαρισασθαι, can make a Present of me to them; that is, favor them so far as to put my life into their hands, and thus gratify them by my death. Festus, in his address to Agrippa, [Act 25:16], admits this, and uses the same form of speech: It is not the custom of the Romans, χαριζεσθαι, gratuitously to give up any one, etc. Much of the beauty of this passage is lost by not attending to the original words. See on [Act 25:16] (note).

[¶37] I appeal unto Caesar - A freeman of Rome, who had been tried for a crime, and sentence passed on him, had a right to appeal to the emperor, if he conceived the sentence to be unjust; but, even before the sentence was pronounced, he had the privilege of an appeal, in criminal cases, if he conceived that the judge was doing any thing contrary to the laws. Ante sententiam appellari potest in criminali negotio, si judex contra leges hoc faciat. - Grotius.

[¶38] An appeal to the emperor was highly respected. The Julian law condemned those magistrates, and others having authority, as violaters of the public peace, who had put to death, tortured, scourged, imprisoned, or condemned any Roman citizen who had appealed to Caesar. Lege Julia de vi publica damnatur, qui aliqua potestate praeditus, Civem Romanum ad Imperatorem appellantem necarit, necarive jusserit, torserit, verberauerit, condemnaverit, in publica vincula duci jusserit. Pauli Recept. Sent. lib. v. t. 26.

[¶39] This law was so very sacred and imperative, that, in the persecution under Trajan, Pliny would not attempt to put to death Roman citizens who were proved to have turned Christians; hence, in his letter to Trajan, lib. x. Ep. 97, he says, Fuerunt alii similis amentiae, quos, quia cives Romani erant, annotavi in urbem remittendos. 'There were others guilty of similar folly, whom, finding them to be Roman citizens, I have determined to send to the city." Very likely these had appealed to Caesar.

### Verse 12

[¶41] Conferred with the council - From this circumstance, we may learn that the appeal of Paul to Caesar was conditional; else Festus could not have deliberated with his council whether it should be granted; for he had no power to refuse to admit such an appeal. We may, therefore, understand Paul thus: "I now stand before a tribunal where I ought to be judged; if thou refuse to hear and try this cause, rather than go to Jerusalem, I appeal to Caesar." Festus, therefore, consulted with the council, whether he should proceed to try the cause, or send Paul to Rome; and it appears that the majority were of opinion that he should be sent to Caesar.

[¶42] Hast thou appealed unto Caesar, etc. - Rather, Thou hast appealed unto Caesar, and to Caesar thou shalt go. The Jews were disappointed of their hope; and Festus got his hand creditably drawn out of a business with which he was likely to have been greatly embarrassed.

### Verse 13

[¶44] King Agrippa - This was the son of Herod Agrippa, who is mentioned [Act 12:1]. Upon the death of his father's youngest brother, Herod, he succeeded him in the kingdom of Chalcis, by the favor of the Emperor Claudius: Jos. Antiq. lib. xx. cap. 4, s. 2; and Bell. lib. ii. cap. 12, s. 1. Afterwards, Claudius removed him from that kingdom to a larger one, giving him the tetrarchy of Philip, which contained Trachonitis, Batanea, and Gaulonitis. He gave him, likewise, the tetrarchy of Lysanias, and the province which Varus had governed. Jos. Antiq. lib. xx. cap. 6, s. 1; Bell. lib. ii. cap. 19, s. 8. Nero made a farther addition, and gave him four cities, Abila, Julias in Peraea, Tarichaea and Tiberias in Galilee: Jos. Antiq. lib. xx. cap. 7, s. 4; Bell. lib. ii. cap 13, s. 2. Claudius gave him the power of appointing the high priest among the Jews; Joseph. Antiq. lib. xx. cap. 1, s. 3; and instances of his exercising this power may be seen in Joseph. Antiq. lib. xx. cap. 7, s. 8, 11. This king was strongly attached to the Romans, and did every thing in his power to prevent the Jews from rebelling against them; and, when he could not prevail, he united his troops to those of Titus, and assisted in the siege of Jerusalem: he survived the ruin of his country several years. See Bishop Pearce and Calmet.

[¶45] Bernice, or, as she is sometimes called, Berenice, was sister of this Agrippa, and of the Drusilla mentioned [Act 24:24] : She was at first married to her uncle Herod, king of Chalcis, Jos. Antiq. lib. xix. cap. 9, s. 1; and, on his death, went to live with her brother Agrippa, with whom she was violently suspected to lead an incestuous life. Juvenal, as usual, mentions this in the broadest manner - Sat. vi. ver. 155: -

## 441. Acts · 67 of 76

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/441/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/441/#p-N

[¶0] Deinde adamas notissimus, et Berenices

[¶1] In digito factus pretiosior: hunc dedit olim

[¶2] Barbarus incestae, dedit hunc Agrippa sorori. "Next, a most valuable diamond, rendered more precious by being put on the finger of Berenice; a barbarian gave it to this incestuous woman formerly; and Agrippa gave this to his sister."

[¶3] Josephus mentions the report of her having criminal conversation with her brother Agrippa, φημης επισχουσης, ὁτι τἀδελφῳ συνῃει. To shield herself from this scandal, she persuaded Polemo, king of Cilicia, to embrace the Jewish religion, and marry her; this he was induced to do on account of her great riches; but she soon left him, and he revolted to heathenism: see Jos. Antiq. lib. xx. cap. 7, s. 3. After this, she lived often with her brother, and her life was by no means creditable; she had, however, address to ingratiate herself with Titus Vespasian, and there were even rumors of her becoming empress - propterque insignem reginae Berenices amorem, cui etiam nuptias pollicitus ferebatur. - Suet. in Vit. Titi. Which was prevented by the murmurs of the Roman people: Berenicen statim ab urbe dimisit, invitus invitam. - Ibid. Tacitus also, Hist. lib. ii. cap. 1, speaks of her love intrigue with Titus. From all accounts she must have been a woman of great address; and, upon the whole, an exceptionable character.

### Verse 14

[¶5] Declared Paul's cause unto the king - Festus knew that Agrippa was better acquainted with such matters than he was; and he wished, in some sort, to make him a party in this business.

### Verse 15

[¶7] Desiring to have judgment against him - Instead of δικην, judgment, καταδικην, condemnation, sentence of death, is the reading of ABC, and several others, which is probably genuine. This is evidently the meaning of the place, whichever reading we prefer. Nothing could satisfy these men but the death of the apostle. It was not justice they wanted, but his destruction.

### Verse 16

[¶9] It is not the manner of the Romans to deliver any man to die - Χαριζεσθαι τινα ανθρωπον, To Make a Present of any man; gratuitously to give up the life of any man, through favor or caprice. Here is a reference to the subject discussed on [Act 25:11].

[¶10] Before that he which is accused have the accusers face to face, etc. - For this righteous procedure the Roman laws were celebrated over the civilized world. Appian, in his Hist. Roman., says: ου πατριον σφισιν ακριτους καταδικαζεσθαι. It is not their custom to condemn men before they have been heard. And Philo De Praesid. Rom., says: τοτε γαρ κοινους ἑαυτους παρεχοντες δικαϚας εξ ισου, και των κατηγορων και απολογουμενων ακουομενοι, μηδενος ακριτου προκαταγινωσκειν αξιουντες, εβραβευον ουτε προς εχθραν, ουτε προς χαριν, αλλα προς την φυσιν της αληθειας, τα δοξαντα ειναι δικαια. "For then, by giving sentence in common, and hearing impartially both plaintiff and defendant, not thinking it right to condemn any person unheard, they decided as appeared to them to be just; without either enmity or favor, but according to the merits of the case." See Bp. Pearce. England can boast such laws, not only in her statute books, but in constant operation in all her courts of justice. Even the king himself, were he so inclined, could not imprison nor punish a man without the regular procedure of the law; and twelve honest men, before whom the evidence has been adduced, the case argued, and the law laid down and explained, are ultimately to judge whether the man be guilty or not guilty. Here, in this favored country, are no arbitrary imprisonments - no Bastiles - no lettres de cachet. Lex facit Regem: the law makes the king, says Bracton, and the king is the grand executor and guardian of the laws - laws, in the eyes of which the character, property, and life of every subject are sacred.

### Verse 18

[¶12] They brought none accusation of such things as I supposed - It was natural for Festus, at the first view of things, to suppose that Paul must be guilty of some very atrocious crime. When he found that he had been twice snatched from the hands of the Jews; that he had been brought to Caesarea, as a prisoner, two years before; that he had been tried once before the Sanhedrin, and once before the governor of the province; that he had now lain two years in bonds; and that the high priest and all the heads of the Jewish nation had united in accusing him, and whose condemnation they loudly demanded; when, I say, he considered all this, it was natural for him to suppose the apostle to be some flagitious wretch; but when he had tried the case, and heard their accusations and his defense, how surprised was he to find that scarcely any thing that amounted to a crime was laid to his charge; and that nothing that was laid to his charge could be proved!

### Verse 19

[¶14] Questions - of their own superstition - Περι της ιδιας δειδιδαιμονιας; Questions concerning their own religion. Superstition meant something as bad among the Romans as it does among us; and is it likely that Festus, only a procurator, should thus speak to Agrippa, a King, concerning his own religion? He could not have done so without offering the highest insult. The word δεισιδαιμονια must therefore simply mean religion - the national creed, and the national worship, as I have at large proved it to mean, in the observations at the end of [Act 17:34].

[¶15] And of one Jesus, which was dead, etc. - In this way does this poor heathen speak of the death and resurrection of Christ! There are many who profess Christianity that do not appear to be much farther enlightened.

### Verse 20

[¶17] I doubted of such manner of questions - Such as, whether he had broken their law, defiled their temple; or whether this Jesus, who was dead, was again raised to life.

### Verse 21

[¶19] Unto the hearing of Augustus - Εις την του ΣεβαϚου διαγνωσιν; To the discrimination of the emperor. For, although σεβαϚος is usually translated Augustus, and the Roman emperors generally assumed this epithet, which signifies no more than the venerable, the august, get here it seems to be used merely to express the emperor, without any reference to any of his attributes or titles.

### Verse 22

[¶21] I would also hear the man myself - A spirit of curiosity, similar to that of Herod, [Luk 23:8].

[¶22] As Herod, the father of this Agrippa, had been so active an instrument in endeavoring to destroy Christianity, having killed James, and was about to have put Peter to death also, had not God sent him to his own place, there is no doubt that Agrippa had heard much about Christianity; and as to St. Paul, his conversion was so very remarkable that his name, in connection with Christianity, was known, not only throughout Judea, but through all Asia Minor and Greece. Agrippa, therefore might naturally wish to see and hear a man of whom he had heard so much.

### Verse 23

[¶24] With great pomp - Μετα πολλης φαντασιας; With much phantasy, great splendor, great parade, superb attendance or splendid retinue: in this sense the Greek word is used by the best writers. Wetstein has very justly remarked, that these children of Herod the Great made this pompous appearance in that very city where, a few years before, their father, for his Pride, was smitten of God, and eaten up by worms! How seldom do the living lay any of God's judgments to heart!

[¶25] The place of hearing - A sort of audience chamber, in the palace of Festus. This was not a trial of Paul; there were no Jews present to accuse him, and he could not be tried but at Rome, as he had appealed to Caesar. These grandees wished to hear the man speak of his religion, and in his own defense, through a principle of curiosity.

### Verse 26

[¶27] I have no certain thing to write - Nothing alleged against him has been substantiated.

[¶28] Unto my Lord - The title Κυριος, Dominus, Lord, both Augustus and Tiberius had absolutely refused; and forbade, even by public edicts, the application of it to themselves. Tiberius himself was accustomed to say that he was lord only of his slaves, emperor or general of the troops, and prince of the senate. See Suetonius, in his life of this prince. The succeeding emperors were not so modest; they affected the title. Nero, the then emperor, would have it; and Pliny the younger is continually giving it to Trajan in his letters.

### Verse 27

[¶30] For it seemeth to me unreasonable, etc. - Every reader must feel the awkward situation in which Festus stood. He was about to send a prisoner to Rome, to appear before Nero, though he had not one charge to support against him; and yet he must be sent, for he had appealed to Caesar. He hoped therefore that Agrippa, who was of the Jewish religion, would be able to discern more particularly the merits of this case; and might, after hearing Paul, direct him how to draw up those letters, which, on sending the prisoner, must be transmitted to the emperor.

[¶31] This chapter ends as exceptionably as the twenty-first. It should have begun at [Act 25:13], and have been continued to the end of the twenty-sixth chapter, or both chapters have been united in one.

[¶32] 1. From St. Paul's appeal to Caesar, we see that it is lawful to avail ourselves, even in the cause of God, of those civil privileges with which his mercy has blessed us. It is often better to fall into the hands of the heathen than into the hands of those who, from mistaken views of religion, have their hearts filled with bitter persecuting zeal. Those who can murder a man, pretendedly for God's sake, because he does not think exactly with them on ceremonial or speculative points of divinity, have no portion of that religion which came down from God.

[¶33] 2. The Jews endeavored by every means to deny the resurrection of our Lord; and it seems to have been one part of their accusation against Paul, that he asserted that the man, Jesus, whom they had crucified, was risen from the dead. On this subject, a pious writer observes: "What a train of errors and miseries does one single instance of deceit draw after it; and what a judgment upon those, who, by corrupting the guards of the sepulchre, the witnesses of the resurrection of our Lord, have kept the whole nation in infidelity!" Thus it often happens in the world that one bad counsel, one single lie or calumny, once established, is the source of infinite evils.

[¶34] 3. The grand maxim of the Roman law and government, to condemn no man unheard, and to confront the accusers with the accused, should be a sacred maxim with every magistrate and minister, and among all private Christians. How many harsh judgments and uncharitable censures would this prevent! Conscientiously practised in all Christian societies, detraction, calumny, tale-bearing, whispering, backbiting, misunderstandings, with every unbrotherly affection, would necessarily be banished from the Church of God.

### Introduction

[¶36] Paul answers for himself before Agrippa, to whom he pays a true compliment, in order to secure a favorable hearing, [Act 26:1-3]; gives an account of his education from his youth up, [Act 26:4], [Act 26:5]; shows that the Jews persecuted him for his maintaining the hope of the resurrection, [Act 26:6-8]; states his persecution of the Christians, [Act 26:9-11]; gives an account of his miraculous conversion, [Act 26:12-16]; and of his call to the ministry, [Act 26:16-18]. His obedience to that call, and his success in preaching the doctrine of Christ crucified, [Act 26:19-23]. While he is thus speaking, Festus interrupts him, and declares him to be mad through his abundant learning, [Act 26:24]; which charge he modestly refutes with inimitable address, and appeals to King Agrippa for the truth and correctness of his speech, [Act 26:25-27]. On which, Agrippa confesses himself almost converted to Christianity, [Act 26:28]. Paul's affectionate and elegant address to him on this declaration, [Act 26:29]. The council breaks up, and they all pronounce him innocent, [Act 26:30-32].

### Verse 1

[¶38] Then Paul stretched forth the hand - This act, as we have already seen on [Act 21:40], was merely to gain attention; it was no rhetorical flourish, nor designed for one. From knowing, partly by descriptions, and partly by ancient statues, how orators and others who address a concourse of people stood, we can easily conceive the attitude of St. Paul. When the right hand was stretched out, the left remained under the cloak, which being thrown off the right shoulder, to give the arm the fuller liberty, it then rested on the left: under these circumstances, the hand could be stretched out gracefully, but was confined to no one attitude, though the third and fourth fingers were generally clenched.

### Verse 2

[¶40] I think myself happy - As if he had said, This is a peculiarly fortunate circumstance in my favor, that I am called to make my defense before a judge so intelligent, and so well acquainted with the laws and customs of our country. It may be necessary just to observe that this Agrippa was king of Trachonitis, a region which lay on the north of Palestine, on the east side of Jordan, and south of Damascus. For his possessions, see on [Act 25:13] (note).

### Verse 4

[¶42] My manner of life, etc. - The apostle means to state that, though born in Tarsus, he had a regular Jewish education, having been sent up to Jerusalem for that purpose; but at what age does not appear; probably about twelve, for at this age the male children were probably brought to the annual solemnities. See on [Luk 2:41] (note).

### Verse 5

[¶44] After the most straitest sect - That is, the Pharisees; who were reputed the strictest in their doctrines, and in their moral practices, of all the sects then among the Jews. The sects were the Pharisees, Sadducees, and Essenes.

## 442. Acts · 68 of 76

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/442/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/442/#p-N

### Verse 6

[¶1] For the hope of the promise - This does not appear to mean, the hope of the Messiah, as some have imagined, but the hope of the resurrection of the dead, to which the apostle referred in [Act 23:6] (note), where he says to the Jewish council, (from which the Roman governor took him), of the hope and resurrection of the dead I am called in question: see the notes there. And here he says, I stand and am judged for the hope of the promise, etc., and to which, he says, [Act 26:7], the twelve tribes hope to come. The Messiah had come, and was gone again, as Paul well knew; and what is here meant is something which the Jews hoped to come to, or attain; not what was to come to them; and this singular observation excludes the Messiah from being meant. It was the resurrection of all men from the dead which Paul's words signified; and this the Jews had been taught to hope for, by many passages in the Old Testament. I shall only add, that when, in the next verse, this hope of the promise is mentioned as what the Jews did then hope, καταντηοαι, to come to, it is the very same word which Paul, in [Phi 3:11], uses to express the same thing: If by any means, (says he) καταντησω, I might attain to, the resurrection of the dead. Bp. Pearce.

### Verse 8

[¶3] That God should raise the dead? - As Agrippa believed in the true God, and knew that one of his attributes was omnipotence, he could not believe that the resurrection of the dead was an impossible thing; and to this belief of his the apostle appeals; and the more especially, because the Sadducees denied the doctrine of the resurrection, though they professed to believe in the same God. Two attributes of God stood pledged to produce this resurrection: his truth, on which his promise was founded; and his power, by which the thing could be easily affected, as that power is unlimited.

[¶4] Some of the best critics think this verse should be read thus: What! should it be thought a thing incredible with you, if God should raise the dead?

### Verse 10

[¶6] Many of the saints - From what is said in this verse, it seems that Paul, before his conversion, was invested with much power: he imprisoned the Christians; punished many in various synagogues; compelled them to blaspheme - to renounce, and, perhaps, to execrate Christ, in order to save their lives; and gave his voice, exerted all his influence and authority, against them, in order that they might be put to death; and from this it would seem that there were other persons put to death besides St. Stephen, though their names are not mentioned.

### Verse 11

[¶8] Being exceedingly mad against them - Only a madman will persecute another because of his differing from him in religious opinion; and the fiercest persecutor is he who should be deemed the most furious madman.

[¶9] Unto strange cities - Places out of the jurisdiction of the Jews, such as Damascus, which he immediately mentions.

### Verse 12

[¶11] Whereupon as I went to Damascus - See the whole account of the conversion of Saul of Tarsus explained at large, in the notes on [Act 9:2] (note), etc.

### Verse 16

[¶13] But rise, etc. - The particulars mentioned here, and in the two following verses, are not given in [Act 9:1-9], nor in [Act 22:6-11], where he gives an account of his conversion. He has detailed the different circumstances of that important event, as he saw it necessary; and perhaps there were several others which then took place, that he had no opportunity of mentioning, because there was nothing in succeeding occurrences which rendered it necessary to produce them.

[¶14] To make thee a minister - Ὑπηρετην, An under-rower; that is, one who is under the guidance and authority of another; an assistant, or servant. So Paul was to act solely under the authority of Jesus Christ; and tug hard at the oar, in order to bring the vessel, through the tempestuous ocean, to the safe harbour. See the concluding observations on John 6 (note).

[¶15] And a witness - Μαρτυρα, A martyr. Though this word literally means a witness, yet we apply it only to such persons as have borne testimony to the truth of God at the hazard and expense of their lives. In this sense, also, ancient history states St. Paul to have been a witness; for it is said he was beheaded at Rome, by the command of Nero.

[¶16] In the which I will appear - Here Christ gives him to understand that he should have farther communications from himself; and this may refer either to those interpositions of Divine Providence by which he was so often rescued from destruction, or to those encouragements which he received in dreams, visions, trances, etc., or to that general inspiration under which he was enabled to apprehend and reveal the secret things of God, for the edification of the Church. To all of which may be added that astonishing power by which he was so often enabled to work miracles for the confirmation of the truth.

### Verse 17

[¶18] Delivering thee from the people - From the Jews - and from the Gentiles, put here in opposition to the Jews; and both meaning mankind at large, wheresoever the providence of God might send him. But he was to be delivered from the malice of the Jews, that he might be sent with salvation to the Gentiles.

### Verse 18

[¶20] To open their eyes - To be the instrument of informing their understanding in the things of God.

[¶21] To turn them from darkness to light - From heathenism and superstition to the knowledge and worship of the true God.

[¶22] From the power of Satan unto God - Της εξουσιας του Σατανα, From the authority and domination of Satan; for as the kingdom of darkness is his kingdom, so those who live in this darkness are under his dominion; and he has authority and right over them. The blessed Gospel of Christ is the means of bringing the soul from this state of spiritual darkness and wretchedness to the light and liberty of the children of God; and thus they are brought from under the power and authority of Satan, to be under the power and authority of God.

[¶23] That they may receive forgiveness of sins - That all their sins may be pardoned, and their souls sanctified; for nothing less is implied in the phrase, αφεσις ἁμαρτιων, which signifies the taking away or removal of sins.

[¶24] And inheritance - By remission of sins, i.e. the removal of the guilt and pollution of sin, they become children of God; and, if children, then heirs; for the children of the heavenly family shall alone possess the heavenly estate. And as the inheritance is said to be among them that are Sanctified, this is a farther proof that αφεσις ἁμαρτιων signifies, not only the forgiveness of sins, but also the purification of the heart.

[¶25] By faith that is in me - By believing on Christ Jesus, as dying for their offenses, and rising again for their justification. Thus we see that not only this salvation comes through Christ, but that it is to be received by faith; and, consequently, neither by the merit of works, nor by that of suffering.

### Verse 19

[¶27] I was not disobedient unto the heavenly vision - This, O Agrippa, was the cause of my conversion from my prejudices and mal-practices against the doctrine of Christ. The vision was from heaven; I received it as such, and began to preach the faith which I had before persecuted.

### Verse 20

[¶29] But showed first unto them of Damascus - He appears to have preached at Damascus, and in the neighboring parts of Arabia Deserta, for about three years; and afterwards he went up to Jerusalem. See [Gal 1:17], [Gal 1:18]; and see the note on [Act 9:23].

[¶30] That they should repent - Be deeply humbled for their past iniquities, and turn to God as their Judge and Savior, avoiding all idolatry and all sin; and thus do works meet for repentance; that is, show by their conduct that they had contrite hearts, and that they sincerely sought salvation from God alone. For the meaning of the word repentance, see the note on [Mat 3:2].

### Verse 21

[¶32] For these causes the Jews - went about to kill me - These causes may be reduced to four heads: -

[¶33] 1. He had maintained the resurrection of the dead.

[¶34] 2. The resurrection of Christ, whom they had crucified and slain.

[¶35] 3. That this Jesus was the promised Messiah.

[¶36] 4. He had offered salvation to the Gentiles as well as to the Jews. He does not mention the accusation of having defiled the temple, nor of disloyalty to the Roman government; probably, because his adversaries had abandoned these charges at his preceding trial before Festus: see [Act 25:8]; and see Calmet.

### Verse 22

[¶38] Having - obtained help of God - According to the gracious promise made to him: see [Act 26:17].

[¶39] Witnessing both to small and great - Preaching before kings, rulers, priests, and peasants; fearing no evil, though ever surrounded with evils; nor slackening in my duty, notwithstanding the opposition I have met with both from Jews and Gentiles. And these continual interpositions of God show me that I have not mistaken my call, and encourage me to go forward in my work.

### Verse 23

[¶41] That Christ should suffer - That the Christ, or Messiah, should suffer. This, though fully revealed in the prophets, the prejudices of the Jews would not permit them to receive: they expected their Messiah to be a glorious secular prince; and, to reconcile the fifty-third of Isaiah with their system, they formed the childish notion of two Messiahs - Messiah ben David, who should reign, conquer, and triumph; and Messiah ben Ephraim, who should suffer and be put to death. A distinction which has not the smallest foundation in the whole Bible.

[¶42] As the apostle says he preached none other things than those which Moses and the prophets said should come, therefore he understood that both Moses and the prophets spoke of the resurrection of the dead, as well as of the passion and resurrection of Christ. If this be so, the favourite system of a learned bishop cannot be true; viz. that the doctrine of the immortality of the soul was unknown to the ancient Jews.

[¶43] That he should be the first that should rise from the dead - That is, that he should be the first who should rise from the dead so as to die no more; and to give, in his own person, the proof of the resurrection of the human body, no more to return under the empire of death. In no other sense can Jesus Christ be said to be the first that rose again from the dead; for Elisha raised the son of the Shunammite. A dead man, put into the sepulchre of the Prophet Elisha, was restored to life as soon as he touched the prophet's bones. Christ himself had raised the widow's son at Nain; and he had also raised Lazarus, and several others. All these died again; but the human nature of our Lord was raised from the dead, and can die no more. Thus he was the first who rose again from the dead to return no more into the empire of death.

[¶44] And should show light unto the people - Should give the true knowledge of the law and the prophets to the Jews; for these are meant by the term people, as in [Act 26:17]. And to the Gentiles, who had no revelation, and who sat in the valley of the shadow of death: these also, through Christ, should be brought to the knowledge of the truth, and be made a glorious Church, without spot, or wrinkle, or any such thing. That the Messiah should be the light both of the Jews and Gentiles, the prophets had clearly foretold: see [Isa 60:1] : Arise and shine, or be illuminated, for thy Light is come, and the glory of the Lord is risen upon thee. And again, [Isa 49:6] : I will give thee for a Light to the Gentiles, that thou mayest be my salvation unto the ends of the earth. With such sayings as these Agrippa was well acquainted, from his education as a Jew.

## 443. Acts · 69 of 76

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### Verse 24

[¶1] Paul, thou art beside thyself - "Thou art mad, Paul!" "Thy great learning hath turned thee into a madman." As we sometimes say, thou art cracked, and thy brain is turned. By the τα πολλα γραμματα it is likely that Festus meant no more than this, that Paul had got such a vast variety of knowledge, that his brain was overcharged with it: for, in this speech, Paul makes no particular show of what we call learning; for he quotes none of their celebrated authors, as he did on other occasions; see [Act 17:28]. But he here spoke of spiritual things, of which Festus, as a Roman heathen, could have no conception; and this would lead him to conclude that Paul was actually deranged. This is not an uncommon case with many professing Christianity; who, when a man speaks on experimental religion, on the life of God in the soul of man - of the knowledge of salvation, by the remission of sins - of the witness of the Spirit, etc., etc., things essential to that Christianity by which the soul is saved, are ready to cry out, Thou art mad: he is an enthusiast: that is, a religious madman; one who is not worthy to be regarded; and yet, strange to tell, these very persons who thus cry out are surprised that Festus should have supposed that Paul was beside himself!

### Verse 25

[¶3] I am not mad, most noble Festus - This most sensible, appropriate, and modest answer, was the fullest proof he could give of his sound sense and discretion. The title, ΚρατιϚε, most noble, or most excellent, which he gives to Festus, shows at once that he was far above indulging any sentiment of anger or displeasure at Festus, though he had called him a madman; and it shows farther that, with the strictest conscientiousness, even an apostle may give titles of respect to men in power, which taken literally, imply much more than the persons deserve to whom they are applied. ΚρατιϚος, which implies most excellent, was merely a title which belonged to the office of Festus. St. Paul hereby acknowledges him as the governor; while, perhaps, moral excellence of any kind could with no propriety be attributed to him.

[¶4] Speak forth the words of truth and soberness - Αληθειας και σωφροσυνης, Words of truth and of mental soundness. The very terms used by the apostle would at once convince Festus that he was mistaken. The σωφροσυνη of the apostle was elegantly opposed to the μανια of the governor: the one signifying mental derangement, the other mental sanity. Never was an answer, on the spur of the moment, more happily conceived.

### Verse 26

[¶6] Before whom also I speak freely - This is a farther judicious apology for himself and his discourse. As if he had said: Conscious that the king understands all these subjects well, being fully versed in the law and the prophets, I have used the utmost freedom of speech, and have mentioned the tenets of my religion in their own appropriate terms.

[¶7] This thing was not done in a corner - The preaching, miracles, passion, death, and resurrection of Jesus Christ, were most public and notorious; and of them Agrippa could not be ignorant; and indeed it appears, from his own answer, that he was not, but was now more fully persuaded of the truth than ever, and almost led to embrace Christianity.

### Verse 27

[¶9] Believest thou the prophets? - Having made his elegant compliment and vindication to Festus, he turns to Agrippa; and, with this strong appeal to his religious feeling, says, Believest thou the prophets? and immediately anticipates his reply, and, with great address, speaks for him, I know that thou believest. The inference from this belief necessarily was: "As thou believest the prophets, and I have proved that the prophets have spoken about Christ, as suffering and, triumphing over death, and that all they say of the Messiah has been fulfilled in Jesus of Nazareth, then thou must acknowledge that my doctrine is true."

### Verse 28

[¶11] Almost thou persuadest me to be a Christian - Εν ολιγῳ με πειθεις ΧριϚιανον γενεσθαι. This declaration was almost the necessary consequence of the apostle's reasoning, and Agrippa's faith. If he believed the prophets, see [Act 26:22], [Act 26:23], and believed that Paul's application of their words to Christ Jesus was correct, he must acknowledge the truth of the Christian religion; but he might choose whether he would embrace and confess this truth, or not. However, the sudden appeal to his religious faith extorts from him the declaration, Thou hast nearly persuaded me to embrace Christianity. How it could have entered into the mind of any man, who carefully considered the circumstances of the case, to suppose that these words of Agrippa are spoken ironically, is to me unaccountable. Every circumstance in the case proves them to have been the genuine effusion of a heart persuaded of the truth; and only prevented from fully acknowledging it by secular considerations.

### Verse 29

[¶13] I would to God, etc. - Ευξαιμην αν τῳ Θεῳ, και εν ολιγῳ και εν πολλῳ - So fully am I persuaded of the infinite excellence of Christianity, and so truly happy am I in possession of it, that I most ardently wish that not only thou, but this whole council, were not only almost, but altogether, such as I am, these Chains excepted. Thus, while his heart glows with affection for their best interests, he wishes that they might enjoy all his blessings, if possible, without being obliged to bear any cross on the account. His holding up his chain, which was probably now detached from the soldier's arm, and wrapped about his own, must have made a powerful impression on the minds of his audience. Indeed, it appears they could bear the scene no longer; the king was overwhelmed, and rose up instantly, and so did the rest of the council, and went immediately aside; and, after a very short conference among themselves, they unanimously pronounced him innocent; and his last word, των δεσμων, Bonds! and the action with which it was accompanied, had made such a deep impression upon their hearts that they conclude their judgment with that very identical word δεσμων. Would to God, says the apostle, that all who hear me this day were altogether such as I am, except these Bonds! The whole council say - This man hath done nothing worthy of death nor of Bonds! Δεσμων, Bonds, is echoed by them from the last words of the apostle; as we may plainly perceive that, seeing such an innocent and eminent man suffering such indignity had made a deep impression upon their hearts. Alas! why should such a man be in B-O-N-D-S!

### Verse 32

[¶15] Then said Agrippa, etc. - The king himself, who had participated in the strongest emotions on the occasion, feels himself prompted to wish the apostle's immediate liberation; but this was now rendered impracticable, because he had appealed to Caesar; the appeal was no doubt registered, and the business must now proceed to a full hearing. Bp. Pearce conjectures, with great probability, that Agrippa, on his return to Rome, represented Paul's case so favourably to the emperor, or his ministers of state, that he was soon set at liberty there, as may be concluded from [Act 28:30], that he dwelt two whole years in his own hired place; and to the same cause it seems to have been owing that Julius, who had the care of Paul as a prisoner in the ship, treated him courteously; see [Act 27:3], [Act 27:43]. And the same may be gathered from [Act 28:14], [Act 28:16]. So that this defense of the apostle before Agrippa, Bernice, Festus, etc., was ultimately serviceable to his important cause.

[¶16] 1. The conversion of Saul was a wonderful work of the Spirit of God; and, as we have already seen, a strong proof of the truth of Christianity; and the apostle himself frequently appeals to it as such.

[¶17] 2. His mission to the Gentiles was as extraordinary as the calling of the Gentiles itself. Every thing is supernatural in a work of grace; for, because nature cannot produce the effects, the grace of God, which implies the co-operation of his omniscience, omnipotence, and endless mercy, undertakes to perform the otherwise impossible task.

[¶18] 3. From the commission of St. Paul, we see the state in which the Gentile world was, previously to the preaching of the Gospel.

[¶19] 1. Their eyes are represented as closed; their understanding was darkened; and they had no right apprehension of spiritual or eternal things.

[¶20] 2. They were in a state of darkness; living without the knowledge of the true God, in a region where nothing but ignorance prevailed.

[¶21] 3. They were under the dominion and authority of Satan; they were his vassals, and he claimed them as his right.

[¶22] 4. They were in a state of guiltiness; living, in almost every respect, in opposition to the dictates even of nature itself.

[¶23] 5. They were polluted; not only irregular and abominable in their lives, but also impure and unholy in their hearts. Thus far their state.

[¶24] Behold what the grace of the Gospel is to do for these Gentiles, in order to redeem them from this state: -

[¶25] 1. It opens their eyes; gives them an understanding, whereby they may discern the truth; and, without this illumination from above, the truth of God can never be properly apprehended.

[¶26] 2. It turns them from the darkness to the light; a fine metaphor, taken from the act of a blind man, who is continually turning his eyes towards the light, and rolling his eyes upwards towards the sun, and in all directions, that he may collect as many of the scattered rays as he can, in order to form distinct vision. In this way the Gentiles appeared to be, in vain, searching after the light, till the Gospel came, and turned their eyes to the Sun of righteousness.

[¶27] 3. They are brought from under the bondage and slavery of sin and Satan, to be put under the obedience of Jesus Christ. So that Christ and his grace as truly and as fully rule and govern them as sin and Satan did formerly. This is a proof that the change is not by might, nor by power, but by the Spirit of the Lord.

[¶28] 4. He pardons their sin, so that they are no longer liable to endless perdition.

[¶29] 5. He sanctifies their nature, so that they are capable of loving and serving him fervently with pure hearts; and are thus rendered fit for the enjoyment of the inheritance among the saints in light.

[¶30] Such a salvation, from such a bondage, does the Gospel of Christ offer to the Gentiles - to a lost world. It is with extreme difficulty that any person can be persuaded that he needs a similar work of grace on his heart to that which was necessary for the conversion of the Gentiles. We may rest assured that no man is a Christian merely by birth or education. If Christianity implies the life of God in the soul of man - the remission of sins - the thorough purification of the heart, producing that holiness without which none can see the Lord, then it is evident that God alone can do this work, and that neither birth nor education can bestow it. By birth, every man is sinful; by practice, every man is a transgressor; for all have sinned. God alone, by faith in Christ Jesus, can save the sinner from his sins. Reader, has God saved thee from this state of wretchedness, and brought thee "into the glorious liberty of his children?" Let thy conscience answer for itself.

### Introduction

[¶32] It being determined that Paul should be sent to Rome, he is delivered to Julius, a centurion, [Act 27:1]. They embark in a ship of Adramyttium, and come the next day to Sidon, [Act 27:2], [Act 27:3]. They sail thence, and pass Cyprus, Cilicia, and Pamphylia, and come to Myra, [Act 27:4], [Act 27:5]. They are transferred there to a ship of Alexandria going to Italy; sail past Cnidus, Crete, Salmone, and come to the Fair Havens, [Act 27:6-8]. Paul predicts a disastrous voyage, [Act 27:9-11]. They sail from the Fair Havens, in order to reach Crete, and winter there; but, having a comparatively favorable wind, they sail past Crete, and meet with a tempest, and are brought into extreme peril and distress, [Act 27:12-20]. Paul's exhortation and prediction of the loss of the ship, [Act 27:21-26]. After having been tossed about in the Adriatic Sea, for many days, they are at last shipwrecked on the island of Melita; and the whole crew, consisting of two hundred and seventy-six persons, escape safe to land, on broken fragments of the ship, vv. 27-44.

### Verse 1

[¶34] And when it was determined, etc. - That is, when the governor had given orders to carry Paul to Rome, according to his appeal; together with other prisoners who were bound for the same place.

[¶35] We should sail - By this it is evident that St. Luke was with Paul; and it is on this account that he was enabled to give such a circumstantial account of the voyage.

[¶36] Julius, a centurion of Augustus' band - Lipsius has found the name of this cohort on an ancient marble; see Lips. in Tacit. Hist. lib. ii. The same cohort is mentioned by Suetonius, in his life of Nero, 20.

### Verse 2

[¶38] A ship of Adramyttium - There were several places of this name; and in different MSS. the name is variously written. The port in question appears to have been a place in Mysia, in Asia Minor. And the abb Vertot, in his history of the Knights of Malta, says it is now called Mehedia. Others think it was a city and seaport of Africa, whence the ship mentioned above had been fitted out; but it is more probable that the city and seaport here meant is that on the coast of the Aegean Sea, opposite Mitylene, and not far from Pergamos. See its situation on the map.

[¶39] Aristarchus, a Macedonian - We have seen this person with St. Paul at Ephesus, during the disturbances there, [Act 19:29], where he had been seized by the mob, and was in great personal danger. He afterwards attended Paul to Macedonia, and returned with him to Asia, [Act 20:4]. Now, accompanying him to Rome, he was there a fellow prisoner with him, [Col 4:10], and is mentioned in St. Paul's epistle to Philemon, [Plm 1:24], who was probably their common friend. - Dodd. Luke and Aristarchus were certainly not prisoners at this time, and seem to have gone with St. Paul merely as his companions, through affection to him, and love for the cause of Christianity. How Aristarchus became his fellow prisoner, as is stated [Col 4:10], we cannot tell, but it could not have been at this time.

### Verse 3

[¶41] Touched at Sidon - For some account of this place, see the notes on [Mat 11:21]; and [Act 12:20].

[¶42] Julius courteously entreated Paul - At the conclusion of the preceding chapter, it has been intimated that the kind treatment which Paul received, both from Julius and at Rome, was owing to the impression made on the minds of Agrippa and Festus, relative to his innocence. It appears that Julius permitted him to go ashore, and visit the Christians which were then at Sidon, without using any extraordinary precautions to prevent his escape. He was probably accompanied with the soldier to whose arm he was chained; and it is reasonable to conclude that this soldier would fare well on St. Paul's account.

### Verse 4

[¶44] We sailed under Cyprus - See on [Act 4:36] (note).

## 444. Acts · 70 of 76

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### Verse 5

[¶1] Pamphylia - See on [Act 2:10] (note).

[¶2] Myra, a city of Lycia - The name of this city is written variously in the MSS., Myra, Murrha, Smyra, and Smyrna. Grotius conjectures that all these names are corrupted, and that it should be written Limyra, which is the name both of a river and city in Lycia. It is certain that, in common conversation, the first syllable, li, might be readily dropped, and then Myra, the word in the text, would remain. Strabo mentions both Myra and Limyra, lib. xiv. p. 666. The former, he says, is twenty stadia from the sea, επι μετεωρου λοφου, upon a high hill: the latter, he says, is the name of a river; and twenty stadia up this river is the town Limyra itself. These places were not far distant, and one of them is certainly meant.

### Verse 6

[¶4] A ship of Alexandria - It appears, from [Act 27:38], that this ship was laden with wheat, which she was carrying from Alexandria to Rome. We know that the Romans imported much corn from Egypt, together with different articles of Persian and Indian merchandise.

### Verse 7

[¶6] Sailed slowly many days - Partly because the wind was contrary, and partly because the vessel was heavy laden.

[¶7] Over against Cnidus - This was a city or promontory of Asia, opposite to Crete, at one corner of the peninsula of Caria. Some think that this was an island between Crete and a promontory of the same name.

[¶8] Over against Salmone - We have already seen that the island formerly called Crete is now called Candia; and Salmone or Sammon, or Samonium, now called Cape Salamon, or Salamina, was a promontory on the eastern coast of that island.

### Verse 8

[¶10] The Fair Havens - This port still remains, and is known by the same name; it was situated towards the northern extremity of the island.

[¶11] Was the city of Lasea - There is no city of this name now remaining: the Codex Alexandrinus reads Αλασσα, Alassa; probably Lysia, near the port of Gortyna, to the eastward.

### Verse 9

[¶13] Sailing was now dangerous, because the fast was now already past - It is generally allowed that the fast mentioned here was that of the great day of atonement which was always celebrated on the tenth day of the seventh month, which would answer to the latter end of our September; see [Lev 16:29]; [Lev 23:27], etc. As this was about the time of the autumnal equinox, when the Mediterranean Sea was sufficiently tempestuous, we may suppose this feast alone to be intended. To sail after this feast was proverbially dangerous among the ancient Jews. See proofs in Schoettgen.

### Verse 10

[¶15] I perceive that this voyage will be with hurt, etc. - Paul might either have had this intimation from the Spirit of God, or from his own knowledge of the state of this sea after the autumnal equinox, and therefore gave them this prudent warning.

### Verse 11

[¶17] The centurion believed the master - Τῳ κυβερνητῃ, the pilot; and owner of the ship, τῳ ναυκληρῳ, the captain and proprietor. This latter had the command of the ship and the crew; the pilot had the guidance of the vessel along those dangerous coasts, under the direction of the captain; and the centurion had the power to cause them to proceed on their voyage, or to go into port, as he pleased; as he had other state prisoners on board; and probably the ship itself was freighted for government. Paul told them, if they proceeded, they would be in danger of shipwreck; the pilot and captain said there was no danger; and the centurion, believing them, commanded the vessel to proceed on her voyage. It is likely that they were now in the port called the Fair Havens.

### Verse 12

[¶19] Might attain to Phoenice - It appears that the Fair Havens were at the eastern end of the island, and they wished to reach Phoenice, which lay farther towards the west.

[¶20] Toward the south-west and north-west - Κατα λιβα και κατα χωρον. The libs certainly means the south-west, called libs, from Libya, from which it blows to. wards the Aegean Sea. The chorus, or caurus, means a north-west wind. Virgil mentions this, Geor. iii. ver. 356.

[¶21] Semper hyems, semper spirantes frigora cauri. "It is always winter; and the cauri, the north-westers, ever blowing cold."

[¶22] Dr. Shaw lays down this, and other winds, in a Greek compass, on his map, in which he represents the drifting of St. Paul's vessel from Crete, till it was wrecked at the island of Melita. Travels, p. 331, 4to. edit.

### Verse 13

[¶24] When the south wind blew softly - Though this wind was not very favorable, yet, because it blew softly, they supposed they might be able to make their passage.

[¶25] They sailed close by Crete - Kept as near the coast as they could. See the track on the map.

### Verse 14

[¶27] A tempestuous wind, called Euroclydon - Interpreters have been greatly perplexed with this word; and the ancient copyists not less so, as the word is variously written in the MSS. and versions. Dr. Shaw supposes it to be one of those tempestuous winds called levanters, which blow in all directions, from N.E. round by the E. to S.E. The euroclydon, from the circumstances which attended it, he says, "seems to have varied very little from the true east point; for, as the ship could not bear, αντοφθαλμειν, loof up, against it, [Act 27:15], but they were obliged to let her drive, we cannot conceive, as there are no remarkable currents in that part of the sea, and as the rudder could be of little use, that it could take any other course than as the winds directed it. Accordingly, in the description of the storm, we find that the vessel was first of all under the island Clauda, [Act 27:16], which is a little to the southward of the parallel of that part of the coast of Crete from whence it may be supposed to have been driven; then it was tossed along the bottom of the Gulf of Adria, [Act 27:27], and afterwards broken to pieces, [Act 27:41], at Melita, which is a little to the northward of the parallel above mentioned; so that the direction and course of this particular euroclydon seems to have been first at east by north, and afterwards, pretty nearly east by south." These winds, called now levanters, and formerly, it appears, euroclydon, were no determinate winds, blowing always from one point of the compass: euroclydon was probably then, what levanter is now, the name of any tempestuous wind in that sea, blowing from the north-east round by east to the south-east; and therefore St. Luke says, there rose against it (i.e. the vessel) a tempestuous wind called euroclydon; which manner of speaking shows that he no more considered it to be confined to any one particular point of the compass, than our sailors do their levanter. Dr. Shaw derives ευροκλυδων from ευρου κλυδων, an eastern tempest, which is the very meaning affixed to a levanter at the present day.

[¶28] The reading of the Codex Alexandrinus is ευρακυλων, the north-east wind, which is the same with the euro-aquilo of the Vulgate. This reading is approved by several eminent critics; but Dr. Shaw, in the place referred to above, has proved it to be insupportable.

[¶29] Dr. Shaw mentions a custom which he has several times seen practised by the Mohammedans in these levanters: - After having tied to the mast, or ensign staff, some apposite passage from the Koran, they collect money, sacrifice a sheep, and throw them both into the sea. This custom, he observes, was practised some thousand years ago by the Greeks: thus Aristophanes: - Αρν', αρνα μελαιναν, παιδες, εξενεγκατε· Τυφως γαρ εκβαινειν παρασκευαζεται.

[¶30] Ran. Act. iii. s. 2, ver. 871.

[¶31] A lamb! boys, sacrifice a black lamb immediately:

[¶32] For a tempest is about to burst forth.

[¶33] Virgil refers to the same custom: -

[¶34] Sic fatus, meritos aris mactavit honores:

[¶35] Taurum Neptuno, taurum tibi, pulcher Apollo;

[¶36] Nigram hyemi pecudem, zephyris felicibus albam.

[¶37] Aen. iii. ver. 118.

[¶38] Thus he spake, and then sacrificed on the altars the proper eucharistic victims: -

[¶39] A bull to Neptune, and a bull to thee, O beautiful Apollo;

[¶40] A black sheep to the north wind, and a white sheep to the west.

[¶41] And again: -

[¶42] Tres Eryci vitutos, et tempestatibus agnam,

[¶43] Caedere deinde jubet.

[¶44] Aen. v. ver. 772.

## 445. Acts · 71 of 76

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[¶0] Then he commanded three calves to be sacrificed to Eryx, and a lamb to the tempests.

[¶1] In the days of the Prophet Jonah the mariners in this sea were accustomed to do the same. Then they offered a sacrifice to the Lord, and vowed vows; [Joh 1:16]. See Shaw's Travels, 4 to. edit. p. 329-333.

[¶2] The heathens supposed that these tempests were occasioned by evil spirits: and they sacrificed a black sheep in order to drive the demon away. See the ancient Scholiast on Aristophanes, in the place cited above.

[¶3] Sir George Staunton (Embassy to China, vol. ii. p. 403) mentions a similar custom among the Chinese, and gives an instance of it when the yachts and barges of the embassy were crossing the Yellow River: - "The amazing velocity with which the Yellow River runs at the place where the yacht and barges of the embassy were to cross it rendered, according to the notions of the Chinese crews, a sacrifice necessary to the spirit of the river, in order to insure a safe passage over it. For this purpose, the master, surrounded by the crew of the yacht, assembled upon the forecastle; and, holding as a victim in his hand a cock, wrung off his head, which committing to the stream, he consecrated the vessel with the blood spouting from the body, by sprinkling it upon the deck, the masts, the anchors, and the doors of the apartments; and stuck upon them a few of the feathers of the bird. Several bowls of meat were then brought forward, and ranged in a line across the deck. Before these were placed a cup of oil, one filled with tea, one with some ardent spirit, and a fourth with salt; the captain making, at the same time, three profound inclinations of his body, with hands uplifted, and muttering a few words, as if of solicitation to the deity. The loo, or brazen drum, was beaten in the meantime forcibly; lighted matches were held towards heaven; papers, covered with tin or silver leaf, were burnt; and crackers fired off in great abundance by the crew. The captain afterwards made libations to the river, by emptying into it, from the vessel's prow, the several cups of liquids; and concluded with throwing in also that which held the salt. All the ceremonies being over, and the bowls of meat removed, the people feasted on it in the steerage, and launched afterwards, with confidence, the yacht into the current. As soon as she had reached the opposite shore, the captain returned thanks to heaven, with three inclinations of the body. "Besides the daily offering and adoration at the altar erected on the left or honorable side of the cabin in every Chinese vessel, the solemn sacrifices above described are made to obtain the benefit of a fair wind, or to avert any impending danger. The particular spot upon the forecastle, where the principal ceremonies are performed, is not willingly suffered to be occupied or defiled by any person on board."

### Verse 15

[¶5] And when the ship was caught - Συναρπασθεντος δε του πλοιου. The ship was violently hurried away before this strong levanter; so that it was impossible for her, αντοφθαλμειν, to face the wind, to turn her prow to it, so as to shake it out, as I have heard sailors say, and have seen them successfully perform in violent tempests and squalls.

[¶6] We let her drive - We were obliged to let her go right before this tempestuous wind, whithersoever it might drive her.

### Verse 16

[¶8] A certain island - called Clauda - Called also Gaudos; situated at the south-western extremity of the island of Crete, and now called Gozo, according to Dr. Shaw.

[¶9] Much work to come by the boat - It was likely to have been washed overboard; or, if the boat was in tow, at the stern of the vessel, which is probable, they found it very difficult to save it from being staved, or broken to pieces.

### Verse 17

[¶11] Undergirding the ship - This method has been used even in modern times. It is called frapping the ship. A stout cable is slipped under the vessel at the prow, which they can conduct to any part of the ship's keel; and then fasten the two ends on the deck, to keep the planks from starting: as many rounds as they please may be thus taken about the vessel. An instance of this kind is mentioned in Lord Anson's Voyage round the World. Speaking of a Spanish man-of-war in a storm: "They were obliged to throw overboard all their upper-deck guns, and take six turns of the cable round the ship, to prevent her opening." P. 24, 4to. edit. The same was done by a British line-of-battle ship in 1763, on her passage from India to the Cape of Good Hope.

[¶12] The quicksands - Εις την συρτιν, Into the syrt. There were two famous syrts, or quicksands, on the African coast; one called the syrtis major, lying near the coast of Cyrene; and the other, the syrtis minor, not far from Tripoli. Both these, like our Goodwin Sands, were proverbial for their multitude of ship-wrecks. From the direction in which this vessel was driven, it is not at all likely that they were in danger of drifting on any of these syrts, as the vessel does not appear to have been driven near the African coast through the whole of her voyage. And as to what is said, [Act 27:27], of their being driven up and down in Adria, διαφερομενων εν τῳ Αδριᾳ, it must mean their being tossed about near to Sicily, the sea of which is called Adria, according to the old Scholiast upon Dionysius's Periegesis, ver. 85: το Σικελικον τουτο το πελαγος Αδριαν καλουσι· they call this Sicilian sea, Adria. We are therefore to consider that the apprehension, expressed in [Act 27:17], is to be taken generally: they were afraid of falling into some shoals, not knowing in what part of the sea they then were; for they had seen neither sun nor stars for many days; and they had no compass, and consequently could not tell in what direction they were now driving. It is wrong therefore to mark the course of this voyage, as if the vessel had been driven across the whole of the Mediterranean, down to the African coast, and near to the syrts, or shoal banks; to which there is scarcely any reason to believe she had once approximated during the whole of this dangerous voyage.

[¶13] Strake sail - Χαλασαντες το σκευος. What this means is difficult to say. As to striking or slackening sail, that is entirely out of the question, in such circumstances as they were; when it is evident they could carry no sail at all, and must have gone under bare poles. Some think that lowering the yards, and taking down the top-mast, is what is intended; but in such a perilous situation this would have been of little service. Others think, letting go their main or sheet anchor, is what is meant; but this seems without foundation, as it would have been foolishness in the extreme to have hoped to ride out the storm in such a sea. Passing by a variety of meanings, I suppose cutting away, or by some means letting down the mast, is the action intended to be expressed here; and this would be the most likely means of saving the vessel from foundering.

### Verse 18

[¶15] Lightened the ship - Of what, we know not; but it was probably cumbrous wares, by which the deck was thronged, and which were prejudicial to the due trim of the vessel.

### Verse 19

[¶17] The tackling of the ship - Την σκευην; All supernumerary anchors, cables, baggage, etc.

### Verse 20

[¶19] Neither sun nor stars in many days appeared - And consequently they could make no observation; and, having no magnetical needle, could not tell in what direction they were going.

### Verse 21

[¶21] After long abstinence - Πολλης δε ασιτιας ὑπαρχουσης. Mr. Wakefield connects this with the preceding verse, and translates it thus: Especially as there was a great scarcity of provisions. But this by no means can agree with what is said, [Act 27:34-38]. The vessel was a corn vessel; and they had not as yet thrown the wheat into the sea, see [Act 27:38]. And we find they had food sufficient to eat, but were discouraged, and so utterly hopeless of life that they had no appetite for food: besides, the storm was so great that it is not likely they could dress any thing.

[¶22] Have gained this harm and loss - It seems strange to talk of gaining a loss, but it is a correct rendering of the original, κερδησαι, which expresses the idea of acquisition, whether of good or evil. Those who wish it, may see this use of the term well illustrated by Bp. Pearce, in his note on this verse. The harm was damage to the vessel; the loss was that of the merchandise, furniture, etc.

### Verse 22

[¶24] There shall be no loss of - life - This must be joyous news to those from whom all hope that they should be saved was taken away: [Act 27:20].

### Verse 23

[¶26] The - God, whose I am, and whom I serve - This Divine communication was intended to give credit to the apostle and to his doctrine; and, in such perilous circumstances, to speak so confidently, when every appearance was against him, argued the fullest persuasion of the truth of what he spoke; and the fulfillment, so exactly coinciding with the prediction, must have shown these heathens that the God whom Paul served must be widely different from theirs.

### Verse 24

[¶28] God hath given thee all them that sail with thee - Two hundred and seventy-six souls saved for the sake of one man! This was a strong proof of God's approbation of Paul; and must at least have shown to Julius the centurion that his prisoner was an injured and innocent man.

### Verse 26

[¶30] We must be cast upon a certain island - The angel which gave him this information did not tell him the name of the island. It turned out to be Melita, on which, by the violence of the storm, they were wrecked some days after.

### Verse 27

[¶32] Driven up and down in Adria - See the note on [Act 27:17].

[¶33] Deemed that they drew near to some country - They judged so, either by the smell of land, which those used to the sea can perceive at a considerable distance, or by the agitation of the sea, rippling of the tide, flight of sea-birds, etc.

### Verse 28

[¶35] And sounded - Βολισαντες, Heaving the lead.

[¶36] Twenty fathoms - Οργυιας εικοσι, About forty yards in depth. The οργυια is thus defined by the Etymologicon: Σημαινει την εκτασιν των χειρων, συν τῳ πλατει του Ϛηθους· It signifies the extent of the arms, together with the breadth of the breast. This is exactly the quantum of our fathom.

### Verse 29

[¶38] Cast four anchors out of the stern - By this time the storm must have been considerably abated; though the agitation of the sea could not have subsided much. The anchors were cast out of the stern to prevent the vessel from drifting ashore, as they found that, the farther they stood in, the shallower the water grew; therefore they dropped the anchor astern, as even one ship's length might be of much consequence.

### Verse 30

[¶40] The shipmen - The sailors - let down the boat. Having lowered the boat from the deck into the sea, they pretended that it was necessary to carry some anchors ahead, to keep her from being carried in a dangerous direction by the tide, but with the real design to make for shore, and so leave the prisoners and the passengers to their fate. This was timely noticed by the pious and prudent apostle; who, while simply depending on the promise of God, was watching for the safety and comfort of all.

### Verse 31

[¶42] Except these abide in the ship, ye cannot be saved - God, who has promised to save your lives, promises this on the condition that ye make use of every means he has put in your power to help yourselves. While, therefore, ye are using these means, expect the co-operation of God. If these sailors, who only understand how to work the ship, leave it, ye cannot escape. Therefore prevent their present design. On the economy of Divine Providence, see the notes on [Act 23:35].

### Verse 32

[¶44] The soldiers cut off the ropes - These were probably the only persons who dared to have opposed the will of the sailors: this very circumstance is an additional proof of the accuracy of St. Luke.

## 446. Acts · 72 of 76

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### Verse 33

[¶1] While the day was coining on - It was then apparently about day-break.

[¶2] This day is the fourteenth day that ye have - continued fasting - Ye have not had one regular meal for these fourteen days past. Indeed we may take it for granted that, during the whole of the storm, very little was eaten by any man: for what appetite could men have for food, who every moment had death before their eyes?

### Verse 34

[¶4] A hair fall from the head - A proverbial expression for, ye shall neither lose your lives nor suffer any hurt in your bodies, if ye follow my advice.

### Verse 35

[¶6] Gave thanks to God - Who had provided the food, and preserved their lives and health to partake of it. Some think that he celebrated the holy eucharist here: but this is by no means likely: he would not celebrate such a mystery among ungodly sailors and soldiers, Jews and heathens; nor was there any necessity for such a measure.

### Verse 38

[¶8] They lightened the ship - They hoped that, by casting out the lading, the ship would draw less water; in consequence of which, they could get nearer the shore.

### Verse 39

[¶10] They knew not the land - And therefore knew neither the nature of the coast, nor where the proper port lay.

[¶11] A - creek with a shore - Κολπον, Sinum, a bay, with a shore; a neck of land perhaps on either side, running out into the sea, and this little bay or gulf between them; though some think it was a tongue of land, running out into the sea, having the sea on both sides, at the point of which these two seas met, [Act 27:41]. There is such a place as this in the island of Malta, where, tradition says, Paul was shipwrecked; and which is called la Cale de St. Paul. See Calmet.

### Verse 40

[¶13] Taken up the anchors - Weighed all the anchors that they had cast out of the stern. Some think the meaning of the word is, they slipped their cables; and so left the anchors in the sea.

[¶14] Loosed the rudder bands - Or, the bands of the rudders; for large vessels in ancient times had two or more rudders, one at the side, and another at the stern, and sometimes one at the prow. The bands, ζευκτηριας, were some kind of fastenings, by which the rudders were hoisted some way out of the water; for, as they could be of no use in the storm, and, should there come fair weather, the vessel could not do without them, this was a prudent way of securing them from being broken to pieces by the agitation of the waves. These bands being loosed, the rudders would fall down into their proper places, and serve to steer the vessel into the creek which they now had in view.

[¶15] Hoisted up the mainsail - Αρτεμονα is not the mainsail, (which would have been quite improper on such an occasion), but the jib, or triangular sail which is suspended from the foremast to the bowspirit; with this they might hope both to steer and carry in the ship.

### Verse 41

[¶17] Where two seas meet - The tide running down from each side of the tongue of land, mentioned [Act 27:39], and meeting at the point.

[¶18] Ran the ship aground - In striving to cross at this point of land, they had not taken a sufficiency of sea-room, and therefore ran aground.

[¶19] The forepart stuck fast - Got into the sands; and perhaps the shore here was very bold or steep, so that the stem of the vessel might be immersed in the quicksands, which would soon close round it, while the stern, violently agitated with the surge, would soon be broken to pieces. It is extremely difficult to find the true meaning of several of the nautical terms used in this chapter. I have given that which appeared to me to be the most likely; but cannot absolutely say that I have everywhere hit the true meaning.

### Verse 42

[¶21] The soldiers' counsel was to kill the prisoners - What blood-thirsty, cowardly villains must these have been! Though, through the providence of God, those poor men had escaped a watery grave, and had borne all the anxiety and distresses of this disastrous voyage, as well as the others, now that there is a likelihood of all getting safe to land that could swim, lest these should swim to shore, and so escape, those men, whose trade was in human blood, desired to have them massacred! We have not many traits in the histories of the most barbarous nations that can be a proper counterpart to this quintessence of humano-diabolic cruelty.

### Verse 43

[¶23] Willing to save Paul, etc. - Had one fallen, for the reasons those cruel and dastardly soldiers gave, so must all the rest. The centurion saw that Paul was not only an innocent, but an extraordinary and divine man; and therefore, for his sake, he prevented the massacre; and, unloosing every man's bonds, he commanded those that could to swim ashore and escape. It is likely that all the soldiers escaped in this way, for it was one part of the Roman military discipline to teach the soldiers to swim.

### Verse 44

[¶25] And the rest - That could not swim: some on boards, planks, spars, etc., got safe to land; manifestly by an especial providence of God; for how otherwise could the sick, the aged, the terrified, besides women and children, (of which, we may naturally suppose, there were some), though on planks, get safe to shore? - where still the waves were violent, [Act 27:41], and they without either skill or power to steer their unsafe flotillas to the land? It was (in this case, most evidently) God who brought them to the haven were they would be.

[¶26] 1. Paul had appealed to Caesar; and he must go to Rome to have his cause heard. God admitted of this appeal, and told his servant that he should testify of him at Rome; and yet every thing seemed to conspire together to prevent this appeal, and the testimony which the apostle was to bear to the truth of the Christian religion. The Jews laid wait for his life; and when he had escaped out of their hands, and from their territories, then the winds and the sea seemed to combine to effect his destruction. And God suffered all this malice of men, and war of elements, to fight against his servant, and yet overruled and counterworked the whole, so as to promote his own glory, and bring honor to his apostle. Had it not been for this malice of the Jews, Festus, Felix, Agrippa, Berenice, and many Roman nobles and officers, had probably never heard the Gospel of Christ. And, had it not been for Paul's tempestuous voyage, the 276 souls that sailed with him could not have had such displays of the power and wisdom of the Christians' God as must have struck them with reverence, and probably was the cause of the conversion of many. Had the voyage been smooth and prosperous, there would have been no occasion for such striking interferences of God; and, had it not been for the shipwreck, probably the inhabitants of Malta would not so soon have heard of the Christian religion. God serves his will by every occurrence, and presses every thing into the service of his own cause. This is a remark which we have often occasion to make, and which is ever in place. We may leave the government of the world, and the government of the Church, most confidently to God; hitherto he has done all things well; and his wisdom, power, goodness, and truth, are still the same.

[¶27] 2. In considering the dangers of a sea voyage, we may well say, with pious Quesnel, To what perils do persons expose themselves, either to raise a fortune, or to gain a livelihood! How few are there who would expose themselves to the same for the sake of God! They commit themselves to the mercy of the waves; they trust their lives to a plank and to a pilot; and yet it is often with great difficulty that they can trust themselves to the providence of God, whose knowledge, power, and goodness, are infinite; and the visible effects of which they have so many times experienced.

[¶28] 3. What assurance soever we may have of the will of God, yet we must not forget human means. The life of all the persons in this ship was given to St. Paul; yet he does not, on that account, expect a visible miracle, but depends upon the blessing which God will give to the care and endeavors of men.

[¶29] 4. God fulfils his promises, and conceals his almighty power, under such means and endeavors as seem altogether human and natural. Had the crew of this vessel neglected any means in their own power, their death would have been the consequence of their inaction and infidelity.

### Introduction

[¶31] St. Paul, and the rest of the crew, getting safely ashore, find that the island on which they were shipwrecked is called Melita, [Act 28:1]. They are received with great hospitality by the inhabitants, [Act 28:2]. A viper comes out of the bundle of sticks, laid on the fire, and seizes on Paul's hand, [Act 28:3]. The people, seeing this, suppose him to be a murderer, and thus pursued by Divine vengeance, [Act 28:4]. Having shook it off his hand, without receiving any damage, they change their minds, and suppose him to be a god, [Act 28:5], [Act 28:6]. Publius, the governor of the island, receives them courteously, and Paul miraculously heals his father, who was ill of a fever, etc., [Act 28:7], [Act 28:8]. He heals several others also, who honor them much, and give them presents, [Act 28:9], [Act 28:10]. After three months' stay, they embark in a ship of Alexandria, land at Syracuse, stay there three days, sail thence, pass the straits of Rhegium, and land at Puteoli; find some Christians there, tarry seven days, and set forward for Rome, [Act 28:11-14]. They are met at Appii Forum by some Christians, and Paul is greatly encouraged, [Act 28:15]. They come to Rome, and Julius delivers his prisoners to the captain of the guard, who permits Paul to dwell by himself only attended by the soldier that kept him, [Act 28:16]. Paul calls the chief Jews together, and states his case to them, [Act 28:17-20]. They desire to hear him concerning the faith of Christ, [Act 28:21], [Act 28:22]; and, having appointed unto him a day, he expounds to them the kingdom of Christ, [Act 28:23]. Some believe, and some disbelieve; and Paul informs them that, because of their unbelief and disobedience, the salvation of God is sent to the Gentiles, [Act 28:24-29]. Paul dwells two years in his own hired house, preaching the kingdom of God, [Act 28:30], [Act 28:31].

### Verse 1

[¶33] They knew that the island was called Melita - There were two islands of this name: one in the Adriatic Gulf, or Gulf of Venice, on the coast of Illyricum, and near to Epidaurus; the other in the Mediterranean Sea, between Sicily and Africa, and now called Malta. It is about fifty miles from the coast of Sicily; twenty miles long, and twelve miles in its greatest breadth; and about sixty miles in circumference. It is one immense rock of white, soft freestone, with about one foot depth of earth on an average, and most of this has been brought from Sicily! It produces cotton, excellent fruits, and fine honey; from which it appears the island originally had its name; for μελι, meli, and in the genitive case, μελιτος, melitos, signifies honey. Others suppose that it derived its name from the Phoenicians, who established a colony in it, and made it a place of refuge, when they extended their traffic to the ocean, because it was furnished with excellent harbours: (on the E. and W. shores): hence, in their tongue, it would be called מליטה Meliteh, escape or refuge, from מלט malat, to escape.

[¶34] The Phaeacians were probably the first inhabitants of this island: they were expelled by the Phoenicians; the Phoenicians by the Greeks; the Greeks by the Carthaginians; the Carthaginians by the Romans, who possessed it in the time of the apostle; the Romans by the Goths; the Goths by the Saracens; the Saracens by the Sicilians, under Roger, earl of Sicily, in 1190. Charles V., emperor of Germany, took possession of it by his conquest of Naples and Sicily; and he gave it in 1525 to the knights of Rhodes, who are also called the knights of St. John of Jerusalem. In 1798, this island surrendered to the French, under Bonaparte, and in 1800, after a blockade of two years, the island being reduced by famine, surrendered to the British, under whose dominion it still remains (1814.) Every thing considered, there can be little doubt that this is the Melita at which St. Paul was wrecked, and not at that other island in the Adriatic, or Venitian Gulf, as high up northward as Illyricum. The following reasons make this greatly evident:

[¶35] 1. Tradition has unvaryingly asserted this as the place of the apostle's shipwreck.

[¶36] 2. The island in the Venitian Gulf, in favor of which Mr. Bryant so learnedly contends, is totally out of the track in which the euroclydon must have driven the vessel.

[¶37] 3. It is said, in [Act 28:11], that another ship of Alexandria, bound, as we must suppose, for Italy, and very probably carrying wheat thither, as St. Paul's vessel did, ([Act 27:38]), had been driven out of its course of sailing, by stress of weather, up to the Illyricum Melita, and had been for that cause obliged to winter in the isle. Now this is a supposition which, as I think, is too much of a supposition to be made.

[¶38] 4. In St. Paul's voyage to Italy from Melita, on board the Alexandrian ship that had wintered there, he and his companions landed at Syracuse, [Act 28:12], [Act 28:13], and from thence went to Rhegium. But if it had been the Illyrican Melita, the proper course of the ship would have been, first to Rhegium, before it reached Syracuse, and needed not to have gone to Syracuse at all; whereas, in a voyage from the present Malta to Italy, it was necessary to reach Syracuse, in Sicily, before the ship could arrive at Rhegium in Italy. See the map; and see Bp. Pearce, from whom I have extracted the two last arguments.

[¶39] That Malta was possessed by the Phoenicians, before the Romans conquered it, Bochart has largely proved; and indeed the language to the present day, notwithstanding all the political vicissitudes through which the island has passed, bears sufficient evidence of its Punic origin. In the year 1761, near a place called Ben Ghisa, in this island, a sepulchral cave was discovered, in which was a square stone with an inscription in Punic or Phoenician characters, on which Sir Wm. Drummond has written a learned essay, (London, Valpy, 1810, 4to.), which he supposes marks the burial place, at least of the ashes, of the famous Carthaginian general, Hannibal. I shall give this inscription in Samaritan characters, as being the present form of the ancient Punic, with Sir Wm. Drummond's translation: -

[¶40] Chadar Beth olam kabar Chanibaal

[¶41] Nakeh becaleth haveh, rach - m daeh Amos beshuth Chanib - aal ben Bar-melec. "The inner chamber of the sanctuary of the sepulchre of Hannibal,

[¶42] Illustrious in the consummation of calamity.

[¶43] He was beloved;

[¶44] The people lament, when arrayed

## 447. Acts · 73 of 76

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[¶0] In order of battle,

[¶1] Hannibal the son of Bar-Melec."

[¶2] As this is a curious piece, and one of the largest remains of the Punic language now in existence, and as it helps to ascertain the ancient inhabitants of this island, I thought it not improper to insert it here. For the illustration of this and several other points of Punic antiquity, I must refer the curious reader to the essay itself.

### Verse 2

[¶4] The barbarous people - We have already seen that this island was peopled by the Phoenicians, or Carthaginians, as Bochart has proved, Phaleg. chap. xxvi.; and their ancient language was no doubt in use among them at that time, though mingled with some Greek and Latin terms; and this language must have been unintelligible to the Romans and the Greeks. With these, as well as with other nations, it was customary to call those βαρβαροι, barbarians, whose language they did not understand. St. Paul himself speaks after this manner in [1Cor 14:11] : If I know not the meaning of the voice, I shall be unto him that speaketh a Barbarian, and he that speaketh shall be a Barbarian unto me. Thus Herodotus also, lib. ii. 158, says, βαρβαρους παντας Αιγυπτιοι καλεουσι τους μη σφι ὁμογλωσσους· The Egyptians call all those Barbarians who have not the same language with themselves. And Ovid, when among the Getes, says, in Trist. ver. 10: -

[¶5] Barbarus hic ego sum, quia non Intelligor ulli. "Here I am a barbarian, for no person understands me."

[¶6] Various etymologies have been given of this word. I think that of Bp. Pearce the best. The Greeks who traded with the Phoenicians, formed this word from their observing that the Phoenicians were generally called by the name of their parent, with the word בר bar, prefixed to that name; as we find in the New Testament men called Bar-Jesus, Bar-Tholomeus, Bar-Jonas, Bar-Timeus, etc. Hence the Greeks called them βαρ-βαροι, meaning the men who are called Bar Bar, or have no other names than what begin with Bar. And because the Greeks did not understand the language of the Phoenicians, their first, and the Romans in imitation of them, gave the name of Barbarians to all such as talked in a language to which they were strangers." No other etymology need be attempted; this is its own proof; and the Bar-melec in the preceding epitaph is, at least, collateral evidence. The word barbarian is therefore no term of reproach in itself; and was not so used by ancient authors, however fashionable it may be to use it so now.

[¶7] Because of the present rain and - of the cold - This must have been sometime in October; and, when we consider the time of the year, the tempestuousness of the weather, and their escaping to shore on planks, spars, etc., wet of course to the skin, they must have been very cold, and have needed all the kindness that these well disposed people showed them. In some parts of Christianized Europe, the inhabitants would have attended on the beach, and knocked the survivors on the head, that they might convert the wreck to their own use! This barbarous people did not act in this way: they joined hands with God to make these sufferers live.

### Verse 3

[¶9] There came a viper out of the heat - We may naturally suppose that there had been fuel laid before on the fire, and that the viper was in this fuel, and that it had been revived by the heat; and, when St. Paul laid his bundle on the fire, the viper was then in a state to lay hold on his hand.

### Verse 4

[¶11] The venomous beast - Το θηριον, The venomous animal; for θηρια is a general name among the Greek writers for serpents, vipers, scorpions, wasps, and such like creatures. Though the viper fastened on Paul's hand, it does not appear that it really bit him; but the Maltese supposed that it had, because they saw it fasten on his hand.

[¶12] Vengeance suffereth not to live - These heathens had a general knowledge of retributive justice; and they thought that the stinging of the serpent was a proof that Paul was a murderer. There is a passage in Bamidbar Rabba, fol. 239, that casts some light on this place. "Although the Sanhedrin is ceased, yet are not the four deaths ceased. For he that deserves stoning either falls from his house, or a wild beast tears and devours him. He that deserves burning either falls into the fire, or a serpent bites him. He that deserves cutting of with the sword is either betrayed into the power of a heathen kingdom, or the robbers break in upon him. He that deserves strangling is either suffocated in the water, or dies of a quinsy." See Lightfoot.

[¶13] As these people were heathens, it is not likely that they had any correct notion of the justice of the true God; and therefore it is most probable that they used the word δικη, not to express the quality or attribute of any being, but the goddess Dik, or vindictive Justice, herself, who is represented as punishing the iniquities of men.

[¶14] Hesiod makes a goddess of what the Maltese called Δικη, or Justice: - Η δε τε παρθενος εϚι ΔΙΚΗ, Διος εκγεγαυια, Κυδνη τ' αιδοιη τε θεοις, οἱ Ολυμπον εχουσιν· Και ρ' ὁποτ' αν τις μιν βλαπτῃ σκολιως ονοταζων. Αυτικα παρ Διΐ πατρι καθεζομενη Κρονιωνι Γηρυετ' ανθρωπων αδικον νοον·

[¶15] Hesiod. Opera, ver. 254.

[¶16] Justice, unspotted maid, derived from Jove,

[¶17] Renown'd and reverenced by the gods above:

[¶18] When mortals violate her sacred laws,

[¶19] When judges hear the bribe and not the cause,

[¶20] Close by her parent god, behold her stand,

[¶21] And urge the punishment their sins demand.

[¶22] Coke.

### Verse 5

[¶24] Shook off the beast into the fire, and felt no harm - This is a presumptive evidence that the viper did not bite St. Paul: it fastened on his hand, but had no power to injure him.

### Verse 6

[¶26] When he should have swollen - Πιμπρασθαι, When he should have been inflamed: by means of an acrid poison introduced into the blood, it is soon coagulated; and, in consequence, the extremities of the vessels become obstructed, strong inflammation takes place, and all the parts become most painfully swollen. Lucan, ix. v. 791, gives a terrible account of this effect of the bite of a serpent: - - illi rubor igneus ora

[¶27] Succendit, tenditque cutem, pereunte figura

[¶28] Miscens cuncta tumor jam toto corpore major:

[¶29] Humanumque egressa modum super omnia membra

[¶30] Efflatur sanies late tollente veneno.

[¶31] Ipse latet penitus, congesto corpore mersus;

[¶32] Nec lorica tenet distenti corporis auctum.

[¶33] And straight a sudden flame began to spread,

[¶34] And paint his visage with a glowing red.

[¶35] With swift expansion swells the bloated skin,

[¶36] Nought but an undistinguished mass is seen;

[¶37] While the fair human form lies lost within,

[¶38] The puffy poison spreads and heaves around,

[¶39] Till all the man is in the monster drown'd.

[¶40] Rowe.

[¶41] See other ensamples, in the notes on [Num 21:6] (note).

[¶42] Said that he was a god - As Hercules was one of the gods of the Phoenicians, and was worshipped in Malta under the epithet of Αλεξικακος, the dispeller of evil, they probably thought that Paul was Hercules; and the more so, because Hercules was famous for having destroyed, in his youth, two serpents that attacked him in his cradle.

### Verse 7

[¶44] The chief man of the island - The term πρωτος, Chief, used hereby St. Luke, was the ancient title of the governor of this island, as is evident from an inscription found in Malta, which runs thus: - Λ. Κ. υἱος, κυρ. ἱππευς. ῥωμ. πρωτος Μελιταιων·

## 448. Acts · 74 of 76

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[¶0] Lucius Caius, son of Quirinus, a Roman knight, Chief of the Melitese. See Bochart, Phaleg. and Chan. vol. i. chap. 498, etc., and Grotius. This title is another proof of the accuracy of St. Luke, who uses the very epithet by which the Roman governor of that island was distinguished.

### Verse 8

[¶2] The father of Publius lay sick - Πυρετοις και δυσεντεριᾳ; Of a fever and dysentery; perhaps a cholera morbus.

[¶3] Paul - prayed - That God would exert his power; and laid his hands on him, as the means which God ordinarily used to convey the energy of the Holy Spirit, and healed him; God having conveyed the healing power by this means. In such a disorder as that mentioned here by St. Luke, where the bowels were in a state of inflammation, and a general fever aiding the dysentery in its work of death, nothing less than a miracle could have made an instantaneous cure in the patient. Such a cure was wrought, and even the heathens saw that it was the hand of God.

### Verse 9

[¶5] Others - which had diseases - Luke was a physician; yet we do not find him engaging in these cures. As a medical man, he might have been of use to the father of Publius; but he is not even consulted on the occasion. Paul enters in to him, prays for him, lays his hands on him, and he is healed. The other diseased persons who are mentioned in this verse were doubtless healed in the same way.

### Verse 10

[¶7] Honoured us with many honors - The word τιμη, as Bishop Pearce has remarked, is often used to signify a pecuniary recompense, or present. The Greek word seems to be thus used in [1Tim 5:17]. Let the elders which rule well be accounted worthy of double Honor, τιμης, which St. Chrysostom, on the place, explains thus: την των αναγκαιων χορηγιαν· a supplying them with all necessary things. Diodorus Siculus, and Xenophon, used the word in the same way. In the sense of a pecuniary recompense, or price, paid for any thing, the word τιμη is met with in [1Cor 6:20]; and [1Cor 7:23]. And in the Septuagint, [Num 22:17]; compared with [Num 22:18]; [Psa 8:5]; and [Psa 49:12]; [Pro 3:9]. Bp. Pearce.

[¶8] Such things as were necessary - They had before given them many presents, and now they gave them a good sea stock; all that was necessary for their passage.

### Verse 11

[¶10] After three months - Supposing that they had reached Malta about the end of October, as we have already seen, then it appears that they left it about the end of January, or the beginning of February; and, though in the depth of winter, not the worst time for sailing, even in those seas, the wind being then generally more steady; and, on the whole, the passage more safe.

[¶11] Whose sign was Castor and Pollux - These were two fabulous semi-deities, reported to be the sons of Jupiter and Leda, who were afterwards translated to the heavens, and made the constellation called Gemini, or the Twins. This constellation was deemed propitious to mariners; and, as it was customary to have the images of their gods both on the head and stern of their ships, we may suppose that this Alexandrian ship had these on either her prow or stern, and that these gave name to the ship. We, who profess to be a Christian people, follow the same heathen custom: we have our ships called the Castor, the Jupiter, the Minerva, the Leda, (the mother of Castor and Pollux), with a multitude of other demon gods and goddesses; so that, were ancient Romans or Grecians to visit our navy, they would be led to suppose that, after the lapse of more than 2000 years, their old religion had continued unaltered!

[¶12] Virgil speaks of a vessel called the Tiger. Aeneid, x. ver. 166: -

[¶13] Massicus aerata princeps secat aequora Tigri. "Massicus, chief, cuts the waves in the brazen-beaked Tiger."

[¶14] Of another called the Chimera. Aen. v. ver. 118, 223: -

[¶15] Ingentemque Gyas ingenti mole Chimaeram. "Gyas the vast Chimera's bulk commands."

[¶16] And of another called the Centaur. Aen. v. ver. 122, 155, 157: - - Centauro invehitur magna. "Sergestus, in the great Centaur, took the leading place."

[¶17] Besides these names, they had their tutelary gods in the ship, from whom they expected succor; and sometimes they had their images on the stern; and when they got safely to the end of their voyage, they were accustomed to crown these images with garlands: thus Virgil, Geor. i. ver. 304: -

[¶18] Puppibus et laeti naute imposuere Coronas. "The joyous sailors place garlands on their sterns."

[¶19] Several ancient fables appear to have arisen out of the names of ships. Jupiter is fabled to have carried off Europa, across the sea, in the shape of a bull; and to have carried away Ganymede, in the shape of an eagle. That is, these persons were carried away, one in a ship called Taurus, or Bull; and the other in one denominated Aquila, the Eagle. Why not Taurus, as well as Tigris? and why not Aquila, as well as Chimera? - which names did belong to ships, as we find from the above quotations.

### Verse 12

[¶21] Landing at Syracuse - In order to go to Rome from Malta, their readiest course was to keep pretty close to the eastern coast of Sicily, in order to pass through the straits of Rhegium and get into the Tyrrhenian Sea.

[¶22] Syracuse is one of the most famous cities of antiquity: it is the capital of the island of Sicily, and was built about 730 years before the Christian era. It lies 72 miles S. by E. of Messina, and about 112 of Palermo. Long. 15. 30'. W., lat. 37. 17'. N. In its ancient state, it was about 22 English miles in circumference; and was highly celebrated for the martial spirit of its inhabitants. This was the birthplace of the illustrious Archimedes; who, when the city was besieged by the Romans, under Marcellus, about 212 years before Christ, defended the place with his powerful engines against all the valor and power of the assailants. He beat their galleys to pieces by huge stones projected from his machines; and by hooks, chains, and levers, from the walls, weighed the ships out of the water, and, whirling them round, dashed them in pieces against each other, or sunk them to the bottom: several also, he is said to have destroyed by his burning glasses. When the city was taken by treachery, Archimedes was found intensely engaged in the demonstration of a problem. A Roman soldier coming up, and presenting his dagger to his throat, he cried, "Stop, soldier, or thou wilt spoil my diagram!" The brute was unmoved, and murdered him on the spot.

[¶23] This city was almost totally destroyed by an earthquake in 1693: its present population amounts to but about 18,000. Christianity, in some form or other, has existed here ever since St. Paul spent the three days in it, mentioned in the text.

### Verse 13

[¶25] We fetched a compass - Ὁθεν περιελθοντες, Whence we coasted about. This will appear evident, when the coast of Sicily is viewed on any correct map, of a tolerably large scale.

[¶26] Rhegium - A city and promontory in Calabria, in Italy, opposite to Sicily. It is now called Reggio. It had its name, Ῥηγιον, Rhegium, from the Greek Ῥηγνυμι, to break off; because it appears to have been broken off from Sicily.

[¶27] The south wind blew - This was the fairest wind they could have from Syracuse, to reach the straits of Rhegium.

[¶28] The next day to Puteoli - This place, now commonly called Pozzuoli, is an ancient town of Naples in the Terra di Lavoro; and is supposed to have been founded by the Samians, about 470 years before Christ. Within this city are several warm baths, very highly celebrated; and from these, and its springs in general, it seems to have had its ancient name Puteoli, from Putei, wells or pits; though some derive it from putor, a stench, or bad smell, because of the sulphureous exhalations from its warm waters. Varro gives both these etymologies, lib. iv. de Ling. Lat. cap. 5. It is famous for its temple of Jupiter Serapis, which is built, not according to the Grecian or Roman manner, but according to the Asiatic. Near this place are the remains of Cicero's villa, which are of great extent. The town contains, at present, about 10,000 inhabitants. Long. 14. 40'. E., lat. 41. 50'. N.

### Verse 14

[¶30] Where we found brethren - That is, Christians; for there had been many in Italy converted to the faith of Christ, some considerable time before this, as appears from St. Paul's epistle to the Romans, written some years before this voyage.

[¶31] We went toward Rome - One of the most celebrated cities in the universe, the capital of Italy, and once of the whole world; situated on the river Tiber, 410 miles SSE. of Vienna; 600 SE. of Paris; 730 E. by N. of Madrid; 760 W. of Constantinople; and 780 SE. of London. Long. 12. 55'. E., lat. 41. 54'. N. This famous city was founded by Romulus, at the end of the seventh Olympiad, a.m. 3251; of the flood, 1595; and 753 years before the Christian era. The history of this city must be sought for in works written expressly on the subject, of which there are many. Modern Rome is greatly inferior to ancient Rome in every respect. Its population, taken in 1709, amounted to 138,569 souls only; among whom were 40 bishops, 2686 priests, 3359 monks, 1814 nuns, 893 courtezans, between 8 and 9000 Jews, and 14 Moors. This city, which once tyrannized over the world by its arms, and over the whole Christian world by its popes, is now reduced to a very low state among the governments of Europe, by whom it is supported, for it has no power sufficient for its own defense.

### Verse 15

[¶33] When the brethren heard of us - By whom the Gospel was planted at Rome is not known: it does not appear that any apostle was employed in this work. It was probably carried thither by some of those who were converted to God at the day of pentecost; for there were then at Jerusalem, not only devout men, proselytes to the Jewish religion, from every nation under heaven, [Act 2:5], but there were strangers of Rome also, [Act 2:10]. And it in most reasonable to believe, as we know of no other origin, that it was by these Christianity was planted at Rome.

[¶34] As far as Appii Forum - About 52 miles from Rome; a long way to come on purpose to meet the apostle! The Appii Forum, or Market of Appius, was a town on the Appian way, a road paved from Rome to Campania, by the consul Appius Claudius. It was near the sea, and was a famous resort for sailors, peddlers, etc. Horace, lib. i. Satyr. 5, ver. 3, mentions this place on his journey from Rome to Brundusium: - - Inde Forum Appi

[¶35] Differtum nautis, cauponibus atgue malignis. "To Forum Appii thence we steer, a place

[¶36] Stuff'd with rank boatmen, and with vintners base."

[¶37] This town is now called Caesarilla de S. Maria.

[¶38] And the Three Taverns - This was another place on the same road, and about 33 miles from Rome. Some of the Roman Christians had come as far as Appii Forum: others, to the Three Taverns. Bp. Pearce remarks, there are some ruins in that place which are now called Tre Taverne; and this place Cicero mentions in his epistles to Atticus, lib. ii. 11. Ab Appi Foro hora quarta: dederam aliam paulo ante in Tribus Tabernis. "Dated at ten in the morning, from Appii Forum. I sent off another (epistle) a little before, from the Three Taverns."

[¶39] Zosimus, lib. 2, mentions τρια καπηλεια, the three taverns, or victualling houses, where the Emperor Severus was strangled by the treason of Maximinus Herculeus, and his son Maxentius. See Lightfoot.

[¶40] The word taberna, from trabs, a beam, signifies any building formed of timber; such as those we call booths, sheds, etc., which are formed of beams, planks, boards, and the like; and therefore me may consider it as implying, either a temporary residence, or some mean building, such as a cottage, etc. And in this sense Horace evidently uses it, Carm. lib. i. Od. iv. ver. 13: -

[¶41] Pallida mors aequo pulsat pede pauperum tabernas

[¶42] Regumque turres. "With equal pace, impartial Fate

[¶43] Knocks at the palace as the cottage gate."

[¶44] Francis.

## 449. Acts · 75 of 76

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[¶0] This place, at first, was probably a place for booths or sheds, three of which were remarkable; other houses became associated with them in process of time, and the whole place denominated Tres Tabernae, from the three first remarkable booths set up there. It appears to have been a large town in the fourth century, as Optatus mentions Felix a Tribus Tabernis, Felix of the Three Taverns, as one of the Christian bishops.

[¶1] Thanked God, and took courage - He had longed to see Rome; (see [Rom 1:9-15]); and, finding himself brought through so many calamities, and now so near the place that he was met by a part of that Church to which, some years before, he had written an epistle, he gave thanks to God, who had preserved him, and took fresh courage, in the prospect of bearing there a testimony for his Lord and Master.

### Verse 16

[¶3] The captain of the guard - Στρατοπεδαρχῃ. This word properly means the commander of a camp; but it signifies the prefect, or commander of the pretorian cohorts, or emperor's guards.

[¶4] Tacitus (Annal. lib. iv. cap. 2) informs us that, in the reign of Tiberius, Sejanus, who was then prefect of these troops, did, in order to accomplish his ambitious designs, cause them to be assembled from their quarters in the city, and stationed in a fortified camp near it; so that their commander is with peculiar propriety styled by St. Luke στρατοπεδαρχης, the commander of the camp. For the arrival of St. Paul at Rome was in the seventh year of Nero; and it is certain, from Suetonius, (in Tiber. cap. 37), that the custom of keeping the pretorian soldiers in a camp, near the city, was retained by the emperors succeeding Tiberius; for the historian observes that Claudius, at his accession to the empire, was received into the camp, in castra delatus est, namely, of the pretorian cohorts; and so Tacitus says of Nero, An. lib. xii. cap. 69, that on the same occasions illatus castris, he was brought into the camp. Dr. Doddridge observes that it was customary for prisoners who were brought to Rome to be delivered to this officer, who had the charge of the state prisoners, as appears from the instance of Agrippa, who was taken into custody by Macro, the pretorian prefect, who succeeded Sejanus; (Joseph. Ant. lib. xviii. cap. 7. sec. 6); and from Trajan's order to Pliny, when two were in commission, Plin. lib. x. ep. 65. Vinctus mitti ad praefectos praetorii mei debet: he should be sent bound to the prefects of my guards. The person who now had that office was the noted Afranius Burrhus; but both before and after him it was held by two: Tacit. An. lib. xii. sec. 42; lib. xiv. sec. 51. See Parkhurst.

[¶5] Burrhus was a principal instrument in raising Nero to the throne; and had considerable influence in repressing many of the vicious inclinations of that bad prince. With many others, he was put to death by the inhuman Nero. Burrhus is praised by the historians for moderation and love of justice. His treatment of St. Paul is no mean proof of this. Calmet.

[¶6] With a soldier that kept him - That is, the soldier to whom he was chained, as has been related before, [Act 12:6].

### Verse 17

[¶8] Paul called the chief of the Jews together - We have already seen, in [Act 18:2], that Claudius had commanded all Jews to depart from Rome; see the note there: but it seems they were permitted to return very soon; and, from this verse, it appears that there were then chiefs, probably of synagogues, dwelling at Rome.

[¶9] I have committed nothing - Lest they should have heard and received malicious reports against him, he thought it best to state his own case.

### Verse 20

[¶11] For the hope of Israel I am bound, etc. - As if he had said: This, and this alone, is the cause of my being delivered into the hands of the Romans; I have proclaimed Jesus as the Messiah; have maintained that though he was crucified by the Jews, yet he rose again from the dead; and, through him, I have preached the general resurrection of mankind: this all Israel professes to hope for; and yet it is on this account that the Jews persecute me. Both the Messiah and the resurrection might be said to be the hope of Israel; and it is hard to tell which of them is here meant: see [Act 13:6]; [Act 24:15], [Act 24:21]; [Act 26:6]. It is certain that, although the Jews believed in the general resurrection, yet they did not credit it in the manner in which Paul preached it; for he laid the foundation of the general resurrection on the resurrection of Christ.

### Verse 21

[¶13] We neither received letters, etc. - This is very strange, and shows us that the Jews knew their cause to be hopeless, and therefore did not send it forward to Rome. They wished for an opportunity to kill Paul: and, when they were frustrated by his appeal to the emperor, they permitted the business to drop. Calmet supposes they had not time to send; but this supposition does not appear to be sufficiently solid: they might have sent long before Paul sailed; and they might have written officially by the vessel in which the centurion and the prisoners were embarked. But their case was hopeless; and they could not augur any good to themselves from making a formal complaint against the apostle at the emperor's throne.

### Verse 22

[¶15] For as concerning this sect - See the note on [Act 24:14]. A saying of Justin Martyr casts some light on this saying of the Jews: he asserts that the Jews not only cursed them in their synagogues, but they sent out chosen men from Jerusalem, to acquaint the world, and particularly the Jews everywhere, that the Christians were an atheistical and wicked sect, which should be detested and abhorred by all mankind. Justin Martyr, Dial. p. 234.

### Verse 23

[¶17] To whom he expounded - the kingdom of God - To whom he showed that the reign of the Messiah was to be a spiritual reign; and that Jesus, whom the Jewish rulers had lately crucified, was the true Messiah, who should rule in this spiritual kingdom. These two points were probably those on which he expatiated from morning to evening, proving both out of the law and out of the prophets. How easily Jesus, as the Messiah, and his spiritual kingdom, might be proved from the law of Moses, any person may be satisfied, by consulting the notes written on those books. As to the prophets, their predictions are so clear, and their prophecies so obviously fulfilled in the person, preaching, miracles, passion, and death of Jesus Christ, that it is utterly impossible, with any show of reason, to apply them to any other.

### Verse 24

[¶19] Some believed, etc. - His message was there treated as his Gospel is to the present day: some believe, and are converted; others continue in obstinate unbelief, and perish. Could the Jews then have credited the spiritual nature of the Messiah's kingdom, they would have found little difficulty to receive Jesus Christ as the Messiah.

[¶20] Multitudes of those now called Christians can more easily credit Jesus as the Messiah than believe the spiritual nature of his kingdom. The cross is the great stumbling block: millions expect Jesus and his kingdom who cannot be persuaded that the cross is the way to the crown.

### Verse 25

[¶22] Agreed not among themselves - It seems that a controversy arose between the Jews themselves, in consequence of some believing, and others disbelieving; and the two parties contested together; and, in respect to the unbelieving party, the apostle quoted the following passage from [Isa 6:9].

### Verse 26

[¶24] Hearing ye shall hear, etc. - See the notes on [Mat 13:14], and [Joh 12:39], [Joh 12:40].

### Verse 28

[¶26] The salvation of God is sent unto the Gentiles - St. Paul had spoken to this effect twice before, [Act 13:46], and [Act 18:6], where see the notes; but here he uses a firmer tone, being out of the Jewish territories, and under the protection of the emperor. By the salvation of God, all the blessings of the kingdom of Christ are intended. This salvation God could have sent unto the Gentiles, independently of the Jewish disobedience; but He waited till they had rejected it, and then reprobated them, and elected the Gentiles. Thus the elect became reprobate, and the reprobate elect.

[¶27] They will hear it - That is, they will obey it; for ακουειν signifies, not only to hear, but also to obey.

### Verse 29

[¶29] And had great reasoning among themselves - The believers contending with the unbelievers; and thus we may suppose that the cause of truth gained ground. For contentions about the truth and authenticity of the religion of Christ infallibly end in the triumph and extension of that religion.

### Verse 30

[¶31] Paul dwelt two whole years in his own hired house - As a state prisoner, he might have had an apartment in the common prison; but peculiar favor was showed him, and he was permitted to dwell alone, with the soldier that guarded him, [Act 28:16]. Finding now an opportunity of preaching the Gospel, he hired a house for the purpose, and paid for it, St. Chrysostom observes, by the fruits of his own labor. Here he received all that came unto him, and preached the Gospel with glorious success; so that his bonds became the means of spreading the truth, and he became celebrated even in the palace of Nero, [Phi 1:12], [Phi 1:13]; and we find that there were several saints, even in Caesar's household, [Phi 4:22], which were, no doubt, the fruits of the apostle's ministry. It is said that during his two years' residence here he became acquainted with Seneca, the philosopher, between whom and the apostle an epistolary correspondence took place. In an ancient MS. of Seneca's epistles in my own possession, these letters are extant, and are in number fourteen and have a prologue to them written by St. Jerome. That they are very ancient cannot be doubted; but learned men have long ago agreed that they are neither worthy of Paul nor of Seneca.

[¶32] While he was in captivity, the Church at Philippi, to which he was exceedingly dear, sent him some pecuniary assistance by the hands of their minister, Epaphroditus, who, it appears, risked his life in the service of the apostle, and was taken with a dangerous malady. When he got well, he returned to Philippi, and, it is supposed, carried with him that epistle which is still extant; and from it we learn that Timothy was then at Rome with Paul, and that he had the prospect of being shortly delivered from his captivity. See [Phi 1:12], [Phi 1:13]; [Phi 2:25]; [Phi 4:15], [Phi 4:16], [Phi 4:18], etc.

### Verse 31

[¶34] Preaching the kingdom of God - Showing the spiritual nature of the true Church, under the reign of the Messiah. For an explanation of this phrase, see the note on [Mat 3:2].

[¶35] Those things which concern the Lord - The Redeemer of the world was to be represented as the Lord; as Jesus; and as the Christ. As the Lord, ὁ Κυριος, the sole potentate, upholding all things by the word of his power; governing the world and the Church; having all things under his control, and all his enemies under his feet; in short, the maker and upholder of all things, and the judge of all men. As Jesus - the Savior; he who saves, delivers, and preserves; and especially he who saves his people from their sins. For the explanation of the word Jesus, see the note on [Joh 1:17]. As Christ - the same as Messiah; both signifying the Anointed: he who was appointed by the Lord to this great and glorious work; who had the Spirit without measure, and who anoints, communicates the gifts and graces of that Spirit to all true believers. St. Paul taught the things which concerned or belonged to the Lord Jesus Christ. He proved him to be the Messiah foretold by the prophets, and expected by the Jews; he spoke of what he does as the Lord, what he does as Jesus, and what he does as Christ. These contain the sum and substance of all that is called the Gospel of Christ. Yet, the things which concern the Lord Jesus Christ, necessarily include the whole account of his incarnation, preaching in Judea, miracles, persecutions, passion, death, burial, resurrection, ascension, intercession, and his sending down the gifts and graces of the Holy Spirit. These were the subjects on which the apostle preached for two whole years, during his imprisonment at Rome.

[¶36] With all confidence - Παρῥησιας, Liberty of speech; perfect freedom to say all he pleased, and when he pleased. He had the fullest toleration from the Roman government to preach as he pleased, and what he pleased; and the unbelieving Jews had no power to prevent him.

[¶37] It is supposed that it was during this residence at Rome that he converted Onesimus, and sent him back to his master Philemon, with the epistle which is still extant. And it is from [Plm 1:23], [Plm 1:24], of that epistle, that we learn that Paul had then with him Epaphras, Marcus, Aristarchus, Demas, and Luke.

[¶38] Here St. Luke's account of Paul's travels and sufferings ends; and it is probable that this history was written soon after the end of the two years mentioned in [Act 28:30].

[¶39] That the apostle visited many places after this, suffered much in the great cause of Christianity, and preached the Gospel of Jesus with amazing success, is generally believed. How he came to be liberated we are not told; but it is likely that, having been kept in this sort of confinement for about two years, and none appearing against him, he was released by the imperial order.

[¶40] Concerning the time, place, and manner of his death, we have little certainty. It is commonly believed that, when a general persecution was raised against the Christians by Nero, about a.d. 64, under pretense that they had set Rome on fire, both St. Paul and St. Peter then sealed the truth with their blood; the latter being crucified with his head downward; the former being beheaded, either in a.d. 64 or 65, and buried in the Via Ostiensis. Eusebius, Hist, Eccles. lib. ii. cap. 25, intimates that the tombs of these two apostles, with their inscriptions, were extant in his time; and quotes as his authority a holy man of the name of Caius, who wrote against the sect of the Cataphrygians, who has asserted this, as from his personal knowledge. See Eusebius, by Reading, vol. i. p. 83; and see Dr. Lardner, in his life of this apostle, who examines this account with his usual perspicuity and candour. Other writers have been more particular concerning his death: they say that it was not by the command of Nero that he was martyred, but by that of the prefects of the city, Nero being then absent; that he was beheaded at Aquae Salviae, about three miles from Rome, on Feb. 22; that he could not be crucified, as Peter was, because he was a freeman of the city of Rome. But there is great uncertainty on these subjects, so that we cannot positively rely on any account that even the ancients have transmitted to us concerning the death of this apostle; and much less on the accounts given by the moderns; and least of all on those which are to be found in the Martyrologists. Whether Paul ever returned after this to Rome has not yet been satisfactorily proved. It is probable that he did, and suffered death there, as stated above; but still we have no certainty.

[¶41] There are several subscriptions to this book in different manuscripts: these are the principal: - The Acts of the Apostles - The Acts of the holy Apostles - The end of the Acts of the holy Apostles, written by Luke the Evangelist, and fellow traveler of the illustrious Apostle Paul - By the holy Apostle and Evangelist Luke, etc. etc.

[¶42] The versions are not less various in their subscriptions.

[¶43] The end of the Acts, that is, the History of the holy Apostles. - Syriac.

[¶44] Under the auspices and help of God, the book of the Acts of the pure Apostles is finished; whom we humbly supplicate to obtain us mercy by all their prayers. Amen. And may praise be ascribed to God, the Lord of the universe! - Arabic.

## 450. Acts · 76 of 76

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[¶0] This (book) of the Acts of the Apostles, which has been by many translated into the Roman tongue, is translated from the Roman and Greek tongue into the Ethiopic. - Aethiopic.

[¶1] On the nature and importance of the Acts of the Apostles, see what is said in the preface to this book. To which may be added the following observations, taken from the conclusion of Dr. Dodd's Commentary. "The plainness and simplicity of the narration are strong circumstances in its favor; the writer appears to have been very honest and impartial, and to have set down, very fairly, the objections which were made to Christianity, both by Jews and heathens, and the reflections which enemies cast upon it, and upon the first preachers of it. He has likewise, with a just and honest freedom, mentioned the weaknesses, faults, and prejudices, both of the apostles and their converts. There is a great and remarkable harmony between the occasional hints dispersed up and down in St. Paul's epistles, and the facts recorded in this history; insomuch as that it is generally acknowledged that the history of the Acts is the best clue to guide us in the studying of the epistles written by that apostle. The other parts of the New Testament do likewise agree with this history, and give great confirmation to it; for the doctrines and principles are every where uniformly the same; the conclusions of the gospels contain a brief account of those things which are more particularly related in the beginning of the Acts. And there are frequent intimations, in other parts of the gospels, that such an effusion of the Spirit was expected; and that with a view to the very design which the apostles and primitive Christians are said to have carried on, by virtue of that extraordinary effusion which Christ poured out upon his disciples after his ascension; and, finally, the epistles of the other apostles, as well as those of St. Paul, plainly suppose such things to have happened as are related in the Acts of the Apostles; so that the history of the Acts is one of the most important parts of the sacred history, for neither the gospels nor epistles could have been so clearly understood without it; but by the help of it the whole scheme of the Christian revelation is set before us in an easy and manifest view. "Even the incidental things mentioned by St. Luke are so exactly agreeable to all the accounts which remain of the best ancient historians, among the Jews and heathens, that no person who had forged such a history, in later ages, could have had that external confirmation, but would have betrayed himself by alluding to some customs or opinions since sprung up; or by misrepresenting some circumstance, or using some phrase or expression not then in use. The plea of forgery, therefore, in later ages, cannot be allowed; and for a man to have published a history of such things so early as St. Luke wrote; (that is, while some of the apostles and many other persons were alive who were concerned in the transactions which he has recorded); if his account had not been punctually true, could have been only to have exposed himself to an easy confutation and certain infamy. "As, therefore, the Acts of the Apostles are in themselves consistent and uniform, the incidental things agreeable to the best ancient historians which have come down to us, and the main facts supported and confirmed by the other books of the New Testament, and by the unanimous testimony of so many of the ancient fathers, we may, I think, very fairly, and with great justness, conclude that, if any history of former times deserves credit, the Acts of the Apostles ought to be received and credited; and, if the history of the Acts of the Apostles be true, Christianity cannot be false: for a doctrine so good in itself, and attended with so many miraculous and Divine testimonies, has an the possible masks of a true revelation."

[¶2] On St. Paul's character and conduct, see the observations at the end of [Act 9:43] (note), where the subject is particularly considered.

[¶3] The book of the Acts is not only a history of the Church, the most ancient and most impartial, as it is the most authentic extant, but it is also a history of God's grace and providence, The manner in which he has exerted himself in favor of Christianity, and of the persons who were originally employed to disseminate its doctrines, shows us the highest marks of the Divine approbation. Had not that cause been of God, could he have so signally interposed in its behalf? Would he have wrought such a series of miracles for its propagation and support? And would all its genuine professors have submitted to sustain the loss of all things, had not his own Spirit, by its consolations in their hearts, given them to feel that his favor was better than life?

[¶4] That the hardships suffered by the primitive apostles and Christians were great, the facts themselves related in this book sufficiently declare: that their consolation and happiness were abundant, the cheerful manner in which they met and sustained those hardships demonstrates. He who cordially embraced Christianity found himself no loser by it; if he lost earthly good in consequence, it was infinitely overbalanced by the spiritual good which he received. Paul himself, who suffered most, had this compensated by superabounding happiness. Wherever the Gospel comes, it finds nothing but darkness, sin, and misery; wherever it is received, it communicates light, holiness, and felicity. Reader, magnify thy God and Savior, who hath called thee to such a state of salvation. Should thou neglect it, how grievous must thy punishment be! Not only receive its doctrines, as a system of wisdom and goodness, but receive them as motives of conduct, and as a rule of life; and show thy conscientious belief of them, by holding the truth in righteousness, and thus adorn these doctrines of God thy Savior in all things. - Amen.

[¶5] I have often with pleasure, and with great advantage to my subject, quoted Dr. Lardner, whose elaborate works in defense of Divine revelation are really beyond all praise. The conclusion of his Credibility of the Gospel History is peculiarly appropriate; and the introduction of it here can need no apology. I hope, with him, I may also say: - "I have now performed what I undertook, and have shown that the account given by the sacred writers of persons and things is confirmed by other ancient authors of the best note. There is nothing in the books of the New Testament unsuitable to the age in which they are supposed to have been written. There appears in these writers a knowledge of the affairs of those times, not to be found in authors of later ages. We are hereby assured that the books of the New Testament are genuine, and that they were written by persons who lived at or near the time of those events of which they have given the history. "Any one may be sensible how hard it is for the most learned, acute, and cautious man, to write a book in the character of some person of an earlier age; and not betray his own time by some mistake about the affairs of the age in which he pretends to place himself; or by allusions to customs or principles since sprung up; or by some phrase or expression not then in use. It is no easy thing to escape all these dangers in the smallest performance, though it be a treatise of theory or speculation: these hazards are greatly increased when the work is of any length; and especially if it be historical, and be concerned with characters and customs. It is yet more difficult to carry on such a design in a work consisting of several pieces, written, to all appearance, by several persons. Many indeed are desirous to deceive, but all hate to be deceived; and therefore, though attempts have been made to impose upon the world in this way, they have never, or very rarely, succeeded; but have been detected and exposed by the skill and vigilance of those who have been concerned for the truth. "The volume of the New Testament consists of several pieces: these are ascribed to eight several persons; and there are the strongest appearances that they were not all written by any one hand, but by as many persons as they are ascribed to. There are lesser differences in the relations of some facts, and such seeming contradictions as would never have happened if these books had been all the work of one person, or of several who wrote in concert. There are as many peculiarities of temper and style as there are names of writers; divers of which show no depth of genius nor compass of knowledge! Here are representations of titles, posts, behavior of persons of higher and lower ranks in many parts of the world; persons are introduced, and their characters are set in a full light; here is a history of things done in several cities and countries; and there are allusions to a vast variety of customs and tenets, of persons of several nations, sects, and religions. The whole is written without affectation, with the greatest simplicity and plainness, and is confirmed by other ancient writers of unquestionable authority. If it be difficult for a person of learning and experience to compose a small treatise concerning matters of speculation, with the characters of a more early age than that in which he writes, it is next to impossible that such a work of considerable length, consisting of several pieces, with a great variety of historical facts, representations of characters, principles, and customs of several nations, and distant countries, of persons of ranks and degrees, of many interests and parties, should be performed by eight several persons, the most of them unlearned, without any appearance of concert. "I might perhaps call this argument a demonstration, if that term had not been often misapplied by men of warm imagination, and been bestowed upon reasonings that have but a small degree of probability. But though it should not be a strict demonstration that these writings are genuine, or though it be not absolutely impossible, in the nature of the thing, that the books of the New Testament should have been composed in a later age than that to which they are assigned, and of which they have innumerable characters, yet, I think, it is in the highest degree improbable, and altogether incredible. "If the books of the New Testament were written by persons who lived before the destruction of Jerusalem, that is, if they were written at the time in which they are said to have been written, the things related in them are true. If they had not been matter of fact, they would not have been credited by any persons near that time, and in those parts of the world in which they are said to have been done, but would have been treated as the most notorious lies and falsehoods. Suppose three or four books should now appear amongst us, in the language most generally understood, giving an account of many remarkable and extraordinary events, which had happened in some kingdom of Europe, and in the most noted cities of the countries next adjoining to it; some of them said to have happened between sixty and seventy gears ago, others between twenty and thirty, others nearer our own time; would they not be looked upon as the most manifest and ridiculous forgeries and impostures that ever were contrived? Would great numbers of persons in those very places, change their religious principles and practices upon the credit of things reported to be publicly done, which no man ever heard of before? Or, rather, is it possible that such a design as this would be conceived by any sober and serious persons, or even the most wild and extravagant? If the history of the New Testament be credible, the Christian religion is true. If the things that were related to have been done by Jesus, and by his followers, by virtue of powers derived from him, do not prove a person to come from God, and that his doctrine is true and divine, nothing can. And as Jesus does here, in the circumstances of his birth, life, sufferings, and after exaltation, and in the success of his doctrine, answer the description of the great person promised and foretold in the Old Testament, he is at the same time showed to be the Messiah. "From the agreement of the writers of the New Testament with other ancient writers, we are not only assured that these books are genuine, but also that they are come down to us pure and uncorrupted, without any considerable interpolations or alterations. If such had been made in them, there would have appeared some smaller differences at least between them and other ancient writings. "There has been in all ages a wicked propensity in mankind to advance their own notions and fancies by deceits and forgeries: they have been practised by heathens, Jews, and Christians, in support of imaginary historical facts, religious schemes and practices, and political interests. With these views some whole books have been forged, and passages inserted into others of undoubted authority. Many of the Christian writers of the second and third centuries, and of the following ages, appear to have had false notions concerning the state of Judea between the nativity of Jesus and the destruction of Jerusalem; and concerning many other things occasionally mentioned in the New Testament. The consent of the best ancient writers with those of the New Testament is a proof that these books are still untouched, and that they have not been new modelled and altered by Christians of later times, in conformity to their own peculiar sentiments. "This may be reckoned an argument that the generality of Christians had a very high veneration for these books; or else that the several sects among them have had an eye upon each other, that no alterations might be made in those writings to which they have all appealed. It is also an argument that the Divine providence has all along watched over and guarded these books, (a very fit object of especial care), which contain the best of principles, were apparently written with the best views, and have in them inimitable characters of truth and simplicity." - See Dr. Lardner's Works, vol. i. p. 419.

[¶6] Let him answer these arguments who can. - A. C.

## 451. Romans · 1 of 41

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### Preface to the Epistle to the Romans

[¶1] That St. Paul was the author of this epistle, and that it possesses every evidence of authenticity that any work of the kind can possess, or that even the most fastidious skepticism can require, has been most amply proved by Dr. W. Paley, Archdeacon of Carlisle, in his work entitled "Horae Paulinae; or, the Truth of the Scripture History of St. Paul evinced, by a comparison of the Epistles which bear his name with the Acts of the Apostles, and with one another."

[¶2] Of this apostle I have spoken at large in the notes on the preceding book, and especially in the observations at the close of the ninth chapter, to which I beg leave to refer the reader. It will be sufficient to state here, that Saul, (afterwards called Paul), was born in Tarsus, a city of Cilicia, of Jewish parents, who possessed the right of Roman citizens; (see the note on [Act 22:28]); that, when young, he was sent to Jerusalem for the purpose of receiving a Jewish education; that he was there put under the tuition of the famous Rabbi Gamaliel, and was incorporated with the sect of the Pharisees, of whose system he imbibed all the pride, self-confidence, and intolerance; and distinguished himself as one of the most inveterate enemies of the Christian cause; but, being converted by a most singular interposition of Divine Providence and grace, he became one of the most zealous promoters and successful defenders of the cause which he had before so inveterately persecuted.

[¶3] Though this epistle is directed to the Romans, yet we are not to suppose that Romans, in the proper sense of the word, are meant; but rather those who dwelt at Rome, and composed the Christian Church in that city: that there were among these Romans, properly such, that is heathens who had been converted to the Christian faith, there can be no doubt; but the principal part of the Church in that city seems to have been formed from Jews, sojourners at Rome, and from such as were proselytes to the Jewish religion.

[¶4] When, or by whom, the Gospel was first preached at Rome cannot be ascertained. Those who assert that St. Peter was its founder, can produce no solid reason for the support of their opinion. Had this apostle first preached the Gospel in that city, it is not likely that such an event would have been unnoticed in the Acts of the Apostles, where the labors of St. Peter are particularly detailed with those of St. Paul, which indeed form the chief subject of this book. Nor is it likely that the author of this epistle should have made no reference to this circumstance, had it been true. Those who say that this Church was founded by these two apostles conjointly, have still less reason on their side; for it is evident, from [Rom 1:8], etc., that St. Paul had never been at Rome previously to his writing this epistle. It is most likely that no apostle was employed in this important work, and that the Gospel was first preached there by some of those persons who were converted at Jerusalem on the day of pentecost; for we find, from [Act 2:10], that there were at Jerusalem strangers of Rome, Jews, and proselytes; and these, on their return, would naturally declare the wonders they had witnessed, and proclaim that truth by which they themselves had received salvation. Of Rome itself, then the metropolis of the world, a particular account has been given in the note on [Act 28:16] (note); to which the reader is requested to refer.

[¶5] The occasion of writing this epistle may be easily collected from the epistle itself. It appears that St. Paul had been made acquainted with all the circumstances of the Christians at Rome, by Aquila and Priscilla, (see [Rom 16:3]), and by other Jews who had been expelled from Rome by the decree of Claudius, (mentioned [Act 18:2]); and, finding that they consisted partly of heathens converted to Christianity, and partly of Jews who had, with many remaining prejudices, believed in Jesus as the true Messiah, and that many contentions arose from the claims of the Gentile converts to equal privileges with the Jews, and from the absolute refusal of the Jews to admit these claims unless the Gentile converts became circumcised, he wrote to adjust and settle these differences.

[¶6] Dr. Paley, with his usual perspicuity, has shown that the principal object of the argumentative part of the epistle is "to place the Gentile convert upon a parity of situation with the Jewish, in respect of his religious condition, and his rank in the Divine favor." The epistle supports this point by a variety of arguments; such as, that no man of either description was justified by the works of the law - or this plain reason, that no man had performed them; that it became therefore necessary to appoint another medium, or condition of justification, in which new medium the Jewish peculiarity was merged and lost; that Abraham's own justification was antecedent to the law, and independent of it; that the Jewish converts were to consider the law as now dead, and themselves as married to another; that what the law in truth could not do, in that it was weak through the flesh, God had done by sending his Son; that God had rejected the unbelieving Jews, and had substituted in their place a society of believers in Christ, collected indifferently from Jews and Gentiles. Therefore, in an epistle directed to Roman believers, the point to be endeavored after by St. Paul was to reconcile the Jewish converts to the opinion that the Gentiles were admitted by God to a parity of religious situation with themselves, and that without their being obliged to keep the law of Moses. In this epistle, though directed to the Roman Church in general, it is, in truth, a Jew writing to Jews. Accordingly, as often as his argument leads him to say any thing derogatory from the Jewish institution, he constantly follows it by a softening clause. Having, [Rom 2:28], [Rom 2:29], pronounced "that he is not a Jew who is one outwardly, nor that circumcision which is outward in the flesh," he adds immediately, "What advantage then hath the Jew? or what profit is there in circumcision? Much every way." Having in [Rom 3:28], brought his argument to this formal conclusion, "that a man is justified by faith, without the deeds of the law," he presently subjoins, [Rom 3:31], "Do we then make void the law through faith? God forbid! Yea, we establish the law." In the seventh chapter, when in [Rom 7:6] he had advanced the bold assertion, "that now we are delivered from the law, that being dead wherein we were held;" in the next verse he comes in with this healing question, "What shall we say then? Is the law sin? God forbid! Nay, I had not known sin but by the law." Having, in the following words, more than insinuated the inefficacy of the Jewish law, [Rom 8:3] : "For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh;" after a digression indeed, but that sort of a digression which he could never resist, a rapturous contemplation of his Christian hope, and which occupies the latter part of this chapter; we find him in the next, as if sensible that he had said something which would give offense, returning to his Jewish brethren in terms of the warmest affection and respect: "I say the truth in Christ Jesus, I lie not; my conscience also bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart; for I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh, who are Israelites, to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers; and of whom, as concerning the flesh, Christ came." When, in the 31st and 32nd verses of the ninth chapter, he represented to the Jews the error of even the best of their nation, by telling them that "Israel, which followed after the law of righteousness, had not attained to the law of righteousness, because they sought it not by faith, but as it were by the works of the law, for they stumbled at that stumbling-stone;" he takes care to annex to this declaration these conciliating expressions: "Brethren, my heart's desire and prayer to God for Israel is, that they might be saved; for I bear them record, that they have a zeal of God, but not according to knowledge." Lastly, having, [Rom 10:20], [Rom 10:21], by the application of a passage in Isaiah, insinuated the most ungrateful of all propositions to a Jewish ear, the rejection of the Jewish nation as God's peculiar people; he hastens, as it were, to qualify the intelligence of their fall by this interesting exposition: "I say then, hath God cast away his people, (i.e. wholly and entirely?) God forbid! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew;" and follows this throughout the whole of the eleventh chapter, in a series of reflections calculated to soothe the Jewish converts, as well as to procure from their Gentile brethren respect to the Jewish institution. Dr. Paley, drawing an argument from this manner of writing, in behalf of the genuineness of this epistle, adds, "Now all this is perfectly natural. In a real St. Paul writing to real converts, it is what anxiety to bring them over to his persuasion would naturally produce; but there is an earnestness and a personality, if I may so call it, in the manner, which a cold forgery, I apprehend, would neither have conceived nor supported." Horae Paulinae, p. 49, etc.

[¶7] From a proper consideration of the design of the apostle in writing this epistle, and from the nature and circumstances of the persons to whom it was directed, much light may be derived for a proper understanding of the epistle itself. When the reader considers that the Church at Rome was composed of heathens and Jews, that the latter were taught to consider themselves the only people on earth to whom the Divine favor extended; that these alone had a right to all the blessings of the Messiah's kingdom; that the giving them the law and the prophets, which had not been given to any other people, was the fullest proof that these privileges did not extend to the nations of the earth; and that, though it was possible for the Gentiles to be saved, yet it must be in consequence of their becoming circumcised, and taking on them the yoke of the law: - when, on the other hand, the reader considers the Roman Gentiles, who formed the other part of the Church at Rome, as educated in the most perfect contempt of Judaism and of the Jews, who were deemed to be haters of all mankind, and degraded with the silliest superstitions, and now evidently rejected and abandoned by that God in whom they professed to trust; it is no wonder if, from these causes, many contentions and scandals arose, especially at a time when the spirit of Christianity was but little understood, and among a people, too, who do not appear to have had any apostolic authority established among them to compose feuds and settle religious differences.

[¶8] That the apostle had these things particularly in his eye is evident from the epistle itself. His first object is to confound the pride of the Jews and the Gentiles; and this he does by showing the former that they had broken their own law, and, consequently, forfeited all the privileges which the obedient had a right to expect. He shows the latter that, however they might boast of eminent men, who had been an honor to their country, nevertheless, the Gentiles, as a people, were degraded by the basest of crimes, and the lowest idolatry; that, in a word, the Gentiles had as little cause to boast in their philosophers as the Jews had to boast in the faith and piety of their ancestors; "for all had sinned and come short of the glory of God." This subject is particularly handled in the five first chapters, and often referred to in other places.

[¶9] Concerning the time in which this epistle was written, there is not much difference of opinion: it is most likely that it was written about a.d. 58, when Paul was at Corinth: see [Rom 16:23], conferred with [1Cor 1:14]; and [Rom 16:1], conferred with [2Tim 4:20]. It appears, from [Rom 16:22], that Paul did not write this epistle with his own hand, but used a person called Tertius as his amanuensis; and that it was sent by the hands of Phoebe, a deaconess, (δια φοιβης της διακυνου), of the Church of Cenchrea, which was the eastern port on the Isthmus of Corinth.

[¶10] From internal evidence Dr. Paley has demonstrated the authenticity of this epistle; and its existence in the ancient Antehieronymian versions and the Syriac, as well as its being mentioned by the Apostolic Fathers, Barnabas, chap. xii. 13; Clemens Romanus, Ep. i. c. i. 30, 32, 35, 46; Ignatius, Epist. ad Ephes. 20, ad Smyrn. 1, ad Trall. 8; and Polycarp, 3 and 6, and by all succeeding writers, puts it beyond all dispute.

[¶11] Of the fourteen epistles attributed to St. Paul, (thirteen only of which bear his name), this has been reckoned the first in importance, though certainly not in order of time; for there is every reason to believe that both the epistles to the Thessalonians, that to the Galatians, those to the Corinthians, the first to Timothy, and that to Titus, were all written before the epistle to the Romans. See the dates of the books of the New Testament at the end of the introduction to the Gospels, etc..

[¶12] In the arrangement of the epistles nothing seems to have been consulted besides the length of the epistle, the character of the writer, and the importance of the place to which it was sent. Rome, being the mistress of the world, the epistle to that city was placed first. Those to the Corinthians, because of the great importance of their city, next. Galatia, Ephesus, Philippi, Colosse, and Thessalonica, follow in graduated order. Timothy, Titus, and Philemon succeed in the same way: and the epistle to the Hebrews, because the author of it was long in dispute, was placed at the end of the epistles of Paul, as being probably written by him. James, as Bp. of Jerusalem, precedes Peter, Peter precedes John, as the supposed chief of the apostles; and John the beloved disciple, Jude. The book of the Revelation, as being long disputed in the Christian Church, was thrown to the conclusion of the New Testament Scriptures. The surats or chapters of the Koran were disposed in the same sort of order; the longest being put first, and all the short ones thrown to the end, without any regard to the times in which it was pretended they were revealed.

[¶13] There have been some doubts concerning the language in which this epistle was written. John Adrian Bolten endeavored to prove that St. Paul wrote it in Syriac, and that it was translated into Greek by Tertius: but this supposition has been amply refuted by Griesbach. Others think that it must have been written originally in Latin, the language of the people to whom it was addressed; "for although the Greek tongue was well known in Rome, yet it was the language of the great and the learned; and it is more natural to suppose that the apostle would write in the language of the common people, as those were most likely to be his chief readers, than that of the great and the learned." This argument is more specious than solid. -

[¶14] 1. It is certain that at this time the Greek language was very generally cultivated in Rome, as it was in most parts of the Roman empire. Cicer., pro Arch. 10, says Graeca leguntur in omnibus fere gentibus: Latina, suis finibus, exiguis sane continentur. "The Greek writings are read in almost all nations: those of the Latin within their own narrow limits." Tacitus, Orator. 29, observes, Nunc natus infans delegatur Graeculae alicui ancillae. "Now the new-born child is put under the care of some Greek maid;" and this undoubtedly for the purpose of its learning to speak the Greek tongue. And Juvenal, Sat. vi. ver. 184, ridicules this affectation of his countrymen, which in his time appears to have been carried to a most extravagant excess.

[¶15] Nam quid rancidius, quam quod se non putat ulla

[¶16] Formosam, nisi quae de Tusca Graecula facta est?

[¶17] De Sulmonensi mera Cecropis? Omnia Graece,

[¶18] Cum sit turpe magis nostris nescire Latine.

[¶19] Hoc sermone pavent, hoc Iram, Gaudia, Curas,

[¶20] Hoc cuncta effundunt animi secreta. Quid ultrae "For what so nauseous and affected too,

[¶21] As those that think they due perfection want

[¶22] Who have not learned to lisp the Grecian cant?

[¶23] In Greece their whole accomplishments they seek:

[¶24] Their fashion, breeding, language must be Greek,

[¶25] But raw in all that does to Rome belong,

[¶26] They scorn to cultivate their mother-tongue,

[¶27] In Greek they flatter, all their fears they speak,

[¶28] Tell all their secrets, nay they scold in Greek."

[¶29] Dryden.

[¶30] From these testimonies it is evident that the Greek was a common language in Rome in the days of the apostle; and that in writing in this language, which he probably understood better than he did Latin, he consulted the taste and propensity of the Romans, as well as the probability of his epistle being more extensively read in consequence of its being written in Greek.

[¶31] 2. But were these arguments wanting, there are others of great weight that evince the propriety of choosing this language in preference to any other. The sacred writings of the Old Testament were, at that time, confined to two languages, the Hebrew and the Greek. The former was known only within the confines of Palestine; the latter over the whole Roman empire: and the Latin tongue appears to have been as much confined to Italy as the Hebrew was to Judea. The epistle, therefore, being designed by the Spirit of God to be of general use to the Christian Churches, not only in Italy, but through Greece and all Asia Minor, where the Greek language was spoken and understood, it was requisite that the instructions to be conveyed by it should be put in a language the most generally known; and a language too which was then in high and in daily increasing credit.

[¶32] 3. As the Jews were the principal objects of the epistle, and they must be convinced of the truth of Christianity from the evidence of their own Scriptures; and as the Greek version of the Septuagint was then their universal text-book, in all their dispersions, it was absolutely requisite that the epistle should be written in a tongue with which they were best acquainted, and in which their acknowledged Scriptures were contained. These arguments seem conclusive for a Greek and not a Latin original of this epistle.

[¶33] From the manner in which this epistle has been interpreted and applied, various most discordant and conflicting opinions have originated. Many commentators, forgetting the scope and design of it, have applied that to men in general which most obviously belongs to the Jews, as distinguished from the Gentiles, and to them only. From this one mistake the principal controversies that have agitated and divided the Church of Christ concerning the doctrines of unconditional reprobation and election have arisen. Men, eminent for their talents, learning, and piety, have interpreted and applied the whole on this mistaken ground. They have been opposed by others, not at all their inferiors either in religion or learning, who, not attending properly to the scope of the apostle, have rather argued from the perfections of the Divine nature, and the general concurrent sense of Scripture, and thus proved that such doctrines cannot comport with those perfections, nor with the analogy of faith; and that the apostle is to be interpreted according to these, and not according to the apparent grammatical import of the phraseology which he employs. On both sides the disputes have run high; the cause of truth has gained little, and Christian charity and candour have been nearly lost. Dispassionate men, on seeing this, have been obliged to exclaim: - - tantaene animis coelestibus irae!

[¶34] Can such fierce zeal in heavenly bosoms dwell!

[¶35] To compose these differences, and do justice to the apostle, and set an important portion of the word of God in its true and genuine light, Dr. John Taylor of Norwich, a divine who yielded to few in command of temper, benevolent feeling, and deep acquaintance with the Hebrew and Greek Scriptures, undertook the elucidation of this much-controverted epistle. The result of his labors was a paraphrase and notes on the whole book, to which is prefixed "A Key to the Apostolic Writings; or, an essay to explain the Gospel scheme, and the principal words and phrases the apostles have used in describing it." 4to. 1769, fourth edition. This Key, in the main, is a most invaluable work, and has done great justice to the subject. Christians, whether advocates for general or particular redemption, might have derived great service from this work, in explaining the Epistle to the Romans; but the author's creed, who was an Arian, (for he certainly cannot be ranked with modern Unitarians), has prevented many from consulting his book.

[¶36] To bring the subject of this epistle before the reader, into the fairest and most luminous point of view in my power, I think it right to make a large extract from this Key, steering as clear as possible of those points in which my own creed is certainly at variance with that of my author; especially in the articles of Original Sin, the Atonement, and Deity of Christ; but as these points are seldom directly touched in this introductory key, the reader need be under no apprehension that he shall meet with any thing in hostility to the orthodoxy of his own creed.

[¶37] St. Paul shows the Romans his Divine call to the apostleship, and for what end he was thus called, [Rom 1:1-6]. His salutation to the Church at Rome, and his commendation of their faith, [Rom 1:7], [Rom 1:8]. His earnest desire to see them, that he might impart to them some spiritual gifts, [Rom 1:9-15]. His description of the Gospel of Christ, [Rom 1:16], [Rom 1:17]. The crimes and profligacy of the Gentile world, which called aloud for the judgments of God, [Rom 1:18-32].

[¶38] Preliminary Observations

[¶39] Different interpreters have divided this epistle into certain parts or divisions, by which they suppose its subject and matter may be the better understood. Some of these divisions have been mentioned in the preceding preface.

[¶40] The epistle contains three grand divisions.

[¶41] I. The Preface, Romans 1:1-17.

[¶42] II. The Tractation, or setting forth of the main subject, including two sections:

[¶43] 1. Dogmatic, or what relates to doctrine.

[¶44] 2. Paraenetic, or what relates to the necessity and importance of the virtues and duties of the Christian life.

## 452. Romans · 2 of 41

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[¶0] The dogmatic part is included in the first eleven chapters, the grand object of which is to show that eternal salvation cannot be procured by any observance of the Jewish law, and can be hoped for only on the Christian scheme; for by the works of the law no man can be justified; but what the law could not do, in that it was weak through the flesh, God has accomplished by sending his Son into the world, who, becoming an offering for sin, condemned sin in the flesh. The paraenetic part commences with [Rom 12:1] : I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service, etc.; and extends to [Rom 15:14].

[¶1] III. The peroration or epilogue, which contains the author's apology for writing; his commendation of his apostolical office; his promise to visit them; his request of an interest in their prayers; his commendations of certain persons, and his salutations to others. These points are contained in the succeeding parts of the epistle, from [Rom 15:14] to [Rom 16:24]. The 25th, 26th, and 27th verses ([Rom 16:25-27]) of this chapter evidently belong to another part of the epistle, and should come in, as they do in a vast majority of the best MSS., after [Rom 14:23].

[¶2] For every thing necessary to a general knowledge of the epistle itself, see the preceding preface.

[¶3] The inscriptions to this epistle are various in the different MSS. and versions. The following are the principal: - To the Romans - The Epistle of Paul to the Romans - The Epistle of Paul the Apostle to the Romans - The Epistle of the Holy Apostle Paul to the Romans. The word αγιος, holy, we have translated saint; and thus, instead of saying the holy Paul, etc., we say Saint Paul, etc.; and this is now brought into general use. The older the MSS. are, the more simple the appellatives given to apostles and apostolic men.

### Verse 1

[¶5] Paul, a servant of Jesus Christ - The word δουλος, which we translate servant, properly means a slave, one who is the entire property of his master; and is used here by the apostle with great propriety. He felt he was not his own, and that his life and powers belonged to his heavenly owner, and that he had no right to dispose of or employ them but in the strictest subserviency to the will of his Lord. In this sense, and in this spirit, he is the willing slave of Jesus Christ; and this is, perhaps, the highest character which any soul of man can attain on this side eternity. "I am wholly the Lord's; and wholly devoted in the spirit of sacrificial obedience, to the constant, complete, and energetic performance of the Divine will." A friend of God is high; a son of God is higher; but the servant, or, in the above sense, the slave of God, is higher than all; - in a word, he is a person who feels he has no property in himself, and that God is all and in all.

[¶6] Called to be an apostle - The word αποστολος, apostle, from αποστελλειν, to send, signifies simply a messenger or envoy; one sent on a confidential errand: but here it means an extraordinary messenger; one sent by God himself to deliver the most important message on behalf of his Maker; - in a word, one sent by the Divine authority to preach the Gospel to the nations. The word κλητος, called, signifies here the same as constituted, and should be joined with αποστολος, as it is in the Greek, and translated thus: Paul, a servant of Jesus Christ, constituted an apostle, etc. This sense the word called has in many places of the sacred writings; e. g. Behold what manner of love the Father hath bestowed on us, that we should be called, κληθωμεν, Constituted, or made the sons of God. As it is likely that no apostle had been employed in founding the Church of Rome, and there was need of much authority to settle the matters that were there in dispute, it was necessary he should show them that he derived his authority from God, and was immediately delegated by him to preach and write as he was now doing.

[¶7] Separated unto the Gospel - Set apart and appointed to this work, and to this only; as the Israelites were separate from all the people of the earth, to be the servants of God: see [Lev 20:26]. St. Paul may here refer to his former state as a Pharisee, which literally signifies a separatist, or one separated. Before he was separated unto the service of his own sect; now he is separated unto the Gospel of God. On the word Gospel, and its meaning, see the preface to the notes on St. Matthew; and for the meaning of the word Pharisee, see the same Gospel, [Mat 3:7] (note).

### Verse 2

[¶9] Which he had promised afore - Both in the law and in the prophets God showed his purpose to introduce into the world a more perfect and glorious state of things; which state was to take place by and under the influence of the Messiah, who should bring life and immortality to light by his Gospel.

### Verse 3

[¶11] Concerning his Son - That is, the Gospel relates every thing concerning the conception, birth, preaching, miracles, passion, death, resurrection, and ascension of Jesus Christ, who was of the seed-royal, being, as far as his humanity was considered, the son of David, and then the only rightful heir to the Israelitish throne.

### Verse 4

[¶13] And declared to be the Son of God - See the note on [Act 13:33], where this subject is considered at large. The word ορισθεντος, which we render declared, comes from οριζω, to bound, define, determine, or limit, and hence our word horizon, the line that determines the farthest visible part of the earth, in reference to the heavens. In this place the word signifies such a manifest and complete exhibition of the subject as to render it indubitable. The resurrection of Christ from the dead was such a manifest proof of our Lord's innocence, the truth of his doctrine, and the fulfillment of all that the prophets had spoken, as to leave no doubt on any considerate and candid mind.

[¶14] With power - εν δυναμει, With a miraculous display of Divine energy; for, how could his body be raised again, but by the miraculous energy of God? Some apply the word here to the proof of Christ's sonship; as if it were said that he was most manifestly declared to be the Son of God, with such powerful evidence and argument as to render the truth irresistible.

[¶15] According to the spirit of holiness - There are many differences of sentiment relative to the meaning of this phrase in this place; some supposing that the spirit of holiness implies the Divine nature of Jesus Christ; others, his immaculate sanctity, etc. To me it seems that the apostle simply means that the person called Jesus, lately crucified at Jerusalem, and in whose name salvation was preached to the world, was the Son of God, the very Messiah promised before in the holy Scriptures; and that he was this Messiah was amply demonstrated. 1st, By his resurrection from the dead, the irrefragable proof of his purity, innocence, and the Divine approbation; for, had he been a malefactor, as the Jews pretended, the miraculous power of God would not have been exerted in raising his body from the dead. 2nd, He was proved to be the Son of God, the promised Messiah, by the Holy Spirit, (called here the spirit of holiness), which he sent down upon his apostles, and not on them only, but on all that believed on his name; by whose influence multitudes were convinced of sin, righteousness, and judgment, and multitudes sanctified unto God; and it was by the peculiar unction of this spirit of holiness, that the apostles gave witness of the resurrection of the Lord Jesus, [Act 4:33].

[¶16] Thus, then, Christ was proved to be the true Messiah, the son of David according to the flesh, having the sole right to the throne of Israel; and God recognized this character, and this right, by his resurrection from the dead, and sending forth the various gifts and graces of the Spirit of holiness in his name.

### Verse 5

[¶18] Grace and apostleship - The peculiar influence and the essential qualifications which such an office requires. Without the Grace, favor, and peculiar help of God, he could not have been an apostle: he had an extraordinary conversion, and an extraordinary call to preach the Gospel. Probably χαριν και αποστολην, grace and apostleship, mean the same as χαριν της αποστολης, the apostolical office; for so the word χαρις means in [Rom 12:3]; [Rom 15:15]; [1Cor 3:10]; [Eph 3:8]. See the various acceptations of the word grace, [Rom 1:7].

[¶19] For obedience to the faith - That by this office, which I have received from God, and the power by which it is accompanied, I might proclaim the faith, the Gospel of Jesus; and show all nations the necessity of believing in it, in order to their salvation. Here is:

[¶20] 1. The Gospel of the Son of God.

[¶21] 2. An apostle divinely commissioned and empowered to preach it.

[¶22] 3. The necessity of faith in the name of Jesus, as the only Savior of the world.

[¶23] 4. Of obedience, as the necessary consequence of genuine faith. And,

[¶24] 5. This is to be proclaimed among all nations; that all might have the opportunity of believing and being saved.

### Verse 6

[¶26] Ye are the called - Ye Romans are all invited to believe in Christ Jesus, for the salvation of your souls; and to you, with the rest, my apostolical mission extends. This appears to be the most obvious sense of the word called in this place - to be called by the Gospel is to be invited to believe in Christ Jesus, and become his disciples. The word sometimes means constituted, or made, as in [Rom 1:1].

### Verse 7

[¶28] Called to be saints - Invited to become holy persons, by believing the Gospel and receiving the gifts of the Holy Ghost. Or, here, the word may have the meaning of made or constituted, as above; κλητοις αγιοις, to all that be in Rome, Constituted saints, for they had already received the Gospel grace, and were formed into a Christian Church.

[¶29] Grace to you - χαρις υμιν; May you be partakers of the Divine favor, the source whence every blessing is derived.

[¶30] I think it necessary, once for all, to give the several acceptations of this word grace which occur in the sacred writings.

[¶31] 1. The word χαριν signifies in general favor or benevolence, but especially that favor which is powerful and active, and loads its objects with benefits. [Luk 1:30] : Fear not, Mary, thou hast found Favor, χαριν, with God. [Luk 2:40] : And the child grew - and the Grace of God, χαρις θεου, the favor of God was upon him. [Luk 1:52] : And Jesus increased in Favor, χαριτι Grace, with God and man. [Act 2:47] : Having Favor, χαριν, Grace, with all the people. [Act 4:33] : And great Grace, χαρις, Favor, was upon them all. The apostles were at that time in universal favor with the multitude. In this sense the word occurs in a great variety of places, both in the Old and New Testaments.

[¶32] 2. Hence it is often used for the blessing which it dispenses; for, if God be favourably disposed towards a person, his beneficent acts, in that person's behalf, will be a necessary consequence of such favor. [Joh 1:14] : Full of Grace and truth; accomplished in all spiritual blessings. [Joh 1:16] : And Grace upon Grace: he who is full of the most excellent blessings, confers them liberally on all believers. [Act 11:23] : When he had seen the Grace of God, i.e. had the fullest evidence that they were richly endowed with heavenly gifts. [1Cor 1:4] : For the Grace of God which is given you - the Divine blessings conferred upon you. [2Cor 9:8] : God is able to make all Grace abound toward you; i.e. to enrich you with every benediction. This is also a very common acceptation of the word; and in this sense the word grace or favor is now generally understood among religious people. The grace of God meaning with them some Divine or spiritual blessing communicated.

[¶33] 3. It is sometimes taken for the whole of the Christian religion, as being the grandest possible display of God's favor to a lost, ruined world: and in this sense it appears to be used, [Joh 1:17] : For the Law was given by Moses; but Grace and truth came by Jesus Christ: where the term Grace is evidently opposed to Law; the latter meaning the Mosaic, the other the Christian, dispensation. [Act 13:43] : Barnabas persuaded them to continue in the Grace of God; i.e. to hold fast their profession of the religion of Christ. [Rom 6:14] : Ye are not under the Law, but under Grace - ye are no longer under obligation to fulfill the Mosaic precepts, but are under the Christian dispensation. See also [Rom 6:15]; and see [2Cor 1:12]; [2Cor 6:1]; [Gal 1:6]; [Col 1:6]; [2Tim 2:1], [Tit 2:11] : The Grace of God, that bringeth salvation unto all men, hath appeared. The Jewish religion was restricted in its benefits to a few; but the Christian religion proposes the salvation of all men; and the author of it has become a sacrifice for the sins of the whole world. [Heb 12:15] : Looking diligently lest any man fall from the Grace of God - lest any man apostatize from the Christian religion, and the blessings of pardon and holiness which he has received through it. [1Pet 5:12] : This is the true Grace of God wherein ye stand - the Christian religion which ye have received is the genuine religion of God.

[¶34] 4. It signifies all the blessings and benefits which Christ has purchased, and which he gives to true believers, both in time and eternity. See [Rom 5:15], [Rom 5:17], where the grace of God is opposed to death; i.e. to all the wretchedness and misery brought into the world by Adam's transgression. [1Cor 16:23] : The Grace of the Lord Jesus Christ be with you all - May every blessing purchased by Christ's passion and death be the portion of you all. [Gal 5:4] : Ye are fallen from Grace - ye have lost the blessings of the Gospel by submitting to circumcision.

[¶35] 5. It signifies the apostolic and ministerial office, or the authority to propagate the Christian religion, and the unction or influence by which that office is executed; so in the 5th verse of this chapter, ([Rom 1:5]) as has been already noted: By whom we have received Grace and apostleship, or, the apostolic office. [Rom 13:3] : I say, through the Grace given unto me; i.e. I command you, by the authority of my apostolic office, etc. See also [Rom 13:6].

[¶36] 6. It signifies a gift, salary, or money collected for the use of the poor. [1Cor 16:3] : Whomsoever ye shall approve - them will I send to bring your Liberality, την χαριν υμων, your Grace; i.e. the collection made for the poor saints: see [1Cor 16:1]. [2Cor 8:4] : Praying us - that we would receive the Gift, την χαριν, the Grace, the contribution made in the Churches of Macedonia, for the relief of the poor. In this sense it is used in Ecclus. 17:22: He will keep the Good Deeds of man, χαριν, the same as ελεημοσυνη, alms, in the beginning of the verse; and it signifies a kind or friendly act, in the same author. Ecclus. 29:16: Forget not the Friendship, χαριτας, of thy surety. Graces or χαρις, was a deity among the ancients; and the three Graces, αι τρεις χαριτες, were called Pitho, Aglaia, and Euphrosyne; πειθω, mild persuasion; αγλαια, dignity; ευφροσυνη, liberality and joyfulness; and these were always painted naked, to show that all benefits should be gratuitous, this being essential to the nature of a gift. See Suidas, in χαριτας.

[¶37] 7. It sometimes signifies merely thanks or thanksgiving. See [Luk 17:9] : Doth he thank, μη χαριν εχει, that servant? [Rom 6:17] : But God be Thanked, χαρις οε τω θεω. [1Cor 10:30] : For if I by Grace, χαριτι, Thanksgiving, as our margin has it, and properly.

[¶38] 8. It signifies remuneration, wages, or reward [Luk 6:32-34] : If ye love them that love you - do good to them which do good to you - lend to them of whom ye hope to receive, what Thank have ye? ποια υμιν χαρις εστι; what Reward have ye? This appears, from the parallel place, [Mat 5:46], to be most evidently the meaning: τινα μισθον εχετε; what Reward have ye? The word is used in this sense by several Greek writers.

[¶39] 9. It signifies whatever is the means of procuring the favor or kindness of another. [1Pet 2:19], [1Pet 2:20] : For this is Thankworthy, τουτο γαρ χαρις παρα τῳ Θεῳ, this is the means of Procuring Favor from God.

[¶40] 10. It signifies joy, pleasure, and gratification, which is the, meaning of cara, and with which it is often confounded in the New Testament. [Plm 1:7] : For we have great Joy, χαριν γαρ εχομεν πολλην. Tobit 7:18: The Lord give thee Joy, χαριν, for this thy sorrow. In this sense the word is used by the best Greek writers; and in this sense it appears to be used, [2Cor 1:15].

[¶41] 11. It signifies the performance of an act which is pleasing or grateful to others. [Act 24:27] : Felix, willing to show the Jews a Pleasure, χαριτας καταθεσθαι, to perform an act which he knew would be highly gratifying to them.

[¶42] 12. It signifies whatever has the power or influence to procure favor, etc. Suavity, kindness, benevolence, gentle demeanour. [Luk 4:22] : All wondered at the Gracious Words, τοις λογοις της χαριτος, the benevolent, kind, and tender expressions; such as his text, [Luk 4:18], would naturally lead him to speak. He hath anointed me to preach the Gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, etc. [Eph 4:29]; [Col 4:6] : Let your speech be always with Grace; i.e. gracious, kind, benevolent, savouring of the doctrine of Christ: it is thus used by several Greek writers. See Schleusner. As the word χαρις Grace, most frequently signifies some blessing or benefit calculated to promote human happiness, it is generally derived from χαρω, I rejoice, because of the effect produced by the blessing.

[¶43] And peace - ειρηνη, the same as שלום shalom in Hebrew, generally signifying all kinds of blessing, but especially harmony and unity, and the bond of such unity. The most probable derivation of the word ειρηνη is from ειρω, I bind, and εν, one - because peace unites and binds those who were, by discord, before disunited. In the New Testament it signifies -

[¶44] 1. Peace, public or private, in the general acceptation of the word, as implying reconciliation and friendship; and to the etymology of the word the apostle seems to allude in [Eph 4:3] : Endeavouring to keep the Unity of the Spirit in the Bond of Peace. [Act 12:20] : They of Tyre and Sidon desired Peace - they sought reconciliation, with Herod, by means of Blastus, the king's chamberlain.

## 453. Romans · 3 of 41

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[¶0] 2. It signifies regularity, good order. [1Cor 14:33] : God is not the God of confusion, but of Peace.

[¶1] 3. It signifies the labor or study of preserving peace and concord; and this is supposed to be its meaning, [Mat 10:34]; [Luk 12:51]; and [Act 7:26]. [Rom 14:17] : For the kingdom of God is righteousness and Peace - the Christian dispensation admits of no contention, but inculcates peace. [1Cor 7:15] : God hath called us to Peace - to labor to preserve quietness and concord. [Heb 12:14] : Follow Peace - labor to preserve it.

[¶2] 4. It signifies the author or procurer of peace and concord. [Eph 2:14] : He is our Peace - the author of concord betwixt Jews and Gentiles.

[¶3] 5. It signifies the Gospel and its blessings. [Eph 2:17] : And came and preached Peace to you which were afar off, and to them that were nigh.

[¶4] 6. It signifies all kinds of mental and corporeal happiness, and especially the happiness of Christians. [Luk 1:79] : To guide our feet into the way of Peace - to show us the way to obtain true happiness. [Luk 19:42] : The things which belong unto thy Peace - that by which thou mightest have been made truly happy. [1Thes 5:23] : The very God of Peace - God, the only source of true felicity. [Joh 16:33] : These things have I spoken unto you, that in me ye might have Peace - that ye might have confidence and happiness in believing on me as your only Savior.

[¶5] 7. It signifies good wishes and affectionate prayers. [Mat 10:13] : And if the house be worthy, let your Peace come upon it. Our Lord commands his disciples, [Mat 10:12], to salute the house into which they entered; and this was done by saying, Peace be unto this house! that is, Let every blessing, spiritual and temporal, be the portion of this family! See [Luk 10:6]; [Joh 14:27]; [Act 15:33] : They were let go in Peace - they had the most fervent and affectionate prayers of the Church.

[¶6] 8. It signifies praise. [Luk 19:38] : Peace in heaven and glory in the highest! - May all the heavenly host praise God, and give him the highest honor!

[¶7] 9. It signifies benignity, benevolence, favor. [Rom 5:1] : Being justified by faith, we have Peace with God - In consequence of having our sins forgiven, we have a clear sense of the Divine favor. [Phi 4:7] : The Peace of God which passeth all understanding - the inexpressible blessedness of a sense of the Divine favor. See Schleusner's Lexicon.

[¶8] From God our Father - The apostle wishes them all the blessings which can flow from God, as the fountain of grace, producing in them all the happiness which a heart filled with the peace of God can possess; all of which are to be communicated to them through the Lord Jesus Christ. See the note on [Act 28:31].

### Verse 8

[¶10] First, I thank my God - From this to the end of [Rom 1:17] belongs to the preface, in which the apostle endeavors to conciliate the good opinion of the Christians at Rome, and to prepare their minds for his reproofs and exhortations.

[¶11] Your faith is spoken - καταγγελλεται, is celebrated, throughout the whole world - in every place where the Christian religion is professed, through all parts of the Roman dominions; for in this sense we should understand the words, the whole world.

### Verse 9

[¶13] Whom I serve with my spirit - λατπευω Whom I worship with the profoundest religious reverence; for so the original certainly means: I not only employ all the powers of my body in this service, but all those of my soul; being thoroughly convinced of the absolute truth of the religion I preach. Probably St. Paul opposes, in this place, the spiritual worship of the Gospel to the external, or what some call the carnal, worship of the Jews. Mine is not a religion of ceremonies, but one in which the life and power of the eternal Spirit are acknowledged and experienced.

### Verse 10

[¶15] Making request, etc. - By this we see how earnestly the apostle longed to see Rome. It had long been a subject of continual prayer to God, that he might have a prosperous journey to, or rather meeting with, them, for so we should understand the word ευοδωθησμαι· that he had a prosperous meeting with them we cannot doubt; that he had a disastrous journey to them the 27th of the Acts fully proves.

### Verse 11

[¶17] Some spiritual gift - This probably means some of the extraordinary gifts of the Holy Spirit, which, being given to them, might tend greatly to establish their faith in the Gospel of Christ; and it is very likely that such gifts were only conferred by means of apostles; and as the apostle had not yet been at Rome, consequently the Roman Christians had not yet received any of these miraculous gifts, and thus they differed widely from all the other Churches which had been raised by the apostle's ministry.

### Verse 12

[¶19] That I may be comforted together with you - He here, with great address, intimates that he longs for this opportunity, as well on his own account as on theirs, and to show them that he arrogates nothing to himself; for he intimates that it will require the conjoint action of their faith as well as his own, to be the means of receiving those blessings from God to which he refers.

### Verse 13

[¶21] But was let hitherto - The word let, from the Anglo-Saxon to hinder, signifies impediment or hinderance of any kind: but it is likely that the original word, εκωλυθην, I was forbidden, refers to a Divine prohibition: - he would have visited them long before, but God did not see right to permit him.

### Verse 14

[¶23] I am a debtor both to the Greeks, and to the barbarians - It has been remarked before that all the nations of the earth, themselves excepted, were termed barbarians by the Greeks. See the origin of the word barbarous in the note on [Act 28:2] (note). The apostle considers himself, by his apostolical office and call, under obligation to preach the Gospel to all people, as far as the providence of God might open his way; for this is implied in the Divine commission: - Go ye into all the world, and preach the Gospel to every creature - to the wise and the unwise; to the learned and cultivated as well as to the unlearned and uncultivated. This evidently appears to be the import of the terms.

### Verse 15

[¶25] I am ready to preach - προθυμον; I have a ready mind. I was only prevented by the providence of God from visiting you long ago. His time is best: in the mean time I write, by his direction, to comfort and instruct you.

### Verse 16

[¶27] I am not ashamed of the Gospel of Christ - This text is best illustrated by [Isa 28:16]; [Isa 49:23], quoted by the apostle, [Rom 10:11] : For the Scripture saith, Whosoever believeth on him, shall not be ashamed; i.e. they shall neither be confounded, nor disappointed of their hope. The Jews, by not believing on Jesus Christ, by not receiving him as the promised Messiah, but trusting in others, have been disappointed, ashamed, and confounded, from that time to the present day. Their expectation is cut off; and, while rejecting Christ, and expecting another Messiah, they have continued under the displeasure of God, and are ashamed of their confidence. On the other hand, those who have believed on Christ have, in and through him, all the blessings of which the prophets spoke; every promise of God being yea and amen through him. Paul, as a Jew, believed on Christ Jesus; and in believing he had life through his name; through him he enjoyed an abundance of grace; so that, being filled with that happiness which an indwelling Christ produces, he could cheerfully say, I am not ashamed of the Gospel of Christ. And why? Because he felt it to be the power of God to the salvation of his believing soul. This appears to be the true sense of this passage, and this interpretation acquires additional strength from the consideration that St. Paul is here most evidently addressing himself to the Jews.

[¶28] It is the power of God unto salvation - δυναμις γαρ θεου εστιν· The almighty power of God accompanies this preaching to the souls of them that believe; and the consequence is, they are saved; and what but the power of God can save a fallen, sinful soul?

[¶29] To the Jew first - Not only the Jews have the first offer of this Gospel, but they have the greatest need of it; being so deeply fallen, and having sinned against such glorious privileges, they are much more culpable than the Gentiles, who never had the light of a Divine revelation.

[¶30] And also to the Greek - Though the salvation of God has hitherto been apparently confined to the Jewish people, yet it shall be so no longer, for the Gospel of Christ is sent to the Gentiles as well as the Jews; God having put no difference between them; and Jesus Christ having tasted death for Every man.

### Verse 17

[¶32] For therein - In the Gospel of Christ.

[¶33] Is the righteousness of God - God's method of saving sinners.

[¶34] Revealed from faith to faith - Shown to be by faith, and not by the works of any law; for Abraham, the father and founder of the Jewish people, was justified by faith, before even the law was given; and by believing, in reference to the spiritual object held forth in the various ordinances of the law, and now revealed under the Gospel, he and all his believing descendants have been justified. And thus the faith of the old covenant led on to the faith of the new covenant, which shows that salvation has been by faith from the call of Abraham to the present time. And, from the beginning, all that were just or righteous in the earth became such by faith, and by this principle alone they were enabled to persevere; as it is written, The just shall live by faith. That δικαιοσυνη, which we translate righteousness in this verse, signifies God's method of saving mankind by faith in Christ, is fully evident from the use of the term in [Rom 9:30] : The Gentiles which followed not after Righteousness - who had no knowledge by revelation, of God's method of justifying and saving sinners, have attained to Righteousness - have had imparted to them God's method of salvation by faith in Christ. [Rom 9:31] : But Israel, the Jews, which followed after the law of righteousness - that law, the end or object of which is Christ, and through him justification to all that believe ([Rom 10:4]), have not attained to the law of righteousness - have not found out the genuine plan of salvation, even in that law which so strongly and generally proclaims justification by faith. And why have they not found it? [Rom 9:32] : Because they sought it not by faith, but as it were by the works of the law - they did not discern that even its works or prescribed religious observances were intended to lead to faith in that glorious Mediator of whom they were the types and representatives; but the Jews trusted in the observances themselves, hoping to acquire justification and final salvation by that means. For they stumbled at the stumbling-stone - at the doctrine of Christ crucified as the only sure ground on which the expectation of future salvation can be founded. Therefore, being ignorant of God's righteousness - God's method of saving sinners, and going about to establish their own righteousness - their own method of salvation, by the observance of those rites and ceremonies which should have led them by faith to Christ, they did not submit themselves to the righteousness of God - they would not submit to be saved in God's way, and therefore rejected, persecuted, and crucified the Lord Jesus; see [Rom 10:3]. This collation of passages most evidently shows that the word righteousness here means simply God's method of saving sinners, or God's way of salvation, in opposition to the ways and means invented by the fancies or prejudices of men.

[¶35] There are few words in the sacred writings which are taken in a greater variety of acceptations than the word צדקה tsedakah in Hebrew, and δικαιοσυνη in Greek, both of which we generally translate righteousness. Our English word was originally rightwiseness, from the Anglo-Saxon justice, right, and to know; and thus the righteous man was a person who was allowed to understand the claims of justice and right, and who, knowing them, acted according to their dictates. Such a man is thoroughly wise; he aims at the attainment of the best end by the use of the best means. This is a true definition of wisdom, and the righteous man is he that knows most and acts best. The Hebrew צדק tsadak, in its ideal meaning, contains the notion of a beam or scales in equipoise, what we call even balance; and it is well known that in all the personifications of Justice, both ancient and modern, she is represented as a beautiful female with a bandage on her eyes, and a beam and scales in her hand, so perfectly poised that neither end preponderates.

[¶36] The Greek word δικαιοσυνη has been derived from διχαζω, to divide; and hence δικη, justice, because it is the property of this virtue to divide to each his due. With other etymologies it is useless to trouble the reader. Both the noun δικαιοσυνη and the verb δικαιοω have a great variety of meaning in the New Testament; but they are all reducible to this original idea, acting according to the requisitions of justice or right. It may not be improper to notice some of the chief of these acceptations in this place.

[¶37] 1. The act of distributing to each man his due is the sense of the word, [Act 17:31] : He will judge the world in Righteousness, i.e. according to the principles of eternal justice and rectitude. See also [Rev 19:2] : In Righteousness doth he judge and make war.

[¶38] 2. It signifies a holy life, as proceeding from piety towards God. [Luk 1:75] : Might serve him in holiness and Righteousness all the days of our life.

[¶39] 3. It signifies benignity, liberality, and particularly almsgiving, as justice and righteousness require us, being only stewards of God's bounty, to share it with the necessitous. [Mat 6:1] : Take heed that ye do not your Alms, δικαιοσυνην, your Righteousness, before men. [Rom 3:5] : But if our unrighteousness commend the Righteousness, the benignity of God. [2Cor 9:10] : Increase the fruits of your Righteousness, i.e. of your liberality.

[¶40] 4. It signifies God's method of saving sinners; the way which is agreeable to his righteousness and liberality. See the former part of this note, and the scriptures there referred to.

[¶41] 5. It signifies the reward or issue of liberality. [2Cor 9:9] : He hath scattered abroad; he hath given to the poor; his Righteousness - the reward of his bounty, remaineth for ever. See [Psa 112:9].

[¶42] 6. It signifies the whole collection of graces, which constitute the complete Christian character. [Mat 5:6] : Blessed are they that hunger and thirst after Righteousness - they who ardently long for the full salvation of God. [Mat 5:10], [Mat 5:20] : If your Righteousness exceed not the righteousness, etc. [Mat 6:33] : Seek the kingdom of God and his Righteousness.

[¶43] 7. It signifies the result of faith in God and submission to his will, exemplified in a holy and useful life. [Heb 11:7] : By faith Noah prepared an ark, and became heir of the Righteousness which is by faith - he escaped the deluge and became the instrument of repeopling the world.

[¶44] 8. It signifies an exact observance of religious ordinances and precepts. [Phi 3:6] : Touching the Righteousness which is of the law, blameless - having lived in an exact conformity to all the Mosaic precepts. In this sense it is to be understood, [Mat 3:15] : Thus it becomes us to fulfill all Righteousness - to observe every precept of the law.

## 454. Romans · 4 of 41

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[¶0] 9. It signifies the favor or pardoning mercy of God. [Rom 4:6] : The blessedness of the man unto whom God imputeth Righteousness - without works - the man is happy to whom God has granted the remission of sins, without respect to his observance of the law of Moses.

[¶1] 10. In [2Cor 5:21], δικαιοσυνη, righteousness, is put for δικαιος, righteous: That we might become the righteousness of God - that we might receive such a righteousness or holiness, such a salvation, as is worthy of God's grace to impart, and such as the necessities of mankind require.

[¶2] A few of the leading acceptations of the verb δικαιοω, which we translate to justify, may be here properly subjoined, as this verb is so repeatedly used in this epistle.

[¶3] 1. It signifies so declare or pronounce one just or righteous; or, in other words, to declare him to be what he really is. [1Tim 3:16] : He was Justified in the Spirit. - By the almighty power of the Spirit he was proved to be the True Messiah.

[¶4] 2. To esteem a thing properly. [Mat 11:19] : Wisdom is Justified of her children. - Wisdom, propriety of conduct, is properly estimated by wise men.

[¶5] 3. It signifies to approve, praise, and commend. The publicans Justified God, [Luk 7:29]; praised him for calling them to such a state of salvation. [Luk 16:15] : Ye are they which Justify yourselves before men - Ye are self-commended, self-applauded, and self-praised. In this sense it is often used in the Greek apocryphal books. Ecclus. 7:5: Justify not thyself before the Lord - Do not applaud thyself in the presence of thy - Maker. Ecclus.10:29: Who will Justify (praise or applaud) him that sinneth against his own soul. Ecclus 18:2: The Lord only is righteous, δικαιωθησεται, shall be Justified, i.e. praised, because there is none other but he.

[¶6] 4. The verb δικαιοομαι is used to clear from all sin. [1Cor 4:4] : For I know nothing by myself; yet am I not hereby Justified - A man's own consciousness of integrity is not a proof that he is clear from all sin in the sight of God.

[¶7] 5. A judge is said to justify not only when he condemns and punishes, but also when he defends the cause of the innocent. See Eurip. Heraclid. ver. 190. Thucyd. iii. p. 200. Polyb. iii. 31, and Schleusner on δικαιοω. Hence δικαιουσθαι is taken in a forensic sense, and signifies to be found or declared righteous, innocent, etc. [Mat 12:37] : By thy words shalt thou be Justified - thou shalt be declared to be righteous. [Rom 3:4] : That thou mightest be Justified in thy saying - that thou mightest be proved to be true in what thou hast said.

[¶8] 6. It signifies to set free, to escape from. [Act 13:39] : And by him all that believe are Justified from all things, from which ye could not be Justified by the law - by faith in Christ a man escapes those evils which, otherwise, the law of Moses would inflict upon him. [Rom 6:7] : For he that is dead, δεδικαιωται, is Justified, properly rendered by our translators, is Freed from sin.

[¶9] 7. It signifies also to receive one into favor, to pardon sin. [Rom 8:30] : Whom he called, them he also Justified - he received them into favor and pardoned their sins. [Luk 18:14] : This man went down to his house Justified - he humbled himself, repented of his iniquity, and God forgave his sin. [Rom 3:20] : By the deeds of the law there shall no flesh be Justified - no soul can have his sins forgiven through the observance of the Mosaic law. [Rom 4:2] : If Abraham were Justified (had his sin pardoned) by works. [1Cor 6:11] : Such were some of you, but ye are Justified - ye are received into the Divine favor, and have your sins forgiven. See [Jam 2:21-25]; [Rom 3:24], [Rom 3:28]; [Rom 5:1], [Rom 5:9]; [Gal 2:16], [Gal 2:17]; [Gal 3:11], [Gal 3:24]; [Gal 5:4]; [Tit 3:7]. In all these texts the word justify is taken in the sense of remission of sins through faith in Christ Jesus; and does not mean making the person just or righteous, but treating him as if he were so, having already forgiven him his sins.

[¶10] The just shall live by faith - This has been understood two ways:

[¶11] 1. That the just or righteous man cannot live a holy and useful life without exercising continual faith in our Lord Jesus: which is strictly true; for He only who has brought him into that state of salvation can preserve him in it; and he stands by faith.

[¶12] 2. It is contended by some able critics that the words of the original text should be pointed thus: 'ο δε δικαιος εκ πιστεως, ζησεται. The just by faith, shall live; that is, he alone that is justified by faith shall be saved: which is also true; as it is impossible to get salvation in any other way. This last meaning is probably the true one, as the original text in [Hab 2:4], speaks of those who believed the declarations of God when the Chaldeans besieged Jerusalem, and, having acted conformably to them, escaped with their lives.

### Verse 18

[¶14] For the wrath of God is revealed - The apostle has now finished his preface, and comes to the grand subject of the epistle; namely, to show the absolute need of the Gospel of Christ, because of the universal corruption of mankind; which was so great as to incense the justice of God, and call aloud for the punishment of the world

[¶15] 1. He shows that all the heathen nations were utterly corrupt, and deserved this threatened punishment. And this is the subject of the first chapter, from [Rom 1:18] to the end ([Rom 1:18-32]).

[¶16] 2. He shows that the Jews, notwithstanding the greatness of their privileges, were no better than the Gentiles; and therefore the wrath of God was revealed against them also. This subject he treats in Romans 2:1-29 and Romans 3:1-19.

[¶17] 3. He returns, as it were, on both, [Rom 3:20-31], and proves that, as the Jews and Gentiles were equally corrupt, they could not be saved by the deeds of any law; that they stood equally in need of that salvation which God had provided; that both were equally entitled to that salvation, for God was the God of the Gentiles as well as of the Jews.

[¶18] By οργη θεου, the wrath of God, we are not to understand any uneasy passion in the Divine Being; but the displeasure of his righteousness, which is expressed by the punishments inflicted on the ungodly, those who retain not God in their knowledge; and the unrighteous, those whose lives are profligate.

[¶19] As, in the Gospel, the righteousness of God is revealed for the salvation of the ungodly, so is the wrath of God revealed against the workers of iniquity. Those who refuse to be saved in the way revealed by his mercy must be consumed in the way revealed by his justice.

[¶20] Ungodliness - ασεβειαν, from α , negative, and σεβω or σεβομαι, I worship, probably intended here to express atheism, polytheism, and idolatry of every kind.

[¶21] Unrighteousness - αδικιαν from α, negative, and δικη, justice; every thing contrary to strict morality; all viciousness and profligacy of conduct.

[¶22] Who hold the truth in unrighteousness - In what sense could it be said that the heathen held the truth in unrighteousness, when they really had not that truth? Some think this refers to the conduct of their best philosophers, such as Socrates, Plato, Seneca, etc., who knew much more of the Divine nature than they thought safe or prudent to discover; and who acted in many things contrary to the light which they enjoyed. Others think this to be spoken of the Gentiles in general, who either did know, or might have known, much of God from the works of creation, as the apostle intimates in the following verses. But Rosenmuller and some others contend that the word κατεχειν here does not signify to hold, but to hinder; and that the place should be translated, who through maliciousness hinder the truth; i.e. prevent it from taking hold of their hearts, and from governing their conduct. This is certainly a very usual acceptation of the verb κατεχειν, which Hesychius interprets κρατειν, κωλυειν, συνεχειν, to retain, hinder, etc.; these men hindering, by their vicious conduct, the truth of God from being propagated in the earth.

### Verse 19

[¶24] That which may be known of God - Dr. Taylor paraphrases this and the following verse thus: "Although the Gentiles had no written revelation, yet what may be known of God is every where manifest among them, God having made a clear discovery of himself to them. For his being and perfections, invisible to our bodily eyes, have been, ever since the creation of the world, evidently to be seen, if attentively considered, in the visible beauty, order, and operations observable in the constitution and parts of the universe; especially his eternal power and universal dominion and providence: so that they cannot plead ignorance in excuse of their idolatry and wickedness."

### Verse 20

[¶26] The invisible things of him - His invisible perfections are manifested by his visible works, and may be apprehended by what he has made; their immensity showing his omnipotence, their vast variety and contrivance, his omniscience; and their adaptation to the most beneficent purposes, his infinite goodness and philanthropy.

[¶27] His eternal power - αιδιος αυτου δυναμις, That all-powerful energy that ever was, and ever will exist; so that, ever since there was a creation to be surveyed, there have been intelligent beings to make that survey.

[¶28] And Godhead - θειοτης, His acting as God in the government and support of the universe. His works prove his being; the government and support of these works prove it equally. Creation and providence form a twofold demonstration of God, 1st. in the perfections of his nature; and, 2ndly. in the exercise of those perfections.

### Verse 21

[¶30] Because that when they knew God - When they thus acquired a general knowledge of the unity and perfections of the Divine nature, they glorified him not as God - they did not proclaim him to the people, but shut up his glory (as Bishop Warburton expresses it) in their mysteries, and gave the people, in exchange for an incorruptible God, an image made like to corruptible man. Wherefore God, in punishment for their sins, thus turning his truth into a lie, suffered even their mysteries, which they had erected for a school of virtue, to degenerate into an odious sink of vice and immorality; giving them up unto all uncleanness and vile affections.

[¶31] They glorified him not - They did not give him that worship which his perfections required.

[¶32] Neither were thankful - They manifested no gratitude for the blessings they received from his providence, but became vain in their imaginations, διαλογισμοις, in their reasonings. This certainly refers to the foolish manner in which even the wisest of their philosophers discoursed about the Divine nature, not excepting Socrates, Plato, or Seneca. Who can read their works without being struck with the vanity of their reasonings, as well as with the stupidity of their nonsense, when speaking about God? I might crowd my page with proofs of this; but it is not necessary to those who are acquainted with their writings, and to others it would not be useful. In short, their foolish, darkened minds sought God no where but in the place in which he is never to be found; viz. the vile, corrupted, and corrupting passions of their own hearts. As they did not discover him there, they scarcely sought him any where else.

### Verse 22

[¶34] Professing themselves to be wise - This is most strikingly true of all the ancient philosophers, whether Greeks or Romans, as their works, which remain, sufficiently testify. The word φασκοντες signifies not merely the professing but the assumption of the philosophic character. In this sense the word φασκειν is used by the best Greek writers. See Kypke. A dispassionate examination of the doctrine and lives of the most famed philosophers of antiquity, of every nation, will show that they were darkened in their mind and irregular in their conduct. It was from the Christian religion alone that true philosophy and genuine philosophers sprang.

### Verse 23

[¶36] They changed the glory, etc. - The finest representation of their deities was in the human figure; and on such representative figures the sculptors spent all their skill; hence the Hercules of Farnese, the Venus of Medicis, and the Apollo of Belvidere. And when they had formed their gods according to the human shape, they endowed them with human passions; and as they clothed them with attributes of extraordinary strength, beauty, wisdom, etc., not having the true principles of morality, they represented them as slaves to the most disorderly and disgraceful passions; excelling in irregularities the most profligate of men, as possessing unlimited powers of sensual gratification.

[¶37] And to birds - As the eagle of Jupiter among the Romans, and the ibis and hawk among the Egyptians; which were all sacred animals.

[¶38] Four-footed beasts - As the apis or white ox among the Egyptians; from which the idolatrous Israelites took their golden calf. The goat, the monkey, and the dog, were also sacred animals among the same people.

[¶39] Creeping things - Such as the crocodile and scarabeus, or beetle, among the Egyptians.

### Verse 24

[¶41] God - gave them up, etc. - They had filled up the measure of their iniquities, and God, by permitting them to plunge into all manner of irregularities, thus, by one species of sin, inflicted punishment on another.

[¶42] Dishonour their own bodies - Probably alluding here to what is more openly expressed, [Rom 1:26], [Rom 1:27].

[¶43] Between themselves - εν εαυτοις, Of themselves, of their own free accord; none inciting, none impelling.

## 455. Romans · 5 of 41

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### Verse 25

[¶1] Changed the truth of God into a lie - In the place of the true worship of God, they established idolatry. In various places of Scripture idols are termed lies. [Isa 44:20]; [Jer 10:14]; [Jer 13:25]. The true God was known among the primitive inhabitants of the earth, those who first became idolaters literally changed the truth of God into a lie: they did know the true God, but they put idols in his place.

### Verse 26

[¶3] For this cause God gave them up, etc. - Their system of idolatry necessarily produced all kinds of impurity. How could it be otherwise, when the highest objects of their worship were adulterers, fornicators, and prostitutes of the most infamous kind, such as Jupiter, Apollo, Mars, Venus, etc.? Of the abominable evils with which the apostle charges the Gentiles in this and the following verse I could produce a multitude of proofs from their own writings; but it is needless to make the subject plainer than the apostle has left it.

### Verse 27

[¶5] Receiving in themselves that recompense, etc. - Both the women and men, by their unnatural prostitutions, enervated their bodies, so that barrenness prevailed, and those disorders which are necessarily attendant on prostitution and sodomitical practices.

### Verse 28

[¶7] They did not like to retain God - It would, perhaps, be more literal to translate ουκ εδοκιμασαν, They Did Not Search to retain God in their knowledge. They did not examine the evidences before them ([Rom 1:19], [Rom 1:20]) of his being and attributes; therefore God gave them over to a Reprobate mind, εις αδοκιμον νουν, to an Unsearching or undiscerning mind; for it is the same word in both places. They did not reflect on the proofs they had of the Divine nature, and God abandoned them to the operations of a mind incapable of reflection. How men of such powers and learning, as many of the Greek and Roman philosophers and poets really were, could reason so inconsecutively concerning things moral and Divine is truly astonishing. But here we see the hand of a just and avenging God; they abused their powers, and God deprived them of the right use of these powers.

### Verse 29

[¶9] Being filled with all unrighteousness - αδικια, every vice contrary to justice and righteousness.

[¶10] Fornication - Πορνειᾳ, all commerce between the sexes out of the bounds of lawful marriage. Some of the best MSS. omit this reading; and others have ακαθαρσιᾳ, uncleanness.

[¶11] Wickedness - Πονηριᾳ, malignity, that which is oppressive to its possessor and to its object; from πονος, labor, toil, etc.

[¶12] Covetousness - Πλεονεξιᾳ, from πλειον, more, and ἑξω, I will have; the intense love or lust of gain; the determination to be rich; the principle of a dissatisfied and discontented soul.

[¶13] Maliciousness - Κακιᾳ, malice, ill-will; what is radically and essentially vicious.

[¶14] Full of envy - Φθονου, from φθινω, to wither, decay, consume, pine away, etc.; "pain felt and malignity conceived at the sight of excellence or happiness in another." A fine personification of this vice is found in Ovid Metam. lib. ii. ver. 768-781, which I shall here insert, with Mr. Addison's elegant and nervous translation. - Videt intus edentem

[¶15] Vipereas carnes, vitiorum alimenta suorum

[¶16] Invidiam: visaque oculos avertit. At illa

[¶17] Surgit humo pigra: semesarumque relinquit

[¶18] Corpora serpentum, passuque incedit inerti.

[¶19] Utgue deam vidit formaque armisque decoram,

[¶20] Ingemuit: vultumque ima ad suspiria duxit.

[¶21] Pallor in Ore sedet: macies in Corpore toto:

[¶22] Nusquam recta acies: livent rubigine dentes:

[¶23] Pectora felle virent: lingua est suffusa veneno.

[¶24] Risus abest, nisi quem visi movere dolores:

[¶25] Nec fruitur somno, vigilacibus excita curis:

[¶26] Sed videt ingratos, intabescitque videndo

[¶27] Successus hominum; carpitgue et carpitur una;

[¶28] Suppliciumque suum est. - A poisonous morsel in her teeth she chewed,

[¶29] And gorged the flesh of vipers for her food.

[¶30] Minerva loathing, turned away her eye.

[¶31] The hideous monster, rising heavily,

[¶32] Came stalking forward with a sullen pace,

[¶33] And left her mangled offals on the place.

[¶34] Soon as she saw the goddess gay and bright,

[¶35] She fetched a groan at such a cheerful sight.

[¶36] Livid and meagre were her looks, her eye

[¶37] In foul distorted glances turned awry;

[¶38] A hoard of gall her inward parts possessed,

[¶39] And spread a greenness o'er her canker'd breast;

[¶40] Her teeth were brown with rust, and from her tongue

[¶41] In dangling drops the stringy poison hung.

[¶42] She never smiles but when the wretched weep;

[¶43] Nor lulls her malice with a moment's sleep:

[¶44] Restless in spite while watchful to destroy,

[¶45] She pines and sickens at another's joy;

## 456. Romans · 6 of 41

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[¶0] Foe to herself, distressing and distressed,

[¶1] She bears her own tormentor in her breast.

[¶2] Murder - Φονου, taking away the life of another by any means; mortal hatred; for he that hates his brother in his heart is a murderer.

[¶3] Debate - Εριδος, contention, discord, etc. Of this vile passion the Greeks made a goddess.

[¶4] Deceit - Δολου, lying, falsity, prevarication, imposition, etc.; from δελω, to take with a bait.

[¶5] Malignity - Κακοηθειας, from κακος, evil, and ηθος, a custom; bad customs, founded in corrupt sentiment, producing evil habits, supported by general usage. It is generally interpreted, a malignity of mind, which leads its possessor to put the worst construction on every action; ascribing to the best deeds the worst motives.

[¶6] Whisperers - ψιθυριστος, secret detractors; those who, under pretended secrecy, carry about accusations against their neighbors, whether true or false; blasting their reputation by clandestine tittle-tattle. This word should be joined to the succeeding verse.

[¶7] The whispering is well expressed by the Greek word Ψιθυριστας, psithuristas.

### Verse 30

[¶9] Backbiters - Καταλαλους, from κατα, against, and λαλεω, I speak; those who speak against others; false accusers, slanderers.

[¶10] Haters of God - Θεοστυγεις, atheists, contemners of sacred things, maligners of providence, scorners, etc. All profligate deists are of this class; and it seems to be the finishing part of a diabolic character.

[¶11] Despiteful - Ὑβριστας, from ὑβριζω, to treat with injurious insolence; stormy, boisterous; abusing both the characters and persons of those over whom they can have any power.

[¶12] Proud - Ὑπερηφανους, from ὑπερ, above or over, and φαινω, I show or shine. They who are continually exalting themselves and depressing others; magnifying themselves at the expense of their neighbors; and wishing all men to receive their sayings as oracles.

[¶13] Boasters - Αλαζονας, from λαζομαι, to assume; self-assuming, vain-glorious, and arrogant men.

[¶14] Inventors of evil things - Εφευρετας κακων. Those who have invented destructive customs, rites, fashions, etc.; such as the different religious ceremonies among the Greeks and Romans - the orgies of Bacchus, the mysteries of Ceres, the lupercalia, feasts of the Bona Dea, etc., etc. Multitudes of which evil things, destructive and abominable ceremonies, are to be found in every part of the heathen worship.

[¶15] Disobedient to parents - Though filial affection was certainly more recommended and cultivated than many other virtues, yet there are many instances on record of the grossest violation of this great branch of the law of nature.

### Verse 31

[¶17] Without understanding - Ασυνετους, from α, negative, and συνετος, knowing; persons incapable of comprehending what was spoken; destitute of capacity for spiritual things.

[¶18] Covenant-breakers - Ασυνθετους, from α, negative, and συντιθημυι, to make an agreement; persons who could be bound by no oath, because, properly speaking, they had no God to witness or avenge their misconduct. As every covenant, or agreement, is made as in the presence of God, so he that opposes the being and doctrine of God is incapable of being bound by any covenant; he can give no pledge for his conduct.

[¶19] Without natural affection - Αστοργους; without that attachment which nature teaches the young of all animals to have to their mothers, and the mothers to have for their young. The heathens, in general, have made no scruple to expose the children they did not think proper to bring up, and to despatch their parents when they were grown old or past labor.

[¶20] Implacable - Ασπονδους, from α, negative; and σπονδη, A Libation. It was customary among all nations to pour out wine as a libation to their gods, when making a treaty. This was done to appease the angry gods, and reconcile them to the contracting parties. The word here shows a deadly enmity; the highest pitch of an unforgiving spirit; in a word, persons who would not make reconciliation either to God or man.

[¶21] Unmerciful - Ανελεημονας; those who were incapable, through the deep-rooted wickedness of their own nature, of showing mercy to an enemy when brought under their power, or doing any thing for the necessitous, from the principle of benevolence or commiseration.

### Verse 32

[¶23] Who, knowing the judgment of God - Δικαιωμα, the grand rule of right which God has revealed to every man, the knowledge of which he has, less or more, given to every nation of the world, relative to honouring parents, taking care of their own offspring, keeping their engagements, etc., etc. In the worst states of heathenism this great principle has been acknowledged; but, through the prevalence of corruption in the heart, this law, though acknowledged, was not obeyed; and the corruption increased so that those were highest in repute who had cast off all restraints of this kind; so that they even delighted in them; συνευδοκουσι, highly applauded, and gladly associated with those transgressors: which argues the very highest pitch of moral depravity.

[¶24] 1. The preceding chapter gives us one of the finest views of the Gospel of Christ, to be met with any where. It is God's method of saving a lost world, in a way which that world could never have imagined: there is nothing human in it; it is all truly and gloriously Divine; essentially necessary to the salvation of man, and fully adequate to the purposes of its institution. Though it is an extension of the old covenant, yet it is almost wholly dissimilar; being as different from that as the person is from the picture which represents it, and as the substance is from the shadow projected by it. It is a scheme as worthy of God as it is necessary for man; hence there are no excluding clauses in it - it is for the Jew and for the Greek; for the wise and for the unwise; for all the nations of the universe, and for all the individuals of those nations. He blasphemes God who holds the contrary.

[¶25] 2. As God never does any thing that is not fitting, suitable, and necessary to be done, he has not made an unnecessary display of his mercy and goodness in the incarnation and death of his Son - all this was necessary, else it had not been done. But how does the necessity appear? In the deep-rooted and widely extended corruption and profligacy of the nations of the earth. Of these the apostle gives a most affecting and distressing picture.

[¶26] 1. Almost every trace of original righteousness had been obliterated.

[¶27] 2. The proofs of God's eternal power and providence, so manifest in the creation and preservation of the universe, were wholly disregarded.

[¶28] 3. A vain philosophy, without right, principle, or end, was substituted for those Divine truths which had been discovered originally to man.

[¶29] 4. Their hearts were contaminated with every vice which could blind the understanding, pervert the judgment, corrupt the will, and debase the affections and passions.

[¶30] 5. This was proved in the most unequivocal manner, by a profligacy of conduct which had debased them far, far below the beasts that perish; and the apostle here gives a list of their crimes, every article of which can be incontrovertibly proved from their own history and their own writers: crimes which, even bad as the world is now, would shock common decency to describe. See the whole of the second, third, sixth, and ninth Satires of Juvenal.

[¶31] 3. So completely lost were the heathens to a knowledge of the influence of God on the souls and the necessity of that influence, that they asserted, in the most positive manner, that man was the author of his own virtue and wisdom. Cicero, Nat. Deor., lib. iii. c. 36, declares it a general opinion that, although mankind received from the gods the outward conveniencies of life - virtutem autem nemo unquam acceptam Deo retulit - "virtue none ever thought they received from the Deity." And again: - "This is the persuasion of all, that fortune is to be had from the gods; wisdom from ourselves." And again: - "Whoever thanked the gods for his being a good man? Men pray to Jupiter, not that he would make them just, temperate, and wise; but rich and prosperous."

[¶32] Juvenal, on this point, speaks thus: -

[¶33] Monstro, quod ipse tibi possis dare:

[¶34] Semita certe Tranquillae per virtutem patet unica vitae.

[¶35] Sat. x. v. 363.

[¶36] The path to peace is virtue; which, I show,

[¶37] Thyself may fully on thyself bestow.

[¶38] In the same stain, Horace, Epist. lib. i. E. xviii. v. penult.

[¶39] Haec satis est orare Jovem, qui donat et aufert:

[¶40] Det vitam det opes: aequum mi animum ipse parabo.

[¶41] To Jove for life and wealth I pray,

[¶42] These Jove may give or take away;

[¶43] But, for a firm and tranquil mind,

[¶44] That blessing for myself I find.

## 457. Romans · 7 of 41

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/457/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/457/#p-N

[¶0] Thus, they became vain in their imaginations, and their foolish heart was darkened; and professing themselves to be wise, they became fools. See Madan's Juvenal, vol. ii. p. 53.

[¶1] 4. By all this we see what the world was, and what it would have continued to be had not God sent a Divine revelation of his will, and established a public ministry to proclaim and enforce it. Were man left to the power and influence of his fallen nature he would be, in all places of his dispersion on the earth, what the apostle describes in the 29th, 30th, and 31st verses of this chapter. ([Rom 1:29-31]) Reader, magnify God, who has called thee from such deep darkness, to the marvellous light of the glorious Gospel of his Son; and walk as a child of the light and of the day, in whom there shall be no cause of stumbling.

### Introduction

[¶3] The apostle shows that the Jew, who condemns the Gentiles, and considers them utterly unworthy of the blessings of the Gospel, is inexcusable, because he is guilty of the same crimes; and therefore shalt not escape the righteous judgment of God, [Rom 2:1-3]. It is an awful thing to despise the goodness and long-suffering of God, which lead to repentance, [Rom 2:4], [Rom 2:5]. God, the impartial judge, will render to every man according to his works, [Rom 2:6-11]. The Jews and the Gentiles will be judged according to their respective advantages and disadvantages, [Rom 2:12], [Rom 2:13]. In some cases, the Gentiles, who had no law, have shown a better disposition than the Jews, [Rom 2:14-16]. The Jews, by their unfaithfulness, have been a stumbling-block to the Gentiles, [Rom 2:17-24]. Jewish rites and ceremonies of no advantage, unless productive of change of heart and conduct, [Rom 2:25]. The Gentiles, who attend to the small light which they have received from God, are in a better state than the unfaithful Jews, with all their superior privileges, [Rom 2:26], [Rom 2:27]. What constitutes a real Jew in the sight of God, [Rom 2:28], [Rom 2:29].

[¶4] Dr. Taylor makes the following sensible observations at the commencement of this chapter. "The representation of the moral state of the heathen world, in the foregoing chapter, is a demonstration of the necessity of the Gospel for the reformation and salvation of man. And how rich is the favor wherewith God has visited the world! To have destroyed a race of apostate rebels, who had abused their understandings and every gift of a bountiful Creator, would have been justice; to have spared them would have been lenity and goodness; but to send his only begotten Son from heaven to redeem us from all iniquity and ungodliness by his own blood; to grant us a free pardon for all our sins; to put us in a state of mercy and salvation; to take us into his kingdom and family; to give us an inheritance among his saints; to bless us with immortality and all spiritual blessings in heavenly places; - this is most wonderful and exuberant favor. Rightly is the doctrine which teaches it called the Gospel, or glad tidings. One would think it could not possibly have met with opposition from any part of mankind. But the Jew opposed it! He abhorred the Gentile, and contradicted the grace that honored and saved him. The apostle pleads and defends our cause. His business is to confound the Jew, and to prove that we have as good a right as he to all the blessings of the Messiah's kingdom. And, by his description of the vicious state of the Gentiles, in the former chapter, he has wisely made his advantage of the prejudices of the Jew; for nothing could please him more than the preceding discourse, in which the Gentiles are reduced to so vile and abject a state. Thus the apostle gives him an opportunity to condemn the Gentiles; but he does this that he may the more effectually humble him in this chapter; in which he proves that the Jews, having in an aggravated manner despised the goodness and broken the law of God, were as obnoxious to his wrath as the Gentiles; and if so, how could they, with any conscience or modesty, arrogate all the Divine mercy to themselves, or pretend that others were unworthy of it, when they had done as much or more to forfeit it! Must they not exclude themselves from being the people of God under the Gospel, by the same reason that they would have the Gentiles excluded! But this was an argument highly ungrateful to the Jew; and it would be very difficult to fix any conviction upon his mind. Therefore the apostle addresses him in a covert way: - Thou art therefore inexcusable, O man, whosoever thou art that judgest; not giving out expressly that he meant the Jew, that the Jew might more calmly attend to his reasoning, while he was not apprehensive that he was the man. This point secured, the apostle, very judiciously and with great force of reasoning, turns his thoughts from his present superior advantages to the awful day of judgment, [Rom 2:5], [Rom 2:6], when God, in the most impartial equity, will render to all mankind, without exception, according to their works. Thus the apostle grounds his following argument, very methodically and solidly, in God's equal regards to all men, in all nations, who uprightly practice truth and godliness; and his disapproving, and at last condemning, all men, in any nation, however privileged, who live wickedly. This was a blow at the root, and demolished, in the most effectual manner, the Jew's prejudices in favor of his own nation, and the unkind thoughts he had entertained of the Gentiles. For, if a Jew could be convinced that a sober, upright heathen might be blessed with eternal salvation, he must be persuaded that it was no absurd matter that believing Gentiles should now be pardoned, and taken into the visible Church. Thus the apostle advances with great skill, insinuating himself, by degrees, into the Jew's conscience. It is reasoning is well adapted to encourage the Gentile, humbled by the dismal representation in the preceding chapter; for he would here see that he was not utterly abandoned of God, but might, upon good grounds, hope for his mercy and kindness."

### Verse 1

[¶6] That judgest - Ὁ κρινων, the judger; thou assumest the character of a judge, and in that character condemnest others who are less guilty than thyself.

### Verse 2

[¶8] We are sure that the judgment of God, etc. - God is impartial, and will punish sin wheresoever he finds it. Transgression in a Jew is not less criminal than iniquity in a Gentile.

### Verse 4

[¶10] Or despisest thou the riches of his goodness - Wilt thou render of none effect that marked benevolence of God towards thee which has given so many superior advantages, and that forbearance which has tolerated thy many miscarriages, and that long-suffering which, after repeated provocations, still continues to bear with thee?

[¶11] Not knowing - Αγνοων, not acknowledging that this goodness of God, which has so long manifested itself in forbearance and long-suffering, leadeth thee to repentance - was designed to accomplish this blessed end; which thy want of consideration and acknowledgment has rendered, hitherto, ineffectual. This was a maxim among the Jews themselves; for, in Synopsis Sohar, it is said: - The holy blessed God delays his anger against the wicked, to the end that they may repent and be converted.

### Verse 5

[¶13] But after thy hardness - Occasioned by thy long course of iniquity. And impenitent heart-produced by thy hardness, through which thou art callous to the calls and expostulations of conscience. Treasurest up - continuest to increase thy debt to the Divine justice, which will infallibly inflict wrath - punishment in the day of wrath - the judgment day, in which he will render to every man according to his works. The word treasure the Hebrew uses to express any kind of store or collection: - Treasure or plenty of rain. [Deu 28:12] : The Lord shall open unto thee his good Treasure, to give the Rain unto thy land. Treasure of punishment. [Deu 32:34], [Deu 32:35] : Is not this sealed up among my Treasures? To me belongeth Vengeance and Recompense. Treasures of mines, i.e. abundance of minerals. [Deu 33:19] : They shall suck of the Abundance of the seas, and of Treasures hid in the sand. So treasures of gold, silver, corn, wine, oil, etc., mean collections or an abundance of such things: the word is used by the Greek writers precisely in the same sense. By wrath we are to understand punishment, as in [Rom 1:18]; and it is used so by the very best Greek writers. See Kypke.

[¶14] The treasure of wrath, in this verse, is opposed to the riches of goodness, in the preceding. As surely as thou despisest, or neglectest to improve the Riches of God's Goodness, so surely thou shalt share in the Treasures of his Wrath. The punishment shall be proportioned to the mercy thou hast abused.

### Verse 6

[¶16] Who will render - Who, in the day of judgment, will reward and punish every man according as his life and conversation have been.

### Verse 7

[¶18] To them, etc. - In this manner will God, in the great day, dispense punishments and rewards:

[¶19] 1. He will give eternal life to them who, in all the trials and difficulties of the present state, have persevered in well doing - seeking for and expecting glory, honor, and immortality.

### Verse 8

[¶21] But unto them, etc. -

[¶22] 2. He will manifest his indignation, and inflict wrath - punishment, on all who are contentious - who obstinately dispute against the truth, and obey unrighteousness - who act under the influence of the principle of sin, and not under the influence of the Spirit of God.

### Verse 9

[¶24] Tribulation and anguish - Misery of all descriptions, without the possibility of escape, will this righteous Judge inflict upon every impenitent sinner. The Jew first, as possessing greater privileges, and having abused greater mercies; and also on the Gentile, who, though he had not the same advantages, had what God saw was sufficient for his state; and, having sinned against them, shall have punishment proportioned to his demerit.

### Verse 10

[¶26] But glory, honor, and peace - While the finally impenitent Jew and Gentile shall experience the fullest effects of the righteous indignation of the supreme Judge, even man that worketh good - that lives in a conscientious obedience to the known will of God, whether he be Jew or Gentile, shall have glory, honor, and peace; i.e. eternal blessedness.

### Verse 11

[¶28] For there is no respect of persons with God - The righteous Judge will not act according to any principle of partiality; the character and conduct, alone of the persons shall weigh with him. He will take no wicked man to glory, let his nation or advantages be what they may; and he will send no righteous man to perdition, though brought up in the very bosom of Gentilism. And as he will judge in that day according to character and conduct, so his judgment will proceed on the ground of the graces, privileges, and blessings which they had received, improved or abused. And as there is no respect of persons with God in judgment, so there can be none in the previous administration of his saving blessings. He that will be condemned for his unrighteousness, will be condemned on the ground that he had sufficient grace afforded him for the salvation of his soul; and his condemnation will rest on the simple principle, that he abused the grace which was sufficient to save him, by acting in opposition to its dictates and influence. No man, in that great day, shall be brought to heaven through any partiality of the Judge; and no man sent to hell because God did not afford him sufficient grace, or because he had made a decree which rendered even his use of it ineffectual to his salvation. In reference to the great design of God, in the salvation of man, it shall be said, - in time, at the day of judgment, and throughout eternity, - There Is No Respect of Persons with God.

### Verse 12

[¶30] For as many as have sinned without law, etc. - They, viz. the Gentiles, who shall be found to have transgressed against the mere light of nature, or rather, that true light that lighteth every man that cometh into the world, [Joh 1:9], shall not come under the same rule with those, the Jews, who have in addition to this enjoyed an extraordinary revelation; but they shall be dealt with according to the inferior dispensation, under which they lived: while those, the Jews, who have sinned against the law - the positive Divine revelation granted to them, shall be judged by that law, and punished proportionably to the abuse of such an extraordinary advantage.

### Verse 13

[¶32] For not the hearers of the law, etc. - It does not follow, because one people are favored with a Divine revelation, that therefore they shall be saved; while the others who have not had that revelation, shall finally perish: this is not God's procedure; where he has given a law - a Divine revelation, he requires obedience to that law; and only those who have been doers of that law - who have lived according to the light and privileges granted in that revelation, shall be justified - shall be finally acknowledged to be such as are fit for the kingdom of God.

### Verse 14

[¶34] For when the Gentiles, which have not the law, etc. - Nor does it follow that the Gentiles who have not had a Divine revelation, shall either perish, because they had it not; or their unrighteous conduct pass unpunished, because not having this revelation might be considered as an excuse for their sins.

[¶35] Do by nature the things contained in the law - Do, without this Divine revelation, through that light which God imparts to every man, the things contained in the law - act according to justice, mercy, temperance and truth, the practice of which the revealed law so powerfully enjoins; these are a law unto themselves - they are not accountable to any other law, and are not to be judged by any dispensation different from that under which they live.

[¶36] Rabbi Tanchum brings in the Supreme Being as saying: When I decreed any thing against the Gentiles, to whom I have not given laws and statutes, and they know what I have decreed; immediately they repent; but the Israelites do not so. Tanchum, fol. 43. 2.

### Verse 15

[¶38] Which show the work of the law - In acting according to justice, mercy, temperance, and truth, they show that the great object of the law, which was to bring men from injustice, cruelty, intemperance, and falsity, is accomplished so far in them: their conscience also bearing witness - that faculty of the soul, where that Divine light dwells and works, shows them that they are right; and thus they have a comfortable testimony in their own souls of their own integrity: their thoughts, the mean while, accusing, or else excusing one another; or rather, their reasonings between one another accusing or answering for themselves. As if the apostle had said: - And this point, that they have a law and act according to it, is farther proved from their conduct in civil affairs; and from that correct sense which they have of natural justice in their debates, either in their courts of law, or in their treatises on morality. All these are ample proofs that God has not left them without light; and that, seeing they have such correct notions of right and wrong, they are accountable to God for their conduct in reference to these notions and principles. These seems to be the true meaning of this difficult clause. See below.

### Verse 16

[¶40] In the day when God shall judge - And all this shall be farther exemplified and proved in the day when God shall judge the secrets of men by Jesus Christ; which judgment shall be according to my Gospel - according to what I am now laying down before you, relative to the impartiality of God, and his righteous procedure in judging men, not according to their opinions or prejudices, not according to revelations which they never possessed, but according to the various advantages or disadvantages of their political, religious, or domestic situation in life.

[¶41] Much stress has been laid on the word, φυσει, by nature, in [Rom 2:14], as if the apostle designed to intimate that nature, independently of the influence of Divine grace, possessed such principles as were sufficient to guide a man to glory. But certainly the term cannot be so understood here. I rather think that the sense given to it in Suicer's Thesaurus, vol ii. col. 1475, reipsa, revera, Certainly, Truly, is its sense here: for when the Gentiles, which have not the law, φυσει ποιῃ, Truly, or in effect, Do the things contained in the law, etc. This seems to be its sense in [Gal 4:8] : When ye knew not God, ye did service to them which φυσει, Certainly are no gods; i.e. are false gods. Suicer quotes Cyril of Alexandria, (sub Anathematismo iii. in Actis Ephesinis, p. 212), speaking of the union of the two natures in Christ; he calls this union φυσικην, natural; that is, says he, αληθη, true, or real. He adds, that the word should be thus understood in [Eph 2:3] : We were by nature, φυσει, children of wrath; and says, φυσει αντι του αληθως· φυσει is here used for αληθως, Truly; We were Truly, Incontestably, the children of wrath, even as others. That is, like the rest of mankind, we have all sinned and come short of the glory of God, and, consequently are exposed to punishment. Some think that this text refers to the natural corruption of man; but, although it is true that man comes into the world corrupt, and that all men, since the fall, are very far gone from original righteousness, yet it is not clear that the text in [Eph 2:3], speaks of any other thing than the effects of this degeneracy.

[¶42] I prefer this sense, in the passage in question, to that which says the light of nature, or natural instinct, is here meant; for I know of no light in nature that is not kindled there by the grace of God. But I have no objection to this sense: "When the Gentiles, which have not the law, do, by the influence of God upon their hearts, the things contained in the law, they are a law unto themselves; that light and influence serving instead of a Divine revelation." That the Gentiles did really do the things contained in the law, in reference to what is termed natural justice, and made the wisest distinctions relative to the great principles of the doctrine of civil Rights and Wrongs, every man conversant with their writings will admit. And in reference to this the word φυσει may be legitimately understood thus - they incontestably did the things contained in the law, etc.

[¶43] The passage in [Rom 2:15], Their thoughts - accusing or excusing one another, certainly does not refer to any expostulations or operations of conscience; for this is referred to in the preceding clause. The words accusing, κατηγορουντων, and excusing, απολογουμενων, answering or defending one another, μεταζυ αλληλων, among themselves, are all forensic or law terms, and refer to the mode of conducting suits of law in courts of justice, where one is plaintiff, who produces his accusation; another is defendant, who rebuts the charge and defends himself; and then the business is argued before the judges. This process shows that they have a law of their own, and that to this law it belongs to adjust differences - to right those who have suffered wrong, and to punish the guilty.

[¶44] As to the phrase written in their hearts, it is here opposed to the Jewish laws, which were written on tables of stone. The Jews drew the maxims by which their conduct was regulated from a Divine revelation: the Gentiles theirs from what God, in the course of his providence and gracious influence, had shown them to be right, useful, and necessary. And with them this law was well known and affectionately regarded; for this is one meaning of the phrase, written in the heart. It was from this true light, enlightening the Gentiles, that they had so many wise and wholesome laws; laws which had been among them from time immemorial, and of which they did not know the origin. Thus Sophocles, in the noble speech which he puts in the mouth of Antigone: - Ου γαρ τι νυν γε κὐχθες, αλλ' αει ποτε Ζη ταυτα, κοὑδεις οιδεν εξ ὁτου φανη "Not now, nor yesterday, but evermore

## 458. Romans · 8 of 41

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/458/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/458/#p-N

[¶0] These laws have lived: nor know we whence they came."

[¶1] Antig. ver. 463-4.

[¶2] These are the laws, νομινα, which the Spirit of God wrote originally on their hearts; and which, in different forms, they had committed to writing.

### Verse 17

[¶4] Behold, thou art called a Jew - What the apostle had said in the preceding verses being sufficient to enforce conviction on the conscience of the Jew, he now throws off the cover, and openly argues with him in the most plain and nervous manner; asserting that his superior knowledge, privileges, and profession, served only to aggravate his condemnation. And that, in fact, he who, under all his greater advantages, transgressed the law of God, stood condemned by the honest Gentile, who, to the best of his knowledge obeyed it. Dr. Taylor.

[¶5] And restest in the law - Thou trustest in it for thy endless salvation. The word επαναπαυη, implies the strongest confidence of safety and security. Thou reposest thy whole trust and confidence in this law.

[¶6] And makest thy boast of God - That thou knowest his nature and attributes, which are not known to the Gentiles. The word, καυχασαι, implies the idea of exulting in any thing, as being a proper object of hope and dependence: and, when referred to God, it points out that He is the sure cause of hope, dependence, joy, and happiness; and that it is the highest honor to be called to know his name, and be employed in his service. As if the apostle had said: You rejoice in God as the object of your hope and dependence; you praise and magnify him; you account it your greatest honor that He is your God, and that you worship him.

### Verse 18

[¶8] Knowest his will - Hast been favored with a revelation of his own will, immediately from himself.

[¶9] The things that are more excellent - τα δισφεροντα, The things that differ - that revelation which God has given of himself makes the nicest distinctions between right and wrong; between vice and virtue; showing how you should walk so as to please God, and, consequently, acquire the most excellent portion that human spirits can have on this side heaven: for all these blessings ye acknowledge to receive from your law, being instructed, κατηχουμενος, being catechized, from your infancy, in the knowledge of Divine things.

### Verse 19

[¶11] And art confident, etc. - In consequence of all these religious advantages, ye believe that ye are able to teach others, and to be guides and lights to the bewildered, darkened Gentiles, who may become proselytes to your religion.

### Verse 20

[¶13] An instructer of the foolish, etc. - Ye believe the Gentiles to be babes and fools when compared with yourselves; that ye alone possess the only true knowledge; that ye are the only favourites of Heaven; and that all nations must look up to you as possessing the only form of knowledge, μορφωσιν της γνωσεως, the grand scheme and draught of all true science, of every thing that is worthy to be learned: the system of eternal truth, derived from the law. If, therefore, ye act not as becomes those who have such eminent advantages, it must be to your endless disgrace and infamy.

### Verse 21

[¶15] Thou therefore - Dr. Taylor has paraphrased this and the three following verses thus: "What signify your pretensions to knowledge, and the office of teaching others, if you have no regard to your own doctrine? What are you the better for preaching against theft, if you are a thief yourself? Or for declaring adultery unlawful, if you live in the practice of it? Or for representing idolatry abominable, if you are guilty of sacrilege? What honors or singular favors do you deserve, if, while you glory in the law and your religious privileges, you dishonor God, and discredit his religion, by transgressing his law, and living in open contradiction to your profession? And this is more than supposition; notorious instances might be produced of the forementioned crimes, whereby the Jews of the present age have brought a reproach upon religion among the Gentiles; as well as those Jews of former times, of whom the Prophet Ezekiel speaks, [Eze 36:23] : And I will sanctify my great name, which was Profaned among the Heathen, which ye have Profaned in the midst of them."

[¶16] That the Jewish priesthood was exceedingly corrupt in the time of the apostle, and that they were so long before, is fully evident from the sacred writings and from Josephus. The high-priesthood was a matter of commerce, and was bought and sold like other commodities. Of this Josephus gives many instances. The rapine of Eli's sons descended to several generations. Dr. Whitby well observes that of all these things mentioned by the apostle the Jewish doctors were notoriously guilty; and of most of them they were accused by our Lord.

[¶17] 1. They said and did not; and laid heavy burdens upon others, which they would not touch with their own fingers, [Mat 23:3], [Mat 23:4].

[¶18] 2. They made the house of God a den of thieves, [Mat 21:13]; [Joh 2:16].

[¶19] 3. They were guilty of adultery by unjust divorces, [Mat 19:9].

[¶20] 4. Their polygamy was scandalous: even their rabbins, when they came to any place, would exclaim, Who will be my wife for a day?

[¶21] As to idolatry, they were perfectly saved from it ever since the Babylonish captivity but to this succeeded sacrilege, as is most evident in the profanation of the temple, by their commerce transacted even within its courts; and their teaching the people that even their aged parents might be left to starve, provided the children made a present to the temple of that which should have gone for their support. According to Josephus, Bell. Jud. l. vi. c. 26, They were guilty of theft, treachery, adultery, sacrilege, rapine, and murder. And he adds, that new ways of wickedness were invented by them; and that of all their abominations the temple was the receptacle. In his Antiquities of the Jews, lib. xx. c. 8, he says: The servants of the high priests took away, by violence, the tithes of the priests, so that many of them perished for want of food. Even their own writers acknowledge that there were great irregularities and abominations among the rabbins.

[¶22] So Bereshith rabba, sect. 55, fol. 54: "Rabbi Abun proposed a parable concerning a master who taught his disciples not to pervert justice, and yet did it himself; not to show respect of persons, and yet did it himself; not to receive bribes, and yet received them himself; not to take usury, and yet took it himself. The disciple replied: - Rabbi, thou teachest me not to take usury, and yet thou takest it thyself! Can that be lawful to thee which is forbidden to me?"

### Verse 24

[¶24] For the name of God is blasphemed, etc. - In Debarim rabba, sect. 2, fol. 251, it is said: - "The rulers destroy the influence of their own words among the people; and this is done when a rabbin, sitting and teaching in the academy, says, Do not take usury, and himself takes it; do not commit rapine, and himself commits it; do not steal, and himself steals." That they were exceedingly lax in their morals, the following fact proves: - "Rabbi Ilai said, If a man see that his evil propensities are likely to prevail against him, let him go to some place where he is not known, and let him put on black clothes, and cover his head with a black veil; and then let him do whatsoever he pleases, lest the name of God should be publicly profaned." Moed katon, fol. 17. 1. In Sohar Levit. fol. 31, col. 122, it is said: - "On three accounts the Jews are obliged to remain in captivity -

[¶25] 1. Because they openly reproach the Shechinah -

[¶26] 2. Because they profane themselves before the Shechinah -

[¶27] 3. Because they turn away their faces from the Shechinah."

[¶28] But it would be endless to collect from their history the proofs of the charges brought here against them by the apostle. See Whitby, Schoettgen, and others.

### Verse 25

[¶30] For circumcision verily profiteth - It is a blessing to belong to the Church of God and wear the sign of the covenant, provided the terms of the covenant are complied with.

[¶31] But if thou be a breaker of the law - If thou do not observe the conditions of the covenant, the outward sign is both without meaning and without effect. This was a maxim of the rabbins themselves; for they allowed that an apostate or ungodly Israelite must go to hell, notwithstanding his circumcision.

### Verse 26

[¶33] Therefore if the uncircumcision, etc. - If the Gentile be found to act according to the spirit and design of the law, his acting thus uprightly, according to the light which God has afforded him, will be reckoned to him as if he were circumcised and walked agreeably to the law.

### Verse 27

[¶35] And shall not uncircumcision, which is by nature - And shall not the Gentile, who is εκ φυσεως, according to the custom of his country - who is, by birth, not obliged to be circumcised.

[¶36] If it fulfill the law - If such a person act according to the spirit and design of the law; judge κρινει condemn thee, who, whilst thou dost enjoy the letter, the written law, and bearest in thy body the proof of the circumcision which it requires, dost transgress that law?

### Verse 28

[¶38] For he is not a Jew - A genuine member of the Church of God, who has only an outward profession.

[¶39] Neither is that circumcision - Circumcision is a rite which represents a spiritual thing, viz. the change and purification of the heart, as may be seen, [Jer 4:4], [Jer 4:6], [Jer 4:10]; [Jer 9:26]; [Eze 44:7], [Eze 44:9].

### Verse 29

[¶41] But he is a Jew - A true member of the Church of God.

[¶42] Which is one inwardly - Who has his heart purified, according to what God has uniformly prescribed by his prophets; see above: for circumcision is of the heart, in the spirit, εν πνευματι by the Spirit of God, who is the author of all spiritual affections and holy purposes: or, every thing here is to be understood spiritually, and not literally; for without holiness none can please God, and without holiness none can see him.

[¶43] Whose praise is not of men - It has, with great probability, been conjectured that the apostle may here refer to the signification of the name Jew, or Judah, יהודה Yehudah, Praise, from ידה Yadah, he Praised. Such a one is a true Israelite, who walks in a conformity to the spirit of his religion: his countrymen may praise him because he is a steady professor of the Jewish faith; but God praises him, because he has entered into the spirit and design of the covenant made with Abraham, and has got the end of his faith, the salvation of his soul. Sentiments like these, on the same subject, may be found in the ancient Jewish writers. Rabbi Lipman gives the opinion of their most ancient and pure writers in these words: - "A certain Christian mocked us, saying, 'Women, who cannot be circumcised, cannot be reckoned among Jews.' Such persons are ignorant that faith does not consist in circumcision, but in the heart. He who has not genuine faith is not a partaker of the Jewish circumcision; but he who has genuine faith is a Jew, although not circumcised." Nizzachon, Num. 21, p. 19. It is a curious maxim of the Talmudists, That the Jews sit in the inmost recesses of the heart. Nidda, fol. 20, 2. This is exactly the sentiment of St. Paul: Circumcision is of the heart, in the spirit. In short, common sense, as well as their law and their prophets, taught every considerate man among them that God could be pleased with their rites and external performances no farther than they led to holiness of heart and righteousness of life.

[¶44] 1. What the apostle says, in the preceding chapter, concerning the Gentiles doing by nature the things contained in the law, if properly considered, would lead certain persons from forming erroneous judgments concerning the Divine dispensations. We are not to suppose that God is not to be found where his written word does not appear; nor that the salvation of the nations yet unblessed with the light of the Gospel is impossible. God has never confined himself to any one particular way of communicating his salvation, any more than he has confined his saving grace to one people. His word is an indescribable blessing; but that word becomes effectual to salvation when accompanied by the power of the Holy Spirit. It was that Spirit which gave the word originally; and that same Spirit can speak without this word. It is through his influence alone that the Gentiles do the things contained in his own law; and it is not to be wondered at that the work is the same, both in the law and in the heart, when it has proceeded from the same Spirit.

## 459. Romans · 9 of 41

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[¶0] 2. God therefore will judge all nations according to the use and abuse they have made of this word, whether it was written in the heart, or written on tables of stone.

[¶1] 3. As he is no respecter of persons, all nations are equally dear to him; and he has granted and will grant to them such discoveries of himself as have been and will be sufficient for their salvation.

[¶2] 4. His Word is an infinite blessing; and he has given it to one people that they may be the means of conveying it to another. Europe, and especially Christian Europe, has got the Bible; and God requires Europe to send the Bible throughout the earth. If this be not done, through their neglect, the Gentile nations will not be destroyed by a merciful God; yet the Europeans will have a most solemn and awful account to render to their Judge, that they have hidden the heavenly light under their own bushel. Britain is shaking herself from the dust, and, by means of the British and Foreign Bible Society, is sending the holy Scriptures to every kingdom, and nation, and people, and tongue. The Gentiles are now learning from the written law more fully and savingly what the Spirit of God had before written on their hearts; and it seems as if the kingdom of God were now about to come with all-conquering power.

### Introduction

[¶4] The apostle points out the peculiar privileges of the Jews, [Rom 3:1-8]. But shows that they, also, as well as the Gentiles, had sinned, and forfeited all right and title to God's especial favor, [Rom 3:9]. The corrupt state of all mankind, [Rom 3:10-18]. All the world is guilty before God, and none can be justified by the works of the law, [Rom 3:19], [Rom 3:20]. God's Mercy in providing redemption for a lost world, by Jesus Christ, [Rom 3:21-26]. This excludes boasting on the part both of Jew and Gentile; provides salvation through faith for both; and does not set aside, but establishes the law, [Rom 3:27-31].

[¶5] Dr. Taylor observes: - "In the preceding chapter the apostle has carried his argument to the utmost length: what remains is to keep the Jew in temper, to fix his convictions, and to draw the grand conclusion. "He has shown that the Jews were more wicked than the Gentiles; that their possession of the law, circumcision, and outward profession of relation to God, were no ground of acceptance with him. This was in effect to say that the Jews had forfeited their right to the privileges of God's peculiar people, and that they were as unworthy to be continued in the Church as the Gentiles were to be taken into it; and consequently, in order to their enjoying the privileges of the Church under the Messiah, they stood in need of a fresh display of grace, which if they rejected, God would cast them out of the vineyard. The apostle was sensible that the Jew would understand what he said in this sense; and that it must be very irritating to him to hear that his law, circumcision, and all his external advantages, were utterly insufficient to procure him the favor of God. This at once stripped him of all his peculiar honors and privileges; and the apostle, who had often argued with his countrymen on these points, knew what they would be ready to say on this subject; and, therefore, introduces a dialogue between himself and a Jew, in which he gives him leave to answer and defend himself. In this dialogue the apostle undoubtedly refers to the rejection of the Jews, which he considers at large in the ninth, tenth, and eleventh chapters. After the dialogue is finished, he resumes his argument, and proves, by their own Scriptures, that the Jews were guilty as well as other men; and that no part of mankind could have any right to the blessings of God's kingdom by any works which they had performed, but merely through the propitiatory sacrifice offered by Christ; and that this, far from destroying the law, was just the thing that the law required, and by which its claims were established. "The sum and force of the apostle's argument is this: All sorts of men, Jews as well as Gentiles, have sinned; therefore, none of them can lay claim to the blessings of his kingdom on the ground of obedience. The Jew, therefore, stands as much in need of God's grace to give him a title to those blessings as the Gentile; and, consequently, the Gentile has as good a title as the Jew. And, when all are in the same circumstances, it is perfectly absurd for any to pretend to engross it to themselves, exclusively of others, who are only as bad as they. "Thus the apostle solidly proves that we, Gentiles, through faith alone, have a good and firm title to all the blessings of the Gospel covenant - election, adoption, pardon, privileges, ordinances, the Holy Spirit, and the hope of eternal life."

[¶6] As the nine first verses are a dialogue between the apostle and a Jew, I shall prefix the speakers to their respective questions and answers, to make the whole the more intelligible to the reader.

### Verse 1

[¶8] Jew. What advantage then hath the Jew? Or what profit is there of circumcision? - As if he had said: You lately allowed, ([Rom 2:25]), that circumcision verily profited; but if circumcision, or our being in covenant with God, raises us no higher in the Divine favor than the Gentiles; if the virtuous among them are as acceptable as any of us; nay, and condemn our nation too, as no longer deserving the Divine regards; pray tell me, wherein lies the superior honor of the Jew; and what benefit can arise to him from his circumcision, and being vested in the privileges of God's peculiar people?

### Verse 2

[¶10] Apostle. Much every way - The Jews, in reference to the means and motives of obedience, enjoy many advantages beyond the Gentiles; and, principally, because to them were committed the oracles of God - that revelation of his will to Moses and the prophets, containing a treasure of excellencies, with which no other part of the world has been favored; though they have most grievously abused these privileges.

### Verse 3

[¶12] Jew. For what - τι γαρ, What then, if some did not believe, etc. If some of the Jewish nation have abused their privileges, and acted contrary to their obligations, shall their wickedness annul the Promise which God made to Abraham, that he would, by an everlasting covenant, be a God to him and to his seed after him? [Gen 17:7]. Shall God, therefore, by stripping the Jews of their peculiar honor, as you intimate he will, falsify his promise to the nation, because some of the Jews are bad men?

### Verse 4

[¶14] Apostle. God forbid - μη γενοιτο, Let it not be, far from it, by no means. Yea, let God be true, but every man a liar, etc. We must ever maintain that God is true, and that if, in any case, his promise appear to fail, it is because the condition on which it was given has not been complied with; which is the sense of what is written, [Psa 51:4] : I acknowledge my sin, and condemn myself that the truth of thy promise ([2Sam 7:15], [2Sam 7:16]) to establish my house and throne for ever, may be vindicated when thou shalt execute that dreadful threatening, ([2Sam 12:10]), that the sword shall never depart from my house, which I own I have brought upon myself by my own iniquity. Should any man say that the promise of God had failed toward him, let him examine his heart and his ways, and he will find that he has departed out of that way in which alone God could, consistently with his holiness and truth, fulfill the promise.

### Verse 5

[¶16] Jew. But if our unrighteousness commend the righteousness of God - May we not suppose that our unrighteousness may serve to commend and illustrate the mercy of God in keeping and fulfilling to us the promise which he made to our forefathers? The more wicked we are, the more his faithfulness to his ancient promise is to be admired. And if so, would not God appear unjust in taking vengeance and casting us off?

[¶17] I speak as a man - I feel for the situation both of myself and my countrymen, and it is natural for one to speak as I do.

### Verse 6

[¶19] Apostle. God forbid - μη γενοιτο, by no means. God cannot be unjust; were he unjust, he could not be qualified to judge the world, nor inflict that punishment on the unfaithful Jews, to which I refer.

### Verse 7

[¶21] Jew. For if the truth of God, etc. - But to resume my reasoning ([Rom 3:5]): If the faithfulness of God in keeping his promise made to our fathers is, through our unfaithfulness, made far more glorious than it otherwise would have been, why should we then be blamed for that which must redound so much to the honor of God?

### Verse 8

[¶23] Apostle. And not rather, etc. - And why do you not say, seeing you assume this ground, that in all cases we should do wickedly, because God, by freely pardoning, can so glorify his own grace? This is a most impious sentiment, but it follows from your reasoning; it has, indeed, been most injuriously laid to the charge of us apostles, who preach the doctrine of free pardon, through faith, without the merit of works; but this is so manifest a perversion of the truth that a just punishment may be expected to fall on the propagators of such a slander.

### Verse 9

[¶25] Jew. What then? - After all, have not we Jews a better claim to the privileges of the kingdom of God than the Gentiles have?

[¶26] Apostle. No, in no wise - For I have already proved that both Jews and Gentiles are under the guilt of sin; that they are equally unworthy of the blessings of the Messiah's kingdom; and that they must both, equally, owe their salvation to the mere mercy of God. From this, to the end of the 26th verse, the apostle proceeds to prove his assertion, that both Jews and Gentiles were all under sin; and, that he might enforce the conviction upon the heart of the Jew, he quotes his own Scriptures, which he acknowledged had been given by the inspiration of God, and consequently true.

### Verse 10

[¶28] As it is written - See [Psa 14:1-3]; from which this and the two following verses are taken.

[¶29] There is none righteous - This is true, not only of the Jews, but of the Gentiles; of every soul of man, considered in his natural and practical state, previously to his receiving the mercy of our Lord Jesus Christ. There is no righteous principle in them, and, consequently, no righteous act can be expected from them; see on [Rom 3:12] (note). God himself is represented as looking down from heaven to see if there were any that feared and sought after him; and yet he, who cannot be deceived, could find none! And therefore we may safely conclude there was none to be found.

### Verse 12

[¶31] They are all gone out of the way - παντες εξεκλιναν, they have all diverged from the right way, they have either abandoned or corrupted the worship of God: the Jews, in forsaking the law and the prophets, and the Gentiles, in acting contrary to the law which God had written on their hearts. And the departure of both from the truth proves the evil propensity of human nature in general.

[¶32] They are together become unprofitable - ηχρειωθησαν. They are useless, good for nothing; or, as the Hebrew has it, נאלחו neelachu, they are putrid: he views the whole mass of mankind as slain and thrown together, to putrefy in heaps. This is what is termed the corruption of human nature; they are infected and infectious. What need of the mercy of God to save from such a state of degeneracy!

[¶33] There is none that doeth good - In [Rom 3:10] it is said, There is none righteous; here, There is none that doeth good: the first may refer to the want of a righteous principle; the second, to the necessary consequence of the absence of such a principle. If there be no righteousness within, there will be no acts of goodness without.

### Verse 13

[¶35] Their throat is an open sepulchre - This and all the following verses to the end of the 18th are found in the Septuagint, but not in the Hebrew text; and it is most evident that it was from this version that the apostle quoted, as the verses cannot be found in any other place with so near an approximation to the apostle's meaning and words. The verses in question, however, are not found in the Alexandrian MS. But they exist in the Vulgate, the Ethiopic, and the Arabic. As the most ancient copies of the Septuagint do not contain these verses, some contend that the apostle has quoted them from different parts of Scripture; and later transcribers of the Septuagint, finding that the 10th, 11th, and 12th, verses were quoted from the xivth Psalm, imagined that the rest were found originally there too, and so incorporated them in their copies, from the apostle's text.

[¶36] Their throat is an open sepulchre - By their malicious and wicked words they bury, as it were, the reputation of all men. The whole of this verse appears to belong to their habit of lying, defamation, slandering, etc., by which they wounded, blasted, and poisoned the reputation of others.

### Verse 14

[¶38] Whose mouth is full of cursing, etc. - They never speak but in profane oaths, blasphemies, and malice.

### Verse 15

[¶40] Their feet are swift to shed blood - They make use of every means in their power to destroy the reputation and lives of the innocent.

### Verse 16

[¶42] Destruction and misery are in their ways - destruction is their work, and Misery to themselves and to the objects of their malice is the consequence of their impious and murderous conduct.

### Verse 17

[¶44] And the way of peace have they not known - They neither have peace in themselves, nor do they suffer others to live in quiet: they are brooders and fomenters of discord.

## 460. Romans · 10 of 41

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### Verse 18

[¶1] There is no fear of God before their eyes - This completes their bad character; they are downright atheists, at least practically such. They fear not God's judgments, although his eye is upon them in their evil ways. There is not one article of what is charged against the Jews and Gentiles here that may not be found justified by the histories of both, in the most ample manner. And what was true of them in those primitive times is true of them still. With very little variation, these are the evils in which the vast mass of mankind delight and live. Look especially at men in a state of warfare; look at the nations of Europe, who enjoy most of the light of God; see what has taken place among them from 1792 to 1814; see what destruction of millions, and what misery of hundreds of millions, have been the consequence of Satanic excitement in fallen, ferocious passions! O Sin, what hast thou done! How many myriads of souls hast thou hurried, unprepared, into the eternal world! Who, among men or angels, can estimate the greatness of this calamity! this butchery of souls! What widows, what orphans, are left to deplore their sacrificed husbands and parents, and their own consequent wretchedness! And whence sprang all this? From that, whence come all wars and fightings; the evil desires of men; the lust of dominion; the insatiable thirst for money; and the desire to be sole and independent. This is the sin that ruined our first parents, expelled them from paradise, and which has descended to all their posterity; and proves fully, incontestably proves, that we are their legitimate offspring; the fallen progeny of fallen parents; children in whose ways are destruction and misery; in whose heart there is no faith; and before whose eyes there is nothing of the fear of God.

### Verse 19

[¶3] What things soever the law saith - That the word law, here, does not mean the pentateuch, is evident from the preceding quotations, not one of which is taken from that work. Either the term law must here mean the Jewish writings in general, or that rule of moral conduct which God had given to both Jews and Gentiles: to the former in their own Scriptures; to the latter in that law written in their hearts by his own Spirit, and acknowledged in their written codes, and in their pleadings in every civil case. Now, according to this great law, this rule of moral conduct, whether given in a written revelation, as to the Jews, or by the secret inspiration of his Spirit, as in certain cases to the Gentiles, every mouth must be stopped, and the whole world, πας ο κοσμος, both Jews and Gentiles, stand convicted before God: for all mankind have sinned against this law.

### Verse 20

[¶5] Therefore, by the deeds of the law - On the score of obedience to this moral law, there shall no flesh, ου πασα σαρξ, no human being, be justified; none can be accepted in the sight of God. And why? Because by the law is the knowledge of sin: it is that which ascertains what sin is; shows how men have deviated from its righteous demands; and sentences them to death because they have broken it. Thus the law is properly considered as the rule of right; and, unless God had given some such means of discovering what Sin is, the darkened heart of man could never have formed an adequate conception of it. For, as an acknowledged straight edge is the only way in which the straightness or crookedness of a line can be determined, so the moral obliquity of human actions can only be determined by the law of God; that rule of right which proceeds from his own immaculate holiness.

### Verse 21

[¶7] But now the righteousness of God - God's method of saving sinners is now shown, by the Gospel, to be through his own mere mercy, by Christ Jesus; without the law - without any right or claim which might result from obedience to the law; and is evidently that which was intended by God from the beginning; for it is witnessed by the law and the prophets - the rites and ceremonies of the one, and the preachings and predictions of the others, all bearing testimony to the great design of God, and to the absolute necessity there was for the sacrifice and salvation which God has provided.

### Verse 22

[¶9] Even the righteousness of God - That method of saving sinners which is not of works, but by faith in Christ Jesus; and it is not restrained to any particular people, as the law and its privileges were, but is unto all mankind in its intention and offer, and becomes effectual to them that believe; for God hath now made no difference between the Jews and the Gentiles.

### Verse 23

[¶11] For all have sinned : - And consequently are equally helpless and guilty; and, as God is no respecter of persons, all human creatures being equally his offspring, and there being no reason why one should be preferred before another, therefore his endless mercy has embraced All.

[¶12] And come short of the glory of God - και υστερουνται της δοξης του θεου These words have been variously translated. Failed of attaining the glory of God: Have not been able to bring glory to God: Stand in need of the glory, that is, the mercy of God. The simple meaning seems to be this: that all have sinned, and none can enjoy God's glory but they that are holy; consequently both Jews and Gentiles have failed in their endeavors to attain it, as, by the works of any law, no human being can be justified.

### Verse 24

[¶14] Being justified freely by his grace - So far from being able to attain the glory of God by their obedience, they are all guilty: and, to be saved, must be freely pardoned by God's grace; which is shown to them who believe, through the redemption, απολυτρωσεως, the ransom price, which is in the sacrifice of Christ Jesus. The original is compounded of απο, from, and λυτροω, I redeem, and properly means the price laid down for the redemption of a captive. Comprehendit haec Christi απολυτρωσις, quicquid is docuit, fecit et passus est, eo consilio, ut homines malis liberati, praecipue peccato, malorum fonte immunes, veram felicitatem adipiscerentur. - Rosenmuller. This redemption of Christ comprehends whatsoever he taught, did, or suffered, in order to free men from evil; especially to free them from sin, the source of evils; that they might attain true felicity. And that it here means the liberation purchased by the blood-shedding of Christ, is evident from [Eph 1:7] : We have Redemption, απολυτρωσιν δια του αιματος αυτου, Through His Blood, the forgiveness of sins, according to the riches of his grace. See also [Col 1:14], where the same words are found. Λυτρα according to Suidas, is μισθος, η τα παρεχομενα υπερ ελευθεριας, επι τω λυτρωσασθαι βαρβαρων δουλειας A reward; or the price given to be redeemed from the slavery of the barbarians. Schleusner, under the word απολυτρωσις, says, Negari quidem non potest, hanc vocem proprie notare redemptionem ejus, qui captivus detinetur, sive bello, sive alio captus sit modo, quae fit per pretti solutionem; quo sensu verbum απολυτροω legitur haud raro in Scripp. Graecis. No man certainly can deny that this word properly means the redemption of a captive, (whether he may have been taken in war or in any other way), which is procured by the payment of a price. That the word also means any deliverance, even where no price is paid down, nobody will dispute; but that it means redemption by a price laid down, and the redemption of the soul by the price of the death of Christ, the above scriptures sufficiently prove.

### Verse 25

[¶16] Whom God hath set forth - Appointed and published to be a propitiation, ιλαστηριον, the mercy-seat, or place of atonement; because the blood of the sacrifice was sprinkled on and before that, in order to obtain remission of sin, punishment, etc. The mercy-seat was the lid or cover of the ark of the covenant, where God was manifest in the symbol of his presence, between the cherubim; therefore the atonement that was made in this place was properly made to God himself. See the note on [Luk 18:13].

[¶17] Through faith in his blood - This shows what we are to understand both by the απολυτρωσις, redemption, and the ιλαστηριον, propitiation; viz. that they refer to the sacrificial death of Jesus Christ, as the atonement made, and the price paid down, for the redemption of the souls of men.

[¶18] To declare his righteousness - εις ενδειξις, for the manifestation of his righteousness; his mercy in saving sinners, by sending Jesus Christ to make an atonement for them; thereby declaring his readiness to remit all past transgressions committed both by Jews and Gentiles, during the time in which his merciful forbearance was exercised towards the world; and this applies to all who hear the Gospel now: to them is freely offered remission of all past sins.

### Verse 26

[¶20] To declare, I say, at this time - To manifest now, by the dispensation of the Gospel, his righteousness, his infinite mercy; and to manifest it in such a way, that he might still appear to be the just God, and yet the justifier, the pardoner, of him who believeth in Jesus. Here we learn that God designed to give the most evident displays both of his justice and mercy. Of his justice, in requiring a sacrifice, and absolutely refusing to give salvation to a lost world in any other way; and of his mercy, in providing The sacrifice which his justice required. Thus, because Jesus was an atonement, a ransom price, for the sin of the world, therefore God can, consistently with his justice, pardon every soul that believeth in Jesus. This is the full discovery of God's righteousness, of his wonderful method of magnifying his law and making it honorable; of showing the infinite purity of his justice, and of saving a lost world.

[¶21] Hitherto, from the ninth verse, the apostle had gone on without interruption, proving that Jew and Gentile were in a state of guilt and condemnation, and that they could be saved only by the redemption that is in Christ Jesus. The Jew, finding his boasted privileges all at stake, interrupts him, and asks: -

### Verse 27

[¶23] Jew. Where is boasting, then? - 'η καυχησις, This glorying of ours. Have we nothing in which we can trust for our acceptance with God? No merit of our own? Nothing accruing to us from our circumcision and being in covenant with God.

[¶24] Apostle, It is excluded - εξεκλεισθη, It is shut out; the door of heaven is shut against every thing of this kind.

[¶25] Jew. By what law? - By what rule, doctrine, or reason is it shut out? by the law of works? The rule of obedience, which God gave to us, and by which obedience we are accepted by him?

[¶26] Apostle. Nay - Not by the law of works; glorying is not cut off or shut out by that; it stands in full force as the rule of life; but you have sinned and need pardon. The law of works grants no pardon, it requires obedience, and threatens the disobedient with death. But all glorying in the expectation of salvation, through your own obedience, is excluded by the law, the doctrine of faith: faith alone, in the mercy of God, through the propitiation made by the blood of Jesus, ([Rom 3:25]), is that by which you can be justified, pardoned, and taken into the Divine favor.

### Verse 28

[¶28] Therefore we conclude, etc. - Seeing these things cannot be denied, viz., that all have sinned: that all are guilty, that all are helpless: that none can deliver his own soul, and that God, in his endless mercy, has opened a new and living way to the holiest by the blood of Jesus, [Heb 10:19], [Heb 10:20], etc: therefore we, apostles and Christian teachers, conclude, λογιζομεθα, prove by fair, rational consequence, that a man - any man, is justified - has his sins blotted out, and is received into the Divine favor, by faith in Christ's blood, without the deeds of the law, which never could afford, either to Jew or Gentile, a ground for justification, because both have sinned against the law which God has given them, and, consequently, forfeited all right and title to the blessings which the obedient might claim.

### Verse 29

[¶30] Is he the God of the Jews only? - Do not begin to suppose that because you cannot be justified by the works of the law and God has in his mercy found out a new method of saving you, that therefore this mercy shall apply to the Jews exclusively. Is not God the maker, preserver, and redeemer, also of the Gentiles? Yes, of the Gentiles also, as much as of the Jews; for all have equally sinned and there is no reason, if God be disposed to show mercy at all, that he should prefer the one to the other; since they are all equally guilty, sinful, and necessitous.

### Verse 30

[¶32] Seeing it is one God - επιπερ εις ο θεος. This has been rendered, Seeing God is one. It however makes little difference in the sense: the apostle's meaning most evidently is, it is one and the same God who made both Jews and Gentiles, who shall justify - pardon, the circumcision - the believing Jews, by faith; and the uncircumcision - the believing Gentiles, by the same faith; as there is but one Savior and one atonement provided for the whole.

[¶33] It is fanciful to suppose that the apostle has one meaning when he says, εκ πιστεως, By faith, and a different meaning when he says, δια της πιστεως, Through faith. Both the prepositions are to be understood in precisely the same sense; only the addition of the article της, in the last case, extends and more pointedly ascertains the meaning. It is one and the same God who shall justify the believing Jews by faith; and the believing Gentiles δια της πιστεως, by That Same faith.

### Verse 31

[¶35] Do we then make void the law through faith? -

[¶36] 1. By law here we may understand the whole of the Mosaic law, in its rites and ceremonies; of which Jesus Christ was the subject and the end. All that law had respect to him; and the doctrine of faith in Christ Jesus, which the Christian religion proclaimed, established the very claims and demands of that law, by showing that all was accomplished in the passion and death of Christ, for, without shedding of blood, the law would allow of no remission; and Jesus was that Lamb of God which was slain from the foundation of the world, in whose blood we have redemption, even the remission of sins.

[¶37] 2. We may understand, also, the moral law, that which relates to the regulation of the manners or conduct of men. This law also was established by the doctrine of salvation by faith; because this faith works by love, and love is the principle of obedience: and whosoever receives salvation through faith in Christ, receives power to live in holy obedience to every moral precept; for such are God's workmanship, created anew in Christ Jesus, unto good works; in which they find it their duty and their interest incessantly to live.

[¶38] 1. In the notes on the preceding chapter, I have, in general, followed the plan of Dr. Taylor, and especially in regard to its dialogue form, but I have often differed much from that very learned and judicious man, in the application of many words and doctrines. He cannot allow that the death of Christ should be considered as a price paid down for the salvation of men and, I confess, I cannot understand the apostle in any other way. Nor can I see the weight of many of his observations, nor the force of his conclusions, on any other ground than this, that the passion and death of Christ were an atonement made to Divine justice in the behalf of man; and that it is through the merit of that great sacrifice that God forgives sin. Nor can I see any reason why such great stress should be laid on faith, but as that lays hold on and takes up the sacrifice of Christ as a ransom price for the redemption of the soul from the thraldom and misery of sin and Satan.

[¶39] 2. This chapter contains a fine and striking synopsis of the whole Christian system. The wretched state of man is awfully exhibited, from the 10th to the 18th verse; and the plan of salvation, in the 24th, 25th, and 26th verses. A pious writer calls these the Catechism of Christian Righteousness. The following points in this catechism are worthy of high consideration - viz. How is God glorified in us, and we in him? - By his Grace. What does his grace work in us? - True holiness. Upon what motive? - Because it is pleasing to him. By whom does he give us salvation? - By Jesus Christ. How has Christ obtained this for us? - By redeeming us. What price did he give? - His Blood. What does his blood effect? - It reconciles us to God. How is it applied? - By Faith. Who has given this victim of reconciliation? - God the Father. Why did he choose these means? - To confound the false righteousness of the Gentiles; to abolish the Figurative righteousness of the Jews; and to establish his own. What does this grace of God perform? - It pardons sin and purifies the heart. For whom is this designed? - For all mankind, both Jews and Gentiles. To whom are these blessings actually communicated? - To all who repent, turn from their sin, and believe on the Lord Jesus. Why did not God make known this grand method of salvation sooner?

[¶40] 1. To make it the more valued:

[¶41] 2. To show his fidelity in the performance of his promises: and,

[¶42] 3. To make known the virtue and efficacy of the blood of Christ, which sanctifies the present, extends its influence to the past, and continues the availing sacrifice and way of salvation to all future ages.

[¶43] 3. On considering this glorious scheme of salvation, there is great danger, lest, while we stand amazed at what was done For us, we neglect what must be done In us. Guilt in the conscience and sin in the heart ruin the man. Pardon in the conscience and Christ in the heart save the soul. Christ has done much to save us, and the way of salvation is made plain; but, unless he justify our conscience from dead works, and purify our hearts from all sin, his passion and death will profit us nothing. While we boast in Christ Jesus, let us see that our rejoicing, καυχησις, our boasting, be this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have our conversation in the world, [2Cor 1:12].

[¶44] 4. We must beware of Antinomianism; that is, of supposing that, because Christ has been obedient unto death, there is no necessity for our obedience to his righteous commandments. If this were so, the grace of Christ would tend to the destruction of the law, and not to its establishment. He only is saved from his sins who has the law of God written in his heart; and he alone has the law written in his heart who lives an innocent, holy, and useful life. Wherever Christ lives he works: and his work of righteousness will appear to his servants, and its effect will be quietness and assurance for ever. The life of God in the soul of man is the principle which saves and preserves eternally.

## 461. Romans · 11 of 41

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### Introduction

[¶1] Abraham was justified by faith, and not by the works of the law; for his faith was imputed to him for righteousness, [Rom 4:1-5]. David also bears testimony to the same doctrine, [Rom 4:6-8]. Abraham, the father of the Jewish race, was justified by faith, even before he was circumcised; therefore salvation must be of the Gentiles as well as the Jews, [Rom 4:9-12]. And the promise that all the nations of the earth should be blessed in him, was made to him while he was in an uncircumcised state; and, therefore, if salvation were of the Jews alone, the law, that was given after the promise, would make the promise of no effect, [Rom 4:13-17]. Description of Abraham's faith, and its effects, [Rom 4:18-22]. This account is left on record for our salvation, that we might believe on Christ, who was delivered for our offenses, and raised again for our justification, [Rom 4:23-25].

[¶2] The apostle, having proved in the foregoing chapter that neither Jews nor Gentiles have a right to the blessing of God's peculiar kingdom, otherwise than by grace, which is as free for the one as the other, in this chapter advances a new argument to convince the Jew, and to show the believing Gentile, in a clear light, the high value and strong security of the mercies freely bestowed on them in the Gospel; and, at the same time, to display the scheme of Divine providence, as laid in the counsel and will of God. His argument is taken from Abraham's case: Abraham was the father and head of the Jewish nation; he had been a heathen, but God pardoned him, and took him and his posterity into his special covenant, and bestowed upon them many extraordinary blessings above the rest of mankind; and it is evident that Abraham was not justified by any obedience to law, or rule of right action, but, in the only way in which a sinner can be justified, by prerogative or the mercy of the lawgiver. Now, this is the very same way in which the Gospel saves the believing Gentiles, and gives them a part in the blessings of God's covenant. Why then should the Jews oppose the Gentiles? especially as the Gentiles were actually included in the covenant made with Abraham for the promise, [Gen 17:4], stated that he should be the father of many nations: consequently, the covenant being made with Abraham, as the head or father of many nations, all in any nation who stood on the same religious principle with him, were his seed and with him interested in the same covenant. But Abraham stood by faith in the mercy of God pardoning his idolatry; and upon this footing the believing Gentiles stand in the Gospel; and, therefore, they are the seed of Abraham, and included in the covenant and promise made to him.

[¶3] To all this the apostle knew well it would be objected, that it was not faith alone, that gave Abraham a right to the blessings of the covenant, but his obedience to the law of circumcision; and this, being peculiar to the Jewish nation, gave them an interest in the Abrahamic covenant; and that, consequently, whoever among the Gentiles would be interested in that covenant, ought to embrace Judaism, become circumcised, and thus come under obligation to the whole law. With this very objection the apostle very dexterously introduces his argument, [Rom 4:1], [Rom 4:2]; shows that, according to the Scripture account, Abraham was justified by faith, [Rom 4:3-5]; explains the nature of that justification, by a quotation out of the Psalms, [Rom 4:6-9]; proves that Abraham was justified long before he was circumcised, [Rom 4:9-11]; that the believing Gentiles are his seed to whom the promise belongs, as well as the believing Jews, [Rom 4:12-17]; and he describes Abraham's faith, in order to explain the faith of the Gospel, [Rom 4:17-25]. See Dr. Taylor's notes. We may still suppose that the dialogue is carried on between the apostle and the Jew, and it will make the subject still more clear to assign to each his respective part. The Jew asks a single question, which is contained in the first and part of the second verses. And the apostle's answer takes up the rest of the chapter.

### Verse 1

[¶5] Jew. What shall we then say that Abraham, our father as pertaining to the flesh, hath found? - The κατα σαρκα, pertaining to the flesh, must here refer to the sign in Abraham's flesh, viz. his circumcision; on which the Jew would found his right to peculiar blessings. That this is the meaning of κατα σαρκα, according to the flesh, Dr. Taylor has proved by a collation of several parallel scriptures, which it is not necessary to produce here. We may, therefore, suppose the Jew arguing thus: But you set your argument on a wrong footing, viz. the corrupt state of our nation; whereas we hold our prerogative above the rest of mankind from Abraham, who is our father; and we have a right to the blessings of God's peculiar kingdom, in virtue of the promise made to him; his justification is the ground of ours. Now what shall we make of his case, on your principles? Of what use was his obedience to the law of circumcision, if it did not give him a right to the blessing of God? And if, by his obedience to that law, he obtained a grant of extraordinary blessings, then, according to your own concession, [Rom 3:27], he might ascribe his justification to something in himself; and, consequently, so may we too, in his right; and if so, this will exclude all those who are not circumcised as we are.

### Verse 2

[¶7] For if Abraham were justified by works - The Jew proceeds: - I conclude, therefore, that Abraham was justified by works, or by his obedience to this law of circumcision; and, consequently, he has cause for glorying, καυχημα, to exult in something which he has done to entitle him to these blessings. Now, it is evident that he has this glorying, and consequently that he was justified by works.

[¶8] Apostle. But not before God - These seem to be the apostle's words, and contain the beginning of his answer to the arguments of the Jew, as if he had said: - Allowing that Abraham might glory in being called from heathenish darkness into such marvellous light, and exult in the privileges which God had granted to him; yet this glorying was not before God as a reason why those privileges should be granted; the glorying itself being a consequence of these very privileges.

### Verse 3

[¶10] For, what saith the Scripture? - The Scriptural account of this transaction, [Gen 15:6], is decisive; for there it is said, Abraham believed God, and it was counted, ελογισθη, it was reckoned to him for righteousness, εις δικαιοσυνην, for justification.

### Verse 4

[¶12] Now to him that worketh is the reward not reckoned of grace, but of debt - Therefore, if Abraham had been justified by works, the blessings he received would have been given to him as a reward for those works, and consequently his believing could have had no part in his justification, and his faith would have been useless.

### Verse 5

[¶14] But to him that worketh not - Which was the case with Abraham, for he was called when he was ungodly, i.e. an idolater; and, on his believing, was freely justified: and, as all men have sinned, none can be justified by works; and, therefore, justification, if it take place at all, must take place in behalf of the ungodly, forasmuch as all mankind are such. Now, as Abraham's state and mode in which he was justified, are the plan and rule according to which God purposes to save men; and as his state was ungodly, and the mode of his justification was by faith in the goodness and mercy of God; and this is precisely the state of Jews and Gentiles at present; there can be no other mode of justification than by faith in that Christ who is Abraham's seed, and in whom, according to the promise, all the nations of the earth are to be blessed.

[¶15] It is necessary to observe here, in order to prevent confusion and misapprehension, that although the verb δικαιοω has a variety of senses in the New Testament, yet here it is to be taken as implying the pardon of sin; receiving a person into the favor of God. See these different acceptations cited in the note on [Rom 1:17] (note), and particularly under No. 7. It is also necessary to observe, that our translators render the verb λογιζομαι differently in different parts of this chapter. It is rendered counted, [Rom 4:3], [Rom 4:5]; reckoned, [Rom 4:4], [Rom 4:9], [Rom 4:10]; imputed, [Rom 4:6], [Rom 4:8], [Rom 4:11], [Rom 4:22-24]. Reckoned is probably the best sense in all these places.

### Verse 6

[¶17] Even as David also, etc. - David, in [Psa 32:1], [Psa 32:2], gives us also the true notion of this way of justification, i.e. by faith, without the merit of works, where he says: -

### Verse 7

[¶19] Blessed are they whose iniquities are forgiven - That is, the man is truly happy whose iniquities αι ανομιαι, whose transgressions of the law are forgiven; for by these he was exposed to the most grievous punishment. Whose sins, αι αμαρτιαι, his innumerable deviations from the strict rule of truth and righteousness, are covered - entirely removed out of sight, and thrown into oblivion. See the meaning of the word sin in the note on [Gen 13:13] (note).

### Verse 8

[¶21] Blessed is the man to whom the Lord will not impute sin - That man is truly happy to whose charge God does not reckon sin; that is, they alone are happy who are redeemed from the curse of the law and the consequence of their ungodly life, by having their sins freely forgiven, through the mercy of God.

### Verse 9

[¶23] Cometh this blessedness - upon the circumcision only - The word μονον, only, is very properly supplied by our translators, and indeed is found in some excellent MSS., and is here quite necessary to complete the sense. The apostle's question is very nervous. If this pardon, granted in this way, be essential to happiness - and David says it is so - then is it the privilege of the Jews exclusively? This cannot be; for, as it is by the mere mercy of God, through faith, the circumcision cannot even claim it. But if God offer it to the circumcision, not because they have been obedient, for they also have sinned, but because of his mere mercy, then of course the same blessedness may be offered to the Gentiles who believe in the Lord Jesus. And this is evident; for we say, following our own Scriptures, that faith was reckoned to Abraham for righteousness; he had no merit, he was an idolater; but he believed in God, and his faith was reckoned to him εις δικαιοσυνην, in reference to his justification; he brought faith when he could not bring works; and God accepted his faith in the place of obedience; and this became the instrumental cause of his justification.

### Verse 10

[¶25] How was it then reckoned? - In what circumstances was Abraham when this blessing was bestowed upon him? When he was circumcised, or before?

[¶26] Not in circumcision, but in uncircumcision - Faith was reckoned to Abraham for justification, as we read [Gen 15:6], (see the note on [Gen 15:6]); but circumcision was not instituted till about fourteen or fifteen years after, [Gen 17:1], etc.; for faith was reckoned to Abraham for righteousness or justification at least one year before Ishmael was born; compare Genesis 15, and 16. At Ishmael's birth he was eighty-six years of age, [Gen 16:16]; and, at the institution of circumcision, Ishmael was thirteen, and Abraham ninety-nine years old. See [Gen 17:24], [Gen 17:25]; and see Dr. Taylor.

### Verse 11

[¶28] And he received the sign of circumcision, a seal, etc. - So far was obedience to the law of circumcision from being the reason of his justification, that he not only received this justification before he was circumcised, but he received the sign of circumcision, as a seal of the pardon which he had before actually received. And thus he became the father, the great head and representative, of all them that believe; particularly the Gentiles, who are now in precisely the same state in which Abraham was when he received the mercy of God. Hence it appears, says Dr. Taylor, that the covenant established with Abraham, [Gen 17:2-15], is the same with that, [Gen 12:2], [Gen 12:3]; [Gen 15:5], etc.; for circumcision was not a seal of any new grant, but of the justification and promise which Abraham had received before he was circumcised; and that justification and promise included the Gospel covenant in which we are now interested. St. Paul refers to this, [Gal 3:8] : The Scripture foreseeing that God would justify us, heathens, through faith, preached before the Gospel unto Abraham, saying, In thee shall all nations be blessed. The whole of the apostle's argument, in this fourth chapter to the Romans, proves that we, believing Gentiles, are the seed of Abraham, to whom, as well as to himself, the promise was made; and that the promise made to him is the same in effect as that promise which is now made to us; consequently, it is the Abrahamic covenant in which we now stand; and any argument taken from the nature of that covenant, and applied to ourselves, must be good and valid. It is also undeniably evident, from this eleventh verse, as well as from [Gen 17:1-11], that circumcision was a seal or sign of the Gospel covenant in which we now stand. See Taylor.

[¶29] There is nothing more common in the Jewish writers than the words אוה oth, Sign, and חותם chotham, Seal, as signifying the mark in the flesh, by the rite of circumcision; see on [Gen 4:15] (note). Sohar Genes., fol. 41, col. 161, has these words: And God set a mark upon Cain; this mark was the sign of the covenant of circumcision. Targum, Cant. iii. 8: The seal of circumcision is in your flesh; as Abraham was sealed in the flesh. Yalcut Rubeni, fol. 64: Joseph did not defile the sign of the holy covenant; i.e. he did not commit adultery with the wife of Potiphar. Liber Cosri, part i., c. 115, p. 70: Circumcision is a Divine sign which God has placed on the member of concupiscence, to the end that we may overcome evil desire. Shemoth Rabba, sec. 19, fol. 118: Ye shall not eat the passover unless the Seal of Abraham be in your flesh. Yalcut Rubeni, fol. 36: God said to Abraham, I will seal thy flesh. Sohar Levit. fol. 6: Abraham was sealed with the holy seal. See Schoettgen.

### Verse 12

[¶31] And the father of circumcision - He is also the head and representative of all the circumcision of all the Jews who walk in the steps of that faith; who seek for justification by faith only, and not by the works of the law; for this was the faith that Abraham had before he received circumcision. For, the covenant being made with Abraham while he was a Gentile, he became the representative of the Gentiles, and they primarily were included in that covenant, and the Jews were brought in only consequentially; but salvation, implying justification by faith, originally belonged to the Gentiles; and, when the Gospel came, they laid hold on this as their original right, having been granted to them by the free mercy of God in their father and representative, Abraham. So that the Jews, to be saved, must come under that Abrahamic covenant, in which the Gentiles are included. This is an unanswerable conclusion, and must, on this point, for ever confound the Jews.

### Verse 13

[¶33] For the promise, that he should be the heir of the world - This promise intimated that he should be the medium through whom the mercy of God should be communicated to the world, to both Jews and Gentiles; and the manner in which he was justified, be the rule and manner according to which all men should expect this blessing. Abraham is here represented as having all the world given to him as his inheritance; because in him all nations of the earth are blessed: this must therefore relate to their being all interested in the Abrahamic covenant; and every person, now that the covenant is fully explained, has the privilege of claiming justification through faith, by the blood of the Lamb, in virtue of this original grant.

### Verse 14

[¶35] For, if they which are of the law be heirs - If the Jews only be heirs of the promise made to Abraham, and that on the ground of prior obedience to the law, then faith is made void - is entirely useless; and the promise, which was made to faith, is made of none effect.

### Verse 15

[¶37] Because the law worketh wrath - For law νομος, any law, or rule of duty. No law makes provision for the exercise of mercy, for it worketh wrath, οργην, punishment, for the disobedient. Law necessarily subjects the transgressor to punishment; for where no law is - where no rule of duty is enacted and acknowledged, there is no transgression; and where there is no transgression there can be no punishment, for there is no law to enforce it. But the Jews have a law, which they have broken; and now they are exposed to the penal sanctions of that law; and, if the promises of pardon without the works of the law, do not extend to them, they must be finally miserable, because they have all broken the law, and the law exacts punishment. This was a home stroke, and the argument is unanswerable.

### Verse 16

[¶39] Therefore it is of faith, that it might be by grace - On this account the promise is mercifully grounded, not on obedience to a law, but on the infinite goodness of God: and thus the promise is sure to all the seed - to all, both Jews and Gentiles, who, believing in Christ Jesus, have a right to all the blessings contained in the Abrahamic covenant. All the seed necessarily comprehends all mankind. Of the Gentiles there can be no doubt, for the promise was given to Abraham while he was a Gentile; and the salvation of the Jews may be inferred, because they all sprang from him after he became an heir of the righteousness or justification which is received by faith; for he is the father of us all, both Jews and Gentiles. Dr. Taylor has an excellent note on this verse. "Here," says he, "it should be well observed that faith and grace do mutually and necessarily infer each other. For the grace and favor of God, in its own nature, requires faith in us; and faith on our part, in its own nature, supposes the grace or favor of God. If any blessing is the gift of God, in order to influence our temper and behavior, then, in the very nature of things, it is necessary that we be sensible of this blessing, and persuaded of the grace of God that bestows it; otherwise it is not possible we should improve it. On the other hand, if faith in the goodness of God, with regard to any blessing, is the principle of our religious hopes and action, then it follows that the blessing is not due in strict justice, nor on the foot of law, but that it is the free gift of Divine goodness. If the promise to Abraham and his seed be of faith on their part, then it is of grace on the part of God. And it is of faith, that it might be by grace: grace, being the mere good will of the donor, is free and open to all whom he chooses to make the objects of it: and the Divine wisdom appointed faith to be the condition of the promise; because faith is, on our part, the most simple principle, bearing an exact correspondence to grace, and reaching as far as that can extend; that so the happy effects of the promise might extend far and wide, take in the largest compass, and be confined to no condition, but what is merely necessary in the nature of things."

### Verse 17

[¶41] As it is written, I have made thee a father - That Abraham's being a father of many nations has relation to the covenant of God made with him, may be seen, [Gen 17:4], [Gen 17:5] : Behold my covenant is with thee, and thou shalt be a father of many nations: neither shall thy name any more be called Abram; but thy name shall be Abraham, for a father of many nations have I made thee, i.e. he was constituted the head of many nations, the Gentile world, by virtue of the covenant, which God made then with him.

[¶42] God, who quickeneth the dead, etc. - God is the most proper object of trust and dependence; for being almighty, eternal, and unchangeable, he can even raise the dead to life, and call those things which be not as though they were. He is the Creator, he gave being when there was none; he can as infallibly assure the existence of those things which are not, as if they were already actually in being. And, on this account, he can never fail of accomplishing whatsoever he has promised.

### Verse 18

[¶44] Who against hope believed in hope - The faith of Abraham bore an exact correspondence to the power and never-failing faithfulness of God; for though, in the ordinary course of things, he had not the best foundation of hope, yet he believed that he should be the father of many nations, according to that which was spoken; namely, that his posterity should be like the stars of heaven for multitude, and like the dust of the earth.

## 462. Romans · 12 of 41

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### Verse 19

[¶1] He considered not his own body now dead - He showed at once the correctness and energy of his faith: God cannot lie; Abraham can believe. It is true that, according to the course of nature, he and Sarah are so old that they cannot have children; but God is almighty, and can do whatsoever he will, and will fulfill his promise. This was certainly a wonderful degree of faith; as the promise stated that it was in his posterity that all the nations of the earth were to be blessed; that he had, as yet, no child by Sarah; that he was 100 years old; that Sarah was 90; and that, added to the utter improbability of her bearing at that age, she had ever been barren before. All these were so many reasons why he should not credit the promise; yet he believed; therefore it might be well said, [Rom 4:20], that he staggered not at the promise, though every thing was unnatural and improbable; but he was strong in faith, and, by this almost inimitable confidence, gave glory to God. It was to God's honor that his servant put such unlimited confidence in him; and he put this confidence in him on the rational ground that God was fully able to perform what he had promised.

### Verse 21

[¶3] And being fully persuaded - πληροφορηθεις, his measure: his soul was full of confidence, that the truth of God bound him to fulfill his promise and his power enabled him to do it.

### Verse 22

[¶5] And therefore it was imputed to him for righteousness - The verse is thus paraphrased by Dr. Taylor: "For which reason God was graciously pleased to place his faith to his account; and to allow his fiducial reliance upon the Divine goodness, power, and faithfulness, for a title to the Divine blessing, which, otherwise, having been an idolater, he had no right to."

[¶6] Abraham's strong faith in the promise of the coming Savior, for this was essential to his faith, was reckoned to him for justification: for it is not said that any righteousness, either his own, or that of another, was imputed or reckoned to him for justification; but it, i.e. his faith in God. His faith was fully persuaded of the most merciful intentions of God's goodness; and this, which, in effect, laid hold on Jesus Christ, the future Savior, was the means of his justification; being reckoned unto him in the place of personal righteousness, because it laid hold on the merit of Him who died to make an atonement for our offenses, and rose again for our justification.

### Verse 23

[¶8] Now it was not written for his sake alone - The fact of Abraham's believing and receiving salvation through that faith is not recorded as a mere circumstance in the patriarch's life, intended to do him honor: see [Rom 4:24].

### Verse 24

[¶10] But for us also - The mention of this circumstance has a much more extensive design than merely to honor Abraham. It is recorded as the model, according to which God will save both Jews and Gentiles: indeed there can be no other way of salvation; as all have sinned, all must either be saved by faith through Christ Jesus, or finally perish. If God, therefore, will our salvation, it must be by faith; and faith contemplates his promise, and his promise comprehends the Son of his love.

### Verse 25

[¶12] Who was delivered for our offenses - Who was delivered up to death as a sacrifice for our sins; for in what other way, or for what other purpose could He, who is innocence itself, be delivered for our offenses?

[¶13] And was raised again for our justification - He was raised that we might have the fullest assurance that the death of Christ had accomplished the end for which it took place; viz. our reconciliation to God, and giving us a title to that eternal life, into which he has entered, and taken with him our human nature, as the first-fruits of the resurrection of mankind.

[¶14] 1. From a careful examination of the Divine oracles it appears that the death of Christ was an atonement or expiation for the sin of the world: For him hath God set forth to be a Propitiation through Faith in His Blood, [Rom 3:25]. For when we were yet without strength, in due time Christ Died For the Ungodly, [Rom 5:6]. And when we were Enemies, we were Reconciled to God by the Death of his Son, [Rom 5:10]. In whom we have Redemption Through His Blood, the Forgiveness of Sins, [Eph 1:7]. Christ hath loved us, and Given Himself for Us, an Offering and a Sacrifice to God for a sweet-smelling savour, [Eph 5:2]. In whom we have Redemption Through His Blood, the Forgiveness of Sins, [Col 1:14]. And having made Peace Through the Blood of his Cross, in the Body of His Flesh, through Death, [Col 1:20], [Col 1:22]. Who Gave Himself a Ransom for all, [1Tim 2:6]. Who Gave Himself for Us, that he might Redeem us from all iniquity, [Tit 2:14]. By which will we are sanctified, through the Offering of the Body of Jesus Christ, [Heb 10:10]. So Christ was once Offered to Bear the Sins of many, [Heb 9:28]. See also [Eph 2:13], [Eph 2:16]; [1Pet 1:18], [1Pet 1:19]; [Rev 5:9]. But it would be transcribing a very considerable part of the New Testament to set down all the texts that refer to this most important and glorious truth.

[¶15] 2. And as his death was an atonement for our sins, so his resurrection was the proof and pledge of our eternal life. See [1Cor 15:17]; [1Pet 1:3]; [Eph 1:13], [Eph 1:14], etc.,etc.

[¶16] 3. The doctrine of justification by faith, which is so nobly proved in the preceding chapter, is one of the grandest displays of the mercy of God to mankind. It is so very plain that all may comprehend it; and so free that all may attain it. What more simple than this? Thou art a sinner, in consequence condemned to perdition, and utterly unable to save thy own soul. All are in the same state with thyself, and no man can give a ransom for the soul of his neighbor. God, in his mercy, has provided a Savior for thee. As thy life was forfeited to death because of thy transgressions, Jesus Christ has redeemed thy life by giving up his own; he died in thy stead, and has made an atonement to God for thy transgressions; and offers thee the pardon he has thus purchased, on the simple condition, that thou believe that his death is a sufficient sacrifice, ransom, and oblation for thy sin; and that thou bring it as such, by confident faith, to the throne of God, and plead it in thy own behalf there. When thou dost so, thy faith in that sacrifice shall be imputed to thee for righteousness; i.e. it shall be the means of receiving that salvation which Christ has bought by his blood.

[¶17] 4. The doctrine of the imputed righteousness of Christ, as held by many, will not be readily found in this chapter, where it has been supposed to exist in all its proofs. It is repeatedly said that Faith is imputed for righteousness; but in no place here, that Christ's obedience to the moral law is imputed to any man. The truth is, the moral law was broken, and did not now require obedience; it required this before it was broken; but, after it was broken, it required death. Either the sinner must die, or some one in his stead: but there was none whose death could have been an equivalent for the transgressions of the world but Jesus Christ. Jesus therefore died for man; and it is through his blood, the merit of his passion and death, that we have redemption; and not by his obedience to the moral law in our stead. Our salvation was obtained at a much higher price. Jesus could not but be righteous and obedient; this is consequent on the immaculate purity of his nature: but his death was not a necessary consequent. As the law of God can claim only the death of a transgressor - for such only forfeit their right to life - it is the greatest miracle of all that Christ could die, whose life was never forfeited. Here we see the indescribable demerit of sin, that it required such a death; and here we see the stupendous mercy of God, in providing the sacrifice required. It is therefore by Jesus Christ's death, or obedience unto death, that we are saved, and not by his fulfilling any moral law. That he fulfilled the moral law we know; without which he could not have been qualified to be our mediator; but we must take heed lest we attribute that to obedience (which was the necessary consequence of his immaculate nature) which belongs to his passion and death. These were free-will offerings of eternal goodness, and not even a necessary consequence of his incarnation.

[¶18] 5. This doctrine of the imputed righteousness of Christ is capable of great abuse. To say that Christ's personal righteousness is imputed to every true believer, is not Scriptural: to say that he has fulfilled all righteousness for us, or in our stead, if by this is meant his fulfillment of all moral duties, is neither Scriptural nor true: that he has died in our stead, is a great, glorious, and Scriptural truth: that there is no redemption but through his blood is asserted beyond all contradiction; in the oracles of God. But there are a multitude of duties which the moral law requires which Christ never fulfilled in our stead, and never could. We have various duties of a domestic kind which belong solely to ourselves, in the relation of parents, husbands, wives, servants, etc., in which relations Christ never stood. He has fulfilled none of these duties for us, but he furnishes grace to every true believer to fulfill them to God's glory, the edification of his neighbor, and his own eternal profit. The salvation which we receive from God's free mercy, through Christ, binds us to live in a strict conformity to the moral law; that law which prescribes our manners, and the spirit by which they should be regulated, and in which they should be performed. He who lives not in the due performance of every Christian duty, whatever faith he may profess, is either a vile hypocrite, or a scandalous Antinomian.

### Introduction

[¶20] The effects of justification by faith, peace with God, [Rom 5:1]. The joyous hope of eternal glory, [Rom 5:2]. Glorying in tribulations, [Rom 5:3]. And gaining thereby patience, experience, and hope, [Rom 5:4]. And having the love of God shed abroad in the heart by the Holy Spirit, [Rom 5:5]. The state of the world when Christ died for it, [Rom 5:6-10]. Jesus Christ is an atonement, [Rom 5:11]. Sin and death entered into the world by Adam's transgression, and all became guilty before God, [Rom 5:12-14]. God's grace in sending Christ into the world to save fallen man, [Rom 5:15-19]. The law is brought in to show the exceeding sinfulness of sin, [Rom 5:20]. The grace of Christ is to be as extensive in its influences and reign, as sin has been in its enslaving and destructive nature, [Rom 5:21].

[¶21] Is the former chapter, the apostle, having proved that the believing Gentiles are justified in the same way with Abraham, and are, in fact, his seed, included with him in the promise and covenant; he judged this a proper place, as the Jews built all their glorying upon the Abrahamic covenant, to produce some of the chief of those privileges and blessings in which the Christian Gentile can glory, in consequence of his justification by faith. And he produces three particulars which, above all others, were adapted to this purpose.

[¶22] 1. The hope of eternal life, in which the law, wherein the Jew gloried, [Rom 2:17], was defective, [Rom 5:2].

[¶23] 2. The persecutions and sufferings to which Christians were exposed, [Rom 5:3], [Rom 5:4], and on account of which the Jews were greatly prejudiced against the Christian profession: but he shows that these had a happy tendency to establish the heart in the hope of the Gospel.

[¶24] 3. An interest in God, as our God and Father - a privilege upon which the Jews valued themselves highly above all nations, [Rom 5:11].

[¶25] These three are the singular privileges belonging to the Gospel state, wherein true Christians may glory, as really belonging to them, and greatly redounding, if duly understood and improved, to their honor and benefit.

### Verse 1

[¶27] Therefore being justified by faith - The apostle takes it for granted that he has proved that justification is by faith, and that the Gentiles have an equal title with the Jews to salvation by faith. And now he proceeds to show the effects produced in the hearts of the believing Gentiles by this doctrine. We are justified - have all our sins pardoned by faith, as the instrumental cause; for, being sinners, we have no works of righteousness that we can plead.

[¶28] We have peace with God - Before, while sinners, we were in a state of enmity with God, which was sufficiently proved by our rebellion against his authority, and our transgression of his laws; but now, being reconciled, we have peace with God. Before, while under a sense of the guilt of sin, we had nothing but terror and dismay in our own consciences; now, having our sin forgiven, we have peace in our hearts, feeling that all our guilt is taken away. Peace is generally the first-fruits of our justification.

[¶29] Through our Lord Jesus Christ - His passion and death being the sole cause of our reconciliation to God.

### Verse 2

[¶31] By whom also - We are not only indebted to our Lord Jesus Christ for the free and full pardon which we have received, but our continuance in a justified state depends upon his gracious influence in our hearts, and his intercession before the throne of God.

[¶32] We have access - προσαγωγην εσχηκαμεν, We have received this access. It was only through Christ that we could at first approach God; and it is only through him that the privilege is continued to us. And this access to God, or introduction to the Divine presence, is to be considered as a lasting privilege. We are not brought to God for the purpose of an interview, but to remain with him; to be his household; and, by faith, to behold his face, and walk in the light of his countenance.

[¶33] Into this grace - This state of favor and acceptance.

[¶34] Wherein we stand - Having firm footing, and a just title through the blood of the Lamb to the full salvation of God.

[¶35] And rejoice - Have solid happiness, from the evidence we have of our acceptance with Him.

[¶36] In hope of the glory of God - Having our sins remitted, and our souls adopted into the heavenly family, we are become heirs; for if children, then heirs, [Gal 4:7]; and that glory of God is now become our endless inheritance. While the Jews boast of their external privileges - that they have the temple of God among them; that their priests have an entrance to God as their representatives, carrying before the mercy-seat the blood of their offered victims; we exult in being introduced by Jesus Christ to the Divine presence; his blood having been shed and sprinkled for this purpose; and thus we have, spiritually and essentially, all that these Jewish rites, etc., signified. We are in the peace of God, and we are happy in the enjoyment of that peace, and have a blessed foretaste of eternal glory. Thus we have heaven upon earth, and the ineffable glories of God in prospect.

### Verse 3

[¶38] And not only so - We are not only happy from being in this state of communion with our God, and the prospect of being eternally with him;

[¶39] But we glory in tribulations also - All the sufferings we endure for the testimony of our Lord are so sanctified to us by his grace, that they become powerful instruments of increasing our happiness.

[¶40] Tribulation worketh patience - Ὑπομονην, Endurance under trials, without sustaining loss or deterioration. It is a metaphor taken from refining metals. We do not speak thus from any sudden raptures, or extraordinary sensations we may have of spiritual joy: for we find that the tribulations through which we pass are the means of exercising and increasing our patience, our meek forbearance of injuries received, or persecutions experienced, on account of the Gospel.

### Verse 4

[¶42] And patience, experience - Δὀκιμεν, Full proof, by trial, of the truth of our religion, the solidity of our Christian state, and the faithfulness of our God. In such cases we have the opportunity of putting our religion to the test; and, by every such test, it receives the deeper sterling stamp. The apostle uses here also a metaphor taken from the purifying, refining, and testing of silver and gold.

[¶43] Experience, hope - For we thus calculate, that he who has supported us in the past will support us in those which may yet come; and as we have received so much spiritual profiting by means of the sufferings through which we have already passed, we may profit equally by those which are yet to come: and this hope prevents us from dreading coming trials; we receive them as means of grace, and find that all things work together for good to them that love God.

## 463. Romans · 13 of 41

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/463/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/463/#p-N

### Verse 5

[¶1] And hope maketh not ashamed - A hope that is not rationally founded will have its expectation cut off; and then shame and confusion will be the portion of its possessor. But our hope is of a different kind; it is founded on the goodness and truth of God; and our religious experience shows us that we have not misapplied it; nor exercised it on wrong or improper objects.

[¶2] Because the love of God is shed abroad in our hearts - We have the most solid and convincing testimony of God's love to us, by that measure of it which he has communicated to our hearts. There, εκκεχυται, it is poured out, and diffused abroad; filling, quickening, and invigorating all our powers and faculties. This love is the spring of all our actions; it is the motive of our obedience; the principle through which we love God, we love him because he first loved us; and we love him with a love worthy of himself, because it springs from him: it is his own; and every flame that rises from this pure and vigorous fire must be pleasing in his sight: it consumes what is unholy; refines every passion and appetite; sublimes the whole, and assimilates all to itself. And we know that this is the love of God; it differs widely from all that is earthly and sensual. The Holy Ghost comes with it; by his energy it is diffused and pervades every part; and by his light we discover what it is, and know the state of grace in which we stand. Thus we are furnished to every good word and work; have produced in us the mind that was in Christ; are enabled to obey the pure law of our God in its spiritual sense, by loving him with all our heart, soul, mind, and strength; and our neighbor, any and every soul of man, as ourselves. This is, or ought to be, the common experience of every genuine believer; but, in addition to this, the primitive Christians had, sometimes, the miraculous gifts of the Holy Spirit. These were then needful; and were they needful now, they would be again communicated.

### Verse 6

[¶4] For when we were yet without strength - The apostle, having pointed out the glorious state of the believing Gentiles, takes occasion to contrast this with their former state; and the means by which they were redeemed from it. Their former state he points out in four particulars; which may be applied to men in general.

[¶5] I. They were ασθενεις, without strength; in a weak, dying state: neither able to resist sin, nor do any good: utterly devoid of power to extricate themselves from the misery of their situation.

[¶6] II. They were ασεβεις, ungodly; without either the worship or knowledge of the true God; they had not God in them; and, consequently, were not partakers of the Divine nature: Satan lived in, ruled, and enslaved their hearts.

[¶7] III. They were ἁμαρτωλοι, sinners, [Rom 5:8], aiming at happiness, but constantly missing the mark, which is the ideal meaning of the Hebrew חטא chata, and the Greek ἁμαρτανω. See this explained, [Gen 13:13]. And in missing the mark, they deviated from the right way; walked in the wrong way; trespassed in thus deviating; and, by breaking the commandments of God, not only missed the mark of felicity, but exposed themselves to everlasting misery.

[¶8] IV. They were εχθροι enemies, [Rom 5:10], from εχθος, hatred, enmity, persons who hated God and holiness; and acted in continual hostility to both. What a gradation is here!

[¶9] 1. In our fall from God, our first apparent state is, that we are without strength; have lost our principle of spiritual power, by having lost the image of God, righteousness and true holiness, in which we were created.

[¶10] 2. We are ungodly, having lost our strength to do good; we have also lost all power to worship God aright. The mind which was made for God is no longer his residence.

[¶11] 3. We are sinners; feeling we have lost our centre of rest, and our happiness, we go about seeking rest, but find none: what we have lost in losing God, we seek in earthly things; and thus are continually missing the mark, and multiplying transgressions against our Maker.

[¶12] 4. We are enemies; sin, indulged, increases in strength; evil acts engender fixed and rooted habits; the mind, every where poisoned with sin, increases in averseness from good; and mere aversion produces enmity; and enmity, acts of hostility, fell cruelty, etc.: so that the enemy of God hates his Maker and his service; is cruel to his fellow creatures; "a foe to God, was ne'er true friend to man;" and even torments his own soul! Though every man brings into the world the seeds of all these evils, yet it is only by growing up in him that they acquire their perfection - nemo repente fuit turpissimus - no man becomes a profligate at once; he arrives at it by slow degrees; and the speed he makes is proportioned to his circumstances, means of gratifying sinful passions, evil education, bad company, etc., etc. These make a great diversity in the moral states of men: all have the same seeds of evil - nemo sine vitiis nascitur - all come defiled into the world; but all have not the same opportunities of cultivating these seeds. Besides, as God's Spirit is continually convincing the world of sin, righteousness, and judgment, and the ministers of God are seconding its influence with their pious exhortations, as the Bible is in almost every house, and is less or more heard or read by almost every person, these evil seeds are receiving continual blasts and checks, so that, in many cases, they have not a vigorous growth. These causes make the principal moral differences that we find among men; though in evil propensities they are all radically the same.

[¶13] That all the preceding characters are applied by some learned men to the Gentiles, exclusively as such, I am well aware; and that they may be all applied to them in a national point of view, there can be little doubt. But there are too many correspondences between the state of the modern Gentiles and that of the ancient Gentiles, to justify the propriety of applying the whole as fully to the former as to the latter. Indeed, the four particulars already explained point out the natural and practical state of every human being, previously to his regeneration by the grace and Spirit of God.

[¶14] In due time Christ died for the ungodly - This due or proper time will appear in the following particulars: -

[¶15] 1. Christ was manifested in the flesh when the world needed him most.

[¶16] 2. When the powers of the human mind had been cultivated to the utmost both in Greece and Rome, and had made every possible effort, but all in vain, to find out some efficient scheme of happiness.

[¶17] 3. When the Jews were in the lowest state of corruption, and had the greatest need of the promised deliverer.

[¶18] 4. When the fullness of the time came, foretold by the prophets.

[¶19] 5. When both Jews and Gentiles, the one from their jealousy, the other from their learning, were best qualified to detect imposture and to ascertain fact.

[¶20] 6. In a word, Christ came when his advent was most likely to promote its great object - glory to God in the highest, and peace and good will among men. And the success that attended the preaching of Christ and his apostles, together with the wide and rapid spread of the Gospel, all prove that it was the due time, κατα καιρον, the proper season; and that Divine wisdom was justified in fixing upon that time in preference to all others.

[¶21] Died for the ungodly - Ὑπερ ασεβων απεθανε, He died Instead of the ungodly, see also [Rom 5:8]; so [Luk 22:19]. The body of Christ, το ὑπερ ὑμων διδομενον, which is given For you; i.e. the life that is laid down in your Stead. In this way the preposition ὑπερ, is used by the best Greek writers.

### Verse 7

[¶23] For scarcely for a righteous man will one die - The Jews divide men, as to their moral character, into four classes:

[¶24] First class, Those who say, "what is mine, is my own; and what is thine, is thy own." These may be considered the just, who render to every man his due; or rather, they who neither give nor take.

[¶25] The second class is made up of those who say, "what is mine, is thine; and what is thine, is mine." These are they who accommodate each other, who borrow and lend.

[¶26] The third class is composed of those who say, "What is mine, is thine; and what is thine, let it be thine." These are the pious, or good, who give up all for the benefit of their neighbor.

[¶27] The fourth class are those who say, "What is mine, is mine; and what is thine, shall be mine." These are the impious, who take all, and give nothing. Now, for one of the first class, who would die? There is nothing amiable in his life or conduct that would so endear him to any man, as to induce him to risk his life to save such a person.

[¶28] Peradventure for a good man some would even dare to die - This is for one of the third class, who gives all he has for the good of others. This is the truly benevolent man, whose life is devoted to the public good: for such a person, peradventure, some who have had their lives perhaps preserved by his bounty, would even dare to die: but such cases may be considered merely as possible: they exist, it is true, in romance; and we find a few rare instances of friends exposing themselves to death for their friends. See the case of Jonathan and David; Damon and Pythias, Val. Max. lib. iv. c, 7; Nisus and Euryalus, Virgil. And our Lord says, [Joh 15:13] : Greater love hath no man than this, that a man lay down his life for his friends. This is the utmost we can expect among men.

### Verse 8

[¶30] But God commendeth his love, etc. - συνιστησι· God hath set this act of infinite mercy in the most conspicuous light, so as to recommend it to the notice and admiration of all.

[¶31] While we were yet sinners - We were neither righteous nor good; but impious and wicked. See the preceding verse, and see the note on [Rom 5:6].

### Verse 9

[¶33] Much more then, being now justified - If Jesus Christ, in his endless comparison towards us gave his life for ours, while we were yet enemies; being now justified by his blood - by his death on the cross, and thus reconciled to God, we shall be saved from wrath - from punishment for past transgression, through him - by what he has thus suffered for us.

### Verse 10

[¶35] For if, when we were enemies - See under [Rom 5:6] (note).

[¶36] We were reconciled - The enmity existing before rendered the reconciliation necessary. In every human heart there is a measure of enmity to holiness, and, consequently to the author of it. Men seldom suspect this; for one property of sin is to blind the understanding, so that men do not know their own state.

[¶37] We shall be saved by his life -

[¶38] 1. For, as he died for our sins, so he rose again for our justification; and his resurrection to life, is the grand proof that he has accomplished whatever he had purposed in reference to the salvation of man.

[¶39] 2. This may be also understood of his life of intercession: for it is written. He ever Liveth to make Intercession for us, [Heb 7:25]. Through this life of intercession at the right hand of God we are spared and blessed.

[¶40] 3. And it will not be amiss to consider that, as our salvation implies the renovation of our nature, and our being restored to the image of God, so, σωθησομεθα εν τη ζωνυτου, may be rendered: we shall be saved In his life; for, I suppose, it is pretty generally agreed, that the life of God in the soul of man is essential to its salvation.

[¶41] 4. The example also of the life of Christ is a means of salvation. He hath left us an example that we should follow his steps: and he that followeth him, shall not walk in darkness, but shall have the light of Life, [Joh 8:12].

### Verse 11

[¶43] We also joy (καυχωμενοι, we exult, or glory) in God, etc. - We now feel that God is reconciled to us, and we are reconciled to him: the enmity is removed from our souls; and He, for Christ's sake, through whom we have received the atonement, καταλλαγην, the reconciliation, has remitted the wrath, the punishment which we deserved: and now, through this reconciliation, we expect an eternal glory.

[¶44] It was certainly improper to translate καταλλαγη here by atonement, instead of reconciliation; as καταλλασσω signifies to reconcile, and is so rendered by our translators in all the places where it occurs. It does not mean the atonement here, as we generally understand that word, viz. the sacrificial death of Christ; but rather the effect of that atonement, the removal of the enmity, and by this, the change of our condition and state; from κατα, intensive, and αλλασσω to change; the thorough change of our state from enmity to friendship. God is reconciled to us, and we are reconciled to him by the death of his Son; and thus there is a glorious change from enmity to friendship; and we can exult in God through our Lord Jesus Christ, by whom we have received this reconciliation. Though boasting is forbidden to a Jew, because his is a false confidence, yet boasting is enjoined to a Christian, to one reconciled to God; for, his boasting is only in that reconciliation, and the endless mercy by which it is procured. So he that glorieth (boasteth) must glory in the Lord.

## 464. Romans · 14 of 41

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### Verse 12

[¶1] Wherefore, as by one man sin entered into the world - From this verse, to the conclusion of the chapter, the apostle produces a strong argument to prove that, as all mankind stood in need of the grace of God in Christ to redeem them from their sins, so this grace has been afforded equally to all, both Jews and Gentiles.

[¶2] Dr. Taylor has given the following analysis of the apostle's mode of argumentation. The argument stands thus: - "The consequences of Christ's obedience extend as far as the consequences of Adam's disobedience. The consequences of Adam's disobedience extend to all mankind; and therefore, so do the consequences of Christ's obedience. Now, if the Jews will not allow the Gentiles any interest in Abraham, as not being naturally descended from him, yet they must own that the Gentiles are the descendants of Adam, as well as themselves; and being all equally involved in the consequences of his sin, from which" (as far as the death of the body is concerned) "they shall all equally be released at the resurrection, through the free gift of God, therefore they could not deny the Gentiles a share in all the other blessings included in the same gift."

[¶3] This argument, besides proving the main point, goes to show:

[¶4] 1. That the grace of God in the Gospel abounds beyond, or very far exceeds, the mere reversing of the sufferings brought upon mankind by Adam's one offense; as it bestows a vast surplusage of blessings which have no relation to that offense, but to the many offenses which mankind have committed, and to the exuberance of the Divine grace.

[¶5] 2. To show how justly the Divine grace is founded on the obedience of Christ, in correspondence to the dispensation Adam was under, and to the consequences of his disobedience: if this disobedience involved all mankind in death, it is proper that the obedience of Christ should be the cause not only of reversing that death to all mankind, but also of other blessings which God should see fit (through him) to bestow on the world.

[¶6] 3. It serves to explain, and set in a clear view, the difference between the law and grace. It was the law which, for Adam's one transgression, subjected him and his posterity, as included in him when he transgressed, to death, without hopes of a revival. It is grace which restores all men to life at the resurrection; and, over and above that, has provided a gracious dispensation for the pardon of their sins; for reducing them to obedience; for guarding them against temptations; supplying them with strength and comfort; and for advancing them to eternal life. This would give the attentive Jew a just notion of the law which himself was under, and under which he was desirous of bringing the Gentiles.

[¶7] The order in which the apostle handles this argument is this: -

[¶8] 1. He affirms that death passed upon all men by Adam's one transgression, [Rom 5:12].

[¶9] 2. He proves this, [Rom 5:13], [Rom 5:14] :

[¶10] 3. He affirms there is a correspondence between Adam and Christ; or between the παραπτωμα, offense, and the χαρισμα, free gift, [Rom 5:14].

[¶11] 4. This correspondence, so far as the two opposite parts answer to each other, is justly expressed, [Rom 5:18], [Rom 5:19]; and there we have the main or fundamental position of the apostle's argument, in relation to the point which he has been arguing from the beginning of the epistle, namely, the extensiveness of the grace of the Gospel, that it actually reaches to All Men, and is not confined to the Jews.

[¶12] 5. But, before he laid down this position, it was necessary that he should show that the correspondence between Adam and Christ, or between the offense and the gift, is not to be confined strictly to the bounds specified in the position, as if the gift reached no farther than the consequences of the offense; when in reality it extends vastly beyond them, [Rom 5:15-17].

[¶13] 6. Having settled these points, as previously necessary to clear his fundamental position, and fit to his argument, he then lays down that position in a diversified manner of speech, [Rom 5:18], [Rom 5:19], just as in [1Cor 15:20], [1Cor 15:21], and leaves us to conclude, from the premises laid down, [Rom 5:15-17], that the gift and the grace in its utmost extent, is as free to all mankind who are willing to accept of it, as this particular instance, the resurrection from the dead. They shall all be raised from the dead hereafter; they may all be quickened by the Spirit here.

[¶14] 7. Having thus shown the extensiveness of the Divine grace, in opposition to the dire effects of the law under which Adam was; that the Jews might not overlook what he intended they should particularly observe, he puts them in mind that the law given to Adam, transgress and die, was introduced into the Jewish constitution by the ministry of Moses; and for this end, that the offense, with the penalty of death annexed to it, might abound, [Rom 5:20]. But, to illustrate the Divine grace by setting it in contrast to the law, he immediately adds: where sin, subjecting to death, hath abounded, grace hath much more abounded; that is, in blessings bestowed; it has stretched far beyond both Adam's transgression, and the transgressions under the law of Moses, [Rom 5:20], [Rom 5:21], and see the note on [Rom 5:20].

[¶15] Upon this argument the learned doctor makes the following general remarks: - "I. As to the order of time: the apostle carries his arguments backwards from the time when Christ came into the world ([Rom 1:17]; to Romans 4.) to the time when the covenant was made with Abraham, (Romans 4.), to the time when the judgment to condemnation, pronounced upon Adam, came upon all men, [Rom 5:12], to the end. And thus he gives us a view of the principal dispensations from the beginning of the world. "II. In this last case, as well as in the two former, he uses law or forensic terms; judgment to condemnation, justification, justify, made sinners, made righteous. And therefore, as he considers both Jews and Gentiles at the coming of Christ, and Abraham when the covenant was made with him, so he considers Adam, and all men, as standing in the court before the tribunal of God. And this was the clearest and concisest way of representing his arguments." Notes, p. 283.

[¶16] Sin entered into the world - There was neither sin nor death before the offense of Adam; after that there were both. Adam's transgression was therefore the cause of both.

[¶17] And death by sin - Natural evil is evidently the effect of moral evil; if man had never sinned, he had never suffered. Dust thou art, and unto dust shalt thou return, was never spoken till after Adam had eaten the forbidden fruit.

[¶18] Death passed upon all men - Hence we see that all human beings partook in the consequences of Adam's sin. He propagated his like; and, with the rudiments of his own nature, propagated those of his moral likeness.

[¶19] For that all have sinned - All are born with a sinful nature; and the seeds of this evil soon vegetate, and bring forth corresponding fruits. There has never been one instance of an immaculate human soul since the fall of Adam. Every man sins, and sins too after the similitude of Adam's transgression. Adam endeavored to be independent of God; all his offspring act in the same way: hence prayer is little used, because prayer is the language of dependence; and this is inconsistent with every emotion of original sin. When these degenerate children of degenerate parents are detected in their sins, they act just as their parents did; each excuses himself, and lays the blame on another. What hast thou done? - The woman whom Thou gavest me, to be with me; She gave me, and I did eat. What hast Thou done? The Serpent beguiled me, and I did eat. Thus, it is extremely difficult to find a person who ingenuously acknowledges his own transgressions.

[¶20] See the notes on [Gen 3:6], etc., where the doctrine of original sin is particularly considered.

### Verse 13

[¶22] For until the law sin was in the world - As death reigned from Adam to Moses, so also did sin. Now, as there was no written law from Adam to that given to Moses, the death that prevailed could not be the breach of that law; for sin, so as to be punished with temporal death, is not imputed where there is no law, which shows the penalty of sin to be death. Therefore, men are not subjected to death for their own personal transgressions, but for the sin of Adam; as, through his transgression, all come into the world with the seeds of death and corruption in their own nature, superadded to their moral depravity. All are sinful - all are mortal - and all must die.

### Verse 14

[¶24] Nevertheless, death reigned from Adam to Moses - This supposes, as Dr. Taylor very properly observes: -

[¶25] 1. That sin was in the world from Adam to Moses.

[¶26] 2. That law was not in the world from Adam to Moses during the space of about 2500 years; for, after Adam's transgression, that law was abrogated; and, from that time, men were either under the general covenant of grace given to Adam or Noah, or under that which was specially made with Abraham.

[¶27] 3. That, therefore, the sins committed were not imputed unto them to death, for they did not sin after the similitude of Adam's transgression; that is, they did not, like him, transgress a law, or rule of action, to which death, as the penalty, was annexed. And yet -

[¶28] 4. Death reigned over mankind during the period between Adam and Moses; therefore men did not die for their own transgressions, but in consequence of Adam's one transgression.

[¶29] Who is the figure of him that was to come - Adam was the figure, τυπος, the type, pattern, or resemblance of him who was to come; i.e. of the Messiah. The correspondence between them appears in the following particulars: -

[¶30] 1. Through him, as its spring and fountain, sin became diffused through the world, so that every man comes into the world with sinful propensities: for by one man sin entered into the world, and death by sin; and so death passed upon all men, [Rom 5:12]. Through Christ, as its spring and fountain, righteousness becomes diffused through the earth; so that every man is made partaker of a principle of grace and truth; for he is the true light that lighteth every man that cometh into the world, [Joh 1:9].

[¶31] 2. As in Adam all die; so in Christ shall all be made alive, [1Cor 15:22]. For, since by man came death, by man came also the resurrection of the dead, [1Cor 15:21].

[¶32] 3. As in or through Adam guilt came upon all men, so, through Christ, the free gift comes upon all men unto justification of life, [Rom 5:18]. These alone seem to be the instances in which a similitude exists between Adam and Christ.

### Verse 15

[¶34] But not as the offense, so also is the free gift - The same learned writer, quoted above, continues to observe: - "It is evident that the apostle, in this and the two following verses, is running a parallel, or making a comparison between the offense of Adam and its consequence; and the opposite gift of God and its consequences. And, in these three verses, he shows that the comparison will not hold good in all respects, because the free gift, χαρισμα, bestows blessings far beyond the consequences of the offense, and which, therefore, have no relation to it. And this was necessary, not only to prevent mistakes concerning the consequence of Adam's offense, and the extent of Gospel grace; but it was also necessary to the apostle's main design, which was not only to prove that the grace of the Gospel extends to all men, so far as it takes off the consequence of Adam's offense, (i.e. death, without the promise or probability of a resurrection), but that it likewise extends to all men, with respect to the surplusage of blessings, in which it stretches far beyond the consequence of Adam's offense. For, the grace that takes off the consequence of Adam's offense, and the grace which abounds beyond it, are both included in the same χαρισμα, or free gift, which should be well observed; for in this, I conceive, lie the connection and sinews of the argument: the free gift, which stands opposed to Adam's offense, and which, I think, was bestowed immediately after the offense; [Gen 3:15] : The seed of the woman shall bruise the serpent's head. This gift, I say, includes both the grace which exactly answers to the offense, and is that part of the grace which stretches far beyond it. And, if the one part of the gift be freely bestowed on all mankind, as the Jews allow, why not the other? especially, considering that the whole gift stands upon a reason and foundation in excellence and worth, vastly surpassing the malignity and demerit of the offense; and, consequently, capable of producing benefits vastly beyond the sufferings occasioned by the offense. This is the force of the apostle's argument; and therefore, supposing that in the 18th and l9th verses, literally understood, he compares the consequence of Adam's offense and Christ's obedience, only so far as the one is commensurate to the other, yet his reasoning, [Rom 5:15-17], plainly shows that it is his meaning and intention that we should take into his conclusion the whole of the gift, so far as it can reach, to all mankind."

[¶35] For if, through the offense of one, many be dead - That the οἱ πολλοι, the many of the apostle here means all mankind needs no proof to any but that person who finds himself qualified to deny that all men are mortal. And if the many, that is, all mankind, have died through the offense of one; certainly, the gift by grace, which abounds unto τους πολλους, the many, by Christ Jesus, must have reference to every human being. If the consequences of Christ's incarnation and death extend only to a few, or a select number of mankind - which, though they may be considered many in themselves, are few in comparison of the whole human race - then the consequences of Adam's sin have extended only to a few, or to the same select number: and if only many, and not all have fallen, only that many had need of a Redeemer. For it is most evident that the same persons are referred to in both clauses of the verse. If the apostle had believed that the benefits of the death of Christ had extended only to a select number of mankind, he never could have used the language he has done here: though, in the first clause, he might have said, without any qualification of the term, Through the offense of one, Many are dead; in the 2nd clause, to be consistent with the doctrine of particular redemption, he must have said, The grace of God, and the gift by grace, hath abounded unto Some. As by the offense of one judgment came upon All men to condemnation; so, by the righteousness of one, the free gift came upon Some to justification, [Rom 5:18]. As, by one man's disobedience, Many were made sinners; so, by the obedience of one, shall Some be made righteous, [Rom 5:19]. As in Adam All die; so, in Christ, shall Some be made alive, [1Cor 15:22]. But neither the doctrine nor the thing ever entered the soul of this divinely inspired man.

[¶36] Hath abounded unto many - That is, Christ Jesus died for every man; salvation is free for all; saving grace is tendered to every soul; and a measure of the Divine light is actually communicated to every heart, [Joh 1:9]. And, as the grace is offered, so it may be received; and hence the apostle says, [Rom 5:17] : They which receive abundance of grace, and of the gift of righteousness, shall reign in life by Christ Jesus: and by receiving is undoubtedly meant not only the act of receiving, but retaining and improving the grace which they receive; and, as all may receive, so All may improve and retain the grace they do receive; and, consequently, All may be eternally saved. But of multitudes Christ still may say, They Will not come unto me, that they might have life.

### Verse 16

[¶38] And not as it was by one that sinned - That is, the judicial act that followed Adam's sin (the sentence of death pronounced upon him, and his expulsion from paradise) took its rise from his one offense alone, and terminated in condemnation; but the free gift of God in Christ takes its rise also from the many offenses which men, in a long course of life, have personally committed; and the object of this grace is to justify them freely, and bring them to eternal life.

### Verse 17

[¶40] Death reigned by one - Death is here personified, and is represented as reigning over the human race; and death, of course, reigns unto death; he is known as reigning, by the destruction of his subjects.

[¶41] Shall reign in life - Those who receive, retain, and improve the abundant grace offered by Jesus Christ, shall be redeemed from the empire of death, and exalted to the throne of God, to live and reign with him ever, world without end. See [Rev 1:5], [Rev 1:6]; [Rev 2:7], [Rev 2:10], [Rev 2:11]; [Rev 3:21].

[¶42] If we carefully compare [Rom 5:15] with [Rom 5:17], we shall find that there is a correspondence between περισσειαν, the abounding, [Rom 5:17], and επερισευσε hath abounded, [Rom 5:15]; between της δωρεας της δικαιοσυνης, the gift of righteousness, i.e. justification, [Rom 5:17], and ἡ δωρεα εν χαριτι, the gift by grace, [Rom 5:15]; therefore, if we understand the abounding of grace, and the gift of justification, [Rom 5:17], we shall understand the grace of God, and the gift by grace which hath abounded unto the many, [Rom 5:15]. But the abounding of grace, and the gift of justification, [Rom 5:17], is that grace and gift which is Received by those who shall reign in eternal life. Reigning in life is the consequence of receiving the grace and gift. Therefore, receiving the grace is a necessary qualification on our part for reigning in life; and this necessarily implies our believing in Christ Jesus, as having died for our offenses, receiving the grace so freely offered us; using the means in order to get more grace, and bringing forth the fruits of the Spirit. Receive must here have the same sense as in [Mat 13:20] : He heareth the word, and anon with joy Receiveth it. [Joh 1:12] : But as many as Received him, to them gave he power to become the sons of God. [Joh 3:11] : Ye Receive not our witness. - See also [Joh 3:32], [Joh 3:33]. [Joh 5:43] : I am come in my Father's name, and ye Receive me not. [Joh 12:48] : He that Receiveth not my words. [Joh 13:20] : He that receiveth whomsoever I send, Receiveth me. [Joh 14:17] : The Spirit of truth; whom the world cannot Receive. [Joh 17:8] : I have given them the words which thou gavest me; and they have Received them. In all these passages it is evident that receiving and not receiving imply improving or not improving.

### Verse 18

[¶44] Therefore, as by the offense of one, etc. - The Greek text of this verse is as follows: - Αρα ουν, ὡς δι' ἑνος παραπτωματος, εις παντας ανθρωπους εις κατακριμα· αυτω και ἑνος δικαιωματος, εις παντας ανθρωπους, εις δικαιωσιν ζωης; which literally rendered stands thus: - Therefore, as by one offense unto all men, unto condemnation; so likewise, by one righteousness unto all men, to justification of life. This is evidently an elliptical sentence, and its full meaning can be gathered only from the context. He who had no particular purpose to serve would, most probably, understand it, from the context, thus: - Therefore, as by one sin all men came into condemnation; so also by one righteous act all men came unto justification of life: which is more fully expressed in the following verse. Now, leaving all particular creeds out of the question, and taking in the scope of the apostle's reasoning in this and the preceding chapter, is not the sense evidently this? - Through the disobedience of Adam, a sentence of condemnation to death, without any promise or hope of a resurrection, passed upon all men; so, by the obedience of Christ unto death, this one grand righteous act, the sentence was so far reversed, that death shall not finally triumph, for all shall again be restored to life. Justice must have its due; and therefore all must die. The mercy of God, in Christ Jesus, shall have its due also; and therefore all shall be put into a salvable state here, and the whole human race shall be raised to life at the great day. Thus both justice and mercy are magnified; and neither is exalted at the expense of the other.

[¶45] The apostle uses three remarkable words in these three verses: - l. Δικαιωμα, justification, [Rom 5:16].

## 465. Romans · 15 of 41

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/465/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/465/#p-N

[¶0] 2. Δικαιοσυνη, which we render righteousness, [Rom 5:17]; but is best rendered justification, as expressing that pardon and salvation offered to us in the Gospel: see the note on [Rom 1:16].

[¶1] 3. Δικαιωσις, which is also rendered justification, [Rom 5:18].

[¶2] The first word, δικαιωμα, is found in the following places: [Luk 1:6]; [Rom 1:32]; [Rom 2:26]; [Rom 5:16], [Rom 5:18]; [Rom 8:4]; [Heb 9:1], [Heb 9:10]; [Rev 15:4]; [Rev 19:8]; to which the reader may refer. δικαιωμα signifies, among the Greek writers, the sentence of a judge, acquitting the innocent, condemning and punishing the guilty; but in the New Testament it signifies whatever God has appointed or sanctioned as a law; and appears to answer to the Hebrew משפט יהוה mishpat Yehovah, the statute or judgment, of the Lord; It has evidently this sense in [Luk 1:6] : Walking in all the commandments and Ordinances, δικαιωμασι, of the Lord blameless; and it has the like meaning in the principal places referred to above; but in the verse in question it most evidently means absolution, or liberation, from punishment, as it is opposed to κατακριμα, condemnation, [Rom 5:18]. See the note on [Rom 1:16]; and see Schleusner in voce.

[¶3] The second word, δικαιοσυνη, I have explained at large in [Rom 1:16], already referred to.

[¶4] The third word δικαιωσις, is used by the Greek writers, almost universally, to denote the punishment inflicted on a criminal, or the condemnatory sentence itself; but in the New Testament where it occurs only twice, ([Rom 4:25], he was raised for our justification, δικαιωσιν; and [Rom 5:18], unto justification of life, δικαιωσιν ζωης), it evidently signifies the pardon and remission of sins; and seems to be nearly synonymous with δικαιωμα. Dr. Taylor thinks that " δικαιοσυνη is Gospel pardon and salvation, and has reference to God's mercy. δικαιωμα is our being set quite clear and right; or our being restored to sanctity, delivered from eternal death, and being brought to eternal life; and has reference to the power and guilt of sin. And δικαιωσις he thinks may mean no more than our being restored to life at the resurrection." Taking these in their order, there is:

[¶5] First, pardon of sin.

[¶6] Secondly, purification of heart, and preparation for glory.

[¶7] Thirdly, the resurrection of the body, and its being made like to his glorious body, so as to become a fit tabernacle for the soul in a glorified state for ever and ever.

[¶8] The same writer observes that, when the apostle speaks of forgiveness of sins simply, he insists on faith as the condition; but here, where he speaks of justification of life, he mentions no condition; and therefore he supposes justification of life, the phrase being understood in a forensic sense, to mean no more than the decree or judgment that determines the resurrection from the dead. This is a favourite point with the doctor, and he argues largely for it: see his notes.

### Verse 19

[¶10] For, as by one man's disobedience, etc. - The explanation of this verse has been anticipated in the foregoing.

### Verse 20

[¶12] The law entered that (ἱνα) the offense might abound - After considering various opinions concerning the true meaning of this verse, (see under [Rom 5:12] (note)), I am induced to prefer my own, as being the most simple. By law I understand the Mosaic law. By entering in, παρεισηλθεν, or, rather, coming in privily, see [Gal 2:4], (the only place where it occurs besides), I understand the temporary or limited use of that law, which was, as far as its rites and ceremonies are considered, confined to the Jewish people, and to them only till the Messiah should come; but considered as the moral law, or rule of conscience and life, it has in its spirit and power been slipped in - introduced into every conscience, that sin might abound - that the true nature, deformity, and extent of sin might appear; for by the law is the knowledge of sin: for how can the finer deviations from a straight line be ascertained, without the application of a known straight edge? Without this rule of right, sin can only be known in a sort of general way; the innumerable deviations from positive rectitude can only be known by the application of the righteous statutes of which the law is composed. And it was necessary that this law should be given, that the true nature of sin might be seen, and that men might be the better prepared to receive the Gospel; finding that this law worketh only wrath, i.e. denounces punishment, forasmuch as all have sinned. Now, it is wisely ordered of God, that wherever the Gospel goes there the law goes also; entering every where, that sin may be seen to abound, and that men may be led to despair of salvation in any other way or on any terms but those proposed in the Gospel of Christ. Thus the sinner becomes a true penitent, and is glad, seeing the curse of the law hanging over his soul, to flee for refuge to the hope set before him in the Gospel. On the meaning of ἱνα, in various places, see Chrysost. vol. iii. p. 241. See also Hammond on the word in his notes on the New Testament.

[¶13] But where sin abounded - Whether in the world, or in the heart of the individual, being discovered by this most pure and righteous law, grace did much more abound: not only pardon for all that is past is offered by the Gospel, so that all the transgressions for which the soul is condemned to death by the law, are freely and fully forgiven; but also the Holy Spirit, in the abundance of his gifts and graces, is communicated, so as to prepare the receiver for an exceeding and eternal weight of glory. Thus the grace of the Gospel not only redeems from death, and restores to life, but brings the soul into such a relationship with God, and into such a participation of eternal glory, as we have no authority to believe ever would have been the portion even of Adam himself, had he even eternally retained his innocence. Thus, where sin abounded, grace doth much more abound.

### Verse 21

[¶15] That as sin hath reigned unto death - As extensively, as deeply, as universally, as sin, whether implying the act of transgression or the impure principle from which the act proceeds, or both. Hath reigned, subjected the whole earth and all its inhabitants; the whole soul, and all its powers and faculties, unto death, temporal of the body, spiritual of the soul, and eternal of both; even so, as extensively, deeply, and universally might grace reign - filling the whole earth, and pervading, purifying, and refining the whole soul: through righteousness - through this doctrine of free salvation by the blood of the Lamb, and by the principle of holiness transfused through the soul by the Holy Ghost: unto eternal life - the proper object of an immortal spirit's hope, the only sphere where the human intellect can rest, and be happy in the place and state where God is; where he is seen As He Is; and where he can be enjoyed with out interruption in an eternal progression of knowledge and beatitude: by Jesus Christ our Lord - as the cause of our salvation, the means by which it is communicated, and the source whence it springs. Thus we find, that the salvation from sin here is as extensive and complete as the guilt and contamination of sin; death is conquered, hell disappointed, the devil confounded, and sin totally destroyed. Here is glorying: To him that loved us, and washed us from our sins in his own blood, and has made us kings and priests to God and his Father, be glory and dominion, for ever and ever. Amen. Hallelujah! The Lord God Omnipotent reigneth! Amen and Amen.

[¶16] What highly interesting and momentous truths does the preceding chapter bring to our view! No less than the doctrine of the fall of man from original righteousness; and the redemption of the world by the incarnation and death of Christ. On the subject of the Fall, though I have spoken much in the notes on Genesis, chap. 3, yet it may be necessary to make a few farther observations: -

[¶17] 1. That all mankind have fallen under the empire of death, through this original transgression, the apostle most positively asserts; and few men who profess to believe the Bible, pretend to dispute. This point is indeed ably stated, argued, and proved by Dr. Taylor, from whose observations the preceding notes are considerably enriched. But there is one point which I think not less evident, which he has not only not included in his argument, but, as far as it came in his way, has argued against it, viz. the degeneracy and moral corruption of the human soul. As no man can account for the death brought into the world but on the ground of this primitive transgression, so none can account for the moral evil that is in the world on any other ground. It is a fact, that every human being brings into the world with him the seeds of dissolution and mortality. Into this state we are fallen, according to Divine revelation, through the one offense of Adam. This fact is proved by the mortality of all men. It is not less a fact, that every man that is born into the world brings with him the seeds of moral evil; these he could not have derived from his Maker; for the most pure and holy God can make nothing impure, imperfect, or unholy. Into this state we are reduced, according to the Scripture, by the transgression of Adam; for by this one man sin entered into the world, as well as death.

[¶18] 2. The fact that all come into the world with sinful propensities is proved by another fact, that every man sins; that sin is his first work, and that no exception to this has ever been noticed, except in the human nature of Jesus Christ; and that exempt case is sufficiently accounted for from this circumstance, that it did not come in the common way of natural generation.

[¶19] 3. As like produces its like, if Adam became mortal and sinful, he could not communicate properties which he did not possess; and he must transmit those which constituted his natural and moral likeness: therefore all his posterity must resemble himself. Nothing less than a constant miraculous energy, presiding over the formation and development of every human body and soul, could prevent the seeds of natural and moral evil from being propagated. That these seeds are not produced in men by their own personal transgressions, is most positively asserted by the apostle in the preceding chapter; and that they exist before the human being is capable of actual transgression, or of the exercise of will and judgment, so as to prefer and determine, is evident to the most superficial observer: 1st, from the most marked evil propensities of children, long before reason can have any influence or control over passion; and, 2ndly, it is demonstrated by the death of millions in a state of infancy. It could not, therefore, be personal transgression that produced the evil propensities in the one case, nor death in the other.

[¶20] 4. While misery, death, and sin are in the world, we shall have incontrovertible proofs of the fall of man. Men may dispute against the doctrine of original sin; but such facts as the above will be a standing irrefragable argument against every thing that can be advanced against the doctrine itself.

[¶21] 5. The justice of permitting this general infection to become diffused has been strongly oppugned. "Why should the innocent suffer for the guilty?" As God made man to propagate his like on the earth, his transmitting the same kind of nature with which he was formed must be a necessary consequence of that propagation. He might, it is true, have cut off for ever the offending pair; but this, most evidently, did not comport with his creative designs. "But he might have rendered Adam incapable of sin." This does not appear. If he had been incapable of sinning, he would have been incapable of holiness; that is, he could not have been a free agent; or in other words he could not have been an intelligent or intellectual being; he must have been a mass of inert and unconscious matter. "But God might have cut them off and created a new race." He certainly might; and what would have been gained by this? Why, just nothing. The second creation, if of intelligent beings at all, must have been precisely similar to the first; and the circumstances in which these last were to be placed, must be exactly such as infinite wisdom saw to be the most proper for their predecessors, and consequently, the most proper for them. They also must have been in a state of probation; they also must have been placed under a law; this law must be guarded by penal sanctions; the possibility of transgression must be the same in the second case as in the first; and the lapse as probable, because as possible to this second race of human beings as it was to their predecessors. It was better, therefore, to let the same pair continue to fulfill the great end of their creation, by propagating their like upon the earth; and to introduce an antidote to the poison, and by a dispensation as strongly expressive of wisdom as of goodness, to make the ills of life, which were the consequences of their transgression, the means of correcting the evil, and through the wondrous economy of grace, sanctifying even these to the eternal good of the soul.

[¶22] 6. Had not God provided a Redeemer, he, no doubt, would have terminated the whole mortal story, by cutting off the original transgressors; for it would have been unjust to permit them to propagate their like in such circumstances, that their offspring must be unavoidably and eternally wretched.

[¶23] God has therefore provided such a Savior, the merit of whose passion and death should apply to every human being, and should infinitely transcend the demerit of the original transgression, and put every soul that received that grace (and All may) into a state of greater excellence and glory than that was, or could have been, from which Adam, by transgressing, fell.

[¶24] 7. The state of infants dying before they are capable of hearing the Gospel, and the state of heathens who have no opportunity of knowing how to escape from their corruption and misery, have been urged as cases of peculiar hardship. But, first, there is no evidence in the whole book of God that any child dies eternally for Adam's sin. Nothing of this kind is intimated in the Bible; and, as Jesus took upon him human nature, and condescended to be born of a woman in a state of perfect helpless infancy, he has, consequently, sanctified this state, and has said, without limitation or exception, Suffer little children to come unto me, and forbid them not, for of such is the kingdom of God. We may justly infer, and all the justice as well as the mercy of the Godhead supports the inference, that all human beings, dying in an infant state, are regenerated by that grace of God which bringeth salvation to all men, [Tit 2:11], and go infallibly to the kingdom of heaven. As to the Gentiles, their case is exceedingly clear. The apostle has determined this; see [Rom 2:14], [Rom 2:15], and the notes there. He who, in the course of his providence, has withheld from them the letter of his word, has not denied them the light and influence of his Spirit; and will judge them in the great day only according to the grace and means of moral improvement with which they have been favored. No man will be finally damned because he was a Gentile, but because he has not made a proper use of the grace and advantages which God had given him. Thus we see that the Judge of all the earth has done right; and we may rest assured that he will eternally act in the same way.

[¶25] 8. The term Fall we use metaphorically, to signify degradation: literally, it signifies stumbling, so as to lose the centre of gravity, or the proper poise of our bodies, in consequence of which we are precipitated on the ground. The term seems to have been borrowed from the παραπτωμα of the apostle, [Rom 5:15-18], which we translate offense, and which is more literally Fall, from παρα, intensive, and πιπτω, I fall; a grievous, dangerous, and ruinous fall, and is property applied to transgression and sin in general; as every act is a degradation of the soul, accompanied with hurt, and tending to destruction. The term, in this sense, is still in common use; the degradation of a man in power we term his fall; the impoverishment of a rich man we express in the same way; and when a man of piety and probity is overcome by any act of sin, we say he is fallen; he has descended from his spiritual eminence, is degraded from his spiritual excellence, is impure in his soul, and becomes again exposed to the displeasure of his God.

### Introduction

[¶27] We must not abuse the boundless goodness of God by continuing in sin, under the wicked persuasion that the more we sin the more the grace of God will abound, [Rom 6:1]. For, having been baptized into Christ, we have professed thereby to be dead to sin, [Rom 6:2-4]. And to be planted in the likeness of his resurrection, [Rom 6:5]. For we profess to be crucified with him, to die and rise again from the dead, [Rom 6:6-11]. We should not, therefore, let sin reign in our bodies, but live to the glory of God, [Rom 6:12-14]. The Gospel makes no provision for living in sin, any more than the law did; and those who commit sin are the slaves of sin, [Rom 6:15-19]. The degrading and afflictive service of sin, and its wages eternal death; the blessed effects of the grace of God in the heart, of which eternal life is the fruit, [Rom 6:20-23].

[¶28] The apostle, having proved that salvation, both to Jew and Gentile, must come through the Messiah, and be received by faith only, proceeds in this chapter to show the obligations under which both were laid to live a holy life, and the means and advantages they enjoyed for that purpose. This he does, not only as a thing highly and indispensably necessary in itself - for without holiness none can see the Lord - but to confute a calumny which appears to have been gaining considerable ground even at that time, viz. that the doctrine of justification by faith alone, through the grace of Christ Jesus, rendered obedience to the moral law useless; and that the more evil a man did, the more the grace of God would abound to him, in his redemption from that evil. That this calumny was then propagated we learn from [Rom 3:8]; and the apostle defends himself against it in the 31st verse of the same, ([Rom 3:31]) by asserting, that his doctrine, far from making void the law, served to establish it. But in this and the two following chapters he takes up the subject in a regular, formal manner; and shows both Jews and Gentiles that the principles of the Christian religion absolutely require a holy heart and a holy life, and make the amplest provisions for both.

### Verse 1

[¶30] Shall we continue in sin - It is very likely that these were the words of a believing Gentile, who - having as yet received but little instruction, for he is but just brought out of his heathen state to believe in Christ Jesus - might imagine, from the manner in which God had magnified his mercy, in blotting out his sin on his simply believing on Christ, that, supposing he even gave way to the evil propensities of his own heart, his transgressions could do him no hurt now that he was in the favor of God. And we need not wonder that a Gentile, just emerging from the deepest darkness, might entertain such thoughts as these; when we find that eighteen centuries after this, persons have appeared in the most Christian countries of Europe, not merely asking such a question, but defending the doctrine with all their might; and asserting in the most unqualified manner, "that believers were under no obligation to keep the moral law of God; that Christ had kept it for them; that his keeping it was imputed to them; and that God, who had exacted it from Him, who was their surety and representative, would not exact it from them, forasmuch as it would be injustice to require two payments for one debt." These are the Antinomians who once flourished in this land, and whose race is not yet utterly extinct.

### Verse 2

[¶32] God forbid - Μη γενοιτο, Let it not be; by no means; far from it; let not such a thing be mentioned! - Any of these is the meaning of the Greek phrase, which is a strong expression of surprise and disapprobation: and is not properly rendered by our God forbid! for, though this may express the same thing, yet it is not proper to make the sacred Name So familiar on such occasions.

[¶33] How shall we, that are dead to sin - The phraseology of this verse is common among Hebrews, Greeks, and Latins. To Die to a thing or person, is to have nothing to do with it or him; to be totally separated from them: and to live to a thing or person is to be wholly given up to them; to have the most intimate connection with them. So Plautus, Clitell. iii. 1, 16: Nihil mecum tibi, Mortuus Tibi Sum. I have nothing to do with thee; I am Dead to thee. Persa, i. 1, 20: Mihi quidem tu jam Mortuus Eras, quia te non visitavi. Thou wast Dead to me because I visited thee not. So Aelian, Var. Hist. iii. 13: Ὁτι φιλοινοτατον εθνος το των Ταπυρων, τοσουτον, ὡστε ζῃν αυτους εν οινῳ, και το πλειστον του βιου εν τῃ προς αυτον ὁμιλιᾳ καταναλισκειν· "The Tapyrians are such lovers of wine, that they Live in wine; and the principal part of their Life is Devoted to it." They live to wine; they are insatiable drunkards. See more examples in Wetstein and Rosenmuller.

### Verse 3

[¶35] Know ye not, etc. - Every man who believes the Christian religion, and receives baptism as the proof that he believes it, and has taken up the profession of it, is bound thereby to a life of righteousness. To be baptized into Christ, is to receive the doctrine of Christ crucified, and to receive baptism as a proof of the genuineness of that faith, and the obligation to live according to its precepts.

[¶36] Baptized into his death? - That, as Jesus Christ in his crucifixion died completely, so that no spark of the natural or animal life remained in his body, so those who profess his religion should be so completely separated and saved from sin, that they have no more connection with it, nor any more influence from it, than a dead man has with or from his departed spirit.

### Verse 4

[¶38] We are buried with him by baptism into death - It is probable that the apostle here alludes to the mode of administering baptism by immersion, the whole body being put under the water, which seemed to say, the man is drowned, is dead; and, when he came up out of the water, he seemed to have a resurrection to life; the man is risen again; he is alive! He was, therefore, supposed to throw off his old Gentile state as he threw off his clothes, and to assume a new character, as the baptized generally put on new or fresh garments. I say it is probable that the apostle alludes to this mode of immersion; but it is not absolutely certain that he does so, as some do imagine; for, in the next verse, our being incorporated into Christ by baptism is also denoted by our being planted, or rather, grafted together in the likeness of his death; and Noah's ark floating upon the water, and sprinkled by the rain from heaven, is a figure corresponding to baptism, [1Pet 3:20], [1Pet 3:21]; but neither of these gives us the same idea of the outward form as burying. We must be careful, therefore, not to lay too much stress on such circumstances. Drowning among the ancients was considered the most noble kind of death; some think that the apostle may allude to this. The grand point is, that this baptism represents our death to sin, and our obligation to walk in newness of life: without which, of what use can it or any other rite be?

[¶39] Raised up from the dead by the glory of the Father - From this we learn, that as it required the glory of the Father, that is, his glorious energy, to raise up from the grave the dead body of Christ, so it requires the same glorious energy to quicken the dead soul of a sinner, and enable him to walk in newness of life.

### Verse 5

[¶41] For if we have been planted together - Συμφυτοι γεγοναμεν. Dr. Taylor observes, that our translation does not completely express the apostle's meaning. Τα συμφυτα are such plants as grow, the one upon and in the other, deriving sap and nourishment from it, as the mistletoe upon the oak, or the scion upon the stock in which it is grafted. He would therefore translate the words: For if we have been growers together with Christ in the likeness of his death, (or in that which is like his death), we shall be also growers together with him in the likeness of his resurrection; or in that which is like his resurrection. He reckons it a beautiful metaphor, taken from grafting, or making the scion grow together with a new stock.

[¶42] But if we take the word planted in its usual sense, we shall find it to be a metaphor as beautiful and as expressive as the former. When the seed or plant is inserted in the ground, it derives from that ground all its nourishment, and all those juices by which it becomes developed; by which it increases in size, grows firm, strong, and vigorous; and puts forth its leaves, blossoms, and fruit. The death of Jesus Christ is represented as the cause whence his fruitfulness, as the author of eternal salvation to mankind is derived; and genuine believers in him are represented as being planted in his death, and growing out of it; deriving their growth, vigor, firmness, beauty, and fruitfulness from it. In a word, it is by his death that Jesus Christ redeems a lost world; and it is from that vicarious death that believers derive that pardon and holiness which makes them so happy in themselves, and so useful to others. This sacrificial death is the soil in which they are planted; and from which they derive their life, fruitfulness, and their final glory.

### Verse 6

[¶44] Our old man is crucified with him - This seems to be a farther extension of the same metaphor. When a seed is planted in the earth, it appears as if the whole body of it perished. All seeds, as they are commonly termed, are composed of two parts; the germ, which contains the rudiments of the future plant; and the lobes, or body of the seed, which by their decomposition in the ground, become the first nourishment to the extremely fine and delicate roots of the embryo plant, and support it till it is capable of deriving grosser nourishment from the common soil. The body dies that the germ may live. Parables cannot go on all fours; and in metaphors or figures, there is always some one (or more) remarkable property by which the doctrine intended is illustrated. To apply this to the purpose in hand: how is the principle of life which Jesus Christ has implanted in us to be brought into full effect, vigor, and usefulness? By the destruction of the body of sin, our old man, our wicked, corrupt, and fleshly self, is to be crucified; to be as truly slain as Christ was crucified; that our souls may as truly be raised from a death of sin to a life of righteousness, as the body of Christ was raised from the grave, and afterwards ascended to the right hand of God. But how does this part of the metaphor apply to Jesus Christ? Plainly and forcibly. Jesus Christ took on him a body; a body in the likeness of sinful flesh, [Rom 8:3]; and gave up that body to death; through which death alone an atonement was made for sin, and the way laid open for the vivifying Spirit, to have the fullest access to, and the most powerful operation in, the human heart. Here, the body of Christ dies that he may be a quickening Spirit to mankind. Our body of sin is destroyed by this quickening Spirit, that henceforth we should live unto Him who died and rose again. Thus the metaphor, in all its leading senses, is complete, and applies most forcibly to the subject in question. We find that παλαιος ανθρωπος, the old man, used here, and in [Eph 4:22], and [Col 3:9], is the same as the flesh with its affections and lusts, [Gal 5:24]; and the body of the sins of the flesh, [Col 2:11]; and the very same which the Jewish writers term אדם הקדמוני, Adam hakkadmoni, the old Adam; and which they interpret by יצר הרע yetsar hara, "evil concupiscence," the same which we mean by indwelling sin, or the infection of our nature, in consequence of the fall. From all which we may learn that the design of God is to counterwork and destroy the very spirit and soul of sin, that we shall no longer serve it, δουλευειν, no longer be its slaves. Nor shall it any more be capable of performing its essential functions than a dead body can perform the functions of natural life.

## 466. Romans · 16 of 41

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### Verse 7

[¶1] He that is dead is freed from sin - Δεδικαιωται, literally, is justified from sin; or, is freed or delivered from it. Does not this simply mean, that the man who has received Christ Jesus by faith, and has been, through believing, made a partaker of the Holy Spirit, has had his old man, all his evil propensities destroyed; so that he is not only justified freely from all sin, but wholly sanctified unto God? The context shows that this is the meaning. Every instance of violence is done to the whole scope and design of the apostle, by the opinion, that "this text is a proof that believers are not fully saved from sin in this life, because only he that is dead is freed from sin." Then death is his justifier and deliverer! Base and abominable insinuation, highly derogatory to the glory of Christ! Dr. Dodd, in his note on the preceding verse, after some inefficient criticism on the word καταργηθῃ, destroyed, which, he thinks, should be rendered enervated, has the following most unevangelical sentiment: "The body of sin in believers is, indeed, an enfeebled, conquered, and deposed tyrant, and the stroke of death finishes its destruction." So then, the death of Christ and the influences of the Holy Spirit were only sufficient to depose and enfeeble the tyrant sin; but Our death must come in to effect his total destruction! Thus our death is, at least partially, our Savior; and thus, that which was an effect of sin (for sin entered into the world, and death by sin) becomes the means of finally destroying it! That is, the effect of a cause can become so powerful, as to react upon that cause and produce its annihilation! The divinity and philosophy of this sentiment are equally absurd. It is the blood of Christ alone that cleanses from all unrighteousness; and the sanctification of a believer is no more dependent on death than his justification. If it he said, "that believers do not cease from sin till they die;" I have only to say, they are such believers as do not make a proper use of their faith; and what can be said more of the whole herd of transgressors and infidels? They cease to sin, when they cease to breathe. If the Christian religion bring no other privileges than this to its upright followers, well may we ask, wherein doth the wise man differ from the fool, for they have both one end? But the whole Gospel teaches a contrary doctrine.

### Verse 8

[¶3] Now if we be dead with Christ - According to what is stated in the preceding verses. See particularly on the 5th verse ([Rom 6:5] (note)).

### Verse 9

[¶5] Christ being raised from the dead dieth no more - So we, believing in Christ Jesus, and having a death unto sin, and a life unto righteousness, should sin no more. If we be risen indeed with Christ, we should seek the things above, and set our affections on things above, and not on the earth. The man who walks in humble, loving obedience, to an indwelling Christ, sin has no more dominion over his soul than death has over the immortal and glorified body of his Redeemer.

### Verse 10

[¶7] He died unto sin once - On this clause Rosenmuller speaks thus: "Τῃ ἁμαρτιᾳ απεθανεν εφαπαξ· propter peccatum mortuus est semel, et quidem misera morte. Τῃ ἁμαρτιᾳ , i.e. ὑπερ της ἁμαρτιας, ad expianda peccata; res ipsa docet aliter homines αποθνησκειν τῃ ἁμαρτιᾳ, aliter Christum: amat Paulus parallelismum, in quo interpretando multa cautione opus est." "He died unto sin once: i.e. he died on account of sin, and truly a miserable death. Τῃ ἁμαρτιᾳ, is the same as ὑπερ της ἁμαρτιας, for the expiation of sin. Common sense teaches us that men die to sin in one sense; Christ in another: St. Paul loves parallelisms, in the interpretation of which there is need of much caution." From the whole scope of the apostle's discourse it is plain that he considers the death of Christ as a death or sacrifice for sin; a sin-offering: in this sense no man has ever died for sin, or ever can die.

### Verse 11

[¶9] Reckon ye also yourselves to be dead - Die as truly unto sin, as he died for sin. Live as truly unto God, as he lives with God. This seems to be the spirit of the apostle's meaning.

### Verse 12

[¶11] Let not sin therefore reign - This is a prosopopoeia, or personification. Sin is represented as a king, ruler, or tyrant, who has the desires of the mind and the members of the body under his control so that by influencing the passions he governs the body. Do not let sin reign, do not let him work; that is, let him have no place, no being in your souls; because, wherever he is he governs, less or more: and indeed sin is not sin without this. How is sin known? By evil influences in the mind, and evil acts in the life. But do not these influences and these acts prove his dominion? Certainly, the very existence of an evil thought to which passion or appetite attaches itself, is a proof that there sin has dominion; for without dominion such passions could not be excited. Wherever sin is felt, there sin has dominion; for sin is sin only as it works in action or passion against God. Sin cannot be a quiescent thing: if it do not work it does not exist.

[¶12] That ye should obey it in the lusts thereof - Αυτῃ εν ταις επιθυμιαις αυτου. This clause is wanting in the most ancient and reputable MSS. and in the principal versions. Griesbach has left it out of his text; and Professor White says, Certissime delenda: "These words should certainly he expunged" they are not necessary to the apostle's argument; it was enough to say, Let not sin reign in your mortal bodies, that ye should obey it. If it be there it will reign there; and its reign supposes, necessarily, the subjection of that in which it reigns. A king reigns when his laws are enforced, and the people obey them. When there is no executive government there is no reign. There may be a royal shadow there, but there is no king.

### Verse 13

[¶14] Neither yield ye your members - Do not yield to temptation. It is no sin to be tempted, the sin lies in yielding. While the sin exists only in Satan's solicitation, it is the devil's sin, not ours: when we yield, we make the devil's sin our own: then we Enter Into temptation. Resist the devil, and he will flee from you. Satan himself cannot force you to sin: till he wins over your will, he cannot bring you into subjection. You may be tempted; but yield not to the temptation.

[¶15] Yield yourselves unto God - Let God have your wills; keep them ever on his side; there they are safe, and there they will be active. Satan cannot force the will, and God will not. Indeed it would cease to be will were it forced by either: it is essential to its being that it be free.

[¶16] And your members as instruments, etc. - Let soul and body be employed in the service of your Maker; let him have your hearts; and with them, your heads, your hands, your feet. Think and devise what is pure; speak what is true, and to the use of edifying; work that which is just and good; and walk steadily in the way that leads to everlasting felicity. Be holy within and holy without.

### Verse 14

[¶18] Sin shall not have dominion over you - God delivers you from it; and if you again become subject to it, it will be the effect of your own choice or negligence.

[¶19] Ye are not under the law - That law which exacts obedience, without giving power to obey; that condemns every transgression and every unholy thought without providing for the extirpation of evil or the pardon of sin.

[¶20] But under grace - Ye are under the merciful and beneficent dispensation of the Gospel, that, although it requires the strictest conformity to the will of God, affords sufficient power to be thus conformed; and, in the death of Christ, has provided pardon for all that is past, and grace to help in every time of need.

### Verse 15

[¶22] Shall we sin because we are not under the law - Shall we abuse our high and holy calling because we are not under that law which makes no provision for pardon, but are under that Gospel which has opened the fountain to wash away all sin and defilement? Shall we sin because grace abounds? Shall we do evil that good may come of it? This be far from us!

### Verse 16

[¶24] To whom ye yield yourselves - Can you suppose that you should continue to be the servants of Christ if ye give way to sin? Is he not the master who exacts the service, and to whom the service is performed? Sin is the service of Satan; righteousness the service of Christ. If ye sin ye are the servants of Satan, and not the servants of God.

[¶25] The word δουλος, which we translate servant, properly signifies slave; and a slave among the Greeks and Romans was considered as his master's property, and he might dispose of him as he pleased. Under a bad master, the lot of the slave was most oppressive and dreadful; his ease and comfort were never consulted; he was treated worse than a beast; and, in many cases, his life hung on the mere caprice of the master. This state is the state of every poor, miserable sinner; he is the slave of Satan, and his own evil lusts and appetites are his most cruel task-masters. The same word is applied to the servants of Christ, the more forcibly to show that they are their Master's property; and that, as he is infinitely good and benevolent, therefore his service must be perfect freedom. Indeed, he exacts no obedience from them which he does not turn to their eternal advantage; for this master has no self-interest to secure. See on [Rom 1:1] (note).

### Verse 17

[¶27] But God be thanked, that ye were the servants of sin - This verse should be read thus: But thanks be to God that, although ye were the servants of sin, nevertheless ye have obeyed from the heart that form of doctrine that was delivered unto you; or, that mould of teaching into which ye were cast. The apostle does not thank God that they were sinners; but that, although they were such, they had now received and obeyed the Gospel. The Hebrew phrase, [Isa 12:1], is exactly the same as that of the apostle here: In that day thou shalt say, I will praise thee, for thou wast angry with me: that is, although thou wast angry with me, thou hast turned away thy wrath, etc.

[¶28] That form of doctrine - Τυπον διδαχης; here Christianity is represented under the notion of a mould, or die, into which they were cast, and from which they took the impression of its excellence. The figure upon this die is the image of God, righteousness and true holiness, which was stamped on their souls in believing the Gospel and receiving the Holy Ghost. The words εις ὁν παρεδοθητε τυπον refer to the melting of metal; which, when it is liquefied, is cast into the mould, that it may receive the impression that is sunk or cut in the mould; and therefore the words may be literally translated, into which mould of doctrine ye have been cast. They were melted down under the preaching of the word, and then were capable of receiving the stamp of its purity.

### Verse 18

[¶30] Being then made free from sin - Ελευθερωθεντες is a term that refers to the manumission of a slave. They were redeemed from the slavery of sin, and became the servants of righteousness. Here is another prosopopoeia: both sin and righteousness are personified: sin can enjoin no good and profitable work; righteousness can require none that is unjust or injurious.

### Verse 19

[¶32] I speak after the manner of men - This phrase is often used by the Greek writers to signify what was easy to be comprehended; what was ad captum vulgi, level with common understandings, delivered in a popular style; what was different from the high flights of the poets, and the studied sublime obscurity of the philosophers.

[¶33] Because of the infirmity of your flesh - As if he had said: I make use of metaphors and figures connected with well-known natural things; with your trades and situation in life; because of your inexperience in heavenly things, of which ye are only just beginning to know the nature and the names.

[¶34] Servants to uncleanness, etc. - These different expressions show how deeply immersed in and enslaved by sin these Gentiles were before their conversion to Christianity. Several of the particulars are given in the first chapter of this epistle.

### Verse 20

[¶36] Ye were free from righteousness - These two servitudes are incompatible; if we cannot serve God and Mammon, surely we cannot serve Christ and Satan. We must be either sinners or saints; God's servants or the devil's slaves. It cannot be as a good mistaken man has endeavored to sing: - "To good and evil equal bent,

[¶37] I'm both a devil and a saint."

[¶38] I know not whether it be possible to paint the utter prevalence of sin in stronger colors than the apostle does here, by saying they were Free from righteousness. It seems tantamount to that expression in Genesis, [Gen 6:5], where, speaking of the total degeneracy of the human race, the writer says, Every imagination of the thoughts of his heart was only evil continually. They were all corrupt; they were altogether abominable: there was none that did good; no, not one.

### Verse 21

[¶40] What fruit had ye then in those things - God designs that every man shall reap benefit by his service. What benefit have ye derived from the service of sin?

[¶41] Whereof ye are now ashamed? - Ye blush to remember your former life. It was scandalous to yourselves, injurious to others, and highly provoking to God.

[¶42] The end of those things is death - Whatever sin may promise of pleasure or advantage, the end to which it necessarily tends is the destruction of body and soul.

### Verse 22

[¶44] But now being made free from sin - As being free from righteousness is the finished character of a sinner, so being made free from sin is the finished character of a genuine Christian.

## 467. Romans · 17 of 41

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[¶0] And become servants to God - They were transferred from the service of one master to that of another: they were freed from the slavery of sin, and engaged in the service of God.

[¶1] Fruit unto holiness - Holiness of heart was the principle; and righteousness of life the fruit.

### Verse 23

[¶3] For the wages of sin is death - The second death, everlasting perdition. Every sinner earns this by long, sore, and painful service. O! what pains do men take to get to hell! Early and late they toil at sin; and would not Divine justice be in their debt, if it did not pay them their due wages?

[¶4] But the gift of God is eternal life - A man may Merit hell, but he cannot Merit heaven. The apostle does not say that the wages of righteousness is eternal life: no, but that this eternal life, even to the righteous, is το χαρισμα του Θεου, The gracious Gift of God. And even this gracious gift comes through Jesus Christ our Lord. He alone has procured it; and it is given to all those who find redemption in his blood. A sinner goes to hell because he deserves it; a righteous man goes to heaven because Christ has died for him, and communicated that grace by which his sin is pardoned and his soul made holy. The word οψωνια, which we here render wages, signified the daily pay of a Roman soldier. So every sinner has a daily pay, and this pay is death; he has misery because he sins. Sin constitutes hell; the sinner has a hell in his own bosom; all is confusion and disorder where God does not reign: every indulgence of sinful passions increases the disorder, and consequently the misery of a sinner. If men were as much in earnest to get their souls saved as they are to prepare them for perdition, heaven would be highly peopled, and devils would be their own companions. And will not the living lay this to heart?

[¶5] 1. In the preceding chapter we see the connection that subsists between the doctrines of the Gospel and the practice of Christianity. A doctrine is a teaching, instruction, or information concerning some truth that is to be believed, as essential to our salvation. But all teaching that comes from God, necessarily leads to him. That Christ died for our sins and rose again for our justification, is a glorious doctrine of the Gospel. But this is of no use to him who does not die to sin, rise in the likeness of his resurrection, and walk in newness of life: this is the use that should be made of the doctrine. Every doctrine has its use, and the use of it consists in the practice founded on it. We hear there is a free pardon - we go to God and receive it; we hear that we may be made holy - we apply for the sanctifying Spirit; we hear there is a heaven of glory, into which the righteous alone shall enter - we watch and pray, believe, love, and obey, in order that, when he doth appear, we may be found of him in peace, without spot and blameless. Those are the doctrines; these are the uses or practice founded on those doctrines.

[¶6] 2. It is strange that there should be found a person believing the whole Gospel system, and yet living in sin! Salvation From Sin is the long-continued sound, as it is the spirit and design, of the Gospel. Our Christian name, our baptismal covenant, our profession of faith in Christ, and avowed belief in his word, all call us to this: can it be said that we have any louder calls than these? Our self-interest, as it respects the happiness of a godly life, and the glories of eternal blessedness; the pains and wretchedness of a life of sin, leading to the worm that never dies and the fire that is not quenched; second most powerfully the above calls. Reader, lay these things to heart, and: answer this question to God; How shall I escape, if I neglect so great salvation? And then, as thy conscience shall answer, let thy mind and thy hands begin to act.

### Introduction

[¶8] The law has power over a man as long as he lives, [Rom 7:1]. And a wife is bound to her husband only as long as he lives, [Rom 7:2], [Rom 7:3]. Christian believers are delivered from the Mosaic law by Christ Jesus, and united to God, [Rom 7:5-7]. By the law is the knowledge of sin, [Rom 7:8]. But it gives no power over it, [Rom 7:9-11]. Yet it is holy, just, and good, [Rom 7:12]. How it convinces of sin, and brings into bondage, [Rom 7:13-24]. No deliverance from its curse but by Jesus Christ, [Rom 7:25].

[¶9] The apostle having, in the preceding chapter, shown the converted Gentiles the obligations they were under to live a holy life, addresses himself here to the Jews who might hesitate to embrace the Gospel; lest, by this means, they should renounce the law, which might appear to them as a renunciation of their allegiance to God. As they rested in the law, as sufficient for justification and sanctification, it was necessary to convince them of their mistake. That the law was insufficient for their justification the apostle had proved, in chapters iii., iv., and v.; that it is insufficient for their sanctification he shows in this chapter; and introduces his discourse by showing that a believing Jew is discharged from his obligations to the law, and is at liberty to come under another and much happier constitution, viz. that of the Gospel of Christ, [Rom 7:1-4]. In [Rom 7:5] he gives a general description of the state of a Jew, in servitude to sin, considered as under mere law. In [Rom 7:6] he gives a summary account of the state of a Christian, or believing Jew, and the advantages he enjoys under the Gospel. Upon [Rom 7:5] he comments, from Romans 7:7-25, and upon [Rom 7:6] he comments, [Rom 8:1-11].

[¶10] In explaining his position in [Rom 7:5] he shows:

[¶11] 1. That the law reaches to all the branches and latent principles of sin, [Rom 7:7].

[¶12] 2. That it subjected the sinner to death, [Rom 7:8-12], without the expectation of pardon.

[¶13] 3. He shows the reason why the Jew was put under it, [Rom 7:13].

[¶14] 4. He proves that the law, considered as a rule of action, though it was spiritual, just, holy, and good in itself, yet was insufficient for sanctification, or for freeing a man from the power of inbred sin.

[¶15] For, as the prevalency of sensual appetites cannot wholly extinguish the voice of reason and conscience, a man may acknowledge the law to be holy, just, and good, and yet his passions reign within him, keeping him in the most painful and degrading servitude, while the law supplied no power to deliver him from them, [Rom 7:14-24], as that power can only be supplied by the grace of Jesus Christ, [Rom 7:25]. See Taylor.

### Verse 1

[¶17] For I speak to them that know the law - This is a proof that the apostle directs this part of his discourse to the Jews.

[¶18] As long as he liveth? - Or, as long as It liveth; law does not extend its influence to the dead, nor do abrogated laws bind. It is all the same whether we understand these words as speaking of a law abrogated, so that it cannot command; or of its objects being dead, so that it has none to bind. In either case the law has no force.

### Verse 2

[¶20] For the woman which hath a husband - The apostle illustrates his meaning by a familiar instance. A married woman is bound to her husband while he lives; but when her husband is dead she is discharged from the law by which she was bound to him alone.

### Verse 3

[¶22] So then, if, while her husband liveth - The object of the apostle's similitude is to show that each party is equally bound to the other; but that the death of either dissolves the engagement.

[¶23] So - she is no adulteress, though she be married to another - And do not imagine that this change would argue any disloyalty in you to your Maker; for, as he has determined that this law of ordinances shall cease, you are no more bound to it than a woman is to a deceased husband, and are as free to receive the Gospel of Christ as a woman in such circumstances would be to remarry.

### Verse 4

[¶25] Wherefore, my brethren - This is a parallel case. You were once under the law of Moses, and were bound by its injunctions; but now ye are become dead to that law - a modest, inoffensive mode of speech, for, The law, which was once your husband, is dead; God has determined that it shall be no longer in force; so that now, as a woman whose husband is dead is freed from the law of that husband, or from her conjugal vow, and may legally be married to another, so God, who gave the law under which ye have hitherto lived, designed that it should be in force only till the advent of the Messiah; that advent has taken place, the law has consequently ceased, and now ye are called to take on you the yoke of the Gospel, and lay down the yoke of the law; and it is the design of God that you should do so.

[¶26] That ye should be married to another - who is raised from the dead - As Christ is the end of the law for righteousness to every one that believeth, the object of God in giving the law was to unite you to Christ; and, as he has died, he has not only abolished that law which condemns every transgressor to death, without any hope of a revival, but he has also made that atonement for sin, by his own death, which is represented in the sacrifices prescribed by the law. And as Jesus Christ is risen again from the dead, he has thereby given the fullest proof that by his death he has procured the resurrection of mankind, and made that atonement required by the law. That we should bring forth fruit unto God - we, Jews, who believe in Christ, have, in consequence of our union with him, received the gifts and graces of the Holy Spirit; so that we bring forth that fruit of holiness unto God which, without this union, it would be impossible for us to produce. Here is a delicate allusion to the case of a promising and numerous progeny from a legitimate and happy marriage.

### Verse 5

[¶28] For, when we were in the flesh - When we were without the Gospel, in our carnal and unregenerated state, though believing in the law of Moses, and performing the rites and offices of our religion.

[¶29] The motions of sins, which were by the law - Τα παθηματα των ἁμαρτιων, the passions of sins, the evil propensities to sins; to every particular sin there is a propensity: one propensity does not excite to all kinds of sinful acts; hence the apostle uses the plural number, the Passions or propensities of Sins; sins being not more various than their propensities in the unregenerate heart, which excite to them. These παθηματα, propensities, constitute the fallen nature; they are the disease of the heart, the pollution and corruption of the soul.

[¶30] Did work in our members - The evil propensity acts εν τοις μελεσιν, in the whole nervous and muscular system, applying that stimulus to every part which is necessary to excite them to action.

[¶31] To bring forth fruit unto death - To produce those acts of transgression which subject the sinner to death, temporal and eternal. When the apostle says, the motion of sin which were by the law, he points out a most striking and invariable characteristic of sin, viz. its rebellious nature; it ever acts against law, and the most powerfully against known law. Because the law requires obedience, therefore it will transgress. The law is equally against evil passions and evil actions, and both these exert themselves against it. So, these motions which were by the law, became roused into the most powerful activity by the prohibitions of the law. They were comparatively dormant till the law said, thou shalt Not do this, thou shalt Do that; then the rebellious principle in the evil propensity became roused, and acts of transgression and omissions of duty were the immediate consequences.

### Verse 6

[¶33] But now we are delivered from the law - We, who have believed in Christ Jesus, are delivered from that yoke by which we were bound, which sentenced every transgressor to perdition, but provided no pardon even for the penitent, and no sanctification for those who are weary of their inbred corruptions.

[¶34] That being dead wherein we were held - To us believers in Christ this commandment is abrogated; we are transferred to another constitution; that law which kills ceases to bind us; it is dead to us who have believed in Christ Jesus, who is the end of the law for justification and salvation to every one that believes.

[¶35] That we should serve in newness of spirit - We are now brought under a more spiritual dispensation; now we know the spiritual import of all the Mosaic precepts. We see that the law referred to the Gospel, and can only be fulfilled by the Gospel.

[¶36] The oldness of the letter - The merely literal rites, ceremonies, and sacrifices are now done away; and the newness of the spirit, the true intent and meaning of all are now fully disclosed; so that we are got from an imperfect state into a state of perfection and excellence. We sought justification and sanctification, pardon and holiness, by the law, and have found that the law could not give them: we have sought these in the Gospel scheme, and we have found them. We serve God now, not according to the old literal sense, but in the true spiritual meaning.

### Verse 7

[¶38] Is the law sin? - The apostle had said, [Rom 7:6] : The motions of sins, which were by the law, did bring forth fruit unto death; and now he anticipates an objection, "Is therefore the law sin?" To which he answers, as usual, μη γενοιτο, by no means. Law is only the means of disclosing; this sinful propensity, not of producing it; as a bright beam of the sun introduced into a room shows; millions of motes which appear to be dancing in it in all directions; but these were not introduced by the light: they were there before, only there was not light enough to make them manifest; so the evil propensity was there before, but there was not light sufficient to discover it.

[¶39] I had not known sin, but by the law - Mr. Locke and Dr. Taylor have properly remarked the skill used by St. Paul in dexterously avoiding, as much as possible, the giving offense to the Jews: and this is particularly evident in his use of the word I in this place. In the beginning of the chapter, where he mentions their knowledge of the law, he says Ye; in the 4th verse he joins himself with them, and says we; but here, and so to the end of the chapter, where he represents the power of sin and the inability of the law to subdue it, he appears to leave them out, and speaks altogether in the first person, though it is plain he means all those who are under the law. So, [Rom 3:7], he uses the singular pronoun, why am I judged a sinner? when he evidently means the whole body of unbelieving Jews.

[¶40] There is another circumstance in which his address is peculiarly evident; his demonstrating the insufficiency of the law under color of vindicating it. He knew that the Jew would take fire at the least reflection on the law, which he held in the highest veneration; and therefore he very naturally introduces him catching at that expression, [Rom 7:5], the motions of sins, which were by the law, or, notwithstanding the law. "What!" says this Jew, "do you vilify the law, by charging it with favoring sin?" By no means, says the apostle; I am very far from charging the law with favoring sin. The law is holy, and the commandment is holy, just, and good, [Rom 7:12]. Thus he writes in vindication of the law; and yet at the same time shows:

[¶41] 1. That the law requires the most extensive obedience, discovering and condemning sin in all its most secret and remote branches, [Rom 7:7].

[¶42] 2. That it gives sin a deadly force, subjecting every transgression to the penalty of death, [Rom 7:8-14]. And yet,

[¶43] 3. supplies neither help nor hope to the sinner, but leaves him under the power of sin, and the sentence of death, [Rom 7:14], etc. This, says Dr. Taylor, is the most ingenious turn of writing I ever met with. We have another instance of the same sort, [Rom 13:1-7].

[¶44] It is not likely that a dark, corrupt human heart can discern the will of God. His law is his will. It recommends what is just, and right, and good and forbids what is improper, unjust, and injurious. If God had not revealed himself by this law, we should have done precisely what many nations of the earth have done, who have not had this revelation - put darkness for light, and sin for acts of holiness. While the human heart is its own measure it will rate its workings according to its own propensities; for itself is its highest rule. But when God gives a true insight of his own perfections, to be applied as a rule both of passion and practice, then sin is discovered, and discovered too, to be exceedingly sinful. So strong propensities, because they appear to be inherent in our nature, would have passed for natural and necessary operations; and their sinfulness would not have been discovered, if the law had not said, Thou shalt not covet; and thus determined that the propensity itself, as well as its outward operations, is sinful. The law is the straight edge which determines the quantum of obliquity in the crooked line to which it is applied.

## 468. Romans · 18 of 41

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/468/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/468/#p-N

[¶0] It is natural for man to do what is unlawful, and to desire especially to do that which is forbidden. The heathens have remarked this propensity in man.

[¶1] Thus Livy, xxxiv. 4: -

[¶2] Luxuria - ipsis vinculis, sicut fera bestia, irtitata. "Luxury, like a wild beast, is irritated by its very bonds."

[¶3] Audax omnia perpeti

[¶4] Gens humana ruit per vetitun; nefas. "The presumptuous human race obstinately rush into prohibited acts of wickedness."

[¶5] Hor. Carm. lib. i. Od. iii. ver. 25.

[¶6] And Ovid, Amor. lib. ii. Eleg. xix. ver. 3: -

[¶7] Quod licet, ingratum est; quod non licet, acrius urit. "What is lawful is insipid; the strongest propensity is excited towards that which is prohibited."

[¶8] And again, Ib. lib. iii. E. iv. ver. 17: -

[¶9] Nitimur in vetitum semper, cupimusque negata. "Vice is provoked by every strong restraint,

[¶10] Sick men long most to drink, who know they mayn't."

[¶11] The same poet delivers the same sentiment it another place: -

[¶12] Acrior admonitu est, irritaturque retenta

[¶13] Et crescit rabies: remoraminaque ipsa nocebant.

[¶14] Metam. lib. iii. ver. 566. "Being admonished, he becomes the more obstinate; and his fierceness is irritated by restraints. Prohibitions become incentives to greater acts of vice."

[¶15] But it is needless to multiply examples; this most wicked principle of a sinful, fallen nature, has been felt and acknowledged by All mankind.

### Verse 8

[¶17] Sin, taking occasion by the commandment - I think the pointing, both in this and in the 11th verse, to be wrong: the comma should be after occasion, and not after commandment. But sin taking occasion, wrought in me by this commandment all manner of concupiscence. There are different opinions concerning the meaning of the word αφορμη, which we here translate occasion. Dr. Waterland translates the clause, Sin, taking Advantage. Dr. Taylor contends that all commentators have mistaken the meaning of it, and that it should be rendered having received Force. For this acceptation of the word I can find no adequate authority except in its etymology - απο, from, and ὁρμη, impetus. The word appears to signify, in general, whatsoever is necessary for the completion or accomplishment of any particular purpose. Xenophon uses αφορμαι εις τον βιον to signify whatever is necessary for the support of life. There is a personification in the text: sin is, represented as a murderer watching for life, and snatching at every means and embracing every opportunity to carry his fell purpose into effect. The miserable sinner has a murderer, sin, within him; this murderer can only destroy life in certain circumstances; finding that the law condemns the object of his cruelty to death, he takes occasion from this to work in the soul all manner of concupiscence, evil and irregular desires and appetites of every kind, and, by thus increasing the evil, exposes the soul to more condemnation; and thus it is represented as being slain, [Rom 7:11]. That is, the law, on the evidence of those sinful dispositions, and their corresponding practices, condemns the sinner to death: so that he is dead in law. Thus the very prohibition, as we have already seen in the preceding verse, becomes the instrument of exciting the evil propensity; for, although a sinner has the general propensity to do what is evil, yet he seems to feel most delight in transgressing known law: stat pro ratione voluntas; "I will do it, because I will."

[¶18] For without the law, sin was dead - Where there is no law there is no transgression; for sin is the transgression of the law; and no fault can be imputed unto death, where there is no statute by which such a fault is made a capital offense.

[¶19] Dr. Taylor thinks that χωρις νομου, without the law, means the time before the giving of the law from Mount Sinai, which took in the space of 430 years, during which time the people were under the Abrahamic covenant of grace; and without the law that was given on Mount Sinai, the sting of death, which is sin, had not power to slay the sinner; for, from the time that Adam sinned, the law was not re-enacted till it was given by Moses, [Rom 5:13]. The Jew was then alive, because he was not under the law subjecting him to death for his transgressions; but when the commandment came, with the penalty of death annexed, sin revived, and the Jew died. Then the sting of death acquired life; and the Jew, upon the first transgression, was dead in law. Thus sin, the sting of death, received force or advantage to destroy by the commandment, [Rom 7:8], [Rom 7:11].

[¶20] All manner of concupiscence - It showed what was evil and forbade it; and then the principle of rebellion, which seems essential to the very nature of sins rose up against the prohibition; and he was the more strongly incited to disobey in proportion as obedience was enjoined. Thus the apostle shows that the law had authority to prohibit, condemn, and destroy; but no power to pardon sin, root out enmity, or save the soul.

[¶21] The word επιθυμια, which we render concupiscence, signifies simply strong desire of any kind; but in the New Testament, it is generally taken to signify irregular and unholy desires. Sin in the mind is the desire to do, or to be, what is contrary to the holiness and authority of God.

[¶22] For without the law, sin was dead - This means, according to Dr. Taylor's hypothesis, the time previous to the giving of the law. See before. But it seems also consistent with the apostle's meaning, to interpret the place as implying the time in which Paul, in his unconverted Jewish state, had not the proper knowledge of the law - while he was unacquainted with its spirituality. He felt evil desire, but he did not know the evil of it; he did not consider that the law tried the heart and its workings, as well as outward actions. This is farther explained in the next verse.

### Verse 9

[¶24] I was alive without the law once - Dr. Whitby paraphrases the verse thus: - "For the seed of Abraham was alive without the law once, before the law was given, I being not obnoxious to death for that to which the law had not threatened death; but when the commandment came, forbidding it under that penalty, sin revived, and I died; i.e. it got strength to draw me to sin, and to condemn me to death. Sin is, in Scripture, represented as an enemy that seeks our ruin and destruction; and takes all occasions to effect it. It is here said to war against the mind, [Rom 7:23]; elsewhere, to war against the soul, [1Pet 2:11]; to surround and beset us, [Heb 12:1]; to bring us into bondage and subjection, and get the dominion over us, [Rom 6:12]; to entice us, and so to work our death, [Jam 1:14-16]; and to do all that Satan, the grand enemy of mankind, doth, by tempting us to the commission of it. Whence Chrysostom, upon those words, [Heb 12:4] : Ye have not yet resisted unto blood, προς την ἁμαρτιαν ανταγωνιζομενοι, striving against sin; represents sin as an armed and flagrant adversary. When, therefore, it finds a law which threatens death to the violator of it, it takes occasion thence more earnestly to tempt and allure to the violation of it, that so it may more effectually subject us to death and condemnation on that account; for the sting of death is sin, and the strength of sin is the law, condemning us to death for transgressing it. Thus, when God had forbidden, on pain of death, the eating the fruit of the tree of knowledge, Satan thence took occasion to tempt our first parents to transgress, and so slew them, or made them subject to death; εξηπατησε, he deceived them, [Gen 3:13]; [1Tim 2:14]; which is the word used [Rom 7:11]. The phrase, without the law, sin was dead, means, that sin was then (before the law was given) comparatively dead, as to its power of condemning to death; and this sense the antithesis requires; without the law, ἁμαρτια νεκρα, εγω δε εζων, sin was dead, but I was living; but when the commandment came, (i.e. the law), sin revived, and I died. How were men living before the law, but because then no law condemned them? Sin, therefore, must be then dead, as to its condemning power. How did they die when the law came but by the law condemning them to death? Sin therefore revived, then, as to its power of condemning, which it received first from the sin of Adam, which brought death into the world; and next, from the law of Moses, which entered that the offense might abound, and reign more unto death, [Rom 5:20], [Rom 5:21]. For though sin was in the world from Adam to Moses, or until the law was given, yet it was not imputed unto death, when there was no law that did threaten death; so that death reigned from that interval by virtue of Adam's sin alone; even over them who had not sinned after the similitude of Adam's transgression, i.e. against a positive law, forbidding it under the penalty of death; which law being delivered by Moses, sin revived; i.e. it had again its force to condemn men as before to death, by virtue of a law which threatened death. And in this sense the apostle seems to say, [Gal 3:19], the law was added because of transgressions, to convince us of the wrath and punishment due to them; and that the law, therefore, worketh wrath, because where no law is there is no transgression, [Rom 4:15], subjecting us to wrath; or no such sense of the Divine wrath as where a plain Divine law, threatening death and condemnation, is violated." See Whitby, in loco.

### Verse 10

[¶26] And the commandment - Meaning the law in general, which was ordained to life; the rule of righteousness teaching those statutes which if a man do he shall live in them, [Lev 18:5], I found, by transgressing it, to be unto death; for it only presented the duty and laid down the penalty, without affording any strength to resist sin or subdue evil propensities.

### Verse 11

[¶28] Sin, taking occasion - Sin, deriving strength from the law, threatening death to the transgressor, (see Clarke's note on [Rom 7:8]), deceived me, drew me aside to disobedience, promising me gratification honor, independence, etc., as it promised to Eve; for to her history the apostle evidently alludes, and uses the very same expression, deceived me, εξηπατησε με· See the preceding note; and see the Septuagint, Genesis 3:13.

[¶29] And by it slew me - Subjected me to that death which the law denounced against transgressors; and rendered me miserable during the course of life itself. It is well known to scholars that the verb αποκτεινειν signifies not only to slay or kill, but also to make wretched. Every sinner is not only exposed to death because he has sinned, and must, sooner or later, die; but he is miserable in both body and mind by the influence and the effects of sin. He lives a dying life, or a living death.

### Verse 12

[¶31] Wherefore the law is holy - As if he had said, to soothe his countrymen, to whom he had been showing the absolute insufficiency of the law either to justify or save from sin: I do not intimate that there is any thing improper or imperfect in the law as a rule of life: it prescribes what is holy, just, and good; for it comes from a holy, just, and good God. The Law, which is to regulate the whole of the outward conduct, is holy; and the Commandment, Thou shalt not covet, which is to regulate the heart, is not less so. All is excellent and pure; but it neither pardons sin nor purifies the heart; and it is because it is holy, just, and good, that it condemns transgressors to death.

### Verse 13

[¶33] Was then that which is good made death unto me? - This is the question of the Jew, with whom the apostle appears to be disputing. "Do you allow the law to be good, and yet say it is the cause of our death?" The apostle answers: - God forbid! μη γενοιτο, by no means: it is not the law that is the cause of your death, but sin; it was sin which subjected us to death by the law, justly threatening sin with death: which law was given that sin might appear - might be set forth in its own colors; when we saw it subjected us to death by a law perfectly holy, just, and good; that sin, by the law, might be represented what it really is: - καθ' ὑπερβολην ἁμαρτωλος, an Exceeding Great and deadly evil.

[¶34] Thus it appears that man cannot have a true notion of sin but by means of the law of God. For this I have already given sufficient reasons in the preceding notes. And it was one design of the law to show the abominable and destructive nature of sin, as well as to be a rule of life. It would be almost impossible for a man to have that just notion of the demerit of sin so as to produce repentance, or to see the nature and necessity of the death of Christ, if the law were not applied to his conscience by the light of the Holy Spirit; it is then alone that he sees himself to be carnal, and sold under sin; and that the law and the commandment are holy, just, and good. And let it be observed, that the law did not answer this end merely among the Jews in the days of the apostle; it is just as necessary to the Gentiles to the present hour. Nor do we find that true repentance takes place where the moral law is not preached and enforced. Those who preach only the Gospel to sinners, at best only heal the hurt of the daughter of my people slightly. The law, therefore, is the grand instrument in the hands of a faithful minister, to alarm and awaken sinners; and he may safely show that every sinner is under the law, and consequently under the curse, who has not fled for refuge to the hope held out by the Gospel: for, in this sense also, Jesus Christ is the End of the Law for justification to them that believe.

### Verse 14

[¶36] For, we know that the law is spiritual - This is a general proposition, and probably, in the apostle's autograph, concluded the above sentence. The law is not to be considered as a system of external rites and ceremonies; nor even as a rule of moral action: it is a spiritual system; it reaches to the most hidden purposes, thoughts, dispositions, and desires of the heart and soul; and it reproves and condemns every thing, without hope of reprieve or pardon, that is contrary to eternal truth and rectitude.

[¶37] But I am carnal, sold under sin - This was probably, in the apostle's letter, the beginning of a new paragraph. I believe it is agreed, on all hands, that the apostle is here demonstrating the insufficiency of the law in opposition to the Gospel. That by the former is the knowledge, by the latter the cure, of sin. Therefore by I here he cannot mean himself, nor any Christian believer: if the contrary could be proved, the argument of the apostle would go to demonstrate the insufficiency of the Gospel as well as the law.

[¶38] It is difficult to conceive how the opinion could have crept into the Church, or prevailed there, that "the apostle speaks here of his regenerate state; and that what was, in such a state, true of himself, must be true of all others in the same state." This opinion has, most pitifully and most shamefully, not only lowered the standard of Christianity, but destroyed its influence and disgraced its character. It requires but little knowledge of the spirit of the Gospel, and of the scope of this epistle, to see that the apostle is, here, either personating a Jew under the law and without the Gospel, or showing what his own state was when he was deeply convinced that by the deeds of the law no man could be justified, and had not as yet heard those blessed words: Brother Saul, the Lord Jesus, that appeared unto thee in the way, hath sent me that thou mightest receive thy sight, and be filled with the Holy Ghost, [Act 9:17].

[¶39] In this and the following verses he states the contrariety between himself, or any Jew while without Christ, and the law of God. Of the latter he says, it is spiritual; of the former, l am carnal, sold under sin. Of the carnal man, in opposition to the spiritual, never was a more complete or accurate description given. The expressions, in the flesh, and after the flesh, in [Rom 7:5], and in [Rom 8:5], [Rom 8:8], [Rom 8:9], etc., are of the same import with the word carnal in this verse. To be in the flesh, or to be carnally minded, solely respects the unregenerate. While unregenerate, a man is in a state of death and enmity against God, [Rom 8:6-9]. This is St. Paul's own account of a carnal man. The soul of such a man has no authority over the appetites of the body and the lusts of the flesh: reason has not the government of passion. The work of such a person is to make provision for the flesh, to fulfill the lusts thereof, [Rom 13:14]. He minds the things of the flesh, [Rom 8:5]; he is at enmity with God. In all these things the spiritual man is the reverse; he lives in a state of friendship with God in Christ, and the Spirit of God dwells in him; his soul has dominion over the appetites of the body and the lusts of the flesh; his passions submit to the government of reason, and he, by the Spirit, mortifies the deeds of the flesh; he mindeth the things of the Spirit, [Rom 8:5]. The Scriptures, therefore, place these two characters in direct opposition to each other. Now the apostle begins this passage by informing us that it is his carnal state that he is about to describe, in opposition to the spirituality of God's holy law, saying, But I am carnal.

[¶40] Those who are of another opinion maintain that by the word carnal here the apostle meant that corruption which dwelt in him after his conversion; but this opinion is founded on a very great mistake; for, although there may be, after justification, the remains of the carnal mind, which will be less or more felt till the soul is completely sanctified, yet the man is never denominated from the inferior principle, which is under control, but from the superior principle which habitually prevails. Whatever epithets are given to corruption or sin in Scripture, opposite epithets are given to grace or holiness. By these different epithets are the unregenerate and regenerate denominated. From all this it follows that the epithet carnal, which is the characteristic designation of an unregenerate man, cannot be applied to St. Paul after his conversion; nor, indeed, to any Christian in that state.

[¶41] But the word carnal, though used by the apostle to signify a state of death and enmity against God, is not sufficient to denote all the evil of the state which he is describing; hence he adds, sold under sin. This is one of the strongest expressions which the Spirit of God uses in Scripture, to describe the full depravity of fallen man. It implies a willing slavery: Ahab had sold himself to work evil, [1Kgs 21:20]. And of the Jews it is said, in their utmost depravity, Behold, for your iniquities have ye sold yourselves, [Isa 50:1]. They forsook the holy covenant, and joined themselves to the heathen, and Were Sold to do mischief, 1 Maccabees 1:15. Now, if the word carnal, in its strongest sense, had been sufficiently significant of all he meant, why add to this charge another expression still stronger? We must therefore understand the phrase, sold under sin, as implying that the soul was employed in the drudgery of sin; that it was sold over to this service, and had no power to disobey this tyrant, until it was redeemed by another. And if a man be actually sold to another, and he acquiesce in the deed, then he becomes the legal property of that other person. This state of bondage was well known to the Romans. The sale of slaves they saw daily, and could not misunderstand the emphatical sense of this expression. Sin is here represented as a person; and the apostle compares the dominion which sin has over the man in question to that of a master over his legal slave. Universally through the Scriptures man is said to be in a state of bondage to sin until the Son of God make him free: but in no part of the sacred writings is it ever said that the children of God are sold under sin. Christ came to deliver the lawful captive, and take away the prey from the mighty. Whom the Son maketh free, they are free indeed. Then, they yield not up their members as instruments of unrighteousness unto sin; for sin shall not have the dominion over them, because the law of the Spirit of life in Christ Jesus has made them free from the law of sin and death, [Rom 6:13], [Rom 6:14]; [Rom 8:2]. Anciently, when regular cartels were not known, the captives became the slaves of their victors, and by them were sold to any purchaser; their slavery was as complete and perpetual as if the slave had resigned his own liberty, and sold himself: the laws of the land secured him to his master; he could not redeem himself, because he had nothing that was his own, and nothing could rescue him from that state but a stipulated redemption. The apostle speaks here, not of the manner in which the person in question became a slave; he only asserts the fact, that sin had a full and permanent dominion over him. - Smith, on the carnal man's character.

[¶42] I am carnal, sold under sin - I have been the more particular in ascertaining the genuine sense of this verse, because it determines the general scope of the whole passage.

### Verse 15

[¶44] For, that which I do, I allow not, etc. - The first clause of this verse is a general assertion concerning the employment of the person in question in the state which the apostle calls carnal, and sold under sin. The Greek word κατεργαξομαι which is here translated I do, means a work which the agent continues to perform till it is finished, and is used by the apostle, [Phi 2:12], to denote the continued employment of God's saints in his service to the end of their lives. Work Out your own salvation; the word here denotes an employment of a different kind; and therefore the man who now feels the galling dominion of sin says, What I am continually labouring at I allow not, ου γινωσκω, I do not acknowledge to be right, just, holy, or profitable.

## 469. Romans · 19 of 41

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[¶0] But what I hate, that do I - I am a slave, and under the absolute control of my tyrannical master: I hate his service, but am obliged to work his will. Who, without blaspheming, can assert that the apostle is speaking this of a man in whom the Spirit of the Lord dwells? From [Rom 7:7] to this one the apostle, says Dr. Taylor, denotes the Jew in the flesh by a single I; here, he divides that I into two I's, or figurative persons; representing two different and opposite principles which were in him. The one I, or principle, assents to the law that it is good, and wills and chooses what the other does not practice, [Rom 7:16]. This principle he expressly tells us, [Rom 7:22], is the inward man; the law of the mind, [Rom 7:23]; the mind, or rational faculty, [Rom 7:25]; for he could find no other inward man, or law of the mind, but the rational faculty, in a person who was carnal and sold under sin. The other I, or principle, transgresses the law, [Rom 7:23], and does those things which the former principle allows not. This principle he expressly tells us, [Rom 7:18], is the flesh, the law in the members, or sensual appetite, [Rom 7:23]; and he concludes in the last verse, that these two principles were opposite to each other; therefore it is evident that those two principles, residing and counteracting each other in the same person; are reason and lust, or sin that dwells in us. And it is very easy to distinguish these two I's, or principles, in every part of this elegant description of iniquity, domineering over the light and remonstrances of reason. For instance, [Rom 7:17] : Now then, it is no more I that do it, but Sin that dwelleth in me. The I he speaks of here is opposed to indwelling or governing sin; and therefore plainly denotes the principle of reason, the inward man, or law of the mind; in which, I add, a measure of the light of the Spirit of God shines, in order to show the sinfulness of sin. These two different principles he calls, one flesh, and the other spirit, [Gal 5:17]; where he speaks of their contrariety in the same manner that he does here.

[¶1] And we may give a probable reason why the apostle dwells so long upon the struggle and opposition between these two principles; it appears intended to answer a tacit but very obvious objection. The Jew might allege: "But the law is holy and spiritual; and I assent to it as good, as a right rule of action, which ought to be observed; yea, I esteem it highly, I glory and rest in it, convinced of its truth and excellency. And is not this enough to constitute the law a sufficient principle of sanctification?" The apostle answers, "No; wickedness is consistent with a sense of truth. A man may assent to the best rule of action, and yet still be under the dominion of lust and sin; from which nothing can deliver him but a principle and power proceeding from the fountain of life." The sentiment in this verse may be illustrated by quotations from the ancient heathens; many of whom felt themselves in precisely the same state, (and expressed it in nearly the same language), which some most monstrously tell us was the state of this heavenly apostle, when vindicating the claims of the Gospel against those of the Jewish ritual! Thus Ovid describes the conduct of a depraved man: -

[¶2] Sed trahit invitam nova vis; aliudque cupido,

[¶3] Mens aliud suadet. Video meliora, proboque;

[¶4] Deteriora sequor.

[¶5] Ovid, Met. lib. vii. ver. 19.

[¶6] My reason this, my passion that persuades;

[¶7] I see the right, and I approve it too;

[¶8] Condemn the wrong, and yet the wrong pursue. - indignum facinus! nunc ego et

[¶9] Illam scelestam esse, et me miserum sentio:

[¶10] Et taedet: et amore ardeo: et prudens, sciens,

[¶11] Vivus, vidensque pereo: nec quid agam scio. - Terent. Eun. ver. 70.

[¶12] An unworthy act! Now I perceive that she is wicked, and I am wretched. I burn with love, and am vexed at it. Although prudent, and intelligent, and active, and seeing, I perish; neither do I know what to do.

[¶13] Sed quia mente minus validus, quam corpore toto,

[¶14] Quae nocuere, sequar; fugiam, quae profore credam.

[¶15] Hor. Ep. lib. i. E. 8, ver. 7.

[¶16] More in my mind than body lie my pains:

[¶17] Whate'er may hurt me, I with joy pursue;

[¶18] Whate'er may do me good, with horror view.

[¶19] Francis. Επει γαρ ὁ ἁμαρτανων ου θελει ἁμαρτανειν, αλλα κατορθωσαι δηλον ὁτι, ὁ μεν θελει, ου ποιει, και ὁμη θελει, ποιει.

[¶20] Arrian. Epist. ii. 26.

[¶21] For, truly, he who sins does not will sin, but wishes to walk uprightly: yet it is manifest that what he wills he doth not; and what he wills not he doth. - αλλα νικωμαι κακοις, Και μανθανω μεν, οἱα τολμησω κακα Θυμος δε κρεισσῳν των εμων βουλευματων, Ὁσπερ μεγιστων αιτος κακων βροτοις. - Eurip. Med. v. 1077. - But I am overcome by sin,

[¶22] And I well understand the evil which I presume to commit.

[¶23] Passion, however, is more powerful than my reason;

[¶24] Which is the cause of the greatest evils to mortal men.

[¶25] Thus we find that enlightened heathens, both among the Greeks and Romans, had that same kind of religious experience which some suppose to be, not only the experience of St. Paul in his best state, but to be even the standard of Christian attainments! See more examples in Wetstein.

[¶26] The whole spirit of the sentiment is well summed up and expressed by St. Chrysostom: ὁταν τινος επιθυμωμεν, ειτε κωλυωμεθα, αιρεται μαλλον της επιθυμιας ἡ φλοξ. If we lust after any thing which is afterwards prohibited, the flame of this desire burns the more fiercely.

### Verse 16

[¶28] If then I do that which I would not, etc. - Knowing that the law condemns it, and that therefore it must be evil. I consent unto the law; I show by this circumstance that I acknowledge the law to be good.

### Verse 17

[¶30] Now then it is no more I - It is not that I which constitutes reason and conscience, but sin-corrupt and sensual inclinations, that dwelleth in me - that has the entire domination over my reason, darkening my understanding, and perverting my judgment; for which there is condemnation in the law, but no cure. So we find here that there is a principle in the unregenerate man stronger than reason itself; a principle which is, properly speaking, not of the essence of the soul, but acts in it, as its lord, or as a tyrant. This is inbred and indwelling sin - the seed of the serpent; by which the whole soul is darkened, confused, perverted, and excited to rebellion against God.

### Verse 18

[¶32] For I know that in me, etc. - I have learned by experience that in an unregenerate man there is no good. There is no principle by which the soul can be brought into the light; no principle by which it can be restored to purity: fleshly appetites alone prevail; and the brute runs away with the man.

[¶33] For to will is present with me - Though the whole soul has suffered indescribably by the Fall, yet there are some faculties that appear to have suffered less than others; or rather have received larger measures of the supernatural light, because their concurrence with the Divine principle is so necessary to the salvation of the soul. Even the most unconcerned about spiritual things have understanding, judgment, reason, and will. And by means of these we have seen even scoffers at Divine revelation become very eminent in arts and sciences; some of our best metaphysicians, physicians, mathematicians, astronomers, chemists, etc., have been known - to their reproach be it spoken and published - to be without religion; nay, some of them have blasphemed it, by leaving God out of his own work, and ascribing to an idol of their own, whom they call nature, the operations of the wisdom, power, and goodness of the Most High. It is true that many of the most eminent in all the above branches of knowledge have been conscientious believers in Divine revelation; but the case of the others proves that, fallen as man is, he yet possesses extra-ordinary powers, which are capable of very high cultivation and improvement. In short, the soul seems capable of any thing but knowing, fearing, loving, and serving God. And it is not only incapable, of itself, for any truly religious acts; but what shows its fall in the most indisputable manner is its enmity to sacred things. Let an unregenerate man pretend what he pleases, his conscience knows that he hates religion; his soul revolts against it; his carnal mind is not subject to the law of God, neither indeed can it be. There is no reducing this fell principle to subjection; it is Sin, and sin is rebellion against God; therefore sin must be destroyed, not subjected; if subjected, it would cease to be sin, because sin is in opposition to God: hence the apostle says, most conclusively, it cannot be subjected, i.e. it must be destroyed, or it will destroy the soul for ever. When the apostle says, to will is present with me, he shows that the will is on the side of God and truth, so far that it consents to the propriety and necessity of obedience. There has been a strange clamor raised up against this faculty of the soul, as if the very essence of evil dwelt in it; whereas the apostle shows, throughout this chapter, that the will was regularly on God's side, while every other faculty appears to have been in hostility to him. The truth is, men have confounded the will with the passions, and laid to the charge of the former what properly belongs to the latter. The will is right, but the passions are wrong. It discerns and approves, but is without ability to perform: it has no power over sensual appetites; in these the principle of rebellion dwells: it nills evil, it wills good, but can only command through the power of Divine grace: but this the person in question, the unregenerate man, has not received.

### Verse 19

[¶35] For the good that I would I do not - Here again is the most decisive proof that the will is on the side of God and truth.

[¶36] But the evil which I would not - And here is equally decisive proof that the will is against, or opposed to evil. There is not a man in ten millions, who will carefully watch the operations of this faculty, that will find it opposed to good and obstinately attached to evil, as is generally supposed. Nay, it is found almost uniformly on God's side, while the whole sensual system is against him. - It is not the Will that leads men astray; but the corrupt Passions which oppose and oppress the will. It is truly astonishing into what endless mistakes men have fallen on this point, and what systems of divinity have been built on these mistakes. The will, this almost only friend to God in the human soul, has been slandered as God's worst enemy, and even by those who had the seventh chapter to the Romans before their eyes! Nay, it has been considered so fell a foe to God and goodness that it is bound in the adamantine chains of a dire necessity to do evil only; and the doctrine of will (absurdly called free will, as if will did not essentially imply what is free) has been considered one of the most destructive heresies. Let such persons put themselves to school to their Bibles and to common sense.

[¶37] The plain state of the case is this: the soul is so completely fallen, that it has no power to do good till it receive that power from on high. But it has power to see good, to distinguish between that and evil; to acknowledge the excellence of this good, and to will it, from a conviction of that excellence; but farther it cannot go. Yet, in various cases, it is solicited and consents to sin; and because it is will, that is, because it is a free principle, it must necessarily possess this power; and although it can do no good unless it receive grace from God, yet it is impossible to force it to sin. Even Satan himself cannot do this; and before he can get it to sin, he must gain its consent. Thus God in his endless mercy has endued this faculty with a power in which, humanly speaking, resides the salvability of the soul; and without this the soul must have eternally continued under the power of sin, or been saved as an inert, absolutely passive machine; which supposition would go as nearly to prove that it was as incapable of vice as it were of virtue. "But does not this arguing destroy the doctrine of free grace?" No! it establishes that doctrine.

[¶38] 1. It is through the grace, the unmerited kindness, of God, that the soul has such a faculty, and that it has not been extinguished by sin.

[¶39] 2. This will, though a free principle, as it respects its nilling of evil and choosing good, yet, properly speaking, has no power by which it can subjugate the evil or perform the good.

[¶40] We know that the eye has a power to discern objects, but without light this power is perfectly useless, and no object can be discerned by it. So, of the person represented here by the apostle, it is said, To will is present with me, το γαρ θελειν παρακειται μοι. To will is ever in readiness, it is ever at hand, it lies constantly before me; but how to perform that which is good, I find not; that is, the man is unregenerate, and he is seeking justification and holiness from the law. The law was never designed to give these - it gives the knowledge, not the cure of sin; therefore, though he nills evil and wills good, yet he can neither conquer the one nor perform the other till he receives the grace of Christ, till he seeks and finds redemption in his blood.

[¶41] Here, then, the free agency of man is preserved, without which he could not be in a salvable state; and the honor of the grace of Christ is maintained, without which there can be no actual salvation. There is a good sentiment on this subject in the following words of an eminent poet: -

[¶42] Thou great first Cause, least understood;

[¶43] Who all my sense confined

[¶44] To know but this, that thou art good;

## 470. Romans · 20 of 41

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[¶0] And that myself am blind.

[¶1] Yet gave me in this dark estate

[¶2] To see the good from ill;

[¶3] And binding nature fast in fate,

[¶4] Left free the human will.

[¶5] Pope's Universal Prayer.

### Verse 20

[¶7] It is no more I - My will is against it; my reason and conscience condemn it. But sin that dwelleth in me - the principle of sin, which has possessed itself of all my carnal appetites and passions, and thus subjects my reason and domineers over my soul. Thus I am in perpetual contradiction to myself. Two principles are continually contending in me for the mastery: my reason, on which the light of God shines, to show what is evil; and my passions, in which the principle of sin works, to bring forth fruit unto death.

[¶8] This strange self-contradictory propensity led some of the ancient philosophers to imagine that man has two souls, a good and a bad one; and it is on this principle that Xenophon, in his life of Cyrus, causes Araspes, a Persian nobleman, to account for some misconduct of his relative to Panthea, a beautiful female captive, whom Cyrus had entrusted to his care: - "O Cyrus, I am convinced that I have two souls; if I had but one soul, it could not at the same time pant after vice and virtue; wish and abhor the same thing. It is certain, therefore, that we have two souls; when the good soul rules, I undertake noble and virtuous actions; but when the bad soul predominates, I am constrained to do evil. All I can say at present is that I find my good soul, encouraged by thy presence, has got the better of my bad soul." See Spectator, vol. viii. No. 564. Thus, not only the ancients, but also many moderns, have trifled, and all will continue to do so who do not acknowledge the Scriptural account of the fall of man, and the lively comment upon that doctrine contained in the seventh chapter of the Epistle to the Romans.

### Verse 21

[¶10] I find then a law - I am in such a condition and state of soul, under the power of such habits and sinful propensities, that when I would do good - when my will and reason are strongly bent on obedience to the law of God and opposition to the principle of sin, evil is present with me, κακον παρακειται, evil is at hand, it lies constantly before me. That, as the will to do good is constantly at hand, [Rom 7:18], so the principle of rebellion exciting me to sin is equally present; but, as the one is only will, wish, and desire, without power to do what is willed, to obtain what is wished, or to perform what is desired, sin continually prevails.

[¶11] The word νομος, law, in this verse, must be taken as implying any strong or confirmed habit, συνηθεια, as Hesychius renders it, under the influence of which the man generally acts; and in this sense the apostle most evidently uses it in [Rom 7:23].

### Verse 22

[¶13] I delight in the law of God after the inward man - Every Jew, and every unregenerate man, who receives the Old Testament as a revelation from God, must acknowledge the great purity, excellence and utility of its maxims, etc., though he will ever find that without the grace of our Lord Jesus he can never act according to those heavenly maxims; and without the mercy of God, can never be redeemed from the curse entailed upon him for his past transgressions. To say that the inward man means the regenerate part of the soul, is supportable by no argument. Ὁ εσω ανθρωπος, and ὁ εντος ανθρωπος, especially the latter, are expressions frequently in use among the purest Greek ethic writers, to signify the soul or rational part of man, in opposition to the body of flesh. See the quotations in Wetstein from Plato and Plotinus. The Jews have the same form of expression; so in Yalcut Rubeni, fol. 10, 3, it is said: The flesh is the inward garment of the man; but the Spirit is the Inward man, the garment of which is the body; and St. Paul uses the phrase in precisely the same sense in [2Cor 4:16], and [Eph 3:16]. If it be said that it is impossible for an unregenerate man to delight in the law of God, the experience of millions contradicts the assertion. Every true penitent admires the moral law, longs most earnestly for a conformity to it, and feels that he can never be satisfied till he awakes up after this Divine likeness; and he hates himself, because he feels that he has broken it, and that his evil passions are still in a state of hostility to it.

[¶14] The following observations of a pious and sensible writer on this subject cannot be unacceptable: "The inward man always signifies the mind; which either may, or may not, be the subject of grace. That which is asserted of either the inward or outward man is often performed by one member or power, and not with the whole. If any member of the body perform an action, we are said to do it with the body, although the other members be not employed. In like manner, if any power or faculty of the mind be employed about any action, the soul is said to act. This expression, therefore, I delight in the law of God after the inward man, can mean no more than this, that there are some inward faculties in the soul which delight in the law of God. This expression is particularly adapted to the principles of the Pharisees, of whom St. Paul was one before his conversion. They received the law as the oracles of God, and confessed that it deserved the most serious regard. Their veneration was inspired by a sense of its original, and a full conviction that it was true. To some parts of it they paid the most superstitious regard. They had it written upon their phylacteries, which they carried about with them at all times. It was often read and expounded in their synagogues: and they took delight in studying its precepts. On that account, both the prophets and our Lord agree in saying that they delighted in the law of God, though they regarded not its chief and most essential precepts." See farther observations on this point at the end of the chapter, ([Rom 7:22-25] (note)).

[¶15] So far, then, is it from being true that none but a Regenerate man can delight in the law of God, we find that even a proud, unhumbled Pharisee can do it; and much more a poor sinner, who is humbled under a sense of his sin, and sees, in the light of God, not only the spirituality, but the excellence of the Divine law.

### Verse 23

[¶17] But I see another law in my members - Though the person in question is less or more under the continual influence of reason and conscience, which offer constant testimony against sin, yet as long as help is sought only from the law, and the grace of Christ in the Gospel is not received, the remonstrances of reason and conscience are rendered of no effect by the prevalence of sinful passions; which, from repeated gratifications, have acquired all the force of habit, and now give law to the whole carnal man.

[¶18] Warring against the law of my mind - There is an allusion here to the case of a city besieged, at last taken by storm, and the inhabitants carried away into captivity; αντιστρατευομενον, carrying on a system of warfare; laying continual siege to the soul; repeating incessantly its attacks; harassing, battering, and storming the spirit; and, by all these assaults, reducing the man to extreme misery. Never was a picture more impressively drawn and more effectually finished; for the next sentence shows that this spiritual city was at last taken by storm, and the inhabitants who survived the sackage led into the most shameful, painful, and oppressive captivity.

[¶19] Bringing me into captivity to the law of sin - He does not here speak of an occasional advantage gained by sin, it was a complete and final victory gained by corruption; which, having stormed and reduced the city, carried away the inhabitants with irresistible force, into captivity. This is the consequence of being overcome; he was now in the hands of the foe as the victor's lawful captive; and this is the import of the original word, αιχμαλωτιζοντα, and is the very term used by our Lord when speaking of the final ruin, dispersion, and captivity of the Jews. He says, αιχμαλωτισθησονται, they shall be led away captives into all the nations, [Luk 21:24]. When all this is considered, who, in his right mind, can apply it to the holy soul of the apostle of the Gentiles? Is there any thing in it that can belong to his gracious state? Surely nothing. The basest slave of sin, who has any remaining checks of conscience, cannot be brought into a worse state than that described here by the apostle. Sin and corruption have a final triumph; and conscience and reason are taken prisoners, laid in fetters, and sold for slaves. Can this ever be said of a man in whom the Spirit of God dwells, and whom the law of the Spirit of life in Christ Jesus has made free from the law of sin and death? See [Rom 8:2].

### Verse 24

[¶21] O wretched man that I am, etc. - This affecting account is finished more impressively by the groans of the wounded captive. Having long maintained a useless conflict against innumerable hosts and irresistible might, he is at last wounded and taken prisoner; and to render his state more miserable, is not only encompassed by the slaughtered, but chained to a dead body; for there seems to be here an allusion to an ancient custom of certain tyrants, who bound a dead body to a living man, and obliged him to carry it about, till the contagion from the putrid mass took away his life! Virgil paints this in all its horrors, in the account he gives of the tyrant Mezentius. Aeneid, lib. viii. ver. 485.

[¶22] Quid memorem infandas caedes? quid facta tyranni?

[¶23] Mortua quin etiam jungebat corpora Vivis,

[¶24] Componens manibusque manus, atque oribus ora;

[¶25] Tormenti genus! et sanie taboque fluentes

[¶26] Complexu in misero, longa sic morte necabat.

[¶27] What tongue can such barbarities record,

[¶28] Or count the slaughters of his ruthless sword? 'Twas not enough the good, the guiltless bled,

[¶29] Still worse, he bound the living to the dead:

[¶30] These, limb to limb, and face to face, he joined;

[¶31] O! monstrous crime, of unexampled kind!

[¶32] Till choked with stench, the lingering wretches lay,

[¶33] And, in the loathed embraces, died away!

[¶34] Pitt.

[¶35] Servius remarks, in his comment on this passage, that sanies, mortui est; tabo, viventis scilicet sanguis: "the sanies, or putrid ichor, from the dead body, produced the tabes in the blood of the living." Roasting, burning, racking, crucifying, etc., were nothing when compared to this diabolically invented punishment.

[¶36] We may naturally suppose that the cry of such a person would be, Wretched man that I am, who shall deliver me from this dead body? And how well does this apply to the case of the person to whom the apostle refers! A body - a whole mass of sin and corruption, was bound to his soul with chains which he could not break; and the mortal contagion, transfused through his whole nature, was pressing him down to the bitter pains of an eternal death. He now finds that the law can afford him no deliverance; and he despairs of help from any human being; but while he is emitting his last, or almost expiring groan, the redemption by Christ Jesus is proclaimed to him; and, if the apostle refers to his own case, Ananias unexpectedly accosts him with - Brother Saul! the Lord Jesus, who appeared unto thee in the way, hath sent me unto thee, that thou mightest receive thy sight, and be filled with the Holy Ghost. He sees then an open door of hope, and he immediately, though but in the prospect of this deliverance, returns God thanks for the well-grounded hope which he has of salvation, through Jesus Christ our Lord.

### Verse 25

[¶38] I thank God through Jesus Christ - Instead of ευχαριστω τῳ Θεῳ, I thank God, several excellent MSS., with the Vulgate, some copies of the Itala, and several of the fathers, read ἡ χαρις του Θεου, or του Κυριου, the grace of God, or the grace of our Lord Jesus Christ; this is an answer to the almost despairing question in the preceding verse. The whole, therefore, may be read thus: O wretched man that I am, who shall deliver me from the body of this death? Answer - The grace of God through our Lord Jesus Christ. Thus we find that a case of the kind described by the apostle in the preceding verses, whether it were his own, before he was brought to the knowledge of Christ, particularly during the three days that he was at Damascus, without being able to eat or drink, in deep penitential sorrow; or whether he personates a pharisaic yet conscientious Jew, deeply concerned for his salvation: I say, we find that such a case can be relieved by the Gospel of Christ only; or, in other words, that no scheme of redemption can be effectual to the salvation of any soul, whether Jew or Gentile, but that laid down in the Gospel of Christ.

[¶39] Let any or all means be used which human wisdom can devise, guilt will still continue uncancelled; and inbred sin will laugh them all to scorn, prevail over them, and finally triumph. And this is the very conclusion to which the apostle brings his argument in the following clause; which, like the rest of the chapter, has been most awfully abused, to favor anti-evangelical purposes.

[¶40] So then with the mind I myself serve the law of God - That this clause contains the inference from the preceding train of argumentation appears evident, from the αρα ουν, therefore, with which the apostle introduces it. As if he had said: "To conclude, the sum of what I have advanced, concerning the power of sin in the carnal man, and the utter insufficiency of all human means and legal observances to pardon sin and expel the corruption of the heart, is this: that the very same person, the αυτος εγω, the same I, while without the Gospel, under the killing power of the law, will find in himself two opposite principles, the one subscribing to and approving the law of God; and the other, notwithstanding, bringing him into captivity to sin: his inward man - his rational powers and conscience, will assent to the justice and propriety of the requisitions of the law; and yet, notwithstanding this, his fleshly appetites - the law in his members, will war against the law of his mind, and continue, till he receives the Gospel of Christ, to keep him in the galling captivity of sin and death."

[¶41] 1. The strong expressions in this clause have led many to conclude that the apostle himself, in his regenerated state, is indisputably the person intended. That all that is said in this chapter of the carnal man, sold under sin, did apply to Saul of Tarsus, no man can doubt: that what is here said can ever be with propriety applied to Paul the Apostle, who can believe? Of the former, all is natural; of the latter, all here said would be monstrous and absurd, if not blasphemous.

[¶42] 2. But it is supposed that the words must be understood as implying a regenerate man, because the apostle says, [Rom 7:22], I delight in the law of God; and in this verse, I myself with the mind serve the law of God. These things, say the objectors, cannot be spoken of a wicked Jew, but of a regenerate man such as the apostle then was. But when we find that the former verse speaks of a man who is brought into captivity to the law of sin and death, surely there is no part of the regenerate state of the apostle to which the words can possibly apply. Had he been in captivity to the law of sin and death, after his conversion to Christianity, what did he gain by that conversion? Nothing for his personal holiness. He had found no salvation under an inefficient law; and he was left in thraldom under an equally inefficient Gospel. The very genius of Christianity demonstrates that nothing like this can, with any propriety, be spoken of a genuine Christian.

[¶43] 3. But it is farther supposed that these things cannot be spoken of a proud or wicked Jew; yet we learn the contrary from the infallible testimony of the word of God. Of this people in their fallen and iniquitous state, God says, by his prophet, They Seek me Daily, and Delight to know my ways, as a nation that did Righteousness, and Forsook not the Ordinances of their God: they ask of me the ordinances of Justice, and Take Delight in approaching to God, [Isa 58:2]. Can any thing be stronger than this? And yet, at that time, they were most dreadfully carnal, and sold under sin, as the rest of that chapter proves. It is a most notorious fact, that how little soever the life of a Jew was conformed to the law of his God, he notwithstanding professed the highest esteem for it, and gloried in it: and the apostle says nothing stronger of them in this chapter than their conduct and profession verify to the present day. They are still delighting in the law of God, after the inward man; with their mind serving the law of God; asking for the ordinances of justice, seeking God daily, and taking delight in approaching to God; they even glory, and greatly exult and glory, in the Divine original and excellency of their Law; and all this while they are most abominably carnal, sold under sin, and brought into the most degrading captivity to the law of sin and death. If then all that the apostle states of the person in question be true of the Jews, through the whole period of their history, even to the present time; if they do in all their professions and their religious services, which they zealously maintain, confess, and conscientiously too, that the law is holy, and the commandment holy, just, and good; and yet, with their flesh, serve the law of sin; the same certainly may be said with equal propriety of a Jewish penitent, deeply convinced of his lost estate, and the total insufficiency of his legal observances to deliver him from his body of sin and death. And consequently, all this may be said of Paul the Jew, while going about to establish his own righteousness - his own plan of justification; he had not as yet submitted to the righteousness of God - the Divine plan of redemption by Jesus Christ.

[¶44] 4. It must be allowed that, whatever was the experience of so eminent a man, Christian, and apostle, as St. Paul, it must be a very proper standard of Christianity. And if we are to take what is here said as his experience as a Christian, it would be presumption in us to expect to go higher; for he certainly had pushed the principles of his religion to their utmost consequences. But his whole life, and the account which he immediately gives of himself in the succeeding chapter, prove that he, as a Christian and an apostle, had a widely different experience; an experience which amply justifies that superiority which he attributes to the Christian religion over the Jewish; and demonstrates that it not only is well calculated to perfect all preceding dispensations, but that it affords salvation to the uttermost to all those who flee for refuge to the hope that it sets before them. Besides, there is nothing spoken here of the state of a conscientious Jew, or of St. Paul in his Jewish state, that is not true of every genuine penitent; even before, and it may be, long before, he has believed in Christ to the saving of his soul. The assertion that "every Christian, howsoever advanced in the Divine life, will and must feel all this inward conflict," etc., is as untrue as it is dangerous. That many, called Christians, and probably sincere, do feel all this, may be readily granted; and such we must consider to be in the same state with Saul of Tarsus, previously to his conversion; but that they must continue thus is no where intimated in the Gospel of Christ. We must take heed how we make our experience, which is the result of our unbelief and unfaithfulness, the standard for the people of God, and lower down Christianity to our most reprehensible and dwarfish state: at the same time, we should not be discouraged at what we thus feel, but apply to God, through Christ, as Paul did; and then we shall soon be able, with him, to declare, to the eternal glory of God's grace, that the law of the Spirit of life, in Christ Jesus, has made us free from the law of sin and death. This is the inheritance of God's children; and their salvation is of me, saith the Lord.

## 471. Romans · 21 of 41

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/471/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/471/#p-N

[¶0] I cannot conclude these observations without recommending to the notice of my readers a learned and excellent discourse on the latter part of this chapter, preached by the Rev. James Smith, minister of the Gospel in Dumfermline, Scotland; a work to which I am indebted for some useful observations, and from which I should have been glad to have copied much, had my limits permitted. Reader, do not plead for Baal; try, fully try, the efficiency of the blood of the covenant; and be not content with less salvation than God has provided for thee. Thou art not straitened in God, be not straitened in thy own bowels.

### Introduction

[¶2] The happy state of those who believe in Christ, and walk under the influence of his Spirit, [Rom 8:1], [Rom 8:2]. The design of God in sending his Son into the world was to redeem men from sin, [Rom 8:3], [Rom 8:4]. The miserable state of the carnally minded, [Rom 8:6-8]. How Christ lives and works in his followers; their blessedness here, and their happiness hereafter, [Rom 8:9-17]. Sufferings are the common lot of all men; and from which Gentiles and Jews have the hope of being finally delivered, [Rom 8:18-23]. The use and importance of hope, [Rom 8:24], [Rom 8:25]. The Spirit makes intercession for the followers of Christ, [Rom 8:26], [Rom 8:27]. All things work together for good to them that love God, and who act according to his gracious purpose in calling them, [Rom 8:28]. The means used to bring men to eternal glory, [Rom 8:29], [Rom 8:30]. The great blessedness, confidence, and security of all genuine Christians, whom, while they hold fast faith and a good conscience, nothing can separate from the love of God, [Rom 8:31-39].

### Verse 1

[¶4] There is, therefore, now no condemnation - To do justice to St. Paul's reasoning, this chapter must be read in the closest connection with the preceding. There we have seen the unavailing struggles of an awakened Jew, who sought pardon and holiness from that law which he was conscious he had broken; and in which he could find no provision for pardon, and no power to sanctify. This conviction having brought him to the very brink of despair, and, being on the point of giving up all hope, he hears of redemption by Jesus Christ, thanks God for the prospect he has of salvation, applies for and receives it; and now magnifies God for the unspeakable gift of which he has been made a partaker.

[¶5] Those who restrain the word now, so as to indicate by it the Gospel dispensation only, do not take in the whole of the apostles meaning. The apostle has not been dealing in general matters only, but also in those which are particular. He has not been pointing out merely the difference between the two dispensations, the Mosaic and the Christian; but he marks out the state of a penitent under the former, and that of a believer under the latter. The last chapter closed with an account of the deep distress of the penitent; this one opens with an account of his salvation. The now, therefore, in the text, must refer more to the happy transition from darkness to light, from condemnation to pardon, which this believer now enjoys, than to the Christian dispensation taking the place of the Jewish economy.

[¶6] Who walk not after the flesh, etc. - In this one verse we find the power and virtue of the Gospel scheme; it pardons and sanctifies; the Jewish law could do neither. By faith in our Lord Jesus Christ the penitent, condemned by the law, is pardoned; the carnal man, labouring under the overpowering influence of the sin of his nature, is sanctified. He is first freely justified; he feels no condemnation; he is fully sanctified; he walks not after the Flesh, but after the Spirit.

[¶7] This last clause is wanting in the principal MSS., versions, and fathers. Griesbach has excluded it from the text; and Dr. White says, Certissime delenda; it should most undoubtedly be expunged. Without it, the passage reads thus: There is, therefore, no condemnation to them that are in Christ Jesus; for the law of the Spirit of life, etc. It is a fairly assumed point, that those who are in Christ Jesus, who believe in his name, have redemption in his blood; are made partakers of his Spirit, and have the mind in them that was in him; will not walk after the flesh, but after the Spirit: therefore the thing itself is included in the being in Christ, whether it be expressed or not: and it was probably to make the thing more obvious, that this explanatory clause was added by some copyist, for it does not appear to have made an original part of the text; and it is most likely that it was inserted here from the fourth verse.

### Verse 2

[¶9] For the law of the Spirit of life - The Gospel of the grace of Christ, which is not only a law or rule of life, but affords that sovereign energy by which guilt is removed from the conscience, the power of sin broken, and its polluting influence removed from the heart. The law was a spirit of death, by which those who were under it were bound down, because of their sin, to condemnation and death. The Gospel proclaims Jesus the Savior; and what the law bound unto death, It looses unto life eternal. And thus the apostle says, whether of himself or the man whom he is still personating, the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. Most people allow that St. Paul is here speaking of his own state; and this state is so totally different from that described in the preceding chapter, that it is absolutely impossible that they should have been the state of the same being, at one and the same time. No creature could possibly be carnal, sold under sin, brought into captivity to the law of sin and death; and at the same time be made free from that law of sin and death, by the law of the Spirit of life in Christ Jesus! Until the most palpable absurdities and contradictions can be reconciled, these two opposite states can never exist in the same person at the same time.

### Verse 3

[¶11] For what the law could not do - The law could not pardon; the law could not sanctify; the law could not dispense with its own requisitions; it is the rule of righteousness, and therefore must condemn unrighteousness. This is its unalterable nature. Had there been perfect obedience to its dictates, instead of condemning, it would have applauded and rewarded; but as the flesh, the carnal and rebellious principle, had prevailed, and transgression had taken place, it was rendered weak, inefficient to undo this word of the flesh, and bring the sinner into a state of pardon and acceptance with God.

[¶12] God sending his own Son in the likeness of sinful flesh - Did that which the law could not do; i.e. purchased pardon for the sinner, and brought every believer into the favor of God. And this is effected by the incarnation of Christ: He, in whom dwelt the fullness of the Godhead bodily, took upon him the likeness of sinful flesh, that is, a human body like ours, but not sinful as ours; and for sin, και περι ἁμαρτιας, and as a Sacrifice for Sin, (this is the sense of the word in a multitude of places), condemned sin in the flesh - condemned that to death and destruction which had condemned us to both.

[¶13] Condemned sin in the flesh - The design and object of the incarnation and sacrifice of Christ was to condemn sin, to have it executed and destroyed; not to tolerate it as some think, or to render it subservient to the purposes of his grace, as others; but to annihilate its power, guilt, and being in the soul of a believer.

### Verse 4

[¶15] That the righteousness of the law might be fulfilled in us - That the guilt might be pardoned through the merit of that sacrifice; and that we might be enabled, by the power of his own grace and Spirit, to walk in newness of life; loving God with all our heart, soul, mind, and strength, and our neighbor as ourselves: and thus the righteousness, the spirit, design, and purpose of the law is fulfilled in us, through the strength of the Spirit of Christ, which is here put in opposition to the weakness of the law through the flesh.

[¶16] It is very likely that the concluding clause of this verse, which is the very same as that found in the common text of the first verse, has been transferred to that verse from this place.

### Verse 5

[¶18] For they that are after the flesh - And here is the great distinction between Jews and genuine Christians: the former are after the flesh - are under the power of the carnal, rebellious principle; and consequently mind, προνουσιν, relish, the things of the flesh - the things which appertain merely to the present life; having no relish for spiritual and eternal things.

[¶19] But they that are after the Spirit - They who are regenerated, who are born of the Spirit, being redeemed from the influence and law of the carnal mind; these relish the things of the Spirit - they are spiritually minded, and pass through things temporal, so as not to lose the things which are eternal. And this, which in these apostolic times distinguished between the carnal Jew and the spiritual believer in Christ, is the grand mark of distinction between the nominal and the real Christian now. The former is earthly minded, and lives for this world; the latter is spiritually minded, and lives for the world to come.

### Verse 6

[¶21] For to be carnally minded is death - To live under the influence of the carnal mind is to live in the state of condemnation, and consequently liable to death eternal: whereas, on the contrary, he who is spiritually minded has the life and peace of God in his soul, and is in full prospect of life eternal.

### Verse 7

[¶23] Because the carnal mind is enmity against God - Because it is a carnal mind, and relishes earthly and sinful things, and lives in opposition to the pure and holy law of God: therefore, it is enmity against God; it is irreconcilable and implacable hatred.

[¶24] It is not subject to the law of God - It will come under no obedience; for it is sin, and the very principle of rebellion; and therefore it cannot be subject, nor subjected; for it is essential to sin to show itself in rebellion; and when it ceases to rebel, it ceases to be sin.

[¶25] From this we learn that the design of God in the economy of the Gospel, is not to weaken, curtail, or lay the carnal principle in bonds, but to destroy it. As it is not subject, and cannot be subject, to the law of God, it must be destroyed, else it will continue to rebel against God. It cannot be mended, or rendered less offensive in its nature, even by the operations of God; it is ever sin, and sin is ever enmity; and enmity, wherever it has power, will invariably show itself in acts of hostility and rebellion.

### Verse 8

[¶27] So then - Because this carnal mind is enmity against God, they that are in the flesh - who are under the power of the workings of this carnal mind, (which every soul is that has not received redemption in the blood of the Lamb), -

[¶28] Cannot please God - Because of the rebellious workings of this principle of rebellion and hatred. And, if they cannot please God, they must be displeasing to him; and consequently in the broad road to final perdition.

### Verse 9

[¶30] But ye are not in the flesh - Ye Christians, who have believed in Christ Jesus as the sin offering which has condemned sin in the flesh; and, having been justified by faith and made partakers of the Holy Spirit, are enabled to walk in newness of life.

[¶31] If so be that the Spirit of God dwell in you - Or seeing that, ειπερ, the Spirit of God dwelleth in you. The flesh, the sinful principle, dwelt in them before; and its motions were the proofs of its indwelling; but now the Spirit dwells in them; and its testimony in their conscience, and its powerful operations in their hearts, are the proofs of its indwelling. God made man in union with himself, and his heart was his temple. Sin being committed, the temple was defiled, and God abandoned it. Jesus Christ is come by his sacrifice and Spirit to cleanse the temple, and make man again a habitation of God through the Spirit. And when this almighty Spirit again makes the heart his residence, then the soul is delivered from the moral effects of the fall. And that this is absolutely necessary to our present peace and final salvation is proved from this: that if any man have not the Spirit of Christ - the mind that was in him, produced there by the power of the Holy Ghost - he is none of his; he does not belong to the kingdom, flock, or family of God. This is an awful conclusion! Reader, lay it to heart.

### Verse 10

[¶33] And if Christ be in you, etc. - This is the criterion by which you may judge of the state of grace in which ye stand. If Christ dwell in your hearts by faith, the body is dead because of sin, δι' ἁμαρτιαν, in reference to sin; the members of your body no more perform the work of sin than the body of a dead man does the functions of natural life. Or the apostle may mean, that although, because of sin, the life of man is forfeited; and the sentence, dust thou art, and unto dust thou shalt return, must be fulfilled on every human being, until the judgment of the great day; yet, their souls being quickened by the indwelling Spirit of Christ, which enables them to live a life of righteousness, they receive a full assurance that their bodies, which are now condemned to death because of sin, shall be raised again to a life of immortal glory.

### Verse 11

[¶35] But if the Spirit, etc. - This verse confirms the sense given to the preceding. He who here receives the grace and Spirit of Christ, and continues to live under its influence a life of obedience to the Divine will, shall have a resurrection to eternal life; and the resurrection of Christ shall be the pattern after which they shall be raised.

[¶36] By his Spirit that dwelleth in you - Instead of δια του ενοικουντος αυτου πνευματος, because of the Spirit of him who dwelleth in you, DEFG, a great many others, with the Vulgate, Itala, and several of the fathers, have δια το ενοικουν αυτου πνευμα, which gives almost no variety of meaning. The latter may be neater Greek, but it is not better sense than the preceding.

### Verse 12

[¶38] Therefore, brethren, etc. - Dr. Taylor is of opinion that the apostle having spoken separately, both to Jews and Gentiles, concerning holiness and the obligations to it, now addresses himself to both conjointly, and,

[¶39] I. Draws the general conclusion from all his arguments upon this subject, [Rom 8:12].

[¶40] II. Proves the validity of their claims to eternal life, [Rom 8:14-17].

[¶41] III. And as the affair of suffering persecution was a great stumbling block to the Jews, and might very much discourage the Gentiles, he introduces it to the best advantage, [Rom 8:17], and advances several arguments to fortify their minds under all trials: as - (1.) That they suffered with Christ; (2.) In order to be glorified with him in a manner which will infinitely compensate all sufferings, [Rom 8:17], [Rom 8:18]. (3.) All mankind are under various pressures, longing for a better state, [Rom 8:19-22]. (4.) Many of the most eminent Christians are in the same distressed condition, [Rom 8:23]. (5.) According to the plan of the Gospel, we are to be brought to glory after a course of patience exercised in a variety of trials, [Rom 8:24], [Rom 8:25]. (6.) The Spirit of God will supply patience to every upright soul under persecution and suffering, [Rom 8:26], [Rom 8:27]. (7.) All things, even the severest trials, shall work together for their good, [Rom 8:28]. And this he proves, by giving us a view of the several steps which the wisdom and goodness of God have settled, in order to our complete salvation, [Rom 8:29], [Rom 8:30]. Thence he passes to the affair of our perseverance; concerning which he concludes, from the whole of his preceding arguments, that as we are brought into a state of pardon by the free grace of God, through the death of Christ, who is now our mediator in heaven; no possible cause, providing we continue to love and serve God, shall be able to pervert our minds, or separate us from his love in Christ Jesus, [Rom 8:31-39]. Therefore, αρα ουν is the grand inference from all that he has been arguing in relation to sanctity of life, both to the Gentiles, chap. 6, and to the Jews, chap. 7, and 8, to this verse, where I suppose he begins to address himself to both, in a body, to the end of the chapter. - Taylor, page 317.

### Verse 13

[¶43] For if ye live after the flesh, ye shall die - Though μελλετε αποθνησκειν may mean, ye shall afterwards die, and this seems to indicate a temporal death, yet not exclusively of an eternal death; for both, and especially the latter, are necessarily implied.

[¶44] But if ye through the Spirit - If ye seek that grace and spiritual help which the Gospel of Christ furnishes, resist, and, by resisting, mortify the deeds of the flesh, against which the law gave you no assistance, ye shall live a life of faith, love, and holy obedience here, and a life of glory hereafter.

## 472. Romans · 22 of 41

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/472/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/472/#p-N

### Verse 14

[¶1] For as many as are led by the Spirit, etc. - No man who has not Divine assistance can either find the way to heaven, or walk in it when found. As Christ, by his sacrificial offering, has opened the kingdom of God to all believers; and, as a mediator, transacts the concerns of their kingdom before the throne; so the Spirit of God is the great agent here below, to enlighten, quicken, strengthen, and guide the true disciples of Christ; and all that are born of this Spirit are led and guided by it; and none can pretend to be the children of God who are not thus guided.

### Verse 15

[¶3] Ye have not received the spirit of bondage - All that were under the law were under bondage to its rites and ceremonies; and as, through the prevalence of that corrupt nature with which every human being is polluted, and to remove which the law gave no assistance, they were often transgressing, consequently they had forfeited their lives, and were continually, through fear of death, subject to bondage, [Heb 2:15]. The believers in Christ Jesus were brought from under that law, and from under its condemnation; and, consequently, were freed from its bondage. The Gentiles were also in a state of bondage as well as the Jews, they had also a multitude of burdensome rites and ceremonies, and a multitude of deities to worship; nor could they believe themselves secure of protection while one of their almost endless host of gods, celestial, terrestrial, or infernal, was left unpropitiated.

[¶4] But ye have received the Spirit of adoption - Ye are brought into the family of God by adoption; and the agent that brought you into this family is the Holy Spirit; and this very Spirit continues to witness to you the grace in which ye stand, by enabling you to call God your Father, with the utmost filial confidence and affection.

[¶5] The Spirit of adoption - Adoption was an act frequent among the ancient Hebrews, Greeks, and Romans; by which a person was taken out of one family and incorporated with another. Persons of property, who had no children of their own, adopted those of another family. The child thus adopted ceased to belong to his own family, and was in every respect bound to the person who had adopted him, as if he were his own child; and in consequence of the death of his adopting father he possessed his estates. If a person after he had adopted a child happened to have children of his own, then the estate was equally divided between the adopted and real children. The Romans had regular forms of law, by which all these matters were settled. - See in Aulus Gellius. Noctes Attic., vol. i. cap. xix. p. 331. Edit Beloe; and the note there.

[¶6] Whereby we cry, Abba, Father - The reason why the Syriac and Greek words are here conjoined, may be seen in the note on [Mar 14:36] (note), to which the reader is referred. The introduction of the words here shows that the persons in question had the strongest evidence of the excellence of the state in which they stood; they knew that they were thus adopted; and they knew this by the Spirit of God which was given them on their adoption; and let me say, they could know it by no other means. The Father who had adopted them could be seen by no mortal eye; and the transaction being purely of a spiritual nature, and transacted in heaven, can be known only by God's supernatural testimony of it upon earth. It is a matter of such solemn importance to every Christian soul, that God in his mercy has been pleased not to leave it to conjecture, assumption, or inductive reasoning; but attests it by his own Spirit in the soul of the person whom he adopts through Christ Jesus. It is the grand and most observable case in which the intercourse is kept up between heaven and earth; and the genuine believer in Christ Jesus is not left to the quibbles or casuistry of polemic divines or critics, but receives the thing, and the testimony of it, immediately from God himself. And were not the testimony of the state thus given, no man could possibly have any assurance of his salvation which would beget confidence and love. If to any man his acceptance with God be hypothetical, then his confidence must be so too. His love to God must be hypothetical, his gratitude hypothetical, and his obedience also. If God had forgiven me my sins, then I should love him, and I should be grateful, and I should testify this gratitude by obedience. But who does not see that these must necessarily depend on the If in the first case. All this uncertainty, and the perplexities necessarily resulting from it, God has precluded by sending the Spirit of his Son into our hearts, by which we cry, Abba, Father: and thus our adoption into the heavenly family is testified and ascertained to us in the only way in which it can possibly be done, by the direct influence of the Spirit of God. Remove this from Christianity, and it is a dead letter.

[¶7] It has been remarked that slaves were not permitted to use the term Abba, father, or Imma, mother, in accosting their masters and mistresses. The Hebrew canon, relative to this, is extant in the tract Berachoth, fol. 16. 2, העבדים והשפחות אין קורין אותם לא אבא פלוגי ולא אימא פלוגית haabadim vehashshephachoth ein korin otham, lo Abba N velo Imma N. Men-servants and maid-servants do not call to their master Abba, (father), N. nor to their mistress Imma, (mother), N. And from this some suppose that the apostle intimates that being now brought from under the spirit of bondage, in which they durst not call God their Father, they are not only brought into a new state, but have got that language which is peculiar to that state. It is certain that no man who has not redemption in the blood of the cross has any right to call God Father, but merely as he may be considered the Father of the spirits of all flesh.

[¶8] Some have supposed that the apostle, by using the Syriac and Greek words which express Father, shows the union of Jewish and Gentile believers in those devotions which were dictated by a filial spirit. Others have thought that these were the first words which those generally uttered who were made partakers of the Holy Spirit. It is enough to know that it was the language of their sonship, and that it expressed the clear assurance they had of being received into the Divine favor, the affection and gratitude they felt for this extraordinary blessing, and their complete readiness to come under the laws and regulations of the family, and to live in the spirit of obedience.

### Verse 16

[¶10] The Spirit itself beareth witness with our spirit - Αυτο το πνευμα, that same Spirit, the Spirit of adoption; that is, the Spirit who witnesses this adoption; which can be no other than the Holy Ghost himself, and certainly cannot mean any disposition or affection of mind which the adopted person may feel; for such a disposition must arise from a knowledge of this adoption, and the knowledge of this adoption cannot be given by any human or earthly means; it must come from God himself: therefore the αυτο το πνευμα must have reference to that Spirit, by whom alone the knowledge of the adoption is witnessed to the soul of the believer.

[¶11] With our spirit - In our understanding, the place or recipient of light and information; and the place or faculty to which such information can properly be brought. This is done that we may have the highest possible evidence of the work which God has wrought. As the window is the proper medium to let the light of the sun into our apartments, so the understanding is the proper medium of conveying the Spirit's influence to the soul. We, therefore, have the utmost evidence of the fact of our adoption which we can possibly have; we have the word and Spirit of God; and the word sealed on our spirit by the Spirit of God. And this is not a momentary influx: if we take care to walk with God, and not grieve the Holy Spirit, we shall have an abiding testimony; and while we continue faithful to our adopting Father, the Spirit that witnesses that adoption will continue to witness it; and hereby we shall know that we are of God by the Spirit which he giveth us.

### Verse 17

[¶13] And if children, then heirs - For the legitimate children can alone inherit the estate. This is not an estate to which they succeed in consequence of the death of a former possessor; it is like the promised land, given by God himself, and divided among the children of the family.

[¶14] Heirs of God - It is neither an earthly portion nor a heavenly portion; but God himself, who is to be their portion. It is not heaven they are to inherit; it is God, who is infinitely greater and more glorious than heaven itself. With such powers has God created the soul of man, that nothing less than himself can be a sufficient and satisfactory portion for the mind of this most astonishing creature.

[¶15] Joint heirs with Christ - Partaking of the same eternal glory with the glorified human nature of Christ.

[¶16] If so be that we suffer with him - Observe, says Dr. Taylor, how prudently the apostle advances to the harsh affair of suffering. He does not mention it till he had raised up their thoughts to the highest object of joy and pleasure - the happiness and glory of a joint inheritance with the ever-blessed Son of God.

[¶17] We are heirs, heirs of God, and joint heirs with Christ, if so be that we suffer with him. This, with the additional consideration that we suffer with Christ, or, as he himself suffered, would greatly qualify the transitory afflictions of this world, and dispose them to attend to the other arguments he had to offer.

### Verse 18

[¶19] For I reckon that the sufferings, etc. - If the glory that is to be revealed be the enjoyment of God himself, (see above, [Rom 8:17] (note)), then the sufferings of this life, which, when compared with eternity, are but as for a moment, are not worthy to be put in competition with this glory which shall be revealed in us. This case is perfectly clear.

### Verse 19

[¶21] For the earnest expectation of the creature - There is considerable difficulty in this and the four following verses: and the difficulty lies chiefly in the meaning of the word ἡ κτισις, which we translate the creature, and creation. Some think that by it the brute creation is meant; others apply it to the Jewish people; others to the godly; others to the Gentiles; others to the good angels; and others to the fallen spirits, both angelic and human. Dissertations without end have been written on it; and it does not appear that the Christian world are come to any general agreement on the subject. Dr. Lightfoot's mode of explanation appears to me to be the best, on the whole. "There is," says he, "a twofold key hanging at this place, which may unlock the whole, and make the sense plain and easy.

[¶22] 1. The first is the phrase, πασα ἡ κτισις, which we render the whole creation, [Rom 8:22], and with which we meet twice elsewhere in the New Testament. [Mar 16:15] : Preach the Gospel, πασῃ τῃ κτισει, to every creature; and [Col 1:23] : The Gospel was preached, εν πασῃ τῃ κτισει, to every creature. Now it is sufficiently apparent what is meant by πασα κτισις in both these places, viz. all nations, or the heathen world. For that which in St. Mark is, preach the Gospel to every creature, is, in St. Matthew, go and teach, παντα τα εθνη, all nations. And this very phrase in this place lays claim to that very interpretation. And the Hebrew כל הבריות col habberioth, which answers to the Greek πασα ἡ κτισις, every creature, is applied by the Jews to the Gentiles, and that by way of opposition to Israel.

[¶23] 2. The second key is the word ματαιοτητι, [Rom 8:20], which is not unfitly rendered vanity; but then this vanity is improperly applied to the vanishing, dying, changing state of the creation. For ματαιοτης, vanity, does not so much denote the vanishing condition of the outward state, as it does the inward vanity or emptiness of the mind. So the apostle, speaking of the Gentiles concerning whom he speaks here, tells us εματαιωθησαν, They became vain in their imaginations, [Rom 1:21]; and again, The Gentiles walk εν ματαιοτητι, in the vanity of their mind, [Eph 4:17]; so also, The Lord knoweth the thoughts of the wise, ὁτι εισι ματαιοι, that they are vain, [1Cor 3:20]. To all which let me add this farther observation, that throughout this whole place the apostle seems to allude to the bondage of the Israelites in Egypt, and their deliverance from it; with a comparison made betwixt the Jewish and the Gentile Church. When God would deliver Israel from his bondage, he challenges him for his Son, and his first-born, [Exo 4:22]. And in like manner the Gentiles earnestly expect and wait for such a kind of manifestation of the sons of God, within and among themselves. The Romans, to whom the apostle writes, knew well how many predictions and promises it had pleased God to publish by his prophets, concerning gathering together and adopting sons to himself among the Gentiles; the manifestation of which sons the whole Gentile world with a neck as it were stretched out, as the word αποκαραδοκια implies, (απο, from, and καρα, the head, and δοκαω, to expect), doth now wait for." See the observations at the end of this chapter, ([Rom 8:39] (note)).

### Verse 20

[¶25] For the creature was made subject to vanity - The Gentile world were subject to vanity of mind; but how? not willingly, but by reason of him who hath subjected the same. May we not say, it became vain willingly, but was made subject to vanity unwillingly? For, let us recur to the origin of Gentilism, the confusion of languages, by reason of the attempt to build the tower of Babel; and though there are some passages in the gloss of the Targumists upon this matter that are sufficiently ridiculous, yet as to their scope and design they are worthy of notice. "They said, Go to, let us build us a city and a tower, and let its head reach unto the top of heaven; and let us make a house of worship in the top of it; and let us put a sword in his hand that he may wage war for us against our enemies, before we be scattered abroad upon the face of the whole earth." It is an ancient tradition among the Jews, that this tower was built on an idolatrous account. The confusion of tongues, by which true religion was lost in the world, is a proof that the builders of this tower sinned against God in the highest degree. They were inclined to vanity, i.e. idolatry, Willingly; but they were subjected to vanity Unwillingly; for this proceeded from the just indignation and vengeance of God. From this time the world lay under heathenism till the bringing in of the Gospel, upwards of 2000 years after. See Lightfoot.

### Verse 21

[¶27] Because the creature - This and the preceding verse should be thus connected: in hope That (ὁτι) the creature itself also shall be delivered. The word φθορα denotes, very frequently, sinful corruption. So, [2Pet 1:4] : Corruption through lust, της εν επιθυμια φθορας. [2Cor 11:3] : Lest your minds should be corrupted. [1Cor 15:33] : Evil communications corrupt good manners. The sense, therefore, of the apostle in this place seems to be: the Gentile world shall, in time, be delivered from the bondage of their sinful corruption, i.e. the bondage of their lusts and vile affections; and be brought into such a noble liberty as the sons of God enjoy.

### Verse 22

[¶29] The whole creation groaneth and travaileth - If it be inquired how the Gentile world groaned and travailed in pain; let them who explain this of the fabric of the material world, tell us how that groans and travails? They must needs own it to be a borrowed and allusive phrase: but in the sense above given, the very literal construction may be admitted.

### Verse 23

[¶31] And not only they, but ourselves also - Neither the Gentiles only, but we Jews also, (however we belong to a nation envious of the heathen), to whom God hath granted the first fruits of the Spirit; we sigh among ourselves for their sakes, waiting for the adoption; that is, the redemption of our mystical body, whereof the Gentiles make a very great part. Lightfoot's works. vol. ii. p. 359 and 707.

[¶32] The scope and design of St. Paul in these verses may be thus summed up: - The apostle shows that the whole creation is in a suffering state, into which it has been brought by the disobedience of one man, Adam; therefore, it was made subject to vanity - pain, sickness, and death; not willingly, for mankind had no part in that transgression which "brought death into the world and all our wo;" but God subjected the whole, purposing to afford them a deliverance and infusing into every heart a hope that a more auspicious era should take place; and it is through the influence of this hope, which every man possesses, that the present ills are so patiently borne, because all are expecting better days. The great deliverer is the Messiah, and the Gospel days the auspicious era which God intended to bring forward. They who believe in Christ with a heart unto righteousness are freed from the bondage of their sinful corruption, and brought into the glorious liberty of the sons of God; and they look forward with joyous expectation, waiting for the general resurrection, when their bodies also shall be redeemed from corruption, and the whole man, body and soul, be adopted into the family of heaven Above, as their souls had been previously adopted into the family of faith Below. And although it may be said that the redemption provided by the Gospel can not be an object of hope to those who have never heard of it; yet, as every man has hope, and this hope is inspired by God for this very purpose; that it may be the means of supporting them in the ills of life, and God, in inspiring it, had respect to the glorious state of Christianity, therefore it is this state, in effect, that the whole creation are longing for. So Jesus Christ is said, by the Prophet Haggai, [Hag 2:7], to be the desire of all nations; and yet not one of the nations of the earth had, at that time, heard of him. And thus, as Dr. Whitby has very properly remarked, "desire and expectation are ascribed to creatures, in reference to things they want, and which tend to their advantage; notwithstanding they explicitly know nothing of them."

### Verse 24

[¶34] For we are saved by hope - We are supported and are comfortable in the expectation we have of receiving from the hand of our God all the good we need in the troubles and adversities of this life, and of having our bodies raised from corruption and death at the general resurrection.

[¶35] Hope that is seen is not hope - As hope signifies the expectation of future good, so it necessarily supposes that the object of it is not seen, i.e. not enjoyed; for to see, in Scripture language, sometimes signifies to enjoy, as in [Job 7:7] : Mine eye shall no more See (margin, Enjoy) good. [Job 9:25] : My days flee away, and See no good; i.e. enjoy no prosperity. [Psa 50:23] : I will Show the salvation of God: I will give that man to enjoy my salvation who walks uprightly. [Mat 5:8] : Blessed are the pure in heart, for they shall See God; that is, they shall enjoy his favor and blessing. See also [Joh 3:36]; [Heb 12:14], and [1Jn 3:2]. The hope that is seen, that is, enjoyed, is no longer hope, it is fruition: and a man cannot hope for that which he has in his possession.

### Verse 25

[¶37] But if we hope for that we see not - If we have a well-grounded expectation of our resurrection and final glorification, knowing that such things are necessarily future, and must for a certain time be delayed; then do we patiently wait for them, continue patiently to endure the common ills of life, and whatever tribulations we may be exposed to in consequence of our Christian profession; for we know, Faithful is he who has promised. Hope is a sort of universal blessing, and one of the greatest which God has granted to man. To mankind, in general, life would be intolerable without it; and it is as necessary as faith is even to the followers of God.

[¶38] The ancients have a very instructive and elegant fable concerning it. "Prometheus having made a human body, went up to heaven, and stole some celestial fire to animate it: Jupiter, incensed at the theft, sent down Pandora, with a box full of diseases and plagues of every kind, as an ensnaring present to Prometheus; but he refused to accept it. Epimetheus took and opened it, and instantly all those diseases, etc., by which mankind have been made miserable, flew out, and spread themselves over the whole earth; and only Hope remained at the bottom of the box." This fable explains itself, as to its main design. Men find life, with its various and unavoidable ills, only supportable by the hope they have of not only getting safely through them, but of enjoying a state of blessedness in the end. Hope is still at the bottom; and therefore man is encouraged to bear up in all the pressures of life. Take away hope, and then black despair and indescribable wretchedness would be the instant result. Hope stands justly among the highest mercies of God.

### Verse 26

[¶40] The Spirit also helpeth our infirmities - The same Spirit, το πνευμα, mentioned before as bearing witness with ours that we are the children of God; and consequently it is not a disposition or frame of mind, for the disposition of our mind surely cannot help the infirmities of our minds.

[¶41] The word συναντιλαμβανεται is very inadequately expressed by helpeth. It is compounded of συν, together, αντι, against, and λαμβανομαι, to support or help, and signifies such assistance as is afforded by any two persons to each other, who mutually bear the same load or carry it between them. He who prays, receives help from the Spirit of God; but he who prays not receives no such help. Whatever our strength may be, we must put it forth, even while most implicitly depending on the strength of God himself.

[¶42] For we know not what we should pray for as we ought - And should therefore be liable to endless mistakes in our prayers, if suitable desires were not excited by the Holy Spirit and power received to bring these desires, by prayer, before the throne of grace.

[¶43] But the Spirit itself - Αυτο το πνευμα, The same Spirit, viz. the Spirit that witnesses of our adoption and sonship, [Rom 8:15], [Rom 8:16], makes intercession for us. Surely if the apostle had designed to teach us that he meant our own sense and understanding by the Spirit, he never could have spoken in a manner in which plain common sense was never likely to comprehend his meaning. Besides, how can it be said that our own spirit, our filial disposition, bears witness with our own spirit; that our own spirit helps the infirmities of our own spirit; that our own spirit teaches our own spirit that of which it is ignorant; and that our own spirit maketh intercession for our own spirit, with groanings unutterable? This would have been both incongruous and absurd. We must therefore understand these places of that help and influence which the followers of God receive from the Holy Ghost; and consequently, of the fulfillment of the various promises relative to this point which our Lord made to his disciples, particularly in [Joh 14:16], [Joh 14:17], [Joh 14:26]; [Joh 15:26], [Joh 15:27]; [Joh 16:7]; and particularly [Joh 16:13], [Joh 16:14] : Howbeit, when he, the Spirit of truth, is come, he will guide you into all truth; and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you.

## 473. Romans · 23 of 41

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### Verse 27

[¶1] He maketh intercession for the saints - The word εντυγχανω signifies to apply one's self to a person in behalf of another; to intercede or negotiate for. Our Lord makes intercession for us, by negotiating and managing, as our friend and agent, all the affairs pertaining to our salvation. And the Spirit of God makes intercession for the saints, not by supplication to God on their behalf, but by directing and qualifying their supplications in a proper manner, by his agency and influence upon their hearts; which, according to the Gospel scheme, is the peculiar work and office of the Holy Spirit. See Taylor.

[¶2] According to the will of God - Κατα Θεον· According to the mind, intention, or design of God. And thus the prayers which we offer up, and the desires which subsist in the unutterable groanings, are all such as are pleasing in the sight of God. So that God, whose is the Spirit, and who is acquainted with the mind of the Spirit, knows what he means when he leads the saints to express themselves in words, desires, groans, sighs, or tears: in each God reads the language of the Holy Ghost, and prepares the answer according to the request.

[¶3] From all this we learn that a fluency in prayer is not essential to praying: a man may pray most powerfully in the estimation of God, who is not able to utter even one word. The unutterable groan is big with meaning, and God understands it, because it contains the language of his own Spirit. Some desires are too mighty to be expressed; there is no language expressive enough to give them proper form and distinct vocal sound: such desires show that they came from God; and as they came from him, so they express what God is disposed to do, and what he has purposed to do. This is a matter of great encouragement to all those who are agonizing to enter in at the strait gate.

### Verse 28

[¶5] And we know that all things work together for good to them that love God - To understand this verse aright, let us observe:

[¶6] 1. That the persons in whose behalf all things work for good are they who love God, and, consequently, who live in the spirit of obedience.

[¶7] 2. It is not said that all things shall work for good, but that συνεργει, they work now in the behalf of him who loveth now, αγαπωσι; for both verbs are in the present tense. All these things work together; while they are working, God's providence is working, his Spirit is working, and they are working Together with him. And whatever troubles, or afflictions, or persecutions may arise, God presses them into their service; and they make a part of the general working, and are caused to contribute to the general good of the person who now loves God, and who is working by faith and love under the influence and operation of the Holy Ghost. They who say sin works for good to them that love God speak blasphemous nonsense. A man who now loves God is not now sinning against God; and the promise belongs only to the present time: and as love is the true incentive to obedience, the man who is entitled to the promise can never, while thus entitled, (loving God), be found in the commission of sin. But though this be a good general sense for these words, yet the all things mentioned here by the apostle seem more particularly to mean those things mentioned in [Rom 8:28-30].

[¶8] To them who are the called according to his purpose - Dr. Taylor translates τοις κλητοις, the invited; and observes that it is a metaphor taken from inviting guests, or making them welcome to a feast. As if he had said: Certainly all things work together for their good; for this reason, because they are called, invited, or made welcome to the blessings of the covenant, (which is ratified in eating of the covenant sacrifice), according to God's original purpose first declared to Abraham, [Gen 17:4] : Thou shalt be a father of many nations - and all the nations of the earth shall be blessed in him, [Gen 18:18]. Thus this clause is to be understood; and thus it is an argument to prove that all things, how afflictive soever, shall work for our good while we continue to love God. Our being called or invited, according to God's purpose, proves that all things work for our good, on the supposition that we love God, and not otherwise. For our loving God, or making a due improvement of our calling, is evidently inserted by the apostle to make good his argument. He does not pretend to prove that all things shall concur to the everlasting happiness of all that are called; but only to those of the called who love God. Our calling, thus qualified is the ground of his argument, which he prosecutes and completes in the two next verses. Our calling he takes for granted, as a thing evident and unquestionable among all Christians. But you will say: How is it evident and unquestionable that we are called? I answer: From our being in the visible Church, and professing the faith of the Gospel. For always, in the apostolic writings, all that are in the visible Church, and profess the faith of the Gospel, are numbered among the called or invited; i.e. among the persons who are invited to feast on the covenant sacrifice, and who thus, in reference to themselves, confirm and ratify the covenant. As for what is termed effectual calling, as distinguished from the general invitations of the Gospel, it is a distinction which divines have invented without any warrant from the sacred writings. Our calling, therefore, is considered by the apostle in the nature of a self-evident proposition, which nobody doubts or denies; or which, indeed, no Christian ought to doubt, or can call in question, Taylor's notes.

### Verse 29

[¶10] For whom he did foreknow, etc. - "In this and the following verse the apostle shows how our calling is an argument that all things work together to advance our eternal happiness, by showing the several steps which the wisdom and goodness of God have settled, in order to complete our salvation. In order to this he first gives us, in this verse, the foundation and finishing, or the beginning and end, of the scheme of our redemption: For whom God did foreknow, he also did predestinate to be conformed to the image of his Son. To foreknow, here signifies to design before, or at the first forming of the scheme; to bestow the favor and privilege of being God's people upon any set of men, [Rom 11:2]. This is the foundation or first step of our salvation; namely, the purpose and grace of God, which was given us in Christ Jesus, before the world began, [2Tim 1:9]. Then, he knew or favored us; for in this sense the word to know is taken in a great variety of places, both in the Old and New Testaments. And as he knew the Gentiles then, when the scheme was laid, and before any part of it was executed, consequently, in reference to the execution of this scheme, he foreknew us. This is the first step of our salvation, and the end or finishing of it is our conformity to the Son of God in eternal glory, [Rom 8:17], which includes and supposes our moral conformity to him. When God knew us, at the forming of the Gospel scheme; or, when he intended to bestow on us the privilege of being his people; he then destinated or designed us to be conformed to the image of his Son; and, as he destinated or determined us then to this very high honor and happiness, he pre-destinated, fore-ordained, or pre-determined us to it. Thus we are to understand the foundation and finishing of the scheme of our salvation. The foundation is the foreknowledge, or gracious purpose of God; the finishing is our being joint heirs with Christ. Now, our calling or invitation (see on [Rom 8:28] (note)) stands in connection with both these.

[¶11] 1. It stands in connection with God's foreknowledge; and so it is a true and valid calling: for we are called, invited, or chosen according to the foreknowledge of God the Father, who may bestow his blessings upon any people, as may seem good in his sight, [1Pet 1:2]; consequently, we have a good title to the blessings of the Gospel to which we are called or invited. And this was to be proved, that the Jew, to whom the apostle particularly wrote, might see that the Gentiles being now called into the Church of God was not an accidental thing, but a matter which God had determined when he conceived the Gospel scheme. Thus our calling is connected with God's foreknowledge.

[¶12] 2. It stands also in connection with our being conformed to the image of his Son; for we are invited by the Gospel to the obtaining of the glory of our Lord Jesus Christ, [2Thes 2:14]. And therefore, supposing, what the apostle supposes, that we love God, it is certain, from our being called, that we shall be glorified with the sons of God; and so our calling proves the point, that all things should work together for our good in our present state, because it proves that we are intended for eternal glory; as he shows in the next verse. For we must understand his foreknowing, predestinating, calling, and justifying, in relation to his glorifying; and that none are finally glorified, but those who, according to his purpose, are conformed to the image of his Son." Taylor.

[¶13] The first-born among many brethren - That he might be the chief or head of all the redeemed; for His human nature is the first fruits of the resurrection from the dead; and He is the first human being that, after having passed through death, was raised to eternal glory. See Dr. Taylor.

### Verse 30

[¶15] Whom he did predestinate, etc. - The Gentiles, whom He determined to call into his Church with the Jewish people, He called - He invited by the preaching of the Gospel, to believe on his Son Jesus Christ. It is worthy of note, that all that is spoken here refers to what had already taken place; for the calling, justifying, and glorifying are here represented as having already taken place, as well as the foreknowing and the predestinating. It is therefore reasonable to suppose that the apostle refers to what God had already done among the Jews and Gentiles: though he may also speak of the things that were not as though they were.

[¶16] He also justified - Pardoned the sins of all those who with hearty repentance and true faith turned unto him.

[¶17] He also glorified - He has honored and dignified the Gentiles with the highest privileges, and he has already taken many of them to the kingdom of glory, and many more are on their way thither; and all who love him, and continue faithful unto death, shall inherit that glory eternally. Hence it is added, them he also glorified; for all the honors which he confers on them have respect to and are intended to promote their endless felicity; and though the terms are here used in a more general sense, yet, if we take them more restrictedly, we must consider that in the work of justification sanctification is implied; justification being the foundation and beginning of that work. From all this we learn that none will be glorified who have not been sanctified and justified; that the justified are those who have been called or invited by the Gospel of Christ; that those who have had this calling are they to whom God determined to grant this privilege - they did not choose this salvation first, but God sent it to them when they knew him not - and therefore the salvation of the Gentile world, as well as that of the Jews, comes through the gratuitous mercy of God himself, was the result of infinite designs, and stands on the same ground as the calling, etc., of the Jewish people. The word δοξα, which we render glory, and δοξαζω, to glorify, both mean to render illustrious, eminent, etc., etc., in various parts of the New Testament; and in this sense the verb is used [Joh 11:4]; [Joh 12:23], [Joh 12:28]; [Joh 13:31], [Joh 13:32]; [Joh 14:13]; [Joh 15:8]; [Joh 21:19]; [Act 3:13]; [Act 11:13]; in none of which places eternal beatification can be intended. Here it seems to mean that those whom God had called into a state of justification he had rendered illustrious by innumerable gifts, graces, and privileges, in the same manner as he had done to the Israelites of old.

[¶18] The whole of the preceding discourse will show that every thing here is conditional, as far as it relates to the ultimate salvation of any person professing the Gospel of Christ; for the promises are made to character, and not to persons, as some have most injudiciously affirmed. The apostle insists upon a character all along from the beginning of the chapter. [Rom 8:1] : There is no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit. [Rom 8:13] : If ye live after the flesh, ye shall die, etc. The absolute necessity of holiness to salvation is the very subject of his discourse; this necessity he positively affirms, and establishes by the most solid arguments. At the very entrance of his argument here, he takes care to settle the connection between our calling and our love and obedience to God, on purpose to prevent that mistake into which so many have fallen, through their great inattention to the scope of his reasoning. [Rom 8:28] : All things work together for good - To whom? To Them that Love God: to them that are the called according to his purpose. To them that love God, because they are called according to his purpose; for those only who love God can reap any benefit by this predestination, vocation, or any other instance of God's favor. See the observations at the end of this chapter, ([Rom 8:39] (note)).

### Verse 31

[¶20] What shall we then say to these things? - What conclusion should we draw from the above premises? From all that was already laid down in the preceding chapters, but especially in the preceding verses, from [Rom 8:28-30] inclusive. As if he had said: What comfort may we derive from these doctrines? God has called us all to holiness, and to love to him, which is the principle of holiness. We are persecuted and despised, it is true, and we may be more so; but, as God has called us to love him, and all things work together for good to them that love him; and, as his covenant with Abraham, while he was in his Gentile state, shows his gracious purpose towards us Gentiles, whom he has foreknown, who have been objects of his gracious foreknowledge, as well as the Jews, and who have now the fullest proof that we were so, by his sending us the Gospel, and showing us, in it, that if the Israelites were to be a holy priesthood, a royal nation, we are no less favored, as he has predestinated, from the beginning determined, that we should be conformed to the image of his Son, who is to be the first-born among many brethren, the head and chief of all converted Jews and Gentiles, and, in order to our final salvation, has called, invited us to believe on the Lord Jesus Christ, has justified those who do believe, and has glorified, highly honored, and adorned them with innumerable gifts and graces, and, if they continue to possess that faith which worketh by love, will bring them, both body and soul, to his eternal glory, their bodies being made like unto his glorious body: - seeing, therefore, all these things are so, what comfort in our tribulations shall we derive from them? - Why this: If God be for us, who can be against us? He who is infinitely wise has undertaken to direct us: He who is infinitely powerful has undertaken to protect us: He who is infinitely good has undertaken to save us. What cunning, strength, or malice, can prevail against his wisdom, power, and goodness? None. Therefore we are safe who love God; and not only shall sustain no essential damage by the persecutions of ungodly men, but even these things work together for our good.

### Verse 32

[¶22] He that spared not his own Son - And can we, his sincere followers, doubt of the safety of our state, or the certainty of his protection? No: for if he loved us, Gentiles and Jews, so intensely as to deliver up to death his own Son for us all, can he withhold from us any minor blessing? Nay, will he not, on the contrary, freely give us all things? For if he told Abraham, who is the father of the faithful, and representative of us all, and with whom the covenant was made, that, because he had not withheld from him his only son Isaac, but delivered him up to that death which he thought his God had required, in blessing, he would bless him; and in multiplying, he would multiply him; that his seed should possess the gate of his enemies; and that in it all the nations of the earth should be blessed, [Gen 22:16-19]; will He not give US all that was spiritually intended by these promises, whose only begotten Son was not sacrificed in a figure, but really, in order to purchase every blessing that the soul of man can need and that the hand of God can dispense.

### Verse 33

[¶24] This and the two following verses contain a string of questions, most appropriately introduced and most powerfully urged, tending to show the safety of the state of those who have believed the Gospel of the grace of God. I shall lay these verses down as they are pointed by the best Greek critics: - "Who shall lay any thing to the charge of God's elect? - God who justifieth? Who is he that condemneth? - Christ who died? or, rather, who is risen again? He, who is at the right hand of God? He, who maketh intercession for us? Who shall separate us from the love of Christ? - Tribulation? or distress? or persecution? or famine? or nakedness? or peril? or sword?" In all these questions the apostle intimates that if neither God nor Christ would bring any charge against them who love him, none else could. And as God justifies through Christ who died, consequently no charge can lie against these persons, as God alone could produce any; and He, so far from doing this, has justified them - freely forgiven their trespasses.

[¶25] For the proper meaning and sense of the terms chosen, elect, called, etc., etc., see the discourse prefixed to this epistle; and especially Section 6, p. 19, etc., and Section 7, p. 23, etc.

### Verse 34

[¶27] Who is even at the right hand of God - To which he has exalted our human nature, which he took in conjunction with his Divinity; and there he maketh intercession for us - manages all the concerns of his own kingdom in general, and of every member of his Church in particular.

### Verse 35

[¶29] Who shall separate us from the love of Christ? - I do think that this question has been generally misunderstood. The apostle is referring to the persecutions and tribulations to which genuine Christians were exposed through their attachment to Christ, and the gracious provision God had made for their support and final salvation. As in this provision God had shown his infinite love to them in providing Jesus Christ as their sin-offering, and Jesus Christ had shown his love in suffering death upon the cross for them; so, here, he speaks of the love of the followers of God to that Christ who had first loved them. Therefore the question is not, Who shall separate the love of Christ from us? or prevent Christ from loving us? but, Who shall separate us from the love of Christ? Who or what shall be able to remove our affection from him? And the questions that immediately follow show that this is the sense of the passage; for the tribulation, distress, etc., which he enumerates, are things by which they might be affected, but by which Christ could not be affected; and, consequently, the question most evidently refers to their love to him who had first loved them, and, while it affords a strong presumption of their perseverance, furnishes a most powerful argument against apostasy.

[¶30] Shall tribulation? - Θλιψις, grievous affliction, or distress of any kind; from θλιβω, to compress, oppress, straiten, etc.; any thing by which a man is rendered miserable.

[¶31] Or distress? - Στενοχωρια, a word of nearly the same import with the former, but more intense in its signification. It signifies straitness, being hemmed in on every side, without the possibility of getting out or escaping; from στενος, strait or narrow, and χωρος, a place.

[¶32] Or persecution? - Διωγμος, from διωκω, to pursue, press upon, prosecute, signifies such pursuing as an enemy uses in order to overtake the object of his malice, that he may destroy him.

[¶33] Or famine? - Λιμος, from λειπω, to fail; the total want of bread, and all the necessaries of life.

[¶34] Or nakedness? - Γυμνοτης, being absolutely without clothing; forcibly expressed by the derivation of the word γυια μονα εχων, having one's limbs only, being totally unclothed.

[¶35] Or peril? - Κινδυνος, a state of extreme and continued danger, perplexing and distressing with grievous forebodings and alarms; derived from κινει τας οδυνας, it excites anguish; because much evil is felt, and much more feared.

[¶36] Or sword? - Μαχαιρα, slaughter; the total destruction of life, and especially beheading, and such like, done by the order of the civil magistrate; for the word is used in this epistle, [Rom 13:4], to signify the authority and power which he has of judicially terminating life; i.e. of inflicting capital punishment.

### Verse 36

[¶38] As it is written - And these are no more than we may naturally expect from the present constitution of the world, and the positive predictions of the prophet, [Psa 44:22], who foresaw that a wicked world would always persecute and oppress the true followers of God.

### Verse 37

[¶40] Nay - as the prophet adds in the same place, all this is come upon us, yet have we not forgotten thee, nor dealt falsely in thy covenant, [Rom 8:17], [Rom 8:18], so all these things may happen unto us; but in all these things we are more than conquerors; We abide faithful in the new covenant of our God; and He is faithful who has promised to support and make us more than conquerors; i.e. to give us a complete triumph over sin, and death, and hell, not leaving one enemy unsubdued.

### Verse 38

[¶42] For I am persuaded - After the blessed experience we have had of support by the grace and Spirit of him that loved us, that neither fear of death, nor hope of life, nor evil angels, nor principalities, nor powers, persecuting us for Christ's sake; nor the things we endure at present, nor the things to come, whatever tribulation we may be called to suffer in future;

### Verse 39

[¶44] Nor height - of honor, nor depth - of ignominy, nor any other creature, ουτε τις κτισις ετερα, (nor any other thing whatever), shall be able to separate us, who love God, from the love of God, which he has vouchsafed to us in Christ Jesus. See Whitby. And for farther observations on the subject of the 29th and 30th verses, see at the end of the chapter, (the following notes).

[¶45] 1. The confidence expressed by the apostle at the end of this chapter, is as rational as it is bold. On the premises laid down by him, in reference to which he has most logically conducted his whole argument, the conclusion to which he arrives is as natural and forcible as it is legitimate. The permanency of the Christian Church, in all the tribulations it has endured from pagans and papists, is a full proof of the correctness of the apostle's reasoning. The true followers of Christ can never be forsaken by him. And his Church, which is founded on the rock, can never be shaken down by the tempests of persecution. And what God does for his Church in general, (the collective body of those who believe in the Lord Jesus, love, and obey him), he does for every individual in that body: no man that trusts in him can be confounded. While the love of God is in his heart, and the work of God in his hand, he may be as fully persuaded as he is of his own being, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other thing whatsoever, shall be able to separate him from the love of God which is in Christ Jesus. The reader who has any knowledge of what is great, commanding, and sublime in composition, will not hesitate to add here, with Dr. Taylor: "The conclusion of this chapter is the most elegant and sublime piece of writing I remember ever to have read. It is founded on the grand and solid principles of the Gospel; it breathes the true spirit of Christian magnanimity; raises our minds far above all things created; and shows, in a bright and heavenly view, the greatness of soul and the strong consolation which the Gospel inspires. God grant that it may stand clear before our understandings, and be transcribed into all our hearts! They who despise the Gospel despise all that is great, and happy, and glorious!"

## 474. Romans · 24 of 41

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/474/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/474/#p-N

[¶0] 2. The doctrine of the necessity of personal holiness, so clearly and strongly laid down in the former part of this chapter, should be deeply considered by every person professing godliness; and while from the seventh chapter they learn that they have an infected and morally diseased nature, they should learn from the eighth that to destroy the work of the devil was Jesus Christ manifested; and that no soul can be said to be saved by Jesus Christ who is not saved from its sins. What a full proof is it of the fallen state of man, that there should be found persons professing Christianity more fervent in their pleadings for the necessary continuance of indwelling sin, than they are for the mind that was in Christ. The seventh chapter, because there are some expressions which, being misunderstood, seem to favor this doctrine, is read and incessantly quoted: the eighth chapter, though given by the same inspiration, yet because it so strongly shows the necessity of being saved from all sin, is seldom read and scarcely ever quoted!

[¶1] 3. The restoration of the brute creation to a state of happiness has been thought by several to be the doctrine of [Rom 8:19-25]. In the notes on those verses I have given reasons against this opinion, and have proved that the Gentiles, and not the irrational part of the creation, are the persons of whom the apostle speaks; nor can any consistent interpretation be given of the place, if it be applied to the brute creation. But, although this doctrine is not contained in the above verses, it does not follow that the doctrine itself is not true. Indeed, there are several reasons which render the supposition very probable.

[¶2] 1. The brute creation never sinned against God, nor are they capable of it, and consequently cannot be justly liable to punishment.

[¶3] 2. But the whole brute creation is in a state of suffering, and partake of the common infirmities and privations of life, as well as mankind: they suffer, but who can say that they suffer justly?

[¶4] 3. As they appear to be necessarily involved in the sufferings of sinful man, and yet neither through their fault nor their folly, it is natural to suppose that the Judge of all the earth, who ever does right, will find some means by which these innocent creatures shall be compensated for their sufferings.

[¶5] 4. That they have no compensation here, their afflictions, labors, and death prove; and if they are to have any compensation, they must have it in another state.

[¶6] 5. God, the fountain of all goodness, must have originally designed them for that measure of happiness which is suited to the powers with which he had endowed them; but, since the fall of man, they never had that happiness; and, in their present circumstances, never can.

[¶7] 6. In reference to intelligent beings, God has formed his purposes in reference to their happiness on the ground of their rational natures. He has decreed that they shall be happy if they will, all the means of it being placed within their power; and, if they be ultimately miserable, it is the effect of their own unconstrained choice. Therefore his purpose is fulfilled, either in their happiness or misery; because he has purposed that they shall be happy if they please, and that misery shall be the result of their refusal.

[¶8] 7. But it does not appear that the brute creation are capable of this choice; and it is evident that they are not placed in their present misery through either their choice or their sin; and if no purpose of God can be ultimately frustrated, these creatures must be restored to that state of happiness for which they have been made, and of which they have been deprived through the transgression of man.

[¶9] 8. To say that the enjoyments which they have in this life are a sufficient compensation, is most evidently false; for, had not sin entered into the world, they would have had much greater enjoyments, without pain, excessive labor and toil, and without death, and all those sufferings which arise from its predisposing causes. Nor does it appear that they have much happiness from eating, drinking, and rest, as they have these only in the proportion in which they are necessary to their existence as the slaves of men. Therefore, allowing that they have even gratification and enjoyment in life, they have much less than they would have had had not sin entered into the world; and consequently they have been deprived of the greater portion of the happiness designed for them by their bountiful Creator.

[¶10] 9. It is therefore obvious that the gracious purpose of God has not been fulfilled in them; and that, as they have not lost their happiness through their own fault, both the beneficence and justice of God are bound to make them a reparation.

[¶11] 10. Hence it is reasonable to conclude that, as from the present constitution of things they cannot have the happiness designed for them in this state, they must have it in another.

[¶12] 4. On the subject of the foreknowledge of God, some observations have been made at the conclusion of the notes on the second chapter of Acts. On the subject of the prescience and predestination mentioned here, [Rom 8:29], [Rom 8:30], vast volumes have been written, and the Christian world greatly agitated and perplexed. These doctrines of men have very little place in the texts in question. After a long and serious investigation of this business, I am led to conclude that, whether the doctrine of the decrees be true or false, it does not exist in these verses. No portion of the word of God has been more unhappily misunderstood than several parts of the Epistle to the Romans; because men have applied to individuals what belongs to nations; and referred to eternity transactions which have taken place in time. We have already seen that one grand aim of the apostle in writing this epistle was:

[¶13] 1. To prove, to both Jews and Gentiles, that they were all under sin, and that neither of them had any claim either on the justice or beneficence of God; yet he, of his own free mercy, had revealed himself to the Jews, and crowned them with innumerable privileges; and,

[¶14] 2. That, as he was no respecter of persons, his mercy was as free to the Gentiles as to them, being equally their God as he was the God of the Jews, and therefore had, by the Gospel, called them to a state of salvation; and to this display of his mercy the two verses in question seem particularly to refer, and show us not what God will do for some selected individuals, but what he has already done for nations. After having shown that the whole Gentile world was groaning and travailing in pain together, waiting for the manifestation of the sons of God, he shows that it was, according to the affectionate purpose, προθεσιν, of God, that the Gentiles should be also called into the glorious liberty of the sons of God - into equal privileges with the Jews. He therefore represents them as objects of God's gracious foreknowledge. That the word προγινωσκω, which literally signifies to know, or discern beforehand, and to know so as to determine, signifies also to approve, or love before, to be well affected to, is not only evident from ידע yada in Hebrew, but also from the simple verb γινωσκω, in Greek, by which it is translated, and to which the compound verb repeatedly answers, without any extension of meaning by means of the preposition, as its use among the best Greek writers proves: and it is evident that the apostle uses the word in the sense of loving, being graciously affected to, [Rom 11:1], [Rom 11:2]. I say then, hath God cast away his people, which he Foreknew, ὁν προεγνω; to whom he has been so long graciously affected? By no means. As, therefore, he had been so long graciously affected towards the Jews, so has he towards the Gentiles. His call of Abraham, and the promises made to him, are the proof of it. The Jews, thus foreknown, were called into a glorious state of salvation, and endowed with privileges the most extraordinary ever bestowed on any people; as their whole history testifies. But is God the God of the Jews only? Is he not also the God of the Gentiles? Yes, of the Gentiles also, [Rom 3:29]; and to prove this is the main subject of the ninth chapter. Now, as he is the God of the Gentiles, he foreknew, had from the beginning a gracious purpose to them as well as to the Jews; and, being thus graciously disposed towards them, he determined προωρισε, from προ, before, and ὁριζω, to bound, define, etc., he defined, circumscribed, and determined the boundaries of this important business from the beginning, that they also should be taken into his Church, and conformed to the image of his Son; and, as Jesus Christ was to be their pattern, it must be by his Gospel that they should be brought into the Church; and consequently, that bringing in could not take place before the revelation of Christ. Having therefore thus foreknown and thus predestinated them Also, he called them Also by the Gospel; he justified them Also on their believing; and he glorified them Also, dignified them also with the same privileges, blessings, honors, and Divine gifts: so that they were now what the Jews had been before, the peculiar people of God. The apostle, therefore, speaks here not of what they should be, or of what they might be, but of what they then were - the called, the justified, the highly honored of God. See the note on [Rom 8:30]. It is strange that so obvious a meaning of the passage should not have been noticed; but the word δοξαζω, which we render to glorify, and by which we understand eternal beatification, which it is very seldom used to express, being taken in this sense in the passage in question, fixed the meaning of the preceding terms; and thus the whole passage was applied to things eternal, which had reference only to things in time. This seems to me to be the true key of the passage, and the whole scope of the epistle, and especially of the context, which shows that this is the sense in which it should be understood. The passages understood in this way illustrate the infinite mercy and wisdom of God; they show that whatever appearances his providential dealings may assume of partiality towards any particular people, yet he is equally the Father of the spirits of all flesh; hateth nothing that he hath made; is loving to all; that his tender mercies are over all his works; and that he is not willing that any should perish, but that all should come unto the knowledge of the truth and be saved. Hence, whatever he did for the Jews he purposed to do for the Gentiles: if he foreknew, predestinated, called, justified, and glorified the former; he Also foreknew, predestinated, called, justified, and glorified the latter; having brought them into the same state of salvation, with a vast extension of blessings and higher degrees of honor. As the Jews forfeited their privileges, and now, instead of being glorified, instead of being highly honored, and rendered illustrious, they are degraded, brought down, and rendered contemptible; because they have not made a proper use of their election, they are now reprobated; so a similar reverse awaits the Gentiles if they sin after the similitude of their transgression; and it is against this that the apostle so solemnly warns them, [Rom 11:20-22] : Because of unbelief they (the Jews) were broken off - thou (the Gentiles) standest by faith. If God spared not the Natural Branches, take heed lest he also spare not Thee. Behold the goodness and severity of God! on them which Fell severity; but toward Thee goodness, If Thou Continue in his goodness; otherwise Thou Also shalt be Cut Off.

[¶15] 5. This is also a lesson of solemn instruction to Christians in general: God has called them into a glorious state of salvation, and has furnished them with every requisite help to enable them to work out that salvation with fear and trembling. As it is an awful thing to receive the grace of God in vain, (whether that grace imply the common benefits of the Gospel, or those especial blessings received by believing souls), so every person professing godliness should be jealous over himself lest he should trifle with matters of eternal moment; for, should he even neglect so great a salvation, his escape would be impossible. [Heb 2:3]; and if so, to what severe punishment must they be exposed who despise and reject it?

### Introduction

[¶17] Paul expresses his great sorrow for the unbelief and obstinacy of the Jews, [Rom 9:1-3]. Whose high privileges he enumerates, [Rom 9:4], [Rom 9:5]. Points out the manner in which God has chosen to communicate the knowledge of his name to both Jews and Gentiles; and how he deals, whether in judgment or mercy, with individuals; and produces the cases of Abraham, Isaac, Jacob, Esau, and Pharaoh, [Rom 9:6-17]. God shows mercy and judgment as he thinks proper, and none have a right to find fault with his proceedings, [Rom 9:18-20]. He has the same power over the human race as the potter has over the clay, [Rom 9:21-23]. The prophets predicted the calling of the Gentiles, and the rejection of the Jews, [Rom 9:24-29]. The Gentiles have attained to the knowledge of God's method of saving sinners; while the Jews have not attained this knowledge, [Rom 9:30], [Rom 9:31]. The reason why the Jews have not attained the salvation provided for them in the Gospel, [Rom 9:32], [Rom 9:33].

[¶18] To this and the tenth chapter, Dr. Taylor has prefixed the following judicious summary: -

[¶19] The apostle has largely proved in the preceding chapters, that the grace of God extends to the Gentiles as well as to the Jews; and that the dispensation of God's mercy was absolutely, and in itself, free to all who believe, whether Jews or Gentiles, in opposition to the merit of any works, or of conformity to any law whatever; and that the Gentiles have, by faith, a good title to the blessings of God's covenant, to which blessings the Jews cannot have a title any other way. Hitherto the apostle has not considered the Jews as rejected, except in an indirect way, but that they had the possibility of continuing in the Church, from entering into which they should not attempt to prevent the Gentiles, but allow them to be sharers in the mercies of God; and hence his language is in sum this: Why may not believing Gentiles be admitted, pardoned, and saved, as well as you?

[¶20] But in this chapter, and the two following, the apostle considers the reception of the Gentiles into the kingdom and covenant of God under the notion of calling or invitation, and of election or choice: which shows that he views the two parties in a light different to that in which he had before placed them. The Gentiles he considers as invited into the kingdom of God, and as chosen to be his people; and the Jews he considers as left out and rejected; for as the main body of them had now rejected the Gospel of Christ, he saw that God was about to unchurch them, overturn their polity, destroy their temple, and disperse them over the face of the earth. Thus he knew they would be accursed, or anathematized from Christ, and reduced to a level with the heathen nations of the world. And the event has proved that his declarations were dictated by the Spirit of truth.

[¶21] It is observable that, agreeably to his delicate manner of writing, and his nice and tender treatment of his countrymen, he never mentions their rejection - a subject extremely painful to his thoughts - otherwise than in a wish that he himself were accursed from Christ for them, or to prevent them from being accursed from Christ, ([Rom 9:3]), till he comes to Romans 11, where he has much to say in their favor, even considered, as at present, rejected. But it is very evident that his arguments in this chapter rest on the supposition that the main body of the Jewish nation would be cast out of the visible kingdom of God; and it is for this reason that in this and the two following chapters he considers the reception of any people into the kingdom and covenant of God under the relative notion of inviting and choosing, or of calling and election. The Jews were rejected and reprobated; the Gentiles were chosen and called, or elected. As this is most obviously the apostle's meaning, it is strange that any should apply his doctrine to the particular and unconditional reprobation and election of individuals.

[¶22] It is upon this rejection of the Jews that the calling and election of the Gentiles rest. If the Jews be not rejected, but are still the visible Church and kingdom of God, then the Gentiles, according to the most proper inference from the apostle's doctrine, have no right to the blessings of the kingdom. Instead of being invited or called, they are intruders at the heavenly feast; and this the unbelieving Jews labored to prove, and thus unhinge the believing Gentiles by persuading them that they were not duly taken into the Church of God; that the Jews were, and ever must continue to be, the only Church and kingdom of God, and that they could not be cast off so long as God was faithful to his promise to Abraham; and that the Gentiles were most miserably deceived when they supposed they were brought into that kingdom by faith in Christ, whereas there was no way of entering it, or of being entitled to its privileges, but by submitting to the law of Moses. This being the fixed opinion of the Jews, and the ground on which they opposed the Gentiles and endeavored to sap the foundation of their hope of salvation from the Gospel of Christ, it was therefore a matter of the utmost importance to be able to prove that the Jews, by rejecting Christ and his Gospel, were themselves cast out of the Church, and this in a way perfectly consistent with the truth of the promise made to Abraham. He had slightly touched on this subject at the beginning of the third chapter; but it would have broken in too much on the thread of his discourse to have pursued the argument there, for which reason he appears to have reserved it to this place, where he (1) solemnly declares his tenderest affection for his countrymen, and his real grief of heart for their infidelity and consequent rejection, [Rom 9:1-5]; (2) Answers objections against this rejection, Romans 9:6-23; (3) Proves the calling of the Gentiles from their own Scriptures, [Rom 9:24-30]; (4) Gives the true state and reasons of the rejection of the Jews and the calling of the Gentiles, [Rom 9:30] to [Rom 10:14]; (5) Proves the necessity of the apostolic mission to the Gentiles in order to their salvation, [Rom 10:14-21].

[¶23] And all this was intended at once to vindicate the Divine dispensations; to convince the infidel Jew; to satisfy the believing Gentile that his calling or invitation into the Church of God was valid; to arm him against the cavils and objections of the unbelieving Jews, and to dispose the Christian Jew to receive and own the believing Gentile as a member of the family and kingdom of God, by Divine right, equal to any to which he himself could pretend. See Taylor's notes, p. 321, etc.

### Verse 1

[¶25] I say the truth in Christ, I lie not - This is one of the most solemn oaths any man can possibly take. He appeals to Christ as the searcher of hearts that he tells the truth; asserts that his conscience was free from all guile in this matter, and that the Holy Ghost bore him testimony that what he said was true. Hence we find that the testimony of a man's own conscience, and the testimony of the Holy Ghost, are two distinct things, and that the apostle had both at the same time.

[¶26] As the apostle had still remaining a very awful part of his commission to execute, namely, to declare to the Jews not only that God had chosen the Gentiles, but had rejected them because they had rejected Christ and his Gospel, it was necessary that he should assure them that however he had been persecuted by them because he had embraced the Gospel, yet it was so far from being a gratification to him that they had now fallen under the displeasure of God, that it was a subject of continual distress to his mind, and that it produced in him great heaviness and continual sorrow.

### Verse 3

[¶28] For I could wish that myself were accursed from Christ - This and the two preceding verses are thus paraphrased by Dr. Taylor: I am so far from insisting on the doctrine (of the rejection of the Jews) out of any ill-will to my countrymen, that I solemnly declare, in the sincerity of my heart, without the least fiction or dissimulation - and herein I have the testimony of my own conscience, enlightened and directed by the Spirit of God - that I am so far from taking pleasure in the rejection of the Jewish nation, that, contrariwise, it gives me continual pain and uneasiness, insomuch that, as Moses formerly (when God proposed to cut them off, and in their stead to make him a great nation, [Exo 32:10]) begged that he himself should rather die than that the children of Israel should be destroyed, [Exo 32:32], so I could even wish that the exclusion from the visible Church, which will happen to the Jewish nation, might fall to my own share, if hereby they might be kept in it and to this I am inclined by natural affection, for the Jews are my dear brethren and kindred.

[¶29] Very few passages in the New Testament have puzzled critics and commentators more than this. Every person saw the perfect absurdity of understanding it in a literal sense, as no man in his right mind could wish himself eternally damned in order to save another, or to save even the whole world. And the supposition that such an effect could be produced by such a sacrifice, was equally absurd and monstrous. Therefore various translations have been made of the place, and different solutions offered. Mr. Wakefield says: "I see no method of solving the difficulty in this verse, which has so exercised the learning and ingenuity of commentators, but by the ευχομαι ειναι of Homer, I profess myself to be; and he translates the passage in a parenthesis, thus: (for I also was once an alien from Christ) on account of my brethren, etc. But how it does appear that Saul of Tarsus was ever an alien from Christ on account of his kinsmen, is to me perfectly indiscernible. Let us examine the Greek text. Ηυχομην γαρ αυτος εγω αναθεμα ειναι απο του Χριστου ὑπερτων αδελφων μου, 'For I did wish myself to be an anathema From Christ (ὑπο, By Christ, as some ancient MSS. read) for my brethren.' As ηυχομην is the 1st per. sing. of the imperfect tense, some have been led to think that St. Paul is here mentioning what had passed through his own mind when filled with the love of God, he learned the rejection of the Jews; and that he only mentions it here as a thing which, in the effusions of his loving zeal, had been felt by him inconsiderately, and without any Divine afflatus leading him to it; but that he does not intimate that now he felt any such unreasonable and preposterous wish." I am afraid this is but ill calculated to solve the difficulty.

[¶30] The Greek word αναθεμα, anathema, properly signifies any thing devoted to God, so as to be destroyed: it answers to the Hebrew חרם cherem, which the Septuagint translate by it, and means either a thing or person separated from its former state or condition, and devoted to destruction. In this sense it is used, [Deu 7:25], [Deu 7:26]; [Jos 6:17], [Jos 6:18]; [Jos 7:12].

[¶31] It is certain that the word, both among the Hebrews and Greeks, was used to express a person devoted to destruction for the public safety. In Midrash hanneelam, in Sohar Chadash, fol. 15, Rabbi Chaijah the elder said: "There is no shepherd found like unto Moses, who was willing to lay down his life for the sheep; for Moses said, [Exo 32:32], If thou wilt not pardon their sin, blot me, I pray thee, out of thy book which thou hast written." Such anathemas, or persons devoted to destruction for the public good, were common among all ancient nations. See the case of M. Curtius and Decius among the Romans. When a plague took place, or any public calamity, it was customary to take one of the lowest or most execrable of the people, and devote him to the Dii Manes or infernal gods. See proofs in Schleusner, and see the observations at the end of the chapter, ([Rom 9:33] (note), point 1.). This one circumstance is sufficient to explain the word in this place. Paul desired to be devoted to destruction, as the Jews then were, in order to redeem his countrymen from this most terrible excision. He was willing to become a sacrifice for the public safety, and to give his life to redeem theirs. And, as Christ may be considered as devoting them to destruction, (see Matthew 24), Paul is willing that in their place Christ should devote him: for I could wish myself, αναθεμα ειμαι απο (or, as some excellent MSS. have it, ὑπο) του Χριστου, to be devoted By Christ, to that temporal destruction to which he has adjudged the disobedient Jews, if by doing so I might redeem them. This, and this alone, seems to be the meaning of the apostle's wish.

### Verse 4

[¶33] Who are Israelites - Descendants of Jacob, a man so highly favored of God, and from whom he received his name Israel - a prince of God, [Gen 32:28]; from which name his descendants were called Israelites, and separated unto God for his glory and praise. Their very name of Israelites implied their very high dignity; they were a royal nation; princes of the most high God.

[¶34] The adoption - The Israelites were all taken into the family of God, and were called his sons and first-born, [Exo 4:22]; [Deu 14:1]; [Jer 31:9]; [Hos 11:1]; and this adoption took place when God made the covenant with them at Horeb.

[¶35] The glory - The manifestation of God among them; principally by the cloud and pillar, and the Shekinah, or Divine presence, appearing between the cherubim over the mercy-seat. These were peculiar to the Jews; no other nation was ever thus favored.

[¶36] The covenants - The covenants made with Abraham, both that which relates to the spiritual seed, and that which was peculiar to his natural descendants, [Gal 3:16], [Gal 3:17]; which covenants were afterwards renewed by Moses, [Deu 29:1]. Some suppose that the singular is here put for the plural, and that by covenants we are to understand the decalogue, which is termed ברית berith, or covenant, [Deu 4:13]. But it is more likely that the apostle alludes to the great covenant made with Abraham, and to its various renewals and extensions at different times afterwards, as well as to its twofold design - the grant of the land of Canaan, and the rest that remains for the people of God.

[¶37] The giving of the law - The revelation of God by God himself, containing a system of moral and political precepts. This was also peculiar to the Jews; for to no other nation had he ever given a revelation of his will.

[¶38] The service - Λατρεια. The particular ordinances, rites, and ceremonies of their religious worship, and especially the sacrificial system, so expressive of the sinfulness of sin and the holiness of God.

[¶39] The promises - The land of Canaan, and the blessings of the Messiah and his kingdom; which promises had been made and often repeated to the patriarchs and to the prophets.

### Verse 5

[¶41] Whose are the fathers - Abraham, Isaac, Jacob, Joseph, the twelve patriarchs, Moses, Joshua, Samuel, David, etc., etc., without controversy, the greatest and most eminent men that ever flourished under heaven. From these, is an uninterrupted and unpolluted line, the Jewish people had descended; and it was no small glory to be able to reckon, in their genealogy, persons of such incomparable merit and excellency.

[¶42] And of whom, as concerning the flesh Christ came - These ancestors were the more renowned, as being the progenitors of the human nature of the Messiah. Christ, the Messiah, κατα σαρκα, according to the flesh, sprang from them. But this Messiah was more than man, he is God over all; the very Being who gave them being, though he appeared to receive a being from them.

[¶43] Here the apostle most distinctly points out the twofold nature of our Lord - his eternal Godhead and his humanity; and all the transpositions of particles, and alterations of points in the universe, will not explain away this doctrine. As this verse contains such an eminent proof of the deity of Christ, no wonder that the opposers of his divinity should strive with their utmost skill and cunning to destroy its force. And it must be truly painful to a mind that has nothing in view but truth, to see the mean and hypocritical methods used to elude the force of this text. Few have met it in that honest and manly way in which Dr. Taylor, who was a conscientious Arian, has considered the subject. "Christ," says he, "is God over all, as he is by the Father appointed Lord, King, and Governor of all. The Father hath committed all judgement to the Son, [Joh 5:22]; has given all things into his hands, [Mat 28:18]; he is Lord of all, [Act 10:36]. God has given him a name above every name, [Phi 2:9]; above every name that is named, not only in this world, but also in that which is to come; and has put all things (himself excepted, [1Cor 15:27]) under his feet and given him to be head over all things, [Eph 1:21], [Eph 1:22]. This is our Lord's supreme Godhead. And that he is ευλογητος, blessed for ever, or the object of everlasting blessing, is evident from [Rev 5:12], [Rev 5:13] : Worthy is the Lamb that was slain to receive power - and blessing and honor be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. Thus it appears the words may be justly applied to our blessed Lord." Notes, p. 329. Yes, and when we take other scriptures into the account, where his essential Godhead is particularly expressed, such as [Col 1:16], [Col 1:17] : For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created By him, and For him: and he is Before all things, and By him do all things consist; we shall find that he is not God by investiture or office, but properly and essentially such; for it is impossible to convey in human language, to human apprehension, a more complete and finished display of what is essential to Godhead, indivisible from it, and incommunicable to any created nature, than what is contained in the above verses. And while these words are allowed to make a part of Divine revelation, the essential Godhead of Jesus Christ will continue to be a doctrine of that revelation.

[¶44] I pass by the groundless and endless conjectures about reversing some of the particles and placing points in different positions, as they have been all invented to get rid of the doctrine of Christ's divinity, which is so obviously acknowledged by the simple text; it is enough to state that there is no omission of these important words in any MS. or version yet discovered.

## 475. Romans · 25 of 41

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/475/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/475/#p-N

### Verse 6

[¶1] Not as though the word of God hath taken none effect - A Jew might have objected, as in [Rom 3:3] : "Is not God bound by his faithfulness to continue the Jews as his peculiar Church and people, notwithstanding the infidelity of the major part of them? If they are brought to a level with the Gentiles, will it not follow that God hath failed in the performance of his promise to Abraham? [Gen 17:7], [Gen 17:8] : I will establish my covenant between me and thee for an everlasting covenant, to be a God unto thee, and thy seed after thee." To which it may be answered: This awful dispensation of God towards the Jews is not inconsistent with the veracity of the Divine promise; for even the whole body of natural born Jews are not the whole of the Israelites comprehended in the promise. Abraham is the father of many nations; and his seed is not only that which is of the law, but that also which is of the faith of Abraham, [Rom 4:16], [Rom 4:17]. The Gentiles were included in the Abrahamic covenant as well as the Jews; and therefore the Jews have no exclusive right to the blessings of God's kingdom.

### Verse 7

[¶3] Neither because they are the seed of Abraham, etc. - Nor can they conclude, because they are the natural descendants of Abraham, that therefore they are all of them, without exception, the children in whom the promise is to be fulfilled.

[¶4] But, in Isaac shall thy seed be called - The promise is not confined to immediate natural descent, but may be accomplished in any part of Abraham's posterity. For Abraham had several sons besides Isaac, [Gen 25:1], [Gen 25:2], particularly Ishmael, who was circumcised before Isaac was born, and in whom Abraham was desirous that the promise should be fulfilled, [Gen 17:18], and in him God might have fulfilled the promise, had he so pleased; and yet he said to Abraham, [Gen 21:12] : Not in Ishmael, but in Isaac, shall thy seed be called.

### Verse 8

[¶6] That is, They which are the children of the flesh - Whence it appears that not the children who descend from Abraham's loins, nor those who were circumcised as he was, nor even those whom he might expect and desire, are therefore the Church and people of God; but those who are made children by the good pleasure and promise of God, as Isaac was, are alone to be accounted for the seed with whom the covenant was established.

### Verse 9

[¶8] For this is the word of promise, etc. - That is, this is evidently implied in the promise recorded [Gen 18:10] : At this time I will come, saith God, and exert my Divine power, and Sarah, though fourscore and ten years old, shall have a son; which shows that it is the sovereign will and act of God alone, which singles out and constitutes the peculiar seed that was to inherit the promise made to Abraham.

[¶9] It should be considered that the apostle, in this and the following quotations, does not give us the whole of the text which he intends should be taken into his argument, but only a hint or reference to the passages to which they belong; directing us to recollect or peruse the whole passage, and there view and judge of the argument.

[¶10] That he is so to be understood appears from the conclusion he draws, [Rom 9:16] : So then, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. In his arguments, [Rom 9:7], [Rom 9:8], etc., he says not one word of Abraham's willing Ishmael to be the seed in whom the promise might be fulfilled; nor of Isaac's willing Esau; nor of Moses' willing and interceding that the Israelites might be spared; nor of Esau's running for venison; but by introducing these particulars into his conclusion, he gives us to understand that his quotations are to be taken in connection with the whole story, of which they are a part; and without this the apostle's meaning cannot be apprehended.

[¶11] The same may be said of his conclusion, [Rom 9:18] : Whom he will he hardeneth: hardeneth is not in his argument, but it is in the conclusion. Therefore hardening is understood in the argument, and he evidently refers to the case of Pharaoh. The generality of the Jews were well acquainted with the Scripture, and a hint was sufficient to revive the memory of a whole passage. - Taylor, p. 330.

### Verse 10

[¶13] And not only this - A Jew might object: "Ishmael was rejected, not by the sovereign will of God, but because he was the son of the handmaid, or bond-woman, and therefore unworthy to be the peculiar seed; but observe, this was not the only limitation of the seed of Abraham with regard to inheriting the promise, for when Rebecca was with child by that one person of Abraham's issue to whom the promise was made, namely, our father Isaac, she went to inquire of the Lord, [Gen 25:22], [Gen 25:23] : And the Lord said unto her, Two nations are in thy womb, and two manner of People shall be separated from thy bowels; and the one People shall be stronger than the other People; and the elder shall serve the younger. That is, the posterity of the younger shall be a nation much more prosperous and happy than the posterity of the elder.

### Verse 11

[¶15] For the children being not yet born - As the word children is not in the text, the word nations would be more proper; for it is of nations that the apostle speaks, as the following verses show, as well as the history to which he refers.

[¶16] Neither having done any good - To merit the distinction of being made the peculiar people of God; nor evil, to deserve to be left out of this covenant, and the distinguishing national blessings which it conferred; that the purpose of God according to election might stand - that such distinctions might appear to depend on nothing but God's free choice, not of works, or any desert in the people or nations thus chosen; but of the mere purpose of him who calleth any people he pleases, to make them the depositories of his especial blessings, and thus to distinguish them from all others.

### Verse 12

[¶18] The elder shall serve the younger - These words, with those of Malachi, Jacob have I loved, and Esau have I hated, are cited by the apostle to prove, according to their typical signification, that the purpose of God, according to election, does and will stand, not of works, but of him that calleth; that is, that the purpose of God, which is the ground of that election which he makes among men, unto the honor of being Abraham's seed, might appear to remain unchangeable in him; and to be even the same which he had declared unto Abraham. That these words are used in a national and not in a personal sense, is evident from this: that, taken in the latter sense they are not true, for Jacob never did exercise any power over Esau, nor was Esau ever subject to him. Jacob, on the contrary, was rather subject to Esau, and was sorely afraid of him; and, first, by his messengers, and afterwards personally, acknowledged his brother to be his lord, and himself to be his servant; see [Gen 32:4]; [Gen 33:8], [Gen 33:13]. And hence it appears that neither Esau nor Jacob, nor even their posterities, are brought here by the apostle as instances of any personal reprobation from eternity: for, it is very certain that very many, if not the far greatest part, of Jacob's posterity were wicked, and rejected by God; and it is not less certain that some of Esau's posterity were partakers of the faith of their father Abraham.

[¶19] From these premises the true sense of the words immediately following, Jacob have I loved, and Esau have I hated, [Mal 1:2], [Mal 1:3], fully appears; that is, that what he had already cited from Moses concerning the two nations, styled by the names of their respective heads, Jacob and Esau, was but the same in substance with what was spoken many years after by the Prophet Malachi. The unthankful Jews had, in Malachi's time, either in words or in their heart, expostulated with God, and demanded of him wherein he had loved them? I have loved you, saith the Lord: yet ye say, Wherein hast thou loved us? [Mal 1:2-5]. To this the Lord answers: Was not Esau Jacob's brother? Yet I loved Jacob and hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness. Whereas Edom saith, We are impoverished, but we will return and build the desolate places; thus saith the Lord of hosts, They shall build, but I will throw down; and they shall call them, The border of wickedness, and, The people against whom the Lord hath indignation for ever. And your eyes shall see, and ye shall say, The Lord will be magnified from the border of Israel.

[¶20] 1. It incontestably appears from these passages that the prophet does not speak at all of the person of Jacob or Esau, but of their respective posterities. For it was not Esau in person that said, We are impoverished; neither were his mountains nor heritage laid waste. Now, if the prophet speaks neither of the person of the one nor of the person of the other, but of their posterity only, then it is evident that the apostle speaks of them in the same way.

[¶21] 2. If neither the prophet nor the apostle speaks of the persons of Jacob or Esau, but of their posterity, then it is evident that neither the love of God to Jacob, nor the hatred of God to Esau, were such, according to which the eternal states of men, either in happiness or misery, are to be determined; nor is there here any Scriptural or rational ground for the decree of unconditional personal election and reprobation, which, comparatively, modern times have endeavored to build on these scriptures. For,

[¶22] 1. It is here proved that Esau is not mentioned under any personal consideration, but only as the head of his posterity.

[¶23] 2. The testimony of Scripture amply proves that all Esau's posterity were not, even in this sense, reprobated; nor all Jacob's posterity elected.

[¶24] 3. Neither does that service, or subjugation to Jacob, which the Divine oracle imposed on Esau, import any such reprobation as some contend for; as the servant may be elected, while the master himself is in a state of reprobation.

[¶25] 4. Were it even granted that servitude did import such a reprobation, yet it is certain that Esau, in person, never did serve Jacob.

[¶26] 5. Nor does the hatred of God against Esau import any such reprobation of the person of Esau, because it is demonstrable that it related, not to Esau personally, but to his posterity.

[¶27] 6. The scope of the apostle's reasoning is to show that God is the sovereign of his own ways, has a right to dispense his blessings as he chooses, and to give salvation to mankind, not in the ways of their devising, but in that way that is most suitable to his infinite wisdom and goodness.

[¶28] Therefore,

[¶29] 1. He chose the Jewish people from all others, and revealed himself to them. Thus they were the elect, and all the nations of mankind reprobate.

[¶30] 2. When the fullness of the time came he revealed himself also to the Gentiles, who gladly received the Gospel: and the Jews rejecting it, were cast off. Thus the elect became reprobate, and the reprobate, elect.

[¶31] 3. He published to all mankind that the pardon of sin could and should be obtained Only by faith in his Son Jesus, and not by any obedience to any law. And the Jews, the descendants of Jacob, who rejected this way of salvation, became precisely like the Edomites, the descendants of Esau; they builded, but God pulled down; their mountains and heritage are Now laid waste for the dragons of the wilderness; and they properly may now be called the border of wickedness, a people against whom the Lord hath indignation for ever: they have rejected the Lord that bought them, and so have brought upon themselves swift destruction.

[¶32] 7. That no personal, absolute, eternal reprobation of Esau can have been intended, we learn from this; that he was most amply reconciled to his brother, who had so deeply wronged and offended him, by depriving him of his birthright and his blessing: and his having forgiven his brother his trespasses, was no mean proof that God had forgiven him. See our Lord's words, [Mat 6:14]. Therefore there can be assigned no competent ground of his damnation, much less of his personal reprobation from all eternity.

[¶33] 8. And were such a personal reprobation intended, is it not shocking to suppose that the God of endless mercy, in whose sight his pious parents had found favor, should inform them, even before their child was born, that he had absolutely consigned him, by an irrevocable decree to eternal damnation? A message of such horrid import coming immediately from the mouth of God, to a tender, weak, and delicate woman, whose hour of travail with two children was just at hand, could not have failed to produce abortion, and destroy her life. But the parents perfectly understood their God, and saw no decree of reprobation in his message; two manner of nations are in thy womb - and the elder shall serve the younger.

[¶34] 9. There is no reason, worthy the most wise and gracious God, why he should make known to the world such a thing concerning Esau, who was yet unborn, that he had reprobated him from all eternity. Such a revelation could be of no spiritual advantage or edification to mankind, but rather of a malignant influence, as directly occasioning men to judge hardly of their Maker, and to conceive of him as no faithful Creator; as having no care, no love, no bowels of compassion towards the workmanship of his own hands. See Goodwin's Exposition: and see my notes on Genesis 27 (note).

### Verse 14

[¶36] What shall we say then? - To what conclusion shall we come on the facts before us? Shall we suggest that God's bestowing peculiar privileges in this unequal manner, on those who otherwise are in equal circumstances, is inconsistent with justice and equity? By no means. Whatever God does is right, and he may dispense his blessings to whom and or what terms he pleases.

### Verse 15

[¶38] For he saith to Moses, I will have mercy, etc. - The words of God to Moses, [Exo 33:19], show that God has a right to dispense his blessings as he pleases; for, after he had declared that he would spare the Jews of old, and continue them in the relation of his peculiar people, when they had deserved to have been cut off for their idolatry, he said: I will make all my goodness pass before thee; and I will proclaim the name of the Lord before thee; and I will have mercy on whom I will have mercy; and I will have compassion on whom I will have compassion. As if he had said: I will make such a display of my perfections as shall convince you that my nature is kind and beneficent; but know, that I am a debtor to none of my creatures. My benefits and blessings are merely from my own good will: nor can any people, much less a rebellious people, challenge them as their due in justice or equity. And therefore I now spare the Jews; not because either you, who intercede for them or they themselves have any claim upon my favor, but of my own free and sovereign grace I choose to show them mercy and compassion. I will give my salvation in my own way and on my own terms. He that believeth on my Son Jesus shall be saved; and he that believeth not shall be damned. This is God's ultimate design; this purpose he will never change; and this he has fully declared in the everlasting Gospel. This is the grand Decree of reprobation and election.

### Verse 16

[¶40] So then it is not of him that willeth, etc. - I conclude, therefore, from these several instances, that the making or continuing any body of men the peculiar people of God, is righteously determined; not by the judgment, hopes, or wishes of men, but by the will and wisdom of God alone. For Abraham judged that the blessing ought, and he willed, desired, that it might be given to Ishmael; and Isaac also willed, designed, it for his first-born, Esau: and Esau, wishing and hoping that it might be his, readily went, ran a hunting for venison, that he might have the blessing regularly conveyed to him: but they were all disappointed - Abraham and Isaac, who willed, and Esau who ran: for God had originally intended that the blessing of being a great nation and distinguished people should, of his mere good pleasure, be given to Isaac and Jacob, and be confirmed in their posterity; and to them it was given. And when by their apostasy they had forfeited this privilege, it was not Moses' willing, nor any prior obligation God was under, but his own sovereign mercy, which continued it to them.

### Verse 17

[¶42] For the Scripture saith unto Pharaoh - Instead of showing the Israelites mercy he might justly have suffered them to have gone on in sin, till he should have signalized his wisdom and justice in their destruction; as appears from what God in his word declares concerning his dealings with Pharaoh and the Egyptians, [Exo 9:15], [Exo 9:16] : For now, saith the Lord, I had stretched forth my hand, (in the plague of boils and blains), and I had smitten thee and thy people with the pestilence; and thou hadst (by this plague) been cut off from the earth; (as thy cattle were by the murrain); but in very deed for this cause have I raised thee up - I have restored thee to health by removing the boils and blains, and by respiting thy deserved destruction to a longer day, that I may, in thy instance, give such a demonstration of my power in thy final overthrow, that all mankind may learn that I am God, the righteous Judge of all the earth, the avenger of wickedness. See this translation of the original vindicated in my notes on [Exo 9:15] (note), [Exo 9:16] (note); and, about the hardening of Pharaoh, see the notes on those places where the words occur in the same book.

### Verse 18

[¶44] Therefore hath he mercy on whom he will - This is the apostle's conclusion from the facts already laid down: that God, according to his own will and wisdom, in perfect righteousness, bestows mercy; that is to say, his blessings upon one part of mankind, (the Jews of old, and the Gentiles of the present time), while he suffers another part (the Egyptians of old, and the Jews of the present day) to go on in the abuse of his goodness and forbearance, hardening themselves in sin, till he brings upon them a most just and exemplary punishment, unless this be prevented by their deep repentance and general return to God through Jesus the promised, the real Messiah.

## 476. Romans · 26 of 41

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/476/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/476/#p-N

### Verse 19

[¶1] Why doth he yet find fault? - The apostle here introduces the Jew making an objection similar to that in [Rom 3:7] : If the truth of God hath more abounded through my lie unto his glory, that is, if God's faithfulness is glorified by my wickedness, why yet am I also judged as a sinner? Why am I condemned for that which brings so much glory to him? The question here is: If God's glory be so highly promoted and manifested by our obstinacy, and he suffers us to proceed in our hardness and infidelity, why does he find fault with us, or punish us for that which is according to his good pleasure?

### Verse 20

[¶3] Nay but, O man, who art thou - As if he had said: Weak, ignorant man, darest thou retort on the infinitely good and righteous God? Reflect on thyself; and tell me, after thou hast abused the grace of God, and transgressed his laws, wilt thou cavil at his dispensations? God hath made, created, formed the Jewish nation; and shall the thing formed, when it hath corrupted itself, pretend to correct the wise and gracious Author of its being, and say, Why hast thou made me thus? Why hast thou constituted me in this manner? Thou hast done me wrong in giving me my being under such and such conditions.

[¶4] Old John Goodwin's note on this passage is at least curious: "I scarce (says he) know any passage of the Scripture more frequently abused than this. When men, in the great questions of predestination and reprobation, bring forth any text of Scripture which they conceive makes for their notion, though the sense which they put upon it be ever so uncouth and dissonant from the true meaning of the Holy Ghost, yet, if any man contradict, they frequently fall upon him with - Nay but, O man; who art thou? As if St. Paul had left them his heirs and successors in the infallibility of his spirit! But when men shall call a solid answer to their groundless conceits about the meaning of the Scriptures, a replying against God, it savours more of the spirit who was seen falling like lightning from heaven, than of His, who saw him in this his fall."

### Verse 21

[¶6] Hath not the potter power over the clay - The apostle continues his answer to the Jew. Hath not God shown, by the parable of the potter, [Jer 18:1], etc., that he may justly dispose of nations, and of the Jews in particular, according as he in his infinite wisdom may judge most right and fitting; even as the potter has a right, out of the same lump of clay, to make one vessel to a more honorable and another to a less honorable use, as his own judgment and skill may direct; for no potter will take pains to make a vessel merely that he may show that he has power to dash it to pieces? For the word came to Jeremiah from the Lord, saying, Arise, and go down to the potter's house, and there I will cause thee to hear my words. Then I went down to the potter's house, and, behold, he wrought a work upon the wheels. And the vessel that he made of clay was marred in the hands of the potter: so he made it again another vessel, as seemed good to the potter to make it. It was not fit for the more honorable place in the mansion, and therefore he made it for a less honorable place, but as necessary for the master's use there, as it could have been in a more honorable situation. Then the word of the Lord came to me, saying, O house of Israel, cannot I do with you as this potter? Behold, as the clay is in the potter's hand, so are ye in mine hand, O house of Israel. At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it; if that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. And at what instant I shall speak concerning a nation - to build and to plant it; is it do evil in my sight, that it obey not my voice, then I will repent of the good wherewith I said I would benefit them. The reference to this parable shows most positively that the apostle is speaking of men, not individually, but nationally; and it is strange that men should have given his words any other application with this scripture before their eyes.

### Verse 22

[¶8] What if God, willing to show his wrath - The apostle refers here to the case of Pharaoh and the Egyptians, and to which he applies Jeremiah's parable of the potter, and, from them, to the then state of the Jews. Pharaoh and the Egyptians were vessels of wrath - persons deeply guilty before God; and by their obstinate refusal of his grace, and abuse of his goodness, they had fitted themselves for that destruction which the wrath, the vindictive justice of God, inflicted, after he had endured their obstinate rebellion with much long-suffering; which is a most absolute proof that the hardening of their hearts, and their ultimate punishment, were the consequences of their obstinate refusal of his grace and abuse of his goodness; as the history in Exodus sufficiently shows. As the Jews of the apostle's time had sinned after the similitude of the Egyptians, hardening their hearts and abusing his goodness, after every display of his long-suffering kindness, being now fitted for destruction, they were ripe for punishment; and that power, which God was making known for their salvation, having been so long and so much abused and provoked, was now about to show itself in their destruction as a nation. But even in this case there is not a word of their final damnation; much less that either they or any others were, by a sovereign decree, reprobated from all eternity; and that their very sins, the proximate cause of their punishment, were the necessary effect of that decree which had from all eternity doomed them to endless torments. As such a doctrine could never come from God, so it never can be found in the words of his apostle.

### Verse 23

[¶10] And that he might make known - God endured with much long-suffering the vessels of wrath:

[¶11] 1. To show his wrath, and to make his power known. And also,

[¶12] 2. That he might make known the riches of his glory on the vessels of mercy.

[¶13] Which he had afore prepared unto glory - The Jews were fitted for destruction long before; but the fittest time to destroy them was after he had prepared the believing Gentiles unto glory. For the rod of the Messiah's strength was to be sent out of Zion, [Psa 110:2]. The Jewish nation was to supply the first preachers of the Gospel, and from Jerusalem their sound was to go forth into all the earth. Therefore the Jewish state, notwithstanding its corruptions, was to be preserved till the Messiah came, and even till the Gospel preached by the apostles had taken deep root in the Gentile world. Another thing which rendered the time when the Jewish polity was overthrown the most proper, was this, because then the immediate occasion of it was the extensiveness of the Divine grace. They would not have the Gentiles admitted into the Church of God; but contradicted, and blasphemed, and rejected the Lord that bought them: thus, then, the extensiveness of the Divine grace occasioned their infidelity, [Rom 9:33]; [Rom 10:3]; [Rom 11:11], [Rom 11:12], [Rom 11:15], [Rom 11:28], [Rom 11:30]. Thus the Jews were diminished by that abundance of grace which has enriched the Gentiles. And so the grace of God was illustrated; or, so God made known the riches of his glory on the vessels of mercy - the apostles and primitive believers among the Jews, and the Gentile world, which received the Gospel by the preaching of the apostles and their successors.

### Verse 24

[¶15] Even us, whom he hath called - All the Jews and Gentiles who have been invited by the preaching of the Gospel to receive justification by faith in our Lord Jesus Christ, and have come to the Gospel feast on this invitation.

### Verse 25

[¶17] As he saith also in Osee - It is a cause of not a little confusion, that a uniformity in the orthography of the proper names of the Old and New Testaments has not been preserved. What stranger to our sacred books would suppose that the Osee above meant the Prophet Hosea, from whom, [Hos 2:23], this quotation is taken: I will have mercy on her that had not obtained mercy; and I will say to them which were not my people, Thou art my people. The apostle shows that this calling of the Gentiles was no fortuitous thing, but a firm purpose in the Divine mind, which he had largely revealed to the prophets; and by opposing the calling of the Gentiles, the Jews in effect renounced their prophets, and fought against God.

### Verse 26

[¶19] And it shall come to pass, etc. - These quotations are taken out of Hosea, [Hos 1:10], where (immediately after God had rejected the ten tribes, or kingdom of Israel, [Hos 1:9], then saith God, Call his name Lo-ammi; for ye are not my people, and I will not be your God), he adds, yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered: and it shall come to pass, that in the place in which it was said unto them, Ye are not my people; there it shall be said unto them, Ye are the sons of the living God. As if he had said: The decrease of numbers in the Church, by God's utterly taking away the ten tribes, ([Hos 1:6]), shall be well supplied by what shall afterwards come to pass, by calling the Gentiles into it. They, the rejected Jews, which had been the people of God, should become a Lo-ammi - not my people. On the contrary, they, the Gentiles, who had been a Lo-ammi - not my people, should become the children of the living God. Again, [Hos 2:23] : I will sow her (the Jewish Church) unto me in the earth, (alluding probably to the dispersion of the Jews over all the Roman empire; which proved a fruitful cause of preparing the Gentiles for the reception of the Gospel), and, or moreover, I will have mercy upon her, the body of the believing Gentiles, that had not obtained mercy. See Taylor.

### Verse 27

[¶21] Esaias also crieth - The apostle pursues his argument, which had for its object the proof that God, for their infidelity, had rejected the great body of the Jews, and that but a few of them would embrace the Gospel, and be saved from that besom of destruction which was now coming to sweep them and their state away. Dr. Taylor paraphrases this and the following verses thus: And that but a small remnant of the Jews shall now be taken into the Church, is agreeable to former dispensations; for the Prophet Isaiah expressly declares concerning the Israelites, [Isa 10:22], [Isa 10:23] : Though the number of the children of Israel be as the sand of the sea, (for the promise to Abraham has been amply fulfilled), only a remnant shall be saved; the consumption decreed shall overflow in righteousness. For the Lord God of hosts shall make a consumption, even determined in the midst of all the land.

### Verse 28

[¶23] For he will finish the work, and cut it short, etc. - These appear to be forensic terms, and refer to the conclusion of a judicial proceeding; the Lord has tried and found them guilty, and will immediately execute upon them the punishment due to their transgressions.

### Verse 29

[¶25] And as Esaias said before - What God designs to do with the Jews at present, because of their obstinacy and rebellion, is similar to what he has done before, to which the same prophet refers, [Isa 1:9] : Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrha: i.e. had not God, who commands and overrules all the powers in heaven and earth, in mercy preserved a very small remnant, to keep up the name and being of the nation, it had been quite cut off and extinct, as Sodom and Gomorrha were. Thus we learn that it is no new thing with God to abandon the greatest part of the Jewish nation, when corrupt, and to confine his favor and blessing to a righteous, believing few.

[¶26] Instead of remnant, שריד sarid, both the Septuagint and the apostle have σπερμα, a seed, intimating that there were left just enough of the righteous to be a seed for a future harvest of true believers. So the godly were not destroyed from the land; some remained, and the harvest was in the days of the apostles.

### Verse 30

[¶28] What shall we say then? - What is the final conclusion to be drawn from all these prophecies, facts, and reasonings? This: That the Gentiles which followed not after righteousness, etc. This, with the succeeding verses, together with what belongs to the same subject in the beginning of the following chapter, I have explained at large in the notes on [Rom 1:17], to which I must refer the reader; and shall content myself in this place with Dr. Taylor's general paraphrase. We may suppose the apostle to express himself to the following effect. Thus I have vindicated the rejection of the Jews and the calling of the Gentiles, with regard to the Divine veracity and justice. Now let us turn our thoughts to the true reason and state of the affair considered in itself. And, in the first place, what just notion ought we to have of the calling of the Gentiles and the rejection of the Jews? I answer: The true notion of the calling or inviting of the Gentiles is this: whereas they had no apprehension of being reinstated in the privileges of God's peculiar kingdom, and consequently used no endeavors to obtain that blessing, yet, notwithstanding, they have attained to justification, to the remission of sins, and the privileges of God's people: not on account of their prior worthiness and obedience, but purely by the grace and mercy of God, received by faith on their part. And so, by embracing the scheme of life published by the Gospel, they are adopted into the family and Church of God. Thus the Gentiles are called or invited.

### Verse 31

[¶30] But Israel, which followed after - But the Jews, who have hitherto been the people of God, though they have been industrious in observing a rule by which they supposed they could secure the blessings of God's peculiar kingdom, yet have not come up to the true and only rule by which those blessings can be secured.

### Verse 32

[¶32] Wherefore? - And where lies their mistake? Being ignorant of God's righteousness - of his method of saving sinners by faith in Christ, they went about to establish their own righteousness - their own method of obtaining everlasting salvation. They attend not to the Abrahamic covenant, which stands on the extensive principles of grace and faith; but they turn all their regards to the law of Moses. They imagine that their obedience to that law gives them a right to the blessings of the Messiah's kingdom. But, finding that the Gospel sets our special interest in God and the privileges of his Church on a different footing, they are offended, and refuse to come into it.

### Verse 33

[¶34] As it is written, Behold, I lay in Sion - Christ, the Messiah, is become a stone of stumbling to them: and thus what is written in the prophecy of Isaiah is verified in their case, [Isa 8:14]; [Isa 28:16] : Behold, I lay in Sion, i.e. I shall bring in my Messiah; but he shall be a widely different person from him whom the Jews expect; for, whereas they expect the Messiah to be a mighty secular prince, and to set up a secular kingdom, he shall appear a man of sorrows and acquainted with griefs; and redeem mankind, not by his sword or secular power, but by his humiliation, passion, and death. Therefore they will be offended at him and reject him, and think it would be reproachful to trust in such a person for salvation.

[¶35] And whosoever believeth on him - But so far shall any be from confusion or disappointment who believes in Christ; that on the contrary, every genuine believer shall find salvation - the remission of sins here, and eternal glory hereafter. See the notes on [Rom 1:16], and [Rom 1:17] (note), and Dr. Taylor's paraphrase and notes.

[¶36] 1. On the subject of vicarious punishment, or rather the case of one becoming an anathema or sacrifice for the public good, in illustration of [Rom 9:3], I shall make no apology for the following extracts, taken from an author whose learning is vast, and whose piety is unblemished. "When mankind lost sight of a beneficent Creator, the God of purity, and consecrated altars to the sun, the moon, the stars; to demons; and to hero gods, under the names of Moloch, Ashtaroth and Baalim; these objects of their worship led them to the most horrid acts of cruelty, and to every species of obscenity; even their sons and their daughters they burnt in the fire to their gods, more especially in seasons of distress. Such was the conduct of the king of Moab; for, when he was besieged in his capital, and expected he should fall into the hands of his enemies, he took his eldest son, who should have reigned in his stead, and offered him for a burnt offering on the wall.

[¶37] With these facts thus related from the Scriptures, all accounts, ancient and modern, exactly correspond. Homer, who it must be recollected wrote more than nine hundred years before the Christian era, although he describes chiefly the common sacrifices of quadrupeds, yet gives one account of human victims. But in succeeding generations, when it was conceived that one great and most malignant spirit was the proper object of their fear, or that subordinate provincial gods, equally malignant, nesciaque humanis precibus mansuescere corda, disposed of all things in our world, men bound their own species to the altar, and in circumstances of national distress presented such as they valued most, either their children or themselves. Herodotus informs us that, when the army of Xerxes came to the Strymon, the magi offered a sacrifice of white horses to that river. On his arrival at the Scamander, the king ascended the citadel of Priam; and having surveyed it, he ordered a thousand oxen to be sacrificed to the Trojan Minerva. But on other occasions he chose human victims; for we are informed that, when, having passed the Strymon, he reached the nine ways, he buried alive nine young men and as many virgins, natives of the country. In this he followed the example of his wife, for she commanded fourteen Persian children, of illustrious birth, to be offered in that manner to the deity who reigns beneath the earth. Thus, in the infancy of Rome we see Curtius, for the salvation of his country, devoting himself to the infernal gods, when, as it appears, an earthquake occasioned a deep and extensive chasm in the forum, and the augurs had declared that the portentous opening would never close until what contributed most to the strength and power of the Romans should be cast into it; but that by such a sacrifice they would obtain immortality for their republic. When all men were at a loss how to understand this oracle, M. Curtius, armed as for battle, presented himself in the forum, and explained it thus: 'What is more valuable to Rome than her courage and her arms?' So saying, he urged forward his impetuous steed, and buried himself in the abyss. His grateful countrymen admired his fortitude, and attributed the increasing splendor of their state to the sacrifice he made. Animated by this example, Decius, in the war between Rome and Latium, having solemnly offered himself as an expiatory sacrifice, rushed single into the thickest ranks of the astonished Latins, that by his death he might appease the anger of the gods, transfer their indignation to the enemy, and secure the victory to Rome. Conspectus ab utroque acie aliquanto augustior humano visu, sicut Caelo missus, piaculum omnis deorum irae, qui pestem ab suis aversam in hostes ferret.

[¶38] Here we see distinctly marked the notion of vicarious suffering, and the opinion that the punishment of guilt may be transferred from the guilty to the innocent. The gods call for sacrifice - the victim bleeds - atonement is made - and the wrath of the infernal powers falls in its full force upon the enemy. Thus, while Themistocles at Salamine was offering sacrifice, three captives, the sons of Sandance, and nephews to Xerxes, all distinguished for their beauty, elegantly dressed and decked, as became their birth, with ornaments of gold, being brought on board his galley, the augur, Euphrantides, observing at the very instant a bright flame ascending from the altar, whilst one was sneezing on the right, which he regarded as a propitious omen, he seized the hand of Themistocles, and commanded that they should all be sacrificed to Bacchus, (ωμηστῃ Διονυσῳ - cruel and relentless Bacchus! Homer has the same expression), predicting, on this occasion, safety and conquests to the Greeks. Immediately the multitude with united voices called on the god, and led the captive princes to the altar, and compelled Themistocles to sacrifice them.

[¶39] So when Aeneas was to perform the last kind office for his friend Pallas, he sacrificed (besides numerous oxen, sheep, and swine) eight captives to the infernal gods. In this he followed the example of Achilles, who had caused twelve Trojans of high birth to bleed by the sacerdotal knife, over the ashes of his friend Patroclus.

[¶40] A hundred feet in length, a hundred wide,

[¶41] The glowing structure spreads on every side,

[¶42] High on the top the manly course they lay,

[¶43] And well-fed sheep and sable oxen slay;

[¶44] Achilles covered with their fat the dead,

## 477. Romans · 27 of 41

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/477/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/477/#p-N

[¶0] And the piled victims round the body spread;

[¶1] Then jars of honey and of fragrant oil

[¶2] Suspends around, low bending o'er the pile.

[¶3] Four sprightly coursers with a deadly groan

[¶4] Pour forth their lives, and on the pyre are thrown

[¶5] Of nine large dogs, domestic at his board,

[¶6] Fell two, selected to attend their lord:

[¶7] The last of all, and horrible to tell,

[¶8] Sad sacrifice! twelve Trojan captives fell;

[¶9] On these the rage of fire victorious preys,

[¶10] Involves and joins them in one common blaze.

[¶11] Smeared with the bloody rites, he stands on high,

[¶12] And calls the spirit with a cheerful cry,

[¶13] All hail, Patroclus! let thy vengeful ghost

[¶14] Hear, and exult on Pluto's dreary coast.

[¶15] Pope's Homer, Il. xxiii. ver. 203

[¶16] How much was it to be lamented, that even civilized natures should forget the intention for which sacrifices were originally instituted! The bad effects, however, would not have been either so extensive or so great, had they not wholly lost the knowledge of Jehovah; and taken, as the object of their fear, that evil and apostate spirit whose name, with the utmost propriety is called Apollyon, or the destroyer, and whose worship has been universally diffused at different periods among all the nations of the earth.

[¶17] The practice of shedding human blood before the altars of their gods was not peculiar to the Trojans and the Greeks; the Romans followed their example. In the first ages of their republic they sacrificed children to the goddess Mania; in later periods, numerous gladiators bled at the tombs of the patricians, to appease the manes of the deceased. And it is particularly noticed of Augustus, that, after the taking of Perusia, he sacrificed on the ides of March, three hundred senators and knights to the divinity of Julius Caesar.

[¶18] The Carthaginians, as Diodorus Siculus informs us, bound themselves by a solemn vow to Chronus that they would sacrifice to him children selected from the offspring of their nobles; but in process of time they substituted for these the children of their slaves, which practice they continued, till, being defeated by Agathocles, tyrant of Sicily, and attributing their disgrace to the anger of the god, they offered two hundred children, taken from the most distinguished families in Carthage; besides which, three hundred citizens presented themselves, that by their voluntary death they might render the deity propitious to their country. The mode of sacrificing these children was horrid in the extreme, for they were cast into the arms of a brazen statue, and from thence dropped into a furnace, as was practised among the first inhabitants of Latium. It was probably in this manner the Ammonites offered up their children to Moloch. The Pelasgi at one time sacrificed a tenth part of all their children, in obedience to an oracle.

[¶19] The Egyptians, in Heliopolis, sacrificed three men every day to Juno. The Spartans and Arcadians scourged to death young women; the latter to appease the wrath of Bacchus, the former to gratify Diana. The Sabian idolaters in Persia offered human victims to Mithras, the Cretans to Jupiter, the Lacedemonians and Lusitanians to Mars, the Lesbians to Bacchus, the Phocians to Diana, the Thessalians to Chiron.

[¶20] The Gauls, equally cruel in their worship, sacrificed men, originally to Eso and Teutate, but latterly to Mercury, Apollo, Mars, Jupiter, and Minerva. Caesar informs us that, whenever they thought themselves in danger, whether from sickness, or after any considerable defeat in war, being persuaded that unless life be given for life the anger of the gods can never be appeased, they constructed wicker images of enormous hulk, which they filled with men, who were first suffocated with smoke, and then consumed by fire. For this purpose they preferred criminals; but when a sufficient number of these could not be found, they supplied the deficiency from the community at large.

[¶21] The Germans are said to have differed from the Gauls in having no druids, and in being little addicted to the service of the altar. Their only gods were the sun, Vulcan, and the moon; yet, among the objects of their worship was Tuisco their progenitor and Woden the hero of the north. It is true that neither Caesar nor Tacitus say any thing of their shedding blood in sacrifice; yet the probability is, that, like the Saxons and other northern nations, they not only offered blood, but took their choicest victims from the human race.

[¶22] In Sweden the altars of Woden smoked incessantly with blood: this flowed most abundantly at the solemn festivals celebrated every ninth year at Upsal. Then the king, attended by the senate and by all the great officers about his court, entered the temple, which glittered on all sides with gold, and conducted to the altar nine slaves, or in time of war nine captives. These met the caresses of the multitude, as being about to avert from them the displeasure of the gods, and then submitted to their fate: but in times of distress more noble victims bled; and it stands upon record that when Aune their king was ill, he offered up to Woden his nine sons, to obtain the prolongation of his life.

[¶23] The Danes had precisely the same abominable customs. Every ninth year, in the month of January, they sacrificed ninety-nine men, with as many horses, dogs, and cocks; and Hacon, king of Norway, offered his own son to obtain from Woden the victory over Harold, with whom he was at war.

[¶24] In Russia the Slavi worshipped a multitude of gods, and erected to them innumerable altars. Of these deities Peroun, that is, the thunderer, was the supreme, and before his image many of their prisoners bled. Their god of physic, who also presided over the sacred fires, shared with him; and the great rivers, considered as gods, had their portion of human victims, whom they covered with their inexorable waves. But Suetovid, the god of war, was the god in whom they most delighted; to him they presented annually, as a burnt offering, three hundred prisoners, each on his horse; and when the whole was consumed by fire, the priests and people sat down to eat and drink till they were drunk. It is worthy of remark, that the residence of Suetovid was supposed to be in the sun.

[¶25] To this luminary the Peruvians, before they were restrained by their Incas, sacrificed their children.

[¶26] Among the sacred books of the Hindoos, the Ramayuna demands particular attention, because of its antiquity, the extent of country through which it is revered, and the view which it exhibits of the religion, doctrine, mythology, customs, and manners of their remote progenitors.

[¶27] In this we have a golden age of short duration, succeeded by a state of universal wickedness and violence, which continued till the deity, incarnate, slew the oppressors of the human race, and thus restored the reign of piety and virtue.

[¶28] This poem contains a description of the Ushwamedha, or most solemn sacrifice of the white horse, instituted by Swuymbhoo, that is, by the self-existent. At the celebration of this festival, the monarch, as the representative of the whole nation, acknowledged his transgressions; and when the offerings were consumed by the sacrificial fire, he was considered as perfectly absolved from his offenses. Then follows a particular account of a human sacrifice, in which the victim, distinguished for filial piety, for resignation to his father's will, and for purity of heart, was bound by the king himself and delivered to the priest; but at the very instant when his blood was to have been shed, this illustrious youth was by miracle delivered; and the monarch, as the reward of his intended sacrifice, received virtue, prosperity, and fame.

[¶29] It is well known that the Brahmins have in all ages had their human victims, and that even in our days thousands have voluntarily perished under the wheels of their god Jaghernaut." - Townsend's character of Moses, p. 76.

[¶30] Though in the preceding notes I have endeavored to make every point as clear and plain as possible; yet it may be necessary, in order to see the scope of the apostle's design more distinctly, to take a general survey of the whole. No man has written with more judgment on this epistle than Dr. Taylor, and from his notes I borrow the principal part of the following observations.

[¶31] The principal thing that requires to be settled in this chapter is, what kind of election and reprobation the apostle is arguing about: whether election, by the absolute decree and purpose of God, to eternal life; and reprobation, by a like absolute decree, to eternal misery; or only election to the present privileges and external advantages of the kingdom of God in this world; and reprobation, or rejection, as it signifies the not being favored with those privileges and advantages. I think it demonstrably clear that it is the latter election and rejection the apostle is discoursing on, and not the former; as the following considerations appear to me to demonstrate.

[¶32] I. The subject of the apostle's argument is manifestly such privileges as are enumerated, [Rom 9:4], [Rom 9:5] : Who are Israelites, to whom pertains the adoption, etc. From these privileges he supposes the Jews had fallen, or would fall; or, that for a long time they would be deprived of the benefit of them. For it is with regard to the loss of those privileges that he was so much concerned for his brethren, his kinsmen according to the flesh, [Rom 9:2], [Rom 9:3]. And it is with reference to their being stripped of these privileges that he vindicates the word and righteousness of God, [Rom 9:24]. Not as though the word of God had taken no effect, or failed, etc.; proving that God, according to his purpose of election, was free to confer them upon any branch of Abraham's family: consequently, those privileges were the singular blessings which by the purpose of God according to election, not of works, but of him that calleth, were conferred upon Jacob's posterity. But those privileges were only such as the whole body of the Israelites enjoyed in this world, while they were the Church and people of God, and such privileges as they might afterwards lose, or of which they might be deprived; therefore the election of Jacob's posterity to those privileges was not an absolute election to eternal life.

[¶33] II. Agreeably to the purpose of God according to election, it was said unto Rebecca, The elder shall serve the younger, meaning the posterity of the elder and the younger; [Gen 25:23] : The Lord said unto her, two Nations are in thy womb, and two manner of People shall be separated from thy bowels; and the one People shall be stronger than the other People; and the elder shall serve the younger. These are the words which signify the purpose of God according to election: therefore the election refers to Jacob's posterity, or the whole nation of Israel. But all the nation of Israel were not absolutely elected to eternal life: therefore the purpose of God according to election referred to temporal and not to eternal blessings, and was a privilege of which they might be deprived.

[¶34] III. Agreeably to the purpose of God according to election, it was said to Rebecca, The elder shall serve the younger; but to serve, in Scripture, never meant to be eternally damned in the world to come: consequently the opposite blessing, bestowed upon the posterity of the younger, could not be eternal salvation, but certain privileges in this life; therefore the purpose according to election refers to those privileges, and the servitude does not imply everlasting perdition.

[¶35] IV. The election the apostle speaks of is not of works, [Rom 9:11], but of the mere will of God, who calls and invites, and refers to no qualifications in the persons thus elected and called. But in no part of the sacred writings is final salvation said to be given to any who are not qualified by holiness to receive and enjoy it; therefore election to eternal glory cannot be what the apostle speaks of in this epistle.

[¶36] V. The election of which the apostle speaks took place, first in Abraham and his seed, before his seed was born; and then (secluding Ishmael and all his posterity) in Isaac and his seed before they were born. And then, secluding Esau and all his posterity, in Jacob and his seed before they were born. But the Scripture no where represents eternal life as bestowed upon any family or race of men in this manner; therefore this election mentioned by the apostle cannot be an election unto eternal life.

[¶37] VI. Vessels of mercy, [Rom 9:23], are manifestly opposed to vessels of wrath, [Rom 9:22]. The vessels of mercy are the whole body of the Jews and Gentiles, who were called or invited into the kingdom of God under the Gospel, [Rom 9:24]; consequently, the vessels of wrath are the whole body of the unbelieving Jews. So in [Rom 9:30], [Rom 9:31], the whole body of believing Gentiles, who, according to God's purpose of election, had attained justification, are opposed to the whole body of the Israelites, who came short of it. But men shall not be received into eternal life or subjected to eternal damnation at the last day in collective bodies, but according as particular persons in those bodies have acted well or ill; therefore, this election is not of these particular bodies unto eternal life, etc.

[¶38] VII. Whoever carefully peruses the ninth, tenth, and eleventh chapters, will find that those who have not believed, [Rom 11:31], are the present rejected Jews, or that Israel to whom blindness hath happened in part, [Rom 11:25]; the same who fell, and on whom God hath shown severity, [Rom 11:22]; the same with the natural branches whom God spared not, [Rom 11:21]; who were broken off from the olive tree, [Rom 11:20], [Rom 11:19], [Rom 11:17]; who were cast away, [Rom 11:15]; who were diminished and fallen, [Rom 11:12]; who had stumbled, [Rom 11:11]; who were a disobedient and, gainsaying people, [Rom 10:21]; who, being ignorant of God's righteousness, went about to establish their own, [Rom 10:3]; because they sought righteousness, not by faith, but as it were by the works of the law, [Rom 9:32], and therefore had not attained to the law of righteousness, [Rom 9:31]; the same people spoken of in all these places, are the vessels of wrath fitted for destruction, [Rom 9:22], and the same for whom Paul had great heaviness and continual sorrow of heart, [Rom 9:2], [Rom 9:3]; - in short, they are the unbelieving nation, or people of Israel; and it is with regard to the reprobation or rejection of this people that he is arguing and vindicating the truth, justice, and wisdom of God in this ninth chapter. Now, if we turn back and review those three chapters, we shall find that the apostle, [Rom 11:1], heartily desired and prayed that those same reprobated and rejected people of Israel might be saved; he affirms that they had not stumbled so as to fall finally and irrecoverably, [Rom 11:11]; that they should have again a fullness, [Rom 11:12]; that they should be received again into the Church, [Rom 11:16]; that a holiness still belonged to them, [Rom 11:16]; that if they did not still abide in unbelief, they should be grafted into their own olive tree again, [Rom 11:23], [Rom 11:24]; that blindness had happened unto them only for a time, till the fullness of the Gentiles be come in, [Rom 11:25]; and then he proves from Scripture, that all Israel - all those nations at present under blindness, shall be saved, [Rom 11:26], [Rom 11:27]; that, as touching the (original) election, they were still beloved for the fathers', the patriarchs', sake, [Rom 11:28]; that, in their case, the gifts and calling of God were without repentance, [Rom 11:29]; that through our (the believing Gentiles') mercy, they shall at length obtain mercy, [Rom 11:31]. All these several things are spoken of that Israel, or the body of people concerning whose rejection the apostle argues in the ninth chapter. And therefore the rejection which he there argues about cannot be absolute reprobation to eternal damnation, but to their being, as a nation, stripped of those honors and privileges of God's peculiar Church and kingdom in this world, to which, at a certain future period, they shall again be restored.

[¶39] VIII. Once more: whoever carefully peruses those three chapters will find that the people who in times past believed not God, but have Now obtained mercy through the unbelief of the Jews, [Rom 11:30], are the whole body of the believing Gentiles; the same who were cut out of the olive tree which is wild by nature, and were grafted, contrary to nature, into the good olive tree, [Rom 11:24], [Rom 11:17]; the same to whom God hath shown goodness, [Rom 11:22]; the World that was reconciled, [Rom 11:15]; the Gentiles who were enriched by the diminishing of the Jews, [Rom 11:12]; to whom salvation came through their fall, [Rom 11:11]; the Gentiles who had attained to righteousness, (justification), [Rom 9:30]; who had not been God's people, nor believed; but now were his people, beloved, and children of the living God, [Rom 9:25], [Rom 9:26]; even US whom he hath called, not of the Jews only, out also of the Gentiles, [Rom 9:24], who are the vessels of mercy, on whom God has made known the riches of his glory, [Rom 9:23]; the vessels made unto honor, [Rom 9:21]. He speaks of the same body of men in all these places; namely, of the believing Gentiles principally, but not excluding the small remnant of the believing Jews, who were incorporated with them. And it is this body of men, whose calling and election he is proving, in whose case the purpose of God according to election stands good, [Rom 9:11], and who are the children of the promise that are counted for the seed, [Rom 9:8] : these are the election, or the elect.

[¶40] Now, concerning this called or elect body of people, or any particular person belonging to this body, the apostle writes thus, [Rom 11:20-22] : Well, because of unbelief, they (the Jews) were broken off, (reprobated, rejected), and thou standest (in the Church among God's called and elect) by faith; be not high minded, but fear. For if God spared not the natural branches, (the Jews), take heed, lest he also spare not thee, (the Gentiles.) Behold therefore the goodness and severity of God: on them (the Jews) which fell, severity; but towards thee (believing Gentiles) goodness, if thou continue in his goodness; otherwise thou also shalt be cut off, rejected, reprobated. This proves that the calling, and election, for which the apostle is arguing in the ninth chapter, is not absolute election unto eternal life, but to the present privileges of the Church - the honors and advantages of God's peculiar people; which election, through unbelief and misimprovement, may be rendered void and come to nothing. See Dr. Taylor, p. 330, etc.

[¶41] From thus carefully considering the apostle's discourse, and taking in his scope and design, and weighing the different expressions he uses, in connection with the Scripture facts and Scripture phrases employed in describing those facts, we must be fully convinced that the doctrines of eternal, absolute, unconditional election and reprobation have no place here, and that nothing but a pre-established creed, and a total inattention to the apostles scope and design, could ever have induced men to bend these scriptures to the above purpose, and thus to endeavor to establish as articles of faith, doctrines which, far from producing glory to God in the highest, and peace and good will among men, have filled the Church of God with contention, set every man's sword against his brother, and thus done the work of Apollyon in the name of Christ. If men will maintain these and such like for Scriptural doctrines, it is but reasonable to request that it be done in the spirit of the Gospel.

### Introduction

[¶43] The apostle expresses his earnest desire for the salvation of the Jews, [Rom 10:1]. Having a zeal for God, but not according to knowledge, they sought salvation by works, and not by faith in Christ, [Rom 10:2-4]. The righteousness which is of the law described, [Rom 10:5]. That which is by faith described also, [Rom 10:6-10]. He that believes and calls on the name of the Lord shall be saved, [Rom 10:11-13]. What is necessary to salvation, believing, hearing, preaching, a Divine mission, the Gospel, and obedience to its precepts, [Rom 10:14-16]. Faith comes by hearing, [Rom 10:17]. The universal spread of the Gospel predicted by the prophets, [Rom 10:18-20]. The ingratitude and disobedience of the Israelites, [Rom 10:21].

## 478. Romans · 28 of 41

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### Verse 1

[¶1] My heart's desire, etc. - Though the apostle knew that the Jews were now in a state of rejection, yet he knew also that they were in this state through their own obstinacy, and that God was still waiting to be gracious, and consequently, that they might still repent and turn to him. Of his concern for their salvation he had already given ample proof, when he was willing to become a sacrifice for their welfare, see [Rom 9:3].

### Verse 2

[¶3] They have a zeal of God - They believe their law to have come immediately from God himself, and are jealous of its glory and excellence; they conscientiously observe its rites and ceremonies, but they do not consider the object and end of those rites; they sin more through ignorance than malice; and this pleads in their excuse. By this fine apology for them, the apostle prepares them for the harsher truths which he was about to deliver.

### Verse 3

[¶5] For - being ignorant of God's righteousness - Not knowing God's method of saving sinners, which is the only proper and efficient method: and going about to establish their own righteousness - seeking to procure their salvation by means of their own contriving; they have not submitted - they have not bowed to the determinations of the Most High, relative to his mode of saving mankind, viz. through faith in Jesus Christ, as the only available sacrifice for sin - the end to which the law pointed.

### Verse 4

[¶7] For Christ is the end of the law - Where the law ends, Christ begins. The law ends with representative sacrifices; Christ begins with the real offering. The law is our schoolmaster to lead us to Christ; it cannot save, but it leaves us at his door, where alone salvation is to be found. Christ as an atoning sacrifice for sin, was the grand object of the whole sacrificial code of Moses; his passion and death were the fulfillment of its great object and design. Separate this sacrificial death of Christ from the law, and the law has no meaning, for it is impossible that the blood of bulls and goats should take away sins: wherefore the Messiah is represented as saying, Sacrifice and observing thou didst not desire; burnt-offering and sin-offering thou hast not required; then said I, Lo, I come to do thy will; a body hast thou prepared me, [Psa 40:6], [Psa 40:7]; [Heb 10:4-10]; which proves that God never designed that the sacrifices of the law should be considered the atonement for sin, but a type or representative of that atonement; and that The atonement was the sacrifice offered by Christ. Thus he was the End of the law, in respect to its sacrifices. And, as sacrifices were offered merely to procure pardon of sin, righteousness, or justification, Christ is the end of the law for this justification to every one that believeth on him, as dying for their offenses, and rising again for their justification, having made peace through the blood of his cross. Therefore every Jew who rejected Christ rejected salvation, and that very salvation which the law witnessed and required, and which could not be had but through Christ alone.

### Verse 5

[¶9] For Moses describeth the righteousness which is of the law - The place to which the apostle refers, seems to be [Lev 18:5] : Ye shall therefore keep my statutes and my judgments; which if a man do, he shall live in them. These words seem to be spoken in answer to an objection which might be made by a Jew: "Did not Moses give us a law, the observance of which should secure our salvation?" Such a law Moses undoubtedly gave, and that law promises life to those who perform its precepts: but who can plead for life on this ground, who rejects that Christ who is the end of the law? No man ever did, nor ever can, fulfill that law, so as to merit salvation by the performance of it: for, as all have sinned and come short of the glory of God, they are all under the curse of the law, which says: Cursed is every one who continueth not in all the things that are written in the book of the law to do them, [Deu 27:26]; [Gal 3:10]; therefore by the deeds of this law none can be justified, because all are in a state of condemnation for transgressions already committed against it. If, therefore, there were not such a provision as is made by the death of Christ, no soul could be saved.

### Verse 6

[¶11] But the righteousness which is of faith - As it is most evident that there can be no justification by works, as all are sinful and all in a guilty state; if God will grant salvation at all, it must be by faith: but faith must have an object and a reason for its exercise; the object is Jesus Christ - the reason is the infinite merit of his passion and death.

[¶12] Who shall ascend unto heaven? etc. - As Christ is the end of the law for justification to every one that believes, no observance of the law can procure him. Who, by the practice of the law, can bring Christ down from heaven? or, when brought down, and crucified and buried, as a sacrifice for sin, who can bring him up again from the dead? And both his death and resurrection are essentially necessary for the salvation of a lost world. Or the sense of the apostle may be this: They who will not believe in Christ crucified must in effect be seeking another Messiah to come down from heaven with a different revelation; or they who will not credit the doctrine that we preach concerning his resurrection seem in effect to say, Christ yet remains to be raised from the dead, and reign over the Jews as a mighty secular sovereign, subjecting the Gentile world to the sway of his righteous scepter.

### Verse 8

[¶14] But what saith it? The word is nigh thee - There is no occasion to seek high or low for the saving power; the word of reconciliation is nigh. The way of salvation is now both plain and easy. The law is magnified and made honorable by the death of Christ; and the doctrine of faith in his death and resurrection is fully proclaimed, and amply proved to be effectual to the purpose for which it was revealed. By the preaching of the Gospel the doctrine of salvation is nigh thee, and the saving influence is at hand: it is in thy mouth, easy to be understood, easy to be professed: and in thy heart, if thou art upright before God, sincerely desiring to be saved on his own terms, not striving to establish thy own method of justification by the law, which must for ever be ineffectual, but submitting to the method of justification which God has devised.

### Verse 9

[¶16] That if thou shalt confess, etc. - Acknowledge the Lord Jesus Christ as the only Savior. Believe in thy heart that he who died for thy offenses has been raised for thy justification; and depend solely on him for that justification, and thou shalt be saved.

### Verse 10

[¶18] For with the heart man believeth, etc. - And be sincere in this: for with the heart, duly affected with a sense of guilt, and of the sufficiency of the sacrifice which Christ has offered, man believeth unto righteousness, believeth to receive justification; for this is the proper meaning of the term here, and in many other parts of this epistle; and with the mouth confession is made unto salvation. He who believes aright in Christ Jesus will receive such a full conviction of the truth, and such an evidence of his redemption, that his mouth will boldly confess his obligation to his Redeemer, and the blessed persuasion he has of the remission of all his sins through the blood of the cross. One grand object of the apostle is to show the simplicity of the Gospel scheme of salvation; and at the same time, its great efficacy, it is simple, and very unlike the law, which was full of rites, ordinances, ceremonies, etc., each of which required to be perfectly fulfilled: and yet, after all, even those who had the utmost zeal for God, and, as conscientiously as possible, observed all the precepts of the law, had not attained to justification nor peace of conscience. Whereas both Jews and Gentiles, who had believed on the Lord Jesus according to the simple declarations of the Gospel, were freely justified from all things from which they could not be justified by the law of Moses: and they had the witness in themselves that they were passed from death to life.

### Verse 11

[¶20] For the Scripture saith - And howsoever the Jews may despise this Gospel, because it comes not unto them with pomp and ceremony, it puts those who receive it into possession of every heavenly blessing: and this is according to the positive declarations of the prophets; for it is written, [Isa 28:16]; [Isa 49:23] : Whosoever believeth on him shall not be ashamed. He shall neither be disappointed of his hope, nor ashamed of his confidence; because he has that faith which is the evidence of things not seen, the subsistence of things hoped for, [Heb 11:1]. See note on [Rom 1:16].

### Verse 12

[¶22] For there is no difference between the Jew and the Greek - All are equally welcome to this salvation. Here the Jew has no exclusive privilege; and from this the Greek is not rejected. One simple way of being saved is proposed to all, viz. faith in the Lord Jesus Christ; because he is the same Lord who has made all and governs all, and is rich in mercy to all that call upon him.

### Verse 13

[¶24] For whosoever shall call, etc. - Nor shall any one who hears this doctrine of salvation, and credits it as he is commanded, be permitted to pray or supplicate the throne of grace in vain: for the Prophet Joel hath declared, [Joe 2:32] : Whosoever shall call upon, invoke, the name of the Lord Jesus Christ, the Savior of sinners, shall be saved - shall have his guilt pardoned, his heart purified; and if he abide in the faith, rooted and grounded in him, showing forth the virtues of him who was called him out of darkness into his marvellous light, he shall be saved with all the power of an eternal life. "Believing in Christ, or God, [Rom 10:11], and calling upon God, [Rom 10:12-14], are in effect the same thing; as calling upon God necessarily connects and supposes faith in him: and he who duly believes in Christ has such a sense of his dependence upon Divine grace, that he looks unto God and trusts in his power and goodness alone for happiness: which is the true religion of the Gospel." Dr. Taylor.

[¶25] It is evident that St. Paul understood the text of Joel as relating to our blessed Lord; and therefore his word κυριος must answer to the prophet's word יהוה Yehovah, which is no mean proof of the Godhead of Jesus Christ. If the text be translated, Whosoever shall invoke in the name of the Lord, which translation יקרא בשם יהוה yikra beshem Yehovah will certainly bear, yet still the term Yehovah, the incommunicable name, is given to Christ; because invoking in the name signifies soliciting one in the name or on the account of another. He who is invoked is God; he, in whose name he is invoked, is Jesus Christ, who is here called Yehovah. He who asks mercy from God, in the name and for the sake of Jesus Christ, shall get his soul saved.

### Verse 14

[¶27] How then shall they call on him - As the apostle had laid so much stress on believing in order to salvation, and as this doctrine, without farther explanation, might be misunderstood, it was necessary to show how this faith was produced; and therefore he lays the whole doctrine down in a beautifully graduated order.

[¶28] 1. There can be no salvation without the Gospel: a dispensation of mercy and grace from God alone, here called, [Rom 10:15], the Gospel of peace; glad tidings of good things.

[¶29] 2. This must be preached, proclaimed in the world for the obedience of faith.

[¶30] 3. None can effectually preach this unless he have a Divine mission; for how shall they preach except they be Sent, [Rom 10:15]. The matter must come from God; and the person mho proclaims it must have both authority and unction from on high.

[¶31] 4. This Divinely-commissioned person must be heard: it is the duty of all, to whom this message of salvation is sent, to hear it with the deepest reverence and attention.

[¶32] 5. What is heard must be credited; for they who do not believe the Gospel as the record which God has given of his Son cannot be saved, [Rom 10:14].

[¶33] 6. Those who believe must invoke God by Christ, which they cannot do unless they believe in him; and in this way alone they are to expect salvation. Professing to believe in Christ, without earnest, importunate prayer for salvation, can save no man. All these things the apostle lays down as essentially necessary; and they all follow from his grand proposition, Whosoever shall call upon the name of the Lord shall be saved. But, says the apostle, How shall they Call upon him in whom they have not believed? And how shall they Believe in him of whom they have not heard? And how shall they Hear without a preacher? And how shall they Preach except they be sent? And with what message which can bring salvation can they be sent, but with the Gospel of Peace, the Glad Tidings Of Good Things. When, therefore, there is: 1st, a proper Message; 2ndly, a proper Messenger; 3rdly, the message Preached, proclaimed, or properly delivered by him; 4thly, the proclamation properly Heard and attentively considered by the people; 5thly, the message which they have heard, conscientiously Believed; 6thly, the name of the Lord Jesus, by whom alone this salvation is provided, most fervently Invoked; then, 7thly, salvation, or redemption from sin and misery, and the enjoyment of peace and happiness, will be the result of such calling, believing, hearing, preaching, sending, and message sent: - and thus the doctrine of salvation by grace through faith is guarded from abuse.

### Verse 15

[¶35] How beautiful are the feet of them that preach - Dr. Taylor remarks on this quotation, which is taken from [Isa 52:7], that "feet are variously used in Scripture, and sometimes have respect to things internal and spiritual. For as the life of man and the practice of piety are compared to walking, [Psa 1:1], so his feet may signify the principles on which he acts, and the dispositions of his mind. [Ecc 5:1] : Keep thy foot when thou goest to the house of God. Agreeably to this, the feet of the messengers in Isaiah and of the apostles in this verse, may signify the validity of their mission - the authority upon which they acted, and any character or qualifications with which they were invested."

### Verse 16

[¶37] But they have not all obeyed the Gospel - This seems to be the objection of a Jew; as if he had said: A Divine mission would be attended with success; whereas there are numbers who pay no attention to the glad tidings you preach. To this the apostle answers, that the Spirit of God, by Isaiah, [Isa 53:1], foretold it would be so, even in the case of the Jews themselves, where he said, Lord, who hath believed our report? For although God brings the message of salvation to men, he does not oblige them to embrace it.

[¶38] It is proposed to their understanding and conscience; but it does not become the means of salvation unless it be affectionately credited.

### Verse 17

[¶40] So then faith cometh by hearing - Preaching the Gospel is the ordinary means of salvation; faith in Christ is the result of hearing the word, the doctrine of God preached. Preaching, God sends; if heard attentively, faith will be produced; and if they believe the report, the arm of the Lord will be revealed in their salvation.

### Verse 18

[¶42] But I say, have they not heard? - But to return to the objection: You say they have not all Believed; I ask: Have they not all Heard? Have not the means of salvation been placed within the reach of every Jew in Palestine, and within the reach of all those who sojourn in the different Gentile countries where we have preached the Gospel, as well to the Jews as to the Gentiles themselves? Yes: for we may say of the preaching of the Gospel what the psalmist has said ([Psa 19:4]) of the heavenly bodies: Their sound went into all the earth, and their words unto the ends of the world. As the celestial luminaries have given testimony of the eternal power and Godhead of the Deity to the habitable world, the Gospel of Christ has borne testimony to his eternal goodness and mercy to all the land of Palestine, and to the whole Roman empire. There is not a part of the promised land in which these glad tidings have not been preached; and there is scarcely a place in the Roman empire in which the doctrine of Christ crucified has not been heard: if, therefore, the Jews have not believed, the fault is entirely their own; as God has amply furnished them with the means of faith and of salvation.

[¶43] In [Psa 19:4], the psalmist has קום kauuam, their line, which the Septuagint, and the apostle who quotes from them, render φθογγος, sound; and hence some have thought that the word in the Psalm was originally קולם kolam, voice. But that קו kau is used for word or speech is sufficiently evident from [Isa 28:10], line upon line, precept upon precept, etc., where קו is analogous to word or direction. It is very remarkable that these words of David, quoted by St. Paul, are mentioned in Sohar. Genes. fol. 9, where it is said: עבדי משיחא אינון מלין Abdey mashicha innun millin. "These words are the servants of the Messiah, and measure out both the things above and the things beneath." To this notion of them the apostle may refer in his use of them in this place, and to a Jew the application would be legitimate.

### Verse 19

[¶45] But I say, Did not Israel know? - You object to this preaching among the Gentiles; but is not this according to the positive declaration of God? He, foreseeing your unbelief and rebellion, said by Moses, [Deu 32:21], I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. As you have provoked me to jealousy with worshipping those that are no gods, I will provoke you to jealousy by those which are no people. This most evidently refers to the calling or inviting of the Gentiles to partake of the benefits of the Gospel; and plainly predicts the envy and rage which would be excited in the Jews, in consequence of those offers of mercy made to the Gentiles.

## 479. Romans · 29 of 41

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### Verse 20

[¶1] But Esaias (the Greek orthography for Isaiah) is very bold - Speaks out in the fullest manner and plainest language, [Isa 65:1], notwithstanding the danger to which such a declaration exposed him, among a crooked, perverse, and dangerous people: I was found of them that sought me not; I put my salvation in the way of those (the Gentiles) who were not seeking for it, and knew nothing of it: thus, the Gentiles which followed not after righteousness have attained to the law of righteousness, [Rom 9:30], and they have found that redemption which the Jews have rejected.

### Verse 21

[¶3] But to Israel he saith - In the very next verse, ([Isa 65:2]), All day long have I stretched forth my hands, manifesting the utmost readiness and willingness to gather them all together under my protecting care; but I stretched forth my hands in vain, for they are a disobedient and gainsaying people. They not only disobey my command, but they gainsay and contradict my prophets. Thus the apostle proves, in answer to the objection made [Rom 10:16], that the infidelity of the Jews was the effect of their own obstinacy; that the opposition which they are now making to the Gospel was foretold and deplored 700 years before; and that their opposition, far from being a proof of the insufficiency of the Gospel, proved that this was the grand means which God had provided for their salvation; and having rejected this, they could expect no other. And this gives the apostle opportunity to speak largely concerning their rejection in the following chapter.

[¶4] I. In the preceding chapter are several quotations from the law, the prophets, and the Psalms; and as the apostle seems to take them with considerable latitude of meaning, it has been thought that he only uses their words as being well calculated to express his sense, without paying any attention to their original import. This principle is too lax to be introduced in such solemn circumstances. Dr. Taylor has made some judicious and useful distinctions here. After observing that, if we allow this principle, no argument can be built on any of the apostle's quotations; and that it must have been an indifferent thing with him whether he did or did not understand the Scripture - as, on this supposition, they would serve him as well without as with the true meaning - he adds: the apostle was a strict and close quoter of the Scripture; but he did not always quote them in the same manner, or for the same purpose.

[¶5] 1. Sometimes his intention goes no farther than using the same strong expressions, as being equally applicable to the point in hand. So, [Rom 10:6-8], he uses the words of Moses, not to prove any thing, nor as if he thought Moses spoke of the same subject, but only as intimating that the strong and lively expressions which Moses used concerning the doctrine he taught, were equally applicable to the faith of the Gospel. So, in the same manner, [Rom 10:18], he quotes [Psa 19:4], though it is likely (see the note on [Rom 10:18]) that those expressions were used by the ancient Jews in application to the Messiah as the apostle applies them.

[¶6] 2. Sometimes the design of the quotation is only to show that the cases are parallel: or, that what happened in his times corresponded with what happened in former days. So [Rom 2:24]; [Rom 8:36]; [Rom 9:27-29]; [Rom 11:2-5], [Rom 11:8-10]; [Rom 15:21].

[¶7] 3. Sometimes the quotation is only intended to explain a doctrinal point, as [Rom 1:17]; [Rom 4:6-8], [Rom 4:18-21]; [Rom 9:20], [Rom 9:21]; [Rom 10:15]; [Rom 15:3].

[¶8] 4. Sometimes the quotation is designed to prove a doctrinal point. [Rom 3:4], [Rom 3:10-19]; [Rom 4:3-17]; [Rom 5:12-14]; [Rom 9:7], [Rom 9:9], [Rom 9:12], [Rom 9:13], [Rom 9:15], [Rom 9:17]; [Rom 10:5], [Rom 10:11], [Rom 10:13]; [Rom 12:19], [Rom 12:20]; [Rom 13:9]; [Rom 14:11].

[¶9] 5. Sometimes it is the intention of the quotation to prove that something was predicted, or properly foretold in the prophetic writings, as [Rom 9:25], [Rom 9:26], [Rom 9:33]; [Rom 10:16], [Rom 10:19-21]; [Rom 11:26], [Rom 11:27]; [Rom 15:9-13].

[¶10] These things duly considered, it will appear that the apostle has every where shown a just regard to the true sense of the Scripture he quotes, in the view in which he quotes it.

[¶11] These rules may help to vindicate the quotations in all the apostolic writings. And it is evident that we cannot form a true judgment upon any quotation, unless we take in the intention of the writer, or the view in which he quotes.

[¶12] II. The apostle here makes a just and proper distinction between the righteousness or justification that is of the law, and that which is by faith in Christ. And, in his view of the former, shows it to be absolutely impossible; for if no man is to live thereby - to have spiritual and eternal life, but he who does these things; then salvation on that ground must be impossible; for,

[¶13] 1. The law makes no provision for the pardon of sin.

[¶14] 2. It affords no helps for the performance of duty.

[¶15] 3. It makes no allowances for imperfections in duty, or for imperfections is our nature.

[¶16] 4. Its commandments, necessarily, suppose a righteous soul, and a vigorous body; and it does not lower its claims to the fallen state of man.

[¶17] 5. It requires perfect obedience, not only in all things, but in all places and circumstances. The man who comes up to this standard, has ever been in it, and has never swerved from it, shall, by the law, live for ever. But no man, since the fall, ever did so or ever can do so: therefore, salvation by the works of the law is absolutely impossible. But,

[¶18] 1. The righteousness or justification, which is by faith, receives Christ as an atoning sacrifice, by which all past sin is pardoned.

[¶19] 2. Receives continual supplies of grace from Christ by the eternal Spirit, through which the man is enabled to love God with all his heart, soul, mind, and strength, and his neighbor as himself.

[¶20] 3. This grace is afforded in sufficient degrees suited to all places, times, and circumstances, so that no trial can happen too great to be borne, as the grace of Christ is ever at hand to support and to save to the uttermost. The law is the letter that killeth; the Gospel is the spirit that giveth life. Reader, let thy whole soul say with the apostle, Thanks be unto God for his unspeakable gift!

### Introduction

[¶22] God has not universally nor finally rejected Israel; nor are they all at present rejecters of the Gospel, for there is a remnant of true believers now, as there was in the days of the Prophet Elijah, [Rom 11:1-5]. These have embraced the Gospel, and are saved by grace, and not by the works of the law, [Rom 11:6]. The body of the Israelites, having rejected this, are blinded, according to the prophetic declaration of David, [Rom 11:7-10]. But they have not stumbled, so as to be finally rejected; but through their fall, salvation is come to the Gentiles, [Rom 11:11-14]. There is hope of their restoration, and that the nation shall yet become a holy people, [Rom 11:15], [Rom 11:16]. The converted Gentiles must not exult over the fallen Jews; the latter having fallen by unbelief, the former stand by faith, [Rom 11:17-20]. The Jews, the natural branches, were broken off from the true olive, and the Gentiles having been grafted in, in their place, must walk uprightly, else they also shall be cut off, [Rom 11:21], [Rom 11:22]. The Jews, if they abide not in unbelief, shall be again grafted in; and when the fullness of the Gentiles is come in, the great Deliverer shall turn away ungodliness from Jacob, according to the covenant of God, [Rom 11:23-27]. For the sake of their forefathers God loves them, and will again call them, and communicate His gifts to them, [Rom 11:28], [Rom 11:29]. The Gospel shall he again sent to them, as it has now been sent to the Gentiles, [Rom 11:30-32]. This procedure is according to the immensity of the wisdom, knowledge, and unsearchable judgments of God, who is the Creator, Preserver, and Governor of all things, and to whom all adoration is due, [Rom 11:33-36].

[¶23] This chapter is of the prophetic kind. It was by the spirit of prophecy that the apostle foresaw the rejection of the Jews, which he supposes in the two preceding chapters; for when he wrote the epistle they were not in fact, rejected, seeing their polity and Church were then standing. But the event has proved that he was a true prophet; for we know that in about ten or eleven years after the writing of this letter the temple was destroyed, the Jewish polity overthrown, and the Jews expelled out of the promised land, which they have never been able to recover to the present day.

[¶24] This,

[¶25] 1. confirms the arguments which the apostle had advanced to establish the calling of the Gentiles. For the Jews are, in fact, rejected; consequently, our calling is, in fact, not invalidated by any thing they suggested, relative to the perpetuity of the Mosaic dispensation. But that dispensation being wholly subverted, our title to the privileges of God's Church and people stands clear and strong; the Jewish constitution only could furnish objections against our claim; and the event has silenced every objection from that quarter.

[¶26] 2. The actual rejection of the Jews proves Paul to be a true apostle of Jesus Christ, and that he spoke by the Spirit of God; otherwise, he could not have argued so fully upon a case which was yet to come, and of which there was no appearance in the state of things when he wrote this epistle. And this very circumstance should induce us to pay great attention to this chapter, in which he discourses concerning the extent and duration of the rejection of his countrymen, to prevent their being insulted and despised by the Gentile Christians. (1) As to the extent of this rejection, it is not absolutely universal; some of the Jews have embraced the Gospel, and are incorporated into the Christian Church with the believing Gentiles. Upon the case of these believing Jews he comments, [Rom 11:1-7]. (2) As to the duration of it, it is not final and perpetual, for all Israel, or the nation of the Jews, which is now blinded, shall one day be saved or brought again into the kingdom or covenant of God. Upon the state of these blinded Jews he comments, [Rom 11:7] to the end of the chapter. His design, in discoursing upon this subject, was not only to make the thing itself known, but partly to engage the attention of the unbelieving Jew; to conciliate his favor, and, if possible, to induce him to come into the Gospel scheme; and partly to dispose the Gentile Christians not to treat the Jews with contempt; (considering that they derived all their present blessings from the patriarchs, the ancestors of the Jewish nation, and were engrafted into the good olive tree, whence the Jews had been broken); and to admonish them to take warning by the fall of the Jews; to make a good improvement of their religious privileges, lest, through unbelief, any of them should relapse into heathenism, or perish finally at the last day.

[¶27] The thread of his discourse leads him into a general survey and comparison of the several dispensations of God towards the Gentiles and Jews; and he concludes this survey with adoration of the depths of the Divine knowledge and wisdom exercised in the various constitutions erected in the world, [Rom 11:30-36].

### Verse 1

[¶29] I say then, hath God cast away his people? - Has he utterly and finally rejected them? for this is necessarily the apostle's meaning, and is the import of the Greek word απωσατο, which signifies to thrust or drive away, from απο, from, and ωθεω, to thrust or drive; has he thrust them off, and driven them eternally from him? God forbid - by no means. This rejection is neither universal nor final. For I also am an Israelite - I am a regular descendant from Abraham, through Israel or Jacob, and by his son Benjamin. And I stand in the Church of God, and in the peculiar covenant; for the rejection is only of the obstinate and disobedient; for those who believe on Christ, as I have done, are continued in the Church.

### Verse 2

[¶31] God hath not cast away his people which he foreknew - God has not finally and irrecoverably rejected a people whom he has loved (or approved) so long, ὁν προεγνω, for this is evidently the meaning of the word in this place, as we have already seen, [Rom 8:29], and is a very general meaning of the original verb ידע yada in Hebrew and γινωσκω in Greek; as I have had often occasion to notice in different parts of this work, and what none will deny who consults the original. See Schleusner, Parkhust, etc.

[¶32] Wot ye not what the Scripture saith - Ουκ οιδατε, Do ye not know what the Scripture saith? The reference is to [1Kgs 19:10], [1Kgs 19:14]. And the apostle's answer to the objecting Jew is to the following effect: God hath not universally thrust away his people, for whom in the promise to Abraham he intended, and to whom decreed, to grant his special favor and blessing; but the case is now much as it was in the days of Elijah: that prophet, in his addresses to God, made his complaint against Israel thus: -

### Verse 3

[¶34] Lord, they have killed thy prophets - They will not permit any person to speak unto them in thy name; and they murder those who are faithful to the commission which they have received from thee.

[¶35] Digged down thine altars - They are profligate and profane beyond example, and retain not the slightest form of religion.

[¶36] I am left alone - There is no prophet besides myself left, and they seek to destroy me.

### Verse 4

[¶38] But what saith the answer of God - The answer which God made assured him that there were seven thousand, that is, several or many thousands; for so we must understand the word seven, a certain for an uncertain number. These had continued faithful to God; but, because of Jezebel's persecution, they were obliged to conceal their attachment to the true religion; and God, in his providence, preserved them from her sanguinary rage.

[¶39] Who have not bowed the knee - Baal was the god of Jezebel; or, in other words, his worship was then the worship of the state; but there were several thousands of pious Israelites who had not acknowledged this idol, and did not partake in the idolatrous worship.

### Verse 5

[¶41] Even so then at this present time - As in the present day the irreligion of the Jews is very great; yet there is a remnant, a considerable number, who have accepted of the grace of the Gospel.

[¶42] According to the election of grace - And these are saved just as God has saved all believers from the beginning; they are chosen by his grace, not on account of any worth or excellence in themselves, but through his goodness are they chosen to have a place in his Church, and continue to be his people, entitled to all the privileges of the new covenant. The election of grace simply signifies God's gracious design in sending the Christian system into the world, and saving under it all those who believe in Christ Jesus, and none else. Thus the believers in Christ are chosen to inherit the blessings of the Gospel, while those who seek justification by the works of the law are rejected.

### Verse 6

[¶44] And if by grace - And let this very remnant of pious Jews, who have believed in Christ Jesus, know that they are brought in, precisely in the same way as God has brought in the Gentiles; the one having no more worthiness to plead than the other; both being brought in, and continued in by God's free grace, and not by any observance of the Mosaic law.

## 480. Romans · 30 of 41

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[¶0] And this is done according to the election of grace, or the rule of choosing any persons to be the people of God upon the footing of grace; which takes in all that believe in his Son Jesus Christ: some of the Jewish people did so believe; therefore those believing Jews are a remnant according to the election of grace. They are saved in that way in which alone God will save mankind.

[¶1] And if by grace - Then let these very persons remember, that their election and interest in the covenant of God has no connection with their old Jewish works; for were it of works, grace would lose its proper nature, and cease to be what it is - a free undeserved gift.

[¶2] But if it be of works - On the other hand, could it be made to appear that they are invested in these privileges of the kingdom of Christ only by the observance of the law of Moses, then Grace would be quite set aside; and if it were not, work, or the merit of obedience, would lose its proper nature, which excludes favor and free gift. But it is not, and cannot be, of Works; for those very Jews who now believe, and are happy in the grace of our Lord Jesus Christ, are so according to the election of grace, which does not mean a particular act of God's sovereignty, which has singled out some of the Jews who deserved to have been cast off as well as the rest; but it is that general scheme of grace, according to which God purposed to take into his Church and kingdom any, among either Jews or Gentiles, who should believe on Christ. And the remnant here mentioned were not selected from their countrymen by such a sovereign act of God's grace as might have taken in the whole if it had so pleased; but they were admitted into and received the privileges of the Messiah's kingdom, because they believed on the Lord Jesus, and received him as their only Savior; and thus came into that scheme of election which God had appointed. And we may observe, farther, that out of this election they as well as the others would have been excluded, had they like the rest remained in unbelief; and into this election of grace all the Jews, to a man, notwithstanding they were all sinners, would have been taken, had they believed in Christ Jesus. This is the true notion of the election of grace. See Taylor.

### Verse 7

[¶4] What then? - What is the real state of the case before us? Israel - the body of the Jewish people, have not obtained that which they so earnestly desire, i.e. to be continued, as they have been hitherto, the peculiar people of God; but the election hath obtained it - as many of them as have believed in Jesus Christ, and accepted salvation through him: this is the grand scheme of the election by grace; God chooses to make those his peculiar people who believe in his Son, and none other shall enjoy the blessings of his kingdom. Those who would not receive him are blinded; they have shut their eyes against the light, and are in the very circumstances of those mentioned by the Prophet Isaiah, [Isa 29:10].

### Verse 8

[¶6] God hath given them the spirit of slumber - As they had wilfully closed their eyes against the light, so God has, in judgment, given them up to the spirit of slumber. The very word and revelation of God, which should have awakened their consciences, and opened their eyes and ears, have had a very different effect; and because they did not receive the truth in the love thereof, that which would otherwise have been the savour of life unto life, has become the savour of death unto death; and this continues to the present day.

### Verse 9

[¶8] And David saith, Let their table, etc. - And from their present disposition it is reasonable to conclude that the same evils will fall upon them as fell upon the disobedient in former times, as predicted by David, [Psa 69:22], [Psa 69:23], that their very blessings should become curses to them, and their temporal mercies be their only recompense; and yet even these earthly blessings, by not being enjoyed in the Lord, should be a stumbling block over which they should fall, and, instead of being a blessing, should be the means of their punishment. They would have a worldly Messiah, and therefore they rejected him whose kingdom was not of this world.

### Verse 10

[¶10] Let their eyes be darkened - All these words are declarative, and not imprecatory. God declares what will be the case of such obstinate unbelievers; their table, their common providential blessings, will become a snare, a trap, a stumbling block, and the means of their punishment. Their eyes will be more and more darkened as they persist in their unbelief, and their back shall be bowed down always; far from becoming a great and powerful nation, they shall continue ever in a state of abject slavery and oppression, till they acknowledge Jesus as the promised Messiah, and submit to receive redemption in his blood.

### Verse 11

[¶12] Have they stumbled that they should fall? - Have the Jews, now for their disobedience and unbelief rejected, so sinned against God as to be for ever put out of the reach of his mercy? By no means. Are they, as a nation, utterly irrecoverable? This is the sense of the place, and here the prophecy of the restoration of the Jewish nation commences.

[¶13] But rather through their fall salvation is come - The Church of God cannot fail; if the Jews have broken the everlasting covenant, [Isa 24:5], the Gentiles shall be taken into it; and this very circumstance shall be ultimately the means of exciting them to seek and claim a share in the blessings of the new covenant; and this is what the apostle terms provoking them to jealousy, i.e. exciting them to emulation, for so the word should be understood. We should observe here, that the fall of the Jews was not in itself the cause or reason of the calling of the Gentiles; for whether the Jews had stood or fallen, whether they had embraced or rejected the Gospel, it was the original purpose of God to take the Gentiles into the Church; for this was absolutely implied in the covenant made with Abraham: and it was in virtue of that covenant that the Gentiles were now called, and not Because of the unbelief of the Jews. And hence we see that their fall was not the necessary means of the salvation of the Gentiles; for certainly the unbelief of the Jews could never produce faith in the Gentiles. The simple state of the case is: the Jews, in the most obstinate and unprincipled manner, rejected Jesus Christ and the salvation offered them in his name; then the apostles turned to the Gentiles, and they heard and believed. The Jews themselves perceived that the Gentiles were to be put in possession of similar privileges to those which they, as the peculiar people of God, had enjoyed; and this they could not bear, and put forth all their strength in opposition and persecution. The calling of the Gentiles, which existed in the original purpose of God, became in a certain way accelerated by the unbelief of the Jews, through which they forfeited all their privileges, and fell from that state of glory and dignity in which they had been long placed as the peculiar people of God. See Taylor.

### Verse 12

[¶15] Now if the fall of them - The English reader may imagine that, because fall is used in both these verses, the original word is the same. But their fall, and the fall of them, is παραπτωμα, the same word which we render offense, [Rom 5:15], [Rom 5:17], [Rom 5:18], and might be rendered lapse. Whereas that they should fall ([Rom 11:11]) is, ινα πεσωσι. Now, πιπτω, to fall, is used in a sense so very emphatical as to signify being slain. So Homer, Il. viii., ver. 475. Ηματι τῳ, οτ' αν οἱ μεν επι πρυμνησι μαχωνται, Στεινει εν αινοτατῳ, περι Πατροκλοιο πεσοντος Ὡς γαρ θεσφατον εστι.

[¶16] And for Patroclus slain, the crowded hosts,

[¶17] In narrow space, shall at the ships contend.

[¶18] Such the divine decree.

[¶19] And again, Il. xi., ver. 84. Οφρα μεν ηως ην και αεξετο ἱερον ημαρ, Τοφρα μαλ' αμφοτερων βελε' ἡπτετο, πιπτε δε λαος.

[¶20] While morning lasted, and the light of day

[¶21] Increased, so long the weapons on both sides

[¶22] Flew in thick vollies; and the people fell.

[¶23] Cowper.

[¶24] It is well known, that to fall in battle means to be killed. It is in such a sense as this that St. Paul used the word fall, when he says, Have they stumbled that they should Fall? He means a fall quite destructive and ruinous; whereas by their fall, and the fall of them, he means no more than such a lapse as was recoverable; as in the case of Adam's offense. See Dr. Taylor.

[¶25] The riches of the world - If, in consequence of their unbelief, the riches of God's grace and goodness be poured out on the whole Gentile world, how much more shall that dispensation of grace and mercy enrich and aggrandize the Gentiles, which shall bring the whole body of the Jews to the faith of the Gospel! Here the apostle supposes, or rather predicts, that such a dispensation shall take place; and that, therefore, the Jews have not so stumbled as to be finally irrecoverable.

### Verse 13

[¶27] This and the following verse should be read in a parenthesis. St. Paul, as the apostle of the Gentiles, wished to show them the high pitch of glory and blessedness to which they had been called, that they might have a due sense of God's mercy in calling them to such a state of salvation; and that they might be jealous over themselves, lest they should fall as the Jews had done before them: and he dwells particularly on the greatness of those privileges which the Gentiles had now received, that he might stir up the minds of his countrymen to emulation, and might be the means of saving some of them, as he states in the following verse.

[¶28] I magnify mine office - This is a very improper translation of την διακονιαν μου δοξαζω, which is, literally, I honor this my ministry. Dr. Taylor has justly observed that magnify, except when applied to the most High, carries with it, in our language, the idea of stretching beyond the bounds of truth; whereas the apostle simply means that he does justice to his ministry, by stating the glorious things which he was commissioned to preach among the Gentiles: blessings which the Jews by their obstinacy had forfeited.

### Verse 14

[¶30] Might save some of them - And yet all these were among the reprobate, or rejected; however, the apostle supposed that none of them were irrecoverably shut out from the Divine favor; and that some of them, by his preaching, might be disposed to receive salvation by Christ Jesus.

### Verse 15

[¶32] But life from the dead - If the rejection of the Jews became the occasion of our receiving the Gospel, so that we can even glory in our tribulations, though they themselves became chief instruments of our sufferings; yet so far must we feel from exulting over them that we should esteem their full conversion to God as great and choice a favor as we would the restoration of a most intimate friend to life, who had been at the gates of death.

[¶33] The restoration of the Jews to a state of favor with God to which the apostle refers, and which is too plainly intimated by the spirit of prophecy to admit of a doubt, will be a most striking event. Their being preserved as a distinct people is certainly a strong collateral proof that they shall once more be brought into the Church of God: and their conversion to Christianity will be an incontestable proof of the truth of Divine revelation; and doubtless will become the means of converting multitudes of deists, who will see the prophecies of God, which had been delivered so long before, so strikingly fulfilled in this great event. We need not wonder, if a whole nation should then be born as in a day.

### Verse 16

[¶35] For if the first fruit be holy - As the consecrating the first fruits to God was the means of drawing down his blessing upon the rest, so the conversion of Abraham to the true faith, and the several Jews who have now embraced Christianity, are pledges that God will, in process of time, admit the whole Jewish nation into his favor again, so that they shall constitute a part of the visible Church of Christ.

[¶36] If the root be holy, so are the branches - The word holy in this verse is to be taken in that sense which it has so frequently in the Old and New Testaments, viz. consecrated, set apart to sacred uses. It must not be forgotten that the first converts to Christ were from among the Jews; these formed the root of the Christian Church: these were holy, ἁγιοι, consecrated to God, and those who among the Gentiles were converted by their means were also ἁγιοι, consecrated; but the chief reference is to the ancestors of the Jewish people, Abraham, Isaac, and Jacob; and, as these were devoted to God and received into his covenant, all their posterity, the branches which proceeded from this root, became entitled to the same privileges: and as the root still remains, and the branches also, the descendants from that root still remain: they still have a certain title to the blessings of the covenant; though, because of their obstinate unbelief, these blessings are suspended, as they cannot, even on the ground of the old covenant, enjoy these blessings but through faith: for it was when Abraham believed God that it was accounted to him for righteousness; and thus he became an heir of the righteousness which is by faith.

### Verse 17

[¶38] And if some of the branches, etc. - If the present nation of the Jews, because of their unbelief, are cut off from the blessings of the Church of God, and the high honor and dignity of being his peculiar people; and thou, being a wild olive - ye Gentiles, being without the knowledge of the true God, and consequently bringing forth no fruits of righteousness, wert grafted in among them - are now inserted in the original stock, having been made partakers of the faith of Abraham, and consequently of his blessings; and enjoy, as the people did who sprang from him, the fatness of the olive tree - the promises made to the patriarchs, and the spiritual privileges of the Jewish Church: -

### Verse 18

[¶40] Boast not against the branches - While you are ready to acknowledge that you were included in the covenant made with Abraham, and are now partakers of the same blessings with him, do not exult over, much less insult, the branches, his present descendants, whose place you now fill up, according to the election of grace: for remember, ye are not the root, nor do ye bear the root, but the root bears you. You have not been the means of deriving any blessing on the Jewish people; but through that very people, which you may be tempted to despise, all the blessing and excellencies which you enjoy have been communicated to you.

### Verse 19

[¶42] Thou wilt say then, etc. - You may think that you have reason to exult over them; because it is a fact that God has been displeased with them, and therefore has broken them off; has cast them out of the Church, and taken you into it in their place.

### Verse 20

[¶44] Well; because of unbelief, etc. - This statement is all true; but then, consider, why is it that they were cast out? Was it not because of their unbelief? And you stand by faith: you were made partakers of these blessings by faith; be not high-minded; let this humble, not exalt you in your own estimation; for if the blessings were received by faith, consequently not by works; and if not by works, you have no merit; and what you have received is through the mere mercy of God. They once stood by faith; they gave place to unbelief, and fell: you stand now by faith; but it is as possible for you to be unfaithful as it was for them, and consequently you may fall under the Divine displeasure, as they have done; be not high-minded, but fear; watch over yourselves with godly jealousy.

## 481. Romans · 31 of 41

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### Verse 21

[¶1] For if God spared not the natural branches - If He, in his infinite justice and holiness, could not tolerate sin in the people whom he foreknew, whom he had so long loved, cherished, miraculously preserved and blessed; take heed lest he also spare not thee. Be convinced that the same righteous principle in him will cause him to act towards you as he has acted towards them, if you sin after the similitude of their transgression; and to this, self-sufficiency and self-confidence will soon lead you. Remember, therefore, the rock whence you were hewn, and the hole of the pit whence ye were digged. Depend incessantly on God's free grace, that ye may abide in his favor.

### Verse 22

[¶3] Behold therefore the goodness - The exclamation, Behold the goodness of God! is frequent among the Jewish writers, when they wish to call the attention of men to particular displays of God's mercy, especially towards those who are singularly unworthy. See several instances in Schoettgen.

[¶4] And severity of God - As χρηστοτης, goodness, signifies the essential quality of the Divine nature, the fountain of all good to men and angels, so αποτομια, severity, as it is here translated, signifies that particular exercise of his goodness and holiness which leads him to sever from his mystical body whatsoever would injure, corrupt, or destroy it. The apostle in these verses uses a metaphor taken from engrafting, εγκεντρισις, from the verb εγκεντριζω, from εν, in, and κεντριζω, to puncture, because engrafting was frequently done by making a puncture in the bark of a tree, and then inserting a bud taken from another. This was the practice in the Roman agriculture, as we learn from Virgil, Georg. ii, ver. 73: -

[¶5] Nam qua se medio trudunt de cortice gemmae,

[¶6] Et tenues rumpunt tunicas, angustus in ipso

[¶7] Fit nodo sinus: huc aliena ex arbore germen

[¶8] Includunt, udoque docent inolescere libro.

[¶9] For where the tender rinds of trees disclose

[¶10] Their shooting gems, a swelling knot there grows;

[¶11] Just in that space a narrow slit we make,

[¶12] Then other buds from bearing trees we take;

[¶13] Inserted thus, the wounded rind we close,

[¶14] In whose moist womb the admitted infant grows.

[¶15] Dryden.

[¶16] In all countries the principle is the same, though the mode is various.

[¶17] The apostle, having adopted this metaphor as the best he could find to express that act of God's justice and mercy by which the Jews were rejected, and the Gentiles elected in their stead, and, in order to show that though the Jewish tree was cut down, or its branches lopped off, yet it was not rooted up, he informs the Gentile believers that, as it is customary to insert a good scion in a bad or useless stock, they who were bad, contrary to the custom in such cases, were grafted in a good stock, and their growth and fruitfulness proclaimed the excellence and vegetative life of the stock in which they were inserted. This was the goodness of the heavenly gardener to them; but it was severity, αποτομια, an act of excision to the Jews.

[¶18] The reader will observe that this term belongs to engrafting: often, in this operation, a part of a branch is cut off; in that part which remains in connection with the tree a little slit is made, and then a small twig or branch taken from another tree is, at its lower end, shaved thin, wedge-like, and then inserted in the cleft, after which the whole is tied together, clayed round, etc., and the bark unites to bark; and the stock and the scion become thus one tree, the juices of the whole stock circulating through the tubes of the newly-inserted twig; and thus both live, though the branch inserted bears a very different fruit from that which the parent stock bore. I have often performed this operation, and in this very way, with success: and I cannot conceive that the apostle could have chosen a more apt or more elegant metaphor. The Jewish tree does not bring forth proper fruit; but it will answer well to ingraft a proper fruit-bearing tree on. The Gentiles are a wild olive, which is a tree that bears no fruit; but it may be made to bear if grafted on the Jewish stock. Some of the branches were cut off, that the branches of this wild olive might be inserted: the act by which this insertion is made is termed αποτομια, goodness, benignity: the act by which the branches of the original stock are broken off is termed αποτομια, excision; from απο, from, and τεμνω, I cut, still keeping the metaphor taken from engrafting in view. Now, let the apostle's mode of reasoning be observed: the tree is cut down, or its branches lopped off; but the tree is not rooted up. The Jews have stumbled, but not so as to fall irrecoverably; for if they abide not still in unbelief, they shall be grafted in, [Rom 11:23]. The Gentiles which are grafted in on these cut-off branches, like the scion inserted into another stock, partake of the root, which absorbs from the earth the nutritious juices, and the fatness of the Jewish tree, the blessings and privileges which that people have long enjoyed, in consequence of the Abrahamic covenant, [Rom 11:17]; the root, the Jewish covenant, bears them: not they the root, [Rom 11:18]. As, therefore, the continuance of the Gentiles as the Church and people of God depends upon their interest in the Abrahamic covenant, the blessings of which they derive through the medium of the Jews, they should be grateful to God, and tolerant to those through whom they have received such blessings. And as, in the case of grafting, the prosperity of the engrafted scion depends on the existence of the parent stock, so the continuance of the Gentiles in this state of favor, (following the metaphor), in a certain way depends on the continuance of the Jewish people: and they are preserved, as so many scions which are in process of time to be engrafted on the Gentiles; and thus the Gentiles shall become the means of salvation to the Jews, as the Jews have been the means of salvation to the Gentiles. Following, therefore, the metaphor a little farther, which seems to have been so well chosen in all its parts, the continued existence of the Jews as a distinct people, together with the acknowledgment of the Gentiles, that they have derived their salvation and state of blessedness through them - of which Jesus Christ, born of the stock of David, is the author; and the Jewish Scriptures, which the Gentiles receive as inspired by God, are the evidence - then, the restoration of the Jews to the favor of God is a necessary consequence, and indeed seems to be the principal end in reference to which the apostle reasons. The Gentiles, however, are to take care that the restoration of the Jews be not at their expense; as their calling and election were at the expense of the Jews: the latter being cut off, that the former might be grafted in, [Rom 11:19]. Of this there is no kind of necessity, for the original stock, the Abrahamic covenant, is sufficient to receive them all; and so Jews and Gentiles become one eternal flock, under one Bishop and Shepherd of all their souls.

### Verse 23

[¶20] If they abide not in unbelief - So, we find that their rejection took place in consequence of their wilful obstinacy: and, that they may return into the fold, the door of which still stands open.

[¶21] For God is able to graft them in again - Fallen as they are and degraded, God can, in the course of his providence and mercy, restore them to all their forfeited privileges; and this will take place if they abide not in unbelief: which intimates that God has furnished them with all the power and means necessary for faith, and that they may believe on the Lord Jesus whenever they will. The veil now continues on their heart; but it is not a veil which God has spread there, but a veil occasioned by their own voluntary and obstinate unbelief: and, when they shall turn to the Lord, (Jesus), the veil shall be taken away. See what the apostle has said, [2Cor 3:6-18].

### Verse 24

[¶23] The olive tree, which is wild by nature - Which is κατα φυσιν, naturally, wild and barren; for that the wild olive bore no fruit is sufficiently evident from the testimony of the authors who have written on the subject; hence the proverb, Ακαρποτερος αγριππου· more unfruitful than the wild olive. Λακωνες γαρ αγριαν ελαιαν αγιππον καλουσι· for the Lacedemonians term the wild olive αγριππον. See Suidas. And hence Hesychius interprets αγριελαιος, the wild olive, (the word used here by St. Paul), by ακαρπος, unfruitful: and the reason given in Diogen. Proverb. Cent. ii. n. 63, is φυτον γαρ εστιν ὁ αγριππος ακαρπον· for the wild olive is an unfruitful tree. On this account the apostle very properly says: Thou wert cut, εκ της κατα φυσιν αγριελαιου, out of that olive which is uncultivated, because it is barren: the κατα φυσιν does not refer here to its being naturally barren; but to its being commonly or customarily permitted to remain so. And that this is the import of the phrase here is evident from the next clause of the verse.

[¶24] And wert grafted contrary to nature - Παρα φυσιν, contrary to all custom; for a scion taken from a barren or useless tree is scarcely ever known to be grafted into a good stock; but here the Gentiles, a fruitless and sinful race, are grafted on the ancient patriarchal stock. Now, if it was possible to effect such a change in the state and disposition of the Gentiles, who were αθεοι εν τῳ κοσμῳ, [Eph 2:12], without God, Atheists, in the world; how much more possible is it, speaking after the manner of men, to bring about a similar change in the Jews, who acknowledge the one, only, and true God, and receive the law and the prophets as a revelation from him. This seems to be the drift of the apostle's argument.

### Verse 25

[¶26] I would not - that ye should be ignorant of this mystery - Mystery, μυστηριον, signifies any thing that is hidden or covered, or not fully made manifest. The Greek word seems to have been borrowed from the Hebrew מסתר mistar, from the root סתר sathar, to hide, conceal, etc.; though some derive it from μυεισθαι, to be initiated into sacred rites, from μυειν, to shut up. In the New Testament it signifies, generally, any thing or doctrine that has not, in former times, been fully known to men: or, something that has not been heard of, or which is so deep, profound, and difficult of comprehension, that it cannot be apprehended without special direction and instruction: here it signifies the doctrine of the future restoration of the Jews, not fully known in itself, and not at all known as to the time in which it will take place. In [Rom 16:25] it means the Christian religion, not known till the advent of Christ. The apostle wished the Romans not to be ignorant of this mystery, viz. that such a thing was intended; and, in order to give them as much instruction as possible on this subject, he gives them some characteristic or sign of the times when it was to take place.

[¶27] Lest ye should be wise in your own conceits - It seems from this, and from other expressions in this epistle, that the converted Gentiles had not behaved toward the Jews with that decorum and propriety which the relation they bore to them required. In this chapter the apostle strongly guards them against giving way to such a disposition.

[¶28] Blindness in part is happened to Israel - Partial blindness, or blindness to a part of them; for they were not all unbelievers: several thousands of them had been converted to the Christian faith; though the body of the nation, and especially its rulers, civil and spiritual, continued opposed to Christ and his doctrine.

[¶29] Until the fullness of the Gentiles be come in - And this blindness will continue till the Church of the Gentiles be fully completed - till the Gospel be preached through all the nations of the earth, and multitudes of heathens every where embrace the faith. The words πληρωμα των εθνων may be borrowed from the מלא הגוים melo haggoyim, a multitude of nations, which the Septuagint translate by πληθος εθνων. By the πληρωμα, or fullness, a great multitude may be intended, which should be so dilated on every hand as to fill various regions. In this sense the words were understood by Solomon ben Melec, ארצות הגוים שימלאו מהם. The nations of the Gentiles shall be filled with them: the apostle, therefore, seems to give this sense of the mystery - that the Jews will continue in a state of blindness till such time as a multitude of nations, or Gentiles, shall be converted to the Christian faith; and the Jews, hearing of this, shall be excited, by a spirit of emulation, to examine and acknowledge the validity of the proofs of Christianity, and embrace the faith of our Lord Jesus Christ.

[¶30] We should not restrict the meaning of these words too much, by imagining,

[¶31] 1. That the fullness must necessarily mean all the nations of the universe, and all the individuals of those nations: probably, no more than a general spread of Christianity over many nations which are now under the influence of Pagan or Mohammedan superstition may be what is intended.

[¶32] 2. We must not suppose that the coming in here mentioned necessarily means, what most religious persons understand by conversion, a thorough change of the whole heart and the whole life: the acknowledgment of the Divine mission of our Lord, and a cordial embracing of the Christian religion, will sufficiently fulfill the apostle's words. If we wait for the conversion of the Jews till such a time as every Gentile and Mohammedan soul shall be, in this especial sense, converted to God, then - we shall wait for ever.

### Verse 26

[¶34] And so all Israel shall be saved - Shall be brought into the way of salvation, by acknowledging the Messiah; for the word certainly does not mean eternal glory; for no man can conceive that a time will ever come in which every Jew then living, shall be taken to the kingdom of glory. The term saved, as applied to the Israelites in different parts of the Scripture, signifies no more than their being gathered out of the nations of the world, separated to God, and possessed of the high privilege of being his peculiar people. And we know that this is the meaning of the term, by finding it applied to the body of the Israelites when this alone was the sum of their state. See the Preface, Part II.

[¶35] As it is written - The apostle supports what he advances on this head by a quotation from Scripture, which, in the main, is taken from [Isa 59:20] : The Deliverer shall come out of Zion, and turn away ungodliness from Jacob. Now this cannot be understood of the manifestation of Christ among the Jews; or of the multitudes which were converted before, at, and for some time after, the day of pentecost; for these times were all past when the apostle wrote this epistle, which was probably about the 57th or 58th year of our Lord; and, as no remarkable conversion of that people has since taken place, therefore the fulfillment of this prophecy is yet to take place. In what manner Christ is to come out of Zion, and in what way or by what means he is to turn away transgression from Jacob, we cannot tell; and to attempt to conjecture, when the time, occasion, means, etc., are all in mystery, would be more than reprehensible.

### Verse 27

[¶37] For this is my covenant unto them, when I shall take away their sins - The reader on referring to [Isa 59:20], [Isa 59:21], will find that the words of the original are here greatly abridged. They are the following: -

[¶38] And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. As for me, this is my covenant with them, saith the Lord, My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and for ever.

[¶39] For the manner in which St. Paul makes his quotation from Scripture, see the observations at the end of the preceding chapter, ([Rom 10:21] (note), Part I.). The whole of these two verses should be read in a parenthesis, as I have marked them in the text; for it is evident that the 25th verse should be immediately connected with the 28th.

[¶40] It may not be amiss to subjoin here a collection of those texts in the Old Testament that seem to point out a restoration of the Jewish commonwealth to a higher degree of excellence than it has yet attained. [Isa 2:2-5]; [Isa 19:24], [Isa 19:25]; [Isa 25:6], etc.; [Isa 30:18], [Isa 30:19], [Isa 30:26]; Isaiah 60:1-22; [Isa 65:17-25]; [Jer 31:10-12]; [Jer 46:27], [Jer 46:28]; [Eze 20:34], [Eze 20:40], etc.; [Eze 28:25], [Eze 28:26]; [Eze 34:20], etc.; [Eze 36:8-16]; [Eze 37:21-28]; [Eze 39:25], etc.; [Joe 3:1], [Joe 3:2], [Joe 3:17], [Joe 3:20], [Joe 3:21]; [Amo 9:9-15]; [Oba 1:17], [Oba 1:21]; [Mic 4:3-7]; [Mic 7:18-20]; [Zep 3:19], [Zep 3:20].

### Verse 28

[¶42] As concerning the Gospel - The unbelieving Jews, with regard to the Gospel which they have rejected, are at present enemies to God, and aliens from his kingdom, under his Son Jesus Christ, on account of that extensive grace which has overturned their peculiarity, by admitting the Gentiles into his Church and family: but with regard to the original purpose of election, whereby they were chosen and separated from all the people of the earth to be the peculiar people of God, they are beloved for the fathers' sake; he has still favor in store for them on account of their forefathers the patriarchs.

### Verse 29

[¶44] For the gifts and calling of God, etc. - The gifts which God has bestowed upon them, and the calling - the invitation, with which he has favored them he will never revoke. In reference to this point there is no change of mind in him; and therefore the possibility and certainty of their restoration to their original privileges, of being the people of God, of enjoying every spiritual blessing with the fullness of the Gentiles, may be both reasonably and safely inferred.

## 482. Romans · 32 of 41

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/482/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/482/#p-N

[¶0] Repentance, when applied to God, signifies simply change of purpose relative to some declarations made subject to certain conditions. See this fully explained and illustrated by himself, [Jer 18:7-9].

### Verse 30

[¶2] For as ye in times past - The apostle pursues his argument in favor of the restoration of the Jews. As ye, Gentiles, in times past - for many ages back.

[¶3] Have not believed - Were in a state of alienation from God, yet not so as to be totally and for ever excluded,

[¶4] Have now obtained mercy - For ye are now taken into the kingdom of the Messiah; through their unbelief - by that method which, in destroying the Jewish peculiarity, and fulfilling the Abrahamic covenant, has occasioned the unbelief and obstinate opposition of the Jews.

### Verse 31

[¶6] Even so have these also - In like manner the Jews are, through their infidelity, shut out of the kingdom of God: -

[¶7] That through your mercy - But this exclusion will not be everlasting; but this will serve to open a new scene when, through farther displays of mercy to you Gentiles, they also may obtain mercy - shall be received into the kingdom of God again; and this shall take place whenever they shall consent to acknowledge the Lord Jesus, and see it their privilege to be fellow heirs with the Gentiles of the grace of life.

[¶8] As sure, therefore, as the Jews were once in the kingdom, and the Gentiles were not; as sure as the Gentiles are now in the kingdom, and the Jews are not; so surely will the Jews be brought back into that kingdom.

### Verse 32

[¶10] For God hath concluded them all in unbelief - Συνεκλεισε γαρ ὁ Θεος, God hath shut or locked them all up under unbelief. This refers to the guilty state of both Jews and Gentiles. They had all broken God's law - the Jews, the written law; the Gentiles, the law written in their hearts; see [Rom 1:19], [Rom 1:20]; [Rom 2:14], [Rom 2:15]. They are represented here as having been accused if their transgressions; tried at God's bar; found guilty on being tried; condemned to the death they had merited; remanded to prison, till the sovereign will, relative to their execution, should be announced; shut or locked up, under the jailer, unbelief; and there both continued in the same state, awaiting the execution of their sentence: but God, in his own compassion, moved by no merit in either party, caused a general pardon by the Gospel to be proclaimed to all. The Jews have refused to receive this pardon on the terms which God has proposed it, and therefore continue locked up under unbelief. The Gentiles have welcomed the offers of grace, and are delivered out of their prison. But, as the offers of mercy continue to be made to all indiscriminately, the time will come when the Jews, seeing the vast accession of the Gentile world to the kingdom of the Messiah, and the glorious privileges which they in consequence enjoy, shall also lay hold on the hope set before them, and thus become with the Gentiles one flock under one shepherd and bishop of all their souls. The same figure is used [Gal 3:22], [Gal 3:23]. But the Scripture hath concluded συνεκλεισεν, locked up all under sin, that the promise, by faith of Christ Jesus, might be given to them that believe. But before faith came, we were kept, εφρουρουμεθα, we were guarded as in a strong hold, under the law; shut up, συγκεκλεισμενοι, locked up together unto the faith which should afterwards be revealed. It is a fine and well chosen metaphor in both places, and forcibly expresses the guilty, helpless, wretched state of both Jews and Gentiles.

### Verse 33

[¶12] O the depth of the riches both of the wisdom and knowledge of God! - This is a very proper conclusion of the whole preceding discourse. Wisdom may here refer to the designs of God; knowledge, to the means which he employs to accomplish these designs. The designs are the offspring of infinite wisdom, and therefore they are all right; the means are the most proper, as being the choice of an infinite knowledge that cannot err; we may safely credit the goodness of the design, founded in infinite wisdom; we may rely on the due accomplishment of the end, because the means are chosen and applied by infinite knowledge and skill.

### Verse 34

[¶14] For who hath known the mind of the Lord? - Who can pretend to penetrate the counsels of God, or fathom the reasons of his conduct? His designs and his counsels are like himself, infinite; and, consequently, inscrutable. It is strange that, with such a scripture as this before their eyes, men should sit down and coolly and positively write about counsels and decrees of God formed from all eternity, of which they speak with as much confidence and decision as if they had formed a part of the council of the Most High, and had been with him in the beginning of his ways! A certain writer, (Mr. Perkins), after having entered into all these counsels, and drawn out his black-lined scheme of absolute and eternal reprobation, with all its causes and effects; and then his light-lined scheme of absolute and eternal Election, with all its causes and effects, all deduced in the most regular and graduated order, link by link; concludes with [Rom 11:33] : O the depth of the riches both of the wisdom and knowledge of God! how Unsearchable are his judgments, and his ways Past Finding Out! But this writer forgot that he had searched out God's judgments in the one case, and found out his ways in the other: and that he had given, as a proof of the success of his researches, a complete exhibition of the whole scheme! This conduct is worthy of more than mere reprehension; and yet he who differs from such opinions gives, in the apprehension of some, this proof of his being included in some of the links of the black list! We may rest with the conviction, that God is as merciful and good in all his ways, as he is wise and just. But as we cannot comprehend him, neither can we his operations, it is our place, who are the objects of his infinite mercy and kindness, to adore in silence, and to obey with alacrity and delight.

### Verse 35

[¶16] Or, who hath first given to him - Who can pretend to have any demands upon God? To whom is he indebted? Have either Jews or Gentiles any right to his blessings? May not he bestow his favors as he pleases, and to whom he pleases? Does he do any injustice to the Jews in choosing the Gentiles! And was it because he was under obligation to the Gentiles that he has chosen them in the place of the Jews? Let him who has any claim on God prefer it; and he shall be compensated.

[¶17] But how can the Creator be indebted to the creature? How can the Cause be dependent on the effect? How can the Author of providence, and the Father of every good and perfect gift, be under obligation to them for whom he provides, and who are wholly dependent on his bounty?

### Verse 36

[¶19] For of him, etc. - This is so far from being the case, for εξ αυτου, of him, as the original designer and author; and δι' αυτου, By him, as the prime and efficient cause; and εις αυτον, To him, as the ultimate end for the manifestation of his eternal glory and goodness, are all things in universal nature, through the whole compass of time and eternity.

[¶20] The Emperor Marcus Antoninus (εις ἑαυτον, lib. iv.) has a saying very much like this of St. Paul, which it is very probable he borrowed from this epistle to the Romans. Speaking of nature, whom he addresses as God, he says, Ω φυσις εκ σου παντα, εν σοι παντα, εις σε παντα; O, Nature! Of thee are all things; In thee are all things; To thee are all things. Several of the Gentile philosophers had expressions of the same import, as may be seen in Wetstein's quotations.

[¶21] To whom be glory - And let him have the praise of all his works, from the hearts and mouths of all his intelligent creatures, for ever - throughout all the generations of men. Amen - so be it! Let this be established for ever!

[¶22] I. The apostle considers the designs of God inscrutable, and his mode of governing the world incomprehensible. His designs, schemes, and ends are all infinite, and consequently unfathomable. It is impossible to account for the dispensations either of his justice or mercy. He does things under both these characters which far surpass the comprehension of men. But though his dispensations are a great deep, yet they are never self-contradictory: though they far surpass our reason, yet they never contradict reason; nor are they ever opposite to those ideas which God has implanted in man, of goodness, justice, mercy, and truth. But it is worthy of remark, that we can more easily account for the dispensations of his justice than we can for the dispensations of his mercy. We can every where see ten thousand reasons why he should display his justice; but scarcely can we find one reason why he should display his mercy. And yet, these displays of mercy for which we can scarcely find a reason, are infinitely greater and more numerous than his displays of justice, for which the reasons are, in a vast variety of cases, as obvious as they are multiplied. The sacrifice of Christ is certainly an infinite reason why God should extend, as he does, his mercy to all men; but Jesus Christ is the gift of God's love: who can account for the love that gave him to redeem a fallen world? The Jews have fallen under the displeasure of Divine justice: why they should be objects of this displeasure is at once seen in their ingratitude, disobedience, unbelief, and rebellion. But a most especial providence has watched over them, and preserved them in all their dispersions for 1700 years: who can account for this? Again, these very persons have a most positive promise of a future deliverance, both great and glorious: why should this be? The Gentile world was long left without a Divine revelation, while the Jews enjoyed one: who can account for this? The Jews are now cast out of favor, in a certain sense, and the reasons of it are sufficiently obvious; and the Gentiles, without any apparent reason, are taken into favor. In all these things his judgments are unsearchable, and his ways past finding out!

[¶23] II. Once more: Let it be remarked that, although God is every where promising and bestowing the greatest and most ennobling privileges, together with an eternal and ineffable glory, for which we can give no reason but his own endless goodness, through the death of his Son; yet, in no case does he remove those privileges, nor exclude from this glory, but where the reasons are most obvious to the meanest capacity.

[¶24] III. This epistle has been thought by some to afford proofs that God, by an eternal decree, had predestinated to eternal perdition millions of millions of human souls before they had any existence, except in his own purpose, and for no other reason but his sovereign pleasure! But such a decree can be no more found in this book, than such a disposition in the mind of Him who is the perfection, as he is the model, of wisdom, goodness, justice, mercy, and truth. May God save the reader from profaning his name, by suppositions at once so monstrous and absurd!

### Introduction

[¶26] Such displays of God's mercy as Jews and Gentiles have received should induce them to consecrate themselves to Him; and not be conformed to the world, [Rom 12:1], [Rom 12:2]. Christians are exhorted to think meanly of themselves, [Rom 12:3]. And each to behave himself properly in the office which he has received from God, [Rom 12:4-8]; Various important moral duties recommended, [Rom 12:9-18]. We must not avenge ourselves, but overcome evil with good, [Rom 12:19-21].

[¶27] The apostle having now finished the doctrinal part of this epistle, proceeds to the practical; and here it may be necessary to take a view of his arguments in the preceding chapters.

[¶28] The election, calling, and justification of the believing Gentiles, and their being admitted into the kingdom and covenant of God, and having an interest in all the privileges and honors of his children. (1.) That they have a clear and substantial title to all these he has proved in Romans 1, 2, and 3. (2.) That this right is set on the same footing with Abraham's title to the blessings of the covenant he proves Romans 6. (3.) That it gives us a title to privileges and blessings, as great as any the Jews could glory in, by virtue of that covenant, [Rom 5:1-12]. (4.) He goes still higher, and shows that our being interested in the gift and grace of God in Christ Jesus is perfectly agreeable to the grace which he has bestowed upon all mankind, in delivering them from that death of the body brought on them by Adams' transgression, [Rom 5:12-21]. (5.) He fully explains, both with regard to the Gentiles and Jews, the nature of the Gospel constitution in relation to its obligations to holiness, and the advantages it gives for encouragement, obedience, and support, under the severest trials and persecutions, Romans 6, 7, 8. (6.) As to the pretences of the Jews, that "God was bound by express promise to continue them as his only people for ever, and that this was directly inconsistent with the election and calling of the Gentiles, on the condition of faith alone;" he demonstrates that the rejection of the Jews is consistent with the truth of God's word, and with his righteousness: he shows the true cause and reason of their rejection, and concludes with an admirable discourse upon the extent and duration of it; which he closes with adoration of the Divine wisdom in its various dispensations, Romans 9, 10, 11. Thus, having cleared this important subject with surprising judgment, and the nicest art and skill in writing, he now proceeds, after his usual manner in his epistles and the apostolic method of preaching, to inculcate various Christian duties, and to exhort to that temper of mind and conduct of life which are suitable to the profession of the Gospel, and the enjoyment of its privileges. - Dr. Taylor.

### Verse 1

[¶30] I beseech you therefore, brethren - This address is probably intended both for the Jews and the Gentiles; though some suppose that the Jews are addressed in the first verse, the Gentiles in the second.

[¶31] By the mercies of God! - Δια των οικτιρμων του Θεου· By the tender mercies or compassions of God, such as a tender father shows to his refractory children; who, on their humiliation, is easily persuaded to forgive their offenses. The word οικτιρμος comes from οικτος, compassion; and that from εικω, to yield; because he that has compassionate feelings is easily prevailed on to do a kindness, or remit an injury.

[¶32] That ye present your bodies - A metaphor taken from bringing sacrifices to the altar of God. The person offering picked out the choicest of his flock, brought it to the altar, and presented it there as an atonement for his sin. They are exhorted to give themselves up in the spirit of sacrifice; to be as wholly the Lord's property as the whole burnt-offering was, no part being devoted to any other use.

[¶33] A living sacrifice - In opposition to those dead sacrifices which they were in the habit of offering while in their Jewish state; and that they should have the lusts of the flesh mortified, that they might live to God.

[¶34] Holy - Without spot or blemish; referring still to the sacrifice required by the law.

[¶35] Acceptable unto God - Ευαρεστον· The sacrifice being perfect in its kind, and the intention of the offerer being such that both can be acceptable and well pleasing to God, who searches the heart. All these phrases are sacrificial, and show that there must be a complete surrender of the person - the body, the whole man, mind and flesh, to be given to God; and that he is to consider himself no more his own, but the entire property of his Maker.

[¶36] Your reasonable service - Nothing can be more consistent with reason than that the work of God should glorify its Author. We are not our own, we are the property of the Lord, by the right of creation and redemption; and it would be as unreasonable as it would be wicked not to live to his glory, in strict obedience to his will. The reasonable service, λογικην λατρειαν, of the apostle, may refer to the difference between the Jewish and Christian worship. The former religious service consisted chiefly in its sacrifices, which were δι' αλογων, of irrational creatures, i.e. the lambs, rams, kids, bulls, goats, etc., which were offered under the law. The Christian service or worship is λογικη, rational, because performed according to the true intent and meaning of the law; the heart and soul being engaged in the service. He alone lives the life of a fool and a madman who lives the life of a sinner against God; for, in sinning against his Maker he wrongs his own soul, loves death, and rewards evil unto himself.

[¶37] Reasonable service, λογικην λατρειαν, "a religious service according to reason," one rationally performed. The Romanists make this distinction between λατρεια, and δουλεια, latreia and douleia, (or dulia, as they corruptly write it), worship and service, which they say signify two kinds of religious worship; the first proper to God, the other communicated to the creatures. But δουλεια, douleia, services, is used by the Septuagint to express the Divine worship. See [Deu 13:4]; [Jdg 2:7]; [1Sam 7:3], and [1Sam 12:10] : and in the New Testament, [Mat 6:24]; [Luk 6:23]; [Rom 16:18]; [Col 3:24]. The angel refused δουλειαν, douleia, [Rev 22:7], because he was συνδουλος sundoulos, a fellow servant; and the Divine worship is more frequently expressed by this word δουλεια, douleia, service, than by λατρεια, latreia, worship. The first is thirty-nine times in the Old and New Testament ascribed unto God, the other about thirty times; and latreia, worship or service, is given unto the creatures, as in [Lev 23:7], [Lev 23:8], [Lev 23:21]; [Num 28:18]; yea, the word signifies cruel and base bondage, [Deu 28:48] : once in the New Testament it is taken for the worship of the creatures, [Rom 1:25]. The worshipping of idols is forbidden under the word λατρεια, latreia, thirty-four times in the Old Testament, and once in the New, as above; and twenty-three times under the term δουλεια, douleia, in the Old Testament; and St. Paul uses δουλευειν Θεὡ, and λατρευειν Θεὡ indifferently, for the worship we owe to God. See [Rom 1:9], [Rom 1:25]; [Rom 12:1], [Gal 4:8], [Gal 4:9]; [1Thes 1:9]; [Mat 6:24]. And Ludouicus Vives, a learned Romanist, has proved out of Suidas, Xenophon, and Volla, that these two words are usually taken the one for the other, therefore the popish distinction, that the first signifies "the religious worship due only to God," and the second, "that which is given to angels, saints, and men," is unlearned and false. - See Leigh's Crit. Sacra.

### Verse 2

[¶39] And be not conformed to this world - By this world, αιωνι τουτῳ, may be understood that present state of things both among the Jews and Gentiles; the customs and fashions of the people who then lived, the Gentiles particularly, who had neither the power nor the form of godliness; though some think that the Jewish economy, frequently termed עולם הזה olam hazzeh, this world, this peculiar state of things, is alone intended. And the apostle warns them against reviving usages that Christ had abolished: this exhortation still continues in full force. The world that now is - This present state of things, is as much opposed to the spirit of genuine Christianity as the world then was. Pride, luxury, vanity, extravagance in dress, and riotous living, prevail now, as they did then, and are as unworthy of a Christian's pursuit as they are injurious to his soul, and hateful in the sight of God.

[¶40] Be ye transformed - Μεταμορφουσθε, Be ye metamorphosed, transfigured, appear as new persons, and with new habits, as God has given you a new form of worship, so that ye serve in the newness of the spirit, and not in the oldness of the letter. The word implies a radical, thorough, and universal change, both outward and inward. Seneca, Epis. vi, shows us the force of this word when used in a moral sense. Sentio, says he, non Emendari me tantum, sed Transfigurari; "I perceive myself not to be amended merely, but to be transformed:" i. e entirely renewed.

[¶41] By the renewing of your mind - Let the inward change produce the outward. Where the spirit, the temper, and disposition of the mind, [Eph 4:23], are not renewed, an outward change is of but little worth, and but of short standing.

[¶42] That ye may prove - Εις το δοκιμαζειν, That ye may have practical proof and experimental knowledge of, the will of God - of his purpose and determination, which is good in itself; infinitely so. Acceptable, ευαρεστον, well pleasing to and well received by every mind that is renewed and transformed.

[¶43] And perfect - Τελειον, Finished and complete: when the mind is renewed, and the whole life changed, then the will of God is perfectly fulfilled; for this is its grand design in reference to every human being.

[¶44] These words are supposed by Schoettgen to refer entirely to the Jewish law. The Christians were to renounce this world - the Jewish state of things; to be transformed, by having their minds enlightened in the pure and simple Christian worship, that they might prove the grand characteristic difference between the two covenants: the latter being good in opposition to the statutes which were not good, [Eze 20:25]; acceptable, in opposition to those sacrifices and offerings which God would not accept, as it is written, [Psa 40:6-8]; and perfect, in opposition to that system which was imperfect, and which made nothing perfect, and was only the shadow of good things to come. There are both ingenuity and probability in this view of the subject.

## 483. Romans · 33 of 41

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### Verse 3

[¶1] Through the grace given unto me - By the grace given St. Paul most certainly means his apostolical office, by which he had the authority, not only to preach the Gospel, but also to rule the Church of Christ. This is the meaning of the word, ἡ χαρις, in [Eph 3:8] : Unto me who am less than the least of all saints is this grace given - is conceded this office or employment immediately by God himself; that I should preach among the Gentiles the unsearchable riches of Christ.

[¶2] Not to think - more highly - Μη ὑπερφρονειν, Not to act proudly; to arrogate nothing to himself on account of any grace he had received, or of any office committed to him.

[¶3] But to think soberly - Αλλα φρονειν εις το σωφρονειν. The reader will perceive here a sort of paronomasia, or play upon words: φρονειν, from φρην, the mind, signifies to think, mind, relish, to be of opinion, etc.; and σωφρονειν from σοος, sound, and φρην, the mind, signifies to be of a sound mind; to think discreetly, modestly, humbly. Let no man think himself more or greater than God has made him; and let him know that what ever he is or has of good or excellence, he has it from God; and that the glory belongs to the giver, and not to him who has received the gift.

[¶4] Measure of faith - Μετρον πιστεως. It is very likely, as Dr. Moore has conjectured, that the πιστις, faith, here used, means the Christian religion; and the measure, the degree of knowledge and experience which each had received in it, and the power this gave him of being useful in the Church of God. See [Rom 12:6].

### Verse 4

[¶6] For as we have many members - As the human body consists of many parts, each having its respective office, and all contributing to the perfection and support of the whole; each being indispensably necessary in the place which it occupies, and each equally useful though performing a different function;

### Verse 5

[¶8] So we, being many - We who are members of the Church of Christ, which is considered the body of which he is the head, have various offices assigned to us, according to the measure of grace, faith and religious knowledge which we possess; and although each has a different office, and qualifications suitable to that office, yet all belong to the same body; and each has as much need of the help of another as that other has of his; therefore, let there be neither pride on the one hand, nor envy on the other. The same metaphor, in nearly the same words, is used in Synopsis Sohar, page 13. "As man is divided into various members and joints, united among themselves, and raised by gradations above each other, and collectively compose one body; so all created things are members orderly disposed, and altogether constitute one body. In like manner the law, distributed into various articulations, constitutes but one body." See Schoettgen.

### Verse 6

[¶10] Having then gifts differing, etc. - As the goodness of God, with this view of our mutual subserviency and usefulness, has endowed us with different gifts and qualifications, let each apply himself to the diligent improvement of his particular office and talent, and modestly keep within the bounds of it, not exalting himself or despising others.

[¶11] Whether prophecy - That prophecy, in the New Testament, often means the gift of exhorting, preaching, or of expounding the Scriptures, is evident from many places in the Gospels, Acts, and St. Paul's Epistles, see [1Cor 11:4], [1Cor 11:5]; and especially [1Cor 14:3] : He that prophesieth speaketh unto men to edification, and exhortation, and comfort. This was the proper office of a preacher; and it is to the exercise of this office that the apostle refers in the whole of the chapter from which the above quotations are made. See also [Luk 1:76]; [Luk 7:28]; [Act 15:32]; [1Cor 14:29]. I think the apostle uses the term in the same sense here - Let every man who has the gift of preaching and interpreting the Scriptures do it in proportion to the grace and light he has received from God, and in no case arrogate to himself knowledge which he has not received; let him not esteem himself more highly on account of this gift, or affect to be wise above what is written, or indulge himself in fanciful interpretations of the word of God.

[¶12] Dr. Taylor observes that the measure of faith, [Rom 12:3], and the proportion of faith, [Rom 12:6], seem not to relate to the degree of any gift considered in itself, but rather in the relation and proportion which it bore to the gifts of others; for it is plain that he is here exhorting every man to keep soberly within his own sphere. It is natural to suppose that the new converts might be puffed up with the several gifts that were bestowed upon them; and every one might be forward to magnify his own to the disparagement of others: therefore the apostle advises them to keep each within his proper sphere; to know and observe the just measure and proportion of the gift intrusted to him, not to gratify his pride but to edify the Church.

[¶13] The αναλογια της πιστεως, which we here translate the proportion of faith, and which some render the analogy of faith, signifies in grammar "the similar declension of similar words;" but in Scriptural matters it has been understood to mean the general and consistent plan or scheme of doctrines delivered in the Scriptures; where every thing bears its due relation and proportion to another. Thus the death of Christ is commensurate in its merits to the evils produced by the fall of Adam. The doctrine of justification by faith bears the strictest analogy or proportion to the grace of Christ and the helpless, guilty, condemned state of man: whereas the doctrine of justification by Works is out of all analogy to the demerit of sin, the perfection of the law, the holiness of God, and the miserable, helpless state of man. This may be a good general view of the subject; but when we come to inquire what those mean by the analogy of faith who are most frequent in the use of the term, we shall find that it means neither more nor less than their own creed; and though they tell you that their doctrines are to be examined by the Scriptures, yet they give you roundly to know that you are to understand these Scriptures in precisely the same way as they have interpreted them. "To the law and to the testimony," says Dr. Campbell, "is the common cry; only every one, the better to secure the decision on the side he has espoused, would have you previously resolve to put no sense whatever on the law and the testimony but what his favourite doctrine will admit. Thus they run on in a shuffling, circular sort of argument, which, though they studiously avoid exposing, is, when dragged into the open light, neither more nor less than this; 'you are to try our doctrine by the Scriptures only; but then you are to be very careful that you explain the Scripture solely by our doctrine.' A wonderful plan of trial, which begins with giving judgment, and ends with examining the proof, wherein the whole skill and ingenuity of the judges are to be exerted in wresting the evidence so as to give it the appearance of supporting the sentence pronounced before hand." See Dr. Campbell's Dissertations on the Gospels, Diss. iv. sect. 14, vol. i, page 146, 8vo. edit., where several other sensible remarks may be found.

### Verse 7

[¶15] Or ministry - Διακονια simply means the office of a deacon; and what this office was, see in the note on [Act 6:4] (note), where the subject is largely discussed.

[¶16] Or he that teacheth - The teacher, διδασκαλος, was a person whose office it was to instruct others, who thereby catechizing, or simply explaining the grand truths of Christianity.

### Verse 8

[¶18] Or he that exhorteth - Ὁ παρακαλων, The person who admonished and reprehended the unruly or disorderly; and who supported the weak and comforted the penitents, and those who were under heaviness through manifold temptations.

[¶19] He that giveth - He who distributeth the alms of the Church, with simplicity - being influenced by no partiality, but dividing to each according to the necessity of his case.

[¶20] He that ruleth - Ὁ προΐσταμενος, He that presides over a particular business; but as the verb προΐσταμαι also signifies to defend or patronize, it is probably used here to signify receiving and providing for strangers, and especially the persecuted who were obliged to leave their own homes, and were destitute, afflicted, and tormented. It might also imply the persons whose business it was to receive and entertain the apostolical teachers who traveled from place to place, establishing and confirming the Churches. In this sense the word προστατις is applied to Phoebe, [Rom 16:2] : She hath been a Succorer of many, and of myself also. The apostle directs that this office should be executed with diligence, that such destitute persons should have their necessities as promptly and as amply supplied as possible.

[¶21] He that showeth mercy - Let the person who is called to perform any act of compassion or mercy to the wretched do it, not grudgingly nor of necessity, but from a spirit of pure benevolence and sympathy. The poor are often both wicked and worthless: and, if those who are called to minister to them as stewards, overseers, etc., do not take care, they will get their hearts hardened with the frequent proofs they will have of deception, lying, idleness, etc. And on this account it is that so many of those who have been called to minister to the poor in parishes, workhouses, and religious societies, when they come to relinquish their employment find that many of their moral feelings have been considerably blunted; and perhaps the only reward they get for their services is the character of being hard-hearted. If whatever is done in this way be not done unto the Lord, it can never be done with cheerfulness.

### Verse 9

[¶23] Let love be without dissimulation - Ἡ αγαπη ανυποκριτος· Have no hypocritical love; let not your love wear a mask; make no empty professions. Love God and your neighbor; and, by obedience to the one and acts of benevolence to the other, show that your love is sincere.

[¶24] Abhor that which is evil - Αποστυγουντες το πονηρον· Hate sin as you would hate that hell to which it leads. Στυγεω signifies to hate or detest with horror; the preposition απο greatly strengthens the meaning. Στυξ, Styx, was a feigned river in hell by which the gods were wont to swear, and if any of them falsified this oath he was deprived of his nectar and ambrosia for a hundred years; hence the river was reputed to be hateful, and στυγεω signified to be as hateful as hell. Two MSS. read μισουντες, which signifies hating in the lowest sense of the term. The word in the text is abundantly more expressive, and our translation is both nervous and appropriate.

[¶25] Cleave to that which is good - Κολλωμενοι τῳ αγαθῳ· Be Cemented or Glued to that which is good; so the word literally signifies. Have an unalterable attachment to whatever leads to God, and contributes to the welfare of your fellow creatures.

### Verse 10

[¶27] Be kindly affectioned one to another with brotherly love - It is difficult to give a simple translation of the original: τῃ φιλαδελφιᾳ εις αλληλους φιλοστοργοι. The word φιλαδελφια signifies that affectionate regard which every Christian should feel for another, as being members of the same mystical body: hence it is emphatically termed the love of the brethren. When William Penn, of deservedly famous memory, made a treaty with the Indians in North America, and purchased from them a large woody tract, which, after its own nature and his name, he called Pennsylvania, he built a city on it, and peopled it with Christians of his own denomination, and called the city from the word in the text, φιλαδελφια, Philadelphia; an appellation which it then bore with strict propriety: and still it bears the name.

[¶28] The word φιλοστοργος, which we translate kindly affectioned, from φιλος and στοργη, signifies that tender and indescribable affection which a mother bears to her child, and which almost all creatures manifest towards their young; and the word φιλος, or φιλεω, joined to it, signifies a delight in it. Feel the tenderest affection towards each other, and delight to feel it. "Love a brother Christian with the affection of a natural brother."

[¶29] In honor preferring one another - The meaning appears to be this: Consider all your brethren as more worthy than yourself; and let neither grief nor envy affect your mind at seeing another honored and yourself neglected. This is a hard lesson, and very few persons learn it thoroughly. If we wish to see our brethren honored, still it is with the secret condition in our own minds that we be honored more than they. We have no objection to the elevation of others, providing we may be at the head. But who can bear even to be what he calls neglected? I once heard the following conversation between two persons, which the reader will pardon my relating in this place, as it appears to be rather in point, and is worthy of regard. "I know not," said one, "that I neglect to do any thing in my power to promote the interest of true religion in this place, and yet I seem to be held in very little repute, scarcely any person even noticing me." To which the other replied: "My good friend, set yourself down for nothing, and if any person takes you for something it will be all clear gain." I thought this a queer saying: but how full of meaning and common sense! Whether the object of this good counsel was profited by it I cannot tell; but I looked on it and received instruction.

### Verse 11

[¶31] Not slothful in business - That God, who forbade working on the seventh day, has, by the same authority, enjoined it on the other six days. He who neglects to labor during the week is as culpable as he is who works on the Sabbath. An idle, slothful person can never be a Christian.

[¶32] Fervent in spirit - Τῳ πνευματι ζεοντες· Do nothing at any time but what is to the glory of God, and do every thing as unto him; and in every thing let your hearts be engaged. Be always in earnest, and let your heart ever accompany your hand.

[¶33] Serving the Lord - Ever considering that his eye is upon you, and that you are accountable to him for all that you do, and that you should do every thing so as to please him. In order to this there must be simplicity in the Intention, and purity in the Affections.

[¶34] Instead of τῳ Κυριῳ δουλευοντες, serving the Lord, several MSS., as DFG, and many editions, have τῳ καιρῳ δουλευοντες, serving the time - embracing the opportunity. This reading Griesbach has received into the text, and most critics contend for its authenticity. Except the Codes Claromontanus, the Codex Augiensis, and the Codex Boernerianus, the first a MS. of the seventh or eighth century, the others of the ninth or tenth, marked in Griesbach by the letters DFG, all the other MSS. of this epistle have Κυριῳ, the Lord; a reading in which all the versions concur. Καιρῳ, the time, is not found in the two original editions; that of Complutum, in 1514, which is the first edition of the Greek Testament ever printed; and that of Erasmus, in 1516, which is the first edition published; the former having been suppressed for several years after it was finished at the press. As in the ancient MSS. the word Κυριῳ is written contractedly, ΚΩ, some appear to have read it καιρῳ instead of Κυριῳ; but I confess I do not see sufficient reason after all that the critics have said, to depart from the common reading.

### Verse 12

[¶36] Rejoicing in hope - Of that glory of God that to each faithful follower of Christ shall shortly be revealed.

[¶37] Patient in tribulation - Remembering that what you suffer as Christians you suffer for Christ's sake; and it is to his honor, and the honor of your Christian profession, that you suffer it with an even mind.

[¶38] Continuing instant in prayer - Προσκαρτερουντες· Making the most fervent and intense application to the throne of grace for the light and power of the Holy Spirit; without which you can neither abhor evil, do good, love the brethren, entertain a comfortable hope, nor bear up patiently under the tribulations and ills of life.

### Verse 13

[¶40] Distributing to the necessity of saints - Relieve your poor brethren according to the power which God has given you. Do good unto all men, but especially to them which are of the household of faith. Instead of χρειαις, necessities, some ancient MSS. have μνειαις, memorials; distributing to the memorials of the saints, which some interpret as referring to saints that were absent; as if he had said: Do not forget those in other Churches who have a claim on your bounty. But I really cannot see any good sense which this various reading can make in the text; I therefore follow the common reading.

[¶41] Given to hospitality - Την φιλοξενιαν διωκοντες, pursuing hospitality, or the duty of entertaining strangers. A very necessary virtue in ancient times, when houses of public accommodation were exceedingly scarce. This exhortation might have for its object the apostles, who were all itinerants; and in many cases the Christians, flying before the face of persecution. This virtue is highly becoming in all Christians, and especially in all Christian ministers, who have the means of relieving a brother in distress, or of succouring the poor wherever he may find them. But providing for strangers in distress is the proper meaning of the term; and to be forward to do this is the spirit of the duty.

### Verse 14

[¶43] Bless them which persecute you - Ευλογειτε, Give good words, or pray for them that give you bad words, καταρασθε, who make dire imprecations against you. Bless them, pray for them, and on no account curse them, whatever the provocation may be. Have the loving, forgiving mind that was in your Lord.

## 484. Romans · 34 of 41

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/484/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/484/#p-N

### Verse 15

[¶1] Rejoice with them that do rejoice - Take a lively interest in the prosperity of others. Let it be a matter of rejoicing to you when you hear of the health, prosperity, or happiness of any brother.

[¶2] Weep with them that weep - Labour after a compassionate or sympathizing mind. Let your heart feel for the distressed; enter into their sorrows, and bear a part of their burdens. It is a fact, attested by universal experience, that by sympathy a man may receive into his own affectionate feelings a measure of the distress of his friend, and that his friend does find himself relieved in the same proportion as the other has entered into his griefs. "But how do you account for this?" I do not account for it at all, it depends upon certain laws of nature, the principles of which have not been as yet duly developed.

### Verse 16

[¶4] Be of the same mind - Live in a state of continual harmony and concord, and pray for the same good for all which you desire for yourselves.

[¶5] Mind not high things - Be not ambitious; affect nothing above your station; do not court the rich nor the powerful; do not pass by the poor man to pay your court to the great man; do not affect titles or worldly distinctions; much less sacrifice your conscience for them. The attachment to high things and high men is the vice of little, shallow minds. However, it argues one important fact, that such persons are conscious that they are of no worth and of no consequence in Themselves, and they seek to render themselves observable and to gain a little credit by their endeavors to associate themselves with men of rank and fortune, and if possible to get into honorable employments; and, if this cannot be attained, they affect honorable Titles.

[¶6] But condescend to men of low estate - Be a companion of the humble, and pass through life with as little noise and show as possible. Let the poor, godly man be your chief companion; and learn from his humility and piety to be humble and godly. The term συναπαγομενοι, which we translate condescend, from συν, together, and απαγω, to lead, signifies to be led, carried, or dragged away to prison with another; and points out the state in which the primitive Christians were despised and rejected of men, and often led forth to prison and death. False or man-pleasing professors would endeavor to escape all this disgrace and danger by getting into the favor of the great, the worldly, and the irreligious. There have not been wanting, in all ages of the Church, persons who, losing the savour of Divine things from their own souls by drinking into a worldly spirit, have endeavored to shun the reproach of the cross by renouncing the company of the godly, speaking evil of the way of life, and perhaps sitting down in the chair of the scorner with apostates like themselves. And yet, strange to tell, these men will keep up a form of godliness! for a decent outside is often necessary to enable them to secure the ends of their ambition.

[¶7] Be not wise in your own conceits - Be not puffed up with an opinion of your own consequence; for this will prove that the consequence itself is imaginary. Be not wise, παρ' ἑαυτοις, by yourselves - do not suppose that wisdom and discernment dwell alone with you. Believe that you stand in need both of help and instruction from others.

### Verse 17

[¶9] Recompense, etc. - Do not take notice of every little injury you may sustain. Do not be litigious. Beware of too nice a sense of your own honor; intolerable pride is at the bottom of this. The motto of the royal arms of Scotland is in direct opposition to this Divine direction - Nemo me impune lacesset, of which "I render evil for evil to every man," is a pretty literal translation. This is both antichristian and abominable, whether in a state or in an individual.

[¶10] Provide things honest - Be prudent, be cautious, neither eat, drink, nor wear, but as you pay for every thing. "Live not on trust, for that is the way to pay double;" and by this means the poor are still kept poor. He who takes credit, even for food or raiment, when he has no probable means of defraying the debt, is a dishonest man. It is no sin to die through lack of the necessaries of life when the providence of God has denied the means of support; but it is a sin to take up goods without the probability of being able to pay for them. Poor man! suffer poverty a little; perhaps God is only trying thee for a time; and who can tell if he will not turn again thy captivity. Labour hard to live honestly; if God still appear to withhold his providential blessing, do not despair; leave it all to him; do not make a sinful choice; he cannot err. He will bless thy poverty, while he curses the ungodly man's blessings.

### Verse 18

[¶12] If it be possible - To live in a state of peace with one's neighbors, friends, and even family, is often very difficult. But the man who loves God must labor after this, for it is indispensably necessary even for his own sake. A man cannot have broils and misunderstandings with others, without having his own peace very materially disturbed: he must, to be happy, be at peace with all men, whether they will be at peace with him or not. The apostle knew that it would be difficult to get into and maintain such a state of peace, and this his own words amply prove: And if it be possible, as much as lieth in you, live peaceably. Though it be but barely possible, labor after it.

### Verse 19

[¶14] Dearly beloved, avenge not yourselves - Ye are the children of God, and he loves you; and because he loves you he will permit nothing to be done to you that he will not turn to your advantage. Never take the execution of the law into your own hands; rather suffer injuries. The Son of man is come, not to destroy men's lives, but to save: be of the same spirit. When he was reviled, he reviled not again. It is the part of a noble mind to bear up under unmerited disgrace; little minds are litigious and quarrelsome.

[¶15] Give place unto wrath - Δοτε τοπον τῃ οργῃ· Leave room for the civil magistrate to do his duty, he holds the sword for this purpose; and if he be unfaithful to the trust reposed in him by the state, leave the matter to God, who is the righteous judge: for by avenging yourselves you take your cause both out of the hands of the civil magistrate and out of the hands of God. I believe this to be the meaning of give place to wrath, οργῃ, punishment; the penalty which the law, properly executed, will inflict. This is well expressed by the author of the book of Ecclesiasticus, 19:17: Admonish thy neighbor before thou threaten him, and, not being, angry, Give Place to the Law of the Most High.

[¶16] Vengeance is mine - This fixes the meaning of the apostle, and at once shows that the exhortation, Rather give place to wrath or punishment, means, Leave the matter to the judgment of God; it is his law that in this case is broken; and to him the infliction of deserved punishment belongs. Some think it means, "Yield a little to a man when in a violent passion, for the sake of peace, until he grow cooler."

[¶17] I will repay - In my own time and in my own way. But he gives the sinner space to repent, and this longsuffering leads to salvation. Dr. Taylor, after Dr. Benson, conjectures that the apostle in these directions had his eye upon the indignities which the Jews, and probably the Christians too, (for they were often confounded by the heathen), suffered by the edict of Claudius, mentioned [Act 18:2], which "commanded all Jews to depart from Rome." Upon this occasion Aquila and Priscilla removed to Corinth, where Paul found them, and dwelt with them a considerable time. No doubt they gave him a full account of the state of the Christian Church at Rome, and of every thing relating to the late persecution under Claudius. That emperor's edict probably died with him, if it were not repealed before, and then the Jews and Christians (if the Christians were also expelled) returned again to Rome; for Aquila and Priscilla were there when Paul wrote this epistle, [Rom 16:3], which was in the fourth year of Nero, successor to Claudius.

### Verse 20

[¶19] If thine enemy hunger, feed him - Do not withhold from any man the offices of mercy and kindness; you have been God's enemy, and yet God fed, clothed, and preserved you alive: do to your enemy as God has done to you. If your enemy be hungry, feed him; if he be thirsty, give him drink: so has God dealt with you. And has not a sense of his goodness and long-suffering towards you been a means of melting down your heart into penitential compunction, gratitude, and love towards him? How know you that a similar conduct towards your enemy may not have the same gracious influence on him towards you? Your kindness may be the means of begetting in him a sense of his guilt; and, from being your fell enemy, he may become your real friend! This I believe to be the sense of this passage, which many have encumbered with difficulties of their own creating. The whole is a quotation from [Pro 25:21], [Pro 25:22], in the precise words of the Septuagint; and it is very likely that the latter clause of this verse, Thou shalt heap coals of fire upon his head, is a metaphor taken from smelting metals. The ore is put into the furnace, and fire put both under and over, that the metal may be liquefied, and, leaving the scoriae and dross, may fall down pure to the bottom of the furnace. This is beautifully expressed by one of our own poets, in reference to this explanation of this passage: - "So artists melt the sullen ore of lead,

[¶20] By heaping coals of fire upon its head.

[¶21] In the kind warmth the metal learns to glow,

[¶22] And pure from dross the silver runs below."

[¶23] It is most evident, from the whole connection of the place and the apostle's use of it, that the heaping of the coals of fire upon the head of the enemy is intended to produce not an evil, but the most beneficial effect; and the following verse is an additional proof of this.

### Verse 21

[¶25] Be not overcome of evil - Do not, by giving place to evil, become precisely the same character which thou condemnest in another. Overcome evil with good - however frequently he may grieve and injure thee, always repay him with kindness; thy good-will, in the end, may overcome his evil.

[¶26] 1. Thomas Aquinas has properly said: Vincitur a malo qui vult peccare in alium, quia ille peccavit in ipsum. "He is overcome of evil who sins against another, because he sins against him." A moral enemy is more easily overcome by kindness than by hostility. Against the latter he arms himself; and all the evil passions of his heart concentrate themselves in opposition to him who is striving to retaliate, by violence, the injurious acts which he has received from him. But where the injured man is labouring to do him good for his evil - to repay his curses with blessings and prayers, his evil passions have no longer any motive, any incentive; his mind relaxes; the turbulence of his passions is calmed; reason and conscience are permitted to speak; he is disarmed, or, in other words, he finds that he has no use for his weapons; he beholds in the injured man a magnanimous friend whose mind is superior to all the insults and injuries which he has received, and who is determined never to permit the heavenly principle that influences his soul to bow itself before the miserable, mean, and wretched spirit of revenge. This amiable man views in his enemy a spirit which he beholds with horror, and he cannot consent to receive into his own bosom a disposition which he sees to be so destructive to another; and he knows that as soon as he begins to avenge himself, he places himself on a par with the unprincipled man whose conduct he has so much reason to blame, and whose spirit he has so much cause to abominate. He who avenges himself receives into his own heart all the evil and disgraceful passions by which his enemy is rendered both wretched and contemptible. There is the voice of eternal reason in "Avenge not yourselves: - overcome evil with good;" as well as the high authority and command of the living God.

[¶27] 2. The reader will, no doubt, have observed with pleasure the skill and address, as well as the Divine wisdom, with which the apostle has handled the important subjects which he has brought forth to view in the preceding chapters. Nothing can be more regular or judicious than his plan of proceeding. He first shows the miserable, wretched, fallen, degraded state of man; next, the merciful provision which God has made for his salvation, and lastly, the use which man should make of the mercies of his God. He shows us, in a most pointed manner, the connection that subsists between the doctrines of the Gospel and practical piety. From the beginning of the first to the end of the eleventh chapter he states and defends the grand truths of Christianity, and from the beginning of the twelfth to the end of the epistle he shows the practical use of these doctrines. This is a point which is rarely considered by professors; multitudes run to the Epistle to the Romans for texts to prop up their peculiar system of doctrine, but how few go to this sacred book for rules relative to holy life! They abound in quotations from the doctrinal parts, but seldom make that use of them which the apostle makes in this chapter. "I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service, and be not conformed to this world, etc." Now we learn from the use which the apostle makes of his doctrines, that whatsoever teaching comes from God leads to a holy and useful life. And if we hold any doctrine that does not excite us to labor after the strictest conformity to the will of God in all our tempers, spirit, and actions, we may rest assured that either that doctrine is not of God, or we make an improper use of it. He that knows God best, loves and resembles him most.

### Introduction

[¶29] Subjection to civil governors inculcated, from the consideration that civil government is according to the ordinance of God; and that those who resist the lawfully constituted authorities shall receive condemnation, [Rom 13:1], [Rom 13:2]. And those who are obedient shall receive praise, [Rom 13:3]. The character of a lawful civil governor, [Rom 13:4]. The necessity of subjection, [Rom 13:5]. The propriety of paying lawful tribute, [Rom 13:6], [Rom 13:7]. Christians should love one another, [Rom 13:8-10]. The necessity of immediate conversion to God proved from the shortness and uncertainty of time, [Rom 13:11], [Rom 13:12]. How the Gentiles should walk so as to please God, and put on Christ Jesus in order to their salvation, [Rom 13:13], [Rom 13:14].

[¶30] To see with what propriety the apostle introduces the important subjects which he handles in this chapter, it is necessary to make a few remarks on the circumstances in which the Church of God then was.

[¶31] It is generally allowed that this epistle was written about the year of our Lord 58, four or five years after the edict of the Emperor Claudius, by which all the Jews were banished from Rome. And as in those early times the Christians were generally confounded with the Jews, it is likely that both were included in this decree.

[¶32] For what reason this edict was issued does not satisfactorily appear. Suetonius tells us that it was because the Jews were making continual disturbances under their leader Christus. (See the note on [Act 18:2].) That the Jews were in general an uneasy and seditious people is clear enough from every part of their own history. They had the most rooted aversion to the heathen government; and it was a maxim with them that the world was given to the Israelites; that they should have supreme rule every where, and that the Gentiles should be their vassals. With such political notions, grounded on their native restlessness, it is no wonder if in several instances they gave cause of suspicion to the Roman government, who would be glad of an opportunity to expel from the city persons whom they considered dangerous to its peace and security; nor is it unreasonable on this account to suppose, with Dr. Taylor, that the Christians, under a notion of being the peculiar people of God, and the subjects of his kingdom alone, might be in danger of being infected with those unruly and rebellious sentiments: therefore the apostle shows them that they were, notwithstanding their honors and privileges as Christians, bound by the strongest obligations of conscience to be subject to the civil government. The judicious commentator adds: "I cannot forbear observing the admirable skill and dexterity with which the apostle has handled the subject. His views in writing are always comprehensive on every point; and he takes into his thoughts and instructions all parties that might probably reap any benefit by them. As Christianity was then growing, and the powers of the world began to take notice of it, it was not unlikely that this letter might fall into the hands of the Roman magistrates. And whenever that happened it was right, not only that they should see that Christianity was no favourer of sedition, but likewise that they should have an opportunity of reading their own duty and obligations. But as they were too proud and insolent to permit themselves to be instructed in a plain, direct way, therefore the apostle with a masterly hand, delineates and strongly inculcates the magistrate's duty; while he is pleading his cause with the subject, and establishing his duty on the most sure and solid ground, he dexterously sides with the magistrate, and vindicates his power against any subject who might have imbibed seditious principles, or might be inclined to give the government any disturbance; and under this advantage he reads the magistrate a fine and close lecture upon the nature and ends of civil government. A way of conveyance so ingenious and unexceptionable that even Nero himself, had this epistle fallen into his hands, could not fail of seeing his duty clearly stated, without finding any thing servile or flattering on the one hand, or offensive or disgusting on the other. "The attentive reader will be pleased to see with what dexterity, truth, and gravity the apostle, in a small compass, affirms and explains the foundation, nature, ends, and just limits of the magistrate's authority, while he is pleading his cause, and teaching the subject the duty and obedience he owes to the civil government." - Dr. Taylor's Notes, page 352.

### Verse 1

[¶34] Let every soul be subject unto the higher powers - This is a very strong saying, and most solemnly introduced; and we must consider the apostle as speaking, not from his own private judgment, or teaching a doctrine of present expediency, but declaring the mind of God on a subject of the utmost importance to the peace of the world; a doctrine which does not exclusively belong to any class of people, order of the community, or official situations, but to every soul; and, on the principles which the apostle lays down, to every soul in all possible varieties of situation, and on all occasions. And what is this solemn doctrine? It is this: Let every soul be subject to the higher powers. Let every man be obedient to the civil government under which the providence of God has cast his lot.

[¶35] For there is no power but of God - As God is the origin of power, and the supreme Governor of the universe, he delegates authority to whomsoever he will; and though in many cases the governor himself may not be of God, yet civil government is of him; for without this there could be no society, no security, no private property; all would be confusion and anarchy, and the habitable world would soon be depopulated. In ancient times, God, in an especial manner, on many occasions appointed the individual who was to govern; and he accordingly governed by a Divine right, as in the case of Moses, Joshua, the Hebrew judges, and several of the Israelitish kings. In after times, and to the present day, he does that by a general superintending providence which he did before by especial designation. In all nations of the earth there is what may be called a constitution - a plan by which a particular country or state is governed; and this constitution is less or more calculated to promote the interests of the community. The civil governor, whether he be elective or hereditary, agrees to govern according to that constitution. Thus we may consider that there is a compact and consent between the governor and the governed, and in such a case, the potentate may be considered as coming to the supreme authority in the direct way of God's providence; and as civil government is of God, who is the fountain of law, order, and regularity, the civil governor, who administers the laws of a state according to its constitution, is the minister of God. But it has been asked: If the ruler be an immoral or profligate man, does he not prove himself thereby to be unworthy of his high office, and should he not be deposed? I answer, No: if he rule according to the constitution, nothing can justify rebellion against his authority. He may be irregular in his own private life; he may be an immoral man, and disgrace himself by an improper conduct: but if he rule according to the law; if he make no attempt to change the constitution, nor break the compact between him and the people; there is, therefore, no legal ground of opposition to his civil authority, and every act against him is not only rebellion in the worst sense of the word, but is unlawful and absolutely sinful.

[¶36] Nothing can justify the opposition of the subjects to the ruler but overt attempts on his part to change the constitution, or to rule contrary to law. When the ruler acts thus he dissolves the compact between him and his people; his authority is no longer binding, because illegal; and it is illegal because he is acting contrary to the laws of that constitution, according to which, on being raised to the supreme power, he promised to govern. This conduct justifies opposition to his government; but I contend that no personal misconduct in the ruler, no immorality in his own life, while he governs according to law, can justify either rebellion against him or contempt of his authority. For his political conduct he is accountable to his people; for his moral conduct he is accountable to God, his conscience, and the ministers of religion. A king may be a good moral man, and yet a weak, and indeed a bad and dangerous prince. He may be a bad man, and stained with vice in his private life, and yet be a good prince. Saul was a good moral man, but a bad prince, because he endeavored to act contrary to the Israelitish constitution: he changed some essential parts of that constitution, as I have elsewhere shown; (see the note on [Act 13:22]); he was therefore lawfully deposed. James the Second was a good moral man, as far as I can learn, but he was a bad and dangerous prince; he endeavored to alter, and essentially change the British constitution, both in Church and state, therefore he was lawfully deposed. It would be easy, in running over the list of our own kings, to point out several who were deservedly reputed good kings, who in their private life were very immoral. Bad as they might be in private life, the constitution was in their hands ever considered a sacred deposit, and they faithfully preserved it, and transmitted it unimpaired to their successors; and took care while they held the reins of government to have it impartially and effectually administered.

[¶37] It must be allowed, notwithstanding, that when a prince, howsoever heedful to the laws, is unrighteous in private life, his example is contagious; morality, banished from the throne, is discountenanced by the community; and happiness is diminished in proportion to the increase of vice. On the other hand, when a king governs according to the constitution of his realms and has his heart and life governed by the laws of his God, he is then a double blessing to his people; while he is ruling carefully according to the laws, his pious example is a great means of extending and confirming the reign of pure morality among his subjects. Vice is discredited from the throne, and the profligate dare not hope for a place of trust and confidence, (however in other respects he may be qualified for it), because he is a vicious man.

[¶38] As I have already mentioned some potentates by name, as apt examples of the doctrines I have been laying down, my readers will naturally expect that, on so fair an opportunity, I should introduce another; one in whom the double blessing meets; one who, through an unusually protracted reign, during every year of which he most conscientiously watched over the sacred constitution committed to his care, not only did not impair this constitution, but took care that its wholesome laws should be properly administered, and who in every respect acted as the father of his people, and added to all this the most exemplary moral conduct perhaps ever exhibited by a prince, whether in ancient or modern times; not only tacitly discountenancing vice by his truly religious conduct, but by his frequent proclamations most solemnly forbidding Sabbath-breaking, profane swearing, and immorality in general. More might be justly said, but when I have mentioned all these things, (and I mention them with exultation; and with gratitude to God), I need scarcely add the venerable name of George the Third, king of Great Britain; as every reader will at once perceive that the description suits no potentate besides. I may just observe, that notwithstanding his long reign has been a reign of unparalleled troubles and commotions in the world, in which his empire has always been involved, yet, never did useful arts, ennobling sciences, and pure religion gain a more decided and general ascendancy: and much of this, under God, is owing to the manner in which this king has lived, and the encouragement he invariably gave to whatever had a tendency to promote the best interests of his people. Indeed it has been well observed, that, under the ruling providence of God, it was chiefly owing to the private and personal virtues of the sovereign that the house of Brunswick remained firmly seated on the throne amidst the storms arising from democratical agitations and revolutionary convulsions in Europe during the years 1792-1794. The stability of his throne amidst these dangers and distresses may prove a useful lesson to his successors, and show them the strength of a virtuous character, and that morality and religion form the best bulwark against those great evils to which all human governments are exposed. This small tribute of praise to the character and conduct of the British king, and gratitude to God for such a governor, will not be suspected of sinister motive; as the object of it is, by an inscrutable providence, placed in a situation to which neither envy, flattery, nor even just praise can approach, and where the majesty of the man is placed in the most awful yet respectable ruins. I have only one abatement to make: had this potentate been as adverse from War as he was from public and private vices, he would have been the most immaculate sovereign that ever held a scepter or wore a crown.

[¶39] But to resume the subject, and conclude the argument: I wish particularly to show the utter unlawfulness of rebellion against a ruler, who, though he may be incorrect in his moral conduct, yet rules according to the laws; and the additional blessing of having a prince, who, while his political conduct is regulated by the principles of the constitution, has his heart and life regulated by the dictates of eternal truth, as contained in that revelation which came from God.

### Verse 2

[¶41] Whosoever resisteth the power - Ὁ αντιτασσομενος, He who sets himself in order against this order of God; τῃ του Θεου διαταγῃ, and they who resist, οἱ ανθεστηκοτες, they who obstinately, and for no right reason, oppose the ruler, and strive to unsettle the constitution, and to bring about illegal changes,

[¶42] Shall receive to themselves damnation - Κριμα, condemnation; shall be condemned both by the spirit and letter of that constitution, which, under pretense of defending or improving, they are indirectly labouring to subvert.

### Verse 3

[¶44] For rulers are not a terror to good works - Here the apostle shows the civil magistrate what he should be: he is clothed with great power, but that power is entrusted to him, not for the terror and oppression of the upright man, but to overawe and punish the wicked. It is, in a word, for the benefit of the community, and not for the aggrandizement of himself, that God has entrusted the supreme civil power to any man. If he should use this to wrong, rob, spoil, oppress, and persecute his subjects, he is not only a bad man, but also a bad prince. He infringes on the essential principles of law and equity. Should he persecute his obedient, loyal subjects, on any religious account, this is contrary to all law and right; and his doing so renders him unworthy of their confidence, and they must consider him not as a blessing but a plague. Yet, even in this case, though in our country it would be a breach of the constitution, which allows every man to worship God according to his conscience, the truly pious will not feel that even this would justify rebellion against the prince; they are to suffer patiently, and commend themselves and their cause to him that judgeth righteously. It is an awful thing to rebel, and the cases are extremely rare that can justify rebellion against the constituted authorities. See the doctrine on [Rom 13:1].

[¶45] Wilt thou then not be afraid of the power? - If thou wouldst not live in fear of the civil magistrate, live according to the laws; and thou mayest expect that he will rule according to the laws, and consequently instead of incurring blame thou wilt have praise. This is said on the supposition that the ruler is himself a good man: such the laws suppose him to be; and the apostle, on the general question of obedience and protection, assumes the point that the magistrate is such.

## 485. Romans · 35 of 41

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/485/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/485/#p-N

### Verse 4

[¶1] For he is the minister of God to thee for good - Here the apostle puts the character of the ruler in the strongest possible light. He is the minister of God - the office is by Divine appointment: the man who is worthy of the office will act in conformity to the will of God: and as the eyes of the Lord are over the righteous, and his ears open to their cry, consequently the ruler will be the minister of God to them for good.

[¶2] He beareth not the sword in vain - His power is delegated to him for the defense and encouragement of the good, and the punishment of the wicked; and he has authority to punish capitally, when the law so requires: this the term sword leads us to infer.

[¶3] For he is the minister of God, a revenger - Θεοῦ διακονος εστιν εκδικος, For he is God's vindictive minister, to execute wrath; εις οργην, to inflict punishment upon the transgressors of the law; and this according to the statutes of that law; for God's civil ministers are never allowed to pronounce or inflict punishment according to their own minds or feeling, but according to the express declarations of the law.

### Verse 5

[¶5] Ye must needs be subject - Αναγκη, There is a necessity that ye should be subject, not only for wrath, δια την οργην, on account of the punishment which will be inflicted on evil doers, but also for conscience' sake; not only to avoid punishment, but also to preserve a clear conscience. For, as civil government is established in the order of God for the support, defense, and happiness of society, they who transgress its laws, not only expose themselves to the penalties assigned by the statutes, but also to guilt in their own consciences, because they sin against God. Here are two powerful motives to prevent the infraction of the laws and to enforce obedience.

[¶6] 1. The dread of punishment; this weighs with the ungodly.

[¶7] 2. The keeping of a good conscience, which weighs powerfully with every person who fears God. These two motives should be frequently urged both among professors and profane.

### Verse 6

[¶9] For this cause pay ye tribute also - Because civil government is an order of God, and the ministers of state must be at considerable expense in providing for the safety and defense of the community, it is necessary that those in whose behalf these expenses are incurred should defray that expense; and hence nothing can be more reasonable than an impartial and moderate taxation, by which the expenses of the state may be defrayed, and the various officers, whether civil or military, who are employed for the service of the public, be adequately remunerated. All this is just and right, but there is no insinuation in the apostle's words in behalf of an extravagant and oppressive taxation, for the support of unprincipled and unnecessary wars; or the pensioning of corrupt or useless men. The taxes are to be paid for the support of those who are God's ministers - the necessary civil officers, from the king downwards, who are attending Continually on this very thing. And let the reader observe, that by God's ministers are not meant here the ministers of religion, but the civil officers in all departments of the state.

### Verse 7

[¶11] Render therefore to all their dues - This is an extensive command. Be rigidly just; withhold neither from the king nor his ministers, nor his officers of justice and revenue, nor from even the lowest of the community, what the laws of God and your country require you to pay.

[¶12] Tribute to whom tribute - Φορον· This word probably means such taxes as were levied on persons and estates.

[¶13] Custom to whom custom - Τελος· This word probably means such duties as were laid upon goods, merchandise, etc., on imports and exports; what we commonly call custom. Kypke on this place has quoted some good authorities for the above distinction and signification. Both the words occur in the following quotation from Strabo: Αναγκη γαρ μειουσθαι τα τελη, φορων επιβαλλομενων· It is necessary to lessen the Customs, if Taxes be imposed. Strabo, lib. ii., page 307. See several other examples in Kypke.

[¶14] Fear to whom fear - It is likely that the word φοβον, which we translate fear, signifies that reverence which produces obedience. Treat all official characters with respect, and be obedient to your superiors.

[¶15] Honour to whom honor - The word τιμην may here mean that outward respect which the principle reverence, from which it springs, will generally produce. Never behave rudely to any person; but behave respectfully to men in office: if you cannot even respect the man - for an important office may be filled by an unworthy person - respect the office, and the man on account of his office. If a man habituate himself to disrespect official characters, he will soon find himself disposed to pay little respect or obedience to the laws themselves.

### Verse 8

[¶17] Owe no man any thing, but to love one another - In the preceding verses the apostle has been showing the duty, reverence, and obedience, which all Christians, from the highest to the lowest, owe to the civil magistrate; whether he be emperor, king, proconsul, or other state officer; here he shows them their duty to each other: but this is widely different from that which they owe to the civil government: to the first they owe subjection, reverence, obedience, and tribute; to the latter they owe nothing but mutual love, and those offices which necessarily spring from it. Therefore, the apostle says, Owe no man; as if he had said: Ye owe to your fellow brethren nothing but mutual love, and this is what the law of God requires, and in this the law is fulfilled. Ye are not bound in obedience to them as to the civil magistrate; for to him ye must needs be subject, not merely for fear of punishment, but for conscience sake: but to these ye are bound by love; and by that love especially which utterly prevents you from doing any thing by which a brother may sustain any kind of injury.

### Verse 9

[¶19] For this, Thou shalt not commit adultery - He that loves another will not deprive him of his wife, of his life, of his property, of his good name; and will not even permit a desire to enter into his heart which would lead him to wish to possess any thing that is the property of another: for the law - the sacred Scripture, has said: Thou shalt love thy neighbor as thyself.

[¶20] It is remarkable that ου ψευδομαρτυρησεις, thou shalt not bear false witness, is wanting here in ABDEFG, and several other MSS. Griesbach has left it out of the text. It is wanting also in the Syriac, and in several of the primitive fathers. The generality of the best critics think it a spurious reading.

### Verse 10

[¶22] Love worketh no ill - As he that loves another will act towards that person as, on a reverse of circumstances, he would that his neighbor should act towards him; therefore, this love can never work ill towards another: and, on this head, i.e. the duty we owe to our neighbor, love is the fulfilling of the law.

### Verse 11

[¶24] And that, knowing the time - Dr. Taylor has given a judicious paraphrase of this and the following verses: "And all the duties of a virtuous and holy life we should the more carefully and zealously perform, considering the nature and shortness of the present season of life; which will convince us that it is now high time to rouse and shake off sleep, and apply with vigilance and vigor to the duties of our Christian life; for that eternal salvation, which is the object of our Christian faith and hope, and the great motive of our religion, is every day nearer to us than when we first entered into the profession of Christianity." Some think the passage should be understood thus: We have now many advantages which we did not formerly possess. Salvation is nearer - the whole Christian system is more fully explained, and the knowledge of it more easy to be acquired than formerly; on which account a greater progress in religious knowledge and in practical piety is required of us: and we have for a long time been too remiss in these respects. Deliverance from the persecutions, etc., with which they were then afflicted, is supposed by others to be the meaning of the apostle.

### Verse 12

[¶26] The night is far spent - If we understand this in reference to the heathen state of the Romans, it may be paraphrased thus: The night is far spent - heathenish darkness is nearly at an end. The day is at hand - the full manifestation of the Sun of righteousness, in the illumination of the whole Gentile world approaches rapidly. The manifestation of the Messiah is regularly termed by the ancient Jews יום yom, day, because previously to this all is night, Bereshith rabba sect. 91, fol. 89. Cast off the works of darkness - prepare to meet this rising light, and welcome its approach, by throwing aside superstition, impiety, and vice of every kind: and put on the armor of light - fully receive the heavenly teaching, by which your spirits will be as completely armed against the attacks of evil as your bodies could be by the best weapons and impenetrable armor. This sense seems most suitable to the following verses, where the vices of the Gentiles are particularly specified; and they are exhorted to abandon them, and to receive the Gospel of Christ. The common method of explanation is this: The night is far spent - our present imperfect life, full of afflictions, temptations, and trials, is almost run out; the day of eternal blessedness is at hand - is about to dawn on us in our glorious resurrection unto eternal life. 'Therefore, let us cast off - let us live as candidates for this eternal glory. But this sense cannot at all comport with what is said below, as the Gentiles are most evidently intended.

### Verse 13

[¶28] Let us walk honestly, as in the day - Let us walk, ευσχημονες, decently, from εν, well, and σχημα, mien, habit, or dress. Let our deportment be decent, orderly, and grave; such as we shall not be ashamed of in the eyes of the whole world.

[¶29] Not in rioting, and drunkenness - Μη κωμοις και μεθαις· Κωμος, rioting, according to Hesychius, signifies ασελγη ᾳσματα, πορνικα συμποσια, ῳδαι, unclean and dissolute songs, banquets, and such like. Μεθαις signifies drunken festivals, such as were celebrated in honor of their gods, when after they had sacrificed (μετα το θυειν, Suidas) they drank to excess, accompanied with abominable acts of every kind. See Suidas and Hesychius, under this word.

[¶30] Not in chambering - This is no legitimate word, and conveys no sense till, from its connection in this place, we force a meaning upon it. The original word, κοιταις, signifies whoredoms and prostitution of every kind.

[¶31] And wantonness - Ασελγειαις, All manner of uncleanness and sodomitical practices.

[¶32] Not in strife and envying - Μη εριδι και ζηλῳ, Not in contentions and furious altercations, which must be the consequence of such practices as are mentioned above. Can any man suppose that this address is to the Christians at Rome? That they are charged with practices almost peculiar to the heathens? And practices of the most abandoned and dissolute sort? If those called Christians at Rome were guilty of such acts, there could be no difference except in profession, between them and the most abominable of the heathens. But it is impossible that such things should be spoken to the followers of Christ; for the very grace that brings repentance enables the penitent to cast aside and abominate all such vicious and abominable conduct.

[¶33] The advices to the Christians may be found in the preceding chapter; those at the conclusion of this chapter belong solely to the heathens.

### Verse 14

[¶35] Put ye on the Lord Jesus - This is in reference to what is said, [Rom 13:13] : Let us put on decent garments - let us make a different profession, unite with other company, and maintain that profession by a suitable conduct. Putting on, or being clothed with Jesus Christ, signifies receiving and believing the Gospel; and consequently taking its maxims for the government of life, having the mind that was in Christ. The ancient Jews frequently use the phrase putting on the shechinah, or Divine majesty, to signify the soul's being clothed with immortality, and rendered fit for glory.

[¶36] To be clothed with a person is a Greek phrase, signifying to assume the interests of another - to enter into his views, to imitate him, and be wholly on his side. St. Chrysostom particularly mentions this as a common phrase, ὁ δεινα τον δεινα ενεδυσατο, such a one hath put on such a one; i.e. he closely follows and imitates him. So Dionysius Hal., Antiq., lib. xi., page 689, speaking of Appius and the rest of the Decemviri, says: ουκετι μετριαζοντες, αλλα τον Ταρκυνιον εκεινον ενδυομενοι, They were no longer the servants of Tarquin, but they Clothed Themselves with Him - they imitated and aped him in every thing. Eusebius, in his life of Constantine, says the same of his sons, they put on their father - they seemed to enter into his spirit and views, and to imitate him in all things. The mode of speech itself is taken from the custom of stage players: they assumed the name and garments of the person whose character they were to act, and endeavored as closely as possible to imitate him in their spirit, words, and actions. See many pertinent examples in Kypke.

[¶37] And make not provision for the flesh - By flesh we are here to understand, not only the body, but all the irregular appetites and passions which led to the abominations already recited. No provision should be made for the encouragement and gratification of such a principle as this.

[¶38] To fulfill the lusts thereof - Εις επιθυμιας, in reference to its lusts; such as the κωμοι, κοιται, μεθαι, and ασελγειαι, rioting, drunkenness, prostitutions, and uncleanness, mentioned, [Rom 13:13], to make provision for which the Gentiles lived and labored, and bought and sold, and schemed and planned; for it was the whole business of their life to gratify the sinful lusts of the flesh. Their philosophers taught them little else; and the whole circle of their deities, as well as the whole scheme of their religion, served only to excite and inflame such passions, and produce such practices.

[¶39] I. In these four last verses there is a fine metaphor, and it is continued and well sustained in every expression.

[¶40] 1. The apostle considers the state of the Gentiles under the notion of night, a time of darkness and a time of evil practices.

[¶41] 2. That this night is nearly at an end, the night is far spent.

[¶42] 3. He considers the Gospel as now visiting the Gentiles, and the light of a glorious day about to shine forth on them.

[¶43] 4. He calls those to awake who were in a stupid, senseless state concerning all spiritual and moral good; and those who were employed in the vilest practices that could debase and degrade mankind.

[¶44] 5. He orders them to cast off the works of darkness, and put on the armor ὁπλα, the habiliments of light - of righteousness: to cease to do evil; to learn to do well. Here is an allusion to laying aside their night clothes, and putting on their day clothes.

## 486. Romans · 36 of 41

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[¶0] 6. He exhorts them to this that they may walk honestly, decently habited; and not spend their time, waste their substance, destroy their lives, and ruin their souls in such iniquitous practices as those which he immediately specifies.

[¶1] 7. That they might not mistake his meaning concerning the decent clothing which he exhorts them to walk in, he immediately explains himself by the use of a common form of speech, and says, still following his metaphor, Put on the Lord Jesus Christ - receive his doctrine, copy his example, and seek the things which belong to another life; for the Gentiles thought of little else than making provision for the flesh or body, to gratify its animal desires and propensities.

[¶2] II. These last verses have been rendered famous in the Christian Church for more than 1400 years, as being the instrument of the conversion of St. Augustine. It is well known that this man was at first a Manichean, in which doctrine he continued till the 32nd year of his age. He had frequent conferences and controversies on the Christian religion with several friends who were Christians; and with his mother Monica, who was incessant in her prayers and tears for his conversion. She was greatly comforted by the assurance given her by St. Ambrose, bishop of Milan, where her son Augustine was then professor of rhetoric: that a child of so many prayers and fears could not perish. He frequently heard St. Ambrose preach, and was affected, not only by his eloquence, but by the important subjects which he discussed; but still could not abandon his Manicheanism. Walking one day in a garden with his friend Alypius, who it appears had been reading a copy of St. Paul's epistle to the Romans, and had left it on a bank near which they then were, (though some say that Augustine was then alone), he thought he heard a musical voice calling out distinctly, Tolle Et Lege! Tolle Et Lege! take up and read! take up and read! He looked down, saw the book, took it up, and hastily opening it, the first words that met his eye were these - Μη κωμοις και μεθαις, etc., Not in rioting and drunkenness, etc., but put ye on the Lord Jesus Christ. He felt the import and power of the words, and immediately resolved to become a follower of Christ: he in consequence instantly embraced Christianity; and afterwards boldly professed and wrote largely in its defense, and became one of the most eminent of all the Latin fathers. Such is the substance of the story handed down to us from antiquity concerning the conversion of St. Augustine. He was made bishop of Hippo in Africa, in the year 395, and died in that city, Aug. 28th, 430, at the very time that it was besieged by the Vandals.

[¶3] III. After what I have said in the notes, I need add nothing on the great political question of subordination to the civil powers; and of the propriety and expediency of submitting to every ordinance of man for the Lords sake. I need only observe, that it is in things civil this obedience is enjoined; in things religious, God alone is to be obeyed. Should the civil power attempt to usurp the place of the Almighty, and forge a new creed, or prescribe rites and ceremonies not authorized by the word of God, no Christian is bound to obey. Yet even in this case, as I have already noted, no Christian is authorized to rebel against the civil power; he must bear the persecution, and, if needs be, seal the truth with his blood, and thus become a martyr of the Lord Jesus. This has been the invariable practice of the genuine Church of Christ. They committed their cause to him who judgeth righteously. See farther on this subject on [Mat 22:20] (note), etc.

### Introduction

[¶5] In things indifferent, Christians should not condemn each other, [Rom 14:1]. Particularly with respect to different kinds of food, [Rom 14:2-4]. And the observation of certain days, [Rom 14:5], [Rom 14:6]. None of us should live unto himself, but unto Christ, who lived and died for us, [Rom 14:7-9]. We must not judge each other; for all judgment belongs to God, [Rom 14:10-13]. We should not do any thing by which a weak brother may be stumbled or grieved; lest we destroy him for whom Christ died, [Rom 14:14-16]. The kingdom of God does not consist in outward things, [Rom 14:17], [Rom 14:18]. Christians should endeavor to cultivate peace and brotherly affection, and rather deny themselves of certain privileges than be the means of stumbling a weak brother, [Rom 14:19-21]. The necessity of doing all in the spirit of faith, [Rom 14:22], [Rom 14:23].

[¶6] It seems very likely, from this and the following chapter, that there were considerable misunderstandings between the Jewish and Gentile Christians at Rome, relative to certain customs which were sacredly observed by the one and disregarded by the other. The principal subject of dispute was concerning meats and days. The converted Jew, retaining a veneration for the law of Moses, abstained from certain meats, and was observant of certain days; while the converted Gentile, understanding that the Christian religion laid him under no obligations to such ceremonial points, had no regard to either. It appears, farther, that mutual censures and uncharitable judgments prevailed among them, and that brotherly love and mutual forbearance did not generally prevail. The apostle, in this part of his epistle, exhorts that in such things, not essential to religion, and in which both parties, in their different way of thinking, might have an honest meaning, and serious regard to God, difference of sentiments might not hinder Christian fellowship and love; but that they would mutually forbear each other, make candid allowance, and especially not carry their Gospel liberty so far as to prejudice a weak brother, a Jewish Christian, against the Gospel itself, and tempt him to renounce Christianity. His rules and exhortations are still of great use, and happy would the Christian world be if they were more generally practised. See Dr. Taylor, who farther remarks, that it is probable St. Paul learned all these particulars from Aquila and Priscilla, who were lately come from Rome, [Act 18:2], [Act 18:3], and with whom the apostle was familiar for a considerable time. This is very likely, as there is no evidence that he had any other intercourse with the Church at Rome.

### Verse 1

[¶8] Him that is weak in the faith - By this the apostle most evidently means the converted Jew, who must indeed be weak in the faith, if he considered this distinction of meats and days essential to his salvation. See on [Rom 14:21] (note).

[¶9] Receive ye - Associate with him; receive him into your religious fellowship; but when there, let all religious altercations be avoided.

[¶10] Not to doubtful disputations - Μη εις διακρισεις δια λογισμων. These words have been variously translated and understood. Dr. Whitby thinks the sense of them to be this; Not discriminating them by their inward thoughts. Do not reject any from your Christian communion because of their particular sentiments on things which are in themselves indifferent. Do not curiously inquire into their religious scruples, nor condemn them on that account. Entertain a brother of this kind rather with what may profit his soul, than with curious disquisitions on speculative points of doctrine. A good lesson for modern Christians in general.

### Verse 2

[¶12] One believeth that he may eat all things - He believes that whatsoever is wholesome and nourishing, whether herbs or flesh - whether enjoined or forbidden by the Mosaic law - may be safely and conscientiously used by every Christian.

[¶13] Another, who is weak, eateth herbs - Certain Jews, lately converted to the Christian faith, and having as yet little knowledge of its doctrines, believe the Mosaic law relative to clean and unclean meats to be still in force; and therefore, when they are in a Gentile country, for fear of being defiled, avoid flesh entirely and live on vegetables. And a Jew when in a heathen country acts thus, because he cannot tell whether the flesh which is sold in the market may be of a clean or unclean beast; whether it may not have been offered to an idol; or whether the blood may have been taken properly from it.

### Verse 3

[¶15] Let not him that eateth - The Gentile, who eats flesh, despise him, the Jew, who eateth not flesh, but herbs. And let not him, the Jew, that eateth not indiscriminately, judge - condemn him, the Gentile, that eateth indiscriminately flesh or vegetables.

[¶16] For God hath received him - Both being sincere and upright, and acting in the fear of God, are received as heirs of eternal life, without any difference on account of these religious scruples or prejudices.

### Verse 4

[¶18] Who art thou that judgest another man's servant? - Who has ever given thee the right to condemn the servant of another man, in things pertaining to his own master? To his own master he standeth or falleth. He is to judge him, not thou; thy intermeddling in this business is both rash and uncharitable.

[¶19] Yea, he shall be holden up - He is sincere and upright, and God, who is able to make him stand, will uphold him; and so teach him that he shall not essentially err. And it is the will of God that such upright though scrupulous persons should be continued members of his Church.

### Verse 5

[¶21] One man esteemeth one day above another - Perhaps the word ἡμεραν, day, is here taken for time, festival, and such like, in which sense it is frequently used. Reference is made here to the Jewish institutions, and especially their festivals; such as the passover, pentecost, feast of tabernacles, new moons, jubilee, etc. The converted Jew still thought these of moral obligation; the Gentile Christian not having been bred up in this way had no such prejudices. And as those who were the instruments of bringing him to the knowledge of God gave him no such injunctions, consequently he paid to these no religious regard.

[¶22] Another - The converted Gentile esteemeth every day - considers that all time is the Lord's, and that each day should be devoted to the glory of God; and that those festivals are not binding on him.

[¶23] We add here alike, and make the text say what I am sure was never intended, viz. that there is no distinction of days, not even of the Sabbath: and that every Christian is at liberty to consider even this day to be holy or not holy, as he happens to be persuaded in his own mind.

[¶24] That the Sabbath is of lasting obligation may be reasonably concluded from its institution (see the note on [Gen 2:3]) and from its typical reference. All allow that the Sabbath is a type of that rest in glory which remains for the people of God. Now, all types are intended to continue in full force till the antitype, or thing signified, take place; consequently, the Sabbath will continue in force till the consummation of all things. The word alike should not be added; nor is it acknowledged by any MS. or ancient version.

[¶25] Let every man be fully persuaded - With respect to the propriety or non-propriety of keeping the above festivals, let every man act from the plenary conviction of his own mind; there is a sufficient latitude allowed: all may be fully satisfied.

### Verse 6

[¶27] He that regardeth the day - A beautiful apology for mistaken sincerity and injudicious reformation. Do not condemn the man for what is indifferent in itself: if he keep these festivals, his purpose is to honor God by the religious observance of them. On the other hand, he who finds that he cannot observe them in honor of God, not believing that God has enjoined them, he does not observe them at all. In like manner, he that eateth any creature of God, which is wholesome and proper food, gives thanks to God as the author of all good. And he who cannot eat of all indiscriminately, but is regulated by the precepts in the Mosaic law relative to clean and unclean meats, also gives God thanks. Both are sincere; both upright; both act according to their light; God accepts both; and they should bear with each other.

### Verse 7

[¶29] None of us liveth to himself - The Greek writers use the phrase, ἑαυτῳ ζῃν, to signify acting according to one's own judgment, following one's own opinion. Christians must act in all things according to the mind and will of God, and not follow their own wills. The apostle seems to intimate that in all the above cases each must endeavor to please God, for he is accountable to him alone for his conduct in these indifferent things. God is our master, we must live to him, as we live under his notice and by his bounty; and when we cease to live among men, we are still in his hand. Therefore, what we do, or what we leave undone, should be in reference to that eternity which is ever at hand.

### Verse 9

[¶31] Christ both died and rose - That we are not our own, but are the Lord's both in life and death, is evident from this - that Christ lived, and died, and rose again, that he might be the Lord of the dead and the living; for his power extends equally over both worlds: separate, as well as embodied spirits, are under his authority; and he it is who is to raise even the dead to life: and thus all throughout eternity shall live under his dominion.

[¶32] The clause και ανεστη, and rose, is wanting in several reputable MSS., and certainly is not necessary to the text. Griesbach omits the words, and reads απεθανε και εζησεν, died and lived; of which Professor White says, lectio indubie genuina: "this reading is indisputably genuine."

### Verse 10

[¶34] But why dost thou - Christian Jew, observing the rites of the Mosaic law, judge - condemn thy brother - the Christian Gentile, who does not think himself bound by this law?

[¶35] Or why dost thou - Christian Gentile, set at nought thy Christian Jewish brother, as if he were unworthy of thy regard, because he does not yet believe that the Gospel has set him free from the rites and ceremonies of the law?

[¶36] It is a true saying of Mr. Heylin, on this verse: The superstitious are prone to judge, and those who are not superstitious are prone to despise.

[¶37] We shall all stand before the judgment seat of Christ - Why should we then judge and condemn each other? We are accountable to God for our conduct, and shall be judged at his bar; and let us consider that whatever measure we mete, the same shall be measured unto us again.

### Verse 12

[¶39] Every one of us shall give account of himself - We shall not, at the bar of God, be obliged to account for the conduct of each other - each shall give account of himself: and let him take heed that he be prepared to give up his accounts with joy.

### Verse 13

[¶41] Let us not, therefore, judge one another any more - Let us abandon such rash conduct; it is dangerous, it is uncharitable: judgment belongs to the Lord, and he will condemn those only who should not be acquitted.

[¶42] That no man put a stumbling block - Let both the converted Jew and Gentile consider that they should labor to promote each other's spiritual interests, and not be a means of hindering each other in their Christian course; or of causing them to abandon the Gospel, on which, and not on questions of rites and ceremonies, the salvation of their soul depends.

### Verse 14

[¶44] I know, and am persuaded by the Lord Jesus - After reasoning so long and so much with these contending parties on the subject of their mutual misunderstandings, without attempting to give any opinion, but merely to show them the folly and uncharitableness of their conduct, he now expresses himself fully, and tells them that nothing is unclean of itself, and that he has the inspiration and authority of Jesus Christ to say so; for to such an inspiration he must refer in such words as, I know, and am persuaded by the Lord Jesus. And yet, after having given them this decisive judgment, through respect to the tender, mistaken conscience of weak believers, he immediately adds: But to him that esteemeth any thing to be unclean, to him it is unclean; because if he act contrary to his conscience, he must necessarily contract guilt; for he who acts in opposition to his conscience in one case may do it in another, and thus even the plain declarations of the word of God may be set aside on things of the utmost importance, as well as the erroneous though well-intentioned dictates of his conscience, on matters which he makes of the last consequence; though others who are better taught know them to be indifferent.

## 487. Romans · 37 of 41

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[¶0] It is dangerous to trifle with conscience, even when erroneous; it should be borne with and instructed; it must be won over, not taken by storm. Its feelings should be respected because they ever refer to God, and have their foundation in his fear. He who sins against his conscience in things which every one else knows to be indifferent, will soon do it in those things in which his salvation is most intimately concerned. It is a great blessing to have a well-informed conscience; it is a blessing to have a tender conscience; and even a sore conscience is infinitely better than none.

### Verse 15

[¶2] If thy brother be grieved - If he think that thou doest wrong, and he is in consequence stumbled at thy conduct.

[¶3] Now walkest thou not charitably - Κατα αγαπην, According to love; for love worketh no ill to its neighbor; but by thy eating some particular kind of meat, on which neither thy life nor well-being depends, thou workest ill to him by grieving and distressing his mind; and therefore thou breakest the law of God in reference to him, while pretending that thy Christian liberty raises thee above his scruples.

[¶4] Destroy not him with thy meat, for whom Christ died - This puts the uncharitable conduct of the person in question in the strongest light, because it supposes that the weak brother may be so stumbled as to fall and perish finally; even the man for whom Christ died. To injure a man in his circumstances is bad; to injure him in his person is worse; to injure him in his reputation is still worse; and to injure his soul is worst of all. No wickedness, no malice, can go farther than to injure and destroy the soul: thy uncharitable conduct may proceed thus far; therefore thou art highly criminal before God.

[¶5] From this verse we learn that a man for whom Christ died may perish, or have his soul destroyed; and destroyed with such a destruction as implies perdition; the original is very emphatic, μη - εκεινον απολλυε, ὑπερ οὑ Χριστος απεθανε. Christ died in his stead; do not destroy his soul. The sacrificial death is as strongly expressed as it can be, and there is no word in the New Testament that more forcibly implies eternal ruin than the verb απολλυω, from which is derived that most significant name of the Devil, ὁ Απολλυων, the Destroyer, the great universal murderer of souls.

### Verse 16

[¶7] Let not then your good be evil spoken of - Do not make such a use of your Christian liberty as to subject the Gospel itself to reproach. Whatsoever you do, do it in such a manner, spirit, and time, as to make it productive of the greatest possible good. There are many who have such an unhappy method of doing their good acts, as not only to do little or no good by them, but a great deal of evil. It requires much prudence and watchfulness to find out the proper time of performing even a good action.

### Verse 17

[¶9] For the kingdom of God - That holy religion which God has sent from heaven, and which be intends to make the instrument of establishing a counterpart of the kingdom of glory among men: see on [Mat 3:2] (note).

[¶10] Is not meat and drink - It consists not in these outward and indifferent things. It neither particularly enjoins nor particularly forbids such.

[¶11] But righteousness - Pardon of sin, and holiness of heart and life.

[¶12] And peace - In the soul, from a sense of God's mercy; peace regulating, ruling, and harmonizing the heart.

[¶13] And joy in the Holy Ghost - Solid spiritual happiness; a joy which springs from a clear sense of God's mercy; the love of God being shed abroad in the heart by the Holy Ghost. In a word, it is happiness brought into the soul by the Holy Spirit, and maintained there by the same influence. This is a genuine counterpart of heaven; righteousness without sin, Peace without inward disturbance, Joy without any kind of mental agony or distressing fear. See the note on [Mat 3:2].

### Verse 18

[¶15] For he that in these things - The man, whether Jew or Gentile, who in these things - righteousness, peace, and joy in the Holy Ghost, serveth Christ - acts according to his doctrine, is acceptable to God; for he has not only the form of godliness in thus serving Christ, but he has the power, the very spirit and essence of it, in having righteousness, and peace, and joy in the Holy Ghost; and therefore the whole frame of his mind, as well as his acts, must be acceptable to God. - And approved of men; for although religion may be persecuted, yet the righteous man, who is continually labouring for the public good, will be generally esteemed. This was a very common form of speech among the Jews; that he who Was a conscientious observer of the law, was pleasing to God and approved of men. See several examples in Schoettgen.

### Verse 19

[¶17] Let us therefore follow - Far from contending about meats, drinks, and festival times, in which it is not likely that the Jews and Gentiles will soon agree, let us endeavor to the utmost of our power to promote peace and unanimity, that we may be instrumental in edifying each other, in promoting religious knowledge and piety instead of being stumbling-blocks in each other's way.

### Verse 20

[¶19] For meat destroy not the work of God - Do not hinder the progress of the Gospel either in your own souls or in those of others, by contending about lawful or unlawful meats. And do not destroy the soul of thy Christian brother, [Rom 14:15], by offending him so as to induce him to apostatize.

[¶20] All things indeed are pure - This is a repetition of the sentiment delivered, [Rom 14:14], in different words. Nothing that is proper for aliment is unlawful to be eaten; but it is evil for that man who eateth with offense - the man who either eats contrary to his own conscience, or so as to grieve and stumble another, does an evil act; and however lawful the thing may be in itself, his conduct does not please God.

### Verse 21

[¶22] It is good neither to eat flesh, etc. - The spirit and self-denying principles of the Gospel teach us, that we should not only avoid every thing in eating or drinking which may be an occasion of offense or apostasy to our brethren, but even to lay down our lives for them should it be necessary.

[¶23] Whereby thy brother stumbleth - Προσκοπτει, from προς, against, and κοπτω, to strike, to hit the foot against a stone in walking, so as to halt, and be impeded in one's journey. It here means, spiritually, any thing by which a man is so perplexed in his mind as to be prevented from making due progress in the Divine life. Any thing by which he is caused to halt, to be undecisive, and undetermined; and under such an influence no man has ever yet grown in grace and in the knowledge of Jesus Christ.

[¶24] Or is offended - Η σκανδαλιζεται, from σκανδαλον, a stumbling-block; any thing by which a person is caused to fall, especially into a snare, trap, or gin. Originally the word signified the piece of wood or key in a trap, which being trodden on caused the animal to fall into a pit, or the trap to close upon him. In the New Testament it generally refers to total apostasy from the Christian religion; and this appears to be its meaning in this place.

[¶25] Or is made weak - Η ασθενει, from α, negative, and σθενος, strength; without mental vigor; without power sufficiently to distinguish between right and wrong, good and evil, lawful and unlawful. To get under the dominion of an erroneous conscience, so as to judge that to be evil or unlawful which is not so. The two last terms are omitted by two excellent MSS. (the Codex Alexandrinus and the Codex Ephraim), by the Syriac of Erpen, the Coptic and the Ethiopic, and by some of the primitive fathers. It is very likely that they were added by some early hand by way of illustration. Griesbach has left them in the text with a note of doubtfulness.

### Verse 22

[¶27] Hast thou faith? - The term faith seems to signify in this place a full persuasion in a man's mind that he is right, that what he does is lawful, and has the approbation of God and his conscience. Dr. Taylor has a judicious note on this passage. "There is no necessity," says he, " for reading the first clause interrogatively; and it seems to be more agreeable to the structure of the Greek to render it, Thou hast faith; as if he had said: 'I own thou hast a right persuasion.' Farther, there is an anadiplosis in εχεις, and εχε the first simply signifies thou hast, the latter, hold fast. Thou hast a right persuasion concerning thy Christian liberty; and I advise thee to hold that persuasion steadfastly, with respect to thyself in the sight of God. Εχω have, has frequently this emphatical signification. See [Mat 25:29], etc."

[¶28] Happy is he that condemneth not, etc. - That man only can enjoy peace of conscience who acts according to the full persuasion which God has given him of the lawfulness of his conduct: whereas he must be miserable who allows himself in the practice of any thing for which his conscience upbraids and accuses him. This is a most excellent maxim, and every genuine Christian should be careful to try every part of his conduct by it. If a man have not peace in his own bosom, he cannot be happy; and no man can have peace who sins against his conscience. If a man's passions or appetite allow or instigate him to a particular thing, let him take good heed that his conscience approve what his passions allow, and that he live not the subject of continual self-condemnation and reproach. Even the man who has the too scrupulous conscience had better, in such matters as are in question, obey its erroneous dictates than violate this moral feeling, and live only to condemn the actions he is constantly performing.

### Verse 23

[¶30] And he that doubteth - This verse is a necessary part of the preceding, and should be read thus: But he that doubteth is condemned if he eat, because he eateth not of faith. The meaning is sufficiently plain. He that feeds on any kind of meats prohibited by the Mosaic law, with the persuasion in his mind that he may be wrong in so doing, is condemned by his conscience for doing that which he has reason to think God has forbidden.

[¶31] For whatsoever is not of faith is sin - Whatever he does, without a full persuasion of its lawfulness, (see [Rom 14:22]) is to him sin; for he does it under a conviction that he may be wrong in so doing. Therefore, if he makes a distinction in his own conscience between different kinds of meats, and yet eats of all indifferently, he is a sinner before God; because he eats either through false shame, base compliance, or an unbridled appetite; and any of these is in itself a sin against the sincerity, ingenuousness, and self-denying principles of the Gospel of Christ.

[¶32] Some think that these words have a more extensive signification, and that they apply to all who have not true religion, and faith in our Lord Jesus Christ; every work of such persons being sinful in the sight of a holy God, because it does not proceed from a pure motive. On this ground our Church says, Art. xiii, "Works done before the grace of Christ and the inspiration of his Spirit are not pleasant to God, forasmuch as they are not of faith in Jesus Christ; yes, for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin." To this we may add, that without faith it is impossible to please God; every thing is wrong where this principle is wanting.

[¶33] There are few readers who have not remarked that the last three verses of this epistle ([Rom 16:25-27]) appear to stand in their present place without any obvious connection; and apparently after the epistle is concluded. And it is well known to critics, that two MSS. in uncial letters, the Cod. A and I, with upwards of 100 others, together with the Slavonic, the later Syriac and Arabic, add those verses at the end of the fourteenth chapter. The transposition is acknowledged by Cyril, Chrysostom, Theodoret, Oecumenius, Theophylact, Theodulus, Damascenus, and Tertullian; see Wetstein. Griesbach inserts them at the end of this chapter as their proper place; and most learned men approve of this transposition. It may be necessary to repeat the words here that the reader may see with what propriety they connect with the subject which terminates the fourteenth chapter as it now stands. [Rom 14:23] : And he that doubteth is condemned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin. [Rom 16:25] : Now, to him that is of power to stablish you according to my Gospel, and the preaching of Jesus Christ, (according to the revelation of the mystery which was kept secret since the world began, [Rom 16:26] : But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith); [Rom 16:27] : To God only wise be glory through Jesus Christ for ever. Amen. [Rom 15:1] : We then that are strong ought to bear the infirmities of the weak, etc.

[¶34] These words certainly connect better with the close of the fourteenth chapter and the beginning of the fifteenth than they do with the conclusion of the sixteenth, where they are now generally found; but I shall defer my observations upon them till I come to that place, with only this remark, that the stablishing mentioned [Rom 16:25], corresponds well with the doubting, [Rom 14:23], and indeed the whole matter of these verses agrees so well with the subject so largely handled in the preceding chapter, that there can be very little doubt of their being in their proper place if joined to the end of this chapter, as they are in the preceding MSS. and versions.

### Introduction

[¶36] The strong should bear the infirmities of the weak, and each strive to please, not himself, but his neighbor, after the example of Christ, [Rom 15:1-3]. Whatsoever was written in old times was written for our learning, [Rom 15:4]. We should be of one mind, that we might with one mouth glorify God, [Rom 15:5], [Rom 15:6]. We should accept each other as Christ has accepted us, [Rom 15:7]. Scriptural proofs that Jesus Christ was not only the minister of the circumcision, but came also for the salvation of the Gentiles, [Rom 15:8-12]. The God of hope can fill us with all peace and joy in believing, [Rom 15:13]. Character of the Church of Rome, [Rom 15:14]. The reason why the apostle wrote so boldly to the Church in that city - what God had wrought by him, and what he purposed to do, [Rom 15:15-24]. He tells them of his intended journey to Jerusalem, with a contribution to the poor saints - a sketch of this journey, [Rom 15:25-29]. He commends himself to their prayers, [Rom 15:30-33].

### Verse 1

[¶38] We then that are strong - The sense of this verse is supposed to be the following: We, Gentile Christians, who perfectly understand the nature of our Gospel liberty, not only lawfully may, but are bound in duty to bear any inconveniences that may arise from the scruples of the weaker brethren, and to ease their consciences by prudently abstaining from such indifferent things as may offend and trouble them; and not take advantage from our superior knowledge to make them submit to our judgment.

### Verse 2

[¶40] Let every one of us please his neighbor - For it should be a maxim with each of us to do all in our power to please our brethren; and especially in those things in which their spiritual edification is concerned. Though we should not indulge men in mere whims and caprices, yet we should bear with their ignorance and their weakness, knowing that others had much to bear with from us before we came to our present advanced state of religious knowledge.

### Verse 3

[¶42] For even Christ pleased not himself - Christ never acted as one who sought his own ease or profit; he not only bore with the weakness, but with the insults, of his creatures; as it is written in [Psa 69:9] : The reproaches of them that reproached thee fell on me - I not only bore their insults, but bore the punishment due to them for their vicious and abominable conduct. That this Psalm refers to the Messiah and his sufferings for mankind is evident, not only from the quotation here, but also from [Joh 19:28], [Joh 19:29], when our Lord's receiving the vinegar during his expiatory suffering is said to be a fulfilling of the scripture, viz. of [Psa 69:21] of this very Psalm; and his cleansing the temple, [Joh 2:15-17], is said to be a fulfillment of [Psa 69:9] : For the zeal of thy house hath eaten me up, the former part of which verse the apostle quotes here.

### Verse 4

[¶44] For whatsoever things were written aforetime - This refers not only to the quotation from the 69th Psalm, but to all the Old Testament scriptures; for it can be to no other scriptures that the apostle alludes. And, from what he says here of them, we learn that God had not intended them merely for those generations in which they were first delivered, but for the instruction of all the succeeding generations of mankind. That we, through patience and comfort of the scriptures - that we, through those remarkable examples of patience exhibited by the saints and followers of God, whose history is given in those scriptures, and the comfort which they derived from God in their patient endurance of sufferings brought upon them through their faithful attachment to truth and righteousness, might have hope that we shall be upheld and blessed as they were, and our sufferings become the means of our greater advances in faith and holiness, and consequently our hope of eternal glory be the more confirmed. Some think that the word παρακλησις, which we translate comfort, should be rendered exhortation; but there is certainly no need here to leave the usual acceptation of the term, as the word comfort makes a regular and consistent sense with the rest of the verse.

## 488. Romans · 38 of 41

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/488/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/488/#p-N

### Verse 5

[¶1] Now the God of patience and consolation - May that God who endued them with patience, and gave them the consolation that supported them in all their trials and afflictions, grant you to be like-minded - give you the same mode of thinking, and the same power of acting towards each other, according to the example of Christ.

### Verse 6

[¶3] That ye - Jews and Gentiles - may with one mind - Thinking the same things, and bearing with each other, after the example of Christ; and one mouth, in all your religious assemblies, without jarring or contentions, glorify God for calling you into such a state of salvation, and showing himself to be your loving compassionate Father, as he is the Father of our Lord Jesus Christ.

[¶4] It is very likely that the apostle refers here to religious acts in public worship, which might have been greatly interrupted by the dissensions between the converted Jews and the converted Gentiles; these differences he labors to compose; and, after having done all that was necessary in the way of instruction and exhortation, he now pours out his soul to God, who alone could rule and manage the heart, that he would enable them to think the same things, to be of the same judgment, and that all, feeling their obligation to him, might join in the sweetest harmony in every act of religious worship.

### Verse 7

[¶6] Wherefore receive ye one another - Προσλαμβανεσθε Have the most affectionate regard for each other, and acknowledge each other as the servants and children of God Almighty.

[¶7] As Christ also received us - Καθως και ὁ Χριστος προσελαβετο ἡμας· In the same manner, and with the same cordial affection, as Christ has received us into communion with himself, and has made us partakers of such inestimable blessings, condescending to be present in all our assemblies. And as Christ has received us thus to the glory of God, so should we, Jews and Gentiles, cordially receive each other, that God's glory may be promoted by our harmony and brotherly love.

### Verse 8

[¶9] Jesus Christ was a minister of the circumcision - To show the Gentiles the propriety of bearing with the scrupulous Jews, he shows them here that they were under the greatest obligations to this people; to whom, in the days of his flesh, Jesus Christ confined his ministry; giving the world to see that he allowed the claim of the Jews as having the first right to the blessings of the Gospel. And he confined his ministry thus to the Jews, to confirm the truth of God, contained in the promises made unto the patriarchs; for God had declared that thus it should be; and Jesus Christ, by coming according to the promise, has fulfilled this truth, by making good the promises: therefore, salvation is of the Jews, as a kind of right conveyed to them through the promises made to their fathers. But this salvation was not exclusively designed for the Jewish people; as God by his prophets had repeatedly declared.

### Verse 9

[¶11] And that the Gentiles might glorify God for his mercy - As the Jews were to glorify God for his truth, so the Gentiles were to glorify God for his mercy. The Jews received the blessings of the Gospel by right of promise, which promise God had most punctually and circumstantially fulfilled. The Gentiles had received the same Gospel as an effect of God's mere mercy, having no right in consequence of any promise or engagement made with any of their ancestors, though they were originally included in the covenant made with Abraham; and the prophets had repeatedly declared that they should be made equal partakers of those blessings with the Jews themselves; as the apostle proceeds to prove.

[¶12] I will confess to thee among the Gentiles - This quotation is taken from [Psa 18:49], and shows that the Gentiles had a right to glorify God for his mercy to them; and we shall see the strength of this saying farther, when we consider a maxim of the Jews delivered in Megillah, fol. 14: "From the time that the children of Israel entered into the promised land, no Gentile had any right to sing a hymn of praise to God. But after that the Israelites were led into captivity, then the Gentiles began to have a right to glorify God." Thus the Jews themselves confess that the Gentiles have a right to glorify God; and this on account of being made partakers of his grace and mercy. And if, says Schoettgen, we have a right to glorify God, then it follows that our worship must be pleasing to him; and if it be pleasing to him, then it follows that this worship must be good, otherwise God could not be pleased with it.

[¶13] Dr. Taylor gives a good paraphrase of this and the three following verses: As you Jews glorify God for his truth, so the Gentiles have a right to join with you in glorifying God for his mercy. And you have Scripture authority for admitting them to such fellowship; for instance, David says, [Psa 18:49], Therefore will I give thanks unto thee, O Lord, among the Gentiles, and sing praises unto thy name. And again, Moses himself says, [Deu 32:43], Rejoice, O ye Gentiles, with his people. And again, it is evident, from [Psa 117:1], [Psa 117:2], that praise to God is not to be confined to the Jews only, but that all people, as they all share in his goodness, should also join in thanks to their common benefactor: O praise the Lord, all ye nations, (Gentiles), praise him all ye people; for his merciful kindness is great towards us; and the truth of the Lord endureth for ever. Again the Prophet Isaiah expressly and clearly declares, [Isa 11:10], There shall be a root of Jesse, (that is, the Messiah), and he shall rise to reign over the Gentiles, and in him shall the Gentiles hope: ελπιουσιν· And thus the apostle proves, both to the Jews and to the Gentiles, who were probably unwilling to join with each other in religious fellowship, that they had both an equal right to glorify God, being equally interested in his mercy, goodness, and truth; and that, from the evidence of the above scriptures, the Gentiles had as much right to hope in Christ, for the full enjoyment of his kingdom, as the Jews had: and, taking occasion from the last word hope, ελπιουσιν, which we improperly translate trust, he pours out his heart in the following affectionate prayer.

### Verse 13

[¶15] Now the God of hope, etc. - Ὁ δε Θεος της ελπιδος, May the God of this hope - that God who caused both Jews and Gentiles to hope that the gracious promises which he made to them should be fulfilled; and who, accordingly, has fulfilled them in the most punctual and circumstantial manner;

[¶16] Fill you with all joy - Give you true spiritual happiness; peace in your own hearts, and unity among yourselves; in believing not only the promises which he has given you, but believing in Christ Jesus, in whom all the promises are yea and amen.

[¶17] That ye may abound in hope - That ye may be excited to take more enlarged views of the salvation which God has provided for you, and have all your expectations fulfilled by the power of the Holy Ghost, enabling you to hope and believe; and then sealing the fulfillment of the promises upon your hearts.

### Verse 14

[¶19] And I - am persuaded of you - This is supposed to be an address to the Gentiles; and it is managed with great delicacy: he seems to apologize for the freedom he had used in writing to them; which he gives them to understand proceeded from the authority he had received by his apostolical office, the exercise of which office respected them particularly. So they could not be offended when they found themselves so particularly distinguished.

[¶20] Ye - are full of goodness - Instead of αγαθωσυνης, goodness, some MSS. of good repute have αγαπης, love. In this connection both words seem to mean nearly the same thing. They were so full of goodness and love that they were disposed, of themselves, to follow any plan that might be devised, in order to bring about the most perfect understanding between them and their Jewish brethren.

[¶21] Filled with all knowledge - So completely instructed in the mind and design of God, relative to their calling, and the fruit which they were to bring forth to the glory of God, that they were well qualified to give one another suitable exhortations on every important point.

[¶22] Instead of αλληλους, one another, several MSS. have αλλους, others, which gives a clearer sense: for, if they were all filled with knowledge, there was little occasion for them to admonish one another; but by this they were well qualified to admonish others - to impart the wisdom they had to those who were less instructed.

### Verse 15

[¶24] Nevertheless - I have written - Not withstanding I have this conviction of your extensive knowledge in the things of God, I have made bold to write to you in some sort, απο μερους, to a party among you, as some learned men translate the words, who stand more in need of such instructions than the others; and I do this, because of the grace, δια την χαριν - because of the office which I have received from God, namely, to be the apostle of the Gentiles. This authority gave him full right to say, advise, or enjoin any thing which he judged to be of importance to their spiritual interests. This subject he pursues farther in the following verse.

### Verse 16

[¶26] Ministering the Gospel of God - Ἱερουργουντα, Acting as a priest. Here is a plain allusion, says Dr. Whitby, to the Jewish sacrifices offered by the priest, and sanctified or made acceptable by the libamen offered with them; for he compares himself, in preaching the Gospel, to the priest performing his sacred functions - preparing his sacrifice to be offered. The Gentiles, converted by him and dedicated to the service of God, are his sacrifices and oblation. The Holy Spirit is the libamen poured upon this sacrifice, by which it was sanctified and rendered acceptable to God. The words of Isaiah, [Isa 66:20], And they shall bring all your brethren for an Offering unto the Lord, out of all Nations, might have suggested the above idea to the mind of the apostle.

### Verse 17

[¶28] I here therefore whereof I may glory - Being sent of God on this most honorable and important errand, I have matter of great exultation, not only in the honor which he has conferred upon me, but in the great success with which he has crowned my ministry.

### Verse 18

[¶30] For I will not dare to speak - If the thing were not as I have stated it, I would not dare to arrogate to myself honors which did not belong to me. But God has made me the apostle of the Gentiles; and the conversion of the Gentiles is the fruit of my ministry, Christ having wrought by me for this purpose.

[¶31] By word and deed - Αογῳ και εργῳ· These words may refer to the doctrines which he taught and to the miracles which he wrought among them. So they became obedient to the doctrines, on the evidence of the miracles with which they were accompanied.

### Verse 19

[¶33] Through mighty signs and wonders - This more fully explains the preceding clause: through the power of the Holy Ghost he was enabled to work among the Gentiles mighty signs and wonders; so that they were fully convinced that both his doctrine and mission were Divine; and therefore they cheerfully received the Gospel of the Lord Jesus.

[¶34] Round about unto Illyricum - Among ancient writers this place has gone by a great variety of names, Illyria, Illyrica, Illyricum, Illyris, and Illyrium. It is a country of Europe, extending from the Adriatic gulf to Pannonia: according to Pliny, it extended from the river Arsia to the river Drinius, thus including Liburnia on the west, and Dalmatia on the east. Its precise limits have not been determined by either ancient or modern geographers. It seems, according to an inscription in Gruter, to have been divided by Augustus into two provinces, the upper and lower. It now forms part of Croatia, Bosnia, Istria, and Slavonia. When the apostle says that he preached the Gospel from Jerusalem round about to Illyricum, he intends his land journeys chiefly; and, by looking at the map annexed to the Acts of the Apostles, the reader will see that from Jerusalem the apostle went round the eastern coast of the Mediterranean Sea, and that he passed through Syria, Phoenicia, Arabia, Cilicia, Pamphylia, Pisidia, Lycaonia, Galatia, Pontus, Paphlagonia, Phrygia, Troas, Asia, Caria, Lycia, Ionia, Lydia, Thrace, Macedonia, Thessaly, and Achaia; besides the isles of Cyprus and Crete. And no doubt he visited many other places which are not mentioned in the New Testament.

[¶35] I have fully preached the Gospel - Πεπληρωκεναι το ευαγγελιον, I have successfully preached - I have not only proclaimed the word, but made converts and founded Churches. See the note on [Mat 5:17], where this sense of the word πληρουν is noticed; for it signifies not only fully or perfectly, but also to teach with prosperity and success.

### Verse 20

[¶37] So have I strived to preach the Gospel - Οὑτω δε φιλοτιμουμενον· For I have considered it my honor to preach the Gospel where that Gospel was before unknown. This is the proper import of the word φιλοτιμεισθαι; from φιλος, a friend, and τιμη, honor. As I am not ashamed of the Gospel of Christ, so I esteem it an honor to preach it, and especially to proclaim it among the heathen; not building on another man's foundation - not watering what another apostle had planted; but cheerfully exposing myself to all kinds of dangers and hardships, in order to found new Churches.

### Verse 21

[¶39] But as it is written - These words, quoted from [Isa 52:15], the apostle applies to his own conduct; not that the words themselves predicted what Paul had done, but that he endeavored to fulfill such a declaration by his manner of preaching the Gospel to the heathen.

### Verse 22

[¶41] For which cause, etc. - My considering it a point of honor to build on no other man's foundation; and, finding that the Gospel has been long ago planted at Rome, I have been prevented from going thither, purposing rather to spend my time and strength in preaching where Christ has not, as yet, been proclaimed.

### Verse 23

[¶43] But - having no more place in these parts - Having nothing farther at present that I can do - for τοπον εχειν signifies not merely to have a place of residence, or the like, but convenience, opportunity; which is a frequent meaning of the phrase among the best Greek writers - having no large place or city, where Christianity has not yet been planted, in which I can introduce the Gospel. The apostle was then at Corinth; and having evangelized all those parts, he had no opportunity of breaking up any new ground.

## 489. Romans · 39 of 41

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/489/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/489/#p-N

### Verse 24

[¶1] Whensoever I take my journey into Spain - Where it is very likely the Gospel had not yet been planted; though legendary tales inform us that St. James had planted the Gospel there long before this time, and had founded many bishoprics! But this is as unfounded as it is ridiculous and absurd; for nothing like what is now termed a bishopric, nor even a parish, was founded for many years after this. An itinerant preacher, might, with more propriety, say travelling circuits were formed, rather than bishoprics. Whether the apostle ever fulfilled his design of going to Spain is unknown; but there is no evidence whatever that he did, and the presumption is that he did not undertake this voyage. Antiquity affords no proof that he fulfilled his intention.

[¶2] I will come to you - Ελευσο μαιπρος ὑμας. These words are wanting in almost every MS. of note, and in the Syriac of Erpen, Coptic, Vulgate, Ethiopic, Armenian, and Itala. If the first clause of this verse be read in connection with the latter clause of the preceding, it will fully appear that this rejected clause is useless. Having a great desire, these many years to come unto you whensoever I take my journey into Spain: for I trust to see you in my journey, etc.

[¶3] Somewhat filled with your company - The word εμπλησθω, which we translate filled, would be better rendered gratified; for εμπλησθηναι signifies to be satisfied, to be gratified, and to enjoy. Aelian., Hist. Anim., lib. v., c. 21, speaking of the peacock spreading out his beautiful plumage, says: εα γαρ εμπλησθηναι της θεος τον παρεστωτα· "He readily permits the spectator to gratify himself by viewing him." And Maximus Tyrius, Dissert. 41, page 413: "That he may behold the heavens, και εμπλησθη λαμπρου φωτος, and be gratified with the splendor of the light." Homer uses the word in the same sense: - Ἡ δ' εμη ουδε περ υἱος ενιπλησθηναι ακοιτις Οφθαλμοισιν εασε

[¶4] Odyss., lib. xi., ver. 451. "But my wife never suffered my eyes to be delighted with my son."

[¶5] The apostle, though he had not the honor of having planted the Church at Rome, yet expected much gratification from the visit which he intended to pay them.

### Verse 25

[¶7] Now I go unto Jerusalem - From this and the two following verses we learn that the object of his journey to Jerusalem was, to carry a contribution made among the Gentile Christians of Macedonia and Achaia for the relief of the poor Jewish Christians at Jerusalem. About this affair he had taken great pains, as appears from [1Cor 16:1-4]; 2 Corinthians 8, and [2Cor 9:1-15]. His design in this affair is very evident from [2Cor 9:12], [2Cor 9:13], where he says: The administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God; whiles, by the experiment of this ministration, they glorify God for your professed subjection unto the Gospel of Christ, and for your liberal distribution unto them and unto all men. The apostle was in hopes that this liberal contribution, sent by the Gentile Christians who had been converted by St. Paul's ministry, would engage the affections of the Jewish Christians, who had been much prejudiced against the reception of the Gentiles into the Church, without being previously obliged to submit to the yoke of the law. He wished to establish a coalition between the converted Jews and Gentiles, being sensible of its great importance to the spread of the Gospel; and his procuring this contribution was one laudable device to accomplish this good end. And this shows why he so earnestly requests the prayers of the Christians at Rome, that his service which he had for Jerusalem might be accepted of the saints. See Dr. Taylor.

### Verse 27

[¶9] For if the Gentiles have been made partakers, etc. - It was through and by means of the Jews that the Gentiles were brought to the knowledge of God and the Gospel of Christ. These were the spiritual things which they had received; and the pecuniary contribution was the carnal things which the Gentiles were now returning.

### Verse 28

[¶11] When, therefore, I have performed this - Service, and have sealed - faithfully delivered up, to them this fruit, of the success of my ministry and of your conversion to God, I will come by you into Spain: this was in his desire; he had fully purposed it, if God should see meet to permit him; but it does not appear that he ever went. See [Rom 15:24].

### Verse 29

[¶13] In the fullness of the blessing of the Gospel of Christ - The words του ευαγγελιου του, of the Gospel, are wanting in almost every MS. of importance. Griesbach has left them out of the text. There is no doubt they should be omitted. The fullness of the blessing of Christ is really more than the fullness of the blessing of the Gospel of Christ. He hoped to come to them not only with the blessing of the Gospel, but endued with the gifts and graces of the Lord Jesus himself; which he was now a constant instrument, in the hand of God, to dispense among those who were converted to the Christian faith.

### Verse 30

[¶15] For the love of the Spirit - By that love of God which the Holy Spirit sheds abroad in your hearts.

[¶16] That ye strive together - Συναγωνισασθαι That ye agonize with me. He felt that much depended on the success of his present mission to the Christians at Jerusalem, and their acceptance of the charitable contribution which he was bringing with him, in order to conciliate them to the reception of the Gentiles into the Church of God without obliging them to submit to circumcision.

### Verse 31

[¶18] That I may be delivered from them that do not believe - He knew that his countrymen, who had not received the Gospel, lay in wait for his life; and, no doubt, they thought they should do God service by destroying him, not only as an apostate, in their apprehension, from the Jewish religion, but as one who was labouring to subvert and entirely destroy it.

[¶19] And that my service - Διακονια. But several eminent MSS. read δωροφορια, the gift which I bear. This probably was a gloss, which in many MSS. subverted the word in the text; for διακονια, service, in its connection here, could refer to nothing else but the contribution which he was carrying to the poor saints at Jerusalem.

### Verse 32

[¶21] That I may come unto you with joy - That his apprehensions of ill usage were not groundless, and the danger to which his life was exposed, real, we have already seen in the account given of this visit, Acts 21, 22, 23, and 24; and that he had such intimations from the Holy Spirit himself appears from [Act 20:23]; [Act 21:11]; [Act 20:38]. Should his journey to Jerusalem be prosperous, and his service accepted, so that the converted Jews and Gentiles should come to a better understanding, he hoped to see them at Rome with great joy: and if he got his wishes gratified through their prayers, it would be the full proof that this whole business had been conducted according to the will of God.

### Verse 33

[¶23] The God of peace be with you - The whole object of the epistle is to establish peace between the believing Jews and Gentiles, and to show them their mutual obligations, and the infinite mercy of God to both; and now he concludes with praying that the God of peace - he from whom it comes, and by whom it is preserved - may be for ever with them. The word Amen, at the end, does not appear to have been written by the apostle: it is wanting in some of the most ancient MSS.

[¶24] 1. In the preceding chapters the apostle enjoins a very hard, but a very important and necessary, duty - that of bearing with each other, and endeavoring to think and let think, in those religious matters which are confessedly not essential to the salvation of the soul. Most of the disputes among Christians have been concerning non-essential points. Rites and ceremonies, even in the simple religion of Christ, have contributed their part in promoting those animosities by which Christians have been divided. Forms in worship and sacerdotal garments have not been without their influence in this general disturbance. Each side has been ready to take out of the 14th and 15th chapters of this epistle such expressions as seemed suitable to their own case; but few have been found who have taken up the whole. You believe that a person who holds such and such opinions is wrong: pity him and set him right, lovingly, if possible. He believes you to be wrong because you do not hold those points; he must bear with you. Both of you stand precisely on the same ground, and are mutually indebted to mutual forbearance.

[¶25] 2. Beware of contentions in religion, if you dispute concerning any of its doctrines, let it be to find out truth; not to support a preconceived and pre-established opinion. Avoid all polemical heat and rancour; these prove the absence of the religion of Christ. Whatever does not lead you to love God and man more, is most assuredly from beneath. The God of peace is the author of Christianity; and the Prince of peace, the priest and sacrifice of it: therefore love one another, and leave off contention before it be meddled with. On this subject the advice of the pious Mr. Herbert is good: -

[¶26] Be calm in arguing; for fierceness makes

[¶27] Error a fault, and truth discourtesy.

[¶28] Why should I feel another man's mistakes

[¶29] More than his sickness or his poverty?

[¶30] In love I should; but anger is not love;

[¶31] Nor wisdom neither: - therefore g-e-n-t-l-y m-o-v-e.

### Introduction

[¶33] The apostle commends to the Christians at Rome Phoebe, a deaconess of the Church at Cenchrea, [Rom 16:1], [Rom 16:2]. Sends greetings to Aquila and Priscilla, of whom he gives a high character; and greets also the Church at their house, [Rom 16:3-5]. Mentions several others by name, both men and women, who were members of the Church of Christ at Rome, [Rom 16:6-16]. Warns them to beware of those who cause dissensions and divisions, of whom he gives an awful character, [Rom 16:17], [Rom 16:18]. Extols the obedience of the Roman Christians, and promises them a complete victory over Satan, [Rom 16:19], [Rom 16:20]. Several persons send their salutations, [Rom 16:21-23]. To whose good wishes he subjoins the apostolic blessing; commends them to God; gives own abstract of the doctrines of the Gospel: and concludes with ascribing glory to the only wise God, through Christ Jesus, [Rom 16:24-27].

### Verse 1

[¶35] I commend unto you Phoebe - As the apostle had not been at Rome previously to his writing this epistle, he could not have had a personal acquaintance with those members of the Church there to whom he sends these friendly salutations. It is likely that many of them were his own converts, who, in different parts of Asia Minor and Greece, had heard him preach the Gospel, and afterwards became settlers at Rome.

[¶36] Phoebe is here termed a servant, διακονον, a deaconess of the Church at Cenchrea. There were deaconesses in the primitive Church, whose business it was to attend the female converts at baptism; to instruct the catechumens, or persons who were candidates for baptism; to visit the sick, and those who were in prison, and, in short, perform those religious offices for the female part of the Church which could not with propriety be performed by men. They were chosen in general out of the most experienced of the Church, and were ordinarily widows, who had borne children. Some ancient constitutions required them to be forty, others fifty, and others sixty years of age. It is evident that they were ordained to their office by the imposition of the hands of the bishop; and the form of prayer used on the occasion is extant in the apostolical constitutions. In the tenth or eleventh century the order became extinct in the Latin Church, but continued in the Greek Church till the end of the twelfth century. See Broughton's Dictionary, article deaconess.

[¶37] Cenchrea was a sea-port on the east side of the isthmus which joined the Morea to Greece, as the Lechaeum was the sea-port on the west side of the same isthmus. These were the only two havens and towns of any note, next to Corinth, that belonged to this territory. As the Lechaeum opened the road to the Ionian sea, so Cenchrea opened the road to the Aegean; and both were so advantageously situated for commerce that they were very rich. These two places are now usually denominated the Gulf of Lepanto, and the Gulf of Ingia or Egina. It was on the isthmus, between these two ports, which was about six miles wide, that the Isthmian games were celebrated; to which St. Paul makes such frequent allusions.

### Verse 2

[¶39] Succourer of many - One who probably entertained the apostles and preachers who came to minister at Cenchrea, and who was remarkable for entertaining strangers. See on [Rom 12:8] (note).

### Verse 3

[¶41] Greet Priscilla and Aquila - This pious couple had been obliged to leave Rome, on the edict of Claudius, see [Act 18:2], and take refuge in Greece. It is likely that they returned to Rome at the death of Claudius, or whenever the decree was annulled. It seems they had greatly contributed to assist the apostle in his important labors. Instead of Priscilla, the principal MSS. and versions have Prisca, which most critics suppose to be the genuine reading.

### Verse 4

[¶43] Who have for my life laid down their own necks - What transaction this refers to we know not; but it appears that these persons had, on some occasion, hazarded their own lives to save that of the apostle; and that the fact was known to all the Churches of God in that quarter, who felt themselves under the highest obligations to these pious persons, for the important service which they had thus rendered.

### Verse 5

[¶45] The Church that is in their house - In these primitive times no such places existed as those which we now term churches; the word always signifying the congregation or assembly of believers, and not the place they assembled in. See the term defined at the end of the notes, [Mat 16:28] (note).

## 490. Romans · 40 of 41

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/490/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/490/#p-N

[¶0] Epenetus - the first fruits of Achaia - In [1Cor 16:15], the house or family of Stephanas is said to be the first fruits of Achaia: how then can it be said here, that Epenetus was the first fruits, or first person who had received the Gospel in that district? Ans. - Epenetus might have been one of the family of Stephanas; for it is not said that Stephanas was the first fruits, but his house or family; and there can be no impropriety in supposing that one of that house or family was called Epenetus; and that this person, being the only one of the family now at Rome, might be mentioned as the first fruits of Achaia; that is, one of that family which first received the Gospel in that country. This would rationally account for the apparent difficulty, were we sure that Αχαιας, of Achaia, was the true reading: but this is more than doubtful, for Ασιας, of Asia, is the reading of ABCDEFG, some others; the Coptic, Ethiopic, Armenian, Vulgate, and Itala; and some of the chief of the fathers. On this evidence Griesbach has admitted it into the text. Yet the other reading is sufficiently natural, for the reasons already assigned.

### Verse 6

[¶2] Greet Mary, who bestowed much labor on us - Who this Mary was, or what the labor was which she bestowed upon the apostles, we know not. Her works, though hidden from man, are with God; and her name is recorded with honor in this book of life.

### Verse 7

[¶4] Andronicus and Junia, my kinsmen - As the word συγγενεις signifies relatives, whether male or female, and as Junia may probably be the name of a woman, the wife of Andronicus, it would be better to say relatives than kinsmen. But probably St. Paul means no more than that they were Jews; for, in [Rom 9:3], he calls all the Jews his kinsmen according to the flesh.

[¶5] My fellow prisoners - As Paul was in prison often, it is likely that these persons shared this honor with him on some occasion, which is not distinctly marked.

[¶6] Of note among the apostles - Whether this intimates that they were noted apostles or only highly reputed by the apostles, is not absolutely clear; but the latter appears to me the most probable. They were not only well known to St. Paul, but also to the rest of the apostles.

[¶7] In Christ before me - That is, they were converted to Christianity before Paul was; probably at the day of pentecost, or by the ministry of Christ himself, or by that of the seventy disciples.

### Verse 8

[¶9] Amplias, my beloved in the Lord - One who is my particular friend, and also a genuine Christian.

### Verse 9

[¶11] Urbane, our helper - Who this Urbanus was we know not; what is here stated is, that he had been a fellow laborer with the apostles.

[¶12] Stachys, my beloved - One of my particular friends.

### Verse 10

[¶14] Apelles, approved in Christ - A man who, on different occasions, had given the highest proofs of the sincerity and depth of his religion. Some suppose that Apelles was the same with Apollos: whoever he was, he had given every demonstration of being a genuine Christian.

[¶15] Of Aristobulus' household - It is doubted whether this person was converted, as the apostle does not salute him, but his household; or as the margin reads, his friends. He might have been a Roman of considerable distinction, who, though not converted himself, had Christians among his servants or his slaves. But, whatever he was, it is likely that he was dead at this time, and therefore those of his household only are referred to by the apostle.

### Verse 11

[¶17] Herodion, my kinsman - Probably another converted Jew. See on [Rom 16:7] (note).

[¶18] Of the household of Narcissus - Probably dead also, as we have supposed Aristobulus to have been at this time.

[¶19] Which are in the Lord - This might intimate that some of this family were not Christians; those only of that family that were converted to the Lord being saluted. There was a person of the name of Narcissus, who was a freed man of the Emperor Claudius, mentioned by Suetonius in his life of that prince, cap. 37; and by Tacitus, An., lib. xii. cap. 57: but there does not seem any reason to suppose that this was the person designed by St. Paul.

### Verse 12

[¶21] Tryphena and Tryphosa - Two holy women, who it seems were assistants to the apostle in his work, probably by exhorting, visiting the sick, etc. Persis was another woman, who it seems excelled the preceding; for, of her it is said, she labored much in the Lord. We learn from this, that Christian women, as well as men, labored in the ministry of the word. In those times of simplicity all persons, whether men or women, who had received the knowledge of the truth, believed it to be their duty to propagate it to the uttermost of their power. Many have spent much useless labor in endeavoring to prove that these women did not preach. That there were some prophetesses, as well as prophets in the Christian Church, we learn; and that a woman might pray or prophesy, provided she had her head covered, we know; and that whoever prophesied spoke unto others to edification, exhortation, and comfort, St. Paul declares, [1Cor 14:3]. And that no preacher can do more, every person must acknowledge; because to edify, exhort, and comfort, are the prime ends of the Gospel ministry. If women thus prophesied, then women preached. There is, however, much more than this implied in the Christian ministry, of which men only, and men called of God, are capable.

### Verse 13

[¶23] Rufus, chosen in the Lord - Τον εκλεκον, one of great excellence in Christianity; a choice man, as we would say. So the word εκλεκτος often signifies. [Psa 78:31] : They smote τους εκλεκτους, the chosen men that were of Israel. So εκλεκτα μνημεια are choice sepulchres, [Gen 23:6] : εκλεκτα των δωρων choice gifts, [Deu 12:11]; and ανδρες εκλεκτοι, choice men, [Jdg 20:16]. By the same use of the word, the companions of Paul and Barnabas are termed chosen men, εκλεξαμενους ανδρας, persons in whom the Church of God could confide. See Whitby.

[¶24] His mother and mine - It is not likely that the mother of Rufus was the mother of Paul; but while she was the natural mother of the former, she acted as a mother to the latter. We say of a person of this character, that she is a motherly woman. Among the ancients, he or she who acted a kind, instructing, and indulgent part to another, was styled the father or mother of such a one. So Terence: -

[¶25] Natura tu illi pater es, consiliis ego.

[¶26] Adelphi, Act. i. scen. 2, ver. 47.

[¶27] Thou art his father by nature, I by instruction.

### Verse 14

[¶29] Salute Asyncritus, etc. - Who these were we know not. Hermas was probably the same to whom a work called the Shepherd is attributed; a work with this title is still extant, and may be found among the writings of the apostolical fathers. But it is in vain to look for identity of persons in similarity of names; for, among the Greeks and Romans at this time there were many persons who bore the same names mentioned in this chapter.

### Verse 15

[¶31] Salute Philologus, etc. - Of these several persons, though much has been conjectured, nothing certain is known. Even the names of some are so ambiguous that we know not whether they were men or women. They were persons well known to St. Paul, and undoubtedly were such as had gone from different places where the apostle had preached to sojourn or settle at Rome. One thing we may remark, that there is no mention of St. Peter, who, according to the Roman and papistical catalogue of bishops, must have been at Rome at this time; if he were not now at Rome, the foundation stone of Rome's ascendancy, of Peter's supremacy, and of the uninterrupted succession, is taken away, and the whole fabric falls to the ground. But if Peter were at Rome at this time, Paul would have sent his salutations to him in the first place; and if Peter were there, he must have been there, according to the papistical doctrine, as bishop and vicar of Jesus Christ; but if he were there, is it likely that he should have been passed by, while Andronicus and Junia are mentioned as of note among the apostles, [Rom 16:7], and that St. Paul should call on the people to remedy the disorders that had crept in among themselves; should not these directions have been given to Peter, the head of the Church? And if there were a Church, in the papistical sense of the word, founded there, of which Peter was the head, is it likely that that Church should be in the house of Priscilla and Aquila, [Rom 16:5]. But it is a loss of time to refute such ridiculous and groundless pretensions. It is very likely that Peter, so far from being universal bishop at Rome, never saw the city in his life.

### Verse 16

[¶33] Salute one another with a holy kiss - In those early times the kiss, as a token of peace, friendship, and brotherly love, was frequent among all people; and the Christians used it in their public assemblies, as well as in their occasional meetings. This was at last laid aside, not because it was abused, but because, the Church becoming very numerous, the thing was impossible. In some countries the kiss of friendship is still common; and in such countries it is scarcely ever abused, nor is it an incentive to evil, because it is customary and common. Shaking of hands is now substituted for it in almost all Christian congregations.

[¶34] The Churches of Christ salute you - The word πασαι, All, is added here by some of the most reputable MSS. and principal versions; and Griesbach has received it into his text. St. Paul must mean, here, that all the Churches in Greece and Asia, through which he had passed, in which the faith of the Christians at Rome was known, spoke of them affectionately and honourably; and probably knowing the apostle's design of visiting Rome, desired to be kindly remembered to the Church in that city.

### Verse 17

[¶36] Mark them which cause divisions - Several MSS. read ασφαλως σκοπειτε, look sharply after them; let them have no kiss of charity nor peace, because they strive to make divisions, and thus set the flock of Christ at variance among themselves; and from these divisions, offenses (σκανδαλα, scandals) are produced; and this is contrary to that doctrine of peace, unity, and brotherly love which you have learned. Look sharply after such that they do you no evil, and avoid them - give them no countenance, and have no religious fellowship with them.

### Verse 18

[¶38] They - serve not our Lord Jesus - They profess to be apostles, but they are not apostles of Christ; they neither do his will, nor preach his doctrine; they serve their own belly - they hate intruded themselves into the Church of Christ that they might get a secular support; it is for worldly gain alone that they take up the profession of the ministry: they have no Divine credentials; they convert not the heathen nor the ungodly, for they have no Divine unction; but by good words and fair speeches (for they have no miraculous nor saving powers) deceive the hearts of the simple, perverting Christian converts, that they may get their property, and thus secure a maintenance for themselves. The Church of God has ever been troubled with such pretended pastors - men who Feed themselves, not the flock; men who are too proud to beg, and too lazy to work; who have neither grace nor gifts to plant the standard of the cross on the devil's territories, and by the power of Christ make inroads upon his kingdom, and spoil him of his subjects. On the contrary, by sowing the seeds of dissension, by means of doubtful disputations, and the propagation of scandals; by glaring and insinuating speeches, χρηστολογιας, for they affect elegance and good breeding, they rend Christian congregations, form a party for themselves, and thus live on the spoils of the Church of God.

[¶39] Should it be asked, Whom do you intend by this description? I answer: No soul, nor party, but such as the description suits. Irasceris.? - De Te fabula narratur. O, you are angry, are you? O, then, the cap fits you - put it on.

### Verse 19

[¶41] For your obedience is come abroad - The apostle gives this as a reason why they should continue to hear and heed those who had led them into the path of truth, and avoid those false teachers whose doctrines tended to the subversion of their souls.

[¶42] Yet I would have you wise - I would wish you carefully to discern the good from the evil, and to show your wisdom, by carefully avoiding the one and cleaving to the other.

### Verse 20

[¶44] The God of peace - Who neither sends nor favors such disturbers of the tranquillity of his Church.

## 491. Romans · 41 of 41

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[¶0] Shall bruise Satan - Shall give you the dominion over the great adversary of your souls, and over all his agents who, through his influence, endeavor to destroy your peace and subvert your minds.

[¶1] Several critics suppose that the word Satan is a sort of collective term here, by which all opposers and adversaries are meant; and especially those false teachers to whom he refers above.

[¶2] The grace of our Lord - That you may be truly wise simple, obedient, and steady in the truth, may the favor or gracious influence of our Lord Jesus Christ be with you! without which you cannot be preserved from evil, nor do any thing that is good.

[¶3] Here the apostle appears to have intended to conclude his epistle; but afterwards he added a postscript, if not two, as we shall see below. Several ancient MSS. omit the whole of this clause, probably thinking that it had been borrowed from [Rom 16:24]; but on the ground that the apostle might have added a postscript or two, not having immediate opportunity to send the epistle there is no need for this supposition.

### Verse 21

[¶5] Timotheus my workfellow - This is on all hands allowed to be the same Timothy to whom St. Paul directs the two epistles which are still extant. See some account of him in the notes on [Act 16:1] (note), etc.

[¶6] Lucius - This was probably Luke the evangelist, and writer of the book called The Acts of the Apostles. For a short account of him see the Preface to that book.

[¶7] Jason - It is likely that this is the same person mentioned [Act 17:7], who at Thessalonica received the apostles into his house, and befriended them at the risk both of his property and life.

[¶8] Sosipater - He was a Berean, the son of one Pyrrhus, a Jew, by birth, and accompanied St. Paul from Greece into Asia, and probably into Judea. See [Act 20:4].

### Verse 22

[¶10] I Tertius, who wrote this epistle - Some eminent commentators suppose Tertius to be the same with Silas - the companion of St. Paul. If this were so, it is strange that the name which is generally given him elsewhere in Scripture should not be used in this place. I have already noticed (Preface) that some learned men have supposed that St. Paul wrote this epistle in Syriac, and that Tertius translated it into Greek; but this can never agree with the declaration here: I Tertius, who wrote, γραψας την επιστολην, this epistle; not translated or interpreted it. It appears that St. Paul dictated it to him, and he wrote it down from the apostle's mouth; and here introduces himself as joining with St. Paul in affectionate wishes for their welfare.

[¶11] Salute you in the Lord - I wish you well in the name of the Lord: or, I feel for you that affectionate respect which the grace of the Lord Jesus inspires. It is not clear whether the two following verses be the words of Tertius or St. Paul.

### Verse 23

[¶13] Gaius mine host - Gaius in Greek is the same as Caius in Latin, which was a very common name among the Romans. St. Luke ([Act 19:29]) mentions one Gaius of Macedonia, who was exposed to much violence at Ephesus in the tumult excited by Demetrius the silversmith against St. Paul and his companions; and it is very possible that this was the same person. He is here called not only the host ξενος, the entertainer of St. Paul, or Tertius, (if he wrote this and the following verse), but also of the whole Church: that is, he received and lodged the apostles who came from different places, as well as the messengers of the Churches. All made his house their home; and he must have been a person of considerable property to be able to bear this expense; and of much piety and love to the cause of Christ, else he had not employed that property in this way.

[¶14] Erastus the chamberlain of the city - Treasurer of the city of Corinth, from which St. Paul wrote this epistle. This is supposed to be the same person as is mentioned [Act 19:22]. He was one of St. Paul's companions, and, as appears from [2Tim 4:20], was left about this time by the apostle at Corinth. He is called the chamberlain οικονομος, which signifies the same as treasurer; he to whom the receipt and expenditure of the public money were intrusted. He received the tolls, customs, etc., belonging to the city, and out of them paid the public expenses. Such persons were in very high credit; and if Erastus was at this time treasurer, it would appear that Christianity was then in considerable repute in Corinth. But if the Erastus of the Acts was the same with the Erastus mentioned here, it is not likely that he now held the office, for this could not at all comport with his travelling with St. Paul. Hence several, both ancients and moderns, who believe the identity of the persons, suppose that Erastus was not now treasurer, but that having formerly been so he still retained the title. Chrysostom thought that he still retained the employment.

[¶15] Quartus a brother - Whether the brother of Erastus or of Tertius we know not; probably nothing more is meant than that he was a Christian - one of the heavenly family, a brother in the Lord.

### Verse 24

[¶17] The grace of our Lord - This is the conclusion of Tertius, and is similar to what St. Paul used above. Hence it is possible that Tertius wrote the whole of the 22nd, 23rd, and 24th verses, without receiving any particular instructions from St. Paul, except the bare permission to add his own salutations with those of his particular friends. There is a great deal of disagreement among the MSS. and versions relative to this verse; some rejecting it entirely, and some of those which place the following verses at the end of [Rom 14:23], inserting it at the end of the 27th verse in that place. The reader who chooses may consult Wetstein and Griesbach on these discordances.

### Verse 25

[¶19] Now to him - In the note at [Rom 14:23] (note). I have shown that this and the following verses are by the most reputable MSS. and versions placed at the end of that chapter, which is supposed by most critics to be their proper place. Some of the arguments adduced in favor of this transposition may be found in the note above mentioned. I shall therefore refer to Griesbach, and proceed to make a few short remarks on the verses as they occur here.

[¶20] Of power to stablish you - To that God, without whom nothing is wise, nothing strong; who is as willing to teach as he is wise; as ready to help as he is strong.

[¶21] According to my Gospel - That Gospel which explains and publishes God's purpose of taking the Gentiles to be his people under the Messiah, without subjecting them to the law of Moses. This is what he here calls the preaching of Jesus Christ; for without this he did not think, as Mr. Locke observes, that Christ vas preached to the Gentiles as he ought to be; and therefore in several places of his epistle to the Galatians he calls it the truth, and the truth of the Gospel, and uses the like expressions to the Ephesians and Colossians. This is that mystery which he is so much concerned that the Ephesians should understand and adhere to firmly, and which was revealed to him according to that Gospel whereof he was made a minister. And it is probable that this grand mystery of bringing the Gentiles into the kingdom of God, without passing through the rites of the Mosaic law, was revealed more particularly to St. Paul than to any other of the apostles, and that he preached it more pointedly, and certainly with more success. See Taylor and Locke.

[¶22] Which was kept secret - This purpose of calling the Gentiles, and giving them equal privileges to the Jews, without obliging them to submit to circumcision, etc.

### Verse 26

[¶24] But now is made manifest - Now, under the New Testament dispensation, and by my preaching.

[¶25] By the scriptures of the prophets - Hints relative to this important work being scattered up and down through all their works, but no clear revelation that the Gentiles, who should be admitted into the Church, should be admitted without passing under the yoke of the Mosaic law. This was the point which was kept secret: as to the calling of the Gentiles, this was declared in general terms by the prophets, and the apostle quotes and makes a most important use of their predictions; but the other was a point on which the prophets gave no information, and it seems to have been peculiarly revealed to St. Paul, who received the commandment of the everlasting God to make it known εις παντα τα εθνη, to all the Gentiles - all the people of the earth that were not of Jewish extraction. And it was to be made known for the obedience of faith, that they might believe its doctrines and obey its precepts; its universal voice requiring repentance towards God, faith in our Lord Jesus Christ, and circumcision of the heart, in the place of all Jewish rites and ceremonies.

### Verse 27

[¶27] To God only wise - This comes in with great propriety. He alone who is the fountain of wisdom and knowledge, had all this mystery in himself; and he alone who knew the times, places, persons, and circumstances, could reveal the whole; and he has revealed all in such a way as not only to manifest his unsearchable wisdom, but also his infinite goodness: therefore, to him be glory for his wisdom in devising this most admirable plan; and his goodness in sending Christ Jesus to execute it; to Him, through Christ Jesus, be glory for ever! Because this plan is to last for ever; and is to have no issue but in eternal glory.

[¶28] Written to the Romans from Corinthus, etc. - That this epistle was written from Corinth is almost universally believed. That Phoebe was a deaconess of the Church at Cenchrea, we have seen in the first verse of this chapter; and that the epistle might have been sent by her to Rome is possible; but that she should have been the writer of the epistle, as this subscription states, εγραφη δια Φοιβης, is false, for [Rom 16:22] shows that Tertius was the writer, though by inserting the words and sent, we represent her rather as the carrier than the writer. This subscription, however, stands on very questionable grounds. It is wanting in almost all the ancient MSS.; and even of those which are more modern, few have it entirely, as in our common editions. It has already been noted that the subscriptions to the sacred books are of little or no authority, all having been added in latter times, and frequently by injudicious hands. The most ancient have simply To the Romans, or the Epistle to the Romans is finished. The word Amen was seldom added by the inspired writers, and here it is wanting in almost all the ancient MSS. As this was a word in frequent use in religious services, pious people would naturally employ it in finishing the reading or copying of this epistle, as they would thereby express their conviction of the truth of its contents, and their desire that the promises contained in it might be fulfilled to them and to the Church at large; and in this sense the word is not only harmless but useful. May the fullness of the Gentiles be brought in, and may all Israel be saved! This is treated of at large in this epistle; and to this prayer let every pious reader say Amen! Often this word seems to be used as we use the word finis, i.e. the end. See the observations on this word at the end of the Gospel of John.

## 492. 1 Corinthians · 1 of 42

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### Preface to the First Epistle to the Corinthians

[¶1] Corinth, to which this and the following epistle were sent, was one of the most celebrated cities of Greece. It was situated on a gulf of the same name, and was the capital of the Peloponnesus or Achaia, and was united to the continent by an isthmus or neck of land that had the port of Lecheum on the west and that of Cenchrea on the east, the former in the gulf of Lepanto, the latter in the gulf of Egina, by which it commanded the navigation and commerce both of the Ionian and Aegean seas, consequently of Italy on the one hand and of all the Greek islands on the other: in a word, it embraced the commerce of the whole Mediterranean Sea, from the straits of Gibraltar on the west to the port of Alexandria on the east, with the coasts of Egypt, Palestine, Syria, and Asia Minor. It is supposed, by some, to have been founded by Sisyphus, the son of Eolus, and grandfather of Ulysses, about the year of the world 2490 or 2500, and before the Christian era 1504 years. Others report that it had both its origin and name from Corinthus, the son of Pelops. It was at first but a very inconsiderable town; but at last, through its extensive commerce, became the most opulent city of Greece, and the capital of a powerful state. It was destroyed by the Romans under Mummius, about 146 years before Christ, but was afterwards rebuilt by Julius Caesar.

[¶2] Corinth exceeded all the cities of the world, for the splendor and magnificence of its public buildings, such as temples, palaces, theatres, porticos, cenotaphs, baths, and other edifices; all enriched with a beautiful kind of columns, capitals, and bases, from which the Corinthian order in architecture took its rise. Corinth is also celebrated for its statues; those, especially, of Venus, the Sun, Neptune and Amphitrite, Diana, Apollo, Jupiter, Minerva, etc. The temple of Venus was not only very splendid, but also very rich, and maintained, according to Strabo, not less than 1000 courtesans, who were the means of bringing an immense concourse of strangers to the place. Thus riches produced luxury, and luxury a total corruption of manners; though arts, sciences, and literature continued to flourish long in it, and a measure of the martial spirit of its ancient inhabitants was kept alive in it by means of those public games which, being celebrated on the isthmus which connects the Peloponnesus to the main land, were called the Isthmian games, and were exhibited once every five years. The exercises in these games were, leaping, running, throwing the quoit or dart, bowing, and wrestling. It appears that, besides these, there were contentions for poetry and music; and the conquerors in any of these exercises were ordinarily crowned either with pine leaves or with parsley. It is well known that the apostle alludes to these games in different parts of his epistles, which shall all be particularly noticed as they occur.

[¶3] Corinth, like all other opulent and well-situated places, has often been a subject of contention between rival states, has frequently changed masters, and undergone all forms of government. The Venetians held it till 1715, when the Turks took it from them; under whose dominion it has till lately remained. Under this deteriorating government it was greatly reduced, its whole population amounting only to between 13 and 14,000 souls. It has now got into the hands of the Greeks, its natural owners. It lies about 46 miles to the east of Athens, and 342 south-west of Constantinople. A few vestiges of its ancient splendor still remain, which are objects of curiosity and gratification to all intelligent travelers.

[¶4] As we have seen that Corinth was well situated for trade, and consequently very rich, it is no wonder that, in its heathen state, it was exceedingly corrupt and profligate. Notwithstanding this, every part of the Grecian learning was highly cultivated here; so that, before its destruction by the Romans, Cicero (Pro lege Manl. cap. v.) scrupled not to call it totius Graeciae lumen - the eye of all Greece. Yet the inhabitants of it were as lascivious as they were learned. Public prostitution formed a considerable part of their religion; and they were accustomed in their public prayers, to request the gods to multiply their prostitutes! and in order to express their gratitude to their deities for the favors they received, they bound themselves, by vows, to increase the number of such women; for commerce with them was neither esteemed sinful nor disgraceful. Lais, so famous in history, was a Corinthian prostitute, and whose price was not less than 10,000 drachmas. Demosthenes, from whom this price was required by her for one night's lodging, said, "I will not buy repentance at so dear a rate." So notorious was this city for such conduct, that the verb κορινθιαζεσθαι, to Corinthize, signified to act the prostitute; and Κορινθια κορη, a Corinthian damsel, meant a harlot or common woman. I mention these things the more particularly because they account for several things mentioned by the apostle in his letters to this city, and things which, without this knowledge of their previous Gentile state and customs, we could not comprehend. It is true, as the apostle states, that they carried these things to an extent that was not practised in any other Gentile country. And yet, even in Corinth - the Gospel of Jesus Christ prevailing over universal corruption - there was founded a Christian Church!

[¶5] Analysis of the First Epistle to the Corinthians

[¶6] This epistle, as to its subject matter, has been variously divided: into three parts by some; into four, seven, eleven, etc., parts, by others. Most of these divisions are merely artificial, and were never intended by the apostle. The following seven particulars comprise the whole: -

[¶7] I. The Introduction, [1Cor 1:1-9].

[¶8] II. Exhortations relative to their dissensions, 1 Corinthians 1:9-4:21.

[¶9] III. What concerns the person who had married his step-mother, commonly called the incestuous person, [1Cor 5:1-13], 6, and 7.

[¶10] IV. The question concerning the lawfulness of eating things which had been offered to idols, [1Cor 8:1-13], 9, and 10, inclusive.

[¶11] V. Various ecclesiastical regulations, 1 Corinthians 11-14, inclusive.

[¶12] VI. The important question concerning the resurrection of the dead, 1 Corinthians 15.

[¶13] VII. Miscellaneous matters; containing exhortations, salutations, commendations, etc., etc., 1 Corinthians 16.

[¶14] The salutation of Paul and Sosthenes, [1Cor 1:1], [1Cor 1:2]. The apostolical benediction, [1Cor 1:3]. Thanksgiving for the prosperity of the Church at Corinth, [1Cor 1:4]. In what that prosperity consisted, [1Cor 1:5-9]. The apostle reproves their dissensions, and vindicates himself from being any cause of them, [1Cor 1:10-17]. States the simple means which God uses to convert sinners and confound the wisdom of the wise, etc., 18-21. Why the Jews and Greeks did not believe, [1Cor 1:22]. The matter of the apostle's preaching, and the reasons why that preaching was effectual to the salvation of men, [1Cor 1:23-29]. All should glory in God, because all blessings are dispensed by Him through Christ Jesus, [1Cor 1:30], [1Cor 1:31].

### Verse 1

[¶16] Paul, called to be an apostle - Bishop Pearce contends that a comma should be placed after κλητος, called, which should not be joined to αποστολος, apostle: the first signifies being called to, the other sent from. He reads it, therefore, Paul the called; the apostle of Jesus Christ. The word κλητος, called, may be here used, as in some other places, for constituted. For this, and the meaning of the word apostle, see the note on [Rom 1:1].

[¶17] As the apostle had many irregularities to reprehend in the Corinthian Church, it was necessary that he should be explicit in stating his authority. He was called - invited to the Gospel feast; had partaken of it, and, by the grace he received, was qualified to proclaim salvation to others: Jesus Christ therefore made him an apostle, that is, gave him a Divine commission to preach the Gospel to the Gentiles.

[¶18] Through the will of God - By a particular appointment from God alone; for, being an extraordinary messenger, he derived no part of his authority from man.

[¶19] Sosthenes our brother - Probably the same person mentioned [Act 18:17] (note).

### Verse 2

[¶21] The Church of God which is at Corinth - This Church was planted by the apostle himself about a.d. 52, as we learn from [Act 18:1] (note), etc.

[¶22] Sanctified in Christ Jesus - Ἡγιασμενοις, Separated from the corruptions of their place and age.

[¶23] Called to be saints - Κλητοις ἁγιοις, Constituted saints, or invited to become such; this was the design of the Gospel, for Jesus Christ came to save men from their sins.

[¶24] With all that in every place, etc. - All who profess Christianity, both in Corinth, Ephesus, and other parts of Greece or Asia Minor; and by this we see that the apostle intended that this epistle should be a general property of the universal Church of Christ; though there are several matters in it that are suited to the state of the Corinthians only.

[¶25] Both theirs and ours - That is, Jesus Christ is the common Lord and Savior of all. He is the exclusive property of no one Church, or people, or nation. Calling on or invoking the name of the Lord Jesus, was the proper distinguishing mark of a Christian. In those times of apostolic light and purity no man attempted to invoke God but in the name of Jesus Christ; this is what genuine Christians still mean when they ask any thing from God for Christ's Sake.

### Verse 3

[¶27] Grace be unto you - For a full explanation of all these terms, see the notes on [Rom 1:7].

### Verse 4

[¶29] For the grace - which is given you - Not only their calling to be saints, and to be sanctified in Christ Jesus; but for the various spiritual gifts which they had received, as specified in the succeeding verses.

### Verse 5

[¶31] Ye are enriched - ye abound - in all utterance - Εν παντι λογῳ, In all doctrine; for so the word should certainly be translated and understood. All the truths of God relative to their salvation had been explicitly declared to them; and they had all knowledge; so that they perfectly comprehended the doctrines which they had heard.

### Verse 6

[¶33] As the testimony of Christ, etc. - The testimony of Christ is the Gospel which the apostle had preached, and which had been confirmed by various gifts of the Holy Spirit, and miracles wrought by the apostle.

### Verse 7

[¶35] So that ye come behind in no gift - Every gift and grace of God's Spirit was possessed by the members of that Church, some having their gifts after this manner, others after that.

[¶36] Waiting for the coming of our Lord - It is difficult to say whether the apostle means the final judgment, or our Lord's coming to destroy Jerusalem, and make an end of the Jewish polity. - See [1Thes 3:13]. As he does not explain himself particularly, he must refer to a subject with which they were well acquainted. As the Jews in general continued to contradict and blaspheme, it is no wonder if the apostle should be directed to point out to the believing Gentiles that the judgments of God were speedily to fall upon this rebellious people, and scatter them over the face of the earth; which shortly afterwards took place.

### Verse 8

[¶38] Who shall - confirm you - As the testimony of Christ was confirmed among you, so, in conscientiously believing and obeying, God will confirm you through that testimony. See [1Cor 1:6].

[¶39] In the day of our Lord Jesus - In the day that he comes to judge the world, according to some; but, in the day in which he comes to destroy the Jewish polity, according to others. While God destroys them who are disobedient, he can save you who believe.

### Verse 9

[¶41] God is faithful - The faithfulness of God is a favourite expression among the ancient Jews; and by it they properly understand the integrity of God in preserving whatever is entrusted to him. And they suppose that in this sense the fidelity of man may illustrate the fidelity of God, in reference to which they tell the two following stories. "Rabbi Phineas, the son of Jair, dwelt in a certain city, whither some men came who had two measures of barley, which they desired him to preserve for them. They afterwards forgot their barley and went away. Rabbi Phineas each year sowed the barley, reaped, thrashed, and laid it up in his granary. When seven years had elapsed the men returned, and desired to have the barley with which they had entrusted him. Rabbi Phineas recollected them, and said, 'Come and take your treasure,' i.e. the barley they had left, with all that it had produced for seven years. Thus, from the faithfulness of man ye may know the faithfulness of God." "Rabbi Simeon, the son of Shetach, bought an ass from some Edomites, at whose neck his disciples saw a diamond hanging; they said unto him, Rabbi, the blessing of the Lord maketh rich, [Pro 10:22]. But he answered: The ass I have bought, but the diamond I have not bought; therefore he returned the diamond to the Edomites. Thus, from the fidelity of man ye may know the fidelity of God." This was an instance of rare honesty, not to be paralleled among the Jews of the present day, and probably among few Gentiles. Whatever is committed to the keeping of God he will most carefully preserve; for he is faithful.

[¶42] Unto the fellowship, etc. - Εις κοινωνιαν, Into the communion or participation of Christ, in the graces of his Spirit and the glories of his future kingdom. God will continue to uphold and save you, if you entrust your bodies and souls to him. But can it be said that God will keep what is either not entrusted to him; or, after being entrusted, is taken away?

### Verse 10

[¶44] Now I beseech you, brethren - The apostle having finished his introduction comes to his second point, exhorting them to abstain from dissensions, that they might be of the same heart and mind, striving together for the hope of the Gospel.

## 493. 1 Corinthians · 2 of 42

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[¶0] By the name of our Lord Jesus - By his authority, and in his place; and on account of your infinite obligations to his mercy in calling you into such a state of salvation.

[¶1] That ye all speak the same thing - If they did not agree exactly in opinion on every subject, they might, notwithstanding, agree in the words which they used to express their religious faith. The members of the Church of God should labor to be of the same mind, and to speak the same thing, in order to prevent divisions, which always hinder the work of God. On every essential doctrine of the Gospel all genuine Christians agree: why then need religious communion be interrupted? This general agreement is all that the apostle can have in view; for it cannot be expected that any number of men should in every respect perfectly coincide in their views of all the minor points, on which an exact conformity in sentiment is impossible to minds so variously constituted as those of the human race. Angels may thus agree, who see nothing through an imperfect or false medium; but to man this is impossible. Therefore men should bear with each other, and not be so ready to imagine that none have the truth of God but they and their party.

### Verse 11

[¶3] By them which are of the house of Chloe - This was doubtless some very religious matron at Corinth, whose family were converted to the Lord; some of whom were probably sent to the apostle to inform him of the dissensions which then prevailed in the Church at that place. Stephanas, Fortunatus, and Achaicus, mentioned [1Cor 16:17], were probably the sons of this Chloe.

[¶4] Contentions - Εριδες, Altercations; produced by the σχισματα, divisions, mentioned above. When once they had divided, they must necessarily have contended, in order to support their respective parties.

### Verse 12

[¶6] Every one of you saith - It seems from this expression that the whole Church at Corinth was in a state of dissension: they were all divided into the following sects

[¶7] 1. Paulians, or followers of St. Paul;

[¶8] 2. Apollonians, or followers of Apollos;

[¶9] 3. Kephians, or followers of Kephas;

[¶10] 4. Christians, or followers of Christ.

[¶11] See the Introduction, Section 5.

[¶12] The converts at Corinth were partly Jews and partly Greeks. The Gentile part, as Dr. Lightfoot conjectures, might boast the names of Paul and Apollos; the Jewish, those of Kephas and Christ. But these again might be subdivided; some probably considered themselves disciples of Paul, he being the immediate instrument of their conversion, while others might prefer Apollos for his extraordinary eloquence.

[¶13] If by Kephas the apostle Peter be meant, some of the circumcision who believed might prefer him to all the rest; and they might consider him more immediately sent to them; and therefore have him in higher esteem than they had Paul, who was the minister or apostle of the uncircumcision: and on this very account the converted Gentiles would prize him more highly than they did Peter.

[¶14] Instead of Christ, Χριστου, some have conjectured that we should read Κρισπου, of Crispus; who is mentioned [1Cor 1:14]. And some think that Χριστου, of Christ, is an interpolation, as it is not likely that Christ in any sense of the word could be said to be the head of a sect, or party, in his own Church; as all those parties held that Gospel, of which himself was both the author and the subject. But it is very easy to conceive that, in a Church so divided, a party might be found, who, dividing Christ from his ministers, might be led to say, "We will have nothing to do with your parties, nor with your party spirit; we are the disciples of Christ, and will have nothing to do with Paulians, Apollonians, or Kephians, as contradistinguished from Christ." The reading Κρισπου for Χριστου is not acknowledged by any MS. or version.

### Verse 13

[¶16] Is Christ divided? - Can he be split into different sects and parties? Has he different and opposing systems? Or, is the Messiah to appear under different persons?

[¶17] Was Paul crucified for you? - As the Gospel proclaims salvation through the crucified only, has Paul poured out his blood as an atonement for you? This is impossible, and therefore your being called by my name is absurd; for his disciples you should be, alone, who has bought you by his blood.

[¶18] Were ye baptized in the name of Paul? - To be baptized in, or into the name of one, implied that the baptized was to be the disciple of him into whose name, religion, etc., he was baptized. As if he said: Did I ever attempt to set up a new religion, one founded on my own authority, and coming from myself? On the contrary, have I not preached Christ crucified for the sin of the world; and called upon all mankind, both Jews and Gentiles, to believe on Him?

### Verse 14

[¶20] I thank God that I baptized none of you - None of those who now live in Corinth, except Crispus, the ruler of the synagogue, [Act 18:8]. And Gaius, the same person probably with whom Paul lodged, [Rom 16:23] (note). Dr. Lightfoot observes: "If this be Gaius, or Caius, to whom the third epistle of John was written, which is very probable when the first verse of that epistle ([3Jn 1:1]) is compared with [Rom 16:23], then it will appear probable that John wrote his first epistle to the Corinthians. I wrote, says he, unto the Church - What Church? Certainly it must have been some particular Church which the apostle has in view, and the Church where Gaius himself resided. And if this be true, we may look for Diotrephes ([3Jn 1:9]) in the Corinthian Church; and the author of the schism of which the apostle complains. See the Introduction, Section 8.

### Verse 15

[¶22] Lest any should say, etc. - He was careful not to baptize, lest it should be supposed that he wished to make a party for himself; because superficial observers might imagine that he baptized them into his own name - to be his followers, though he baptized them into the name of Christ only.

[¶23] Instead of εβαπτισα, I have baptized, the Codex Alexandrinus, the Codex Ephraim, and several others, with the Coptic, Sahidic, later Syriac in the margin, Armenian, Vulgate, some copies of the Itala, and several of the fathers, read εβαπτισθητε, ye were baptized. And if we read ἱνα, so that, instead of lest, the sentence will stand thus: So that no one can say that ye were baptized into my name. This appears to be the true reading, and for it Bp. Pearce offers several strong arguments.

### Verse 16

[¶25] The household of Stephanas - From [1Cor 16:15], we learn that the family of Stephanas were the first converts in Achaia, probably converted and baptized by the apostle himself. Epenetus is supposed to be one of this family. See the note on [Rom 16:5].

[¶26] I know not whether I baptized any other - I do not recollect that there is any person now residing in Corinth, or Achaia, besides the above mentioned, whom I have baptized. It is strange that the doubt here expressed by the apostle should be construed so as to affect his inspiration! What, does the inspiration of prophet or apostle necessarily imply that he must understand the geography of the universe, and have an intuitive knowledge of all the inhabitants of the earth, and how often, and where they may have changed their residence! Nor was that inspiration ever given so to work on a man's memory that he could not forget any of the acts which he had performed during life. Inspiration was given to the holy men of old that they might be able to write and proclaim the mind of God in the times which concern the salvation of men.

### Verse 17

[¶28] For Christ sent me not to baptize - Bp. Pearce translates thus: For Christ sent me, not so much to baptize as to preach the Gospel: and he supports his version thus - "The writers of the Old and New Testaments do, almost every where (agreeably to the Hebrew idiom) express a preference given to one thing beyond another by an affirmation of that which is preferred, and a negation of that which is contrary to it: and so it must be understood here, for if St. Paul was not sent at all to baptize, he baptized without a commission; but if he was sent, not only to baptize but to preach also, or to preach rather than baptize, he did in fact discharge his duty aright." It appears sufficiently evident that baptizing was considered to be an inferior office, and though every minister of Christ might administer it, yet apostles had more important work. Preparing these adult heathens for baptism by the continual preaching of the word was of much greater consequence than baptizing them when thus prepared to receive and profit by it.

[¶29] Not with wisdom of words - Ουκ εν σοφιᾳ λογου. In several places in the New Testament the term λογος is taken not only to express a word, a speech, a saying, etc., but doctrine, or the matter of teaching. Here, and in [1Thes 1:5], and in several other places, it seems to signify reason, or that mode of rhetorical argumentation so highly prized among the Greeks. The apostle was sent not to pursue this mode of conduct, but simply to announce the truth; to proclaim Christ crucified for the sin of the world; and to do this in the plainest and simplest manner possible, lest the numerous conversions which followed might be attributed to the power of the apostle's eloquence, and not to the demonstration of the Spirit of God. It is worthy of remark that, in all the revivals of religion with which we are acquainted, God appears to have made very little use of human eloquence, even when possessed by pious men. His own nervous truths, announced by plain common sense, though in homely phrase, have been the general means of the conviction and conversion of sinners. Human eloquence and learning have often been successfully employed in defending the outworks of Christianity; but simplicity and truth have preserved the citadel.

[¶30] It is farther worthy of remark, that when God was about to promulgate his laws he chose Moses as the instrument, who appears to have labored under some natural impediment in his speech, so that Aaron his brother was obliged to be his spokesman to Pharaoh; and that, when God had purposed to publish the Gospel to the Gentile world - to Athens, Ephesus, Corinth, and Rome, he was pleased to use Saul of Tarsus as the principal instrument; a man whose bodily presence was weak, and his speech contemptible, [2Cor 10:1], [2Cor 10:10]. And thus it was proved that God sent him to preach, not with human eloquence, lest the cross of Christ should be made of none effect but with the demonstration and power of his own Spirit; and thus the excellence of the power appeared to be of God, and not of man.

### Verse 18

[¶32] For the preaching of the cross - Ὁ λογος γαρ ὁ του σταυρου, The doctrine of the cross; or the doctrine that is of or concerning the cross; that is, the doctrine that proclaims salvation to a lost world through the crucifixion of Christ.

[¶33] Is to them that perish foolishness - There are, properly speaking, but two classes of men known where the Gospel is preached: απολλυμενοι, the unbelievers and gainsayers, who are perishing; and σοζομενοι, the obedient believers, who are in a state of salvation. To those who will continue in the first state, the preaching of salvation through the merit of a crucified Savior is folly. To those who believe this doctrine of Christ crucified is the power of God to their salvation; it is divinely efficacious to deliver them from all the power, guilt, and pollution of sin.

### Verse 19

[¶35] For it is written - The place referred to is [Isa 29:14].

[¶36] I will destroy the wisdom of the wise - Των σοφων, Of wise men - of the philosophers who in their investigations seek nothing less than God, and whose highest discoveries amount to nothing in comparison of the grand truths relative to God, the invisible world, and the true end of man, which the Gospel has brought to light. Let me add, that the very discoveries which are really useful have been made by men who feared God, and conscientiously credited Divine revelation: witness Newton, Boyle, Pascal, and many others. But all the skeptics and deists, by their schemes of natural religion and morality, have not been able to save one soul! No sinner has ever been converted from the error of his ways by their preaching or writings.

### Verse 20

[¶38] Where is the wise - the scribe - the disputer of this world? - These words most manifestly refer to the Jews; as the places ([Isa 29:14]; [Isa 33:18]; [Isa 44:25]) to which he refers cannot be understood of any but the Jews.

[¶39] The wise man σοφος, of the apostle, is the חכם chakam of the prophet; whose office it was to teach others.

[¶40] The scribe, γραμματευς, of the apostle, is the ספר sopher of the prophet; this signifies any man of learning, as distinguished from the common people, especially any master of the traditions.

[¶41] The disputer, συζητητης, answers to the דרש derosh, or דרשן darshan, the propounder of questions; the seeker of allegorical, mystical, and cabalistical senses from the Holy Scriptures. Now as all these are characters well known among the Jews, and as the words αιωνος τουτου, of this world are a simple translation of עולם הזה olam hazzeh, which is repeatedly used to designate the Jewish republic, there is no doubt that the apostle has the Jews immediately in view. This wisdom of theirs induced them to seek out of the sacred oracles any sense but the true one; and they made the word of God of none effect by their traditions. After them, and precisely on their model, the schoolmen arose; and they rendered the doctrine of the Gospel of no effect by their hypercritical questions, and endless distinctions without differences. By the preaching of Christ crucified God made foolish the wisdom of the Jewish wise men; and, after that the pure religion of Christ had been corrupted by a Church that was of this world, God rendered the wisdom and disputing of the schoolmen foolishness, by the revival of pure Christianity at the Reformation. The Jews themselves allow that nothing is wise, nothing strong, nothing rich, without God. "Our rabbins teach that there were two wise men in this world; one was an Israelite, Achitophel, the other was a Gentile, Balaam; but both were miserable in this world." "There were also two strong men in the world; one an Israelite, Samson, the other a Gentile, Goliah; but they were both miserable in this world." "There were two rich men in the world; one an Israelite, Korah, the other a Gentile, Haman; but both these were miserable in this world. And why? Because their gifts came not from God." See Schoettgen.

[¶42] In truth the world has derived very little, if any, moral good, either from the Jewish rabbins or the Gentile philosophers.

### Verse 21

[¶44] For after that in the wisdom of God - Dr. Lightfoot observes, "That σοφια του Θεου, the wisdom of God, is not to be understood of that wisdom which had God for its author, but that wisdom which had God for its object. There was, among the heathen, σοφια της φυσεως, wisdom about natural things, that is, philosophy; and σοφια του Θεου, wisdom about God; that is, divinity. But the world in its divinity could not, by wisdom, know God." The plain meaning of this verse is, that the wise men of the world, especially the Greek philosophers, who possessed every advantage that human nature could have, independently of a Divine revelation, and who had cultivated their minds to the uttermost, could never, by their learning, wisdom, and industry, find out God; nor had the most refined philosophers among them just and correct views of the Divine nature, nor of that in which human happiness consists. The work of Lucretius, De Natura Rerum, and the work of Cicero, De Natura Deorum, are incontestable proofs of this. Even the writings of Plato and Aristotle have contributed little to remove the veil which clouded the understanding of men. No wisdom but that which came from God could ever penetrate and illuminate the human mind.

## 494. 1 Corinthians · 3 of 42

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[¶0] By the foolishness of preaching - By the preaching of Christ crucified, which the Gentiles termed μωρια, foolishness, in opposition to their own doctrines, which they termed σοφια, wisdom. It was not by the foolishness of preaching, literally, nor by the foolish preaching, that God saved the world; but by that Gospel which they called μωρια, foolishness; which was, in fact, the wisdom of God, and also the power of God to the salvation of them that believed.

### Verse 22

[¶2] For the Jews require a sign - Instead of σημειον, a sign, ABCDEFG, several others, both the Syriac, Coptic, Vulgate, and Itala, with many of the fathers, have σημεια, signs; which reading, as undoubtedly genuine, Griesbach has admitted into the text. There never was a people in the universe more difficult to be persuaded of the truth than the Jews: and had not their religion been incontestably proved by the most striking and indubitable miracles, they never would have received it. This slowness of heart to believe, added to their fear of being deceived, induced them to require miracles to attest every thing that professed to come from God. They were a wicked and adulterous generation, continually seeking signs, and never saying, It is enough. But the sign which seems particularly referred to here is the assumption of secular power, which they expected in the Messiah; and because this sign did not appear in Christ, therefore they rejected him.

[¶3] And the Greeks seek after wisdom - Such wisdom, or philosophy, as they found in the writings of Cicero, Seneca, Plato, etc., which was called philosophy, and which came recommended to them in all the beauties and graces of the Latin and Greek languages.

### Verse 23

[¶5] But we - Apostles, differing widely from these Gentile philosophers: -

[¶6] Preach Christ crucified - Call on men, both Jews and Gentiles, to believe in Christ, as having purchased their salvation by shedding his blood for them.

[¶7] Unto the Jews a stumbling block - Because Jesus came meek, lowly, and impoverished; not seeking worldly glory, nor affecting worldly pomp; whereas they expected the Messiah to come as a mighty prince and conqueror; because Christ did not come so, they were offended at him. Out of their own mouths, we may condemn the gainsaying Jews. In Sohar Chadash, fol. 26, the following saying is attributed to Moses, relative to the brazen serpent: "Moses said, This serpent is a stumbling block to the world. The holy blessed God answered: Not at all, it shall be for punishment to sinners, and life to upright men." This is a proper illustration of the apostle's words.

[¶8] Unto the Greeks foolishness - Because they could not believe that proclaiming supreme happiness through a man that was crucified at Judea as a malefactor could ever comport with reason and common sense; for both the matter and manner of the preaching were opposite to every notion they had formed of what was dignified and philosophic. In Justin Martyr's dialogue with Trypho the Jew we have these remarkable words, which serve to throw light on the above. "Your Jesus," says Trypho, "having fallen under the extreme curse of God, we cannot sufficiently admire how you can expect any good from God, who place your hopes επ' ανθρωπον σταυρωθεντα, upon a man that was Crucified." The same writer adds: "They count us mad, that after the eternal God, the Father of all things, we give the second place, ανθρωπῳ σταυρωθεντι, to a man that was crucified." "Where is your understanding," said the Gentiles, "who worship for a god him who was crucified?" Thus Christ crucified was to the Jews a stumbling block, and to the Greeks foolishness. See Whitby on this verse.

### Verse 24

[¶10] But unto them which are called - Τοις κλητοις. Those, both of Jews and Greeks, who were by the preaching of the Gospel called or invited to the marriage feast, and have accordingly believed in Christ Jesus; they prove this doctrine to be divinely powerful, to enlighten and convert the soul, and to be a proof of God's infinite wisdom, which has found out such an effectual way to glorify both his justice and mercy, and save, to the uttermost, all that come to him through Christ Jesus. The called, or invited, κλητοι, is a title of genuine Christians, and is frequently used in the New Testament. Ἁγιοι, saints, is used in the same sense.

### Verse 25

[¶12] The foolishness of God is wiser, etc. - The meaning of these strong expressions is, that the things of God's appointment, which seem to men foolishness, are infinitely beyond the highest degree of human wisdom; and those works of God, which appear to superficial observers weak and contemptible, surpass all the efforts of human power. The means which God has appointed for the salvation of men are so wisely imagined and so energetically powerful, that all who properly use them shall be infallibly brought to the end - final blessedness, which he has promised to them who believe and obey.

### Verse 26

[¶14] Ye see your calling - Την κλησιν. The state of grace and blessedness to which ye are invited. I think, βλεπετε την κλησιν, etc., should be read in the imperative: Take heed to, or consider your calling, brethren; that (ὁτι) not many of you are wise after the flesh, not many mighty, not many noble: men is not in the original, and Paul seems to allude to the Corinthian believers in particular. This seems to have been said in opposition to the high and worldly notions of the Jews, who assert that the Divine Spirit never rests upon any man, unless he be wise, powerful, and rich. Now this Divine Spirit did rest upon the Christians at Corinth, and yet these were, in the sense of the world, neither wise, rich, nor noble. We spoil, if not corrupt the apostle's meaning, by adding are called, as if God did not send his Gospel to the wise, the powerful, and the noble, or did not will their salvation. The truth is, the Gospel has an equal call to all classes of men; but the wise, the mighty, and the noble, are too busy, or too sensual, to pay any attention to an invitation so spiritual and so Divine; and therefore there are few of these in the Church of Christ in general.

### Verse 27

[¶16] But God hath chosen the foolish things - God has chosen by means of men who are esteemed rude and illiterate to confound the greatest of the Greek philosophers, and overturn their systems; and, by means of men weak, without secular power or authority, to confound the scribes and Pharisees, and in spite of the exertions of the Jewish sanhedrin, to spread the doctrine of Christ crucified all over the land of Judea, and by such instruments as these to convert thousands of souls to the faith of the Gospel, who are ready to lay down their lives for the truth. The Jews have proverbs that express the same sense as these words of the apostle. In Shemoth Rabba, sec. 17, fol. 117, it is said: "There are certain matters which appear little to men, yet by them God points out important precepts. Thus hyssop in the sight of man is worth nothing, but in the sight of God its power is great; sometimes he equals it to the cedar, particularly in the ordinance concerning the lepers, and in the burning of the red heifer. Thus God commanded them in Egypt, [Exo 12:22] : And ye shall take a bunch of hyssop, etc. And concerning Solomon it is said, [1Kgs 4:33] : And he discoursed of trees, from the cedar on Lebanon to the hyssop that grows out of the wall. Whence we may learn that great and small things are equal in the eyes of the Lord, and that even by small things He can work great miracles."

### Verse 28

[¶18] And base things - and things which are despised - It is very likely that the apostle refers here to the Gentiles and to the Gentile converts, who were considered base and despicable in the eyes of the Jews, who counted them no better than dogs, and who are repeatedly called the things that are not. By these very people, converted to Christianity, God has brought to nought all the Jewish pretensions; and by means of the Gentiles themselves, he has annihilated the whole Jewish polity; so that even Jerusalem itself was soon after this, trodden under foot of the Gentiles.

### Verse 29

[¶20] That no flesh should glory - God does his mighty works in such a way as proves that though he may condescend to employ men as instruments, yet they have no part either in the contrivance or energy by which such works are performed.

### Verse 30

[¶22] But of him are ye in Christ Jesus - Even the good which you possess is granted by God, for it is by and through him that Christ Jesus comes, and all the blessings of the Gospel dispensation.

[¶23] Who of God is made unto us wisdom - As being the author of that evangelical wisdom which far excels the wisdom of the philosopher and the scribe, and even that legal constitution which is called the wisdom of the Jews, [Deu 4:6].

[¶24] And righteousness - Δικαιοσυνη, Justification, as procuring for us that remission of sins which the law could not give, [Gal 2:21]; [Gal 3:21].

[¶25] And sanctification - As procuring for and working in us, not only an external and relative holiness, as was that of the Jews, but ὁσιοτητα της αληθειας, true and eternal holiness, [Eph 4:24], wrought in us by the Holy Spirit.

[¶26] And redemption - He is the author of redemption, not from the Egyptian bondage, or Babylonish captivity, but from the servitude of Satan, the dominion of sin and death, and from the bondage of corruption into the glorious liberty of the sons of God, or the redemption of the body, [Rom 8:21], [Rom 8:23]. See Whitby.

[¶27] The object of the apostle is to show that man of himself possesses no good, that whatever he has comes from God, and from God only through Christ. For the different acceptations of the word righteousness the reader may consult the note on [Rom 1:17] (note), where the subject is considered in every point of view.

### Verse 31

[¶29] According as it is written - In [Jer 9:23], [Jer 9:24] : Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might; let not the rich man glory in his riches; but let him that glorieth glory in this: That he understandeth and knoweth me, that I am the Lord, which exercise loving-kindness, judgment, and righteousness, in the earth. So then, as all good is of and from God, let him that has either wisdom, strength, riches, pardon, holiness, or any other blessing, whether temporal or spiritual, acknowledge that he has nothing but what he has received; and that, as he has cause of glorying (boasting or exultation) in being made a partaker of these benefits and mercies of his Creator and Redeemer, let him boast in God alone, by whom, through Christ Jesus, he has received the whole.

[¶30] 1. This is an admirable chapter, and drawn up with great skill and address. The divided state of the Corinthian Church we have already noticed, and it appears that in these factions the apostle's authority had been set at nought by some, and questioned by many. St. Paul begins his letter with showing his authority; he had it immediately through Christ Jesus himself, by the will of God. And indeed the success of his preaching was a sufficient proof of the Divinity of his call. Had not God been with him he never could have successfully opposed the whole system of the national religion of the Corinthians, supported as it was by the prejudice of the people, the authority of the laws, and the eloquence and learning of their most eminent philosophers. It was necessary, therefore, that he should call the attention of this people to the Divine origin of his mission, that they might acknowledge that the excellency of the power was of God, and not of man.

[¶31] 2. It was necessary also that he should conciliate their esteem, and therefore speak as favourably concerning them as truth would allow; hence he shows them that they were a Church of God, sanctified in Christ Jesus, and called to be saints; that they abounded and even excelled in many extraordinary gifts and graces; and that they were not inferior to any Church of God in any gift. And he shows them that they received all these through God's confirmation of that testimony which he had delivered among them, [1Cor 1:4-7].

[¶32] 3. When he had thus prepared their minds to receive and profit by his admonitions he proceeds to their schisms, which he mentions and reprehends in the most delicate manner, so that the most obstinate and prejudiced could take no offense.

[¶33] 4. Having gained this point, he gently leads them to consider that, as God is the fountain of all good, so their good had all come from him; and that none of them should rest in the gift, but in the giver; nor should they consider themselves as of particular consequence on account of possessing such gifts, because all earthly good is transitory, and those who trust in power, wisdom, or wealth, are confounded and brought to nought; and that they alone are safe who receive every thing as from the hand of God, and, in the strength of his gifts, glorify him who is the donor of all good. He who can read this chapter without getting much profit has very little spirituality in his soul, and must be utterly unacquainted with the work of God in the heart.

### Introduction

[¶35] The apostle makes an apology for his manner of preaching, [1Cor 2:1]. And gives the reason why he adopted that manner, [1Cor 2:2-5]. He shows that this preaching, notwithstanding it was not with excellence of human speech or wisdom, yet was the mysterious wisdom of God, which the princes of this world did not know, and which the Spirit of God alone could reveal, [1Cor 2:6-10]. It is the Spirit of God only that can reveal the things of God, [1Cor 2:11]. The apostles of Christ know the things of God by the Spirit of God, and teach them, not in the words of man's wisdom, but in the words of that Spirit, [1Cor 2:12], [1Cor 2:13]. The natural man cannot discern the things of the Spirit, [1Cor 2:14]. But the spiritual man can discern and teach them, because he has the mind of Christ, [1Cor 2:15], [1Cor 2:16].

### Verse 1

[¶37] When I came to you - Acting suitably to my mission, which was to preach the Gospel, but not with human eloquence, [1Cor 1:17]. I declared to you the testimony, the Gospel, of God, not with excellency of speech, not with arts of rhetoric, used by your own philosophers, where the excellence of the speech recommends the matter, and compensates for the want of solidity and truth: on the contrary, the testimony concerning Christ and his salvation is so supremely excellent, as to dignify any kind of language by which it may be conveyed. See the Introduction, Section 2.

### Verse 2

[¶39] I determined not to know any thing among you - Satisfied that the Gospel of God could alone make you wise unto salvation, I determined to cultivate no other knowledge, and to teach nothing but Jesus Christ, and him crucified, as the foundation of all true wisdom, piety, and happiness. No other doctrine shall I proclaim among you.

### Verse 3

[¶41] I was with you in weakness - It is very likely that St. Paul had not only something in his speech very unfavourable to a ready and powerful elocution, but also some infirmity of body that was still more disadvantageous to him. A fine appearance and a fine voice cover many weaknesses and defects, and strongly and forcibly recommend what is spoken, though not remarkable for depth of thought or solidity of reasoning. Many popular orators have little besides their persons and their voice to recommend them. Louis XIV. styled Peter du Bosc le plus beau parleur de son royaume, the finest speaker in his kingdom; and among his own people he was styled l'orateur parfait, the perfect orator. Look at the works of this French protestant divine, and you find it difficult to subscribe to the above sayings. The difficulty is solved by the information that the person of M. du Bosc was noble and princely, and his voice full, harmonious, and majestic. Paul had none of these advantages, and yet idolatry and superstition fell before him. Thus God was seen in the work, and the man was forgotten.

[¶42] In fear, and in much trembling - This was often the state of his mind; dreading lest he should at any time be unfaithful, and so grieve the Spirit of God; or that, after having preached to others, himself should be a castaway. See [1Cor 9:27].

[¶43] An eminent divine has said that it requires three things to make a good preacher; study, temptation, and prayer. The latter, no man that lives near to God can neglect; the former, no man who endeavors rightly to divide the word of truth will neglect; and with the second every man will be more or less exercised whose whole aim is to save souls. Those of a different cast the devil permits to pass quietly on in their own indolent and prayerless way.

## 495. 1 Corinthians · 4 of 42

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### Verse 4

[¶1] And my speech - Ὁ λογος μου, My doctrine; the matter of my preaching.

[¶2] And my preaching - Το κηρυγμα μου, My proclamation, my manner of recommending the grand but simple truths of the Gospel.

[¶3] Was not with enticing words of man's wisdom - Ενπειθοις ανθρωπινης σοφιας λογοις, With persuasive doctrines of human wisdom: in every case I left man out, that God might become the more evident. I used none of the means of which great orators avail themselves in order to become popular, and thereby to gain fame.

[¶4] But in demonstration of the Spirit - Αποδειξει, In the manifestation; or, as two ancient MSS. have it, αποκαλυψει, in the revelation of the Spirit. The doctrine that he preached was revealed by the Spirit: that it was a revelation of the Spirit, the holiness, purity, and usefulness of the doctrine rendered manifest: and the overthrow of idolatry, and the conversion of souls, by the power and energy of the preaching, were the demonstration that all was Divine. The greater part of the best MSS., versions, and fathers, leave out the adjective ανθρωπινης, man's, before σοφιας, wisdom: it is possible that the word may be a gloss, but it is necessarily implied in the clause. Not with the persuasive discourses, or doctrines of wisdom; i.e. of human philosophy.

### Verse 5

[¶6] That your faith should not stand - That the illumination of your souls and your conversion to God might appear to have nothing human in it: your belief, therefore, of the truths which have been proposed to you is founded, not in human wisdom, but in Divine power: human wisdom was not employed; and human power, if it had been employed, could not have produced the change.

### Verse 6

[¶8] We speak wisdom among them that are perfect - By the εν τοις τελειοις, among those that are perfect, we are to understand Christians of the highest knowledge and attainments- those who were fully instructed in the knowledge of God through Christ Jesus. Nothing, in the judgment of St. Paul, deserved the name of wisdom but this. And though he apologizes for his not coming to them with excellency of speech or wisdom, yet he means what was reputed wisdom among the Greeks, and which, in the sight of God, was mere folly when compared with that wisdom that came from above. Dr. Lightfoot thinks that the apostle mentions a fourfold wisdom.

[¶9] 1. Heathen wisdom, or that of the Gentile philosophers, [1Cor 1:22], which was termed by the Jews חכמה יונית chokmah yevanith, Grecian wisdom; and which was so undervalued by them, that they joined these two under the same curse: Cursed is he that breeds hogs; and cursed is he who teaches his son Grecian wisdom. Bava Kama, fol. 82.

[¶10] 2. Jewish wisdom; that of the scribes and Pharisees, who crucified our Lord, [1Cor 2:8].

[¶11] 3. The Gospel, which is called the wisdom of God in a mystery, [1Cor 2:7].

[¶12] 4. The wisdom, του αιωνος τουτου, of this world; that system of knowledge which the Jews made up out of the writings of their scribes and doctors. This state is called העולם הזה haolam hazzeh, this or the present world; to distinguish it from העולם הבא haolam habba the world to come; i.e. the days of the Messiah. Whether we understand the term, this world, as relating to the state of the Gentiles, cultivated to the uttermost in philosophical learning, or the then state of the Jews, who had made the word of God of no effect by their traditions, which contained a sort of learning of which they were very fond and very proud, yet, by this Grecian and Jewish wisdom, no soul ever could have arrived at any such knowledge or wisdom as that communicated by the revelation of Christ. This was perfect wisdom; and they who were thoroughly instructed in it, and had received the grace of the Gospel, were termed τελειοι, the perfect. This, says the apostle, is not the wisdom of this world, for that has not the manifested Messiah in it; nor the wisdom of the rulers of this world - the chief men, whether philosophers among the Greeks, or rabbins among the Jews (for those we are to understand as implied in the term rulers, used here by the apostle) these rulers came to nought; for they, their wisdom, and their government, were shortly afterwards overturned in the destruction of Jerusalem. This declaration of the apostle is prophetic. The ruin of the Grecian superstition soon followed.

### Verse 7

[¶14] The wisdom of God in a mystery - The Gospel of Jesus Christ, which had been comparatively hidden from the foundation of the world, (the settling of the Jewish economy, as this phrase often means), though appointed from the beginning to be revealed in the fullness of time. For, though this Gospel was, in a certain sense, announced by the prophets, and prefigured by the law, yet it is certain that even the most intelligent of the Jewish rulers, their doctors, scribes, and Pharisees, had no adequate knowledge of it; therefore it was still a mystery to them and others, till it was so gloriously revealed by the preaching of the apostles.

### Verse 8

[¶16] Which none of the princes of this world knew - Here it is evident that this world refers to the Jewish state, and to the degree of knowledge in that state: and the rulers, the priests, rabbins, etc., who were principally concerned in the crucifixion of our Lord.

[¶17] The Lord of glory - Or the glorious Lord, infinitely transcending all the rulers of the universe; whose is eternal glory; who gave that glorious Gospel in which his followers may glory, as it affords them such cause of triumph as the heathens had not, who gloried in their philosophers. Here is a teacher who is come from God; who has taught the most glorious truths which it is possible for the soul of man to conceive; and has promised to lead all the followers of his crucified Master to that state of glory which is ineffable and eternal.

### Verse 9

[¶19] But, as it is written - The quotation is taken from [Isa 64:4]. The sense is continued here from verse seven, and λαλουμεν, we speak, is understood - We do not speak or preach the wisdom of this world; but that mysterious wisdom of God, of which the prophet said: Eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God has prepared for them that love him. These words have been applied to the state of glory in a future world; but they certainly belong to the present state, and express merely the wondrous light, life, and liberty which the Gospel communicates to them that believe in the Lord Jesus Christ in that way which the Gospel itself requires. To this the prophet himself refers; and it is evident, from the following verse, that the apostle also refers to the same thing. Such a scheme of salvation, in which God's glory and man's felicity should be equally secured, had never been seen, never heard of, nor could any mind but that of God have conceived the idea of so vast a project; nor could any power but his own have brought it to effect.

### Verse 10

[¶21] But God hath revealed them unto us - A manifest proof that the apostle speaks here of the glories of the Gospel, and not of the glories of the future world.

[¶22] For the Spirit searcheth all things - This is the Spirit of God, which spoke by the prophets, and has now given to the apostles the fullness of that heavenly truth, of which He gave to the former only the outlines.

[¶23] Yea, the deep things of God - It is only the Spirit of God which can reveal the counsels of God: these are the purposes which have existed in His infinite wisdom and goodness from eternity; and particularly what refers to creation, providence, redemption, and eternal glory, as far as men and angels are concerned in these purposes. The apostles were so fully convinced that the scheme of redemption proclaimed by the Gospel was Divine, that they boldly asserted that these things infinitely surpassed the wisdom and comprehension of man. God was now in a certain way become manifest; many attributes of his, which to the heathen world would have for ever lain in obscurity, (for the world by wisdom knew not God), were now not only brought to light as existing in him, but illustrated by the gracious displays which He had made of himself. It was the Spirit of God alone that could reveal these things; and it was the energy of that Spirit alone that could bring them all into effect - stamp and seal them as attributes and works of God for ever. The apostles were as truly conscious of their own inspiration as they were that they had consciousness at all; and what they spoke, they spoke as they were moved by the Holy Ghost.

### Verse 11

[¶25] For what man knoweth the things of a man - The word ανθρωπων in the first clause is omitted by the Codex Alexandrinus, and one other; and by Athanasius, Cyril, and Vigil of Tapsus. Bishop Pearce contends strongly against the authenticity of the word, and reads the passage thus: "For what is there that knoweth the things of a man, except the spirit of a man that is in him?" "I leave out," says the learned bishop, "ανθρωπων, with the Alexandrian MS., and read τις γαρ οιδεν τα του ανθρωπου; because I conceive that the common reading is wide of St. Paul's meaning; for to say, What man except the spirit of a man, is (I think) to speak improperly, and to suppose that the spirit of a man is a man; but it is very proper to say, What except the spirit of a man: τις is feminine as well as masculine, and therefore may be supplied with ουσια, or some such word, as well as with ανθρωπος." Though the authority for omitting this word is comparatively slender, yet it must be owned that its omission renders the text much more intelligible. But even one MS. may preserve the true reading.

[¶26] The spirit of a man knows the things of a man: that is, a man is conscious of all the schemes, plans, and purposes, that pass in his own mind; and no man can know these things but himself. So, the Spirit of God, He whom we call the Third Person of the glorious Trinity, knows all the counsels and determinations of the Supreme Being. As the Spirit is here represented to live in God as the soul lives in the body of a man, and as this Spirit knows all the things of God, and had revealed those to the apostles which concern the salvation of the world, therefore what they spoke and preached was true, and men may implicitly depend upon it. The miracles which they did, in the name of Christ, were the proof that they had that Spirit, and spoke the truth of God.

### Verse 12

[¶28] Now we have received, not the spirit of the world - We, who are the genuine apostles of Christ, have received this Spirit of God, by which we know the deep things of God; and, through the teaching of that Spirit, we preach Christ crucified. We have not therefore received the spirit of the world - of the Jewish teachers, who are all looking for a worldly kingdom and a worldly Messiah, and interpret all the scriptures of the Old Testament which relate to Him in a carnal and worldly sense.

[¶29] That we might know the things - We receive this teaching that we may know what those supereminently excellent things are which God has purposed freely to give to mankind. It is evident that, as the apostle means by princes of the world the rulers of the Jews, [1Cor 2:6-8], so by spirit of the world he here means Jewish wisdom, or their carnal mode of interpreting the sacred oracles, and their carnal expectation of a worldly kingdom under the Messiah.

### Verse 13

[¶31] Which things also we speak - We dare no more use the language of the Jews and the Gentiles in speaking of those glorious things, than we can indulge their spirit. The Greek orators affected a high and florid language, full of tropes and figures, which dazzled more than it enlightened. The rabbins affected obscurity, and were studious to find out cabalistical meanings, which had no tendency to make the people wise unto salvation. The apostles could not follow any of these; they spoke the things of God in the words of God; every thing was plain and intelligible; every word well placed, clear, and nervous. He who has a spiritual mind will easily comprehend an apostle's preaching.

[¶32] Comparing spiritual things with spiritual - This is commonly understood to mean, comparing the spiritual things under the Old Testament with the spiritual things under the New: but this does not appear to be the apostle's meaning. The word συγκρινοντες, which we translate comparing, rather signifies conferring, discussing, or explaining; and the word πνευματικοις should be rendered to spiritual men, and not be referred to spiritual things. The passage therefore should be thus translated: Explaining spiritual things to spiritual persons. And this sense the following verse absolutely requires.

### Verse 14

[¶34] But the natural man - Ψυχικος, The animal man - the man who is in a mere state of nature, and lives under the influence of his animal passions; for the word ψυχη, which we often translate soul, means the lower and sensitive part of man, in opposition to νους, the understanding or rational part. The Latins use anima to signify these lower passions; and animus to signify the higher. The person in question is not only one who either has had no spiritual teaching, or has not profited by it; but one who lives for the present world, having no respect to spiritual or eternal things. This ψυχικος, or animal man, is opposed to the πνευματικος, or spiritual man: and, as this latter is one who is under the influence of the Spirit of God, so the former is one who is without that influence.

[¶35] The apostle did speak of those high and sublime spiritual things to these animal men; but he explained them to those which were spiritual. He uses this word in this sense, [1Cor 3:1]; [1Cor 9:11]; and particularly in [1Cor 2:15] of the present chapter: He that is spiritual judgeth all things.

[¶36] But the natural man - The apostle appears to give this - as a reason why he explained those deep spiritual things to spiritual men; because the animal man - the man who is in a state of nature, without the regenerating grace of the Spirit of God, receiveth not the things of the Spirit - neither apprehends nor comprehends them: he has no relish for them; he considers it the highest wisdom to live for this world. Therefore these spiritual things are foolishness to him; for while he is in his animal state he cannot see their excellency, because they are spiritually discerned, and he has no spiritual mind.

### Verse 15

[¶38] But he that is spiritual judgeth all things - He who has the mind of Christ discerns and judges of all things spiritual: yet he himself is not discerned by the mere animal man. Some suppose that the word ανακρινεται should be understood thus: He examines, scrutinizes, convinces, reproves, which it appears to mean in [1Cor 14:24]; and they read the verse thus: The spiritual man - the well-taught Christian, convinces, i.e. can easily convict, all men, (παντα, accusing), every animal man, of error and vice; yet he himself is convicted of no man; his mind is enlightened, and his life is holy; and therefore the animal man cannot convict him of sin. This is a good sense, but the first appears the most natural. See Pearce and Rosenmuller.

### Verse 16

[¶40] For who hath known the mind of the Lord - Who that is still an animal man can know the mind of God? so as to instruct him, viz. the spiritual man, the same that is spoken of, [1Cor 2:15]. But the words may be better understood thus: How can the animal man know the mind of the Lord? and how can any man communicate that knowledge which he has never acquired, and which is foolishness to him, because it is spiritual, and he is animal? This quotation is made from [Isa 40:13].

[¶41] But we have the mind of Christ - He has endowed us with the same disposition, being born again by his Spirit; therefore we are capable of knowing his mind and receiving the teachings of his Spirit. These teachings we do receive, and therefore are well qualified to convey them to others.

[¶42] The words, that he may instruct him, ὁς συμβιβασει αυτον, should be translated that he may teach It: that is, the mind of God; not instruct God, but teach his mind to others. And this interpretation the Hebrew will also bear.

[¶43] Bishop Pearce observes: "The principal questions here are,, what συμβιβασει signifies, and what αυτον is relative to. The Hebrew word which the Septuagint translate by these two is יודיענו yodiennu: now, since ידיע yodia signifies as well to make known as to know, (and indeed this is the most frequent sense of it in the Old Testament), the suffix (postfix) נו nu, may relate to a thing, as well as to a person; and therefore it may be rendered not by him, but by it, i.e. the mind of the Lord. And in this sense the apostle seems to have used the words of the Seventy; for, if we understand αυτον here to be the relative to Κυριου, Lord, this verse contains no reason for what went before; whereas, if it be a relative to νουν, mind, it affords a reason for what had been said before, [1Cor 2:14]." The true translation of the passage, as used by the apostle, appears to be this: For who hath known the mind of the Lord, that he should Teach It? And this translation agrees with every part of the context, and particularly with what follows.

[¶44] 1. This chapter might be considered a good model for a Christian minister to regulate his conduct by, or his public ministry; because it points out the mode of preaching used by St. Paul and the apostles in general. This great apostle came not to the people with excellency of speech and of wisdom, when he declared unto them the counsel of God. They know little, either of the spirit of St. Paul or the design of the Gospel, who make the chief excellence of their preaching to consist in the eloquence of language, or depth of human reasoning. That may be their testimony, but it is not God's. The enticing words of man's wisdom are seldom accompanied by the demonstration and power of the Holy Spirit.

[¶45] 2. One justly remarks, that "the foolishness of preaching has its wisdom, loftiness, and eloquence; but this consists in the sublimity of its truths, the depth of its mysteries, and the ardour of the Spirit of God." In this respect Paul may be said to have preached wisdom among those which were perfect. The wisest and most learned men in the world, who have seriously read the Bible, have acknowledged that there is a depth and height of wisdom and knowledge in that book of God which are sought in vain any where else: and indeed it would not be a revelation from God were it not so. The men who can despise and ridicule this sacred book are those who are too blind to discover the objects presented to them by this brilliant light, and are too sensual to feel and relish spiritual things. They, above all others, are incapable of judging, and should be no more regarded when employed in talking against the sacred writings than an ignorant peasant should be, who, not knowing his alphabet, pretends to decry mathematical learning.

## 496. 1 Corinthians · 5 of 42

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[¶0] 3. A new mode of preaching has been diligently recommended, - "Scriptural phraseology should be generally avoided where it is antiquated, or conveys ideas inconsistent with modern delicacy." St. Paul did not preach in the words which man's wisdom teacheth- such words are too mean and too low for a religion so Divine. That which the Holy Spirit alone can discover, he alone can explain. Let no man dare to speak of God in any other way than he speaks of himself in his word. Let us take care not to profane his truths and mysteries, either by such low and abject ideas as are merely human, or by new and worldly expressions altogether unworthy of the Spirit of God.

[¶1] 4. It is the glory of God, and ought to be ours, not to be acceptable to carnal men. The natural man always finds some pretense to excuse himself from believing, by looking on the mysteries of religion as being either too much above man or too much below God; the spiritual man judges them to be so much the more credible, the less credible they are to the natural man.

[¶2] The opposition, contempt, and blindness of the world, with regard to the things of God, render all its judgments concerning them liable to exception: this blindness in spiritual things is the just punishment of a carnal life. The principal part of the above is extracted from the reflections of the pious Quesnel.

### Introduction

[¶4] Because of the carnal, divided state of the people at Corinth, the apostle was obliged to treat them as children in the knowledge of sacred things, [1Cor 3:1-3]. Some were for setting up Paul, others Apollos, as their sole teachers, [1Cor 3:4]. The apostle shows that himself and fellow apostles were only instruments which God used to bring them to the knowledge of the truth; and even their sowing, and watering the seed was of no use unless God gave the increase, [1Cor 3:5-8]. The Church represented as God's husbandry, and as God's building, the foundation of which is Christ Jesus, [1Cor 3:9-11]. Ministers must beware how and what they build on this foundation, [1Cor 3:12-15]. The Church of God is his temple, and he that defiles it shall be destroyed, [1Cor 3:16], [1Cor 3:17]. No man should depend on his own wisdom; for the wisdom of the world is foolishness with God, [1Cor 3:18-20]. None should glory in man as his teacher; God gives his followers every good, both for time and eternity, [1Cor 3:21-23].

### Verse 1

[¶6] I, brethren, could not speak unto you as unto spiritual - This is a continuation of the preceding discourse. See the notes on [1Cor 2:14], [1Cor 2:15] (note), and [1Cor 2:16] (note).

[¶7] But as unto carnal - Σαρκικοις, Persons under the influence of fleshly appetites; coveting and living for the things of this life.

[¶8] Babes in Christ - Just beginning to acquire some notion of the Christian religion, hut as yet very incapable of judging what is most suitable to yourselves, and consequently utterly unqualified to discern between one teacher and another; so that your making the distinctions which you do make, so far from being a proof of mature judgment, is on the contrary a proof that you have no right judgment at all; and this springs from your want of knowledge in Divine things.

### Verse 2

[¶10] I have fed you with milk - I have instructed you in the elements of Christianity - in its simplest and easiest truths; because from the low state of your minds in religious knowledge, you were incapable of comprehending the higher truths of the Gospel: and in this state you will still continue. The apostle thus exposes to them the absurdity of their conduct in pretending to judge between preacher and preacher, while they had but a very partial acquaintance even with the first principles of Christianity.

### Verse 3

[¶12] There is among you envying, and strife, and divisions - Ζηλος και ερις και διχοστασιαι. There are three things here worthy of note: these people were wrong in thought, word, and deed. Ζηλος, envying refers to the state of their souls; they had inward grudgings and disaffection towards each other. Ερις, strife or contention, refers to their words; they were continually disputing and contending whose party was the best, each endeavoring to prove that he and his party were alone in the right. Διχοστασιαι, divisions, refers to their conduct; as they could not agree, they contended till they separated from each other, and thus rent the Church of Christ. Thus the envying and grudging led to strife and evil Speaking, and this led to divisions and fixed parties. In this state well might the apostle say, Are ye not carnal, and walk as men? Ye act just as the people of the world, and have no more of the spirit of religion than they.

### Verse 4

[¶14] For while one saith, I am of Paul, etc. - It was notorious that both Paul and Apollos held the same creed; between them there was not the slightest difference: when, therefore, the dissentients began to prefer the one to the other, it was the fullest proof of their carnality; because in the doctrines of these apostles there was no difference: so that what the people were captivated by must be something in their outward manner, Apollos being probably more eloquent than Paul. Their preferring one to another on such an account proved that they were carnal - led by their senses and mere outward appearances, without being under the guidance either of reason or grace. There are thousands of such people in the Christian Church to the present day. See the notes on [1Cor 1:10], etc.

### Verse 5

[¶16] Ministers by whom ye believed - The different apostles who have preached unto you the word of life are the means which God has used to bring you to the knowledge of Christ. No one of those has either preached or recommended himself; they all preach and recommend Christ Jesus the Lord.

[¶17] Even as the Lord gave to every man? - Whatever difference there may be in our talents, it is of God's making; and he who knows best what is best for his Church, has distributed both gifts and graces according to his own mind; and, as his judgment is infallible, all these dispensations must be right. Paul, therefore, is as necessary to the perfecting of the Church of Christ as Apollos; and Apollos, as Paul. Both, but with various gifts, point out the same Christ, building on one and the same foundation.

### Verse 6

[¶19] I have planted - I first sowed the seed of the Gospel at Corinth, and in the region of Achaia.

[¶20] Apollos watered - Apollos came after me, and, by his preachings and exhortations, watered the seed which I had sowed; but God gave the increase. The seed has taken root, has sprung up, and borne much fruit; but this was by the especial blessing of God. As in the natural so in the spiritual world; it is by the especial blessing of God that the grain which is sown in the ground brings forth thirty, sixty, or a hundred fold: it is neither the sower nor the waterer that produces this strange and inexplicable multiplication; it is God alone. So it is by the particular agency of the Spirit of God that even good seed, sown in good ground, the purest doctrine conveyed to the honest heart, produces the salvation of the soul.

### Verse 7

[¶22] So then, neither is he that planteth any thing - God alone should have all the glory, as the seed is his, the ground is his, the laborers are his, and the produce all comes from himself.

### Verse 8

[¶24] He that planteth and he that watereth are one - Both Paul and Apollos have received the same doctrine, preach the same doctrine, and labor to promote the glory of God in the salvation of your souls. Why should you be divided with respect to Paul and Apollos, while these apostles are intimately One in spirit, design, and operation?

[¶25] According to his own labor - God does not reward his servants according to the success of their labor, because that depends on himself; but he rewards them according to the quantum of faithful labor which they bestow on his work. In this sense none can say, I have labored in vain, and spent my strength for nought.

### Verse 9

[¶27] For we are laborers together with God - We do nothing of ourselves, nor in reference to ourselves; we labor together in that work which God has given us to do, expect all our success from him, and refer the whole to his glory. It would perhaps be more correct to translate Θεου γαρ εσμεν συνεργοι, we are fellow laborers of God; for, as the preposition συν may express the joint labor of the teachers one with another, and not with God, I had rather, with Bishop Pearce, translate as above: i.e. we labor together in the work of God. Far from being divided among ourselves, we jointly labor, as oxen in the same yoke, to promote the honor of our Master.

[¶28] Ye are God's husbandry, ye are God's building - Θεου γεωργιον, Θεου οικοδομη εστε· The word γεωργιον, which we translate husbandry, signifies properly an arable field; so [Pro 24:30] : I went by the Field, γεωργιον, of the slothful; and [Pro 31:16] : The wise woman considereth a Field, γεωργιον, and buyeth it. It would be more literal to translate it, Ye are God's farm: γεωργιον in Greek answers to שדה sadeh in Hebrew, which signifies properly a sown field.

[¶29] Ye are God's building. - Ye are not only the field which God cultivates, but ye are the house which God builds, and in which he intends to dwell. As no man in viewing a fine building extols the quarryman that dug up the stones, the hewer that cut and squared them, the mason that placed them in the wall, the woodman that hewed down the timber, the carpenter that squared and jointed it, etc., but the architect who planned it, and under whose direction the whole work was accomplished; so no man should consider Paul, or Apollos, or Kephas, any thing, but as persons employed by the great Architect to form a building which is to become a habitation of himself through the Spirit, and the design of which is entirely his own.

### Verse 10

[¶31] As a wise master builder - Ὡς σοφος αρχιτεκτων. The design or plan of the building is from God; all things must be done according to the pattern which he has exhibited; but the execution of this plan was entrusted chiefly to St. Paul; he was the wise or experienced architect which God used in order to lay the foundation; to ascertain the essential and immutable doctrines of the Gospel - those alone which came from God, and which alone he would bless to the salvation of mankind.

[¶32] Let every man take heed how he buildeth thereupon - Let him take care that the doctrines which he preaches be answerable to those which I have preached; let him also take heed that he enjoin no other practice than that which is suitable to the doctrine, and in every sense accords with it.

### Verse 11

[¶34] Other foundation can no man lay - I do not speak particularly concerning the foundation of this spiritual building; it can have no other foundation than Jesus Christ: there cannot be two opinions on this subject among the true apostles of our Lord. The only fear is, lest an improper use should be made of this heavenly doctrine; lest a bad superstructure should be raised on this foundation.

### Verse 12

[¶36] If any men build - gold, silver, etc. - Without entering into curious criticisms relative to these different expressions, it may be quite enough for the purpose of edification to say, that, by gold, silver, and precious stones, the apostle certainly means pure and wholesome doctrines: by wood, hay, and stubble, false doctrines; such as at that time prevailed in the Corinthian Church; for instance, that there should be no resurrection of the body; that a man may, on his father's death, lawfully marry his step-mother; that it was necessary to incorporate much of the Mosaic law with the Gospel; and, perhaps, other matters, equally exceptionable, relative to marriage, concubinage, fornication, frequenting heathen festivals, and partaking of the flesh which had been offered in sacrifice to an idol; with many other things, which, with the above, are more or less hinted at by the apostle in these two letters.

### Verse 13

[¶38] The day shall declare it, because it shall be revealed by fire - There is much difference of opinion relative to the meaning of the terms in this and the two following verses. That the apostle refers to the approaching destruction of Jerusalem I think very probable; and when this is considered, all the terms and metaphors will appear clear and consistent.

[¶39] The day is the time of punishment coming on this disobedient and rebellious people. And this day being revealed by fire, points out the extreme rigour, and totally destructive nature, of that judgment.

[¶40] And the fire shall try every man's work - If the apostle refers to the Judaizing teachers and their insinuations that the law, especially circumcision, was of eternal obligation; then the day of fire - the time of vengeance, which was at hand, would sufficiently disprove such assertions; as, in the judgment of God, the whole temple service should be destroyed; and the people, who fondly presumed on their permanence and stability, should be dispossessed of their land and scattered over the face of the whole earth. The difference of the Christian and Jewish systems should then be seen: the latter should be destroyed in that fiery day, and the former prevail more than ever.

### Verse 14

[¶42] If any man's work abide - Perhaps there is here an allusion to the purifying of different sorts of vessels under the law. All that could stand the fire were to be purified by the fire; and those which could not resist the action of the fire were to be purified by water, [Num 31:23]. The gold, silver, and precious stones, could stand the fire; but the wood, hay, and stubble, must be necessarily consumed. So, in that great and terrible day of the Lord, all false doctrine, as well as the system that was to pass away, should be made sufficiently manifest; and God would then show that the Gospel, and that alone, was that system of doctrine which he should bless and protect, and none other.

[¶43] He shall receive a reward - He has not only preached the truth, but he has labored in the word and doctrine. And the reward is to be according to the labor. See on [1Cor 3:8] (note).

## 497. 1 Corinthians · 6 of 42

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### Verse 15

[¶1] If any man's work shall be burned, he shall suffer loss - If he have preached the necessity of incorporating the law with the Gospel, or proclaimed as a doctrine of God any thing which did not proceed from heaven, he shall suffer loss - all his time and labor will be found to be uselessly employed and spent. Some refer the loss to the work, not to the man; and understand the passage thus: If any man's work be burned, It shall suffer loss - much shall be taken away from it; nothing shall he left but the measure of truth and uprightness which it may have contained.

[¶2] But he himself shall be saved - If he have sincerely and conscientiously believed what he preached, and yet preached what was wrong, not through malice or opposition to the Gospel, but through mere ignorance, he shall be saved; God in his mercy will pass by his errors; and he shall not suffer punishment because he was mistaken. Yet, as in most erroneous teachings there is generally a portion of wilful and obstinate ignorance, the salvation of such erroneous teachers is very rare; and is expressed here, yet so as by fire, i.e. with great difficulty; a mere escape; a hair's breadth deliverance; he shall be like a brand plucked out of the fire.

[¶3] The apostle obviously refers to the case of a man, who, having builded a house, and begun to dwell in it, the house happens to be set on fire, and he has warning of it just in time to escape with his life, losing at the same time his house, his goods, his labor, and almost his own life. So he who, while he holds the doctrine of Christ crucified as the only foundation on which a soul can rest its hopes of salvation, builds at the same time, on that foundation, Antinomianism, or any other erroneous or destructive doctrine, he shall lose all his labor, and his own soul scarcely escape everlasting perdition; nor even this unless sheer ignorance and inveterate prejudice, connected with much sincerity, be found in his case.

[¶4] The popish writers have applied what is here spoken to the fire of purgatory; and they might with equal propriety have applied it to the discovery of the longitude, the perpetual motion, or the philosopher's stone; because it speaks just as much of the former as it does of any of the latter. The fire mentioned here is to try the man's work, not to purify his soul; but the dream of purgatory refers to the purging in another state what left this impure; not the work of the man, but the man himself; but here the fire is said to try the work: ergo, purgatory is not meant even if such a place as purgatory could be proved to exist; which remains yet to be demonstrated.

### Verse 16

[¶6] Ye are the temple of God - The apostle resumes here what he had asserted in [1Cor 3:9] : Ye are God's building. As the whole congregation of Israel were formerly considered as the temple and habitation of God, because God dwelt among them, so here the whole Church of Corinth is called the temple of God, because all genuine believers have the Spirit of God to dwell in them; and Christ has promised to be always in the midst even of two or three who are gathered together in his name. Therefore where God is, there is his temple.

### Verse 17

[¶8] If any man defile the temple - This clause is not consistently translated. Ει τις τον ναον του Θεου φθειρει, φθερει τουτον ὁ Θεος If any man destroy the temple of God, him will God destroy. The verb is the same in both clauses. If any man injure, corrupt, or destroy the Church of God by false doctrine, God will destroy him - will take away his part out of the book of life. This refers to him who wilfully opposes the truth; the erring, mistaken man shall barely escape; but the obstinate opposer shall be destroyed. The former shall be treated leniently; the latter shall have judgment without mercy.

### Verse 18

[¶10] If any man among you seemeth to be wise - Ει τις δοκει σοφος ειναι· If any pretend or affect to be wise. This seems to refer to some individual in the Church of Corinth, who had been very troublesome to its peace and unity: probably Diotrephes (see on [1Cor 1:14] (note)) or some one of a similar spirit, who wished to have the pre-eminence, and thought himself wiser than seven men that could render a reason. Every Christian Church has less or more of these.

[¶11] Let him become a fool - Let him divest himself of his worldly wisdom, and be contented to be called a fool, and esteemed one, that he may become wise unto salvation, by renouncing his own wisdom, and seeking that which comes from God. But probably the apostle refers to him who, pretending to great wisdom and information, taught doctrines contrary to the Gospel; endeavoring to show reasons for them, and to support his own opinions with arguments which he thought unanswerable. This man brought his worldly wisdom to bear against the doctrines of Christ; and probably through such teaching many of the scandalous things which the apostle reprehends among the Corinthians originated.

### Verse 19

[¶13] The wisdom of this world - Whether it be the pretended deep and occult wisdom of the rabbins, or the wire-drawn speculations of the Grecian philosophers, is foolishness with God; for as folly consists in spending time, strength, and pains to no purpose, so these may be fitly termed fools who acquire no saving knowledge by their speculations. And is not this the case with the major part of all that is called philosophy, even in the present day? Has one soul been made wise unto salvation through it? Are our most eminent philosophers either pious or useful men? Who of them is meek, gentle, and humble! Who of them directs his researches so as to meliorate the moral condition of his fellow creatures? Pride, insolence, self-conceit, and complacency, with a general forgetfulness of God, contempt for his word, and despite for the poor, are their general characteristics.

[¶14] He taketh the wise in their own craftiness - This is a quotation from [Job 5:13], and powerfully shows what the wisdom of this world is: it is a sort of craft, a subtle trade, which they carry on to wrong others and benefit themselves; and they have generally too much cunning to be caught by men; but God often overthrows them with their own devisings. Paganism raised up persecution against the Church of Christ, in order to destroy it: this became the very means of quickly spreading it over the earth, and of destroying the whole pagan system. Thus the wise were taken in their own craftiness.

### Verse 20

[¶16] The Lord knoweth the thoughts of the wise - They are always full of schemes and plans for earthly good; and God knows that all this is vain, empty, and unsatisfactory; and will stand them in no stead when he comes to take away their souls. This is a quotation from [Psa 94:11]. What is here said of the vanity of human knowledge is true of every kind of wisdom that leads not immediately to God himself.

### Verse 21

[¶18] Let no man glory in men - Let none suppose that he has any cause of exultation in any thing but God. All are yours; he that has God for his portion has every thing that can make him happy and glorious: all are his.

### Verse 22

[¶20] Whether Paul, or Apollos - As if he had said: God designs to help you by all things and persons; every teacher sent from him will become a blessing to you, if you abide faithful to your calling. God will press every thing into the service of his followers. The ministers of the Church of Christ are appointed for the hearers, not the hearers for the ministers. In like manner, all the ordinances of grace and mercy are appointed for them, not they for the ordinances.

[¶21] Or the world - The word κοσμος, here, means rather the inhabitants of the world than what we commonly understand by the world itself; and this is its meaning in [Joh 3:16], [Joh 3:17]; [Joh 6:33]; [Joh 14:31]; [Joh 17:21]. See particularly [Joh 12:19] : Ὁ κοσμοσοπισω αυτου απηλθεν, the World is gone after him - the great mass of the people believe on him. The Greek word has the same meaning, in a variety of places, both in the sacred and the profane writers, as le monde, the world, literally has in French, where it signifies, not only the system of created things, but, by metonomy, the people - every body, the mass, the populace. In the same sense it is often found in English. The apostle's meaning evidently is: Not only Paul, Apollos, and Kephas, are yours - appointed for and employed in your service; but every person besides with whom you may have any intercourse or connection, whether Jew or Greek, whether enemy or friend. God will cause every person, as well as every thing to work for your good, while you love, cleave to, and obey Him.

[¶22] Or life - With all its trials and advantages, every hour of it, every tribulation in it, the whole course of it, as the grand state of your probation, is a general blessing to you: and you have life, and that life preserved in order to prepare for an eternity of blessedness.

[¶23] Or death - That solemn hour, so dreadful to the wicked; and so hateful to those who live without God: that is yours. Death is your servant; he comes a special messenger from God for you; he comes to undo a knot that now connects body and soul, which it would be unlawful for yourselves to untie; he comes to take your souls to glory; and he cannot come before his due time to those who are waiting for the salvation of God. A saint wishes to live only to glorify God; and he who wishes to live longer than he can get and do good, is not worthy of life.

[¶24] Or things present - Every occurrence in providence in the present life; for God rules in providence as well as in grace.

[¶25] Or things to come - The whole order and economy of the eternal world; all in heaven and all in earth are even now working together for your good.

### Verse 23

[¶27] And ye are Christ's - You are called by his name; you have embraced his doctrine; you depend on him for your salvation; he is your foundation stone; he has gathered you out of the world, and acknowledges you as his people and followers. Ὑμεις δε Χριστου, ye are of Christ; all the light and life which ye enjoy ye have received through and from him, and he has bought you with his blood.

[¶28] And Christ is God's - Χριστος δε Θεου, And Christ is of God. Christ, the Messiah, is the gift of God's eternal love and mercy to mankind; for God so loved the world that he gave his only begotten Son, that they who believe in him should not perish, but have everlasting life. Christ in his human nature is as much the property of God as any other human being. And as mediator between God and man, he must be considered, in a certain way, inferior to God, but in his own essential, eternal nature, there is no inequality - he is God over all. Ye, therefore, do not belong to men. Why then take Paul, Apollos, Kephas, or any other man for your head? All these are your servants; ye are not their property, ye are Christ's property: and as he has taken the human nature into heaven, so will he take yours; because he that sanctifieth, and they that are sanctified are all of one: ye are his brethren; and as his human nature is eternally safe at the throne of God, so shall your bodies and souls be, if ye cleave to him and be faithful unto death.

[¶29] 1. A Finer and more conclusive argument, to correct what was wrong among this people, could not have been used than that with which the apostle closes this chapter. It appears to stand thus: "If you continue in these divisions, and arrange yourselves under different teachers, you will meet with nothing but disappointment, and lose much good. If ye will have Paul, Apollos, etc., on your present plan, you will have them and nothing else; nor can they do you any good, for they are only instruments in God's hand, at best, to communicate good, and he will not use them to help you while you act in this unchristian way. On the contrary, if you take God as your portion, you shall get these and every good besides. Act as you now do, and you get nothing and lose all! Act as I advise you to do, and you shall not only lose nothing of the good which you now possess, but shall have every possible advantage: the men whom you now wish to make your heads, and who, in that capacity, cannot profit you, shall become God's instruments of doing you endless good. Leave your dissensions, by which you offend God, and grieve his Christ; and then God, and Christ, and all will be yours." How agitated, convinced, and humbled must they have been when they read the masterly conclusion of this chapter!

[¶30] 2. A want of spirituality seems to have been the grand fault of the Corinthians. They regarded outward things chiefly, and were carried away with sound and show. They lost the Treasure while they eagerly held fast the earthen vessel that contained it. It is a true saying, that he who lends only the ear of his body to the word of God, will follow that man most who pleases the ear; and these are the persons who generally profit the soul least.

[¶31] 3. All the ministers of God should consider themselves as jointly employed by Christ for the salvation of mankind. It is their interest to serve God and be faithful to his calling; but shall they dare to make his Church their interest. This is generally the origin of religious disputes and schisms. Men will have the Church of Christ for their own property, and Jesus Christ will not trust it with any man.

[¶32] 4. Every man employed in the work of God should take that part only upon himself that God has assigned him. The Church and the soul, says pious Quesnel, are a building, of which God is the master and chief architect; Jesus Christ the main foundation; the Apostles the subordinate architects; the Bishops the workmen; the Priests their helpers; Good Works the main body of the building; Faith a sort of second foundation; and Charity the top and perfection. Happy is that man who is a living stone in this building.

[¶33] 5. He who expects any good out of God is confounded and disappointed in all things. God alone can content, as he alone can satisfy the soul. All our restlessness and uneasiness are only proofs that we are endeavoring to live without God in the world. A contented mind is a continual feast; but none can have such a mind who has not taken God for his portion. How is it that Christians are continually forgetting this most plain and obvious truth, and yet wonder how it is that they cannot attain true peace of mind?

### Introduction

[¶35] Ministers should be esteemed by their flocks as the stewards of God, whose duty and interest it is to be faithful, [1Cor 4:1], [1Cor 4:2]. Precipitate and premature judgments condemned, [1Cor 4:3-5]. The apostle's caution to give the Corinthians no offense, [1Cor 4:6]. We have no good but what we receive from God, [1Cor 4:7]. The worldly mindedness of the Corinthians, [1Cor 4:8]. The enumeration of the hardships, trials, and sufferings of the apostles, [1Cor 4:9-13]. For what purpose St. Paul mentions these things, [1Cor 4:14-16]. He promises to send Timothy to them, [1Cor 4:17]. And to come himself shortly, to examine and correct the abuses that had crept in among them, [1Cor 4:18-21].

### Verse 1

[¶37] Let a man so account of us - This is a continuation of the subject in the preceding chapter; and should not have been divided from it.

[¶38] The fourth chapter would have begun better at [1Cor 4:6], and the third should have ended with the fifth verse ([1Cor 4:5]).

[¶39] As of the ministers of Christ - Ως ὑπηρετας Χριστου. The word ὑπηρετης means an under-rower, or one, who, in the trireme, quadrireme, or quinquereme galleys, rowed in one of the undermost benches; but it means also, as used by the Greek writers, any inferior officer or assistant. By the term here the apostle shows the Corinthians that, far from being heads and chiefs, he and his fellow apostles considered themselves only as inferior officers, employed under Christ from whom alone they received their appointment their work, and their recompense.

[¶40] Stewards of the mysteries of God - Και οικονομους μυστηριων Θεου, Economists of the Divine mysteries. See the explanation of the word steward in the note on [Mat 24:45], (note); [Luk 8:3], (note); [Luk 12:42], (note)

[¶41] The steward, or oikonomos, was the master's deputy in regulating the concerns of the family, providing food for the household, seeing it served out at the proper times and seasons, and in proper quantities. He received all the cash, expended what was necessary for the support of the family, and kept exact accounts, which he was obliged at certain times to lay before the master. The mysteries, the doctrines of God, relative to the salvation of the world by the passion and death of Christ; and the inspiration, illumination, and purification of the soul by the Spirit of Christ, constituted a principal part of the Divine treasure intrusted to the hands of the stewards by their heavenly Master; as the food that was to be dispensed at proper times, seasons, and in proper proportions to the children and domestics of the Church, which is the house of God.

### Verse 3

[¶43] It is a very small thing that I should be judged of you - Those who preferred Apollos or Kephas before St. Paul, would of course give their reasons for this preference; and these might, in many instances, be very unfavourable to his character as a man, a Christian, or an apostle; of this he was regardless, as he sought not his own glory, but the glory of God in the salvation of their souls.

[¶44] Or of man's judgment - Η ὑπο ανθρωπινης ἡμερας, literally, or of man's day: but ανθρωπινη ἡμερα signifies any day set apart by a judge or magistrate to try a man on. This is the meaning of ἡμερα, [Psa 37:13] : The Lord shall laugh at him: for he seeth that his Day, ἡ ἡμερα αυτου, his judgment is coming. [Mal 3:17] : And they shall be mine in the Day, εις ἡμεραν, in the judgment, when I make up my jewels. It has the same meaning in [2Pet 3:10] : But the Day, the Judgment, of the Lord will come. The word ανθρωπινος, man's, signifies miserable, wretched, woful; so [Jer 17:16] : Neither have I desired, יום אנוש yom enosh, the day of man; but very properly translated in our version, the woful day. God's Days, [Job 24:1], certainly signify God's Judgments. And the Day of our Lord Jesus, in this epistle, [1Cor 1:8]; [1Cor 5:5], signifies the day in which Christ will judge the world; or rather the judgment itself.

[¶45] I judge not mine own self - I leave myself entirely to God, whose I am, and whom I serve.

## 498. 1 Corinthians · 7 of 42

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### Verse 4

[¶1] For I know nothing by myself - Ουδεν γαρ εμαυτῳ συνοιδα· I am not conscious that I am guilty of any evil, or have neglected to fulfill faithfully the duty of a steward of Jesus Christ. The import of the verb συνειδειν is to be conscious of guilt; and conscire has the same meaning: so, in Horace, Nil Conscire sibi, to know nothing to one's self, is the same as nulla pellescere culpa, not to grow pale at being charged with a crime, through a consciousness of guilt.

[¶2] Yet am I not hereby justified - I do not pretend to say that though I am not conscious of any offense towards God I must therefore be pronounced innocent; no: I leave those things to God; he shall pronounce in my favor, not I myself. By these words the apostle, in a very gentle yet effectual manner, censures those rash and precipitate judgments which the Corinthians were in the habit of pronouncing on both men and things - a conduct than which nothing is more reprehensible and dangerous.

### Verse 5

[¶4] Judge nothing before the time - God, the righteous Judge, will determine every thing shortly: it is his province alone to search the heart, and bring to light the hidden things of darkness. If you be so pure and upright in your conduct, if what you have been doing in these divisions, etc., be right in his sight, then shall you have praise for the same; if otherwise, yourselves are most concerned. Some refer the praise to St. Paul and his companions: Then shall every one of us apostles have praise of God.

### Verse 6

[¶6] These things - Which I have written, [1Cor 3:5], etc.

[¶7] I have in a figure transferred to myself and to Apollos - I have written as if myself and Apollos were the authors of the sects which now prevail among you; although others, without either our consent or knowledge, have proclaimed us heads of parties. Bishop Pearce paraphrases the verse thus: "I have made use of my own and Apollos' name in my arguments against your divisions, because I would spare to name those teachers among you who are guilty of making and heading parties; and because I would have you, by our example, not to value them above what I have said of teachers in general in this epistle; so that none of you ought to be puffed up for one against another." Doubtless there were persons at Corinth who, taking advantage of this spirit of innovation among that people, set themselves up also for teachers, and endeavored to draw disciples after them. And perhaps some even of these were more valued by the fickle multitude than the very apostles by whom they had been brought out of heathenish darkness into the marvellous light of the Gospel. I have already supposed it possible that Diotrephes was one of the ringleaders in these schisms at Corinth. See on [1Cor 1:14] (note).

### Verse 7

[¶9] For who maketh thee to differ - It is likely that the apostle is here addressing himself to some one of those puffed up teachers, who was glorying in his gifts, and in the knowledge he had of the Gospel, etc. As if he had said: If thou hast all that knowledge which thou professest to have, didst thou not receive it from myself or some other of my fellow helpers who first preached the Gospel at Corinth? God never spoke to thee to make thee an apostle. Hast thou a particle of light that thou hast not received from our preaching? Why then dost thou glory, boast, and exult, as if God had first spoken by thee, and not by us?

[¶10] This is the most likely meaning of this verse; and a meaning that is suitable to the whole of the context. It has been applied in a more general sense by religious people, and the doctrine they build on it is true in itself, though it does not appear to me to be any part of the apostle's meaning in this place. The doctrine I refer to is this: God is the foundation of all good; no man possesses any good but what he has derived from God. If any man possess that grace which saves him from scandalous enormities, let him consider that he has received it as a mere free gift from God's mercy. Let him not despise his neighbor who has it not; there was a time when he himself did not possess it; and a time may come when the man whom he now affects to despise, and on whose conduct he is unmerciful and severe, may receive it, and probably may make a more evangelical use of it than he is now doing. This caution is necessary to many religious people, who imagine that they have been eternal objects of God's favor, and that others have been eternal objects of his hate, for no reason that they can show for either the one, or the other. He can have little acquaintance with his own heart, who is not aware of the possibility of pride lurking under the exclamation, Why me! when comparing his own gracious state with the unregenerate state of another.

### Verse 8

[¶12] Now ye - Corinthians are full of secular wisdom; now ye are rich, both in wealth and spiritual gifts; ([1Cor 14:26]): ye have reigned as kings, flourishing in the enjoyment of these things, in all tranquillity and honor; without any want of us: and I would to God ye did reign, in deed, and not in conceit only, that we also, poor, persecuted, and despised apostles, might reign with you. - Whitby.

[¶13] Though this paraphrase appears natural, yet I am of opinion that the apostle here intends a strong irony; and one which, when taken in conjunction with what he had said before, must have stung them to the heart. It is not an unusual thing for many people to forget, if not despise, the men by whom they were brought to the knowledge of the truth; and take up with others to whom, in the things of God, they owe nothing. Reader, is this thy case?

### Verse 9

[¶15] God hath set forth us the apostles last - This whole passage is well explained by Dr. Whitby. "Here the apostle seems to allude to the Roman spectacles, της των θηριομαχων, και μονομαχιας ανδροφονου, that of the Bestiarii and the gladiators, where in the morning men were brought upon the theatres to fight with wild beasts, and to them was allowed armor to defend themselves and smite the beasts that assailed them; but in the meridian or noon-day spectacles the gladiators were brought forth naked, and without any thing to defend themselves from the sword of the assailant; and he that then escaped was only kept for slaughter to another day, so that these men might well be called επιθανατιοι, men appointed for death; and this being the last appearance on the theater for that day, they are said here to be set forth εσχατοι, the last." Of these two spectacles Seneca speaks thus, Epist. vii.: "In the morning men are exposed to lions and bears; at mid-day to their spectators; those that kill are exposed to one another; the victor is detained for another slaughter; the conclusion of the fight is death. The former fighting compared to this was mercy; now it is mere butchery: they have nothing to cover them; their whole body is exposed to every blow, and every stroke produces a wound," etc.

[¶16] We are made a spectacle - Ὁτι θεατρον εγενηθημεν, We are exhibited on the theater to the world; we are lawful booty to all mankind, and particularly to the men of the world, who have their portion in this life. Angels are astonished at our treatment, and so are the more considerate part of men. Who at that time would have coveted the apostolate?

### Verse 10

[¶18] We are fools for Christ's sake - Here he still carries on the allusion to the public spectacles among the Romans, where they were accustomed to hiss, hoot, mock, and variously insult the poor victims. To this Philo alludes, in his embassy to Caius, speaking of the treatment which the Jews received at Rome: ὡσπερ γαρ εν θεατρῳ κλωσμοσυριττοντων, καταμωκωμενων, αμετραχλευαζοντων· "For, as if exhibited upon a theater, we are hissed, most outrageously hooted, and insulted beyond all bounds." Thus, says the apostle, we are fools on Christ's account; we walk in a conformity to his will, and we bear his cross: and did we walk according to the course of this world, or according to the man-pleasing conduct of some among you, we should have no such cross to bear.

[¶19] Ye are wise in Christ - Surely all these expressions are meant ironically; the apostles were neither fools, nor weak, nor contemptible; nor were the Corinthians, morally speaking, wise, and strong, and honorable. Change the persons, and then the epithets will perfectly apply.

### Verse 11

[¶21] We both hunger and thirst, etc. - Who would then have been an apostle of Christ, even with all its spiritual honors and glories, who had not a soul filled with love both to God and man, and the fullest conviction of the reality of the doctrine he preached, and of that spiritual world in which alone he could expect rest? See the Introduction, Section 6.

[¶22] Have no certain dwelling place - We are mere itinerant preachers, and when we set out in the morning know not where, or whether we shall or not, get a night's lodging.

### Verse 12

[¶24] Working with our own hands - They were obliged to labor in order to supply themselves with the necessaries of life while preaching the Gospel to others. This, no doubt, was the case in every place were no Church had been as yet formed: afterwards, the people of God supplied their ministers, according to their power, with food and raiment.

[¶25] Being reviled, we bless, etc. - What a most amiable picture does this exhibit of the power of the grace of Christ! Man is naturally a proud creature, and his pride prompts him always to avenge himself in whatever manner he can, and repay insult with insult. It is only the grace of Christ that can make a man patient in bearing injuries, and render blessing for cursing, beneficence for malevolence, etc. The apostles suffered an indignities for Christ's sake; for it was on his account that they were exposed to persecutions, etc.

### Verse 13

[¶27] Being defamed - Βλασφημουμενοι, Being blasphemed. I have already remarked that βλασφημειν signifies to speak injuriously, and may have reference either to God or to man. God is blasphemed when his attributes, doctrines, providence, or grace, are treated contemptuously, or any thing said of him that is contrary to his holiness, justice, goodness, or truth. Man is blasphemed when any thing injurious is spoken of his person, character, conduct, etc. Blaspheming against men is any thing by which they are injured in their persons, characters, or property.

[¶28] We are made as the filth of the earth - the offscouring of all things - The Greek word which we render filth, is περικαθαρματα, a purgation, or lustrative sacrifice; that which we translate offscouring is περιψημα, a redemption sacrifice. To understand the full force of these words, as applied by the apostle in this place, we must observe that he alludes to certain customs among the heathens, who, in the time of some public calamity, chose out some unhappy men of the most abject and despicable character to be a public expiation for them; these they maintained a whole year at the public expense; and then they led them out, crowned with flowers, as was customary in sacrifices; and, having heaped all the curses of the country upon their heads, and whipped them seven times, they burned them alive, and afterwards their ashes were thrown into the sea, while the people said these words: περιψημαἡμων γινου, be thou our propitiation. Sometimes the person thus chosen was thrown into the sea as a sacrifice to Neptune, the people saying the words as before. Hence Origen says that our Lord, in giving up himself as a propitiation for our sins, was much more than his apostles - περικαθαρματα του κοσμου, παντων περιψημα, the lustration of the world, and the peculiar sacrifice for all men. The apostle, therefore, means that he and his fellows were treated like those wretched beings who were judged to be fit for nothing but to be expiatory victims to the infernal gods, for the safety and redemption of others. Our words filth and offscouring, convey no legitimate sense of the original. See several useful remarks upon these terms in Pearce, Whitby, and Parkhurst.

### Verse 14

[¶30] I write not these things to shame you - It is not by way of finding fault with you for not providing me with the necessaries of life that I write thus; but I do it to warn you to act differently for the time to come; and be not so ready to be drawn aside by every pretender to apostleship, to the neglect of those to whom, under God, you owe your salvation.

### Verse 15

[¶32] For though ye have ten thousand instructers - Μυριους παιδαγωγους, Myriads of leaders, that is, an indefinite multitude; for so the word is often used. The παιδαγωγος, from which we have our word pedagogue, which we improperly apply to a school master, was among the Greeks, the person or servant who attended a child, had the general care of him, and who led him to school for the purpose of being instructed by the διδασκαλος, or teacher. It seems there were many at Corinth who offered their services to instruct this people, and who were not well affected towards the apostle.

[¶33] Not many fathers - Many offer to instruct you who have no parental feeling for you; and how can they? you are not their spiritual children, yon stand in this relation to me alone; for in Christ Jesus - by the power and unction of his Spirit, I have begotten you - I was the means of bringing you into a state of salvation, so that you have been born again: ye are my children alone in the Gospel. Schoettgen produces a good illustration of this from Shemoth Rabba, sect. 46, fol. 140. "A girl who had lost her parents was educated by a guardian, who was a good and faithful man, and took great care of her; when she was grown up, he purposed to bestow her in marriage; the scribe came, and beginning to write the contract, said, What is thy name? The maid answered, N. The scribe proceeded, What is the name of thy father? The maid was silent. Her guardian said, Why art thou silent? The maid replied, Because I know no other father but thee; for he who educates a child well, is more properly the father than he who begot it." This is the same kind of sentiment which I have already quoted from Terence, [Rom 16:13].

[¶34] Natura tu illi pater es, consiliis ego.

[¶35] Adelphi, Act i., scene 2, ver. 47.

[¶36] Thou art his father by nature, I by instruction.

### Verse 16

[¶38] Wherefore, I beseech you, be ye followers of me - It should rather be translated, Be ye imitators of me; μιμηται, from which we have our word mimic, which, though now used only in a bad or ludicrous sense, simply signifies an imitator of another person, whether in speech, manner, habit, or otherwise. As children should imitate their parents in preference to all others, he calls on them to imitate him, as he claims them for his children. He lived for God and eternity, seeking not his own glory, emolument, or ease: those sowers of sedition among them were actuated by different motives. Here then the apostle compares himself with them: follow and imitate me, as I follow and imitate Christ: do not imitate them who, from their worldly pursuits, show themselves to be actuated with a worldly spirit.

### Verse 17

[¶40] For this cause - That you imitate me, and know in what this consists.

[¶41] I sent unto you Timotheus - The same person to whom he wrote the two epistles that are still extant under his name, and whom he calls here his beloved son, one of his most intimate disciples; and whom he had been the means of bringing to God through Christ.

[¶42] My ways which be in Christ - This person will also inform you of the manner in which I regulate all the Churches; and show to you, that what I require of you is no other than what I require of all the Churches of Christ which I have formed, as I follow the same plan of discipline in every place. See the Introduction, Section 3.

### Verse 18

[¶44] Some are puffed up - Some of your teachers act with great haughtiness, imagining themselves to be safe, because they suppose that I shall not revisit Corinth.

## 499. 1 Corinthians · 8 of 42

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### Verse 19

[¶1] But I will come to you shortly - God being my helper, I fully purpose to visit you; and then I shall put those proud men to the proof, not of their speech - eloquence, or pretensions to great knowledge and influence, but of their power - the authority they profess to have from God, and the evidences of that authority in the works they have performed. See the Introduction, Section 11.

### Verse 20

[¶3] For the kingdom of God - The religion of the Lord Jesus is not in word - in human eloquence, excellence of speech, or even in doctrines; but in power, εν δυναμει, in the mighty energy of the Holy Spirit; enlightening, quickening, converting, and sanctifying believers; and all his genuine apostles are enabled, on all necessary occasions, to demonstrate the truth of their calling by miracles; for this the original word often means.

### Verse 21

[¶5] Shall I come unto you with a rod, or in love - Here he alludes to the case of the teacher and father, mentioned in [1Cor 4:15]. Shall I come to you with the authority of a teacher, and use the rod of discipline? or shall I come in the tenderness of a father, and entreat you to do what I have authority to enforce? Among the Jews, those who did not amend, after being faithfully admonished, were whipped, either publicly or privately, in the synagogue. If on this they did not amend, they were liable to be stoned. We see, from the cases of Ananias and Sapphira, Elymas the sorcerer, Hymenaeus and Alexander, etc., that the apostles had sometimes the power to inflict the most awful punishments on transgressors. The Corinthians must have known this, and consequently have dreaded a visit from him in his apostolical authority. That there were many irregularities in this Church, which required both the presence and authority of the apostle, we shall see in the subsequent chapters.

[¶6] 1. In the preceding chapter we find the ministers of God compared to Stewards, of whom the strictest fidelity is required. (1.) Fidelity to God, in publishing his truth with zeal, defending it with courage, and recommending it with prudence. (2.) Fidelity to Christ, whose representatives they are, in honestly and fully recommending his grace and salvation on the ground of his passion and death, and preaching his maxims in all their force and purity. (3.) Fidelity to the Church, in taking heed to keep up a godly discipline, admitting none into it but those who have abandoned their sins; and permitting none to continue in it that do not continue to adorn the doctrine of God their Savior. (4.) Fidelity to their own Ministry, walking so as to bring no blame on the Gospel; avoiding the extremes of indolent tenderness on one hand, and austere severity on the other. Considering the flock, not as their flock, but the flock of Jesus Christ; watching, ruling, and feeding it according to the order of their Divine Master.

[¶7] 2. A minister of God should act with great caution: every man, properly speaking, is placed between the secret judgment of God and the public censure of men. He should do nothing rashly, that he may not justly incur the censure of men; and he should do nothing but in the loving fear of God, that he may not incur the censure of his Maker. The man who scarcely ever allows himself to be wrong, is one of whom it may be safely said, he is seldom right. It is possible for a man to mistake his own will for the will of God, and his own obstinacy for inflexible adherence to his duty. With such persons it is dangerous to have any commerce. Reader, pray to God to save thee from an inflated and self-sufficient mind.

[¶8] 3. Zeal for God's truth is essentially necessary for every minister; and prudence is not less so. They should be wisely tempered together, but this is not always the case. Zeal without prudence is like a flambeau in the hands of a blind man; it may enlighten and warm, but it play also destroy the spiritual building. Human prudence should be avoided as well as intemperate zeal; this kind of prudence consists in a man's being careful not to bring himself into trouble, and not to hazard his reputation, credit, interest, or fortune, in the performance of his duty. Evangelical wisdom consists in our suffering and losing all things, rather than be wanting in the discharge of our obligations.

[¶9] 4. From St. Paul's account of himself we find him often suffering the severest hardships in the prosecution of his duty. He had for his patrimony, hunger, thirst, nakedness, stripes, etc.; and wandered about testifying the Gospel of the grace of God, without even a cottage that he could claim as his own. Let those who dwell in their elegant houses, who profess to be apostolic in their order, and evangelic in their doctrines, think of this. In their state of affluence they should have extraordinary degrees of zeal, humility, meekness, and charity, to recommend them to our notice as apostolical men. If God, in the course of his providence, has saved them from an apostle's hardships, let them devote their lives to the service of that Church in which they have their emoluments; and labor incessantly to build it up on its most holy faith. Let them not be masters to govern with rigour and imperiousness; but tender fathers, who feel every member in the Church as their own child, and labor to feed the heavenly family with the mysteries of God, of which they are stewards.

[¶10] 5. And while the people require much of their spiritual pastors, these pastors have equal right to require much of their people. The obligation is not all on one side; those who watch for our souls have a right not only to their own support, but to our reverence and confidence. Those who despise their ecclesiastical rulers, will soon despise the Church of Christ itself, neglect its ordinances, lose sight of its doctrines, and at last neglect their own salvation.

### Introduction

[¶12] Account of the incestuous person, or of him who had married his father's wife, [1Cor 5:1]. The apostle reproves the Corinthians for their carelessness in this matter, and orders them to excommunicate the transgressor, [1Cor 5:2-5]. They are reprehended for their glorying, while such scandals were among them, [1Cor 5:6]. They must purge out the old leaven, that they may properly celebrate the Christian passover, [1Cor 5:7-9]. They must not associate with any who, professing the Christian religion, were guilty of any scandalous vice, and must put away from them every evil person, [1Cor 5:10-13].

### Verse 1

[¶14] There is fornication among you - The word πορνεια, which we translate fornication in this place, must be understood in its utmost latitude of meaning, as implying all kinds of impurity; for, that the Corinthians were notoriously guilty of every species of irregularity and debauch, we have already seen; and it is not likely that in speaking on this subject, in reference to a people so very notorious, he would refer to only one species of impurity, and that not the most flagitious.

[¶15] That one should have his father's wife - Commentators and critics have found great difficulties in this statement. One part of the case is sufficiently clear, that a man who professed Christianity had illegal connections with his father's wife; but the principal question is, was his father alive or dead? Most think that the father was alive, and imagine that to this the apostle refers, [2Cor 7:12], where, speaking of the person who did the wrong, he introduces also him who had suffered the wrong; which must mean the father and the father then alive. After all that has been said on this subject, I think it most natural to conclude that the person in question had married the wife of his deceased father, not his own mother, but stepmother, then a widow.

[¶16] This was a crime which the text says was not so much as named among the Gentiles; the apostle must only mean that it was not accredited by them, for it certainly did often occur: but by their best writers who notice it, it was branded as superlatively infamous. Cicero styles it, scelus incredibile et inauditum, an incredible and unheard of wickedness; but it was heard of and practised; and there are several stories of this kind in heathen authors, but they reprobate not commend it. The word ονομαζεται, named, is wanting in almost every MS. and version of importance, and certainly makes no part of the text. The words should be read, and such fornication as is not amongst the Gentiles, i.e., not allowed. Some think that this woman might have been a proselyte to the Jewish religion from heathenism; and the rabbins taught that proselytism annulled all former relationship, and that a woman was at liberty in such a case to depart from an unbelieving husband, and to marry even with a believing son, i.e., of her husband by some former wife.

### Verse 2

[¶18] Ye are puffed up - Ye are full of strife and contention relative to your parties and favourite teachers, and neglect the discipline of the Church. Had you considered the greatness of this crime, ye would have rather mourned, and have put away this flagrant transgressor from among you.

[¶19] Taken away from among you - Ἱνα εξαρθη εκ μεσου υμων. This is supposed by some to refer to the punishment of death, by others to excommunication. The Christian Church was at this time too young to have those forms of excommunication which were practised in succeeding centuries. Probably no more is meant than a simple disowning of the person, accompanied with the refusal to admit him to the sacred ordinances, or to have any intercourse or connection with him.

### Verse 3

[¶21] Absent in body, but present in spirit - Perhaps St. Paul refers to the gift of the discernment of spirits, which it is very likely the apostles in general possessed on extraordinary occasions. He had already seen this matter so clearly, that he had determined on that sort of punishment which should be inflicted for this crime.

### Verse 4

[¶23] In the name of our Lord Jesus - Who is the head of the Church; and under whose authority every act is to be performed.

[¶24] And my spirit - My apostolical authority derived from him; with the power, συν δυναμει, with the miraculous energy of the Lord Jesus, which is to inflict the punishment that you pronounce: -

### Verse 5

[¶26] To deliver such a one unto Satan - There is no evidence that delivering to Satan was any form of excommunication known either among the Jews or the Christians. Lightfoot, Selden, and Schoettgen, who have searched all the Jewish records, have found nothing that answers to this: it was a species of punishment administered in extraordinary cases, in which the body and the mind of an incorrigible transgressor were delivered by the authority of God into the power of Satan, to be tortured with diseases and terrors as a warning to all; but while the body and mind were thus tormented, the immortal spirit was under the influence of the Divine mercy; and the affliction, in all probability, was in general only for a season; though sometimes it was evidently unto death, as the destruction of the flesh seems to imply. But the soul found mercy at the hand of God; for such a most extraordinary interference of God's power and justice, and of Satan's influence, could not fail to bring the person to a state of the deepest humiliation and contrition; and thus, while the flesh was destroyed, the spirit was saved in the day of the Lord Jesus. No such power as this remains in the Church of God; none such should be assumed; the pretensions to it are as wicked as they are vain. It was the same power by which Ananias and Sapphira were struck dead, and Elymas the sorcerer struck blind. Apostles alone were intrusted with it.

### Verse 6

[¶28] Your glorying is not good - You are triumphing in your superior knowledge, and busily employed in setting up and supporting your respective teachers, while the Church is left under the most scandalous corruptions - corruptions which threaten its very existence if not purged away.

[¶29] Know ye not - With all your boasted wisdom, do you not know and acknowledge the truth of a common maxim, a little leaven leaveneth the whole lump? If this leaven - the incestuous person, be permitted to remain among you; if his conduct be not exposed by the most formidable censure; the flood-gates of impurity will be opened on the Church, and the whole state of Christianity ruined in Corinth.

### Verse 7

[¶31] Purge out therefore the old leaven - As it is the custom of the Jews previously to the passover to search their houses in the most diligent manner for the old leaven, and throw it out, sweeping every part clean; so act with this incestuous person. I have already shown with what care the Jews purged their houses from all leaven previously to the passover; see the note on [Exo 12:8-19] (note), and on the term passover, and Christ as represented by this ancient Jewish sacrifice; see on [Exo 12:27] (note), and my Discourse on the Nature and Design of the Eucharist.

### Verse 8

[¶33] Therefore let us keep the feast - It is very likely that the time of the passover was now approaching, when the Church of Christ would be called to extraordinary acts of devotion, in commemorating the passion, death, and resurrection of Christ; and of this circumstance the apostle takes advantage in his exhortation to the Corinthians. See the Introduction, Section 12.

[¶34] Not with old leaven - Under the Christian dispensation we must be saved equally from Judaism, heathenism, and from sin of every kind; malice and wickedness must be destroyed; and sincerity and truth, inward purity and outward holiness, take their place.

[¶35] The apostle refers here not more to wicked principles than to wicked men; let us keep the feast, not with the old leaven - the impure principles which actuated you while in your heathen state; neither with the leaven of malice and wickedness, κακιας και πονηριας, wickedness, radical depravity, producing unrighteousness in the life; nor with the persons who are thus influenced, and thus act; but with the unleavened bread, αλλ' εν αζυμοις, but with upright and godly men, who have sincerity, ειλικρινεια, such purity of affections and conduct, that even the light of God shining upon them discovers no flaw, and truth - who have received the testimony of God, and who are inwardly as well as outwardly what they profess to be.

[¶36] The word πονηριας, which we translate wickedness, is so very like to πορνειας, fornication, that some very ancient MSS. have the latter reading instead of the former; which, indeed, seems most natural in this place; as κακιας, which we translate malice, includes every thing that is implied in πονηριας, wickedness whereas πορνειας, as being the subject in question, see [1Cor 5:1], would come more pointedly in here: Not with wickedness and fornication, or rather, not with wicked men and fornicators: but I do not contend for this reading.

### Verse 9

[¶38] I wrote unto you in an epistle - The wisest and best skilled in Biblical criticism agree that the apostle does not refer to any other epistle than this; and that he speaks here of some general directions which he had given in the foregoing part of it; but which he had now in some measure changed and greatly strengthened, as we see from [1Cor 5:11]. The words εγραψα εν τῃ επιστολῃ may be translated, I Had written to you in This Epistle; for there are many instances in the New Testament where the aorist, which is here used, and which is a sort of indefinite tense, is used for the perfect and the plusquam-perfect. Dr. Whitby produces several proofs of this, and contends that the conclusion drawn by some, viz. that it refers to some epistle that is lost, is not legitimately drawn from any premises which either this text or antiquity affords. The principal evidence against this is [2Cor 7:8], where εν τῃ επιστολῃ, the same words as above, appear to refer to this first epistle. Possibly the apostle may refer to an epistle which he had written though not sent; for, on receiving farther information from Stephanas, Fortunatus, and Achaicus, relative to the state of the Corinthian Church, he suppressed that, and wrote this, in which he considers the subject much more at large. See Dr. Lightfoot.

[¶39] Not to company with fornicators - With which, as we have already seen, Corinth abounded. It was not only the grand sin, but staple, of the place.

### Verse 10

[¶41] For then must ye needs go out of the world - What an awful picture of the general corruption of manners does this exhibit! The Christians at Corinth could not transact the ordinary affairs of life with any others than with fornicators, covetous persons, extortioners, railers, drunkards, and idolaters, because there were none others in the place! How necessary was Christianity in that city!

### Verse 11

[¶43] But now I have written - I not only write this, but I add more: if any one who is called a brother, i.e. professes the Christian religion, be a fornicator, covetous, idolater, railer, drunkard, or extortioner, not even to eat with such - have no communion with such a one, in things either sacred or civil. You may transact your worldly concerns with a person that knows not God, and makes no profession of Christianity, whatever his moral character may be; but ye must not even thus far acknowledge a man professing Christianity, who is scandalous in his conduct. Let him have this extra mark of your abhorrence of all sin; and let the world see that the Church of God does not tolerate iniquity.

## 500. 1 Corinthians · 9 of 42

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### Verse 12

[¶1] For what have I to do to judge them also that are without? - The term without, τους εξω, signifies those who were not members of the Church, and in this sense its correspondent term: החיצונים hachitsonim, those that are without, is generally understood in the Jewish writers, where it frequently occurs. The word και also, which greatly disturbs the sense here, is wanting in ABCFG, and several others, with the Syriac, Coptic, Slavonic, Vulgate, and the Itala; together with several of the fathers. The sentence, I think, with the omission of και also, should stand thus: Does it belong to me to pass sentence on those which are without - which are not members of the Church? By no means (ουχι.) Pass ye sentence on them which are within - which are members of the Church: those which are without - which are not members of the Church, God will pass sentence on, in that way in which he generally deals with the heathen world. But put ye away the evil from among yourselves. This is most evidently the apostle's meaning, and renders all comments unnecessary. In the last clause there appears to be an allusion to [Deu 17:7], where the like directions are given to the congregation of Israel, relative to a person found guilty of idolatry: Thou shalt put away the evil from among you - where the version of the Septuagint is almost the same as that of the apostle: και εξαρεις τον πονηρον εξ ὑμων αυτων.

[¶2] There are several important subjects in this chapter which intimately concern the Christian Church in general.

[¶3] 1. If evil be tolerated in religious societies, the work of God cannot prosper there. If one scandal appear, it should be the cause of general humiliation and mourning to the followers of God where it occurs; because the soul of a brother is on the road to perdition, the cause of God so far betrayed and injured, and Christ recrucified in the house of his friends. Pity should fill every heart towards the transgressor, and prayer for the backslider occupy all the members of the Church.

[¶4] 2. Discipline must be exercised in the Christian Church; without this it will soon differ but little from the wilderness of this world. But what judgment, prudence, piety, and caution, are requisite in the execution of this most important branch of a minister's duty! He may be too easy and tender, and permit the gangrene to remain till the flock be infected with it. Or he may be rigid and severe, and destroy parts that are vital while only professing to take away what is vitiated. A backslider is one who once knew less or more of the salvation of God. Hear what God says concerning such: Turn, ye backsliders, for I am married unto you. See how unwilling He is to give them up! He suffers long, and is kind: do thou likewise; and when thou art obliged to cut off the offender from the Church of Christ, follow him still with thy best advice and heartiest prayers.

[¶5] 3. A soul cut off from the flock of God is in an awful state! his outward defense is departed from him; and being no longer accountable to any for his conduct, he generally plunges into unprecedented depths of iniquity; and the last state of that man becomes worse than the first. Reader, art thou without the pale of God's Church? remember it is here written, them that are Without God judgeth, [1Cor 5:13].

[¶6] 4. Christians who wish to retain the spirituality of their religion should be very careful how they mingle with the world. He who is pleased with the company of ungodly men, no matter howsoever witty or learned, is either himself one with them, or is drinking into their spirit. It is impossible to associate with such by choice without receiving a portion of their contagion. A man may be amused or delighted with such people, but he will return even from the festival of wit with a lean soul. Howsoever contiguous they may be, yet the Church and the world are separated by an impassable gulf.

[¶7] 5. If all the fornicators, adulterers, drunkards, extortioners, and covetous persons which bear the Christian name, were to be publicly excommunicated from the Christian Church, how many, and how awful would the examples be! If however the discipline of the visible Church be so lax that such characters are tolerated in it, they should consider that this is no passport to heaven. In the sight of God they are not members of his Church; their citizenship is not in heaven, and therefore they have no right to expect the heavenly inheritance. It is not under names, creeds, or professions, that men shall be saved at the last day; those alone who were holy, who were here conformed to the image of Christ, shall inherit the kingdom of God. Those who expect it in any other way, or on any other account, will be sadly deceived.

### Introduction

[¶9] The Corinthians are reproved for their litigious disposition; brother going to law with brother, and that before the heathen, [1Cor 6:1-6]. They should suffer wrong rather than do any, [1Cor 6:7], [1Cor 6:8]. No unrighteous person can enter into the glory of God, [1Cor 6:9], [1Cor 6:10]. Some of the Corinthians had been grievous sinners, but God had saved them, [1Cor 6:11]. Many things may be lawful which are not at all times expedient, [1Cor 6:12]. Meats are for the belly, and the belly for meats; but the body is not for uncleanness, [1Cor 6:13]. Christ's resurrection a pledge of ours, [1Cor 6:14]. The bodies of Christians are members of Christ, and must not be defiled, [1Cor 6:15-17]. He that commits fornication sins against his own body, [1Cor 6:18]. Strong dissuasives from it, [1Cor 6:19], [1Cor 6:20].

### Verse 1

[¶11] Dare any of you, etc. - From the many things that are here reprehended by the apostle, we learn that the Christian Church at Corinth was in a state of great imperfection, notwithstanding there were very many eminent characters among them. Divided as they were among themselves, there was no one person who possessed any public authority to settle differences between man and man; therefore, as one party would not submit to the decisions of another, they were obliged to carry their contentions before heathen magistrates; and probably these very subjects of litigations arose out of their ecclesiastical divisions. The thing, and this issue of it, the apostle strongly reprehends.

[¶12] Before the unjust, and not before the saints? - The heathen judges were termed δικασται from their presumed righteousness in the administration of justice; here the apostle, by a paronomasia, calls them αδικοι, unrighteous persons; and it is very likely that at Corinth, where such corruption of manners reigned, there was a great perversion of public justice; and it is not to be supposed that matters relative to the Christians were fairly decided. The Christians the apostle terms ἁγιοι saints, which they were all by profession; and doubtless many were so in spirit and in truth.

### Verse 2

[¶14] The saints shall judge the world? - Nothing can be more evident than that the writers of the New Testament often use ὁ κοσμος, the world, to signify the Jewish people; and sometimes the Roman empire, and the Jewish state; and in the former sense it is often used by our Lord. When, says he, the Son of man shall sit on the throne of his glory, then shall ye sit on twelve thrones, judging the twelve tribes of Israel, [Mat 19:28]. It is supposed that he refers to the same subject as that mentioned here - the saints judging the world; and that St. Paul has his words in view in what he says here to the Corinthians. By judging the twelve tribes of Israel, some have imagined that having authority in the Church is merely intended; but Dr. Lightfoot contends that the words referred to the coming of our Lord to execute judgment on the Jews, and to destroy their state; and that the doctrine of the apostles, not themselves, was to judge and condemn that most disobedient people. The place before us is generally understood to imply, that the redeemed of the Lord shall be, on the great day, assessors with him in judgment; and shall give their award in the determinations of his justice. On reviewing this subject, I am fully of opinion that this cannot be the meaning of the words, and that no such assessorship as is contended for ever will take place; and that the interpretation is clogged with a multitude of absurdities.

[¶15] 1. The saints themselves are to appear before the judgment seat of Christ, and shall be judged by him, after which they shall reign with him; but it is never said in Scripture that they shall judge with him.

[¶16] 2. It would be absurd to suppose that thrones should be erected for the purpose of saints sitting on them to give their approbation in the condemnation of the wicked; of what use can such an approbation be? is it necessary to the validity of Christ's decision? and will not even the damned themselves, without this, acknowledge the justice of their doom? I therefore think with Dr. Lightfoot, that these words of the apostle refer to the prediction of Daniel, [Dan 7:18], [Dan 7:27], and such like prophecies, where the kingdoms of the earth are promised to the saints of the Most High; that is, that a time shall come when Christianity shall so far prevail that the civil government of the world shall be administered by Christians, which, at that time, was administered by heathens. And this is even now true of all those parts of the earth which may be considered of the greatest political consequence. They profess Christianity, and the kings and other governors are Christians in this general sense of the term.

### Verse 3

[¶18] Know ye not that we shall judge angels? - Dr. Lightfoot observes that "the apostle does not say here, as he said before, the saints shall judge the angels, but We shall judge them. By angels, all confess that demons are intended; but certainly all saints, according to the latitude with which that word is understood, i.e. all who profess Christianity, shall not judge angels. Nor is this judging of angels to be understood of the last day; but the apostle speaks of the ministers of the Gospel, himself and others, who, by the preaching of the Gospel, through the power of Christ, should spoil the devils of their oracles and their idols, should deprive them of their worship, should drive them out of their seats, and strip them of their dominion. Thus would God subdue the whole world under the Christian power, so that Christian magistrates should judge men, and Christian ministers judge devils."

### Verse 4

[¶20] Things pertaining to this life - They could examine all civil cases among themselves, which they were permitted to determine without any hinderance from the heathen governments under which they lived.

[¶21] Who are least esteemed in the Church - Τους εξουθενημενους, Those who were in the lowest order of judges; for the apostle may refer here to the order in the Jewish benches, as Dr. Lightfoot conjectures, of which there were five, viz.: -

[¶22] 1. The great Sanhedrin, consisting of seventy-two elders, which presided in Jerusalem.

[¶23] 2. The little Sanhedrin of twenty-five, in large cities, out of Jerusalem.

[¶24] 3. The Bench of Three in every synagogue.

[¶25] 4. The Authorized, or Authentic Bench.

[¶26] 5. The Bench not authorized, εξουθενημενος. This latter bench was so called because it received not its authority immediately from the Sanhedrin, but was chosen by the parties between whom the controversy depended. The apostle certainly does not mean persons of no repute, but such as these arbitrators, who were chosen for the purpose of settling private differences, and preventing them from going before the regular magistrates. The following verse makes it pretty evident that the apostle refers to this lower kind of tribunal; and hence he says, -

### Verse 5

[¶28] Is it so, that there is not a wise man among you? - Have you none among yourselves that can be arbitrators of the differences which arise, that you go to the heathen tribunals?

### Verse 6

[¶30] Brother goeth to law with brother - One Christian sues another at law! This is almost as great a scandal as can exist in a Christian society. Those in a religious community who will not submit to a proper arbitration, made by persons among themselves, should be expelled from the Church of God.

### Verse 7

[¶32] There is utterly a fault among you - There is a most manifest defect among you,

[¶33] 1. Of peaceableness;

[¶34] 2. Of brotherly love;

[¶35] 3. Of mutual confidence; and

[¶36] 4. Of reverence for God, and concern for the honor of his cause.

[¶37] Why do ye not rather take wrong? - Better suffer an injury than take a method of redressing yourselves which must injure your own peace, and greatly dishonor the cause of God.

### Verse 8

[¶39] Nay, ye do wrong - Far from suffering, ye are the aggressors; and defraud your pious, long-suffering brethren, who submit to this wrong rather than take those methods of redressing their grievances which the spirit of Christianity forbids. Probably the apostle refers to him who had taken his father's wife.

### Verse 9

[¶41] The unrighteous shall not inherit the kingdom - The unrighteous, αδικοι, those who act contrary to right, cannot inherit, for the inheritance is by right. He who is not a child of God has no right to the family inheritance, for that inheritance is for the children. If children, then heirs; heirs of God, and joint heirs with Christ, [Rom 8:17]. There are here ten classes of transgressors which the apostle excludes from the kingdom of God; and any man who is guilty of any one of the evils mentioned above is thereby excluded from this kingdom, whether it imply the Church of Christ here below, or the state of glory hereafter.

[¶42] Several of the evils here enumerated will not bear to be particularly explained; they are, however, sufficiently plain of themselves, and show us what abominations were commonly practised among the Corinthians.

### Verse 11

[¶44] And such were some of you - It was not with the prospect of collecting saints that the apostles went about preaching the Gospel of the kingdom. None but sinners were to be found over the face of the earth; they preached that sinners might be converted unto God, made saints, and constituted into a Church; and this was the effect as well as the object of their preaching.

[¶45] But ye are washed - Several suppose that the order in which the operations of the grace of God take place in the soul is here inverted; but I am of a very different mind. Every thing will appear here in its order, when we understand the terms used by the apostle.

## 501. 1 Corinthians · 10 of 42

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[¶0] Ye are washed, απελουσασθε; ye have been baptized into the Christian faith, and ye have promised in this baptism to put off all filthiness of the flesh and spirit: and the washing of your bodies is emblematical of the purification of your souls.

[¶1] Ye are sanctified - Ἡγιασθητε; from α, privative, and γη, the earth; ye are separated from earthly things to be connected with spiritual. Ye are separated from time to be connected with eternity. Ye are separated from idols to be joined to the living God. Separation from common, earthly, or sinful uses, to be wholly employed in the service of the true God, is the ideal meaning of this word, both in the Old and New Testaments. It was in consequence of their being separated from the world that they became a Church of God. Ye were formerly workers of iniquity, and associated with workers of iniquity; but now ye are separated from them, and united together to work out your salvation with fear and trembling before God.

[¶2] Ye are justified - Εδικαιωθητε· Ye have been brought into a state of favor with God; your sins having been blotted out through Christ Jesus, the Spirit of God witnessing the same to your conscience, and carrying on by his energy the great work of regeneration in your hearts. The process here is plain and simple: -

[¶3] 1. Paul and his brother apostles preached the Gospel at Corinth, and besought the people to turn from darkness to light - from idol vanities to the living God, and to believe in the Lord Jesus for the remission of sins.

[¶4] 2. The people who heard were convinced of the Divine truths delivered by the apostle, and flocked to baptism.

[¶5] 3. They were baptized in the name of the Lord Jesus, and thus took upon them the public profession of the Gospel.

[¶6] 4. Being now baptized into the Christian faith, they were separated from idols and idolaters, and became incorporated with the Church of God.

[¶7] 5. As penitents, they were led to the Lord Jesus for justification, which they received through faith in his blood.

[¶8] 6. Being justified freely - having their sins forgiven through the redemption that is in Jesus, they received the Spirit of God to attest this glorious work of grace to their consciences; and thus became possessed of that principle of righteousness, that true leaven which was to leaven the whole lump, producing that universal holiness without which none can see the Lord.

### Verse 12

[¶10] All things are lawful unto me - It is likely that some of the Corinthians had pleaded that the offense of the man who had his father's wife, as well as the eating the things offered to idols, was not contrary to the law, as it then stood. To this the apostle answers: Though such a thing be lawful, yet the case of fornication, mentioned [1Cor 5:1], is not expedient, ου συμφερει - it is not agreeable to propriety, decency, order, and purity. It is contrary to the established usages of the best and most enlightened nations, and should not be tolerated in the Church of Christ.

[¶11] They might also be led to argue in favor of their eating things offered to idols, and attending idol feasts, thus: - that an idol was nothing in the world; and as food was provided by the bounty of God, a man might partake of it any where without defiling his conscience, or committing sin against the Creator. This excuse also the apostle refers to. All these things are lawful, taken up merely in the light that none of your laws is against the first; and that, on the ground that an idol is nothing in the world, there can be no reason against the last;

[¶12] But I will not be brought under the power of any - Allowing that they are all lawful, or at least that there is no law against them, yet they are not expedient; there is no necessity for them; and some of them are abominable, and forbidden by the law of God and nature, whether forbidden by yours or not; while others, such as eating meats offered to idols, will almost necessarily lead to bad moral consequences: and who, that is a Christian, would obey his appetite so far as to do these things for the sake of gratification? A man is brought under the power of any thing which he cannot give up. He is the slave of that thing, whatsoever it be, which he cannot relinquish; and then, to him, it is sin.

### Verse 13

[¶14] Meats for the belly - I suppose that κοιλια means the animal appetite, or propensity to food, etc., and we may conceive the apostle to reason thus: I acknowledge that God has provided different kinds of aliments for the appetite of man, and among others those which are generally offered to idols; and he has adapted the appetite to these aliments, and the aliments to the appetite: but God shall destroy both it and them; none of these is eternal; all these lower appetites and sensations will be destroyed by death, and have no existence in the resurrection body; and the earth and its productions shall be burnt up.

[¶15] Now the body is not for fornication - Though God made an appetite for food, and provided food for that appetite, yet he has not made the body for any uncleanness, nor indulgence in sensuality; but he has made it for Christ; and Christ was provided to be a sacrifice for this body as well as for the soul, by taking our nature upon him; so that now, as human beings, we have an intimate relationship to the Lord; and our bodies are made not only for his service, but to be his temples.

### Verse 14

[¶17] And God hath both raised up the Lord - He has raised up the human nature of Christ from the grave, as a pledge of our resurrection; and will also raise us up by his own power, that we may dwell with him in glory for ever.

### Verse 15

[¶19] Know ye not that your bodies are the members of Christ? - Because he has taken your nature upon him, and thus, as believers in him, ye are the members of Christ.

[¶20] Shall I then take, etc. - Shall we, who profess to be members of his body, of his flesh, and of his bones, connect ourselves with harlots, and thus dishonor and pollute the bodies which are members of Christ? God forbid! These passages admit of a more literal interpretation. This, if given at all, I must give in a strange language.

[¶21] Membra humana, ad generationem pertinentia, vocantur Membra Christi, quia mysterium conjunctionis Christi et Ecclesiae per conjunctionem maris et faeminae indigitatur, [Eph 5:32]. In Vet. Test. idem valebat de membro masculino, guippe quod circumcisione, tanquam signo faederis, honoratum est. Vide Schoettgen, Hor. Hebr.

### Verse 16

[¶23] He that is joined to a harlot is one body - In Sohar Genes., fol. 19, we have these remarkable words: Whosoever connects himself with another man's wife, does in effect renounce the holy blessed God, and the Church of the Israelites.

### Verse 17

[¶25] Is one spirit - He who is united to God, by faith in Christ Jesus, receives his Spirit, and becomes a partaker of the Divine nature. Who can change such a relationship for communion with a harlot; or for any kind of sensual gratification? He who can must be far and deeply fallen!

### Verse 18

[¶27] Flee fornication - Abominate, detest, and escape from every kind of uncleanness. Some sins, or solicitations to sin, may be reasoned with; in the above cases, if you parley you are undone; reason not, but Fly!

[¶28] Sinneth against his own body - Though sin of every species has a tendency to destroy life, yet none are so mortal as those to which the apostle refers; they strike immediately at the basis of the constitution. By the just judgment of God, all these irregular and sinful connections are married to death. Neither prostitutes, whoremongers, nor unclean persons of any description, can live out half their days. It would be easy to show, and prove also, how the end of these things, even with respect to the body, is death; but I forbear, and shall finish the subject with the words of the prophet: The show of their countenance doth witness against them, and they declare their sin as Sodom, they hide it not; wo unto their soul, for they have rewarded evil unto themselves.

### Verse 19

[¶30] Your body is the temple of the Holy Ghost - What an astonishing saying is this! As truly as the living God dwelt in the Mosaic tabernacle, and in the temple of Solomon, so truly does the Holy Ghost dwell in the souls of genuine Christians; and as the temple and all its utensils were holy, separated from all common and profane uses, and dedicated alone to the service of God, so the bodies of genuine Christians are holy, and all their members should be employed in the service of God alone.

[¶31] And ye are not your own? - Ye have no right over yourselves, to dispose either of your body, or any of its members, as you may think proper or lawful; you are bound to God, and to him you are accountable.

### Verse 20

[¶33] Ye are bought with a price - As the slave who is purchased by his master for a sum of money is the sole property of that master, so ye, being bought with the price of the blood of Christ, are not your own, you are his property. As the slave is bound to use all his skill and diligence for the emolument of his master, so you should employ body, soul, and spirit in the service of your Lord; promoting, by every means in your power, the honor and glory of your God, whom you must also consider as your Lord and Master.

[¶34] There are strange discordances in MSS., versions, and fathers, on the conclusion of this verse; and the clauses και εν τῳ πνευματι ὑμων, ἁτινα εστι του Θεου, and in your spirit, which is God's, is wanting in ABC*D*EFG, some others, Coptic, Ethiopic, Vulgate, and Itala, and in several of the primitive fathers. Almost every critic of note considers them to be spurious. Whether retained or expunged the sense is the same. Instead of price simply, the Vulgate and some of the Latin fathers, read, pretio magno, with a great price; and instead of glorify, simply, they read glorificate et portate, glorify and carry God in your bodies. These readings appear to be glosses intended to explain the text. Litigious Christians, who will have recourse to law for every little difference, as well as the impure, may read this chapter either to their conviction or confusion.

### Introduction

[¶36] A solution of several difficult cases concerning marriage and married persons, [1Cor 7:1-6]. God has given every man his proper gift, [1Cor 7:7]. Directions to the unmarried and widows, [1Cor 7:8], [1Cor 7:9]. Directions to the married, [1Cor 7:10], [1Cor 7:11]. Directions to men married to heathen women, and to women married to heathen men, [1Cor 7:12-16]. Every man should abide in his vocation, [1Cor 7:17-24]. Directions concerning virgins, and single persons in general, [1Cor 7:25-28]. How all should behave themselves in the things of this life, in reference to eternity, [1Cor 7:29-31]. The trials of the married state, [1Cor 7:32-35]. Directions concerning the state of virginity or celibacy, [1Cor 7:36-38]. How the wife is bound to her husband during his life, and her liberty to marry another after his death, [1Cor 7:39], [1Cor 7:40].

### Verse 1

[¶38] The things whereof ye wrote unto me - It is sufficiently evident that the principal part of this epistle was written in answer to some questions which had been sent to the apostle in a letter from the Corinthian Church; and the first question seems to be this: "Is it proper for a man to marry in the present circumstances of the Church?" The question concerning the expediency or inexpediency of marriage was often agitated among the ancient philosophers; and many, though inclined to decide against it, because of the troubles and cares connected with it, tolerated it in their opinions; because, though an evil, it was judged to be a necessary evil. The words of Menander are full to this effect: Γαμειν, εαν τις την αληθειαν σκοπῃ, κακον μεν εστιν, αλλ' αναγκαιον κακον· "If a man consider marriage in a proper point of view, it is an evil; but then it is a necessary evil." Metellus Numidicus spoke of it nearly in the same way. Si sine uxore possemus, Quirites, esse, omnes ea molestia careremus; sed quoniam ita natura tradidit, ut nec Cum Illis salis commode, nec Sine Illis ullo modo vivi possit, saluti perpetus potius quam brevi voluptati consulendum. "If, O ye Romans, we could live unmarried, we should be saved from a great deal of trouble; but, seeing that nature has so ordered it that we cannot live very comfortably with wives, and without them cannot live at all, marriage should be adopted, not for the sake of the short-lived pleasure, but rather for perpetual safety." But this was not the common opinion; the Jews absolutely required that every man should marry, and reputed those as murderers who did not. - See on [1Cor 7:6] (note). By the laws of Lycurgus unmarried persons were prohibited from seeing the public games. By the laws of the Spartans bachelors were punished. And Plato declares all such unworthy of any honor. And to this the commentator says, Amen.

[¶39] Not to touch a woman - Γυναικος μη ἁπτεσθαι· The learned reader need not be informed in what sense ἁπτομαι is used among the Greeks, and langere among the Latins. For examples Wetstein may be consulted.

### Verse 2

[¶41] To avoid fornication - Δια τας πορνειας· verto, propter exercendam libidinem, vel ut libidinem licite exercere liceat. Probo hanc notionem ex Hebraeo, ibi זנה, zanah, est libidinem exercere, [Hos 4:10] : For they shall eat and not have enough; they shall commit whoredom, תזנו, libidinem exercebunt, and shall not increase. Here the prophet certainly does not speak of whoredom in our sense of the word; for the persons he mentions expected to have children, which cannot be said of those who are addicted to improper connections: the prophet speaks concerning married persons, whom he threatens with a privation of children, notwithstanding libidinem exercebant in order to have numerous families. See Schoettgen. The following verse shows that this is the apostle's meaning.

[¶42] Let every man have his own wife - Let every man have one woman, his own; and every woman one man, her own. Here, plurality of wives and husbands is most strictly forbidden; and they are commanded to marry for the purpose of procreating children.

[¶43] In the Jewish constitutions there are some things not only curious, but useful, respecting marriage. "There are four causes which induce men to marry:

[¶44] 1. Impure desire;

## 502. 1 Corinthians · 11 of 42

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[¶0] 2. To get riches;

[¶1] 3. To become honorable;

[¶2] 4. For the glory of God.

[¶3] Those who marry through the first motive beget wicked and rebellious children. Those who marry for the sake of riches have the curse of leaving them to others. Those who marry for the sake of aggrandizing their family, their families shall be diminished. Those who marry to promote the glory of God, their children shall be holy, and by them shall the true Church be increased."

### Verse 3

[¶5] Let the husband render unto the wife due benevolence - Την οφειλομενην ευνοιαν· Though our version is no translation of the original, yet few persons are at a loss for the meaning, and the context is sufficiently plain. Some have rendered the words, not unaptly, the matrimonial debt, or conjugal duty - that which a wife owes to her husband, and the husband to his wife; and which they must take care mutually to render, else alienation of affection will be the infallible consequence, and this in numberless instances has led to adulterous connections. In such cases the wife has to blame herself for the infidelity of her husband, and the husband for that of his wife. What miserable work has been made in the peace of families by a wife or a husband pretending to be wiser than the apostle, and too holy and spiritual to keep the commandments of God!

### Verse 4

[¶7] The wife hath not power, etc. - Her person belongs to her husband; her husband's person belongs to her: neither of them has any authority to refuse what the other has a matrimonial right to demand. The woman that would act so is either a knave or a fool. It would be trifling to attribute her conduct to any other cause than weakness or folly. She does not love her husband; or she loves some one else better than her husband; or she makes pretensions to a fancied sanctity unsupported by Scripture or common sense.

### Verse 5

[¶9] Defraud ye not one the other - What ye owe thus to each other never refuse paying, unless by mutual consent; and let that be only for a certain time, when prudence dictates the temporary separation, or when some extraordinary spiritual occasion may render it mutually agreeable, in order that ye may fast and pray, and derive the greatest possible benefit from these duties by being enabled to wait on the Lord without distraction.

[¶10] That Satan tempt you not for your incontinency - It is most evident that the separations permitted by the Apostle, for he enjoins none, are only for a season, on extraordinary occasions; and that the persons may come together again, lest Satan, taking advantage of their matrimonial abstinence, might tempt either party to illicit commerce.

[¶11] There are a multitude of rules prescribed in such cases by the rabbins, and indeed even by heathen writers; for this was a matter in which common sense could always judge; and under the direction of experience, heathens, as well as those favored with Divine revelation, could see what was proper in all such cases.

[¶12] Incontinence, εικρασια, want of strength to regulate one's desires or appetites; from α, negative, and κρατος, strength. It is remarkable that the apostle supposes that even this temporary continence might produce incontinence; and universal observation confirms the supposition.

### Verse 6

[¶14] I speak this by permission, etc. - It was a constant custom of the more conscientious rabbins, to make a difference between the things which they enjoined on their own judgment, and those which they built on the authority of the law. Thus Rabbi Tancum: "The washing of hands before meat is in our own power; washing after meat is commanded." In relation to this point Dr. Lightfoot produces some examples from the Jewish writers: "The man is commanded concerning begetting and multiplying, but not the woman. And when does the man come under this command? From the age of sixteen or seventeen years; but, if he exceeds twenty years without marrying, behold he violates and renders an affirmative precept vain. The Gemara says: It is forbidden a man to be without a wife; because it is written, It is not good for man to be alone. And whosoever gives not himself to generation and multiplying is all one with a murderer: he is as though he diminished from the image of God, etc." We may understand the apostle here as saying that the directions already given were from his own judgment, and not from any Divine inspiration; and we may take it for granted that where he does not make this observation he is writing under the immediate afflatus of the Holy Spirit.

### Verse 7

[¶16] For I would that all men, etc. - He wished that all that were then in the Church were, like him self, unmarried; but this was in reference to the necessities of the Church, or what he calls, [1Cor 7:26], the present distress: for it never could be his wish that marriage should cease among men, and that human beings should no longer be propagated upon earth; nor could he wish that the Church of Christ should always be composed of single persons; this would have been equally absurd; but as the Church was then in straits and difficulties, it was much better for its single members not to encumber themselves with domestic embarrassments.

[¶17] Every man hath his proper gift of God - Continence is a state that cannot be acquired by human art or industry; a man has it from God, or not at all: and if he have it from God, he has it from him as the author of his nature; for where it does not exist naturally, it never can exist, but either by miraculous interference, which should never be expected, or by chirurgical operation, which is a shocking abomination in the sight of God. See the note on [Mat 19:12] (note).

### Verse 8

[¶19] The unmarried and widows - It is supposed that the apostle speaks here of men who had been married, in the word αγαμοι, but were now widowers; as he does of women who had been married, in the word χηραι, but were now widows. And when he says ὡς καγω, even as I, he means that he himself was a widower; for several of the ancients rank Paul among the married apostles.

### Verse 9

[¶21] But if they cannot contain - If they find it inconvenient and uncomfortable to continue as widowers and widows, let them remarry.

[¶22] It is better to marry than to burn - Bishop Pearce translates the original thus: For it is better to marry than to be made uneasy. Πυρουσθαι, says he, "signifies primarily to burn; but in a metaphorical sense, to be troubled, vexed, or made uneasy. So in [2Cor 11:29] : Who is offended and I burn not, και ουκ εγω πυρουμαι, and I am not troubled. So in Terence, Uro hominem, is I vex him." It would be well to soften the sense of this word in reference to the subject of which the apostle speaks. He cannot mean burning with lust, no more than Virgil means so when he says, Aen. iv. ver. 68: Uritur infelix Dido, the unfortunate Dido is tormented; and in Eccl. ii. 68: Me tamen urit amor, love torments me. All this may be said with the strictest truth in such cases where the impure fire referred to above has no existence.

[¶23] A curious story, which certainly casts light on the phraseology of this place, is related by Dr. Lightfoot, from the tract Kiddushin, fol. 81. "Some captive women were brought to Nehardea, and disposed in the house and the upper room of Rabbi Amram. They took away the ladder (that the women might not get down, but stay there till they were ransomed.) As one of these captives passed by the window, the light of her great beauty shined into the house. Amram (captivated) set up the ladder; and when he was got to the middle of the steps (checked by his conscience) he stopped short, and with a loud voice cried out Fire! Fire! in the house of Amram! (This he did that, the neighbors flocking in, he might be obliged to desist from the evil affection which now prevailed in him.) The rabbins ran to him, and (seeing no fire) they said, Thou hast disgraced us. To which he replied: It is better that ye be disgraced in the house of Amram in this world, then that ye be disgraced by me in the world to come. He then adjured that evil affection to go out of him, and it went out as a pillar of Fire. Amram said: Thou art Fire, and I am Flesh; yet for all that I have prevailed against thee." From this story much instruction may be derived.

### Verse 10

[¶25] I command, yet not I, but the Lord - I do not give my own private opinion or judgment in this case; for the Lord Jesus commands that man shall not put asunder them whom God hath joined, [Mat 5:32]; [Mat 19:6]. And God has said the same, [Gen 2:24]. The following extracts will prove that the law among the Jews was very loose relative to the firmness of the marriage bond: -

[¶26] A woman might put away or depart from her husband by giving this simple reason to the elders, who would give the following certificate. "In day of week, of year, A., daughter of B., put away before us and said: My mother, or my brethren, deceived me, and wedded me or betrothed me, when I was a very young maid, to C., son of D.; but I now reveal my mind before you, that I will not have him."

[¶27] Sometimes they parted with mutual consent, and this also was considered legal, as was also the marriage of the separated parties to others. Witness the following story: "A good man had a good wife; but because they had no children, they mutually put away each other. The good man married a bad (a heathen) wife, and she made him bad (a heathen); the good woman married a bad (a heathen) husband, and she made him good." Divorces were easily obtained among them, and they considered them the dissolving of the marriage bond; and, in consequence of these, the parties might remarry with others. This was contrary to the original institution of marriage, and is opposed both by our Lord and the apostle.

### Verse 11

[¶29] But, and if she depart - He puts the case as probable, because it was frequent, but lays it under restrictions.

[¶30] Let her remain unmarried - She departs at her own peril; but she must not marry another: she must either continue unmarried, or be reconciled to her husband.

[¶31] And let not the husband put away his wife - Divorces cannot be allowed but in the case of fornication: an act of this kind dissolves the marriage vow; but nothing else can. It is a fact that, among the Jews, the wife had just as much right to put away her husband as the husband had to put away his wife. As divorces were granted, it was right that each should have an equal power; for this served as a mutual check.

### Verse 12

[¶33] But to the rest speak I, not the Lord - As if he had said: For what I have already spoken I have the testimony of the Lord by Moses, and of my own Lord and Master, Christ; but for the directions which I am now about to give there is no written testimony, and I deliver them now for the first time. These words do not intimate that the apostle was not now under the influences of the Divine Spirit; but, that there was nothing in the sacred writings which bore directly on this point.

[¶34] If any brother - A Christian man, have a wife that believeth not, i.e. who is a heathen, not yet converted to the Christian faith, and she be pleased to dwell with him, notwithstanding his turning Christian since their marriage, let him not put her away because she still continues in her heathen superstition.

### Verse 13

[¶36] And the woman - Converted from heathenism to the Christian faith; which hath a husband, who still abides in heathenism; if he be pleased to dwell with her, notwithstanding she has become a Christian since their marriage; let her not leave him because he still continues a heathen.

### Verse 14

[¶38] The unbelieving husband is sanctified by the wife - Or rather, is to be reputed as sanctified on account of his wife; she being a Christian woman, and he, though a heathen, being by marriage one flesh with her: her sanctity, as far as it refers to outward things, may be considered as imputed to him so as to render their connection not unlawful. The case is the same when the wife is a heathen and the husband a Christian. The word sanctification here is to be applied much more to the Christian state than to any moral change in the persons; for ἁγιοι, saints, is a common term for Christians - those who were baptized into the faith of Christ; and as its corresponding term קדושים kedoshim signified all the Jews who were in the covenant of God by circumcision, the heathens in question were considered to be in this holy state by means of their connection with those who were by their Christian profession saints.

[¶39] Else were your children unclean - If this kind of relative sanctification were not allowed, the children of these persons could not be received into the Christian Church, nor enjoy any rights, or privileges as Christians; but the Church of God never scrupled to admit such children as members, just as well as she did those who had sprung from parents both of whom were Christians.

[¶40] The Jews considered a child as born out of holiness whose parents were not proselytes at the time of the birth, though afterwards they became proselytes. On the other hand, they considered the children of heathens born in holiness, provided the parents became proselytes before the birth. All the children of the heathens were reputed unclean by the Jews; and all their own children holy. - See Dr. Lightfoot. This shows clearly what the apostle's meaning is.

[¶41] If we consider the apostle as speaking of the children of heathens, we shall get a remarkable comment on this passage from Tertullian, who, in his treatise De Carne Christi, chaps. 37, 39, gives us a melancholy account of the height to which superstition and idolatry had arrived in his time among the Romans. "A child," says he, "from its very conception, was dedicated to the idols and demons they worshipped. While pregnant, the mother had her body swathed round with bandages, prepared with idolatrous rites. The embryo they conceived to be under the inspection of the goddess Alemona, who nourished it in the womb. Nona and Decima took care that it should be born in the ninth or tenth month. Partula adjusted every thing relative to the labor; and Lucina ushered it into the light. During the week preceding the birth a table was spread for Juno; and on the last day certain persons were called together to mark the moment on which the Parcae, or Fates, had fixed its destiny. The first step the child set on the earth was consecrated to the goddess Statina; and, finally, some of the hair was cut off, or the whole head shaven, and the hair offered to some god or goddess through some public or private motive of devotion." He adds that "no child among the heathens was born in a state of purity; and it is not to be wondered at," says he, "that demons possess them from their youth, seeing they were thus early dedicated to their service." In reference to this, he thinks, St. Paul speaks in the verse before us: The unbelieving husband is sanctified by the wife - else were your children unclean; but now are they holy; i.e. "As the parents were converted to the Christian faith, the child comes into the world without these impure and unhallowed rites; and is from its infancy consecrated to the true God."

### Verse 15

[¶43] But if the unbelieving, depart - Whether husband or wife: if such obstinately depart and utterly refuse all cohabitation, a brother or a sister - a Christian man or woman, is not under bondage to any particular laws, so as to be prevented from remarrying. Such, probably, the law stood then; but it is not so now; for the marriage can only be dissolved by death, or by the ecclesiastical court. Even fornication or adultery does not dissolve the marriage contract; nor will the obstinate separation of any of the parties, however long continued, give the party abandoned authority to remarry. If the person have been beyond sea, and not heard of for seven years, it is presumed he may be dead; and marriage has been connived at in such cases. If there be no person to complain, it may be presumed that there is none injured. But I have known instances where even a marriage after seven years' absence has been very unfortunate; the husband returning at the end of ten or twelve years, and to his utter distress finding his wife married to another man, and with issue of that marriage! There can be no safety in this case, unless there be absolute certainty of the death of the party in question.

[¶44] God hath called us to peace - The refractory and disagreeing party should not be compelled to fulfill such matrimonial engagements as would produce continual jarring and discord. At the same time each should take care that he give no cause for disagreements and separations, for the author of the Christian religion is the author of peace, and has called us to it.

## 503. 1 Corinthians · 12 of 42

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/503/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/503/#p-N

### Verse 16

[¶1] For what knowest thou, O wife - You that are Christians, and who have heathen partners, do not give them up because they are such, for you may become the means of saving them unto eternal life. Bear your cross, and look up to God, and he may give your unbelieving husband or wife to your prayers.

### Verse 17

[¶3] But as God hath distributed to every man, etc. - Let every man fulfill the duties of the state to which God in the course of his providence has called him.

[¶4] So ordain I in all Churches - I do not lay on you a burden which others are not called to bear: this is the general rule which, by the authority of God, I impose on every Christian society.

### Verse 18

[¶6] Is any man called being circumcised? - Is any man who was formerly a Jew converted to Christianity?

[¶7] Let him not become circumcised - Let him not endeavor to abolish the sign of the old covenant, which he bears in his flesh. The Greek words μη επισπασθω, let him not draw over, are evidently an elliptical expression: the word την ακροβυστιαν, the fore-skin, being understood; which, indeed, is added by the Armenian and the Itala, and several of the Latin fathers. It is a fact that it was possible by the assistance of art to do this; and Celsus himself prescribes the mode, De Medic. vii. 25. By frequent stretching, the circumcised skin could be again so drawn over, as to prevent the ancient sign of circumcision from appearing. Some in their zeal against Judaism endeavored to abolish this sign of it in their flesh: it is most evidently against this that the apostle speaks. Many false Jews made use of this practice, that they might pass through heathen countries unobserved; otherwise, in frequenting the baths they would have been detected.

[¶8] Let him not be circumcised - Let no man who, being a Gentile, has been converted to the Christian faith, submit to circumcision as something necessary to his salvation.

### Verse 19

[¶10] Circumcision is nothing - Circumcision itself, though commanded of God, is nothing of itself, it being only a sign of the justification which should be afterwards received by faith. At present, neither it nor its opposite either hinders or furthers the work of grace; and keeping the commandments of God, from his love shed abroad in a believing heart, is the sum and substance of religion.

### Verse 20

[¶12] Let every man abide in the same calling - As both the circumcised and uncircumcised, in Christ, have the same advantages, and to their believing the same facilities; so any situation of life is equally friendly to the salvation of the soul, if a man be faithful to the grace he has received. Therefore, in all situations a Christian should be content, for all things work together for good to him who loves God.

### Verse 21

[¶14] Art thou called being a servant? - Δουλος εκληθης, Art thou converted to Christ while thou art a slave - the property of another person, and bought with his money? care not for it - this will not injure thy Christian condition, but if thou canst obtain thy liberty - use it rather - prefer this state for the sake of freedom, and the temporal advantages connected with it.

### Verse 22

[¶16] For he that is called - The man who, being a slave, is converted to the Christian faith, is the Lord's freeman; his condition as a slave does not vitiate any of the privileges to which he is entitled as a Christian: on the other hand, all free men, who receive the grace of Christ, must consider themselves the slaves of the Lord, i.e. his real property, to be employed and disposed of according to his godly wisdom, who, notwithstanding their state of subjection, will find the service of their Master to be perfect freedom.

### Verse 23

[¶18] Ye are bought with a price - As truly as your bodies have become the property of your masters, in consequence of his paying down a price for you; so sure you are now the Lord's property, in consequence of your being purchased by the blood of Christ.

[¶19] Some render this verse interrogatively: Are ye bought with a price from your slavery? Do not again become slaves of men. Never sell yourselves; prefer and retain your liberty now that ye have acquired it.

[¶20] In these verses the apostle shows that the Christian religion does not abolish our civil connections; in reference to them, where it finds us, there it leaves us. In whatever relation we stood before our embracing Christianity, there we stand still; our secular condition being no farther changed than as it may be affected by the amelioration of our moral character. But slavery, and all buying and selling of the bodies and souls of men, no matter what color or complexion, is a high offense against the holy and just God, and a gross and unprincipled attack on the liberty and rights of our fellow creatures.

### Verse 24

[¶22] Let every man - abide with God - Let him live to God in whatsoever station he is placed by Providence. If he be a slave, God will be with him even in his slavery, if he be faithful to the grace which he has received. It is very likely that some of the slaves at Corinth, who had been converted to Christianity, had been led to think that their Christian privileges absolved them from the necessity of continuing slaves; or, at least, brought them on a level with their Christian masters. A spirit of this kind might have soon led to confusion and insubordination, and brought scandals into the Church. It was therefore a very proper subject for the apostle to interfere in; and to his authority, the persons concerned would doubtless respectfully bow.

### Verse 25

[¶24] Now concerning virgins - This was another subject on which the Church at Corinth had asked the advice of the apostle. The word παρθενος, virgin, we take to signify a pure, unmarried young woman; but it is evident that the word in this place means young unmarried persons of either sex, as appears from [1Cor 7:26], [1Cor 7:27], [1Cor 7:32-34], and from [Rev 14:4]. The word παρθενος, virgin, is frequently applied to men as well as to women. See Suidas, under the word Αβελ· οὑτος παρθενος και δι καιος ὑπηρχε, He (Abel) was a virgin, and a righteous man. In [1Cor 7:36] the word is supposed to mean the state of virginity or celibacy, and very probable reasons are assigned for it; and it is evident that persons of either sex in a state of celibacy are the persons intended.

[¶25] I have no commandment of the Lord - There is nothing in the sacred writings that directly touches this point.

[¶26] Yet I give my judgment - As every way equal to such commandments had there been any, seeing I have received the teaching of his own Spirit, and have obtained mercy of the Lord to be faithful to this heavenly gift, so that it abides with me to lead me into all truth. In this way I think the apostle's words may be safely understood.

### Verse 26

[¶28] This is good for the present distress - There was no period in the heathen times when the Church was not under persecutions and afflictions; on some occasions these were more oppressive than at others.

[¶29] The word αναγκη signifies, necessity, distress, tribulation, and calamity; as it does in [Luk 21:23]; [2Cor 6:4]; [2Cor 12:10]. In such times, when the people of God had no certain dwelling-place, when they were lying at the mercy of their enemies without any protection from the state - the state itself often among the persecutors - he who had a family to care for, would find himself in very embarrassed circumstances, as it would be much more easy to provide for his personal safety than to have the care of a wife and children. On this account it was much better for unmarried persons to continue for the present in their celibacy.

### Verse 27

[¶31] Art thou bound unto a wife? - i.e. Married; for the marriage contract was considered in the light of a bond.

[¶32] Seek not to be loosed - Neither regret your circumstances, notwithstanding the present distress, nor seek on this account for a dissolution of the marriage contract. But if thou art under no matrimonial engagements, do not for the present enter into any.

### Verse 28

[¶34] But, and if thou marry - As there is no law against this, even in the present distress, thou hast not sinned, because there is no law against this; and it is only on account of prudential reasons that I give this advice.

[¶35] And if a virgin marry - Both the man and the woman have equal privileges in this case; either of them may marry without sin. It is probable, as there were many sects and parties in Corinth, that there were among them those who forbade to marry, [1Tim 4:3], and who might have maintained other doctrines of devils besides. These persons, or such doctrines, the apostle has in view when he says, They may marry and yet not sin.

[¶36] Trouble in the flesh - From the simple circumstance of the incumbrance of a family while under persecution; because of the difficulty of providing for its comfort and safety while flying before the face of persecution.

[¶37] But I spare you - The evil is coming; but I will not press upon you the observance of a prudential caution, which you might deem too heavy a cross.

### Verse 29

[¶39] The time is short - These persecutions and distresses are at the door, and life itself will soon be run out. Even then Nero was plotting those grievous persecutions with which he not only afflicted, but devastated the Church of Christ.

[¶40] They that have wives - Let none begin to think of any comfortable settlement for his family, let him sit loose to all earthly concerns, and stand ready prepared to escape for his life, or meet death, as the providence of God may permit. The husband will be dragged from the side of his wife to appear before the magistrates, and be required either to abjure Christ or die.

[¶41] Linquenda tellus, et domus, et placens

[¶42] Uxor; neque harum, quas colis, arborum

[¶43] Te, praeter invisas cupressos,

[¶44] Ulla brevem dominum sequetur.

## 504. 1 Corinthians · 13 of 42

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/504/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/504/#p-N

[¶0] Hor. Odar. lib. ii., Od. xiv., v. 22.

[¶1] Your pleasing consort must be left;

[¶2] And you, of house and lands bereft,

[¶3] Must to the shades descend:

[¶4] The cypress only, hated tree!

[¶5] Of all thy much-loved groves, shall thee,

[¶6] Its short-lived lord, attend.

[¶7] Francis.

[¶8] Poor heathenism! thou couldst give but cold comfort in such circumstances as these: and infidelity, thy younger brother, is no better provided than thou.

### Verse 30

[¶10] They that weep, etc. - There will shortly be such a complete system of distress and confusion that private sorrows and private joys will be absorbed in the weightier and more oppressive public evils: yet, let every man still continue in his calling, let him buy, and sell, and traffic, as usual; though in a short time, either by the coming persecution or the levelling hand of death, he that had earthly property will be brought into the same circumstances with him who had none.

### Verse 31

[¶12] And they that use this world - Let them who have earthly property or employments discharge conscientiously their duties, from a conviction of the instability of earthly things. Make a right use of every thing, and pervert nothing from its use. To use a thing is to employ it properly in order to accomplish the end to which it refers. To abuse a thing signifies to pervert it from that use. Pass through things temporal, so as not to lose those which are eternal.

[¶13] For the fashion of this world - Το σχημα του κοσμον τουτου signifies properly the present state or constitution of things; the frame of the world, that is, the world itself. But often the term κοσμος, world, is taken to signify the Jewish state and polity; the destruction of this was then at hand, and this the Holy Spirit might then signify to the apostle.

### Verse 32

[¶15] Without carefulness - Though all these things will shortly come to pass, yet do not be anxious about them. Every occurrence is under the direction and management of God. The wrath of man shall praise him, and the remainder of it he shall restrain, and none can harm you if ye be followers of that which is good. We should all take the advice of the poet: - "With patient mind thy course of duty run;

[¶16] God nothing does, nor suffers to be done,

[¶17] But thou wouldst do thyself, couldst thou but see

[¶18] The end of all events as well as He."

[¶19] Byrom.

[¶20] He that is unmarried careth for the things that belong to the Lord - He has nothing to do with a family, and therefore can give his whole time to the service of his Maker, having him alone to please.

### Verse 33

[¶22] But he that is married - He has a family to provide for, and his wife to please, as well as to fulfill his duty to God, and attend to the concerns of his own soul. The single man has nothing to attend to but what concerns his own salvation: the married man has all this to attend to, and besides to provide for his wife and family, and take care of their eternal interests also. The single man has very little trouble comparatively; the married man has a great deal. The single man is an atom in society; the married man is a small community in himself. The former is the centre of his own existence, and lives for himself alone; the latter is diffused abroad, makes a much more important part of the body social, and provides both for its support and continuance. The single man lives for and does good to himself only; the married man lives both for himself and the public. Both the state and the Church of Christ are dependent on the married man, as from him under God the one has subjects, the other members; while the single man is but an individual in either, and by and by will cease from both, and having no posterity is lost to the public for ever. The married man, therefore, far from being in a state of inferiority to the single man, is beyond him out of the limits of comparison. He can do all the good the other can do, though perhaps sometimes in a different way; and he can do ten thousand goods that the other cannot possibly do. And therefore both himself and his state are to be preferred infinitely before those of the other. Nor could the apostle have meant any thing less; only for the present distress he gave his opinion that it was best for those who were single to continue so. And who does not see the propriety of the advice?

### Verse 34

[¶24] There is a difference also between a wife and a virgin - That is: There is this difference between a married and an unmarried woman. The unmarried careth (only) for the things of the Lord, having no domestic duties to perform. That she may be holy - separated to Divine employments, both in body and spirit. Whereas she that is married careth (also) for the things of the world, how she may please her husband, having many domestic duties to fulfill, her husband being obliged to leave to her the care of the family, and all other domestic concerns.

[¶25] On this verse there is a profusion of various readings in MSS., versions, and fathers, for which I must refer to Griesbach, as it would be impossible to introduce them here so as to make them look like sense.

### Verse 35

[¶27] This I speak for your own profit - The advices belong to yourselves alone, because of the peculiar circumstances in which you are placed. Nothing spoken here was ever designed to be of general application; it concerned the Church at Corinth alone, or Churches in similar circumstances.

[¶28] Not that I may cast a snare upon you - Ουχ ἱνα βροχον ὑμιν επιβαλω - Here is a manifest allusion to the Retiarius among the Romans, who carried a small casting net, which he endeavored to throw over the head of his adversary and thus entangle him. Or to a similar custom among the Persians, who made use of a noose called the camand; which they employed in the same way. One of these lies before me; it is a strong silken cord, one end of which is a loop to be held in the hand, and the rest is in the form of a common snare or noose, which, catching hold of any thing, tightens in proportion as it is pulled by the hand that holds the loop.

[¶29] The apostle, therefore, intimates that what he says was not intended absolutely to bind them, but to show them the propriety of following an advice which in the present case would be helpful to them in their religious connections, that they might attend upon the Lord without distraction, which they could not do in times of persecution, when, in addition to their own personal safety, they had a wife and children to care for.

[¶30] For that which is comely, and that ye may attend upon the Lord without distraction , - The original αλλα προς το ευσχημον και ευπροσεδρον τῳ Κυριῳ απερισπαστως, of which our version is only a paraphrase, is thus translated by Bishop Pearson: But for the sake of decency, and of attending more easily upon the Lord without distraction. This is much more literal than ours.

### Verse 36

[¶32] Uncomely towards his virgin - Different meanings have been assigned to this verse; I shall mention three of the principal.

[¶33] 1. "In those early times, both among the Hebrews and Christians, the daughters were wholly in the power of the father, so that he might give or not give them in marriage as he chose; and might bind them to perpetual celibacy if he thought proper; and to this case the apostle alludes. If the father had devoted his daughter to perpetual virginity, and he afterwards found that she had fixed her affections upon a person whom she was strongly inclined to marry, and was now getting past the prime of life; he, seeing from his daughter's circumstances that it would be wrong to force her to continue in her state of celibacy; though he had determined before to keep her single, yet he might in this case alter his purpose without sin, and let her and her suitor marry."

[¶34] 2. "The whole verse and its context speaks of young women dedicated to the service of God, who were called παρθενοι, virgins, in the primitive Church. And a case is put here, 'that circumstances might occur to render the breach of even a vow of this kind necessary, and so no sin be committed.'"

[¶35] 3. "The apostle by παρθενος, does not mean a virgin, but the state of virginity or celibacy, whether in man or woman." Both Mr. Locke and Dr. Whitby are of this opinion, and the latter reasons on it thus: -

[¶36] It is generally supposed that these three verses relate to virgins under the power of parents and guardians and the usual inference is, that children are to be disposed of in marriage by the parents, guardians, etc. Now this may be true, but it has no foundation in the text, for τηρειν την ἑαυτου παρθενον is not to keep his daughter's, but his own virginity, or rather his purpose of virginity; for, as Phavorinus says, He is called a virgin who freely gives himself up to the Lord, renouncing matrimony, and preferring a life spent in continency. And that this must be the true import of these words appears from this consideration, that this depends upon the purpose of his own heart, and the power he has over his own will, and the no necessity arising from himself to change this purpose. Whereas the keeping a daughter unmarried depends not on these conditions on her father's part but on her own; for, let her have a necessity, and surely the apostle would not advise the father to keep her a virgin, because he had determined so to do; nor could there be any doubt whether the father had power over his own will or not, when no necessity lay upon him to betroth his virgin. The Greek runs to this sense: if he had stood already firm in his heart, finding no necessity, viz. to change his purpose; and hath power over his own will, not to marry; finding himself able to persist in the resolution he had made to keep his virginity, he does well to continue a virgin: and then the phrase, if any man think he behaves himself unseemly towards his virgin, if it be over-aged, and thinks he ought rather to join in marriage, refers to the opinions both of Jews and Gentiles that all ought to marry. The Jews say that the time of marriage is from 16 or 17 to 20; while some of the Gentiles specify from 30 to 35. If any think thus, says the apostle, let them do what they will, they sin not: let them marry. And then he concludes with those words applied to both cases: so then, both he that marries doeth well, and he that marries not, doeth better.

[¶37] This last opinion seems to be the true sense of the apostle.

[¶38] It may be necessary to make a few general observations on these verses, summing up what has been said.

[¶39] 1. Παρθενος here should be considered as implying not a virgin, but the state of virginity or celibacy.

[¶40] 2. Ὑπερακμος, over-aged, must refer to the passing of that time in which both the laws and customs of Jews and Gentiles required men to marry. See above, and see the note on [1Cor 7:6].

[¶41] 3. Και οὑτως οφειλει γινεσθαι, And need so require; or, if there appear to be a necessity; is to be understood of any particular change in his circumstances or in his feelings; or, that he finds, from the law and custom in the case, that it is a scandal for him not to marry; then let him do what he wills or purposes.

[¶42] 4. Instead of γαμειτωσαν, let Them marry, I think γαμειτω, let Him marry, is the true reading, and agrees best with the context. This reading is supported by D*EFG, Syriac, in the Arabic, Slavonic, one of the Itala, and St. Augustine. Si nubat, if he marry, is the reading of the Vulgate, several copies of the Itala, Ambrose, Jerome, Ambrosiaster, Sedulius, and Bede. This reading is nearly of the same import with the other: Let him do what he willeth, he sinneth not, let him marry; or, he sinneth not if he marry.

[¶43] 5. The whole of the 37th verse relates to the purpose that the man has formed; and the strength that he has to keep his purpose of perpetual celibacy, being under no necessity to change that purpose.

[¶44] 6. Instead of ὁ εκγαμιζων, he who giveth her in marriage, I purpose to read ὁ γαμιζων, he who marrieth, which is the reading of the Codex Alexandrinus, the Codex Vaticanus, No. 1209, and of some others: with Clement, Methodius, and Basil. Την ἑαυτου παρθενον, his own virgin, is added after the above, by several very ancient and reputable MSS, as also by the Syriac, Armenian, Vulgate, Ethiopic, Clement, Basil, Optatus, and others; but it seems so much like a gloss, that Griesbach has not made it even a candidate for a place in the text. He then who marrieth, though previously intending perpetual virginity, doeth well; as this is agreeable to laws both Divine and human: and he who marrieth not, doeth better, because of the present distress. See [1Cor 7:26].

## 505. 1 Corinthians · 14 of 42

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/505/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/505/#p-N

### Verse 39

[¶1] The wife is bound by the law - This seems to be spoken in answer to some other question of the Corinthians to this effect: "May a woman remarry whose husband is dead, or who has abandoned her?" To which he replies, in general, That as long as her husband is living the law binds her to him alone; but, if the husband die, she is free to remarry, but only in the Lord; that is she must not marry a heathen nor an irreligious man; and she should not only marry a genuine Christian, but one of her own religious sentiments; for, in reference to domestic peace, much depends on this.

### Verse 40

[¶3] But she is happier if she so abide - If she continue in her widowhood because of the present distress; for this must always be taken in, that consistency in the apostle's reasoning may be preserved. If this were not understood, how could St. Paul tell the widow that it would be more happy for her to continue in her widowhood than to remarry? She who had tried both the state of celibacy and the state of marriage could certainly best tell which was most for her comfort; and he could not tell any thing but by an express revelation from heaven, relative to the future state of any widow: it is certain that he can never be understood as speaking in general, as there are multitudes of persons abundantly more happy in their married than in their single state; and there are many widows also much more happy in their second marriage than they have been in their first.

[¶4] After my judgment - According to the view I have of the subject, which view I take by the light of the Divine Spirit, who shows me the tribulations which are coming on the Church. But, says he, [1Cor 7:28] : I spare you - I will not be more explicit concerning coming evils, as I wish to save you from all forebodings which bring torment.

[¶5] I think - I have the Spirit of God - Δοκω δε κᾳγω Πνευμα Θεου εχειν might be translated, I am Certain that I have the Spirit of God. This sense of δοκειν (which we translate to seem, to think, to appear, etc.) I have noticed in another part of this work. Ulpian, on Demosthen. Olynth. 1, says, Το δοκειν ου παντως επι αμφιβολου ταττουσιν οἱ παλαιοι αλλα πολλακις και επι του αληθευειν· The word δοκειν is used by the ancients, not always to express what is Doubtful, but often to express what is True and Certain. - See Bp. Pearce. The apostle cannot be understood as expressing any doubt of his being under the inspiration of the Divine Spirit, as this would have defeated his object in giving the above advices; for if they were not dictated by the Spirit of God, can it be supposed that, in the face of apparent self-interest, and the prevalence of strong passions, they could have been expected to have become rules of conduct to this people? They must have understood him as asserting that he had the direction of the Spirit of God in giving those opinions, else they could not be expected to obey.

[¶6] 1. In the preceding chapter we have met with subjects both of difficulty and importance. As to the difficulties, it is hoped that they have been so generally considered in the notes that few or none of them remain; and on the subjects of peculiar importance much time has been spent, in order to impress them on the mind of the reader. The delicacy of some of them would not admit of greater plainness; and in a few instances I have been obliged to wrap the meaning in a foreign language.

[¶7] 2. On the important subject of marriage I have said what I believe to be true, and scruple not to say that it is the most useful state in which - the human being can be placed; and consequently that in which most honor may be brought to God. I have listened with much attention for the better part of half a century to the arguments against marriage and in favor of celibacy; and I have had the opportunity of being acquainted with many who endeavored to exemplify their own doctrine. But I have seen an end of all their perfection: neither the world nor the Church are under any obligations to them: they either married when they could do it to their mind and convenience; or, continuing in their celibacy, they lived a comparatively useless life; and died as they should, unregretted. The doctrine is not only dangerous but anti-scriptural: and I hope I have sufficiently vindicated Paul from being its patron or supporter.

[¶8] 3. While I contend for the superior excellence of the marriage state, I hope I shall not be understood to be the apologist of indiscriminate marriages - no, many of them are blamable in a very high degree. Instead of consulting common sense and propriety, childish affections, brutish passions, or the love of money are the motives on which many of them have been contracted. Such marriages are miserable; must be so, and should not be otherwise; and superficial people looking at these form an estimate of the state itself, and then indulge themselves in exclaiming against an ordinance of God, either perverted by themselves or the equally foolish persons who are the subjects of their animadversion. That genuine Christians can never be so useful in any state as that of marriage I am fully convinced; but to be happy, the marriage must be in the Lord. When believers match with unbelievers, generally pars sincera trahitur; the good becomes perverted; and Satan has his triumph when he has got an immortal soul out of the Church of Christ into his own synagogue. But who among young people will lay this to heart? And how few among young men and young women will not sell their Savior and his people for a husband or a wife!

[¶9] 4. The doctrine of second marriages has been long a subject of controversy in the Church. The Scriptures, properly understood, have not only nothing against them, but much for them. And in this chapter St. Paul, in the most pointed manner, admits of them. A widow may marry again, only let it be in the Lord; and a widower has certainly the same privilege.

[¶10] 5. The conversion which the Scripture requires, though it makes a most essential change in our souls in reference to God, and in our works in reference both to God and man, makes none in our civil state: even if a man is called, i.e. converted in a state of slavery, he does not gain his manumission in consequence of his conversion; he stands in the same relation both to the state and to his fellows that he stood in before; and is not to assume any civil rights or privileges in consequence of the conversion of his soul to God. The apostle decides the matter in this chapter, and orders that every man should abide in the calling wherein he is called.

[¶11] 6. From the 20th to the 23rd verse the apostle refers to the state of slavery among the Greeks; and from what he says we find that even among the slaves there were Christian converts, to whom, though he recommends submission and contentment, yet he intimates that if they could get their freedom they should prefer it; and he strongly charges those that were free not to become again the slaves of men, [1Cor 7:23]; from which we learn that a man might dispose of his own liberty, which, in a Christian, would be a disgrace to his redemption by Christ. The word ελευθερος, which we translate freeman, means properly freed-man, one who had been a slave but had regained his liberty. It is the same as libertus among the Romans, one who was manumitted. The manumission was performed three several ways:

[¶12] 1. The consent of the master that the slave should have his name entered in the census; or public register of the citizens.

[¶13] 2. The slave was led before the praetor, and the magistrate laid his wand, called vindicta, on his head, and declared him free.

[¶14] 3. By testament or will, the master bequeathing to the slave his freedom. The manner in which the second mode of manumission was performed is curious. The praetor having laid the rod vindicta upon the slave's head, pronounced these words, Dico eum liberum esse more Quiritum, "I pronounce him free according to the custom of the Romans." This done he gave the rod to the lictor, or serjeant, who struck the slave with it upon the head, and afterwards with the hand upon the face and back. The head also of the slave was shaven, and a cup given him by his master as a token of freedom, and the notary entered the name of the new freed-man in the public register, with the reasons of his manumission: it was customary also to give him another surname.

[¶15] 7. Among our Saxon ancestors, and also after the conquest, there was a species of slavery: all the villani were slaves to their respective lords, and each was bound to serve him in a great variety of ways. There is a profusion of curious examples of this in the ancient record preserved in the bishop's auditor's office in the cathedral of Durham, commonly known by the name of the Bolden Book. This record has been lately printed under the direction of his majesty's commissioners on the public records of the kingdom, in the supplement to Domesday Book.

[¶16] 8. Among our Saxon ancestors manumissions were granted on various accounts:

[¶17] 1. A person might, if able, purchase his own freedom.

[¶18] 2. One man might purchase the freedom of another.

[¶19] 3. Manumissions were granted to procure by their merit the salvation of departed souls.

[¶20] 4. Persons were manumitted also in order to be consecrated to the service of God. These manumissions were usually recorded in some holybook, especially in copies of the four Evangelists, which, being preserved in the libraries of abbeys, etc., were a continual record, and might at all convenient times be consulted. Several entries of these manumissions exist in a MS. of the four Evangelists, s. 4, 14, in the library of Corpus Christi or Bennet college, Cambridge.

[¶21] I shall produce a specimen of one of the several kinds mentioned above, giving the original only of the first; and of the others, verbal translations.

[¶22] 1. The certificate of a man's having purchased his own freedom. "Here is witnessed, in this book of Christ, that Aelfwig the Red hath redeemed himself from Abbot Aelfsig, and the whole convent, with one pound. And this is witnessed by the whole convent at Bath.

[¶23] May Christ strike him blind

[¶24] Who this writing perverts."

[¶25] This is a usual execration at the end of these forms, and is in rhyme in the original.

[¶26] 2. Certificate of one having purchased the liberty of another. "Here is witnessed, in this book of Christ, that Aedric Atford has redeemed Saegyfa, his daughter, from the Abbot Aelfsig, and from the convent of Bath, to be for ever free, and all her posterity."

[¶27] 3. Certificate of redemption in behalf of one departed. "Here is witnessed, in this book of Christ, that Aelfric Scot and Aegelric Scot are manumitted for the soul of Abbot Aelfsig, to perpetual liberty. This was done with the testimony of the whole convent."

[¶28] 4. Certificate of persons manumitted to be devoted to the service of God. "Here is witnessed, in this book of Christ, that John bought Gunnilda the daughter of Thurkill, from Goda, widow of Leafenath, with half a pound. With the testimony of the whole convent.

[¶29] May Christ strike him blind

[¶30] Who this writing perverts.

[¶31] And he has dedicated her to Christ and St. Peter, in behalf of his mother's soul."

[¶32] 9. When a man was made free, it was either in the church or at some public meeting: the sheriff of the county took him by the right hand and proclaimed him a freeman, and showed him the open door and the public highway, intimating that he was free to go whithersoever he pleased, and then gave him the arms of a freeman, viz. a spear and a sword. In some cases the man was to pay thirty pence to his master of hide money, intimating that he was no longer under restraint, chastisement, or correction. From which it appears that our ancestors were in the habit of flogging their slaves. See the laws of Ina, c. 24, 39; of Wm. the Conqueror, c. 65; and of Hen. I. c. 78.

[¶33] 10. Among the Gentoos the manumission of a slave was as follows: The slave took a pitcher, filled it with water, and put therein berenge-arook (rice that had been cleansed without boiling) and flowers of doob, (a kind of small salad), and taking the pitcher on his shoulder he stands near his master; the master then puts the pitcher on the slave's head, breaks it so that the water, rice, flowers, and doob that were in the pitcher may fall on the slave's body: when this is done the master thrice pronounces, I have made thee free; then the slave steps forward a few paces towards the east, and then the manumission is complete. See Code of Gentoo laws, chap. 8: sec. 2, page 160. It is evident that the whole of this ceremony is emblematical:

[¶34] 1. The pitcher represents the confined, servile state of the slave.

[¶35] 2. The articles contained in it, his exclusion while in a state of slavery from the grand benefits and comforts of life.

[¶36] 3. The water contained in the pitcher, his exclusion from the refreshing influences of heaven; for slaves were not permitted to take part in the ordinances of religion.

[¶37] 4. The clean, unboiled rice, his incapacity to have secular possessions; for slaves were not permitted to possess lands either by inheritance or purchase: a slave could sow no seed for himself, and consequently have no legal claim on support from this staff of life.

[¶38] 5. The doob or salad shut up, his being without relish for that state of being which was rendered insupportable to him by his thraldom.

[¶39] 6. The breaking of the pitcher, his manumission and enjoyment of liberty: being as free to go whithersoever he would as the water was to run, being now disengaged from the pitcher.

[¶40] 7. The shedding of the water, rice, flower, etc., over his body, his privilege of enjoying and possessing every heavenly and earthly good.

[¶41] 8. His stepping towards the east, his acknowledgment to the supreme Being, the fountain of light and life, (of whom the sun was the emblem), for his enlargement; and his eagerness to possess the light and comfort of that new state of happiness into which he was now brought in consequence of his manumission.

[¶42] 11. The description that Dr. John Taylor gives, in his Elements of Civil Law, of the state of slaves among the ancients, will nearly suit with their state among our ancestors, though scarcely as bad as their state in the West Indies. "They were held among the Romans, pro nullis; pro mortuis; pro quadrupedibus: - for no men; for dead men; for beasts: nay, were in a much worse state than any cattle whatever. They had no head in the state, no name, no tribe or register. They were not capable of being injured, nor could they take by purchase or descent, had no heirs, and could make no will. Exclusive of what was called their peculium, whatever they acquired was their master's; they could neither plead nor be impleaded; but were entirely excluded from all civil concerns; were not entitled to the rights of matrimony, and therefore had no relief in case of adultery; nor were they proper objects of cognation or affinity. They might be sold, transferred, or pawned, like other goods or personal estate; for goods they were, and such were they esteemed. They might be tortured for evidence, punished at the discretion of their lord, and even put to death, by his authority. They were laid under several other civil incapacities, too tedious to mention." When all this is considered, we may at once see the horrible evil of slavery, and wonder at the grace which could render them happy and contented in this situation see the preceding chapter, [1Cor 7:20-22]. And yet we need not be surprised that the apostle should say to those who were free or freed, Ye are bought with a price; do not become slaves of men.

[¶43] 12. I have entered the more particularly into this subject, because it, or allusions to it, are frequently occurring in the New Testament, and I speak of it here once for all. And, to conclude, I here register my testimony against the unprincipled, inhuman, anti-Christian, and diabolical slave-trade, with all its authors, promoters, abettors, and sacrilegious gains; as well as against the great devil, the father of it and them.

## 506. 1 Corinthians · 15 of 42

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/506/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/506/#p-N

### Introduction

[¶1] The question of the Corinthians concerning meats offered to idols, and the apostle's preface to his instructions on that head, [1Cor 8:1-3]. The nature of idolatry, [1Cor 8:4], [1Cor 8:5]. Of genuine worship, [1Cor 8:6]. Some ate of the animals that had been offered to idols knowingly, and so defiled their conscience, [1Cor 8:7]. Neither eating nor abstinence in themselves recommend us to God, [1Cor 8:8]. But no man should use his Christian liberty so as to put a stumbling block before a brother, [1Cor 8:9], [1Cor 8:10]. If he act otherwise, he may be the means of a brother's destruction, [1Cor 8:11]. Those who act so as to wound the tender conscience of a brother, sin against Christ, [1Cor 8:12]. The apostle's resolution on this head, [1Cor 8:13].

### Verse 1

[¶3] As touching things offered unto idols - This was another subject on which the Corinthians had asked the apostle's advice, and we shall understand the whole of this chapter the better when we consider one fact, viz. That there had long subsisted a controversy between the Karaites and the Traditionists, how far it was lawful to derive any benefit or advantage from things used by the Gentiles. The Karaites were a sect of the Jews who scrupulously held to the letter of the sacred writings, taking this alone for their directory. The Traditionists were those who followed the voice of the elders, interpreting the Divine testimonies by their decisions. From a work of the Karaites, entitled Addereth Eliyahu, Triglandus has extracted the following decisions, which will throw light upon this subject. "It is unlawful to receive any benefit from any kind of heathen worship, or from any thing that has been offered to an idol." - "It is unlawful to buy or sell an idol, and if, by accident, any such thing shall come into thy power, thou shalt derive no emolument from it." - "The animals that are destined and prepared for the worship of idols are universally prohibited; and particularly those which bear the mark of the idol. This should be maintained against the opinion of the Traditionists, who think they may lawfully use these kinds of animals, provided they be not marked with the sign of the idol." Thus far the Karaites; and here we see one strong point of difference between these two sects. The Karaites totally objected to every thing used in idolatrous services: the Traditionists, as the Talmud shows, did generally the same; but it appears that they scrupled not to use any animal employed in idolatrous worship, provided they did not see the sign of the idol on it. Now the sign of the idol must be that placed on the animal previously to its being sacrificed, such as gilded horns and hoofs, consecrated fillets, garlands, etc. And as, after it had been sacrificed, and its flesh exposed for sale in the shambles, it could bear none of these signs, we may take it for granted that the Jews might think it lawful to buy and eat this flesh: this the Karaite would most solemnly scruple. It may be just necessary to state here, that it was customary, after the blood and life of an animal had been offered in sacrifice to an idol, to sell the flesh in the market indiscriminately with that of other animals which had not been sacrificed, but merely killed for common use. Even the less scrupulous Jews, knowing that any particular flesh had been thus offered, would abhor the use of it; and as those who lived among the Gentiles, as the Jews at Corinth, must know that this was a common case, hence they would be generally scrupulous; and those of them that were converted to Christianity would have their scruples increased, and be as rigid on this point as the Karaites themselves. On the other hand, those of the Gentiles who had received the faith of Christ, knowing that an idol was nothing in the world, nor was even a representation of any thing, (for the beings represented by idol images were purely imaginary), made no scruple to buy and eat the flesh as they used to do, though not with the same intention; for when, in their heathen state, they ate the flesh offered to idols, they ate it as a feast with the idol, and were thus supposed to have communion with the idol; which was the grossest idolatry.

[¶4] From these observations it will at once appear that much misunderstanding and offense must have existed in the Corinthian Church; the converted Jews abominating every thing that they knew had been used in the heathen worship, while the converted Gentiles, for the reasons above assigned, would feel no scruple on the account.

[¶5] We know that we all have knowledge - I am inclined to think that these are not St. Paul's words, but a quotation from the letter of the Corinthians to him, and a proof of what the apostle says below, knowledge puffeth up; but however the words may be understood as to their origin, they contain a general truth, as they relate to Christians of those times, and may be thus paraphrased; "All we who are converted to God by Christ have sufficient knowledge concerning idols and idol worship; and we know also the liberty which we have through the Gospel, not being bound by Jewish laws, rites, ceremonies, etc.; but many carry their knowledge in this liberty too far, and do what is neither seemly nor convenient, and thus give offense to others."

[¶6] Knowledge puffeth up, but charity edifieth - This knowledge is very nearly allied to pride; it puffeth up the mind with vain conceit, makes those who have it bold and rash, and renders them careless of the consciences of others. And this knowledge, boasted of by the Corinthians, led them to contemn others; for so the word φυσιοι is understood by some eminent critics.

### Verse 2

[¶8] He knoweth nothing yet, etc. - The person who acts in this rash, unfeeling way, from the general knowledge which he has of the vanity of idolatry and the liberty which the Gospel affords from Jewish rites, with all his knowledge does not know this, that though the first and greatest commandment says, Thou shalt love the Lord thy God with all thy heart, etc., yet the second is like unto it: Thou shalt love thy neighbor as thyself. He, then, that can torment his neighbour's weak or tender conscience with his food or his conduct, does not love him as himself, and therefore knows nothing as he ought to know.

### Verse 3

[¶10] But if any man love God - In that way which the commandment requires, which will necessarily beget love to his neighbor, the same is known of him - is approved of God, and acknowledged as his genuine follower.

### Verse 4

[¶12] Things that are offered in sacrifice - See on the first verse, ([1Cor 8:1] (note)).

[¶13] An idol is nothing in the world - Dr. Lightfoot translates this, We know that there is no idol in the world; which he explains thus: Ειδωλον, idol, is ὁμοιωμα, εικων, σημειον, χαρακτηριον, σκιοειδες, a likeness, an image, a sign, a character, a shadow: now ουδεν ειδωλον signifies there is no idol, no representation of God, in the world. Images there are of stone, wood and metal; but none of these is any representation of the infinite Spirit. But I prefer the meaning given in the note on [1Cor 8:1]; ([1Cor 8:1] (note)) as the expression, an idol is nothing in the world, was common in the Old Testament, and among the Jews; and was understood by them in this way: they are not אלהים Elohim, the true God; but they are אלילים, nothings, and הבלים habalim, Vanity.

### Verse 5

[¶15] There be that are called gods - There are many images that are supposed to be representations of divinities: but these divinities are nothing, the figments of mere fancy; and these images have no corresponding realities.

[¶16] Whether in heaven or in earth - As the sun, moon, planets, stars, the ocean, rivers, trees, etc. And thus there are, nominally, gods many, and lords many.

### Verse 6

[¶18] But to us there is but one God, the Father - Who produced all things, himself uncreated and unoriginated. And we in him, και ἡμεις εις αυτον, and we For him; all intelligent beings having been created for the purpose of manifesting his glory, by receiving and reflecting his wisdom, goodness, and truth.

[¶19] And one Lord Jesus - Only one visible Governor of the world and the Church, by whom are all things: who was the Creator, as he is the Upholder of the universe. And we by him, being brought to the knowledge of the true God, by the revelation of Jesus Christ; for it is the only begotten Son alone that can reveal the Father. The gods of whom the apostle speaks were their divinities, or objects of religious worship; the lords were the rulers of the world, such emperors, who were considered next to gods, and some of them were deified. In opposition to those gods he places God the Father, the fountain of plenitude and being; and in opposition to the lords he places Jesus Christ, who made and who governs all things. We, as creatures, live in reference, εις αυτον, to him, God the Father, who is the fountain of our being: and, as Christians, we live δι' αυτου, by or through him, Jesus Christ; by whom we are bought, enlightened, pardoned, and saved.

### Verse 7

[¶21] There is not in every man that knowledge - This is spoken in reference to what is said, [1Cor 8:4] : We know that an idol is nothing in the world; for some with a conscience of the idol, viz. that it is something, eat it - the flesh that was offered to the idol, as a thing thus offered, considering the feast as a sacred banquet, by which they have fellowship with the idol. And their conscience being weak - not properly instructed in Divine things, is defiled - he performs what he does as an act of religious worship, and thus his conscience contracts guilt through this idolatry.

[¶22] As in the commencement of Christianity, among the Jews that were converted, there were many found who incorporated the rites of the law with the principles of the Gospel; so, doubtless, among the Gentiles, there were several who did not at once throw aside all their idolatry or idolatrous notions, but preserved some of its more spiritual and imposing parts, and might think it necessary to mingle idolatrous feasts with the rites of Christianity; as the sacrament of the Lord's supper was certainly considered as a feast upon a sacrifice, as I have proved in my Discourse on the Nature and Design of the Eucharist. As the minds of many of these young Gentile converts could not, as yet, have been deeply endued with spiritual knowledge, they might incorporate these feasts, and confound their nature and properties.

### Verse 8

[¶24] Meat commendeth us not to God - No such feasts as these can be a recommendation of our souls or persons to the Supreme Being. As to the thing, considered in itself, the eating gives us no spiritual advantage; and the eating not is no spiritual loss.

### Verse 9

[¶26] But take heed - Lest by frequenting such feasts and eating things offered to idols, under the conviction that an idol is nothing, and that you may eat those things innocently, this liberty of yours should become a means of grievously offending a weak brother who has not your knowledge, or inducing one who respects you for your superior knowledge to partake of these things with the conscience, the persuasion and belief, that an idol is something, and to conclude, that as you partake of such things, so he may also, and with safety. He is not possessed of your superior information on this point, and he eats to the idol what you take as a common meal.

### Verse 10

[¶28] If any man see thee which hast knowledge - Of the true God, and who art reputed for thy skill in Divine things.

[¶29] Sit at meat in the idol's temple - Is it not strange that any professing the knowledge of the true God should even enter one of those temples? And is it not more surprising that any Christian should be found to feast there? But by all this we may see that the boasted knowledge of the Corinthians had very little depth in things purely spiritual.

[¶30] There are many curious thin-spun theories in the rabbinical writings concerning entering idol temples, and eating there, and even worshipping there, providing the mind be towards the true God. Dr. Lightfoot produces several quotations to prove this. Perhaps the man of knowledge mentioned by the apostle was one of those who, possessing a convenient conscience, could accommodate himself to all circumstances; be a heathen without and a Christian within, and vice versa, as circumstances might require.

[¶31] Be emboldened to eat - Οικοδομηθησεται, Be built up - be confirmed and established in that opinion which before he doubtingly held, that on seeing You eat he may be led to think there is no harm in feasting in an idol temple, nor in eating things offered to idols.

### Verse 11

[¶33] Shall the weak brother perish - Being first taught by thy conduct that there was no harm in thus eating, he grieves the Spirit of God; becomes again darkened and hardened; and, sliding back into idolatry, dies in it, and so finally perishes.

[¶34] For whom Christ died? - So we learn that a man may perish for whom Christ died: this admits of no quibble. If a man for whom Christ died, apostatizing from Christianity, (for he is called a brother though weak), return again to and die in idolatry, cannot go to heaven; then a man for whom Christ died may perish everlastingly. And if it were possible for a believer, whether strong or weak, to retrace his steps back to idolatry and die in it, surely it is possible for a man, who had escaped the pollutions that are in the world, to return to it, live and die in its spirit, and perish everlastingly also. Let him that readeth understand.

### Verse 12

[¶36] But when ye sin so against the brethren - Against Christians, who are called by the Gospel to abhor and detest all such abominations.

[¶37] Ye sin against Christ - By sending to perdition, through your bad example, a soul for whom he shed his blood; and so far defeating the gracious intentions of his sacrificial death. This is a farther intimation, that a person for whom Christ died may perish; and this is the drift of the apostle's argument.

### Verse 13

[¶39] Wherefore, etc. - Rather than give any occasion to a Christian to sin against and so to harden his conscience that he should return to idolatry and perish, I would not only abstain from all meats offered to idols, but I would eat no flesh, should I exist through the whole course of time, but live on the herbs of the field, rather than cause my brother to stumble, and thus fall into idolatry and final ruin.

[¶40] The following words of Origen contain a very solemn lesson and warning: "If we did more diligently attend to these things, we should avoid sinning against our brethren and wounding their weak conscience, that we might not sin against Christ; our brethren that are among us, for whom Christ died, often perishing, not only by our knowledge, but by many other ways, and things, in which things we, sinning against Christ, shall suffer punishment; the souls of them that perish by us being required of and avenged upon us." See Whitby on this place.

[¶41] 1. The greater our reputation for knowledge and sanctity, the greater mischief we shall do by our influence and example if we turn aside from the holy commandment delivered unto us. Every man should walk so as either to light or lead his brother to heaven.

[¶42] 2. It is the duty of every Christian to watch against apostasy in his own case, and to prevent it as much as possible in that of others. That a person for whom Christ died may finally perish is strongly argued, says Dr. Whitby, from this place, and [Rom 14:15]; for here the apostle dissuades the Corinthians from scandalizing their weak brethren, by an argument taken from the irreparable mischiefs they may do them, the eternal ruin they may bring upon them by this scandal; whereas if it be, as some assert, that all things, even the sins of the elect, shall work together for their good, and that they shall never perish; if the apostle knew and taught this doctrine to them, why does he endeavor to affright them from this scandal, by telling them that it might have that effect which he had before told them was impossible? If you interpret his words thus: So shall he perish, for whom in charity ye ought to judge Christ died; it is certain, from this doctrine, that they must be assured that this judgment of charity must be false, or that their brother could not perish. In the first place, they could not be obliged to act by it, and in the second, they could not rationally be moved by it to abstain from giving scandal on that impossible supposition.

[¶43] If you interpret the apostle thus: So shalt thou do that which, in its nature, tends to make thy brother perish; and might have that effect, had not God determined to preserve all from perishing, for whom Christ died; since this determination renders it sure to me, who know it, that they cannot actually perish, it must assure me that there can be no cause of abstinency from this scandal, lest they should perish by it.

[¶44] Moreover, by thus offending, saith the apostle, ye sin against Christ; viz. by sinning against him whom he has purchased by his blood; and destroying them for whose salvation he has suffered. If this intent of Christ's death be denied, how can we show in what Christ has demonstrated his great love to them that perish? Is it possible that they can sin against redeeming love? and how, by thus offending them who neither do nor can belong to him as members of his mystical body, are we injurious to Christ? See Whitby on this place.

[¶45] 3. It is natural for man to wish and affect to be wise; and when this desire is cultivated in reference to lawful objects, it will be an indescribable good; but when, like Eve, we see, in a prohibition, something to be desired to make one wise, we are then, like her, on the verge of our fall. Though extensive knowledge is not given to all, yet it is given for all; and is the public property of the Church. He who does not use it for general edification robs the public of its right. For the misuse and misapplication of this talent we shall give account to God, as well as of other gifts and graces.

## 507. 1 Corinthians · 16 of 42

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[¶0] 4. Persons of an over tender and scrupulous conscience may be very troublesome in a Christian society; but as this excessive scrupulosity comes from want of more light, more experience, or more judgment, we should bear with them. Though such should often run into ridiculous extremes, yet we must take care that we do not attempt to cure them either with ridicule or wrath. Extremes generally beget extremes; and such persons require the most judicious treatment, else they will soon be stumbled and turned out of the way. We should be very careful lest in using what is called Christian liberty we occasion their fall; and for our own sake we must take heed that we do not denominate sinful indulgences, Christian liberties.

[¶1] 5. Though we are bound to take heed that we put not a stumbling block in the way of a weak brother, yet if such a brother be stumbled at any part of our conduct which is not blamable in itself, but of which he may have taken a wrong view, we are not answerable for the consequences. We are called to walk by the testimony of God; not according to the measure of any man's conscience, how sincere soever he may be.

[¶2] 6. Many persons cover a spirit of envy and uncharitableness with the name of godly zeal and tender concern for the salvation of others; they find fault with all; their spirit is a spirit of universal censoriousness; none can please them; and every one suffers by them. These destroy more souls by tithing mint and cummin, than others do by neglecting the weightier matters of the law. Such persons have what is termed, and very properly too, sour godliness. Both are extremes, and he who would avoid perdition must avoid them.

### Introduction

[¶4] St. Paul vindicates his apostleship, and shows that he has equal rights and privileges with Peter and the brethren of our Lord; and that he is not bound, while doing the work of an apostle, to labor with his hands for his own support, [1Cor 9:1-6]. He who labors should live by the fruit of his own industry, [1Cor 9:7]. For the law will not allow even the ox to be muzzled which treads out the corn, [1Cor 9:8-10]. Those who minister in spiritual things have a right to a secular support for their work, [1Cor 9:11-14]. He shows the disinterested manner in which he has preached the Gospel, [1Cor 9:15-18]. Now he accommodated himself to the prejudices of men, in order to bring about their salvation, [1Cor 9:19-23]. The way to heaven compared to a race, [1Cor 9:24]. The qualifications of those who may expect success in the games celebrated at Corinth, and what that success implies, [1Cor 9:25]. The apostle applies these things spiritually to himself; and states the necessity of keeping his body in subjection, lest, after having proclaimed salvation to others, he should become a castaway, [1Cor 9:26], [1Cor 9:27].

### Verse 1

[¶6] Am I not an apostle? - It is sufficiently evident that there were persons at Corinth who questioned the apostleship of St. Paul; and he was obliged to walk very circumspectly that they might not find any occasion against him. It appears also that he had given them all his apostolical labors gratis; and even this, which was the highest proof of his disinterested benevolence, was produced by his opposers as an argument against him. "Prophets, and all divinely commissioned men, have a right to their secular support; you take nothing: - is not this from a conviction that you have no apostolical right?" On this point the apostle immediately enters on his own defense.

[¶7] Am I not an apostle? Am I not free? - These questions are all designed as assertions of the affirmative: I am an apostle; and I am free - possessed of all the rights and privileges of an apostle.

[¶8] Have I not seen Jesus Christ - From whom in his personal appearance to me, I have received my apostolic commission. This was judged essentially necessary to constitute an apostle. See [Act 22:14], [Act 22:15]; [Act 26:16].

[¶9] Are not ye my work - Your conversion from heathenism is the proof that I have preached with the Divine unction and authority.

[¶10] Several good MSS. and versions transpose the two first questions in this verse, thus: Am I not free? am I not an apostle? But I cannot see that either perspicuity or sense gains any thing by this arrangement. On the contrary, it appears to me that his being an apostle gave him the freedom or rights to which he refers, and therefore the common arrangement I judge to be the best.

### Verse 2

[¶12] If I be not an apostle unto others - If there be other Churches which have been founded by other apostles; yet it is not so with you.

[¶13] The seal of mine apostleship are ye - Your conversion to Christianity is God's seal to my apostleship. Had not God sent me, I could not have profited your souls.

[¶14] The σφραγις or seal, was a figure cut in a stone, and that set in a ring, by which letters of credence and authority were stamped. The ancients, particularly the Greeks, excelled in this kind of engraving. The cabinets of the curious give ample proof of this; and the moderns contend in vain to rival the perfection of those ancient masters.

[¶15] In the Lord - The apostle shows that it was by the grace and influence of God alone that he was an apostle, and that they were converted to Christianity.

### Verse 3

[¶17] Mine answer to them - Ἡ εμη απολογια τοις εμε ανακρινουσιν· This is my defense against those who examine me. The words are forensic; and the apostle considers himself as brought before a legal tribunal, and questioned so as to be obliged to answer as upon oath. His defense therefore was this, that they were converted to God by his means. This verse belongs to the two preceding verses.

### Verse 4

[¶19] Have we not power to eat and to drink? - Have we not authority, or right, εξουσιαν, to expect sustenance, while we are labouring for your salvation? Meat and drink, the necessaries, not the superfluities, of life, were what those primitive messengers of Christ required; it was just that they who labored in the Gospel should live by the Gospel; they did not wish to make a fortune, or accumulate wealth; a living was all they desired. It was probably in reference to the same moderate and reasonable desire that the provision made for the clergy in this country was called a living; and their work for which they got this living was called the cure of souls. Whether we derive the word cure from cura, care, as signifying that the care of all the souls in a particular parish or place devolves on the minister, who is to instruct them in the things of salvation, and lead them to heaven; or whether we consider the term as implying that the souls in that district are in a state of spiritual disease, and the minister is a spiritual physician, to whom the cure of these souls is intrusted; still we must consider that such a laborer is worthy of his hire; and he that preaches the Gospel should live by the Gospel.

### Verse 5

[¶21] Have we not power to lead about a sister, a wife - The word εξουσιαν is to be understood here, as above in [1Cor 9:4], as implying authority or right; and authority, not merely derived from their office, but from Him who gave them that office; from the constitution of nature; and from universal propriety or the fitness of things.

[¶22] When the apostle speaks of leading about a sister, a wife, he means first, that he and all other apostles, and consequently all ministers of the Gospel, had a right to marry. For it appears that our Lord's brethren James and Jude were married; and we have infallible evidence that Peter was a married man, not only from this verse, but from [Mat 8:14], where his mother-in-law is mentioned as being cured by our Lord of a fever.

[¶23] And secondly, we find that their wives were persons of the same faith; for less can never be implied in the word sister. This is a decisive proof against the papistical celibacy of the clergy: and as to their attempts to evade the force of this text by saying that the apostles had holy women who attended them, and ministered to them in their peregrinations, there is no proof of it; nor could they have suffered either young women or other men's wives to have accompanied them in this way without giving the most palpable occasion of scandal. And Clemens Alexandrinus has particularly remarked that the apostles carried their wives about with them, "not as wives, but as sisters, that they might minister to those who were mistresses of families; that so the doctrine of the Lord might without reprehension or evil suspicion enter into the apartments of the women." And in giving his finished picture of his Gnostic, or perfect Christian, he says: εσθιει, και πινει, και γαμει - εικονας εχει τους Αποστολους, He eats, and drinks, and marries - having the apostles for his example. Vid. Clem. Alex. Strom., lib. vii., c. 12.

[¶24] On the propriety and excellence of marriage, and its superiority to celibacy, see the notes on [1Cor 7:1], etc.

### Verse 6

[¶26] Or I only and Barnabas - Have we alone of all the apostles no right to be supported by our converts? It appears from this,

[¶27] 1. That the apostles did not generally support themselves by their own labor.

[¶28] 2. That Paul and Barnabas did thus support themselves.

[¶29] Some of the others probably had not a business at which they could conveniently work; but Paul and Barnabas had a trade at which they could conveniently labor wherever they came.

### Verse 7

[¶31] Who goeth a warfare - at his own charges? - These questions, which are all supposed from the necessity and propriety of the cases to be answered in the affirmative, tend more forcibly to point out that the common sense of man joins with the providence of God in showing the propriety of every man living by the fruits of his labor. The first question applies particularly to the case of the apostle, τις στρατευεται ιδιοις οψωνιοις· Does a soldier provide his own victuals? Οψωνιον is used to express the military pay or wages, by the Greek writers; for the Roman soldiers were paid not only in money but in victuals; and hence corn was usually distributed among them. See on [Luk 3:14] (note).

### Verse 8

[¶33] Say I these things as a man? - Is this only human reasoning? or does not God say in effect the same things? See note on [Rom 6:19].

### Verse 9

[¶35] Thou shalt not muzzle the mouth of the ox - See this largely explained in the note on [Deu 25:4] (note).

[¶36] Doth God take care for oxen? - This question is to be understood thus: Is it likely that God should be solicitous for the comfort of oxen, and be regardless of the welfare of man? In this Divine precept the kindness and providential care of God are very forcibly pointed out. He takes care of oxen; he wills them all that happiness of which their nature is susceptible; and can we suppose that he is unwilling that the human soul shall have that happiness which is suited to its spiritual and eternal nature? He could not reprobate an ox, because the Lord careth for oxen; and surely he cannot reprobate a man. It may be said the man has sinned but the ox cannot. I answer: The decree of reprobation is supposed to be from all eternity; and certainly a man can no more sin before he exists, than an ox can when he exists.

### Verse 10

[¶38] And he that thresheth in hope should be partaker of his hope - Instead of ὁ αλοων της ελπιδος αυτου μετεχειν, επ' ελπιδι, many of the best MSS. and versions read the passage thus: ὁ αλοων επ' ελπιδι του μετεχειν· And he who thresheth in hope of partaking. "The words της ελπιδος, which are omitted by the above, are," says Bp. Pearce, "superfluous, if not wrong; for men do not live in hope to partake of their hope, but to partake of what was the object and end of their hope. When these words are left out, the former and latter sentence will be both of a piece, and more resembling each other: for μετεχειν may be understood after the first επ' ελπιδι, as well as after the last." Griesbach has left the words in question out of the text.

### Verse 11

[¶40] If we have sown unto you spiritual things - If we have been the means of bringing you into a state of salvation by the Divine doctrines which we have preached unto you, is it too much for us to expect a temporal support then we give ourselves up entirely to this work? Every man who preaches the Gospel has a right to his own support and that of his family while thus employed.

### Verse 12

[¶42] If others be partakers of this power - If those who in any matter serve you have a right to a recompense for that service, surely we who have served you in the most essential matters have a right to our support while thus employed in your service.

[¶43] We have not used this power - Though we had this right, we have not availed ourselves of it, but have worked with our hands to bear our own charges, lest any of you should think that we preached the Gospel merely to procure a temporal support, and so be prejudiced against us, and thus prevent our success in the salvation of your souls.

## 508. 1 Corinthians · 17 of 42

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/508/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/508/#p-N

### Verse 13

[¶1] They which minister about holy things - All the officers about the temple, whether priests, Levites, Nethinim, etc., had a right to their support while employed in its service. The priests partook of the sacrifices; the others had their maintenance from tithes, first fruits, and offerings made to the temple; for it was not lawful for them to live on the sacrifices. Hence the apostle makes the distinction between those who minister about holy things and those who wait at the altar.

### Verse 14

[¶3] Even so hath the Lord ordained - This is evidently a reference to our Lord's ordination, [Mat 10:10] : The workman is worthy of his meat. And [Luk 10:7] : For the laborer is worthy of his hire. And in both places it is the preacher of the Gospel of whom he is speaking. It was a maxim among the Jews, "that the inhabitants of a town where a wise man had made his abode should support him, because he had forsaken the world and its pleasures to study those things by which he might please God and be useful to men." See an ordinance to this effect in the tract Shabbath, fol. 114.

### Verse 15

[¶5] Neither have I written, etc. - Though I might plead the authority of God in the law, of Christ in the Gospel, the common consent of our own doctors, and the usages of civil society, yet I have not availed myself of my privileges; nor do I now write with the intention to lay in my claims.

### Verse 16

[¶7] For though I preach the Gospel - I have cause of glorying that I preach the Gospel free of all charges to you; but I cannot glory in being a preacher of the Gospel, because I am not such either by my own skill or power. I have received both the office, and the grace by which I execute the office, from God. I have not only his authority to preach, but that authority obliges me to preach; and if I did not, I should endanger my salvation: yea, wo is unto me, if I preach not the Gospel. As every genuine preacher receives his commission from God alone, it is God alone who can take it away. Wo to that man who runs when God has not sent him; and wo to him who refuses to run, or who ceases to run, when God has sent him.

### Verse 17

[¶9] For if I do this thing willingly - If I be a cordial co-operator with God, I have a reward, an incorruptible crown, [1Cor 9:25]. Or, if I freely preach this Gospel without being burthensome to any, I have a special reward; but if I do not, I have simply an office to fulfill, into which God has put me, and may fulfill it conscientiously, and claim my privileges at the same time; but then I lose that special reward which I have in view by preaching the Gospel without charge to any.

[¶10] This and the 18th verse have been variously translated: Sir Norton Knatchbull and, after him, Mr. Wakefield translate the two passages thus: For if I do this willingly, I have a reward; but if I am intrusted with an office without my consent? what is my reward then? to make the Gospel of Christ, whilst I preach it, without charge, in not using to the utmost my privileges in the Gospel.

[¶11] Others render the passage thus: But if I do it merely because I am obliged to it, I only discharge an office that is committed to me, [1Cor 9:18]. For what then shall I be rewarded? It is for this, that, preaching the Gospel of Christ, I preach it freely, and do not insist on a claim which the Gospel itself gives me.

### Verse 18

[¶13] That I abuse not my power - I am inclined to think that καταχρησασθαι is to be understood here, not in the sense of abusing, but of using to the uttermost - exacting every thing that a man can claim by law. How many proofs have we of this in preachers of different denominations, who insist so strongly and so frequently on their privileges, as they term them, that the people are tempted to believe they seek not their souls' interests, but their secular goods. Such preachers can do the people no good. But the people who are most liable to think thus of their ministers, are those who are unwilling to grant the common necessaries of life to those who watch over them in the Lord. For there are such people even in the Christian Church! If the preachers of the Gospel were as parsimonious of the bread of life as some congregations and Christian societies are of the bread that perisheth, and if the preacher gave them a spiritual nourishment as base, as mean, and as scanty as the temporal support which they afford him, their souls must without doubt have nearly a famine of the bread of life.

### Verse 19

[¶15] For though I be free - Although I am under no obligation to any man, yet I act as if every individual had a particular property in me, and as if I were the slave of the public.

### Verse 20

[¶17] Unto the Jews I became as a Jew - In [Act 16:3], we find that for the sake of the unconverted Jews he circumcised Timothy. See the note on [Act 16:3].

[¶18] To them that are under the law - To those who considered themselves still under obligation to observe its rites and ceremonies, though they had in the main embraced the Gospel, he became as if under the same obligations; and therefore purified himself in the temple, as we find related, [Act 21:26] (note).

[¶19] After the first clause, to them that are under the law as under the law, the following words, μη ων αυτος ὑπο νομον, not being myself under the law, are added by ABCDEFG, several others; the later Syriac, Sahidic, Armenian, Vulgate, and all the Itala; Cyril, Chrysostom, Damascenus, and others; and on this evidence Griesbach has received them into the text.

### Verse 21

[¶21] To them that are without law - The Gentiles, who had no written law, though they had the law written in their hearts; see on [Rom 2:15] (note).

[¶22] Being not without law to God - Instead of Θεῳ, To God, and Χριστῳ, To Christ, the most important MSS. and versions have Θεου, Of God, and Χριστου, Of Christ; being not without the law of God, but under the law of Christ.

[¶23] Them that are without law - Dr. Lightfoot thinks the Sadducees may be meant, and that in certain cases, as far as the rites and ceremonies of the Jewish religion were concerned, he might conform himself to them, not observing such rites and ceremonies, as it is well known that they disregarded them; for the doctor cannot see how the apostle could conform himself in any thing to them that were without law, i.e. the heathen. But,

[¶24] 1. It is not likely that the apostle could conform himself to the Sadducees; for what success could he expect among a people who denied the resurrection, and consequently a future world, a day of judgment, and all rewards and punishments?

[¶25] 2. He might among the heathen appear as if he were not a Jew, and discourse with them on the great principles of that eternal law, the outlines of which had been written in their hearts, in order to show them the necessity of embracing that Gospel which was the power of God unto salvation to every one that believed.

### Verse 22

[¶27] To the weak became I as weak - Those who were conscientiously scrupulous, even in respect to lawful things.

[¶28] I am made all things to all men - I assumed every shape and form consistent with innocency and perfect integrity; giving up my own will, my own way, my own ease, my own pleasure, and my own profit, that I might save the souls of all. Let those who plead for the system of accommodation on the example of St. Paul, attend to the end he had in view, and the manner in which he pursued that end. It was not to get money, influence, or honor, but to save Souls! It was not to get ease but to increase his labors. It was not to save his life, but rather that it should be a sacrifice for the good of immortal souls!

[¶29] A parallel saying to this of St. Paul has been quoted from Achilles Tatius, lib. v., cap. xix., where Clitophon says, on having received a letter from Leucippe: Τουτοις εντυχων παντα εγινομην ὁμου, ανεφλεγομην, ωχριων, εθαυμαζον, ηπιστουν, εχαιρον, ηχθομην· "When I read the contents, I became all things at once; I was inflamed, I grew pale, I was struck with wonder; I doubted, I rejoiced, became sad." The same form of speech is frequent among Greek writers. I think this casts some light on the apostle's meaning.

[¶30] That I might by all means save some - On this clause there are some very important readings found in the MSS. and versions. Instead of παντως τινας σωσω, that I might by all means save some; παντας σωσω, that I might save all, is the reading of DEFG, Syriac, Vulgate, Ethiopic, all the Itala, and several of the fathers. This reading Bishop Pearce prefers, because it is more agreeable to St. Paul's meaning here, and exactly agrees with what he says, [1Cor 10:33], and makes his design more extensive and noble. Wakefield also prefers this reading.

### Verse 23

[¶32] And this I do for the Gospel's sake - Instead of τουτο, this, παντα, all things, (I do all things for the Gospel's sake), is the reading of ABCDEFG, several others, the Coptic, Ethiopic, Vulgate, Itala, Armenian, and Sahidic; the two latter reading ταυτα παντα, all these things.

[¶33] Several of the fathers have the same reading, and there is much reason to believe it to be genuine.

[¶34] That I might be partaker thereof with you - That I might attain to the reward of eternal life which it sets before me; and this is in all probability the meaning of το ευαγγελιον, which we translate the Gospel, and which should be rendered here prize or reward; this is a frequent meaning of the original word, as may be seen in my preface to St. Matthew: I do all this for the sake of the prize, that I may partake of it with you.

### Verse 24

[¶36] They which run in a race run all - It is sufficiently evident that the apostle alludes to the athletic exercises in the games which were celebrated every fifth year on the isthmus, or narrow neck of land, which joins the Peloponnesus, or Morea, to the main land; and were thence termed the Isthmian games. The exercises were running, wrestling, boxing, throwing the discus or quoit, etc.; to the three first of these the apostle especially alludes.

[¶37] But one receiveth the prize? - The apostle places the Christian race in contrast to the Isthmian games; in them, only one received the prize, though all ran; in this, if all run, all will receive the prize; therefore he says, So run that ye may obtain. Be as much in earnest to get to heaven as others are to gain their prize; and, although only one of them can win, all of you may obtain.

### Verse 25

[¶39] Is temperate in all things - All those who contended in these exercises went through a long state and series of painful preparations. To this exact discipline Epictetus refers, cap. 35: Θελεις Ολυμπια νικησαι; Δει σ' ευτακτειν, αναγκοτροφειν, απεχεσθαι, πεμματων, γυμναζεσθαι προς αναγκην εν ὡρα τεταγμενη, εν καυματι, εν ψυχει, μη ψυχρον πινειν, μη οινον ὡς ετυχεν· ἁπλως, ὡς ιατρῳ, παραδεδωκεναι σεαυτον τῳ επιστατη· ειτα εις τον αγωνα παρερχεσθαι· κ. τ. λ. "Do you wish to gain the prize at the Olympic games? - Consider the requisite preparations and the consequences: you must observe a strict regimen; must live on food which you dislike; you must abstain from all delicacies; must exercise yourself at the necessary and prescribed times both in heat and in cold; you must drink nothing cooling; take no wine as formerly; in a word, you must put yourself under the directions of a pugilist, as you would under those of a physician, and afterwards enter the lists. Here you may get your arm broken, your foot put out of joint, be obliged to swallow mouthfuls of dust, to receive many stripes, and after all be conquered." Thus we find that these suffered much hardships in order to conquer, and yet were uncertain of the victory.

[¶40] Horace speaks of it in nearly the same way: -

[¶41] Qui studet optatam cursu contingere metam,

[¶42] Multa tulit fecitque puer: sudavit et alsit:

[¶43] Abstinuit Venere et Baccho.

[¶44] De Arte Poet., ver. 412.

[¶45] A youth who hopes the Olympic prize to gain,

## 509. 1 Corinthians · 18 of 42

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[¶0] All arts must try, and every toil sustain;

[¶1] Th' extremes of heat and cold must often prove;

[¶2] And shun the weakening joys of wine and love.

[¶3] Francis.

[¶4] These quotations show the propriety of the apostle's words: Every man that striveth for the mastery, παντα εγκρατευεται, is temperate, or continent, in all things.

[¶5] They do it to obtain a corruptible crown - The crown won by the victor in the Olympian games was made of the wild olive; in the Pythian games of laurel; in the Nemean games of parsley; and in the Isthmian games of the pine. These were all corruptible, for they began to wither as soon as they were separated from the trees, or plucked out of the earth. In opposition to these, the apostle says, he contended for an incorruptible crown, the heavenly inheritance. He sought not worldly honor; but that honor which comes from God.

### Verse 26

[¶7] I therefore so run, not as uncertainly - In the foot-course in those games, how many soever ran, only one could have the prize, however strenuously they might exert themselves; therefore, all ran uncertainly; but it was widely different in the Christian course, if every one ran as he ought, each would receive the prize.

[¶8] The word αδηλως, which we translate uncertainly, has other meanings.

[¶9] 1. It signifies ignorantly; I do not run like one ignorant of what he is about, or of the laws of the course; I know that there is an eternal life; I know the way that leads to it; and I know and feel the power of it.

[¶10] 2. It signifies without observation; the eyes of all the spectators were fixed on those who ran in these races; and to gain the applause of the multitude, they stretched every nerve; the apostle knew that the eyes of all were fixed upon him.

[¶11] 1. His false brethren waited for his halting:

[¶12] 2. The persecuting Jews and Gentiles longed for his downfall:

[¶13] 3. The Church of Christ looked on him with anxiety: And he acted in all things as under the immediate eye of God.

[¶14] Not as one that beateth the air - Kypke observes, that there are three ways in which persons were said, αερα δερειν, to beat the air.

[¶15] 1. When in practising for the combat they threw their arms and legs about in different ways, thus practising the attitudes of offense and defense. This was termed σκιαμαχια, fighting with a shadow. To this Virgil alludes when representing Dares swinging his arms about, when he rose to challenge a competitor in the boxing match: -

[¶16] Talis prima Dares caput altum in praelia tollit,

[¶17] Ostenditque humeros latos, alternaque jactat

[¶18] Brachia protendens, et verberat ictibus auras.

[¶19] Aen. v., ver. 375.

[¶20] Thus, glorying in his strength, in open view

[¶21] His arms around the towering Dares threw;

[¶22] Stalked high, and laid his brawny shoulders bare,

[¶23] And dealt his whistling blows in empty air.

[¶24] Pitt.

[¶25] 2. Sometimes boxers were to aim blows at their adversaries which they did not intend to take place, and which the others were obliged to exert themselves to prevent as much as if they had been really intended, and by these means some dexterous pugilists vanquished their adversaries by mere fatigue, without giving them a single blow.

[¶26] 3. Pugilists were said to beat the air when they had to contend with a nimble adversary, who, by running from side to side, stooping, and various contortions of the body, eluded the blows of his antagonist; who spent his strength on the air, frequently missing his aim, and sometimes overturning himself in attempting to hit his adversary, when this, by his agility, had been able to elude the blow. We have an example of this in Virgil's account of the boxing match between Entellus and Dares, so well told Aeneid. v., ver. 426, etc., and which will give us a proper view of the subject to which the apostle alludes: viz. boxing at the Isthmian games.

[¶27] Constitit in digitos extemplo arrectus uterque,

[¶28] Brachiaque ad superas interritus extulit auras.

[¶29] Abduxere retro longe capita ardua ab ictu;

[¶30] Immiscentque manus manibus, pugnamque lacessunt.

[¶31] Ille (Dares) pedum melior motu, fretusque juventa;

[¶32] Hic (Entellus) membris et mole valens; sed tarda trementi

[¶33] Genua labant, vastos quatit aeger anhelitus artus.

[¶34] Multa viri nequicquam inter se vulnera jactant,

[¶35] Multa cavo lateri ingeminant, et pectore vasto

[¶36] Dant sonitus; erratque aures et tempora circum

[¶37] Crebra manus; duro crepitant sub vulnere malae,

[¶38] Stat gravis Entellus, nisuque immotus eodem,

[¶39] Corpore tela modo atque oculis vigilantibus exit.

[¶40] Ille, velut celsam oppugnat qui molibus urbem,

[¶41] Aut montana sedet circum castella sob armis;

[¶42] Nunc hos, nunc illos aditus, omnemque pererrat

[¶43] Arte locum, et variis assultibus irritus urget.

[¶44] Ostendit dextram insurgens Entellus, et alte

## 510. 1 Corinthians · 19 of 42

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[¶0] Extulit: ille ictum venientem a vertice velox

[¶1] Praevidit, celerique elapsus corpore cessit.

[¶2] Entellus Vires In Ventum Effudit; et ultro

[¶3] Ipse gravis, graviterque ad terram pontere vasto

[¶4] Concidit: ut quondam cava concidit, aut Erymantho,

[¶5] Aut Ida in magna, radicibus eruta pinus. -

[¶6] Consurgunt studiis Teucri et Trinacria pubes;

[¶7] It clamor coelo: primusque accurrit Acestes,

[¶8] Aequaevumque ab humo miserans attollit amicum.

[¶9] At non tardatus casu, neque territus heros,

[¶10] Acrior ad pugnam redit, ac vim suscitat ira:

[¶11] Tum pudor incendit vires, et conscia virtus;

[¶12] Praecipitemque Daren ardens agit aequore toto;

[¶13] Nunc dextra ingeminans ictus, nunc ille sinistra

[¶14] Nec mora, nec requies: quam multa grandine nimbi

[¶15] Culminibus crepitant; sic densis ictibus heros

[¶16] Creber utraque manu pulsat versatque Dareta.

[¶17] Both on the tiptoe stand, at full extent;

[¶18] Their arms aloft, their bodies inly bent;

[¶19] Their heads from aiming blows they bear afar,

[¶20] With clashing gauntlets then provoke the war.

[¶21] One (Dares) on his youth and pliant limbs relies;

[¶22] One (Entellus) on his sinews, and his giant size.

[¶23] The last is stiff with age, his motions slow;

[¶24] He heaves for breath, he staggers to and fro. -

[¶25] Yet equal in success, they ward, they strike;

[¶26] Their ways are different, but their art alike.

[¶27] Before, behind, the blows are dealt; around

[¶28] Their hollow sides the rattling thumps resound;

[¶29] A storm of strokes, well meant, with fury flies,

[¶30] And errs about their temples, ears, and eyes:

[¶31] Nor always errs; for oft the gauntlet draws

[¶32] A sweeping stroke along the crackling jaws.

[¶33] Hoary with age, Entellus stands his ground;

[¶34] But with his warping body wards the wound;

[¶35] His head and watchful eye keep even pace,

[¶36] While Dares traverses and shifts his place;

[¶37] And, like a captain who beleaguers round

[¶38] Some strong-built castle, on a rising ground,

[¶39] Views all the approaches with observing eyes;

[¶40] This, and that other part, in vain he tries,

[¶41] And more on industry than force relies.

[¶42] With hands on high, Entellus threats the foe;

[¶43] But Dares watched the motion from below,

[¶44] And slipped aside, and shunned the long descending blow.

## 511. 1 Corinthians · 20 of 42

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[¶0] Entellus wastes his forces on the wind;

[¶1] And thus deluded of the stroke designed,

[¶2] Headlong and heavy fell: his ample breast,

[¶3] And weighty limbs, his ancient mother pressed.

[¶4] So falls a hollow pine, that long had stood

[¶5] On Ida's height or Erymanthus' wood. -

[¶6] Dauntless he rose, and to the fight returned;

[¶7] With shame his cheeks, his eyes with fury burned:

[¶8] Disdain and conscious virtue fired his breast,

[¶9] And, with redoubled force, his foe he pressed;

[¶10] He lays on loads with either hand amain,

[¶11] And headlong drives the Trojan o'er the plain,

[¶12] Nor stops, nor stays; nor rest, nor breath allows;

[¶13] But storms of strokes descend about his brows;

[¶14] A rattling tempest, and a hail of blows.

[¶15] Dryden.

[¶16] To such a combat as this the apostle most manifestly alludes: and in the above description the reader will see the full force and meaning of the words, So fight I, not as one that beateth the air - I have a real and a deadly foe; and as I fight not only for my honor but for my life, I aim every blow well, and do execution with each.

[¶17] No man, who had not seen such a fight, could have given such a description as that above; and we may fairly presume that when Virgil was in Greece he saw such a contest at the Isthmian games, and therefore was enabled to paint from nature.

[¶18] Homer has the same image of missing the foe and beating the air, when describing Achilles attempting to kill Hector, who, by his agility and skill, (Poetice by Apollo), eluded the blow: - Τρις μεν επιτ' επορουσε ποδαρκης διος Αχιλλευς Εγχεΐ χαλκειῳ, τρις δ' ηερα τυψε βαθειαν.

[¶19] Iliad, lib. xx., ver. 445

[¶20] Thrice struck Pelides with indignant heart,

[¶21] Thrice, in impressive air, he plunged the dart. -

[¶22] Pope.

### Verse 27

[¶24] But I keep under my body, etc. - This is an allusion, not only to boxers, but also to wrestlers in the same games, as we learn from the word ὑπωπιαζω, which signifies to hit in the eyes; and δουλαγωγω, which signifies to trip, and give the antagonist a fall, and then keep him down when he was down, and having obliged him to acknowledge himself conquered, make him a slave. The apostle considers his body as an enemy with which he must contend; he must mortify it by self-denial, abstinence, and severe labor; it must be the slave of his soul, and not the soul the slave of the body, which in all unregenerate men is the case.

[¶25] Lest - having preached to others - The word κηρυξας, which we translate having preached, refers to the office of the κηρυξ, or herald, at these games, whose business it was to proclaim the conditions of the games, display the prizes, exhort the combatants, excite the emulation of those who were to contend, declare the terms of each contest, pronounce the name of the victors, and put the crown on their heads. See my observations on this office in the notes at [Mat 3:17].

[¶26] Should be a castaway - The word αδοκιμος signifies such a person as the βραβευται, or judges of the games, reject as not having deserved the prize. So Paul himself might be rejected by the great Judge; and to prevent this, he ran, he contended, he denied himself, and brought his body into subjection to his spirit, and had his spirit governed by the Spirit of God. Had this heavenly man lived in our days, he would by a certain class of people have been deemed a legalist; a people who widely differ from the practice of the apostle, for they are conformed to the world, and they feed themselves without fear.

[¶27] On the various important subjects in this chapter I have already spoken in great detail; not, indeed, all that might be said, but as much as is necessary. A few general observations will serve to recapitulate and impress what has been already said.

[¶28] 1. St. Paul contends that a preacher of the Gospel has a right to his support; and he has proved this from the law, from the Gospel, and from the common sense and consent of men. If a man who does not labor takes his maintenance from the Church of God, it is not only a domestic theft but a sacrilege. He that gives up his time to this labor has a right to the support of himself and family: he who takes more than is sufficient for this purpose is a covetous hireling. He who does nothing for the cause of God and religion, and yet obliges the Church to support him, and minister to his idleness, irregularities, luxury, avarice, and ambition, is a monster for whom human language has not yet got a name.

[¶29] 2. Those who refuse the laborer his hire are condemned by God and by good men. How liberal are many to public places of amusement, or to some popular charity, where their names are sure to be published abroad; while the man who watches over their souls is fed with the most parsimonious hand! Will not God abate this pride and reprove this hard-heartedness?

[¶30] 3. As the husbandman plows and sows in hope, and the God of providence makes him a partaker of his hope, let the upright preachers of God's word take example and encouragement by him. Let them labor in hope; God will not permit them to spend their strength for nought. Though much of their seed, through the fault of the bad ground, may be unfruitful, yet some will spring up unto eternal life.

[¶31] 4. St. Paul became all things to all men, that he might gain all. This was not the effect of a fickle or man-pleasing disposition; no man was ever of a more firm or decided character than St. Paul; but whenever he could with a good conscience yield so as to please his neighbor for his good to edification, he did so; and his yielding disposition was a proof of the greatness of his soul. The unyielding and obstinate mind is always a little mind: a want of true greatness always produces obstinacy and peevishness. Such a person as St. Paul is a blessing wherever he goes: on the contrary, the obstinate, hoggish man, is either a general curse, or a general cross; and if a preacher of the Gospel, his is a burthensome ministry. Reader, let me ask thee a question: If there be no gentleness in thy manners, is there any in thy heart? If there be little of Christ without, can there be much of Christ within?

[¶32] 5. A few general observations on the Grecian games may serve to recapitulate the subject in the four last verses.

[¶33] 1. The Isthmian games were celebrated among the Corinthians; and therefore the apostle addresses them, [1Cor 9:24] : Know ye not, etc.

[¶34] 2. Of the five games there used, the apostle speaks only of three.

[¶35] Running; [1Cor 9:24] : They which run in a race; and [1Cor 9:26] : I therefore so run, not as uncertainly.

[¶36] Wrestling, [1Cor 9:25] : Every man that striveth; ὁ αγωνιζομενος, he who wrestleth.

[¶37] Boxing, [1Cor 9:26], [1Cor 9:27] : So fight I, not as one that beateth the air; οὑτω πυκτευω, so fist I, so I hit; but I keep my body under; ὑπωπιαζω, I hit in the eye, I make the face black and blue.

[¶38] 3. He who won the race by running was to observe the laws of racing - keeping within the white line which marked out the path or compass in which they ran; and he was also to outrun the rest, and to come first to the goal; otherwise he ran uncertainly, [1Cor 9:24], [1Cor 9:26], and was αδοκιμος, one to whom the prize could not be judged by the judges of the games.

[¶39] 4. The athletic combatants, or wrestlers, observed a set diet. See the quotation from Epictetus, under [1Cor 9:25]. And this was a regimen both for quantity and quality; and they carefully abstained from all things that might render them less able for the combat; whence the apostle says they were temperate in all things, [1Cor 9:25].

[¶40] 5. No person who was not of respectable family and connections was permitted to be a competitor at the Olympic games. St. Chrysostom, in whose time these games were still celebrated, assures us that no man was suffered to enter the lists who was either a servant or a slave, ουδεις αγωνιζεται δουλος, ουδεις στρατευεται οικετης· and if any such was found who had got himself inserted on the military list, his name was erased, and he was expelled and punished. Αλλ' εαν ἁλῳ δουλος ων, μετα τιμωριας εκβαλλεται του των στρατιωτων καταολου. To prevent any person of bad character from entering the list at the Olympic games, the kerux, or herald, was accustomed to proclaim aloud in the theater when the combatant was brought forth: Μη τις τουτου κατηγορει; ὡστε αυτον αποσκευασαμενον της δουλειας την ὑποψιαν οὑτως εις τους αγωνας εμβηναι· Who can accuse this man? For which he gives this reason: "that being free from all suspicion of being in a state of slavery, (and elsewhere he says of being a thief, or of corrupt morals), he might enter the lists with credit." Chrysost. Homil. in Inscript. Altaris, etc., vol. iii. page 59, Edit. Benedict.

[¶41] 6. The boxers used to prepare themselves by a sort of σκιαμαχια, or going through all their postures of defense and attack when no adversary was before them. This was termed beating the air, [1Cor 9:26]; but when such came to the combat, they endeavored to blind their adversaries by hitting them in the eye, which is the meaning of ὑπωπιαζειν, as we have seen under [1Cor 9:27].

[¶42] 7. The rewards of all these exercises were only a crown made of the leaves of some plant, or the bough of some tree; the olive, bay, laurel, parsley, etc., called here by the apostle φθαρτον στεφανον, a corruptible, withering, and fading crown; while he and his fellow Christians expected a crown incorruptible and immortal, and that could not fade away.

[¶43] 8. On the subject of the possibility of St. Paul becoming a castaway, much has been said in contradiction to his own words. He most absolutely states the possibility of the case: and who has a right to call this in question? The ancient Greek commentators, as Whitby has remarked, have made a good use of the apostle's saying, Ει δε Παυλος τουτο δεδοικεν ὁ τοσουτους διδαξας, τι αν ειποιμεν ἡμεις; "If Paul, so great a man, one who had preached and labored so much, dreaded this, what cause have we to fear lest this should befall us?"

[¶44] 9. On the necessity of being workers together with God, in order to avoid apostasy, Clemens Alexandrinus has some useful observations in his Stromata, lib. vii., page 448, Edit. Oberthur: Ὡς δε, says he, ὁ ιατρος ὑγειαν παρεχεται τοις συνεργουσι προς ὑγειαν, οὑτως και ὁ Θεος την αΐδιον σωτηριαν τοις συνεργουσι προς γνωσιν τε και ευπραγιαν· "As a physician gives health to those who cooperate with him in their cure; so God also gives eternal salvation to them who are workers together with him in knowledge and a godly life." "Therefore," says he, "it is well said among the Greeks, that when a certain wrestler, who had long inured his body to manly exercises, was going to the Olympic games, as he was passing by the statue of Jupiter he offered up this prayer: Ει παντα, ω Ζευ, δεοντως μοι τα προς τον αγωνα ταρεσκευασται, αποδος φερων δικαιως την νικην εμοι· 'O Jupiter, if I have performed every thing as I ought in reference to this contest, grant me the victory!'" May we not feel something of this spirit in seeking the kingdom of God? And can any thing of this kind be supposed to derogate from the glory of Christ? St. Paul himself says, if a man contend for the mastery, yet is he not crowned except he strive lawfully. Shall we pretend to be wiser than the apostle; and say, that we may gain the crown, though we neither fight the good fight nor finish the course?

## 512. 1 Corinthians · 21 of 42

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### Introduction

[¶1] Peculiar circumstances in the Jewish history were typical of the greatest mysteries of the Gospel; particularly their passing through the Red Sea, and being overshadowed with the miraculous cloud, [1Cor 10:1], [1Cor 10:2]. The manna with which they were fed, [1Cor 10:3]. And rock out of which they drank, [1Cor 10:4]. The punishments inflicted on them for their disobedience are warnings to us, [1Cor 10:5]. We should not lust as they did, [1Cor 10:6]. Nor commit idolatry, [1Cor 10:7]. Nor fornication as they did; in consequence of which twenty-three thousand of them were destroyed, [1Cor 10:8]. Nor tempt Christ as they did, [1Cor 10:9]. Nor murmur, [1Cor 10:10]. All these transgressions and their punishments are recorded as warnings to us, that we may not fall away from the grace of God, [1Cor 10:11], [1Cor 10:12]. God never suffers any to be tempted above their strength, [1Cor 10:13]. Idolatry must be detested, [1Cor 10:14]. And the sacrament of the Lord's Supper properly considered and taken, that God may not be provoked to punish us, [1Cor 10:15-22]. There are some things which may be legally done which are not expedient; and we should endeavor so to act as to edify each other, [1Cor 10:23], [1Cor 10:24]. The question concerning eating things offered to idols considered, and finally settled, [1Cor 10:25-30]. We should do all things to the glory of God, avoid whatsoever might be the means of stumbling another, and seek the profit of others in spiritual matters rather than our own gratification, [1Cor 10:31-33].

### Verse 1

[¶3] I would not that ye should be ignorant - It seems as if the Corinthians had supposed that their being made partakers of the ordinances of the Gospel, such as baptism and the Lord's Supper, would secure their salvation, notwithstanding they might be found partaking of idolatrous feasts; as long, at least, as they considered an idol to be nothing in the world. To remove this destructive supposition, which would have led them to endless errors both in principle and practice, the apostle shows that the Jews had sacramental ordinances in the wilderness, similar to those of the Christians; and that, notwithstanding they had the typical baptism from the cloud, and the typical eucharist from the paschal lamb, and the manna that came down from heaven, yet, when they joined with idolaters and partook of idolatrous feasts, God was not only displeased with them, but signified this displeasure by pouring out his judgments upon them, so that in one day 23,000 of them were destroyed.

[¶4] Under the cloud - It is manifest from Scripture that the miraculous cloud in the wilderness performed a three-fold office to the Israelites.

[¶5] 1. It was a cloud in the form of a pillar to direct their journeyings by day.

[¶6] 2. It was a pillar of fire to give light to the camp by night.

[¶7] 3. It was a covering for them during the day, and preserved them from the scorching rays of the sun; and supplied them with a sufficiency of aqueous particles, not only to cool that burning atmosphere, but to give refreshment to themselves and their cattle; and its humidity was so abundant that the apostle here represents the people as thoroughly sprinkled and enveloped in its aqueous vapour. See the note on [Exo 13:21].

### Verse 2

[¶9] And were all baptized unto Moses - Rather Into Moses - into the covenant of which Moses was the mediator; and by this typical baptism they were brought under the obligation of acting according to the Mosaic precepts, as Christians receiving Christian baptism are said to be baptized Into Christ, and are thereby brought under obligation to keep the precepts of the Gospel.

### Verse 3

[¶11] Spiritual meat - The manna which is here called spiritual.

[¶12] 1. Because it was provided supernaturally; and,

[¶13] 2. Because it was a type of Christ Jesus, who speaking of it, [Joh 6:31], etc., tells us that it was a type of that true bread which came down from heaven, which gives life to the world, [Joh 6:33], and that himself was the bread of life, [Joh 6:48].

### Verse 4

[¶15] Spiritual drink - By the βρωμα πνευματικον spiritual meat, and πομα πνευματικον, spiritual drink, the apostle certainly means both meat and drink, which were furnished to the Israelitish assembly miraculously, as well as typically: and he appears to borrow his expression from the Jews themselves, who expressly say הלחם הלז רוחני hallechem hallaz ruchani, that bread was spiritual, and מיים רוחניים היו meyim ruchainiyim haiu, the waters were spiritual. Alschech in legem. fol. 238, to which opinion the apostle seems particularly to refer. See Schoettgen.

[¶16] The spiritual rock that followed them - There is some difficulty in this verse. How could the rock follow them? It does not appear that the rock ever moved from the place where Moses struck it. But to solve this difficulty, it is said that rock here is put, by metonymy, for the water of the rock; and that this water did follow them through the wilderness. This is more likely; but we have not direct proof of it. The ancient Jews, however, were of this opinion, and state that the streams followed them in all their journeyings, up the mountains, down the valleys, etc., etc.; and that when they came to encamp, the waters formed themselves into cisterns and pools; and that the rulers of the people guided them, by their staves, in rivulets to the different tribes and families. And this is the sense they give to [Num 21:17] : Spring up, O well, etc. See the places in Schoettgen.

[¶17] Others contend, that by the rock following them we are to understand their having carried of its waters with them on their journeyings. This we know is a common custom in these deserts to the present day; and that the Greek verb ακολουθεω, to follow, has this sense, Bishop Pearce has amply proved in his note on this place. The Jews suppose that the rock itself went with the Israelites, and was present with them in their thirty-eight stations, for only so many are mentioned. See Alschech in legem. fol. 236. And see Schoettgen.

[¶18] Now, though of all the senses already given that of Bishop Pearce is the best, yet it does appear that the apostle does not speak about the rock itself, but of Him whom it represented; namely, Christ: this was the Rock that followed them, and ministered to them; and this view of the subject is rendered more probable by what is said [1Cor 10:9], that they tempted Christ, and were destroyed by serpents. The same rock is in the vale of Rephidim to the present day; and it bears aboriginal marks of the water that flowed from it in the fissures that appear on its sides. It is one block of fine granite, about seven yards long, five broad, and - high. A fragment of this typical rock now lies before me, brought by a relative of my own, who broke it off, and did not let it pass into any hand till he placed it in mine. See the note on [Exo 17:6].

### Verse 5

[¶20] They were overthrown in the wilderness - And yet All these persons were under the cloud - All passed through the sea - All were baptized into Moses in the cloud and in the sea - All ate the same spiritual meat - All drank the same spiritual drink, for they were made partakers of the spiritual Rock, Christ. Nothing can be a more decisive proof than this that people, who have every outward ordinance, and are made partakers of the grace of our Lord Jesus, may so abuse their privileges and grieve the Spirit of God as to fall from their state of grace, and perish ever lastingly. Let those who are continually asserting that this is impossible, beware lest they themselves, if in a state of grace, become, through their overmuch security, proofs in point of the possibility of ending in the flesh, though they began in the Spirit. Reader, remember who said, Ye shall not surely die; and remember the mischiefs produced by a belief of his doctrine.

### Verse 6

[¶22] These things were our examples - The punishments which God inflicted on them furnish us with evidences of what God will inflict upon us, if we sin after the similitude of those transgressors.

[¶23] We should not lust after evil things - It is most evident that the apostle refers here to the history in [Num 11:4], etc.: And the mixed multitude fell a lusting, and said, Who shall give us flesh to eat? Into the same spirit the Corinthians had most evidently fallen; they lusted after the flesh in the idol feasts, and therefore frequented them to the great scandal of Christianity. The apostle shows them that their sin was of the same nature as that of the murmuring rebellious Israelites whom God so severely punished; and if he did not spare the natural branches, there was no likelihood that he should spare them.

### Verse 7

[¶25] Neither be ye idolaters - The apostle considers partaking of the idolatrous feasts as being real acts of idolatry; because those who offered the flesh to their gods considered them as feeding invisibly with them on the flesh thus offered, and that every one that partook of the feast was a real participator with the god to whom the flesh or animal had been offered in sacrifice. See [1Cor 10:21].

[¶26] Rose up to play - See the note on [Exo 32:6]. The Jews generally explain this word as implying idolatrous acts only: I have considered it as implying acts of impurity, with which idolatrous acts were often accompanied. It also means those dances which were practised in honor of their gods. That this is one meaning of the verb παιζειν, Kypke has largely proved. The whole idolatrous process was as follows:

[¶27] 1. The proper victim was prepared and set apart.

[¶28] 2. It was slain, and its blood poured out at the altar of the deity.

[¶29] 3. The flesh was dressed, and the priests and offerers feasted on it, and thus endeavored to establish a communion between themselves and the object of their worship.

[¶30] 4. After eating, they had idolatrous dances in honor of their god; and,

[¶31] 5. as might be expected, impure mixtures, in consequence of those dances. The people sat down to eat and to drink, and rose up to play; and it is in reference to this issue of idolatrous feasts and dancings that the apostle immediately subjoins: Neither let us commit Fornication, etc.

### Verse 8

[¶33] Fell in one day three and twenty thousand - In [Num 25:9], the number is 24,000; and, allowing this to be the genuine reading, (and none of the Hebrew MSS. exhibit any various reading in the place), Moses and the apostle may be thus reconciled: in [Num 25:4], God commands Moses to take all the heads (the rulers) of the people, and hang them up before the Lord against the sun; these possibly amounted to 1000, and those who fell by the plague were 23,000, so that the whole amounted to 24,000. Instead of εικοσιτρεις χιλιαδες, 23,000, two MSS., with the later Syriac and the Armenian, have εικοσιτεσσαρες χιλιαδες, 24,000; but this authority is too slender to establish a various reading, which recedes so much from the received text. I think the discordance may be best accounted for by supposing, as above, that Phineas and his companions might have slain 1000 men, who were heads of the people, and chief in this idolatry; and that the plague sent from the Lord destroyed 23,000 more; so an equal number to the whole tribe of Levi perished in one day, who were just 23,000. See [Num 26:62]; and see Lightfoot.

### Verse 9

[¶35] Neither let us tempt Christ - I have already supposed, in the note on [1Cor 10:4] (note), that Christ is intended by the spiritual rock that followed them: and that it was he, not the rock, that did follow or accompany the Israelites in the wilderness. This was the angel of God's presence who was with the Church in the wilderness, to whom our fathers would not obey, as St. Stephen says, [Act 7:38], [Act 7:39]. Instead of Χριστον, Christ, several MSS. and a few versions have Κυριον, the Lord, and some few Θεον, God. But though some respectable MSS. have the Lord instead of Christ, yet this latter has the greatest proportion of authority on its side. And this affords no mean proof that the person who is called יהוה Yehovah in the Old Testament, is called Christ in the New. By tempting Christ is meant disbelieving the providence and goodness of God; and presuming to prescribe to him how he should send them the necessary supplies, and of what kind they should be, etc.

### Verse 10

[¶37] Neither murmur ye - How the Israelites murmured because of the manna, which their souls despised as a light bread - something incapable of affording them nourishment, etc., and because they had been brought out of Egypt into the wilderness, and pretended that the promises of God had failed; and how they were destroyed by serpents, and by the destroyer or plague; may be seen at large in the texts referred to in the margin on this and the preceding verses. It appears from what the apostle says here, that the Corinthians were murmuring against God and his apostle for prohibiting them from partaking of the idolatrous feasts, just as the Israelites did in the wilderness in reference to a similar subject. See the history of Phineas, with Zimri and Cosbi, and the rebellion of Corah and his company, etc., etc.

[¶38] Destroyed of the destroyer - The Jews suppose that God employed destroying angels to punish those rebellious Israelites; they were five in number, and one of them they call משחית Meshachith, the destroyer; which appears to be another name for Samael, the angel of death, to whose influence they attribute all deaths which are not uncommon or violent. Those who die violent deaths, or deaths that are not in the common manner of men, are considered as perishing by immediate judgments from God.

### Verse 11

[¶40] Upon whom the ends of the world are come - Τα τελη των αιωνων· The end of the times included within the whole duration of the Mosaic economy. For although the word αιων means, in its primary sense, endless being, or duration; yet, in its accommodated sense, it is applied to any round or duration that is complete in itself: and here it evidently means the whole duration of the Mosaic economy. "Thus, therefore," says Dr. Lightfoot, "the apostle speaks in this place that those things, which were transacted in the beginning of the Jewish ages, are written for an example to you upon whom the ends of those ages are come; and the beginning is like to the end, and the end to the beginning. Both were forty years; both consisted of temptation and unbelief; and both ended in the destruction of the unbelievers - that, in the destruction of those who perished in the wilderness; this, in the destruction of those that believed not: viz. the destruction of their city and nation." The phrase סוף יומיא soph yomaiya, the end of days, says the Targum of Jerusalem, [Gen 3:15], means ביומוי דמלכא משיחא beyomoi demalca Meshicha, in the days of the King Messiah. We are to consider the apostle's words as referring to the end of the Jewish dispensation and the commencement of the Christian, which is the last dispensation which God will vouchsafe to man in the state of probation.

### Verse 12

[¶42] Let him that thinketh he standeth - Ὁ δοκων ἑσταναι· Let him who most confidently standeth - him who has the fullest conviction in his own conscience that his heart is right with God, and that his mind is right in the truth, take heed lest he fall from his faith, and from the state of holiness in which the grace of God has placed him. I have already shown that the verb δοκειν, which we render to seem, to think, to suppose, is used by the best Greek writers, not to lessen or weaken the sense, but to render it stronger and more emphatic. See the note on [Luk 8:18].

[¶43] In a state of probation every thing may change; while we are in this life we may stand or fall: our standing in the faith depends on our union with God; and that depends on our watching unto prayer, and continuing to possess that faith that worketh by love. The highest saint under heaven can stand no longer than he depends upon God and continues in the obedience of faith. He that ceases to do so will fall into sin, and get a darkened understanding and a hardened heart: and he may continue in this state till God come to take away his soul. Therefore, let him who most assuredly standeth, take heed lest he fall; not only partially, but finally.

## 513. 1 Corinthians · 22 of 42

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### Verse 13

[¶1] But such as is common to man - Ανθρωπινος· Chrysostom has properly translated this word ανθρωπινος, τουτεστι μικρος, βραχυς, συμμετρος; that is, small, short, moderate. Your temptations or trials have been but trifling in comparison of those endured by the Israelites; they might have been easily resisted and overcome. Besides, God will not suffer you to be tried above the strength he gives you; but as the trial comes, he will provide you with sufficient strength to resist it; as the trial comes in, he will make your way out. The words are very remarkable, ποιησει συν τῳ πειρασμῳ και την εκβασιν, "He will, with the temptation, make the deliverance, or way out." Satan is never permitted to block up our way, without the providence of God making a way through the wall. God ever makes a breach in his otherwise impregnable fortification. Should an upright soul get into difficulties and straits, he may rest assured that there is a way out, as there was a way in; and that the trial shall never be above the strength that God shall give him to bear it.

### Verse 14

[¶3] Therefore - flee from idolatry - This is a trial of no great magnitude; to escape from so gross a temptation requires but a moderate portion of grace and circumspection.

### Verse 15

[¶5] I speak as to wise men - The Corinthians valued themselves not a little on their wisdom and various gifts; the apostle admits this, and draws an argument from it against themselves. As ye are so wise, surely ye can see the propriety of abominating idolatry of every kind: for an idol is nothing in the world, and can do nothing for you and nothing against you.

### Verse 16

[¶7] The cup of blessing - The apostle speaks here of the Eucharist, which he illustrates by the כוס הברכה cos habberacah, cup of blessing, over which thanks were expressed at the conclusion of the passover. See this largely explained at the conclusion of the notes on [Mat 26:75], and in my Discourse upon the Eucharist, 8vo. 2nd edit. 1814.

[¶8] The communion of the blood of Christ? - We who partake of this sacred cup, in commemoration of the death of Christ, are made partakers of his body and blood, and thus have fellowship with him; as those who partake of an idol feast, thereby, as much as they can, participate with the idol, to whom the sacrifice was offered. This I have proved at large in the above tract, to which I must refer the reader, as the subject is too voluminous to be inserted here.

### Verse 17

[¶10] For we, being many, are one bread - The original would be better translated thus: Because there is one bread, or loaf; we, who are many, are one body. As only one loaf was used at the passover, and those who partook of it were considered to be one religious body; so we who partake of the eucharistical bread and wine, in commemoration of the sacrificial death of Christ, are one spiritual society, because we are all made partakers of that one Christ whose blood was shed for us to make an atonement for our sins; as the blood of the paschal lamb was shed and sprinkled in reference to this of which it was the type.

### Verse 18

[¶12] Behold Israel after the flesh - The Jews not yet converted to Christianity: the latter being Israel after the Spirit. As the design of the apostle was to withdraw his converts at Corinth from all temptations to idolatry, he produces two examples to show the propriety of his endeavors.

[¶13] 1. All who join together in celebrating the Lord's Supper, and are partakers of that one bread, give proof by this that they are Christians, and have fellowship with Christ.

[¶14] 2. All the Israelites who offer sacrifice, and partake of those sacrifices, give proof thereby that they are Jews, and are in fellowship with the object of their worship: so they who join in idol festivals, and eat things which have been offered to idols, give proof that they are in communion with those idolaters, and that they have fellowship with the demons they worship.

### Verse 19

[¶16] What say I then? - A Jewish phrase for, I conclude; and this is his conclusion: that although an idol is nothing, has neither power nor influence, nor are things offered to idols any thing the worse for being thus offered; yet, as the things sacrificed by the Gentiles are sacrificed to demons and not to God, those who partake of them have fellowship with demons: those who profess Christianity cannot have fellowship both with Christ and the devil.

### Verse 21

[¶18] Ye cannot drink the cup of the Lord - It is in vain that you who frequent these idol festivals profess the religion of Christ, and commemorate his death and passion in the holy eucharist; for you can not have that fellowship with Christ which this ordinance implies, while you are partakers of the table of demons. That the Gentiles, in their sacrifices, fed on the slain beasts, and ate bread and drank wine in honor of their gods, is sufficiently clear from various accounts. See my Discourse on the Holy Eucharist, where many examples are produced. The following from Virgil, Aen. viii, verse 179-273, is proof in point: -

[¶19] Tum lecti juvenes certatim araeque sacerdos

[¶20] Viscera tosta ferunt taurorum, onerantque canistris

[¶21] Dona laboratae Cereris, Bacchumque ministrant.

[¶22] Vescitur Aeneas simul et Trojana juventus

[¶23] Perpetui tergo bovis et lustralibus extis. -

[¶24] Quare agite, O juvenes, tantarum in munere laudum,

[¶25] Cingite fronde comas, et pocula porgite dextris,

[¶26] Communemque vocate Deum, et date vina volentes.

[¶27] The loaves were served in canisters; the wine

[¶28] In bowls; the priests renewed the rites divine:

[¶29] Broiled entrails are their food, and beef's continued chine

[¶30] Ye warlike youths, your heads with garlands crown,

[¶31] Fill high the goblets with a sparkling flood,

[¶32] And with deep draughts invoke our common god.

### Verse 22

[¶34] Do we provoke the Lord to jealousy? - All idolatry is represented as a sort of spiritual adultery; it is giving that heart to Satan that should be devoted to God; and he is represented as being jealous, because of the infidelity of those who have covenanted to give their hearts to him.

[¶35] Are we stronger than he? - As he has threatened to punish such transgressors, and will infallibly do it, can we resist his omnipotence? A sinner should consider, while he is in rebellion against God, whether he be able to resist that power whereby God will inflict vengeance.

### Verse 23

[¶37] All things are lawful for me - I may lawfully eat all kinds of food, but all are not expedient; ου παντα συμφερει· It would not be becoming in me to eat of all, because I should by this offend and grieve many weak minds. See the notes on [1Cor 6:12], etc.

### Verse 24

[¶39] Let no man seek his own, etc. - Let none, for his private gratification or emolument, disturb the peace or injure the soul of another. Let every man live, not for himself, but for every part of the great human family with which he is surrounded.

### Verse 25

[¶41] Whatsoever is sold in the shambles, that eat - The case to which the apostle refers is simply this; it was customary to bring the flesh of the animal to market, the blood of which had been poured out in sacrifice to an idol; or, taken more particularly, the case was this; one part of the sacrifice was consumed on the altar of the idol: a second part was dressed and eaten by the sacrificer; and a third belonged to the priest, and was often sold in the shambles. To partake of the second share, or to feast upon the sacrifice, St. Paul absolutely forbids, because this was one part of the religious worship which was paid to the idol; it was sitting down as guests at his table, in token that they were in fellowship with him. This was utterly incompatible with receiving the sacrament of the Lord's Supper, which was the communion of the body and blood of Christ. But as to the third share, the apostle leaves them at liberty either to eat of it or forbear; except that, by eating, their weak brethren should be offended; in that case, though the thing was lawful, it was their duty to abstain. See the notes on [1Cor 8:1], etc. Hindoos eagerly embrace whatever has been offered to an idol: hence it is common to see the flowers that have been thus offered placed in the hair of a Hindoo. Water that has been thus made sacred is preserved in Hindoo houses, and with it they rub their bodies, and occasionally sip a drop, regarding it as the water of life. - See Ward.

[¶42] Asking no questions for consciences sake - Dr. Lightfoot observes, that "the Jews were vexed with innumerable scruples in their feasts, as to the eating of the thing, as well as to the company with which they ate; and even the manner of their eating. Of fruits and herbs brought to the table, they were to inquire whether they were tithed according to custom; whether they were consecrated by the Truma, or whether they were profane; whether they were clean, or touched with some pollution, etc. And concerning flesh set on the table, they were to inquire whether it was of that which had been offered to idols; whether it were the flesh of an animal that had been torn by wild beasts; or of that which had been strangled, or not killed according to the canons; etc., etc. All which doubts the liberty of the Gospel abolished as to one's own conscience, with this proviso, that no scandal or offense be cast before another man's weak or scrupulous conscience."

[¶43] From this it is evident that the apostle had the case of the Jewish converts in view, and not the Gentiles. The latter were not troubled with such extraordinary scrupulousness.

### Verse 26

[¶45] For the earth is the Lord's - And because God made the earth and its fullness, all animals, plants, and vegetables, there can be nothing in it or them impure or unholy; because all are the creatures of God.

## 514. 1 Corinthians · 23 of 42

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### Verse 27

[¶1] If any - bid you to a feast - The apostle means any common meal, not an idol festival; for to such no Christian could lawfully go.

[¶2] Whatsoever is set before you, eat - Do not act as the Jews generally do, torturing both themselves and others with questions, such as those mentioned in [1Cor 10:26].

### Verse 28

[¶4] This is offered in sacrifice unto idols - While they were not apprized of this circumstance they might lawfully eat; but when told that the flesh set before them had been offered to an idol, then they were not to eat, for the sake of his weak conscience who pointed out the circumstance. For the apostle still takes it for granted that even the flesh offered in sacrifice to an idol might be eaten innocently at any private table, as in that case they were no longer in danger of being partakers with devils, as this was no idol festival.

[¶5] For the earth is the Lord's, and the fullness thereof - This whole clause, which appears also in [1Cor 10:26], is wanting here in ABCDEFGH, several others, the Syriac, Erpen, Coptic, Sahidic, Ethiopic, Armenian, Vulgate, Itala; and in several of the fathers. Griesbach has left it out of the text: and Professor White says, "Certissime delendum;" it should most undoubtedly be erased. It has scarcely any authority to support it.

### Verse 29

[¶7] For why is my liberty judged of another man's conscience? etc. - Though in the case of flesh offered to idols, and other matters connected with idolatry, (on which it appears there was much of a tender conscience among some of the Corinthians), it was necessary to sacrifice something to an over-scrupulous conscience, yet the Gospel of Christ did not lay any man under this general burthen, that he must do nothing at which any weak brother might feel hurt or be stumbled; for the liberty of the Gospel must not take for its rule the scrupulosity of any conscience; for if a man, by grace - by the allowance or authority of the Gospel, partake of any thing that God's bounty has sent, and which the Gospel has not forbidden, and give thanks to God for the blessing, no man has right or authority to condemn such a person. This seems to be the meaning of these two verses; and they read a lesson of caution to rash judges, and to those who are apt to take offense.

### Verse 31

[¶9] Whether therefore ye eat, or drink - As no general rule can be laid down in reference to the above particulars, there is one maxim of which no Christian must lose sight - that whether he eats or drinks of this or the other kind of aliments, or whatever else he may do, he must do it so as to bring glory to God. This is a sufficient rule to regulate every man's conscience and practice in all indifferent things, where there are no express commands or prohibitions.

### Verse 32

[¶11] Give none offense, etc. - Scrupulously avoid giving any cause of offense either to the unconverted Jews or the unconverted Gentiles, so as to prejudice them against Christianity: nor to the Church of God, made up of converts from the above parties.

### Verse 33

[¶13] Even as I please all men - Act as I do: forgetting myself, my own interests, convenience, ease, and comfort, I labor for the welfare of others; and particularly that they may be saved. How blessed and amiable was the spirit and conduct of this holy man!

[¶14] This chapter has already presented the serious reader with a variety of maxims for his regulation. -

[¶15] 1. As to his own private walk;

[¶16] 2. His domestic duties; and

[¶17] 3. His connection with the Church of God.

[¶18] Let us review some of the principal parts.

[¶19] 1. We should be on our guard against what are called little sins, and all occasions and excitements to sin. Take heed what company you frequent. One thing, apparently harmless, may lead by almost imperceptible links to sins of the deepest dye. See the example in this chapter:

[¶20] 1. The people sat down to eat and to drink.

[¶21] 2. They rose up to play, dance, and sing: and

[¶22] 3. They committed fornication, and brought upon themselves swift destruction.

[¶23] 2. However conscious we may be of our own sincerity and uprightness, we should ever distrust ourselves. God has made nothing independent of himself; the soul has no principle of self-dependence either in itself or its attainments: it is wise, powerful, and happy, only while it is depending on infinite wisdom, unlimited power, and endless mercy.

[¶24] 3. The Gentiles were in communion with demons by their idolatrous services. In what communion are those who feed themselves without fear, who eat with the glutton and drink with the drunkard? So they partake of the Lord Jesus who are under the influence of pride, self-will, hatred, censoriousness, etc., and who carry their self-importance and worldly spirit even into the house and worship of God?

[¶25] 4. A spirit of curiosity too much indulged may, in an irreligious man, lead to covetousness and theft: in a godly man, to a troublesome and unscriptural scrupulosity of conscience, productive of nothing but uneasiness to itself, and disturbance to others. Simplicity of heart saves from this, and is an excellent gift.

[¶26] 5. In many actions we have a twofold rule - the testimony of God and charity: and in many things charity is the best interpreter of the testimony. The testimony often permits what charity forbids, because circumstances in time, place, etc., may render a thing improper on one occasion that might be proper on another.

[¶27] 6. Pious Quesnel has well said: Every thing honors God when it is done for his sake; every thing dishonors him when any ultimate end is proposed beside his glory. It is an unchangeable principle of the Christian morality that all comes from God by his love, and all should be returned to him by ours. This rule we should keep inviolate.

[¶28] 7. Though many of the advices given in this chapter appear to respect the Corinthians alone, yet there is none of them that is not applicable to Christians in general in certain circumstances. God has given no portion of his word to any people or age exclusively; the whole is given to the Church universal in all ages of the world. In reading this epistle let us seriously consider what parts of it apply to ourselves; and if we are disposed to appropriate its promises, let us act conscientiously, and inquire how many of its reprehensions we may fairly appropriate also.

### Introduction

[¶30] The apostle reprehends the Corinthians for several irregularities in their manner of conducting public worship; the men praying or prophesying with their heads covered, and the women with their heads uncovered, contrary to custom, propriety, and decency, [1Cor 11:1-6]. Reasons why they should act differently, [1Cor 11:7-16]. They are also reproved for their divisions and heresies, [1Cor 11:17-19]. And for the irregular manner in which they celebrated the Lord's Supper, [1Cor 11:20-22]. The proper manner of celebrating this holy rite laid down by the apostle, [1Cor 11:23-26]. Directions for a profitable receiving of the Lord's Supper, and avoiding the dangerous consequences of communicating unworthily, [1Cor 11:27-34].

### Verse 1

[¶32] Be ye followers of me - This verse certainly belongs to the preceding chapter, and is here out of all proper place and connection.

### Verse 2

[¶34] That ye remember me in all things - It appears that the apostle had previously given them a variety of directions relative to the matters mentioned here; that some had paid strict attention to them, and that others had not; and that contentions and divisions were the consequences, which he here reproves and endeavors to rectify. While Paul and Apollos had preached among them, they had undoubtedly prescribed every thing that was necessary to be observed in the Christian worship: but it is likely that those who joined in idol festivals wished also to introduce something relative to the mode of conducting the idol worship into the Christian assembly, which they might think was an improvement on the apostle's plan.

### Verse 3

[¶36] The head of every man is Christ - The apostle is speaking particularly of Christianity and its ordinances: Christ is the Head or Author of this religion; and is the creator, preserver, and Lord of every man. The man also is the lord or head of the woman; and the Head or Lord of Christ, as Mediator between God and man, is God the Father. Here is the order - God sends his Son Jesus Christ to redeem man; Christ comes and lays down his life for the world; every man who receives Christianity confesses that Jesus Christ is Lord, to the glory of God the Father; and every believing woman will acknowledge, according to [Gen 3:16], that God has placed her in a dependence on and subjection to the man. So far there is no difficulty in this passage.

### Verse 4

[¶38] Praying, or prophesying - Any person who engages in public acts in the worship of God, whether prayer, singing, or exhortation: for we learn, from the apostle himself, that προφητευειν, to prophesy, signifies to speak unto men to edification, exhortation, and comfort, [1Cor 14:3]. And this comprehends all that we understand by exhortation, or even preaching.

[¶39] Having his head covered - With his cap or turban on, dishonoreth his head; because the head being covered was a sign of subjection; and while he was employed in the public ministration of the word, he was to be considered as a representative of Christ, and on this account his being veiled or covered would be improper. This decision of the apostle was in point blank hostility to the canons of the Jews; for they would not suffer a man to pray unless he was veiled, for which they gave this reason. "He should veil himself to show that he is ashamed before God, and unworthy with open face to behold him." See much in Lightfoot on this point.

### Verse 5

[¶41] But every woman that prayeth, etc. - Whatever may be the meaning of praying and prophesying, in respect to the man, they have precisely the same meaning in respect to the woman. So that some women at least, as well as some men, might speak to others to edification, and exhortation, and comfort. And this kind of prophesying or teaching was predicted by Joel, [Joe 2:28], and referred to by Peter, [Act 2:17]. And had there not been such gifts bestowed on women, the prophecy could not have had its fulfillment. The only difference marked by the apostle was, the man had his head uncovered, because he was the representative of Christ; the woman had hers covered, because she was placed by the order of God in a state of subjection to the man, and because it was a custom, both among the Greeks and Romans, and among the Jews an express law, that no woman should be seen abroad without a veil. This was, and is, a common custom through all the east, and none but public prostitutes go without veils. And if a woman should appear in public without a veil, she would dishonor her head - her husband. And she must appear like to those women who had their hair shorn off as the punishment of whoredom, or adultery.

[¶42] Tacitus informs us, Germ. 19, that, considering the greatness of the population, adulteries were very rare among the Germans; and when any woman was found guilty she was punished in the following way: accisis crinibus, nudatam coram propinquis expellit domo maritus; "having cut off her hair, and stripped her before her relatives, her husband turned her out of doors." And we know that the woman suspected of adultery was ordered by the law of Moses to be stripped of her veil, [Num 5:18]. Women reduced to a state of servitude, or slavery, had their hair cut off: so we learn from Achilles Tatius. Clitophon says, concerning Leucippe, who was reduced to a state of slavery: πεπραται, δεδουλευκεν, γην εσκαψεν, σεσυληται της κεφαλης το καλλος, την κουραν ὁρᾳς· lib. viii. cap. 6, "she was sold for a slave, she dug in the ground, and her hair being shorn off, her head was deprived of its ornament," etc. It was also the custom among the Greeks to cut off their hair in time of mourning. See Euripides in Alcest., ver. 426. Admetus, ordering a common mourning for his wife Alcestis, says: πενθος γυναικος της δε κοινουσθαι λεγω, κουρᾳ ξυρηκει και μελαμπεπλῳ στολῃ· "I order a general mourning for this woman! let the hair be shorn off, and a black garment put on." Propriety and decency of conduct are the points which the apostle seems to have more especially in view. As a woman who dresses loosely or fantastically, even in the present day, is considered a disgrace to her husband, because suspected to be not very sound in her morals; so in those ancient times, a woman appearing without a veil would be considered in the same light.

### Verse 6

[¶44] For if the woman be not covered - If she will not wear a veil in the public assemblies, let her be shorn - let her carry a public badge of infamy: but if it be a shame - if to be shorn or shaven would appear, as it must, a badge of infamy, then let her be covered - let her by all means wear a veil. Even in mourning it was considered disgraceful to be obliged to shear off the hair; and lest they should lose this ornament of their heads, the women contrived to evade the custom, by cutting off the ends of it only. Euripides, in Orest., ver. 128, speaking of Helen, who should have shaved her head on account of the death of her sister Clytemnestra, says: ειδετε παρ' ακρας ὡς απεθρισεν τριχας, σωζουσα καλλος, εστι δε ἡ παλαι γυνη: "see how she cuts off only the very points of her hair, that she may preserve her beauty, and is just the same woman as before." See the note on [1Cor 11:5].

## 515. 1 Corinthians · 24 of 42

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[¶0] In Hindostan a woman cuts off her hair at the death of her husband, as a token of widowhood; but this is never performed by a married woman, whose hair is considered an essential ornament. The veil of the Hindoo women is nothing more than the garment brought over the face, which is always very carefully done by the higher classes of women when they appear in the streets. - Ward's Customs.

### Verse 7

[¶2] A man indeed ought not to cover his head - He should not wear his cap or turban in the public congregation, for this was a badge of servitude, or an indication that he had a conscience overwhelmed with guilt; and besides, it was contrary to the custom that prevailed, both among the Greeks and Romans.

[¶3] He is the image and glory of God - He is God's vicegerent in this lower world; and, by the authority which he has received from his Master, he is his representative among the creatures, and exhibits, more than any other part of the creation, the glory and perfections of the Creator.

[¶4] But the woman is the glory of the man - As the man is, among the creatures, the representative of the glory and perfections of God, so that the fear of him and the dread of him are on every beast of the field, etc.; so the woman is, in the house and family, the representative of the power and authority of the man. I believe this to be the meaning of the apostle; and that he is speaking here principally concerning power and authority, and skill to use them. It is certainly not the moral image of God, nor his celestial glory, of which he speaks in this verse.

### Verse 8

[¶6] For, the man is not of the woman - Bishop Pearce translates ου γαρ εστιν ανηρ εκ γυναικος, αλλα γυνη εξ ανδρος, thus: "For the man doth not Belong to the woman, but the woman to the man." And vindicates this sense of εκ, by its use in [1Cor 12:15]. If the foot shall say, ουκ ειμι εκ του σωματος, I am not of the body, i.e. I do not belong to the body. He observes that as the verb εστιν is in the present tense, and will not allow that we should understand this verse of something that is past, γαρ, for, in the following verse, which is unnoticed by our translators, will have its full propriety and meaning, because it introduces a reason why the woman belongs to the man and not the man to the woman. His meaning is, that the man does not belong to the woman, as if she was the principal; but the woman belongs to the man in that view.

### Verse 9

[¶8] Neither was the man created, etc. - Και γαρ ουκ εκτισθη· for the man was not created upon the woman's account. The reason is plain from what is mentioned above; and from the original creation of woman she was made for the man, to be his proper or suitable helper.

### Verse 10

[¶10] For this cause ought the woman to have power on her head because of the angels - There are few portions in the sacred writings that have given rise to such a variety of conjectures and explanations, and are less understood, than this verse, and [1Cor 15:29]. Our translators were puzzled with it; and have inserted here one of the largest marginal readings found any where in their work; but this is only on the words power on her head, which they interpret thus: that is, a covering, in sign that she is under the power of her husband. But, admitting this marginal reading to be a satisfactory solution so far as it goes, it by no means removes all the difficulty. Mr. Locke ingenuously acknowledged that he did not understand the meaning of the words; and almost every critic and learned man has a different explanation. Some have endeavored to force out a meaning by altering the text. The emendation of Mr. Toup, of Cornwall, is the most remarkable: he reads εξιουσα, going out, instead of εξουσιαν, power; wherefore the woman, when she goes out, should have a veil on her head. Whatever ingenuity there may appear in this emendation, the consideration that it is not acknowledged by any MS., or version, or primitive writer, is sufficient proof against it. Dr. Lightfoot, Schoettgen, and Bishop Pearce, have written best on the subject, in which they allow that there are many difficulties. The latter contends,

[¶11] 1. That the original should be read, Wherefore the woman ought to have A power upon her head, that is, the power of the husband over the wife; the word power standing for the sign or token of that power which was a covering or veil. Theophylact explains the word, το του εξουσιαζεσθαι συμβολον, τουτεστι, το καλυμμα, "the symbol of being under power, that is, a veil, or covering." And Photius explains it thus: της υποταγης συμβολον το επι της κεφαλης καλυμμα φερειν; to wear a veil on the head is a symbol of subjection. It is no unusual thing, in the Old and New Testament, for the signs and tokens of things to be called by the names of the things themselves, for thus circumcision is called the covenant, in [Gen 17:10], [Gen 17:13], though it was only the sign of it.

[¶12] 2. The word angels presents another difficulty. Some suppose that by these the apostle means the fallen angels, or devils; others, the governors of the Church; and others, those who were deputed among the Jews to espouse a virgin in the name of a lover. All these senses the learned bishop rejects, and believes that the apostle uses the word angels, in its most obvious sense, for the heavenly angels; and that he speaks according to the notion which then prevailed among Jews, that the holy angels interested themselves in the affairs of men, and particularly were present in their religious assemblies, as the cherubim, their representation, were present in their temple. Thus we read in [Ecc 5:6] : Neither say thou before the Angel, it was an error; and in [1Tim 5:21] : I charge thee before God and the Lord Jesus Christ, and the elect Angels, etc. Parallel to these is what Agrippa says in his oration to the Jews, Josephus, War, b. ii. chap. 16: I protest before God, your holy temple, and all the Angels of heaven, etc. All which passages suppose, or were spoken to those who supposed, that the angels know what passes here upon earth. The notion, whether just or not, prevailed among the Jews; and if so, St. Paul might speak according to the common opinion.

[¶13] 3. Another difficulty lies in the phrase δια τουτο, wherefore, which shows that this verse is a conclusion from what the apostle was arguing before; which we may understand thus: that his conclusion, from the foregoing argument, ought to have the more weight, upon account of the presence, real or supposed, of the holy angels, at their religious meetings. See Bishop Pearce, in loc.

[¶14] The learned bishop is not very willing to allow that the doctrine of the presence of angelic beings in religious assemblies is legitimate; but what difficulty can there be in this, if we take the words of the apostle in another place: Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? [Heb 1:14]. And perhaps there is no time in which they can render more essential services to the followers of God than when they are engaged in Divine ordinances. On the whole, the bishop's sense of the passage and paraphrase stands thus: "And because of this superiority in the man, I conclude that the woman should have on her head a veil, the mark of her husband's power over her, especially in the religious assemblies, where the angels are supposed to be invisibly present."

[¶15] The ancient versions make little alteration in the common reading, and the MSS. leave the verse nearly as it stands in the common printed editions. The Armenian has a word that answers to umbram, a shade or covering. The Ethiopic, her head should be veiled. The common editions of the Vulgate have potestatem, power; but in an ancient edition of the Vulgate, perhaps one of the first, if not the first, ever printed, 2 vols. fol., sine ulla nota anni, etc.: the verse stands thus: Ideo debet mulier velamen habere super caput suum: et propter angelos. My old MS. translation seems to have been taken from a MS. which had the same reading: Wherefore the woman schal haue a veyl on her heuyd; and for aungels. Some copies of the Itala have also velamen, a veil.

[¶16] In his view of this text, Kypke differs from all others; and nothing that so judicious a critic advances should be lightly regarded.

[¶17] 1. He contends that εξουσιαν occurs nowhere in the sense of veil, and yet he supposes that the word καλυμμα, veil is understood, and must in the translation of the passage be supplied.

[¶18] 2. He directs that a comma be placed after εξουσιαν, and that it be construed with οφειλει, ought; after which he translates the verse thus: Propterea mulier potestati obnoxia est, ita ut velamen in capite habeat propter angelos; On this account the woman is subject to power, so that she should have a veil on her head, because of the angels.

[¶19] 3. He contends that both the Latins and Greeks use debere and οφειλειν elegantly to express that to which one is obnoxious or liable. So Horace: - - Tu, nisi ventis

[¶20] Debes ludibrium, cave.

[¶21] Carm. lib. i. Od. xiv. ver. 15.

[¶22] Take heed lest thou owe a laughing stock to the winds; i.e. lest thou become the sport of the winds; for to these thou art now exposing thyself.

[¶23] So Dionys. Hal. Ant. lib. iii., page 205: Και πολλην οφειλοντες αισχυνην απηλθον εκ της αγορας· They departed from the market, exposed to great dishonor. So Euripides, Οφειλω σοι βλαβην· I am exposed to thy injury.

[¶24] 4. He contends that the words taken in this sense agree perfectly with the context, and with δια τουτο, wherefore, in this verse, "Because the man was not created for the woman, but the woman for the man, therefore she is subject to his authority, and should have a veil on her head as a token of that subjection; and particularly before the holy angels, who are present in the congregations of the saints."

[¶25] For Dr. Lightfoot's opinion, that by angels we are to understand the paranymphs, or messengers who came on the part of others, to look out for proper spouses for their friends, I must refer to his works, vol. ii. fol., p. 772. The reader has now before him every thing that is likely to cast light on this difficult subject, and he must either adopt what he judges to be best, or else think for himself.

[¶26] After all, the custom of the Nazarite may cast some light upon this place. As Nazarite means one who has separated himself by vow to some religious austerity, wearing his own hair, etc.; so a married woman was considered a Nazarite for life; i.e. separated from all others, and joined to one husband, who is her lord: and hence the apostle, alluding to this circumstance, says, The woman ought to have power on her head, i.e. wear her hair and veil, for her hair is a proof of her being a Nazarite, and of her subjection to her husband, as the Nazarite was under subjection to the Lord, according to the rule or law of his order. See notes on [Num 6:5-7] (note).

### Verse 11

[¶28] Neither is the man without the woman - The apostle seems to say: I do not intimate any disparagement of the female sex, by insisting on the necessity of her being under the power or authority of the man; for they are both equally dependent on each other, in the Lord, εν Κυριῳ: but instead of this reading, Theodoret has εν τῳ κοσμῳ, in the world. Probably the apostle means that the human race is continued by an especial providence of God. Others think that he means that men and women equally make a Christian society, and in it have equal rights and privileges.

### Verse 12

[¶30] For as the woman is of the man - For as the woman was first formed out of the side of man, man has ever since been formed out of the womb of the woman; but they, as all other created things, are of God.

### Verse 13

[¶32] Judge in yourselves - Consider the subject in your own common sense, and then say whether it be decent for a woman to pray in public without a veil on her head? The heathen priestesses prayed or delivered their oracles bare-headed or with dishevelled hair, non comptae mansere comae, as in the case of the Cumaean Sibyl, Aen. vi., ver. 48, and otherwise in great disorder: to be conformed to them would be very disgraceful to Christian women. And in reference to such things as these, the apostle appeals to their sense of honor and decency.

### Verse 14

[¶34] Doth not - nature - teach you, that, if a man have long hair - Nature certainly teaches us, by bestowing it, that it is proper for women to have long hair; and it is not so with men. The hair of the male rarely grows like that of a female, unless art is used, and even then it bears but a scanty proportion to the former. Hence it is truly womanish to have long hair, and it is a shame to the man who affects it. In ancient times the people of Achaia, the province in which Corinth stood, and the Greeks in general, were noted for their long hair; and hence called by Homer, in a great variety of places, καρηκομοωντες Αχαιοι, the long-haired Greeks, or Achaeans. Soldiers, in different countries, have been distinguished for their long hair; but whether this can be said to their praise or blame, or whether Homer uses it always as a term of respect, when he applies it to the Greeks, I shall not wait here to inquire. Long hair was certainly not in repute among the Jews. The Nazarites let their hair grow, but it was as a token of humiliation; and it is possible that St. Paul had this in view. There were consequently two reasons why the apostle should condemn this practice: -

[¶35] 1. Because it was a sign of humiliation;

[¶36] 2. Because it was womanish.

[¶37] After all it is possible that St. Paul may refer to dressed, frizzled and curled hair, which shallow and effeminate men might have affected in that time, as they do in this. Perhaps there is not a sight more ridiculous in the eye of common sense than a high-dressed, curled, cued, and powdered head, with which the operator must have taken considerable pains, and the silly patient lost much time and comfort in submitting to what all but senseless custom must call an indignity and degradation. Hear nature, common sense, and reason, and they will inform you, that if a man have long hair, it is a shame unto him.

### Verse 15

[¶39] But if a woman have long hair - The Author of their being has given a larger proportion of hair to the head of women than to that of men; and to them it is an especial ornament, and may in various cases serve as a veil.

[¶40] It is a certain fact that a man's long hair renders him contemptible, and a woman's long hair renders her more amiable. Nature and the apostle speak the same language; we may account for it as we please.

### Verse 16

[¶42] But if any man seem to be contentious - Ει δε τις δοκει φιλονεικος ειναι· If any person sets himself up as a wrangler - puts himself forward as a defender of such points, that a woman may pray or teach with her head uncovered, and that a man may, without reproach, have long hair; let him know that we have no such custom as either, nor are they sanctioned by any of the Churches of God, whether among the Jews or the Gentiles. We have already seen that the verb δοκειν, which we translate to seem, generally strengthens and increases the sense. From the attention that the apostle has paid to the subject of veils and hair, it is evident that it must have occasioned considerable disturbance in the Church of Corinth. They have produced evil effects in much later times.

### Verse 17

[¶44] Now in this - I praise you not - In the beginning of this epistle the apostle did praise them for their attention in general to the rules he had laid down, see [1Cor 11:2]; but here he is obliged to condemn certain irregularities which had crept in among them, particularly relative to the celebration of the Lord's Supper. Through some false teaching which they had received, in the absence of the apostle, they appear to have celebrated it precisely in the same way the Jews did their passover. That, we know, was a regular meal, only accompanied with certain peculiar circumstances and ceremonies: two of these ceremonies were, eating bread, solemnly broken, and drinking a cup of wine called the cup of blessing. Now, it is certain that our Lord has taken these two things, and made them expressive of the crucifixion of his body, and the shedding of his blood, as an atonement for the sins of mankind. The teachers which had crept into the Corinthian Church appear to have perverted the whole of this Divine institution; for the celebration of the Lord's Supper appears to have been made among them a part of an ordinary meal. The people came together, and it appears brought their provisions with them; some had much, others had less; some ate to excess, others had scarcely enough to suffice nature. One was hungry, and the other was drunken, μεθυει, was filled to the full; this is the sense of the word in many places of Scripture. At the conclusion of this irregular meal they appear to have done something in reference to our Lord's institution, but more resembling the Jewish passover. These irregularities, connected with so many indecencies, the apostle reproves; for, instead of being benefited by the Divine ordinance, they were injured; they came together not for the better, but for the worse.

## 516. 1 Corinthians · 25 of 42

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/516/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/516/#p-N

### Verse 18

[¶1] There be divisions among you - They had σχισματα, schisms, among them: the old parties were kept up, even in the place where they assembled to eat the Lord's Supper. The Paulians, the Kephites, and the Apollonians, continued to be distinct parties; and ate their meals separately, even in the same house.

### Verse 19

[¶3] There must be also heresies - Αἱρεσεις· Not a common consent of the members of the Church, either in the doctrines of the Gospel, or in the ceremonies of the Christian religion. Their difference in religious opinion led to a difference in their religious practice, and thus the Church of God, that should have been one body, was split into sects and parties. The divisions and the heresies sprung out of each other. I have spoken largely on the word heresy in [Act 5:17] (note), to which place I beg leave to refer the reader.

### Verse 20

[¶5] This is not to eat the Lord's Supper - They did not come together to eat the Lord's Supper exclusively, which they should have done, and not have made it a part of an ordinary meal.

### Verse 21

[¶7] Every one taketh before - his own supper - They had a grand feast, though the different sects kept in parties by themselves; but all took as ample a supper as they could provide, (each bringing his own provisions with him), before they took what was called the Lord's Supper. See on [1Cor 11:17] (note).

### Verse 22

[¶9] Have ye not houses to eat and to drink in? - They should have taken their ordinary meal at home, and have come together in the church to celebrate the Lord's Supper.

[¶10] Despise ye the church of God - Ye render the sacred assembly and the place contemptible by your conduct, and ye show yourselves destitute of that respect which ye owe to the place set apart for Divine worship.

[¶11] And shame them that have not? - Τους μη εχοντας, Them that are poor; not them who had not victuals at that time, but those who are so poor as to be incapable of furnishing themselves as others had done. See the note on [Mat 13:12].

### Verse 23

[¶13] I have received of the Lord - It is possible that several of the people at Corinth did receive the bread and wine of the eucharist as they did the paschal bread and wine, as a mere commemoration of an event. And as our Lord had by this institution consecrated that bread and wine, not to be the means of commemorating the deliverance from Egypt, and their joy on the account, but their deliverance from sin and death by his passion and cross; therefore the apostle states that he had received from the Lord what he delivered; viz. that the eucharistic bread and wine were to be understood of the accomplishment of that of which the paschal lamb was the type - the body broken for them, the blood shed for them.

[¶14] The Lord Jesus - took bread - See the whole of this account, collated with the parallel passages in the four Gospels, amply explained in my Discourse on the Eucharist, and in the notes on Matthew 26.

### Verse 24

[¶16] This do in remembrance of me - The papists believe the apostles were not ordained priests before these words. Si quis dixerit, illis verbis, hoc facite in meam commemorationem, Christum non instituisse apostolos sacerdotes, anathema sit: "If any one shall say that in these words, 'This do in remembrance of me,' Christ did not ordain his apostles priests, let him be accursed." Conc. Trid. Sess. 22. Conc. 2. And he that does believe such an absurdity, on such a ground, is contemptible.

### Verse 26

[¶18] Ye do show the Lord's death - As in the passover they showed forth the bondage they had been in, and the redemption they had received from it; so in the eucharist they showed forth the sacrificial death of Christ, and the redemption from sin derived from it.

### Verse 27

[¶20] Whosoever shall eat - and drink - unworthily - To put a final end to controversies and perplexities relative to these words and the context, let the reader observe, that to eat and drink the bread and wine in the Lord's Supper unworthily, is to eat and drink as the Corinthians did, who ate it not in reference to Jesus Christ's sacrificial death; but rather in such a way as the Israelites did the passover, which they celebrated in remembrance of their deliverance from Egyptian bondage. Likewise, these mongrel Christians at Corinth used it as a kind of historical commemoration of the death of Christ; and did not, in the whole institution, discern the Lord's body and blood as a sacrificial offering for sin: and besides, in their celebration of it they acted in a way utterly unbecoming the gravity of a sacred ordinance. Those who acknowledge it as a sacrificial offering, and receive it in remembrance of God's love to them in sending his Son into the world, can neither bring damnation upon themselves by so doing, nor eat nor drink unworthily. See our translation of this verse vindicated at the end of the chapter, ([1Cor 11:34]).

[¶21] Shall be guilty of the body and blood of the Lord. If he use it irreverently, if he deny that Christ suffered unjustly, (for of some such persons the apostle must be understood to speak), then he in effect joins issue with the Jews in their condemnation and crucifixion of the Lord Jesus, and renders himself guilty of the death of our blessed Lord. Some, however, understand the passage thus: is guilty, i.e. eats and drinks unworthily, and brings on himself that punishment mentioned [1Cor 11:30].

### Verse 28

[¶23] Let a man examine himself - Let him try whether he has proper faith in the Lord Jesus; and whether he discerns the Lord's body; and whether he duly considers that the bread and wine point out the crucified body and spilt blood of Christ.

### Verse 29

[¶25] Eateth and drinketh damnation - Κριμα, Judgment, punishment; and yet this is not unto damnation, for the judgment or punishment inflicted upon the disorderly and the profane was intended for their emendation; for in [1Cor 11:32], it is said, then we are judged, κρινομενοι, we are chastened, παιδευομεθα, corrected as a father does his children, that we should not be condemned with the world.

### Verse 30

[¶27] For this cause - That they partook of this sacred ordinance without discerning the Lord's body; many are weak and sickly: it is hard to say whether these words refer to the consequences of their own intemperance or to some extraordinary disorders inflicted immediately by God himself. That there were disorders of the most reprehensible kind among these people at this sacred supper, the preceding verses sufficiently point out; and after such excesses, many might be weak and sickly among them, and many might sleep, i.e. die; for continual experience shows us that many fall victims to their own intemperance. How ever, acting as they did in this solemn and awful sacrament, they might have "provoked God to plague them with divers diseases and sundry kinds of death." Communion service.

### Verse 31

[¶29] If we would judge ourselves - If, having acted improperly, we condemn our conduct and humble ourselves, we shall not be judged, i.e. punished for the sin we have committed.

### Verse 32

[¶31] But when we are judged - See on [1Cor 11:29] (note).

### Verse 33

[¶33] When ye come together to eat - The Lord's Supper, tarry one for another - do not eat and drink in parties as ye have done heretofore; and do not connect it with any other meal.

### Verse 34

[¶35] And if any man hunger - Let him not come to the house of God to eat an ordinary meal, let him eat at home - take that in his own house which is necessary for the support of his body before he comes to that sacred repast, where he should have the feeding of his soul alone in view.

[¶36] That ye come not together unto condemnation - That ye may avoid the curse that must fall on such worthless communicants as those above mentioned; and that ye may get that especial blessing which every one that discerns the Lord's body in the eucharist must receive.

[¶37] The rest will I set in order, etc. - All the other matters relative to this business, to which you have referred in your letter, I will regulate when I come to visit you; as, God permitting, I fully design. The apostle did visit them about one year after this, as is generally believed.

[¶38] I Have already been so very particular in this long and difficult chapter, that I have left neither room nor necessity for many supplementary observations. A few remarks are all that is requisite.

[¶39] 1. The apostle inculcates the necessity of order and subjection, especially in the Church. Those who are impatient of rule, are generally those who wish to tyrannize. And those who are loudest in their complaints against authority, whether civil or ecclesiastical, are those who wish to have the power in their own hands, and would infallibly abuse it if they had. They alone who are willing to obey, are capable of rule; and he who can rule well, is as willing to obey as to govern. Let all be submissive and orderly; let the woman know that the man is head and protector; let the man know that Christ is his head and redeemer, and the gift of God's endless mercy for the salvation of a lost world.

[¶40] 2. The apostle insisted on the woman having her head covered in the Church or Christian assembly. If he saw the manner in which Christian women now dress, and appear in the ordinances of religion, what would he think? What would he say? How could he even distinguish the Christian from the infidel? And if they who are in Christ are new creatures, and the persons who ordinarily appear in religious assemblies are really new creatures (as they profess in general to be) in Christ, he might reasonably inquire: If these are new creatures, what must have been their appearance when they were old creatures. Do we dress to be seen? And do we go to the house of God to exhibit ourselves? Wretched is that man or woman who goes to the house of God to be seen by any but God himself.

[¶41] 3. The Lord's Supper may be well termed the feast of charity; how unbecoming this sacred ordinance to be the subject of dispute, party spirit, and division! Those who make it such must answer for it to God. Every man who believes in Christ as his atoning sacrifice should, as frequently as he can, receive the sacrament of the Lord's Supper. And every minister of Christ is bound to administer it to every man who is seeking the salvation of his soul, as well as to all believers. Let no man dare to oppose this ordinance; and let every man receive it according to the institution of Christ.

[¶42] 4. Against the fidelity of our translation of [1Cor 11:27] of this chapter, Whosoever shall eat this bread, And drink this cup unworthily, several popish writers have made heavy complaints, and accused the Protestants of wilful corruption; as both the Greek and Vulgate texts, instead of και and et, And, have η and vel, Or: Whosoever shall eat this bread, Or drink this cup. As this criticism is made to countenance their unscriptural communion in one kind, it may be well to examine the ground of the complaint. Supposing even this objection to be valid, their cause can gain nothing by it while the 26th and 28th verses stand, both in the Greek text and Vulgate, as they now do: For as often as ye eat this bread, And drink this cup, etc. Let him eat of that bread, And drink of that cup. But although η, Or, be the reading of the common printed text, και And, is the reading of the Codex Alexandrinus, and the Codex Claromontanus, two of the best MSS. in the world: as also of the Codex Lincolniensis, 2, and the Codex Petavianus, 3, both MSS. of the first character: it is also the reading of the ancient Syriac, all the Arabic, the Coptic, the margin of the later Syriac, the Ethiopic, different MSS. of the Vulgate, and of one in my own possession; and of Clemens Chromatius, and Cassiodorus. Though the present text of the Vulgate has vel, Or, yet this is a departure from the original editions, which were all professedly taken from the best MSS. In the famous Bible with out date, place, or printer's name, 2 vols. fol., two columns, and forty-five lines in each, supposed by many to be the first Bible ever printed, the text stands thus: Itaque quicunque manducaverit panem, Et biberit calicem, etc.; Wherefore whosoever shall eat this bread And drink this cup, etc.: here is no vel, Or. The Bible printed by Fust, 1462, the first Bible with a date, has the same reading. Did the Protestants corrupt these texts? In the editio princeps of the Greek Testament, printed by the authority of Cardinal Ximenes at Complutum, and published by the authority of Pope Leo X., though η, Or, stands in the Greek text; yet, in the opposite column, which contains the Vulgate, and in the opposite line, Et, and, is found, and not Vel, or; though the Greek text would have authorized the editor to have made this change: but he conscientiously preserved the text of his Vulgate. Did the Protestants corrupt this Catholic text also? Indeed, so little design had any of those who differed from the Romish Church to make any alteration here, that even Wiclif, having a faulty MS. of the Vulgate by him, which read vel instead of et, followed that faulty MS. and translated, And so who ever schal ete the breed or drinke the cup. That και, And, is the true reading, and not η, or, both MSS. and versions sufficiently prove: also that et, not vels is the proper reading in the Vulgate, those original editions formed by Roman Catholics, and one of them by the highest authority in the papal Church, fully establish: likewise those MSS., versions, fathers, and original editions, must be allowed to be, not only competent, but also unsuspected and incontrovertible witnesses. But as this objection to our translation is brought forward to vindicate the withholding the cup from the laity in the Lord's Supper, it may be necessary to show that without the cup there can be no eucharist. With respect to the bread, our Lord had simply said, Take, eat, this is my body; but concerning the cup, he says Drink ye all of this; for as this pointed out the very essence of the institution, viz. the blood of atonement, it was necessary that each should have a particular application of it, therefore he says, Drink ye All of This. By this we are taught that the cup is essential to the sacrament of the Lord's Supper; so that they who deny the cup to the people, sin against God's institution; and they who receive not the cup, are not partakers of the body and blood of Christ. If either could without mortal prejudice be omitted, it might be the bread; but the cup as pointing out the blood poured out, i.e. the life, by which alone the great sacrificial act is performed, and remission of sins procured, is absolutely indispensable. On this ground it is demonstrable, that there is not a popish priest under heaven, who denies the cup to the people, (and they all do this), that can be said to celebrate the Lord's Supper at all; nor is there one of their votaries that ever received the holy sacrament. All pretension to this is an absolute farce so long as the cup, the emblem of the atoning blood, is denied. How strange is it that the very men who plead so much for the bare, literal meaning of this is my body, in the preceding verse, should deny all meaning to drink ye all of this cup, in this verse! And though Christ has, in the most positive manner, enjoined it, they will not permit one of the laity to taste it! See the whole of this argument, at large, in my Discourse on the Nature and Design of the Eucharist.

### Introduction

[¶44] The apostle proceeds to the question of the Corinthians concerning spiritual gifts, [1Cor 12:1]. He calls to their remembrance their former state, and how they were brought out of it, [1Cor 12:2], [1Cor 12:3]. Shows that there are diversities of gifts which proceed from the Spirit, [1Cor 12:4]. Diversities of administrations which proceed from the Lord Jesus, [1Cor 12:5]. And diversities of operations which proceed from God, [1Cor 12:6]. What these gifts are, and how they are dispensed, [1Cor 12:7-11]. Christ is the Head, and the Church his members; and this is pointed out under the similitude of the human body, [1Cor 12:12], [1Cor 12:13]. The relation which the members of the body have to each other; and how necessary their mutual support, [1Cor 12:14-26]. The members in the Church, or spiritual body, and their respective offices, [1Cor 12:27-30]. We should earnestly covet the best gifts, [1Cor 12:31].

## 517. 1 Corinthians · 26 of 42

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### Verse 1

[¶1] Now concerning spiritual gifts - This was a subject about which they appear to have written to the apostle, and concerning which there were probably some contentions among them. The words περι των πνευματικων may as well be translated concerning spiritual persons, as spiritual gifts; and indeed the former agrees much better with the context.

[¶2] I would not have you ignorant - I wish you fully to know whence all such gifts come, and for what end they are given, that each person may serve the Church in the capacity in which God has placed him, that there may be no misunderstandings and no schism in the body.

### Verse 2

[¶4] Ye were Gentiles - Previously to your conversion to the Christian faith; ye were heathens, carried away, not guided by reason or truth, but hurried by your passions into a senseless worship, the chief part of which was calculated only to excite and gratify animal propensities.

[¶5] Dumb idols - Though often supplicated, could never return an answer; so that not only the image could not speak, but the god or demon pretended to be represented by it could not speak: a full proof that an idol was nothing in the world.

### Verse 3

[¶7] No man speaking by the Spirit of God - It was granted on all hands that there could be no religion without Divine inspiration, because God alone, could make his will known to men: hence heathenism pretended to this inspiration; Judaism had it in the law and the prophets; and it was the very essence of the Christian religion. The heathen priests and priestesses pretended to receive, by inspiration from their god, the answers which they gave to their votaries. And as far as the people believed their pretensions, so far they were led by their teaching.

[¶8] Both Judaism and heathenism were full of expectations of a future teacher and deliverer; and to this person, especially among the Jews, the Spirit in all the prophets gave witness. This was the Anointed One, the Messiah who was manifested in the person of Jesus of Nazareth; and him the Jews rejected, though he proved his Divine mission both by his doctrines and his miracles. But as he did not come as they fancied he would - as a mighty secular conqueror, they not only rejected but blasphemed him; and persons among them professing to be spiritual men, and under the influence of the Spirit of God, did so. But as the Holy Spirit, through all the law and the prophets gave Testimony to the Messiah, and as Jesus proved himself to be the Christ both by his miracles and doctrines, no man under the inspiration of the Divine Spirit could say to him anathema - thou art a deceiver, and a person worthy of death, etc., as the Jews did: therefore the Jews were no longer under the inspiration of the Spirit of God. This appears to be the meaning of the apostle in this place. No man speaking by the Spirit, etc.

[¶9] And that no man can say that Jesus is the Lord - Nor can we demonstrate this person to be the Messiah and the Savior of men, but by the Holy Ghost, enabling us to speak with divers tongues, to work miracles; he attesting the truth of our doctrines to them that hear, by enlightening their minds, changing their hearts, and filling them with the peace and love of God.

### Verse 4

[¶11] There are diversities of gifts - Χαρισματων· Gracious endowments, leading to miraculous results; such as the gift of prophecy, speaking different tongues, etc. And these all came by the extraordinary influences of the Holy Spirit.

### Verse 5

[¶13] Differences of administrations - Διακονιων· Various offices in the Church, such as apostle, prophet, and teacher; under which were probably included bishop or presbyter, pastor, deacon, etc.; the qualifications for such offices, as well as the appointments themselves, coming immediately from the one Lord Jesus Christ.

### Verse 6

[¶15] Diversities of operations - Ενεργηματων· Miraculous influences exerted on others; such as the expulsion of demons, inflicting extraordinary punishments, as in the case of Ananias and Sapphira, Elymas the sorcerer, etc., the healing of different diseases, raising the dead, etc.: all these proceeded from God the Father, as the fountain of all goodness and power, and the immediate dispenser of every good and perfect gift.

[¶16] In the three preceding verses we find more than an indirect reference to the doctrine of the sacred Trinity.

[¶17] Gifts are attributed to the Holy Spirit, [1Cor 12:4].

[¶18] Administrations to the Lord Jesus, [1Cor 12:5].

[¶19] Operations to God the Father, [1Cor 12:6].

[¶20] He who may think this fanciful must account for the very evident distinctions here in some more satisfactory way.

### Verse 7

[¶22] The manifestation of the Spirit - Φανερωσις του Πνευματος. This is variably understood by the fathers; some of them rendering φανερωσις by illumination, others demonstration, and others operation. The apostle's meaning seems to be this: Whatever gifts God has bestowed, or in what various ways soever the Spirit of God may have manifested himself, it is all for the common benefit of the Church. God has given no gift to any man for his own private advantage, or exclusive profit. He has it for the benefit of others as well as for his own salvation.

### Verse 8

[¶24] Word of wisdom - In all these places I consider that the proper translation of λογος is doctrine, as in many other places of the New Testament. It is very difficult to say what is intended here by the different kinds of gifts mentioned by the apostle: they were probably all supernatural, and were necessary at that time only for the benefit of the Church. On the 8th, 9th, and 10th verses ([1Cor 12:8-10]), much may be seen in Lightfoot, Whitby, Pearce, and others.

[¶25] 1. By doctrine of wisdom we may understand, as Bp. Pearce and Dr. Whitby observe, the mystery of our redemption, in which the wisdom of God was most eminently conspicuous: see [1Cor 2:7], [1Cor 2:10]; and which is called the manifold wisdom of God, [Eph 3:10]. Christ, the great teacher of it, is called the wisdom of God, [1Cor 1:24]; and in him are said to be contained all the treasures of wisdom and knowledge, [Col 2:3]. The apostles to whom this doctrine was committed are called σοφοι, wise men; ([Mat 23:34]); and they are said to teach this Gospel according to the wisdom given them, [2Pet 3:15].

[¶26] 2. By the doctrine of knowledge we may understand either a knowledge of the types, etc., in the Old Testament; or what are termed mysteries; the calling of the Gentiles, the recalling of the Jews, the mystery of iniquity, of the beast, etc., and especially the mystical sense or meaning of the Old Testament, with all its types, rites, ceremonies, etc., etc.

[¶27] 3. By faith, [1Cor 12:9], we are to understand that miraculous faith by which they could remove mountains, [1Cor 13:2]; or a peculiar impulse, as Dr: Whitby calls it, that came upon the apostles when any difficult matter was to be performed, which inwardly assured them that God's power would assist them in the performance of it. Others think that justifying faith, received by means of Gospel teaching, is what is intended.

[¶28] 4. Gifts of healing simply refers to the power which at particular times the apostles received from the Holy Spirit to cure diseases; a power which was not always resident in them; for Paul could not cure Timothy, nor remove his own thorn in the flesh; because it was given only on extraordinary occasions, though perhaps more generally than many others.

[¶29] 5. The working of miracles, ενεργηματα δυναμεων, [1Cor 12:10]. This seems to refer to the same class as the operations, ενεργηματων, [1Cor 12:6], as the words are the same; and to signify those powers by which they were enabled at particular times to work miraculously on others; ejecting demons, inflicting punishments or judgments, as in the cases mentioned under [1Cor 12:6]. It is a hendyadis for mighty operations.

[¶30] 6. Prophecy. This seems to import two things: 1st, the predicting future events, such as then particularly concerned the state of the Church and the apostles; as the dearth foretold by Agabus, [Act 11:28]; and the binding of St. Paul, and delivering him to the Romans, [Act 21:10], etc.; and St. Paul's foretelling his own shipwreck on Malta, [Act 27:25], etc. And 2ndly, as implying the faculty of teaching or expounding the Scriptures, which is also a common acceptation of the word.

[¶31] 7. Discerning of spirits. A gift by which the person so privileged could discern a false miracle from a true one; or a pretender to inspiration from him who was made really partaker of the Holy Ghost. It probably extended also to the discernment of false professors from true ones, as appears in Peter in the case of Ananias and his wife.

[¶32] 8. Divers kinds of tongues. Γενη γλωσσων, Different languages, which they had never learned, and which God gave them for the immediate instruction of people of different countries who attended their ministry.

[¶33] 9. Interpretation of tongues. It was necessary that while one was speaking the deep things of God in a company where several were present who did not understand, though the majority did, there should be a person who could immediately interpret what was said to that part of the congregation that did not understand the language. This power to interpret was also an immediate gift of God's Spirit, and is classed here among the miracles.

### Verse 11

[¶35] But all these worketh that one and the self-same Spirit - All these gifts are miraculously bestowed; they cannot be acquitted by human art or industry, the different languages excepted; but they were given in such a way, and in such circumstances, as sufficiently proved that they also were miraculous gifts.

### Verse 12

[¶37] For as the body is one - Though the human body have many members, and though it be composed of a great variety of parts, yet it is but one entire system; every part and member being necessary to the integrity or completeness of the whole.

[¶38] So also is Christ - That is, So is the Church the body of Christ, being composed of the different officers already mentioned, and especially those enumerated, [1Cor 12:28], apostles, prophets, teachers, etc. It cannot be supposed that Christ is composed of many members, etc., and therefore the term Church must be understood, unless we suppose, which is not improbable, that the term Ὁ Χριστος, Christ, is used to express the Church, or whole body of Christian believers.

### Verse 13

[¶40] For by one Spirit are we all baptized, etc. - As the body of man, though composed of many members, is informed and influenced by one soul; so the Church of Christ, which is his body, though composed of many members, is informed and influenced by one Spirit, the Holy Ghost; actuating and working by his spiritual body, as the human soul does in the body of man.

[¶41] To drink into one Spirit - We are to understand being made partakers of the gifts and graces of the Holy Ghost agreeably to the words of our Lord, [Joh 7:37], etc.: If any man thirst, let him come unto me and drink: this he spake of the Spirit which they that believed on him should receive.

[¶42] On this verse there is a great profusion of various readings, which may be found in Griesbach, but cannot be conveniently noticed here.

### Verse 14

[¶44] For the body is not one member - The mystical body, the Church, as well as the natural body, is composed of many members.

## 518. 1 Corinthians · 27 of 42

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### Verse 15

[¶1] If the foot shall say, etc. - As all the members of the body are necessarily dependent on each other, and minister to the general support of the system, so is it in the Church. All the private members are intimately connected among themselves, and also with their pastors; without which union no Church can subsist.

### Verse 21

[¶3] And the eye cannot say unto the hand, I have no need of thee - The apostle goes on, with his principal object in view, to show that the gifts and graces with which their different teachers were endowed were all necessary for their salvation, and should be collectively used; for not one of them was unnecessary, nor could they dispense with the least of them; the body of Christ needed the whole for its nourishment and support. The famous apologue of Menenius Agrippa, related by Livy, will serve to illustrate the apostle's reasoning: the Roman people, getting into a state of insurrection and rebellion against the nobility, under pretext that the great men not only had all the honors but all the emoluments of the nation, while they were obliged to bear all the burdens, and suffer all the privations; they then in riotous assemblage left their homes and went to Mount Aventine. Matters were at last brought to such an issue, that the senators and great men were obliged to fly from the city, and the public peace was on the point of being utterly ruined: it was then thought expedient to send Menenius Agrippa to them, who was high in their esteem, having vanquished the Sabines and Samnites, and had the first triumph at Rome. This great general, who was as eloquent as he was valiant, went to the Mons Sacer, to which the insurgents had retired, and thus addressed them:

[¶4] Tempore, quo in homine non, ut nunc emnia in unum consentiebant, sed singulis membris suum cuique consilium, suus sermo fuerat, indignatas reliquas partes, sua cura, suo labore ac ministerio ventri omnia quaeri; ventrem, in medio quietum, nihil aliud, quam datis voluptatibus frui. Conspirasse inde, ne manus ad os cibum ferrent, nec os acciperet datum, nec dentes conficerent. Hac ira, dum ventrem fame domare vellent, ipsa una membra totumque corpus ad extremam tabem venisse. lnde apparuisse, ventris quoque haud segne ministerium esse: nec magis ali, quam alere eum, reddentem in omnes corporis partes hunc, quo vivimus vigemusque, divisum pariter in venas maturum, confecto cibo, sanquinem. T. Livii, Histor. lib. ii. cap. 32. "In that time in which the different parts of the human body were not in a state of unity as they now are, but each member had its separate office and distinct language, they all became discontented, because whatever was procured by their care, labor, and industry, was spent on the belly; while this, lying at ease in the midst of the body, did nothing but enjoy whatever was provided for it. They therefore conspired among themselves, and agreed that the hands should not convey food to the mouth, that the mouth should not receive what was offered to it, and that the teeth should not masticate whatever was brought to the mouth. Acting on this principle of revenge, and hoping to reduce the belly by famine, all the members, and the whole body itself, were at length brought into the last stage of a consumption. It then plainly appeared that the belly itself did no small service; that it contributed not less to their nourishment than they did to its support, distributing to every part that from which they derived life and vigor; for by properly concocting the food, the pure blood derived from it was conveyed by the arteries to every member."

[¶5] This sensible comparison produced the desired effect; the people were persuaded that the senators were as necessary to their existence as they were to that of the senators, and that it required the strictest union and mutual support of high and low to preserve the body politic. This transaction took place about 500 years before the Christian era, and was handed down by unbroken tradition to the time of Titus Livius, from whom I have taken it, who died in the year of our Lord 17, about forty years before St. Paul wrote this epistle. As his works were well known and universally read among the Romans in the time of the apostle, it is very probable that St. Paul had this famous apologue in view when he wrote from the 14th verse to the end of the chapter.

### Verse 22

[¶7] Those members - which seem to be more feeble - These, and the less honorable and uncomely, mentioned in the next verses, seem to mean the principal viscera, such as the heart, lungs, stomach, and intestinal canal. These, when compared with the arms and limbs, are comparatively weak; and some of them, considered in themselves, uncomely and less honorable; yet these are more essential to life than any of the others. A man may lose an eye by accident, and an arm or a leg may be amputated, and yet the body live and be vigorous; but let the stomach, heart, lungs, or any of the viscera be removed, and life becomes necessarily extinct. Hence these parts are not only covered, but the parts in which they are lodged are surrounded, ornamented, and fortified for their preservation and defense, on the proper performance of whose functions life so immediately depends.

### Verse 24

[¶9] For our comely parts have no need - It would be easy to go into great detail in giving an anatomical description of the different members and parts to which the apostle refers, but it would not probably answer the end of general edification; and to explain every allusion made by the apostle, would require a minuteness of description which would not be tolerated except in a treatise on the anatomy of the human body. My readers will therefore excuse my entering into this detail.

### Verse 25

[¶11] That there should be no schism in the body - That there should be no unnecessary and independent part in the whole human machine, and that every part should contribute something to the general proportion, symmetry, and beauty of the body. So completely has God tempered the whole together, that not the smallest visible part can be removed from the body without not only injuring its proportions, but producing deformity. Hence the members have the same care one for another. The eyes and ears watch for the general safety of the whole; and they are placed in the head, like sentinels in a tower, that they may perceive the first approach of a foe, and give warning. The hands immediately on an attack exert themselves to defend the head and the body; and the limbs are swift to carry off the body from dangers against which resistance would be vain. Even the heart takes alarm from both the eyes and the ears; and when an attack is made on the body, every external muscle becomes inflated and contracts itself, that, by thus collecting and concentrating its force, it may the more effectually resist the assailants, and contribute to the defense of the system.

### Verse 26

[¶13] And whether one member suffer - As there is a mutual exertion for the general defense, so there is a mutual sympathy. If the eye, the hand, the foot, etc., be injured, the whole man grieves; and if by clothing, or any thing else, any particular member or part is adorned, strengthened, or better secured, it gives a general pleasure to the whole man.

### Verse 27

[¶15] Now ye are the body of Christ - The apostle, having finished his apologue, comes to his application.

[¶16] As the members in the human body, so the different members of the mystical body of Christ. All are intended by him to have the same relation to each other; to be mutually subservient to each other; to mourn for and rejoice with each other. He has also made each necessary to the beauty, proportion, strength, and perfection of the whole. Not one is useless; not one unnecessary. Paul, Apollos, Kephas, etc., with all their variety of gifts and graces, are for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ, [Eph 4:12]. Hence no teacher should be exalted above or opposed to an other. As the eye cannot say to the hand, I have no need of thee, so luminous Apollos cannot say to laborious Paul, I can build up and preserve the Church without thee. The foot planted on the ground to support the whole fabric, and the hands that swing at liberty, and the eye that is continually taking in near and distant prospects, are all equally serviceable to the whole, and mutually helpful to and dependent on each other. So also are the different ministers and members of the Church of Christ.

[¶17] From a general acquaintance with various ministers of Christ, and a knowledge of their different talents and endowments manifested either by their preaching or writings, and with the aid of a little fancy, we could here make out a sort of correspondency between their services and the uses of the different members of the human body. We could call one eye, because of his acute observation of men and things, and penetration into cases of conscience and Divine mysteries. Another hand, from his laborious exertions in the Church. Another foot, from his industrious travels to spread abroad the knowledge of Christ crucified: and so of others. But this does not appear to be any part of the apostle's plan.

### Verse 28

[¶19] God hath set some in the Church - As God has made evident distinctions among the members of the human body, so that some occupy a more eminent place than others, so has he in the Church. And to prove this, the apostle numerates the principal offices, and in the order in which they should stand.

[¶20] First, apostles - Αποστολους, from απο from, and στελλο, I send; to send from one person to another, and from one place to another. Persons immediately designated by Christ, and sent by him to preach the Gospel to all mankind.

[¶21] Secondarily, prophets - Προφητας, from προ, before, and φημι, I speak; a person who, under Divine inspiration, predicts future events; but the word is often applied to these who preach the Gospel. See on [1Cor 12:8] (note).

[¶22] Thirdly, teachers - Διδασκαλους, from διδασκω, I teach; persons whose chief business it was to instruct the people in the elements of the Christian religion, and their duty to each other. See on [Rom 8:8] (note).

[¶23] Miracles - Δυναμεις· Persons endued with miraculous gifts, such as those mentioned [Mar 16:17], [Mar 16:18]; casting out devils, speaking with new tongues, etc. See on [1Cor 12:8] (note), and at the end of the chapter, ([1Cor 12:31] (note))

[¶24] Gifts of healings - Χαρισματα ιαματων· Such as laying hands upon the sick, and healing them, [Mar 16:18]; which, as being one of the most beneficent miraculous powers, was most frequently conceded. See on [1Cor 12:8] (note).

[¶25] Helps - Αντιληψεις. Dr. Lightfoot conjectures that these were the apostles' helpers; persons who accompanied them, baptized those who were converted by them, and were sent by them to such places as they could not attend to, being otherwise employed.

[¶26] The Levites are termed by the Talmudists helps of the priests. The word occurs [Luk 1:54]; [Rom 8:26].

[¶27] Governments - Κυβερνησεις. Dr. Lightfoot contends that this word does not refer to the power of ruling, but to the case of a person endued with a deep and comprehensive mind, who is profoundly wise and prudent; and he thinks that it implies the same as discernment of spirits, [1Cor 12:8] (note). He has given several proofs of this use of the word in the Septuagint.

[¶28] Diversities of tongues - Γενη γλωσσων· Kinds of tongues; that is, different kinds. The power to speak, on all necessary occasions, languages which they had not learned. See on [1Cor 12:8] (note).

### Verse 29

[¶30] Are all apostles, etc. - That is: All are not apostles, all are not prophets, etc.; God has distributed his various gifts among various persons, each of whom is necessary for the complete edification of the body of Christ. On these subjects see the notes on [1Cor 12:7-10] (note).

### Verse 31

[¶32] But covet earnestly - To covet signifies to desire earnestly. This disposition towards heavenly things is highly laudable; towards earthly things, is deeply criminal. A man may possess the best of all these gifts, and yet be deficient in what is essentially necessary to his salvation, for he may be without that love or charity which the apostle here calls the more excellent way, and which he proceeds in the next chapter to describe.

[¶33] Some think that this verse should be read affirmatively, Ye earnestly contend about the best gifts; but I show unto you a more excellent way; i.e. get your hearts filled with love to God and man - love, which is the principle of obedience, which works no ill to its neighbor, and which is the fulfilling of the law. This is a likely reading, for there were certainly more contentions in the Church of Corinth about the gifts than about the graces of the Spirit.

[¶34] 1. After all that has been said on the different offices mentioned by the apostle in the preceding chapter, there are some of them which perhaps are not understood. I confess I scarcely know what to make of those which we translate helps and governments. Bishop Pearce, who could neither see Church government nor state government in these words, expresses himself thus: "These two words, after all that the commentators say about them, I do not understand; and in no other part of the New Testament is either of them, in any sense, mentioned as the gift of the Spirit; especially it is observable that in [1Cor 12:29], [1Cor 12:30], where the gifts of the Spirit are again enumerated, no notice is taken of any thing like them, while all the other several parts are exactly enumerated. Perhaps these words were put in the margin to explain δυναμεις, miracles or powers; some taking the meaning to be helps, assistances, as in [2Cor 12:9]; others to be κυβερνησεις, governments, as in [Rom 8:38]; and from being marginal explanations, they might have been at last incorporated with the text." It must, however, be acknowledged that the omission of these words is not countenanced by any MS. or version. One thing we may fully know, that there are some men who are peculiarly qualified for governing by either providence or grace; and that there are others who can neither govern nor direct, but are good helpers. These characters I have often seen in different places in the Church of God.

[¶35] 2. In three several places in this chapter the apostle sums up the gifts of the Spirit. Dr. Lightfoot thinks they answer to each other in the following order, which the reader will take on his authority.

[¶36] Verses 8, 9, and 10 [1Cor 12:8].

[¶37] Is given

[¶38] The word of Wisdom;

[¶39] The word of Knowledge. [1Cor 12:9].

[¶40] Faith;

[¶41] Gifts of Healing. [1Cor 12:10].

[¶42] Working of Miracles;

[¶43] Prophecy;

[¶44] Discerning of Spirits;

## 519. 1 Corinthians · 28 of 42

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[¶0] Divers kinds of Tongues;

[¶1] Interpretation of Tongues.

[¶2] Verse 28 [1Cor 12:28].

[¶3] God hath set some

[¶4] First, Apostles;

[¶5] Secondly, Prophets;

[¶6] Thirdly, Teachers;

[¶7] After that, Miracles;

[¶8] The Gifts of Healings;

[¶9] Helps;

[¶10] Governments;

[¶11] Divers kinds of Tongues.

[¶12] Verses 29, and 30 [1Cor 12:29].

[¶13] Are all Apostles;

[¶14] Prophets;

[¶15] Teachers;

[¶16] Miracles; [1Cor 12:30].

[¶17] Gifts of Healing.

[¶18] Speak with Tongues;

[¶19] Interpret. If the reader think that this is the best way of explaining these different gifts and offices, he will adopt it; and he will in that case consider,

[¶20] 1. That the word or doctrine of wisdom comes from the apostles.

[¶21] 2. The doctrine of knowledge, from the prophets.

[¶22] 3. Faith, by means of the teachers.

[¶23] 4. That working of miracles includes the gifts of healing.

[¶24] 5. That to prophecy, signifying preaching, which it frequently does, helps is a parallel.

[¶25] 6. That discernment of spirits is the same with governments, which Dr. Lightfoot supposes to imply a deeply comprehensive, wise, and prudent mind.

[¶26] 7. As to the gift of tongues, there is no variation in either of the three places.

[¶27] 3. It is strange that in this enumeration only three distinct officers in the Church should be mentioned; viz. apostles, prophets, and teachers. We do not know that miracles, gifts of healing, helps, governments, and diversity of tongues, were exclusive offices; for it is probable that apostles, prophets, and teachers wrought miracles occasionally, and spoke with divers tongues. However, in all this enumeration, where the apostle gives us all the officers and gifts necessary for the constitution of a Church, we find not one word of bishops, presbyters, or deacons; much less of the various officers and offices which the Christian Church at present exhibits. Perhaps the bishops are included under the apostles, the presbyters under the prophets, and the deacons under the teachers. As to the other ecclesiastical officers with which the Romish Church teems, they may seek them who are determined to find them, any where out of the New Testament.

[¶28] 4. Mr. Quesnel observes on these passages that there are three sorts of gifts necessary to the forming Christ's mystical body.

[¶29] 1. Gifts of power, for the working of miracles, in reference to the Father.

[¶30] 2. Gifts of labor and ministry, for the exercise of government and other offices, with respect to the Son.

[¶31] 3. Gifts of knowledge, for the instruction of the people, with relation to the Holy Ghost.

[¶32] The Father is the principle and end of all created power; let us then ultimately refer all things to him.

[¶33] The Son is the Institutor and Head of all the hierarchical ministries; let us depend upon him.

[¶34] The Holy Ghost is the fountain and fullness of all spiritual graces; let us desire and use them only in and by him.

[¶35] There is nothing good, nothing profitable to salvation, unless it be done in the power of God communicated by Christ Jesus, and in that holiness of heart which is produced by his Spirit. Pastors are only the instruments of God, the depositaries of the authority of Christ, and the channels by whom the love and graces of the Spirit are conveyed. Let these act as receiving all from God by Christ, through the Holy Ghost; and let the Church receive them as the ambassadors of the Almighty.

### Introduction

[¶37] Charity, or love to God and man, the sum and substance of all true religion; so that without it, the most splendid eloquence, the gift of prophecy, the most profound knowledge, faith by which the most stupendous miracles might be wrought, benevolence the most unbounded, and zeal for the truth, even to martyrdom, would all be unavailing to salvation, [1Cor 13:1-3]. The description and praise of this grace, [1Cor 13:4-7]. Its durableness; though tongues, prophecies, and knowledge shall cease, yet this shall never fail, [1Cor 13:8-10]. Description of the present imperfect state of man, [1Cor 13:11], [1Cor 13:12]. Of all the graces of God in man, charity, or love, is the greatest, [1Cor 13:13].

### Verse 1

[¶39] Though I speak, etc. - At the conclusion of the preceding chapter the apostle promised to show the Corinthians a more excellent way than that in which they were now proceeding. They were so distracted with contentions, divided by parties, and envious of each other's gifts, that unity was nearly destroyed. This was a full proof that love to God and man was wanting; and that without this, their numerous gifts and other graces were nothing in the eyes of God; for it was evident that they did not love one another, which is a proof that they did not love God; and consequently, that they had not true religion. Having, by his advices and directions, corrected many abuses, and having shown them how in outward things they should walk so as to please God, he now shows them the spirit, temper, and disposition in which this should be done, and without which all the rest must be ineffectual.

[¶40] Before I proceed to the consideration of the different parts of this chapter, it may be necessary to examine whether the word αγαπη be best translated by charity or love. Wiclif, translating from the Vulgate, has the word charity; and him our authorized version follows. But Coverdale, Matthews, Cranmer, and the Geneva Bible, have love; which is adopted by recent translators and commentators in general; among whom the chief are Dodd, Pearce, Purver, Wakefield, and Wesley; all these strenuously contend that the word charity, which is now confined to almsgiving, is utterly improper; and that the word love, alone expresses the apostle's sense. As the word charity seems now to express little else than almsgiving, which, performed even to the uttermost of a man's power, is nothing if he lack what the apostle terms αγαπη, and which we here translate charity; it is best to omit the use of a word in this place which, taken in its ordinary signification, makes the apostle contradict himself; see [1Cor 13:3] : Though I give all my goods to feed the poor, and have not charity, it profiteth me nothing. That is: "Though I have the utmost charity, and act in every respect according to its dictates, yet, if I have not charity, my utmost charity is unprofitable." Therefore, to shun this contradiction, and the probable misapplication of the term, Love had better be substituted for Charity!

[¶41] The word αγαπη, love, I have already considered at large in the note on [Mat 22:37]; and to that place I beg leave to refer the reader for its derivation and import. Our English word love we have from the Teutonic leben to live, because love is the means, dispenser, and preserver of life; and without it life would have nothing desirable, nor indeed any thing even supportable: or it may be taken immediately from the Anglo-Saxon lofa and lufa love, from lufan and lufian, to desire, to love, to favor. It would be ridiculous to look to the Greek verb φιλειν for its derivation.

[¶42] Having said so much about the word love, we should say something of the word charity, which is supposed to be improper in this place. Charity comes to us immediately from the French charite, who borrowed it from the Latin charitas, which is probably borrowed from the Greek χαρις, signifying grace or favor, or χαρα, joy, as a benefit bestowed is a favor that inspires him who receives it with joy; and so far contributes to his happiness. The proper meaning of the word Charus, is dear, costly; and Charitas, is dearth, scarcity, a high price, or dearness. Hence, as in times of dearth or scarcity, many, especially the poor, must be in want, and the benevolent will be excited to relieve them; the term which expressed the cause of this want was applied to the disposition which was excited in behalf of the sufferer. Now, as he who relieves a person in distress, and preserves his life by communicating a portion of his property to him, will feel a sort of interest in the person thus preserved; Hence he is said to be dear to him: i.e. he has cost him something; and he values him in proportion to the trouble or expense he has cost him. Thus charity properly expresses that affectionate attachment we may feel to a person whose wants we have been enabled to relieve; but originally it signified that want of the necessaries of life which produced dearth or dearness of those necessaries; and brought the poor man into that state in which he stood so much in need of the active benevolence of his richer neighbor. If the word be applied to God's benevolence towards man, it comes in with all propriety and force: we are dear to God, for we have not been purchased with silver or gold, but with the precious (τιμιῳ αἱματι, costly) blood of Christ, who so loved us as to give his life a ransom for ours.

[¶43] As Christians in general acknowledge that this chapter is the most important in the whole New Testament, I shall give here the first translation of it into the English language which is known to exist, extracted from an ancient and noble MS. in my own possession, which seems to exhibit both a text and language, if not prior to the time of Wiclif, yet certainly not posterior to his days. The reader will please to observe that there are no divisions of verses in the MS.

[¶44] The XIII. Chapter of 1 Corinthians, from an Ancient MS.

## 520. 1 Corinthians · 29 of 42

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[¶0] Gyf I speke with tungis of men and aungels sotheli I have not charitee: I am maad as brasse sounynge, or a symbale tynking. And gif I schal habe prophecie and habe knowen alle mysteries and alle hunynge or science. and gif I schal have al feith so that I oder bere hills fro oo place to an other. forsothe gif I schal not have charite: I am nought. And gif I schal deperte al my goodid into metis of pore men. And gif I schal bitake my body so that I brenne forsothe gif I schal not have charite it profitith to me no thing. Charite is pacient or suffering. It is benyngne or of good wille. Charite envyeth not. It doth not gyle it is not inblowen with pride it is not ambyciouse or coveitouse of wirschippis. It seeketh not the thingis that ben her owne. It is not stirid to wrath it thinkith not yvil. it joyeth not on wickidnesse forsothe it joyeth to gydre to treuthe. It suffreth all thingis. it bileeveth alle thingis. it hopith alle thingis it susteeneth alle things. Charite fallith not doun. Whether prophecies schuln be bolde eyther langagis schuln ceese: eyther science schul be distruyed. Forsothe of the party we ban knowen: and of partye prophecien. Forsothe whenne that schal cum to that is perfit: that thing that is of partye schal be avoydid. Whenne I was a litil chiilde: I spake as a litil chiilde. I understode as a litil chiilde: I thougte as a litil chiild. Forsothe whenne I was a maad a mam: I avoydid tho thingis that weren of a litil chiild. Forsothe we seen now bi a moror in dercness: thanne forsothe face to face. Nowe I know of partye: thanne forsothe I schal know and as I am knowen. Nowe forsothe dwellen feith hoope charite. These three: forsothe the more of hem is charite.

[¶1] This is the whole of the chapter as it exists in the MS., with all its peculiar orthography, points, and lines. The words with lines under may be considered the translator's marginal readings; for, though incorporated with the text, they are distinguished from it by those lines.

[¶2] I had thought once of giving a literal translation of the whole chapter from all the ancient versions. This would be both curious and useful; but the reader might think it would take up too much of his time, and the writer has none to spare.

[¶3] The tongues of men - All human languages, with all the eloquence of the most accomplished orator.

[¶4] And of angels - i.e. Though a man knew the language of the eternal world so well that he could hold conversation with its inhabitants, and find out the secrets of their kingdom. Or, probably, the apostle refers to a notion that was common among the Jews, that there was a language by which angels might be invoked, adjured, collected, and dispersed; and by the means of which many secrets might be found out, and curious arts and sciences known.

[¶5] There is much of this kind to be found in their cabalistical books, and in the books of many called Christians. Cornelius Agrippa's occult philosophy abounds in this; and it was the main object of Dr. Dee's actions with spirits to get a complete vocabulary of this language. See what has been published of his work by Dr. Casaubon; and the remaining manuscript parts in the Sloane library, in the British museum.

[¶6] In Bava Bathra, fol. 134, mention is made of a famous rabbin, Jochanan ben Zaccai, who understood the language of devils, trees, and angels.

[¶7] Some think that the apostle means only the most splendid eloquence; as we sometimes apply the word angelic to signify any thing sublime, grand, beautiful, etc.; but it is more likely that he speaks here after the manner of his countrymen, who imagined that there was an angelic language which was the key to many mysteries; a language which might be acquired, and which, they say, had been learned by several.

[¶8] Sounding brass - Χαλκος ηχων· That is, like a trumpet made of brass; for although; χαλκος signifies brass, and aes signifies the same, yet we know the latter is often employed to signify the trumpet, because generally made of this metal. Thus Virgil, when he represents Misenus endeavoring to fright away the harpies with the sound of his trumpet: -

[¶9] Ergo, ubi delapsae sonitum per curva dedere

[¶10] Littora, dat signum specula Misenus ab alta

[¶11] Aere cavo: invadunt socii, et nova praelia tentant,

[¶12] Obscoenas pelagi ferro faedare volucres.

[¶13] Aeneid, lib. iii. ver. 238.

[¶14] Then as the harpies from the hills once more

[¶15] Poured shrieking down, and crowded round the shore,

[¶16] On his high stand Misenus sounds from far

[¶17] The brazen trump, the signal of the war.

[¶18] With unaccustomed fight, we flew to slay

[¶19] The forms obscene, dread monsters of the sea.

[¶20] Pitt.

[¶21] The metal of which the instrument was made is used again for the instrument itself, in that fine passage of the same poet, Aeneid, lib. ix. ver. 603, where he represents the Trojans rushing to battle against the Volsciane: -

[¶22] At tuba terribilem sonitum procul aere canoro

[¶23] Increpuit: sequitur clamor, caelumque remugit.

[¶24] And now the trumpets, terrible from far,

[¶25] With rattling clangour rouse the sleepy war.

[¶26] The soldiers' shouts succeed the brazen sounds

[¶27] And heaven from pole to pole their noise rebounds.

[¶28] Dryden.

[¶29] And again, in his Battle of the Bees, Geor., lib. iv. ver. 70: - - namque morantes

[¶30] Martius ille aeris rauci canor increpat, et vox

[¶31] Auditur fractos sonitus imitata tubarum.

[¶32] With shouts the cowards' courage they excite,

[¶33] And martial clangours call them out to fight;

[¶34] With hoarse alarms the hollow camp rebounds,

[¶35] That imitate the trumpet's angry sounds.

[¶36] Dryden.

[¶37] Examples of the same figure might be multiplied; but these are sufficient.

[¶38] Tinkling cymbal - "The cymbal was a concavo-convex plate of brass, the concave side of which being struck against another plate of the same kind produced a tinkling, inharmonious sound." We may understand the apostle thus: "Though I possessed the knowledge of all languages, and could deliver even the truth of God in them in the most eloquent manner, and had not a heart full of love to God and man, producing piety and obedience to the One, and benevolence and beneficence to the other, doing unto all as I would wish them to do to me were our situations reversed, my religion is no more to my salvation than the sounds emitted by the brazen trumpet, or the jingling of the cymbals could contribute intellectual pleasure to the instruments which produce them; and, in the sight of God, I am of no more moral worth than those sounds are. I have, it is true, a profession; but, destitute of a heart filled with love to God and man, producing meekness, gentleness, long-suffering, etc., I am without the soul and essence of religion."

[¶39] I have quoted several passages from heathens of the most cultivated minds in Greece and Rome to illustrate passages of the sacred writers. I shall now quote one from an illiterate collier of Paulton, in Somerset; and, as I have named Homer, Horace, Virgil, and others, I will quote Josiah Gregory, whose mind might be compared to a diamond of the first water, whose native splendor broke in various places through its incrustations, but whose brilliancy was not brought out for want of the hand of the lapidary. Among various energetic sayings of this great, unlettered man, I remember to have heard the following: "People of little religion are always noisy; he who has not the love of God and man filling his heart is like an empty wagon coming violently down a hill: it makes a great noise, because there is nothing in it."

### Verse 2

[¶41] And though I have the gift of prophecy - Though I should have received from God the knowledge of future events, so that I could correctly foretell what is coming to pass in the world and in the Church: -

[¶42] And understand all mysteries - The meaning of all the types and figures in the Old Testament, and all the unexplored secrets of nature; and all knowledge - every human art and science; and though I have all faith - such miraculous faith as would enable me even to remove mountains; or had such powerful discernment in sacred things that I could solve the greatest difficulties, see the note on [Mat 21:21], and have not charity - this love to God and man, as the principle and motive of all my conduct, the characteristics of which are given in the following verses; I am nothing - nothing in myself, nothing in the sight of God, nothing in the Church, and good for nothing to mankind. Balaam, and several others not under the influence of this love of God, prophesied; and we daily see many men, who are profound scholars, and well skilled in arts and sciences, and yet not only careless about religion but downright infidels! It does not require the tongue of the inspired to say that these men, in the sight of God, are nothing; nor can their literary or scientific acquisitions give them a passport to glory.

### Verse 3

[¶44] And though I bestow all my goods to feed the poor - This is a proof that charity, in our sense of the word, is not what the apostle means; for surely almsgiving can go no farther than to give up all that a man possesses in order to relieve the wants of others. The word ψωμιζω, which we translate to feed the poor, signifies to divide into morsels, and put into the mouth; which implies carefulness and tenderness in applying the bounty thus freely given.

## 521. 1 Corinthians · 30 of 42

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[¶0] And though I give my body to be burned - Ἱνα καυθησομαι· Mr. Wakefield renders this clause thus:

[¶1] 1. And though I give up my body so as to have cause of boasting: in vindication of which he, first, refers to [Dan 3:28]; [Act 15:26]; [Rom 8:32]; [Phi 1:20].

[¶2] 2. He says that there is no such word as καυθησωμαι.

[¶3] 3. That καυχησωμαι, that I may boast, is the reading of the Ethiopic and Coptic, and he might have added of the Codex Alexandrinus; several Greek and Latin MSS. referred to by St. Jerome; of Ephraim; and of St. Jerome himself, who translates the passage thus: Si tradidero corpus meum ut glorier: i.e. "If I deliver up my body that I may glory, or have cause of boasting."

[¶4] 4. He adds that burning, though a common punishment in after times, was not prevalent when this epistle was written.

[¶5] Some of the foreign critics, particularly Schulzius, translate it thus: Si traderem corpus, ut mihi stigma inureretur: "If I should deliver up my body to receive a stigma with a hot iron;" which may mean, If I should, in order to redeem another, willingly give up myself to slavery, and receive the mark of my owner, by having my flesh stamped with a hot iron, and have not love, as before specified, it profits me nothing. This gives a good sense; but will the passage bear it? In the MSS. there are several various readings, which plainly show the original copyists scarcely knew what to make of the word καυθησωμαι, which they found in the text generally. The various readings are, καυθησομαι, which Griesbach seems to prefer; καυθησεται; and καυθῃ; all of which give little variation of meaning. Which should be preferred I can scarcely venture to say. If we take the commonly received word, it states a possible case; a man may be so obstinately wedded to a particular opinion, demonstrably false in itself, as to give up his body to be burned in its defense, as was literally the case with Vanini, who, for his obstinate atheism, was burnt alive at Paris, February 19th, a.d. 1619. In such a cause, his giving his body to be burned certainly profited him nothing. "We may observe," says Dr. Lightfoot, "in those instances which are compared with charity, and are as good as nothing if charity be absent, that the apostle mentions those which were of the noblest esteem in the Jewish nation; and also that the most precious things that could be named by them were compared with this more precious, and were of no account in comparison of it. "1. To speak with the tongues of men, among the Jewish interpreters, means, to speak the languages of the seventy nations. To the praise of Mordecai, they say that he understood all those languages; and they require that the fathers of the Sanhedrin should be skilled in many languages that they may not be obliged to hear any thing by an interpreter. Maim. in Sanh., c. 2. "2. To speak with the tongues of angels, they thought to be not only an excellent gift, but to be possible; and highly extol Jochanan ben Zaccai because he understood them: see the note on [1Cor 13:1]. "3. To know all mysteries and all knowledge was not only prized but affected by them. Of Hillel, the elder, they say he had eighty disciples: thirty who were worthy to have the Holy Spirit dwell upon them, as it did upon Moses; thirty who were worthy that the sun should stop his course for them, as it did for Joshua; and there were twenty between both. The greatest of all was Jonathan ben Uzziel; the least was Jochanan ben Zaccai. He omitted not (i.e. perfectly understood) the Scripture, the Mishna, the Gemara, the idiotisms of the law, and the scribes, traditions, illustrations, comparisons, equalities, gematries, parables, etc. "4. The moving or rooting up of mountains, which among them signified the removing of the greatest difficulties, especially from the sacred text, they considered also a high and glorious attainment: see the note on [Mat 21:21]. And of his salvation, who had it, they could not have formed the slightest doubt. But the apostle says, a man might have and enjoy all those gifts, etc., and be nothing in himself, and be nothing profited by them."

[¶6] The reader will consider that the charity or love, concerning which the apostle speaks, is that which is described from [1Cor 13:4-7], inclusive: it is not left to the conjectures of men to find it out. What the apostle means is generally allowed to be true religion; but if he had not described it, this true religion would have been as various as the parties are who suppose they have it. Let the reader also observe that, not only the things which are in the highest repute among the Jews, but the things which are in the highest repute among Christians and Gentiles are those which the apostle shows to be of no use, if the love hereafter described be wanting. And yet, who can suppose that the man already described can be destitute of true religion, as he must be under an especial influence of God; else, how, 1st, could he speak all the languages of men? for this was allowed to be one of the extraordinary gifts of God's Spirit.

[¶7] 2. He must have Divine teaching to know the language of angels, and thus to get acquainted with the economy of the invisible world.

[¶8] 3. Without immediate influence from God he could not be a prophet, and predict future events.

[¶9] 4. Without this he could not understand all the mysteries of the Divine word, nor those of Providence.

[¶10] 5. All knowledge, suppose this to be confined to human arts and sciences, could not be acquired without especial assistance.

[¶11] 6. And without the most powerful and extraordinary assistance, he could not have a faith that could remove mountains, or miraculous faith of any kind: and the apostle supposes that a man might have all these six things, and not possess that religion which could save his soul! And may we not say that, if all these could not avail for salvation, a thousand times less surely cannot. How blindly, therefore, are multitudes of persons trusting in that which is almost infinitely less than that which the apostle says would profit them nothing!

[¶12] The charity or love which God recommends, the apostle describes in sixteen particulars, which are the following: -

[¶13] Verse 4 (1.)

[¶14] Charity suffereth long - Μακροθυμει, Has a long mind; to the end of which neither trials, adversities, persecutions, nor provocations, can reach. The love of God, and of our neighbor for God's sake, is patient towards all men: it suffers all the weakness, ignorance, errors, and infirmities of the children of God; and all the malice and wickedness of the children of this world; and all this, not merely for a time, but long, without end; for it is still a mind or disposition, to the end of which trials, difficulties, etc., can never reach. It also waits God's time of accomplishing his gracious or providential purposes, without murmuring or repining; and bears its own infirmities, as well as those of others, with humble submission to the will of God. (2.)

[¶15] Is kind - Χρηστευεται· It is tender and compassionate in itself, and kind and obliging to others; it is mild, gentle, and benign; and, if called to suffer, inspires the sufferer with the most amiable sweetness, and the most tender affection. It is also submissive to all the dispensations of God; and creates trouble to no one. (3.)

[¶16] Charity envieth not - Ου ζηλοι· Is not grieved because another possesses a greater portion of earthly, intellectual, or spiritual blessings.

[¶17] Those who have this pure love rejoice as much at the happiness, the honor, and comfort of others, as they can do in their own. They are ever willing that others should be preferred before them. (4.)

[¶18] Charity vaunteth not itself - Ου περπερευεται· This word is variously translated; acteth not rashly, insolently; is not inconstant, etc. It is not agreed by learned men whether it be Greek, Latin, or Arabic. Bishop Pearce derived it from the latter language; and translates it, is not inconstant. There is a phrase in our own language that expresses what I think to be the meaning of the original, does not set itself forward - does not desire to be noticed or applauded; but wishes that God may be all in all. (5.)

[¶19] Is not puffed up - Ου φυσιουται· Is not inflated with a sense of its own importance; for it knows it has nothing but what it has received; and that it deserves nothing that it has got. Every man, whose heart is full of the love of God, is full of humility; for there is no man so humble as he whose heart is cleansed from all sin. It has been said that indwelling sin humbles us; never was there a greater falsity: Pride is the very essence of sin; he who has sin has pride, and pride too in proportion to his sin: this is a mere popish doctrine; and, strange to tell, the doctrine in which their doctrine of merit is founded! They say God leaves concupiscence in the heart of every Christian, that, in striving with and overcoming it from time to time, he may have an accumulation of meritorious acts: Certain Protestants say, it is a true sign of a very gracious state when a man feels and deplores his inbred corruptions. How near do these come to the Papists, whose doctrine they profess to detest and abhor! The truth is, it is no sign of grace whatever; it only argues, as they use it, that the man has got light to show him his corruptions; but he has not yet got grace to destroy them. He is convinced that he should have the mind of Christ, but he feels that he has the mind of Satan; he deplores it, and, if his bad doctrine do not prevent him, he will not rest till he feels the blood of Christ cleansing him from all sin.

[¶20] True humility arises from a sense of the fullness of God in the soul; abasement from a sense of corruption is a widely different thing; but this has been put in the place of humility, and even called grace; many, very many, verify the saying of the poet: - "Proud I am my wants to see;

[¶21] Proud of my humility."

[¶22] Verse 5 (6.)

[¶23] Doth not behave itself unseemly - Ουκ ασχημονει, from α, negative, and σχημα, figure, mien; love never acts out of its place or character; observes due decorum and good manners; is never rude, bearish, or brutish; and is ever willing to become all things to all men, that it may please them for their good to edification. No ill-bred man, or what is termed rude or unmannerly, is a Christian. A man may have a natural bluntness, or be a clown, and yet there be nothing boorish or hoggish in his manner. I must apologize for using such words; they best express the evil against which I wish both powerfully and successfully to declaim. I never wish to meet with those who affect to be called "blunt, honest men;" who feel themselves above all the forms of respect and civility, and care not how many they put to pain, or how many they displease. But let me not be misunderstood; I do not contend for ridiculous ceremonies, and hollow compliments; there is surely a medium: and a sensible Christian man will not be long at a loss to find it out. Even that people who profess to be above all worldly forms, and are generally stiff enough, yet are rarely found to be rude, uncivil, or ill-bred. (7.)

[¶24] Seeketh not her own - Ου ζητει τα ἑαυτης· Is not desirous of her own spiritual welfare only, but of her neighbour's also: for the writers of the Old and New Testament do, almost every where, agreeably to their Hebrew idiom, express a preference given to one thing before another by an affirmation of that which is preferred, and a negative of that which is contrary to it. See Bishop Pearce, and see the notes on [1Cor 1:17]; [1Cor 10:24] (note), and [1Cor 10:33] (note). Love is never satisfied but in the welfare, comfort, and salvation of all. That man is no Christian who is solicitous for his own happiness alone; and cares not how the world goes, so that himself be comfortable. (8.)

[¶25] Is not easily provoked - Ου παροξυνεται· Is not provoked, is not irritated, is not made sour or bitter. How the word easily got into our translation it is hard to say; but, however it got in, it is utterly improper, and has nothing in the original to countenance it. By the transcript from my old MS., which certainly contains the first translation ever made in English, we find that the word did not exist there, the conscientious translator rendering it thus: - It is not stirid to wrath.

[¶26] The New Testament, printed in 1547, 4to., the first year of Edward VI., in English and Latin, has simply, is not provokeed to angre. The edition published in English in the following year, 1548, has the same rendering, but the orthography better: is not provoked to anger. The Bible in folio, with notes, published the next year, 1549, by Edmund Becke, preserves nearly the same reading, is not provoketh to anger. The large folio printed by Richard Cardmarden, at Rouen, 1566, has the same reading. The translation made and printed by the command of King James I., fol., 1611, etc. departs from all these, and improperly inserts the word easily, which might have been his majesty's own; and yet this translation was not followed by some subsequent editions; for the 4to. Bible printed at London four years after, 1615, not only retains this original and correct reading, it is not provoked to anger, but has the word love every where in this chapter instead of charity, in which all the preceding versions and editions agree. In short, this is the reading of Coverdale, Matthews, Cranmer, the Geneva, and others; and our own authorized version is the only one which I have seen where this false reading appears.

[¶27] As to the ancient versions, they all, Vulgate, Syriac, Arabic, Ethiopic, Coptic, and Itala, strictly follow the Greek text; and supply no word that tends to abate the signification of the apostle's ου παροξυνεται, is not provoked; nor is there a various reading here in all the numerous MSS. It is of importance to make these observations, because the common version of this place destroys the meaning of the apostle, and makes him speak very improperly. If love is provoked at all; it then ceases to be love; and if it be not easily provoked, this grants, as almost all the commentators say, that in special cases it may be provoked; and this they instance in the case of Paul and Barnabas, [Act 15:39]; but I have sufficiently vindicated this passage in my note on that place, and given at large the meaning of the word παροξυνω; and to that place I beg leave to refer the reader. The apostle's own words in [1Cor 13:7], are a sufficient proof that the love of which he speaks can never be provoked. When the man who possesses this love gives way to provocation, he loses the balance of his soul, and grieves the Spirit of God. In that instant he ceases from loving God with all his soul, mind, and strength; and surely if he get embittered against his neighbor, he does not love him as himself. It is generally said that, though a man may feel himself highly irritated against the sin, he may feel tender concern for the sinner. Irritation of any kind is inconsistent with self-government, and consequently with internal peace and communion with God. However favourably we may think of our own state, and however industrious we may be to find out excuses for sallies of passion, etc., still the testimony of God is, Love is not provoked; and if I have not such a love, whatever else I may possess, it profiteth me nothing. (9.)

[¶28] Thinketh no evil - Ουλογιζεται το κακον· "Believes no evil where no evil seems." Never supposes that a good action may have a bad motive; gives every man credit for his profession of religion, uprightness, godly zeal, etc., while nothing is seen in his conduct or in his spirit inconsistent with this profession. His heart is so governed and influenced by the love of God, that he cannot think of evil but where it appears. The original implies that he does not invent or devise any evil; or, does not reason on any particular act or word so as to infer evil from it; for this would destroy his love to his brother; it would be ruinous to charity and benevolence.

[¶29] Verse 6 (10.)

[¶30] Rejoiceth not in iniquity - Ου χαιρει επι τῃ αδικιᾳ· Rejoiceth not in falsehood, but on the contrary, rejoiceth in the truth: this meaning αδικια has in different parts of the Scriptures. At first view, this character of love seems to say but little in its favor; for who can rejoice in unrighteousness or falsity? But is it not a frequent case that persons, who have received any kind of injury, and have forborne to avenge themselves, but perhaps have left it to God; when evil falls upon the sinner do console themselves with what appears to them an evidence that God has avenged their quarrels; and do at least secretly rejoice that the man is suffering for his misdeeds? Is not this, in some sort, rejoicing in iniquity? Again: is it not common for interested persons to rejoice in the successes of an unjust and sanguinary war, in the sackage and burning of cities and towns; and is not the joy always in proportion to the slaughter that has been made of the enemy? And do these call themselves Christians? Then we may expect that Moloch and his sub-devils are not so far behind this description of Christians as to render their case utterly desperate. If such Christians can be saved, demons need not despair! (11.)

[¶31] But rejoiceth in the truth - Αληθεια· Every thing that is opposite to falsehood and irreligion. Those who are filled with the love of God and man rejoice in the propagation and extension of Divine truth - in the spread of true religion, by which alone peace and good will can be diffused throughout the earth. And because they rejoice in the truth, therefore they do not persecute nor hinder true religion, but help it forward with all their might and power.

[¶32] Verse 7 (12.)

[¶33] Beareth all things - Παντα στεγει. This word is also variously interpreted: to endure, bear, sustain, cover, conceal, contain. Bishop Pearce contends that it should be translated covereth all things, and produces several plausible reasons for this translation; the most forcible of which is, that the common translation confounds it with endureth all things, in the same verse. We well know that it is a grand and distinguishing property of love to cover and conceal the fault of another; and it is certainly better to consider the passage in this light than in that which our common version holds out; and this perfectly agrees with what St. Peter says of charity, [1Pet 4:8] : It shall cover the multitude of sins; but there is not sufficient evidence that the original will fully bear this sense; and perhaps it would be better to take it in the sense of contain, keep in, as a vessel does liquor; thus Plato compared the souls of foolish men to a sieve, and not able, στεγειν δια απιστιαν τε και ληθην, to contain any thing through unfaithfulness and forgetfulness. See Parkhurst and Wetstein. Some of the versions have στεργει, loveth, or is warmly affectioned to all things or persons. But the true import must be found either in cover or contain. Love conceals every thing that should be concealed; betrays no secret; retains the grace given; and goes on to continual increase. A person under the influence of this love never makes the sins, follies, faults, or imperfections of any man, the subject either of censure or conversation. He covers them as far as he can; and if alone privy to them, he retains the knowledge of them in his own bosom as far as he ought. (13.)

[¶34] Believeth all things - Παντα πιστευει· Is ever ready to believe the best of every person, and will credit no evil of any but on the most positive evidence; gladly receives whatever may tend to the advantage of any person whose character may have suffered from obloquy and detraction; or even justly, because of his misconduct. (14.)

[¶35] Hopeth all things - Παντα ελπιζει· When there is no place left for believing good of a person, then love comes in with its hope, where it could not work by its faith; and begins immediately to make allowances and excuses, as far as a good conscience can permit; and farther, anticipates the repentance of the transgressor, and his restoration to the good opinion of society and his place in the Church of God, from which he had fallen. (15.)

[¶36] Endureth all things - Παντα ὑπομενει· Bears up under all persecutions and mal-treatment from open enemies and professed friends; bears adversities with an even mind, as it submits with perfect resignation to every dispensation of the providence of God; and never says of any trial, affliction, or insult, this cannot be endured.

[¶37] Verse 8 (16.)

[¶38] Charity never faileth - Ἡ αγαπη ουδεποτε εκπιπτει· This love never falleth off, because it bears, believes, hopes, and endures all things; and while it does so it cannot fail; it is the means of preserving all other graces; indeed, properly speaking, it includes them all; and all receive their perfection from it. Love to God and man can never be dispensed with. It is essential to social and religious life; without it no communion can be kept up with God; nor can any man have a preparation for eternal glory whose heart and soul are not deeply imbued with it. Without it there never was true religion, nor ever can be; and it not only is necessary through life, but will exist throughout eternity. What were a state of blessedness if it did not comprehend love to God and human spirits in the most exquisite, refined, and perfect degrees?

[¶39] Prophecies - shall fail - Whether the word imply predicting future events, or teaching the truths of religion to men, all such shall soon be rendered useless. Though the accurate prophet and the eloquent, persuasive preacher be useful in their day, they shall not be always so; nor shall their gifts fit them for glory; nothing short of the love above described can fit a soul for the kingdom of God.

[¶40] Tongues - shall cease - The miraculous gift of different languages, that soon shall cease, as being unnecessary.

[¶41] Knowledge - shall vanish away - All human arts and sciences, as being utterly useless in the eternal world, though so highly extolled and useful here.

### Verse 9

[¶43] For we know in part - We have here but little knowledge even of earthly, and much less of heavenly, things. He that knows most knows little in comparison of what is known by angels, and the spirits of just men made perfect. And as we know so very little, how deficient must we be if we have not much love! Angels may wonder at the imperfection of our knowledge; and separate spirits may wonder at the perfection of their own, having obtained so much more in consequence of being separated from the body, than they could conceive to be possible while in that body. When Sir Isaac Newton had made such astonishing discoveries in the laws of nature, far surpassing any thing that had been done by all his predecessors in science from the days of Solomon; one of our poets, considering the scantiness of human knowledge when compared with that which is possessed by the inhabitants of heaven, reduced his meditations on the subject to the following nervous and expressive epigram: -

[¶44] Superior beings, when of late they saw

## 522. 1 Corinthians · 31 of 42

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[¶0] A mortal man explain all nature's law,

[¶1] Admired such wisdom in an earthly shape,

[¶2] And show'd our Newton as we show an ape.

[¶3] These fine lines are a paraphrase from a saying of Plato, from whom our poet borrows without acknowledging the debt. The words are these: ανθρωπον ὁ σοφωτατος προς θεον πιθηκος φανειται· "The wisest of mortals will appear but an ape in the estimation of God." Vid. Hipp. Maj. vol. xi. p. 21. Edit. Bipont.

[¶4] We prophesy in part - Even the sublimest prophets have been able to say but little of the heavenly state; and the best preachers have left the Spirit of God very much to supply. And had we no more religious knowledge than we can derive from men and books, and had we no farther instruction in the knowledge of God and ourselves than we derive from preaching, our religious experience would be low indeed. Yet it is our duty to acquire all the knowledge we possibly can; and as preaching is the ordinary means by which God is pleased to instruct and convert the soul, we should diligently and thankfully use it. For we have neither reason nor Scripture to suppose that God will give us that immediately from himself which he has promised to convey only by the use of means. Even this his blessing makes effectual; and, after all, his Spirit supplies much that man cannot teach. Every preacher should take care to inculcate this on the hearts of his hearers. When you have learned all you can from your ministers, remember you have much to learn from God; and for this you should diligently wait on him by the reading of his word, and by incessant prayer.

### Verse 10

[¶6] But when that which is perfect - The state of eternal blessedness; then that which is in part - that which is imperfect, shall be done away; the imperfect as well as the probationary state shall cease for ever.

### Verse 11

[¶8] When I was a child - This future state of blessedness is as far beyond the utmost perfection that can be attained in this world, as our adult state of Christianity is above our state of natural infancy, in which we understand only as children understand; speak only a few broken articulate words, and reason only as children reason; having few ideas, little knowledge but what may be called mere instinct, and that much less perfect than the instinct of the brute creation; and having no experience. But when we became men-adults, having gained much knowledge of men and things, we spoke and reasoned more correctly, having left off all the manners and habits of our childhood.

### Verse 12

[¶10] Now we see through a glass, darkly - Δι' εσοπτρου εν αινιγματι. Of these words some literal explanation is necessary. The word εσοπτρον which we translate a glass, literally signifies a mirror or reflector, from εις, into, and οπτομαι, I look; and among the ancients mirrors were certainly made of fine polished metal. The word here may signify any thing by which the image of a person is reflected, as in our looking, or look in glass. The word is not used for a glass to look through; nor would such an image have suited with the apostle's design.

[¶11] The εσοπτρον or mirror, is mentioned by some of the most ancient Greek writers; so Anacreon, Ode xi. ver. 1: - Αεγουσιν αἱ γυναικες, Ανακρεων, γερων ει· Ααβων ΕΣΟΠΤΡΟΝ αθρει Κομας μεν ουκετ' ουσας.

[¶12] The women tell me,

[¶13] Anacreon, thou art grown old;

[¶14] Take thy mirror, and view

[¶15] How few of thy hairs remain.

[¶16] And again, in Ode xx. ver. 5: - Εγω δ' εσοπτρον ειην, Ὁπως αει βλεπης με.

[¶17] I wish I were a mirror

[¶18] That thou mightst always look into me.

[¶19] In [Exo 38:8], we meet with the term looking glasses; but the original is מראת maroth, and should be translated mirrors; as out of those very articles, which we absurdly translate looking Glasses, the brazen laver was made!

[¶20] In the Greek version the word εσοπτρον is not found but twice, and that in the apocryphal books.

[¶21] In the book of the Wisdom of Solomon 7:26, speaking of wisdom the author says: "She is the brightness of the everlasting light, και εσοπτρον ακηλιδωτον, and the unspotted mirror of the power of God, and the image of his goodness." In Ecclus. 12:11, exhorting to put no trust in an enemy, he says: "Though he humble himself, and go crouching, yet take good heed and beware of him, and thou shalt be unto him, ὡς εκμεμαχως εσοπτρον, as if thou hadst wiped a looking glass, (mirror), and thou shalt know that his rust hath not altogether been wiped away." All these passages must be understood of polished metal, not of glass, which, though it existed among the Romans and others, yet was brought to very little perfection; and as to grinding and silvering of glass, they are modern inventions.

[¶22] Some have thought that the apostle refers to something of the telescopic kind, by which distant and small objects become visible, although their surfaces become dim in proportion to the quantum of the magnifying power; but this is too refined; he appears simply to refer to a mirror by which images were rejected, and not to any diaphanous and magnifying powers, through which objects were perceived.

[¶23] Possibly the true meaning of the words δι' εσοπτρου εν αινιγματι, through a glass darkly, may be found among the Jewish writers, who use a similar term to express nearly the same thing to which the apostle refers. A revelation of the will of God, in clear and express terms, is called by them אספקלריא מאירה aspecularia maira, a clear or lucid glass, or specular in reference, specularibus lapidibus, to the diaphanous polished stones, used by the ancients for windows instead of glass. An obscure prophecy they termed אספקלריא דלא נהריא aspecularia dela naharia, "a specular which is not clear." [Num 12:6] : If there be a prophet - I the Lord will make myself known unto him in a vision, and I will speak unto him in a dream; Rab. Tanchum thus explains: "My Shechinah shall not be revealed to him, באספקלריא מאירה beaspecularia maira, in a lucid specular, but only in a dream and a vision."

[¶24] On [Eze 1:4], [Eze 1:5] : And I looked, and behold a whirlwind - a great cloud, and a fire unfolding itself, etc.; Sohar Chadash, fol. 33, says: "This is a vision באספקלריא דלא נהרא beaspecularia dela nahara, by an obscure or dark specular."

[¶25] From a great variety of examples produced by Schoettgen it appears that the rabbins make a great deal of difference between seeing through the lucid glass or specular, and seeing through the obscure one. The first is attributed only to Moses, who conversed with God face to face, i.e. through the lucid specular; and between the other prophets, who saw him in dreams and visions, i.e. through the obscure specular. In these distinctions and sayings of the ancient Jews we must seek for that to which the apostle alludes. See Schoettgen.

[¶26] The word αινιγματι, which we render darkly, will help us to the true meaning of the place. The following is Mr. Parkhurst's definition of the term and of the thing: "Αινιγμα, from ηνιγμαι, the perfect passive of ισυιττω, to hint, intimate, signify with some degree of obscurity; an enigma, in which one thing answers or stands in correspondence to, or as the representative of, another, which is in some respects similar to it; occurs [1Cor 13:12] : Now - in this life, we see by means of a mirror reflecting the images of heavenly and spiritual things, εν αινιγματι, in an enigmatical manner, invisible things being represented by visible, spiritual by natural, eternal by temporal; but then - in the eternal world, face to face, every thing being seen in itself, and not by means of a representative or similitude."

[¶27] Now I know in part - Though I have an immediate revelation from God concerning his great design in the dispensation of the Gospel, yet there are lengths, breadths, depths, and heights of this design, which even that revelation has not discovered; nor can they be known and apprehended in the present imperfect state. Eternity alone can unfold the whole scheme of the Gospel.

[¶28] As - I am known - In the same manner in which disembodied spirits know and understand.

### Verse 13

[¶30] And now [in this present life] abideth faith, hope, charity - These three supply the place of that direct vision which no human embodied spirit can have; these abide or remain for the present state. Faith, by which we apprehend spiritual blessings, and walk with God. Hope, by which we view and expect eternal blessedness, and pass through things temporal so as not to lose those which are eternal. Charity or love, by which we show forth the virtues of the grace which we receive by faith in living a life of obedience to God, and of good will and usefulness to man.

[¶31] But the greatest of these is charity - Without faith it is impossible to please God; and without it, we can not partake of the grace of our Lord Jesus: without hope we could not endure, as seeing him who is invisible; nor have any adequate notion of the eternal world; nor bear up under the afflictions and difficulties of life: but great and useful and indispensably necessary as these are, yet charity or love is greater: Love is the fulfilling of the law; but this is never said of faith or hope.

[¶32] It may be necessary to enter more particularly into a consideration of the conclusion of this very important chapter.

[¶33] 1. Love is properly the image of God in the soul; for God is Love. By faith we receive from our Maker; by hope we expect a future and eternal good; but by love we resemble God; and by it alone are we qualified to enjoy heaven, and be one with him throughout eternity. Faith, says one, is the foundation of the Christian life, and of good works; hope rears the superstructure; but love finishes, completes, and crowns it in a blessed eternity. Faith and hope respect ourselves alone; love takes in both God and Man. Faith helps, and hope sustains us; but love to God and man makes us obedient and useful. This one consideration is sufficient to show that love is greater than either faith or hope.

[¶34] 2. Some say love is the greatest because it remains throughout eternity, whereas faith and hope proceed only through life; hence we say that there faith is lost in sight, and hope in fruition. But does the apostle say so? Or does any man inspired by God say so? I believe not. Faith and hope will as necessarily enter into eternal glory as love will. The perfections of God are absolute in their nature, infinite in number, and eternal in their duration. However high, glorious, or sublime the soul may be in that eternal state, it will ever, in respect to God, be limited in its powers, and must be improved and expanded by the communications of the supreme Being. Hence it will have infinite glories in the nature of God to apprehend by faith, to anticipate by hope, and enjoy by love.

[¶35] 3. From the nature of the Divine perfections there must be infinite glories in them which must be objects of faith to disembodied spirits; because it is impossible that they should be experimentally or possessively known by any creature. Even in the heaven of heavens we shall, in reference to the infinite and eternal excellences of God, walk by faith, and not by sight. We shall credit the existence of infinite and illimitable glories in him, which, from their absolute and infinite nature, must be incommunicable. And as the very nature of the soul shows it to be capable of eternal growth and improvement; so the communications from the Deity, which are to produce this growth, and effect this improvement, must be objects of faith to the pure spirit; and, if objects of faith, consequently objects of hope; for as hope is "the expectation of future good," it is inseparable from the nature of the soul, to know of the existence of any attainable good without making it immediately the object of desire or hope. And is it not this that shall constitute the eternal and progressive happiness of the immortal spirit; viz. knowing, from what it has received, that there is infinitely more to be received; and desiring to be put in possession of every communicable good which it knows to exist?

[¶36] 4. As faith goes forward to view, so hope goes forward to desire; and God continues to communicate, every communication making way for another, by preparing the soul for greater enjoyment, and this enjoyment must produce love. To say that the soul can have neither faith nor hope in a future state is to say that, as soon as it enters heaven, it is as happy as it can possibly be; and this goes to exclude all growth in the eternal state, and all progressive manifestations and communications of God; and consequently to fix a spirit, which is a composition of infinite desires, in a state of eternal sameness, in which it must be greatly changed in its constitution to find endless gratification.

[¶37] 5. To sum up the reasoning on this subject I think it necessary to observe,

[¶38] 1. That the term faith is here to be taken in the general sense of the word, for that belief which a soul has of the infinite sufficiency and goodness of God, in consequence of the discoveries he has made of himself and his designs, either by revelation, or immediately by his Spirit. Now we know that God has revealed himself not only in reference to this world, but in reference to eternity; and much of our faith is employed in things pertaining to the eternal world, and the enjoyments in that state.

[¶39] 2. That hope is to be taken in its common acceptation, the expectation of future good; which expectation is necessarily founded on faith, as faith is founded on knowledge. God gives a revelation which concerns both worlds, containing exceeding great and precious promises relative to both. We believe what he has said on his own veracity; and we hope to enjoy the promised blessings in both worlds, because he is faithful who has promised.

[¶40] 3. As the promises stand in reference to both worlds, so also must the faith and hope to which these promises stand as objects.

[¶41] 4. The enjoyments in the eternal world are all spiritual, and must proceed immediately from God himself.

[¶42] 5. God, in the plenitude of his excellences, is as incomprehensible to a glorified spirit, as he is to a spirit resident in flesh and blood.

[¶43] 6. Every created, intellectual nature is capable of eternal improvement.

[¶44] 7. If seeing God as he is be essential to the eternal happiness of beatified spirits, then the discoveries which he makes of himself must be gradual; forasmuch as it is impossible that an infinite, eternal nature can be manifested to a created and limited nature in any other way.

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[¶0] 8. As the perfections of God are infinite, they are capable of being eternally manifested, and, after all manifestations, there must be an infinitude of perfections still to be brought to view.

[¶1] 9. As every soul that has any just notion of God must know that he is possessed of all possible perfections, so these perfections, being objects of knowledge, must be objects of faith.

[¶2] 10. Every holy spirit feels itself possessed of unlimited desires for the enjoyment of spiritual good, and faith in the infinite goodness of God necessarily implies that he will satisfy every desire he has excited.

[¶3] 11. The power to gratify, in the Divine Being, and the capacity to be gratified, in the immortal spirit, will necessarily excite continual desires, which desires, on the evidence of faith, will as necessarily produce hope, which is the expectation of future good.

[¶4] 12. All possible perfections in God are the objects of faith; and the communication of all possible blessedness, the object of hope.

[¶5] 13. Faith goes forward to apprehend, and hope to anticipate, as God continues to discover his unbounded glories and perfections.

[¶6] 14. Thus discovered and desired, their influences become communicated, love possesses them, and is excited and increased by the communication.

[¶7] 15. With respect to those which are communicated, faith and hope cease, and go forward to new apprehensions and anticipations, while love continues to retain and enjoy the whole.

[¶8] 16. Thus an eternal interest is kept up, and infinite blessings, in endless succession, apprehended, anticipated and enjoyed.

[¶9] 6. My opinion that faith and hope, as well as love, will continue in a future state, will no doubt appear singular to many who have generally considered the two former as necessarily terminating in this lower world; but this arises from an improper notion of the beatified state, and from inattention to the state and capacity of the soul. If it have the same faculties there which it has here, howsoever improved they may be, it must acquire its happiness from the supreme Being in the way of communication, and this communication must necessarily be gradual for the reasons already alleged; and if gradual, then there must be (if in that state we have any knowledge at all of the Divine nature) faith that such things exist, and may be communicated; desire to possess them because they are good; and hope that these good things shall be communicated.

[¶10] 7. I conclude, therefore, from these and a multitude of other reasonings which might be brought to bear on this subject, that faith and hope will exist in the eternal world as well as love; and that there, as well as here, it may endlessly be said, the greatest of these is love. With great propriety therefore does the apostle exhort, Follow after love, it being so essential to our comfort and happiness here, and to our beatification in the eternal world; and how necessary faith and hope are to the same end we have already seen.

### Introduction

[¶12] We should earnestly desire spiritual gifts; but prophesying is to be preferred, because it is superior to the gift of tongues, [1Cor 14:1], [1Cor 14:2]. Prophesying defined, [1Cor 14:3]. How to regulate this supernatural gift of tongues, in teaching for the edification of the Church, [1Cor 14:4-13]. In praying and giving thanks, [1Cor 14:14-17]. Those who speak with tongues should interpret that others may be edified, [1Cor 14:18-22] What benefit may accrue from this in the public assemblies, [1Cor 14:23-28]. How the prophets or teachers should act in the Church, [1Cor 14:29-33]. Women should keep silence in the church, [1Cor 14:34], [1Cor 14:35]. All should be humble, and every thing should be done in love, [1Cor 14:36-40].

### Verse 1

[¶14] Follow after charity - Most earnestly labor to be put in possession of that love which beareth, believeth, hopeth, and endureth all things. It may be difficult to acquire, and difficult to retain this blessed state, but it is essential to your present peace and eternal happiness. This clause belongs to the preceding chapter.

[¶15] Desire spiritual gifts - Ye are very intent on getting those splendid gifts which may add to your worldly consequence, and please your carnal minds - but labor rather to get the gifts of God's Spirit, by which ye may grow in grace, and be useful to others - and particularly desire that ye may prophesy - that ye may be able to teach and instruct others in the things of their salvation.

### Verse 2

[¶17] For he that speaketh in an unknown tongue - This chapter is crowded with difficulties. It is not likely that the Holy Spirit should, in the church, suddenly inspire a man with the knowledge of some foreign language, which none in the church understood but himself; and lead him to treat the mysteries of Christianity in that language, though none in the place could profit by his teaching.

[¶18] Dr. Lightfoot's mode of reconciling these difficulties is the most likely I have met with. He supposes that by the unknown tongue the Hebrew is meant, and that God restored the true knowledge of this language when he gave the apostles the gift of tongues. As the Scriptures of the Old Testament were contained in this language, and it has beauties, energies, and depths in it which no verbal translation can reach, it was necessary, for the proper elucidation of the prophecies concerning the Messiah, and the establishment of the Christian religion, that the full meaning of the words of this sacred language should be properly understood. And it is possible that the Hebrew Scriptures were sometimes read in the Christian congregations as they were in the Jewish synagogues; and if the person who read and understood them had not the power and faculty of explaining them to others, in vain did he read and understand them himself. And we know that it is possible for a man to understand a language, the force, phraseology, and idioms of which he is incapable of explaining even in his mother tongue. We shall see, in the course of these notes, how this view of the subject will apply to the illustration of the apostle's words throughout the chapter.

[¶19] Speaketh not unto men, but unto God - None present understanding the language, God alone knowing the truth and import of what he says: -

[¶20] In the spirit he speaketh mysteries - Though his own mind (for so πνευματι is understood here by many eminent critics) apprehends the mysteries contained in the words which he reads or utters; but if, by the spirit, we understand the Spirit of God, it only shows that it is by that Spirit that he is enabled to speak and apprehend these mysteries. See the note on [1Cor 14:19].

### Verse 3

[¶22] But he that prophesieth - The person who has the gift of teaching is much more useful to the Church than he is who has only the gift of tongues, because he speaks to the profit of men: viz. to their edification, by the Scriptures he expounds; to their exhortation, by what he teaches; and to their comfort, by his revelation. - Whitby. I must here refer to my sermon on this text, intitled, "The Christian Prophet and his Work," in which I have endeavored to consider the whole of this subject at large.

### Verse 4

[¶24] He that speaketh in an unknown tongue - In the Hebrew for instance, the knowledge of the depth and power of which he has got by a Divine revelation, edifieth himself by that knowledge.

[¶25] But he that prophesieth - Has the gift of preaching.

[¶26] Edifieth the Church - Speaketh unto men to edification, exhortation, and comfort, [1Cor 14:3].

### Verse 5

[¶28] I would that ye all spake with tongues - The word θελω does not so much imply a wish or desire, as a command or permission. As if he had said: I do not restrain you to prophesying or teaching though I prefer that; but I give you full permission to speak in Hebrew whenever it is proper, and when one is present who can interpret for the edification of the Church, provided yourselves have not that gift, though you understand the language. The apostle said tongue, in the singular number, [1Cor 14:2], [1Cor 14:4], because he spoke of a single man; now he says tongues, in the plural number, because he speaks of many speaking; but he has the same meaning in both places. - Lightfoot.

[¶29] Greater is he that prophesieth - A useful, zealous preacher, though unskilled in learned languages, is much greater in the sight of God, and in the eye of sound common sense, than he who has the gift of those learned tongues; except he interpret: and we seldom find great scholars good preachers. This should humble the scholar, who is too apt to be proud of his attainments, and despise his less learned but more useful brother. This judgment of St. Paul is too little regarded.

### Verse 6

[¶31] Speaking with tongues - Without interpreting.

[¶32] What shall I profit you? - i.e. I shall not profit you;

[¶33] Except I shall speak to you either by revelation - Of some secret thing; or by knowledge, of some mystery; or by prophesying, foretelling some future event; or by doctrine, instructing you what to believe and practice. - See Whitby. These four words are taken in different acceptations by learned men. The general sense of the terms is that given above: but the peculiar meaning of the apostle is perhaps not easily discerned.

### Verse 7

[¶35] And even things without life - I may, as if he had said, illustrate this farther by referring to a pipe or harp; if these were to utter mere sounds without order, harmony, or melody, though every tone of music might be in the sounds, surely no person could discern a tune in such sounds, nor receive pleasure from such discords: even so is the person who speaks in an unknown tongue, but does not interpret. His speech tends no more to edification than those discordant and unmeaning sounds do to pleasure and delight.

### Verse 8

[¶37] If the trumpet give an uncertain sound - If, when the soldier should prepare himself for the battle, the trumpet should give a different sound to that which is ordinarily used on such occasions, the soldier is not informed of what he should do, and therefore does not arm himself; consequently, that vague, unintelligible sound of the trumpet, is of no use.

### Verse 9

[¶39] Likewise ye - If ye do not speak in the Church so as to be understood, your labor is useless; ye shall speak into the air - your speech will be lost and dissipated in the air, without conveying any meaning to any person: there will be a noise or sound, but nothing else. Gifts of that kind, thus used, are good for nothing.

### Verse 10

[¶41] There are, it may be - Ει τυχοι, For example.

[¶42] So many kinds of voices - So many different languages, each of which has its distinct articulation, pronunciation, emphasis, and meaning; or there may be so many different nations, each possessing a different language, etc.

### Verse 11

[¶44] If I know not the meaning of the voice - Την δυναμιν της φωνης, The power and signification of the language.

## 524. 1 Corinthians · 33 of 42

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[¶0] I shall be unto him that speaketh a barbarian - I shall appear to him, and he to me, as a person who had no distinct and articulate sounds which can convey any kind of meaning. This observation is very natural: when we hear persons speaking in a language of which we know nothing, we wonder how they can understand each other, as, in their speech, there appears to us no regular distinction of sounds or words. For the meaning and origin of the word barbarian, see the note on [Act 28:2].

### Verse 12

[¶2] For as much as ye are zealous - Seeing ye affect so much to have spiritual gifts, seek that ye may get those by which ye may excel in edifying the Church.

### Verse 13

[¶4] Pray that he may interpret - Let him who speaks or reads the prophetic declarations in the Old Testament, in that tongue in which they were originally spoken and written, pray to God that he may so understand them himself, and receive the gift of interpretation, that he may be able to explain them in all their depth and latitude to others.

### Verse 14

[¶6] For if I pray in an unknown tongue - If my prayers are composed of sentences and sayings taken out of the prophets, etc., and in their own language - my spirit prayeth, my heart is engaged in the work, and my prayers answer all the purpose of prayers to myself; but my understanding is unfruitful to all others, because they do not understand my prayers, and I either do not or cannot interpret them. See the note on [1Cor 14:19].

### Verse 16

[¶8] He that occupieth the room of the unlearned - One who is not acquainted with the language in which you speak, sing, or pray.

[¶9] Say Amen - Give his assent and ratification to what he does not understand. It was very frequent in primitive times to express their approbation in the public assemblies by Amen. This practice, soberly and piously conducted, might still be of great use in the Church of Christ.

[¶10] This response was of the highest authority and merit among the Jews; they even promised the remission of all sins, the annihilation of the sentence of damnation, and the opening of the gates of paradise, to those who fervently say Amen. And it is one of their maxims that "greater is he who says Amen than he who prays." See many testimonies of this kind in Schoettgen. Now, allowing that this was of so much consequence in the time of St. Paul, it was a very serious matter for a person to be in a congregation where prayer was offered, who could not say Amen, because the prayers were in a language which he did not understand.

### Verse 17

[¶12] Thou verily givest thanks well - Because he felt gratitude, and, from a sense of his obligation, gave praise to God; but because this was in an unknown tongue, those who heard him received no edification.

### Verse 18

[¶14] I speak with tongues more than ye all - He understood more languages than any of them did: and this was indispensably necessary, as he was the apostle of the Gentiles in general, and had to preach to different provinces where different dialects, if not languages, were used. In the Hebrew, Syriac, Greek, and Latin, he was undoubtedly well skilled from his education; and how many he might understand by miraculous gift we cannot tell. But, even literally understood, it is very probable that he knew more languages than any man in the Church of Corinth.

### Verse 19

[¶16] Yet in the church - As the grand object of public worship is the edification of those who attend, five words spoken so as to convey edification, were of much more consequence than ten thousand which, not being understood, could convey none. By the word γλωσση, tongue, to which we add unknown, I suppose the apostle always means the Hebrew, for the reasons offered in the note on [1Cor 14:1].

[¶17] One of the greatest difficulties, says Bishop Pearce, in this epistle is contained in the words πνευμα and νους, spirit and understanding, which are frequently used in this chapter; and fixing the true meaning of these words will solve the difficulty. In this verse the apostle explains λαλειν τῳ νοΐ, to speak with the understanding, by ἱνα αλλους κατηχησω, that I might teach others; so that the sense of νους, understanding, seems to be, that understanding which the hearer has of what is said; and this sense will agree well with, I will sing with the spirit, and with the understanding, [1Cor 14:15].

[¶18] He observes also that πνευμα spirit, and νους, understanding, have a sense opposite to each other; so that if νους is rightly rendered, the understanding which another has of what is said; then πνευμα will signify a man's own mind, i.e. his own understanding of what he himself speaks; and this sense agrees well with [1Cor 14:2] : In the spirit he speaketh mysteries.

### Verse 20

[¶20] Be not children in understanding - There are three words here to which we must endeavor to affix the proper sense.

[¶21] 1. παιδια signifies children in general, but particularly such as are grown up, so as to be fit to send to school in order to receive instruction;

[¶22] 2. νηπιος, from νη, not, and ειπω, I speak, signifies an infant; one that cannot yet speak, and is in the lowest stage of infancy;

[¶23] 3. τελειοι, from τελεω, I complete or perfect, signifies those who are arrived at perfect maturity, both of growth and understanding. We shall now see the apostle's meaning: Brethren, be not, παιδια, as little children, just beginning to go to school, in order to learn the first elements of their mother tongue, and with an understanding only sufficient to apprehend those elements.

[¶24] In malice - Κακιᾳ, In wickedness, νηπιαζετε, be ye as infants, who neither speak, do, nor purpose evil.

[¶25] But in understanding - Τελειοι γινεσθε, Be ye perfect men, whose vigor of body, and energy of mind show a complete growth, and a well cultivated understanding.

### Verse 21

[¶27] In the law it is written - But the passage quoted is in [Isa 28:11]. Here is no contradiction, for the term תירה torah, Law, was frequently used by the Jews to express the whole Scriptures, law, prophets, and hagiographia; and they used it to distinguish these sacred writings from the words of the scribes.

[¶28] With men of other tongues - Bishop Pearce paraphrases this verse as follows: "With the tongues of foreigners and with the lips of foreigners will I speak to this people; and yet, for all that, will they not hear me, saith the Lord." To enter into the apostle's meaning we must enter into that of the prophet. The Jewish people were under the teaching of the prophets who were sent from God; these instructed, reproved, and corrected them by this Divine authority. They however became so refractory and disobedient that God purposed to cast them off, and abandon them to the Babylonians: then, they had a people to teach, correct, and reprove them, whose language they did not understand. The discipline that they received in this way was widely different from that which they received while under the teaching of the prophets and the government of God; and yet for all this they did not humble themselves before their Maker that this affliction might be removed from them.

### Verse 22

[¶30] Wherefore tongues are for a sign - The miraculous gift of tongues was never designed for the benefit of those who have already believed, but for the instruction of unbelievers, that they might see from such a miracle that this is the work of God; and so embrace the Gospel. But as, in the times of the prophet, the strange Babylonish tongues came in the way of punishment, and not in the way of mercy; take heed that it be not the case now: that, by dwelling on the gift, ye forget the Giver; and what was designed for you as a blessing, may prove to you to be a curse. For if, because ye have the gift of tongues, ye will choose for your own aggrandizement to use them in the public congregation where none understands them, God may curse your blessings.

[¶31] Prophesying - Teaching the things of God in a known language is of infinitely more consequence than speaking in all the foreign tongues in the universe.

### Verse 23

[¶33] Will they not say that ye are mad? - So they well might, finding a whole assembly of people talking languages which those who had most need of instruction could not understand.

### Verse 24

[¶35] But if all prophecy - If all those who teach do it in the tongue which all understand; if an unbeliever, or one who knows nothing of the sacred language, come in and hear things just suited to his own state, he is convicted by all, and he is judged by all.

### Verse 25

[¶37] And thus are the secrets of his heart - As these, who were the prophets or teachers, had often the discernment of spirits, they were able in certain cases, and probably very frequently, to tell a man the secrets of his own heart; and, where this was not directly the case, God often led his ministers to speak those things that were suitable to the case before them, though they themselves had no particular design. The sinner, therefore, convinced that God alone could uncover the secrets of his heart, would be often obliged to fall down on his face, abashed and confounded, and acknowledge that God was truly among them. This seems to be the plain meaning of the passages before us.

### Verse 26

[¶39] How is it - every one of you hath a psalm, etc. - Dr. Lightfoot understands this in the following manner: When the congregation came together, some were for spending the time in psalmody; others in explaining particular doctrines; others in reading, praying, or speaking in the Hebrew tongue; others were curious to hear of farther revelations; and others wished to spend the time in the interpretation of what had already been spoken. This may be specious, but to me it is not satisfactory. It seems more likely that, when the whole Church came together, among whom there were many persons with extraordinary gifts, each of them wished to put himself forward, and occupy the time and attention of the congregation: hence confusion must necessarily take place, and perhaps not a little contention. This was contrary to that edifying which was the intention of these gifts.

### Verse 27

[¶41] Speak in an unknown tongue - The Hebrew, as has already been conjectured.

[¶42] Let it be by two; or at the most by three, and that by course - Let only two or three in one assembly act in this way, that too much time may not be taken up with one exercise; and let this be done by course, the one after the other, that two may not be speaking at the same time: and let one interpret for all that shall thus speak.

### Verse 28

[¶44] But if there be no interpreter - If there be none present who can give the proper sense of this Hebrew reading and speaking, then let him keep silence, and not occupy the time of the Church, by speaking in a language which only himself can understand.

## 525. 1 Corinthians · 34 of 42

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### Verse 29

[¶1] Let the prophets - Those who have the gift of speaking to men to edification, and exhortation, and comfort; [1Cor 14:3].

[¶2] Two or three - As prophesying implied psalmody, teaching, and exhortation, Dr. Lightfoot thinks that the meaning of the place is this: Let one sing who has a psalm; let another teach who has a doctrine; and let a third exhort, or comfort, who has a gift of that kind.

[¶3] And let the other judge - The other prophets, or qualified persons, judge of the propriety of what had been spoken; or let them discern, διακρινετωσαν, how the revelation under the new covenant confirmed and illustrated the revelation granted under the Old Testament. It appears to have been taken for granted, that a man might pretend to this spirit of prophecy who was not sent of God; and therefore it was the duty of the accredited teachers to examine whether what he spoke was according to truth, and the analogy of faith. For the spirits of the prophets are subject to the prophets; every man's gift was to be judged of by those whose age, experience, and wisdom, gave them a right to decide. Besides, though the person who did speak might do it from an impulse of God, yet, if he was not sufficiently known, his testimony ought to be received with caution; and therefore the aged prophets should judge of his gift, lest false doctrines should slide into the Church.

[¶4] But all these provisions, as Schoettgen justly observes, were in imitation of the practice in the Jewish synagogues; for there it was customary for them to object, interrogate, judge, refute, etc.

### Verse 30

[¶6] Be revealed to another that sitteth by - Probably those who were teachers sat on a particular seat, or place, from which they might most readily address the people; and this may be the meaning of sitting by. If such a person could say, I have just received a particular revelation from God, then let him have the liberty immediately to speak it; as it might possibly relate to the circumstances of that time and place.

### Verse 31

[¶8] For ye may all prophesy one by one - The gifts which God grants are given for the purpose of edification; but there can be no edification where there is confusion; therefore let them speak one by one.

### Verse 32

[¶10] And the spirits of the prophets, etc. - Let no one interrupt another; and let all be ready to prefer others before themselves; and let each feel a spirit of subjection to his brethren. God grants no ungovernable gifts.

### Verse 33

[¶12] For God is not the author of confusion - Let not the persons who act in the congregation in this disorderly manner, say, that they are under the influence of God; for he is not the author of confusion; but two, three, or more, praying or teaching in the same place, at the same time, is confusion; and God is not the author of such work; and let men beware how they attribute such disorder to the God of order and peace. The apostle calls such conduct ακαταστασια, tumult, sedition; and such it is in the sight of God, and in the sight of all good men. How often is a work of God marred and discredited by the folly of men! for nature will always, and Satan too, mingle themselves as far as they can in the genuine work of the Spirit, in order to discredit and destroy it. Nevertheless, in great revivals of religion it is almost impossible to prevent wild - fire from getting in amongst the true fire; but it is the duty of the ministers of God to watch against and prudently check this; but if themselves encourage it, then there will be confusion and every evil work.

### Verse 34

[¶14] Let your women keep silence in the churches - This was a Jewish ordinance; women were not permitted to teach in the assemblies, or even to ask questions. The rabbins taught that "a woman should know nothing but the use of her distaff." And the sayings of Rabbi Eliezer, as delivered, Bammidbar Rabba, sec. 9, fol. 204, are both worthy of remark and of execration; they are these: ישרפו דברי תורה ואל ימסרו לנשים yisrephu dibrey torah veal yimsaru lenashim, "Let the words of the law be burned, rather than that they should be delivered to women." This was their condition till the time of the Gospel, when, according to the prediction of Joel, the Spirit of God was to be poured out on the women as well as the men, that they might prophesy, i.e. teach. And that they did prophesy or teach is evident from what the apostle says, [1Cor 11:5], where he lays down rules to regulate this part of their conduct while ministering in the church.

[¶15] But does not what the apostle says here contradict that statement, and show that the words in chap. 11 should be understood in another sense? For, here it is expressly said that they should keep silence in the church; for it was not permitted to a woman to speak. Both places seem perfectly consistent. It is evident from the context that the apostle refers here to asking questions, and what we call dictating in the assemblies. It was permitted to any man to ask questions, to object, altercate, attempt to refute, etc., in the synagogue; but this liberty was not allowed to any woman. St. Paul confirms this in reference also to the Christian Church; he orders them to keep silence; and, if they wished to learn any thing, let them inquire of their husbands at home; because it was perfectly indecorous for women to be contending with men in public assemblies, on points of doctrine, cases of conscience, etc. But this by no means intimated that when a woman received any particular influence from God to enable her to teach, that she was not to obey that influence; on the contrary, she was to obey it, and the apostle lays down directions in chap. 11 for regulating her personal appearance when thus employed. All that the apostle opposes here is their questioning, finding fault, disputing, etc., in the Christian Church, as the Jewish men were permitted to do in their synagogues; together with the attempts to usurp any authority over the man, by setting up their judgment in opposition to them; for the apostle has in view, especially, acts of disobedience, arrogance, etc., of which no woman would be guilty who was under the influence of the Spirit of God.

[¶16] But - to be under obedience, as also saith the law - This is a reference to [Gen 3:16] : Thy desire shall be to thy husband, and he shall rule over thee. From this it is evident that it was the disorderly and disobedient that the apostle had in view; and not any of those on whom God had poured out his Spirit.

### Verse 35

[¶18] For it is a shame for women to speak in the church - The Jews would not suffer a woman to read in the synagogue; though a servant or even a child, had this permission; but the apostle refers to irregular conduct, such conduct as proved that they were not under obedience, [1Cor 14:34].

### Verse 36

[¶20] Came the word of God out from you? - Was it from you that other Churches received the Gospel? Are you the mother Church? that you should have rules, and orders, and customs, different from all others; and set yourselves up for a model to be copied by all the Churches of Christ?

[¶21] Or came it unto you only? - Are you the only Church of God? Are there not many others founded before you that have no such customs, and permit no such disorders?

### Verse 37

[¶23] If any man think himself to be a prophet, etc. - He who is really a spiritual man, under the influence of the Spirit of God, and capable of teaching the Divine will, he will acknowledge that what I now say is from the same Spirit; and that the things which I now write are the commandments of God, and must be obeyed on pain of his displeasure.

### Verse 38

[¶25] But if any man be ignorant - If he affect to be so, or pretend that he is ignorant; let him be ignorant - let him be so at his peril.

### Verse 39

[¶27] Covet to prophesy - Let it be your endeavor and prayer to be able to teach the way of God to the ignorant; this is the most valuable, because the most useful gift of the Spirit.

[¶28] And forbid not to speak with tongues - Let every gift have its own place and operation; let none envy another; nor prevent him from doing that part of the work to which God, by giving the qualification, has evidently called him.

### Verse 40

[¶30] Let all things be done decently - Ευσχημονως· In their proper forms; with becoming reverence; according to their dignity and importance, Every thing in the Church of God should be conducted with gravity and composure, suitable to the importance of the things, the infinite dignity of the object of worship, and the necessity of the souls in behalf of which those religious ordinances are instituted.

[¶31] And in order - Κατα ταξιν· Every thing in its place, every thing in its time, and every thing suitably.

[¶32] Let all things be done decently and in order, is a direction of infinite moment in all the concerns of religion, and of no small consequence in all the concerns of life. How much pain, confusion, and loss would be prevented, were this rule followed! There is scarcely an embarrassment in civil or domestic life that does not originate in a neglect of this precept. No business, trade, art, or science, can be carried on to any advantage or comfort, unless peculiar attention be paid to it. And as to religion, there can be absolutely none without it. Where decency and order are not observed in every part of the worship of God, no spiritual worship can be performed. The manner of doing a thing is always of as much consequence as the act itself. And often the act derives all its consequence and utility from the manner in which it is performed.

### Introduction

[¶34] The Gospel which the apostle preached to the Corinthians; viz. that Christ died for our sins, and rose again the third day, [1Cor 15:1-4]. The witnesses of his resurrection, Peter, James, and more than five hundred brethren, [1Cor 15:5-7]. Lastly, Paul himself saw him, and was called by him to the apostleship, [1Cor 15:8-11]. Objections against the resurrection of the dead answered, vv. 12-34. The manner in which this great work shall be performed, [1Cor 15:35-49]. The astonishing events that shall take place in the last day, [1Cor 15:50-57]. The use we should make of this doctrine, [1Cor 15:58].

[¶35] It appears from this chapter that there were some false apostles at Corinth, who denied the resurrection, see [1Cor 15:12]; in consequence of which St. Paul discusses three questions in this chapter: -

[¶36] 1. Whether there be a resurrection of the dead? 1 Corinthians 15:1-35.

[¶37] 2. What will be the nature of the resurrection bodies? 1 Corinthians 15:35-51.

[¶38] 3. What should become of those who should be found alive in the day of judgment? [1Cor 15:51-57].

[¶39] I. The resurrection he proves,

[¶40] 1. From Scripture, [1Cor 15:1-4].

[¶41] 2. From eye witnesses, [1Cor 15:5-12].

[¶42] II. He proves the resurrection by showing the absurdity of the contrary doctrine: -

[¶43] 1. If the dead rise not, Christ is not risen, [1Cor 15:13].

[¶44] 2. It would be absurd to have faith in Him, according to the preaching of the Gospel, if he be not risen, [1Cor 15:14].

## 526. 1 Corinthians · 35 of 42

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[¶0] 3. The apostles must be false witnesses who attest this resurrection, [1Cor 15:15].

[¶1] 4. The faith of the Corinthians must be vain who believe it, [1Cor 15:16], [1Cor 15:17].

[¶2] 5. All the believers who have died in the faith of Christ have perished, if Christ be not risen, [1Cor 15:18].

[¶3] 6. Believers in Christ are in a more miserable state than any others, if there be no resurrection, [1Cor 15:19].

[¶4] 7. Those who were baptized in the faith that Christ died for them and rose again, are deceived, [1Cor 15:29].

[¶5] 8. The apostles, and Christians in general, who suffer persecution on the ground that, after suffering awhile here they shall have a glorious resurrection, are acting a foolish and unprofitable part, [1Cor 15:30-32].

### Verse 1

[¶7] The Gospel which I preached unto you - This Gospel is contained in Christ dying for our sins, being buried, and rising again the third day. See the following verses.

### Verse 2

[¶9] By which also ye are saved - That is, ye are now in a salvable state; and are saved from your Gentilism, and from your former sins.

[¶10] If ye keep in memory - Your future salvation, or being brought finally to glory, will now depend on your faithfulness to the grace that ye have received.

### Verse 3

[¶12] For I delivered unto you first of all - Εν προτοις· As the chief things, or matters of the greatest importance; fundamental truths.

[¶13] That which I - received - By revelations from God himself, and not from man.

[¶14] That Christ died for our sins - The death of Jesus Christ, as a vicarious sacrifice for sin, is εν πρωτοις; among the things that are of chief importance, and is essential to the Gospel scheme of salvation.

[¶15] According to the Scriptures - It is not said any where in the Scriptures, in express terms, that Christ should rise on the third day; but it is fully implied in his types, as in the case of Jonah, who came out of the belly of the fish on the third day; but particularly in the case of Isaac, who was a very expressive type of Christ; for, as his being brought to the Mount Moriah, bound and laid on the wood, in order to be sacrificed, pointed out the death of Christ; so his being brought alive on the third day from the mount was a figure of Christ's resurrection. Bishop Pearce and others refer to [Mat 12:40]; [Mat 16:21]; and [Luk 9:22]; "which two Gospels, having been written at the time when Paul wrote this epistle, were properly called by the name of the Sacred Scriptures." It might be so; but I do not know of one proof in the New Testament where its writings, or any part of them, are called the Scriptures.

### Verse 5

[¶17] That he was seen of Cephas, then of the twelve - This refers to the journey to Emmaus, [Luk 24:13], [Luk 24:34]; and to what is related [Mar 16:14].

[¶18] Then of the twelve - Instead of δωδεκα, twelve, ενδεκα, eleven, is the reading of D*EFG, Syriac in the margin, some of the Slavonic, Armenian, Vulgate, Itala, and several of the fathers; and this reading is supported by [Mar 16:14]. Perhaps the term twelve is used here merely to point out the society of the apostles, who, though at this time they were only eleven, were still called the twelve, because this was their original number, and a number which was afterward filled up. See [Joh 20:24].

### Verse 6

[¶20] Above five hundred brethren at once - This was probably in Galilee, where our Lord had many disciples. See [Mat 28:16]. What a remarkable testimony is this to the truth of our Lord's resurrection! Five hundred persons saw him at one time; the greater part of whom were alive when the apostle wrote, and he might have been confronted by many if he had dared to assert a falsity.

### Verse 7

[¶22] After that, he was seen of James - But where, and on what occasion, we are not told; nor indeed do we know which James is intended; James the son of Zebedee, or James the son of Alpheus. But one thing is sufficiently evident, from what is here said, that this James, of whom the apostle speaks, was still alive; for the apostle's manner of speaking justifies this conclusion.

[¶23] Then of all the apostles - Including, not only the eleven, but, as some suppose, the seventy-two disciples.

### Verse 8

[¶25] And last of all - of me also - It seems that it was essential to the character of a primitive apostle that he had seen and conversed with Christ; and it is evident, from the history of Saul's conversion, [Act 9:4-7] (note), that Jesus Christ did appear to him; and he pleaded this ever after as a proof of his call to the apostleship. And it does not appear that, after this time, Jesus ever did make any personal discovery of himself to any one.

[¶26] As of one born out of due time - The apostle considers himself as coming after the time in which Jesus Christ personally conversed with his disciples; and that, therefore, to see him at all, he must see him in this extraordinary way. Some have entered into a very disgusting detail on the figure used here by the apostle. The words, ὡσπερει τῳ εκτρωματι, signify not merely one born out of due time, but one born before his time; and consequently, not bidding fair for vigor, usefulness, or long life. But it is likely that the apostle had a different meaning; and that he refers to the original institution of the twelve apostles, in the rank of whom he never stood, being appointed not to fill up a place among the twelve, but as an extra and additional apostle. Rosenmuller says that those who were beyond the number of twelve senators were termed abortivi, abortives; and refers to Suetonius in Octavio, cap. 35. I have examined the place, but find no such epithet. According to Suetonius, in that place, they were called orcini - persons who had assumed the senatorial dignity after the death of Julius Caesar, pretending that they had derived that honor from him.

### Verse 9

[¶28] I am the least of the apostles - This was literally true in reference to his being chosen last, and chosen not in the number of the twelve, but as an extra apostle. How much pains do some men take to make the apostle contradict himself, by attempting to show that he was the very greatest of the apostles, though he calls himself the least! Taken as a man and a minister of Christ, he was greater than any of the twelve; taken as an apostle he was less than any of the twelve, because not originally in that body.

[¶29] Am not meet to be called an apostle - None of the twelve had ever persecuted Christ, nor withstood his doctrine: Saul of Tarsus had been, before his conversion, a grievous persecutor; and therefore he says, ουκ ειμι ἱκανος, I am not proper to be called an apostle, because I persecuted the Church of God, i.e. of Christ, which none of the apostles ever did.

### Verse 10

[¶31] But, by the grace of God I am what I am - God, by his mere grace and good will, has called me to be an apostle, and has denominated me such.

[¶32] And his grace, etc. - Nor have I been unfaithful to the Divine call; I used the grace which he gave me; and when my labors, travels, and sufferings are considered, it will be evident that I have labored more abundantly than the whole twelve. This was most literally true.

[¶33] Yet not I, but the grace of God - It was not through my own power or wisdom that I performed these things, but through the Divine influence which accompanied me.

### Verse 11

[¶35] Whether it were I or they - All the apostles of Christ agree in the same doctrines; we all preach one and the same thing; and, as we preached, so ye believed; having received from us the true apostolical faith, that Jesus died for our sins, and rose again for our justification; and that his resurrection is the pledge and proof of ours. Whoever teaches contrary to this does not preach the true apostolic doctrine.

[¶36] Paul was the last of the primitive apostles. The primitive apostles were those who had seen Christ, and got their call to the apostolate immediately from himself. There were many apostles after this time, but they were all secondary; they had a Divine call, but it was internal, and never accompanied by any vision or external demonstration of that Christ who had been manifested in the flesh.

### Verse 12

[¶38] Now if Christ be preached, etc. - Seeing it is true that we have thus preached Christ, and ye have credited this preaching, how say some among you, who have professed to receive this doctrine from us; that there is no resurrection of the dead, though we have shown that his resurrection is the proof and pledge of ours? That there was some false teacher, or teachers, among them, who was endeavoring to incorporate Mosaic rites and ceremonies with the Christian doctrines, and even to blend Sadduceeism with the whole, appears pretty evident. To confute this mongrel Christian, and overturn his bad doctrine, the apostle writes this chapter.

### Verse 13

[¶40] If there be no resurrection of the dead - As Christ was partaker of the same flesh and blood with us, and he promised to raise mankind from the dead through his resurrection, if the dead rise not then Christ has had no resurrection. There seem to have been some at Corinth who, though they denied the resurrection of the dead, admitted that Christ had risen again: the apostle's argument goes therefore to state that, if Christ was raised from the dead, mankind may be raised; if mankind cannot be raised from the dead, then the body of Christ was never raised.

### Verse 14

[¶42] Then is our preaching vain - Our whole doctrine is useless, nugatory and false.

[¶43] And your faith is also vain - Your belief of a false doctrine must necessarily be to you unprofitable.

## 527. 1 Corinthians · 36 of 42

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### Verse 16

[¶1] False witnesses - As having testified the fact of Christ's resurrection, as a matter which ourselves had witnessed, when we knew that we bore testimony to a falsehood. But could five hundred persons agree in this imposition? And if they did, is it possible that some one would not discover the cheat, when he could have no interest in keeping the secret, and might greatly promote his secular interest by making the discovery? Such a case never occurred, and never can occur. The testimony, therefore, concerning the resurrection of Christ, is incontrovertibly true.

[¶2] If so be that the dead rise not - This clause is wanting in DE, Syriac, some of the Slavonian, and Itala; several also of the primitive fathers omit it. Its great similarity to the following words might be the cause of its omission by some copyists.

### Verse 17

[¶4] Ye are yet in your sins - If Christ has not risen from the dead, there is no proof that he has not been justly put to death. If he were a malefactor, God would not work a miracle to raise him from the dead. If he has not been raised from the dead, there is a presumption that he has been put to death justly; and, if so, consequently he has made no atonement; and ye are yet in your sins - under the power, guilt, and condemnation of them. All this reasoning of the apostle goes to prove that at Corinth, even among those false teachers, the innocency of our Lord was allowed, and the reality of his resurrection not questioned.

### Verse 18

[¶6] They also which are fallen asleep - All those who, either by martyrdom or natural death, have departed in the faith of our Lord Jesus Christ, are perished; their hope was without foundation, and their faith had not reason and truth for its object. Their bodies are dissolved in the earth, finally decomposed and destroyed, notwithstanding the promise of Christ to such, that he would raise them up at the last day. See [Joh 5:25], [Joh 5:28], [Joh 5:29]; [Joh 11:25], [Joh 11:26], etc.

### Verse 19

[¶8] If in this life only we have hope - It would be better to translate and point this verse as follows: - And, if in this life we have hoped in Christ only, we are more to be pitied than all men. If, in this life, we have no other hope and confidence but in Christ, (and if he be still dead, and not yet risen), we are more to be pitied than any other men; we are sadly deceived; we have denied ourselves, and been denied by others; have mortified ourselves, and been persecuted by our fellow creatures on account of our belief and hope in One who is not existing, and therefore can neither succor us here, nor reward us hereafter. Bishop Pearce.

### Verse 20

[¶10] But now is Christ risen - On the contrary, Christ is raised from the dead, and is become the first fruits of them that slept. His resurrection has been demonstrated, and our resurrection necessarily follows; as sure as the first fruits are the proof that there is a harvest, so surely the resurrection of Christ is a proof of ours. The Judaizing teacher at Corinth would feel the force of this observation much sooner than we can, who are not much acquainted with Jewish customs. "Although," says Dr. Lightfoot, "the resurrection of Christ, compared with some first fruits, has very good harmony with them; yet especially it agrees with the offering of the sheaf, commonly called עומר omer, not only as the thing itself, but also as to the circumstances of the time. For first there was the passover, and the day following was a Sabbatic day, and on the day following that the first fruits were offered. So Christ, our passover, was crucified: the day following his crucifixion was the Sabbath, and the day following that, He, the first fruits of them that slept, rose again. All who died before Christ, and were raised again to life, died afterwards; but Christ is the first fruits of all who shall be raised from the dead to die no more."

### Verse 21

[¶12] For since by man came death - Mortality came by Adam, immortality by Christ; so sure as all have been subjected to natural death by Adam, so sure shall all be raised again by Christ Jesus. Mortality and immortality, on a general ground, are the subject of the apostle's reasoning here; and for the explanation of the transgression of Adam, and the redemption by Christ, see the notes on [Rom 5:10], etc.

### Verse 23

[¶14] But every man in his own order - The apostle mentions three orders here:

[¶15] 1. Christ, who rose from the dead by his own power.

[¶16] 2. Them that are Christ's; all his apostles, martyrs, confessors, and faithful followers.

[¶17] 3. Then cometh the end, when the whole mass shall be raised.

[¶18] Whether this order be exactly what the apostle intends, I shall not assert. Of the first, Christ's own resurrection, there can be no question. The second, the resurrection of his followers, before that of the common dead, is thought by some very reasonable. "They had here a resurrection from a death of sin to a life of righteousness, which the others had not, because they would not be saved in Christ's way. That they should have the privilege of being raised first, to behold the astonishing changes and revolutions which shall then take place, has nothing in it contrary to propriety and fitness;" but it seems contrary to [1Cor 15:52], in which all the dead are said to rise in a moment, in the twinkling of an eye. "And, thirdly, that all the other mass of mankind should be raised last, just to come forward and receive their doom, is equally reasonable:" but it is apparently inconsistent with the manner in which God chooses to act; see [1Cor 15:53]. Some think that by them that are Christ's at his coming, "we are to understand Christ's coming to reign on earth a thousand years with his saints, previously to the general judgment;" but I must confess I find nothing in the sacred writings distinctly enough marked to support this opinion of the millennium, or thousand years' reign; nor can I conceive any important end that can be answered by this procedure.

[¶19] We should be very cautious how we make a figurative expression, used in the most figurative book in the Bible, the foundation of a very important literal system that is to occupy a measure of the faith, and no small portion of the hope, of Christians. The strange conjectures formed on this very uncertain basis have not been very creditable either to reason or religion.

### Verse 24

[¶21] When he shall have delivered up the kingdom - The mediatorial kingdom, which comprehends all the displays of his grace in saving sinners, and all his spiritual influence in governing the Church.

[¶22] All rule, and all authority and power - Αρχην - εξουσιαν - και δυναμιν. As the apostle is here speaking of the end of the present system of the world, the rule, authority, and power, may refer to all earthly governments, emperors, kings, princes, etc.; though angels, principalities, and powers, and the rulers of the darkness of this world, and all spiritual wickedness in high places, may be also intended. Our Lord Jesus is represented here as administering the concerns of the kingdom of grace in this lower world during the time that this Divine economy lasts; and when the end - the time determined by the wisdom of God, comes, then, as there is no longer any need of this administration, the kingdom is delivered up unto the Father: an allusion to the case of Roman viceroys or governors of provinces, who, when their administration was ended, delivered up their kingdom or government into the hands of the emperor.

[¶23] The apostle may refer, also, to an opinion of the ancient Jews, that there should be ten kings who should have the supreme government of the whole world: the first and last of which should be God himself; but the ninth should be the Messiah; after whose empire the kingdom should be delivered up into the hands of God for ever. See the place in Schoettgen on this verse, and on [Luk 1:33].

### Verse 25

[¶25] For he must reign, etc. - This is according to the promise, [Psa 110:1] : "The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool." Therefore the kingdom cannot be given up till all rule and government be cast down. So that while the world lasts, Jesus, as the Messiah and Mediator, must reign; and all human beings are properly his subjects, are under his government, and are accountable to him.

### Verse 26

[¶27] The last enemy - Death, shall be destroyed; καταργειται, shall be counter-worked, subverted, and finally overturned. But death cannot be destroyed by there being simply no farther death; death can only be destroyed and annihilated by a general resurrection; if there be no general resurrection, it is most evident that death will still retain his empire. Therefore, the fact that death shall be destroyed assures the fact that there shall be a general resurrection; and this is a proof, also, that after the resurrection there shall be no more death.

### Verse 27

[¶29] For he hath put all things under his feet - The Father hath put all things under the feet of Christ according to the prophecy, [Psa 110:1-7].

[¶30] He is excepted - i.e. The Father, who hath put all things under him, the Son. This observation seems to be introduced by the apostle to show that he does not mean that the Divine nature shall be subjected to the human nature. Christ, as Messiah, and Mediator between God and man, must ever be considered inferior to the Father: and his human nature, however dignified in consequence of its union with the Divine nature, must ever be inferior to God. The whole of this verse should be read in a parenthesis.

### Verse 28

[¶32] The Son also himself be subject - When the administration of the kingdom of grace is finally closed; when there shall be no longer any state of probation, and consequently no longer need of a distinction between the kingdom of grace and the kingdom of glory; then the Son, as being man and Messiah, shall cease to exercise any distinct dominion and God be all in all: there remaining no longer any distinction in the persons of the glorious Trinity, as acting any distinct or separate parts in either the kingdom of grace, or the kingdom of glory, and so the one infinite essence shall appear undivided and eternal. And yet, as there appears to be a personality essentially in the infinite Godhead, that personality must exist eternally; but how this shall be we can neither tell nor know till that time comes in which we shall See Him as He Is. [1Jn 3:2].

### Verse 29

[¶34] Else what shall they do which are baptized for the dead - This is certainly the most difficult verse in the New Testament; for, notwithstanding the greatest and wisest men have labored to explain it, there are to this day nearly as many different interpretations of it as there are interpreters. I shall not employ my time, nor that of my reader, with a vast number of discordant and conflicting opinions; I shall make a few remarks:

[¶35] 1. The doctrine of the resurrection of our Lord was a grand doctrine among the apostles; they considered and preached this as the demonstration of the truth of the Gospel.

[¶36] 2. The multitudes who embraced Christianity became converts on the evidence of this resurrection.

[¶37] 3. This resurrection was considered the pledge and proof of the resurrection of all believers in Christ to the possession of the same glory into which he had entered.

[¶38] 4. The baptism which they received they considered as an emblem of their natural death and resurrection. This doctrine St. Paul most pointedly preaches, [Rom 6:3-5] : Know ye not that so many of us as were baptized into Jesus Christ, were baptized into his death? Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead, even so we also should walk in newness of life: for, if we have been planted together in the likeness of his death, we shall be also in his resurrection.

[¶39] 5. It is evident from this that all who died in the faith of Christ died in the faith of the resurrection; and therefore cheerfully gave up their lives to death, as they took joyfully the spoiling of their goods, knowing in themselves that they had in heaven a better and an enduring substance, [Heb 10:34].

[¶40] 6. As is the body, so are the members; those who were properly instructed, and embraced Christianity, believed that as all who had died in the faith of Christ should rise again, so they were baptized in the same faith.

[¶41] 7. As so many of the primitive followers of Christ sealed the truth with their blood, and Satan and his followers continued unchanged, every man who took on him the profession of Christianity, which was done by receiving baptism, considered himself as exposing his life to the most imminent hazard, and offering his life with those who had already offered and laid down theirs.

[¶42] 8. He was therefore baptized in reference to this martyrdom; and, having a regard to those dead, he cheerfully received baptism, that, whether he were taken off by a natural or violent death, he might be raised in the likeness of Jesus Christ's resurrection, and that of his illustrious martyrs.

[¶43] 9. As martyrdom and baptism were thus so closely and intimately connected, βαπτιζεσθαι, to be baptized, was used to express being put to a violent death by the hands of persecutors. So [Mat 20:22], [Mat 20:23] : "But Jesus answered and said, Are ye able to drink of the cup that I shall drink of? etc." (Can ye go through my sufferings?) "They say unto him, We are able. He saith unto them, Ye shall indeed drink of my cup," (ye shall bear your part of the afflictions of the Gospel), "and be baptized with the baptism that I am baptized with (that is, ye shall suffer martyrdom.) See also [Mar 10:38]. So [Luk 12:50]; "I have a baptism to be baptized with; and how am I straitened till it be accomplished!" That is, I must die a violent death for the salvation of men.

[¶44] 10. The sum of the apostle's meaning appears to be this: If there be no resurrection of the dead, those who, in becoming Christians, expose themselves to all manner of privations, crosses, severe sufferings, and a violent death, can have no compensation, nor any motive sufficient to induce them to expose themselves to such miseries. But as they receive baptism as an emblem of death in voluntarily going under the water, so they receive it as an emblem of the resurrection unto eternal life, in coming up out of the water; thus they are baptized for the dead, in perfect faith of the resurrection. The three following verses seem to confirm this sense.

## 528. 1 Corinthians · 37 of 42

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### Verse 30

[¶1] And why stand we in jeopardy every hour? - Is there any reason why we should voluntarily submit to so many sufferings, and every hour be in danger of losing our lives, if the dead rise not? On the conviction of the possibility and certainty of the resurrection, we are thus baptized for the dead. We have counted the cost, despise sufferings, and exult at the prospect of death, because we know we shall have a resurrection unto eternal life.

### Verse 31

[¶3] I protest by your rejoicing - Νη την ὑμετεραν καυχησιν· By your exaltation or boasting. Dr. Lightfoot understands this of "the boasting of the Corinthians against the apostle; that he considered himself continually trampled on by them; rejected and exposed to infamy and contempt; but that he took this as a part of the reproach of Christ; and was happy in the prospect of death and a glorious resurrection, when all those troubles and wrongs would terminate for ever." Instead of ὑμετεραν, Your exultation or boasting, ἡμετεραν, Our exultation, is the reading of the Codex Alexandrinus, and several others, with the Ethiopic, Origen, and Theophylact. This will lead to an easier sense: I declare by the exultation which I have in Christ Jesus, as having died for my offenses, and risen again for my justification, that I neither fear sufferings nor death; and am daily ready to be offered up, and feel myself continually exposed to death. But the common reading is probably to be preferred; for your glorying is the same as glorying on your account: I profess by the glorying or exultation which I have on account of your salvation, that I anticipate with pleasure the end of my earthly race.

[¶4] I die daily - A form of speech for, I am continually exposed to death. The following passages will illustrate this. So Philo, p. 990. Flaccus, who was in continual fear of death, says: καθ' ἑκαστην ἡμεραν, μαλλον δε ὡραν, προαποθνησκω, πολλους θανατους ὑπομενων ανθ' ἑνος του τελευταιου· "Every day, rather every hour, I anticipate death; enduring many deaths before that last one comes." So Libanius, speaking of his own miseries and those of the people of Antioch, Epist. 1320, page 615, says: ετι ζωντες τεθνηκαμεν· "Though living, we are dead." Livy has a similar form of expression to signify continual danger, xxix. 17: Quotidie capitur urbs nostra, quotidie diripitur. "Daily is our city taken, daily is it pillaged."

### Verse 32

[¶6] If, after the manner of men, etc. - Much learned criticism has been employed on this verse, to ascertain whether it is to be understood literally or metaphorically. Does the apostle mean to say that he had literally fought with wild beasts at Ephesus? or, that he had met with brutish, savage men, from whom he was in danger of his life? That St. Paul did not fight with wild beasts at Ephesus, may be argued,

[¶7] 1. From his own silence on this subject, when enumerating his various sufferings, [2Cor 11:23], etc.

[¶8] 2. From the silence of his historian, Luke, who, in the acts of this apostle, gives no intimation of this kind; and it certainly was too remarkable a circumstance to be passed over, either by Paul in the catalogue of his own sufferings, or by Luke in his history.

[¶9] 3. From similar modes of speech, which are employed metaphorically, and are so understood.

[¶10] 4. From the improbability that a Roman citizen, as Paul was, should be condemned to such a punishment, when in other cases, by pleading his privilege, he was exempted from being scourged, etc. And,

[¶11] 5. From the positive testimony of Tertullian and Chrysostom, who deny the literal interpretation.

[¶12] On the other hand, it is strongly argued that the apostle is to be literally understood; and that he did, at some particular time, contend with wild beasts at Ephesus, from which he was miraculously delivered.

[¶13] 1. That the phrase κατα ανθρωπον signifies as men used to do, and never means according to the manner of men, as implying their purpose, or, to use their forms of speech, etc.

[¶14] 2. From the circumstances of the case in Ephesus usually referred to, viz. the insurrection by Demetrius and his fellow craftsmen; where, though Paul would have been in danger had he gone into the theater, he was in little or none, as he did not adventure himself.

[¶15] 3. From his having endured much greater conflicts at Lystra and at Philippi than at Ephesus, at the former of which he was stoned to death, and again miraculously raised to life: see the notes on [Act 14:19], etc. And yet he calls not those greater dangers by this name.

[¶16] 4. That it cannot refer to the insurrection of Demetrius and his fellows, for St. Paul had no contention with them, and was scarcely in any danger, though Gaius and Aristarchus were: see the whole of Acts 19. And,

[¶17] 5. As we do not read of any other imminent danger to which he was exposed at Ephesus, and that already mentioned is not sufficient to justify the expression, I have fought with beasts at Ephesus, therefore we must conclude that he was at some time, not directly mentioned by his historian or himself, actually exposed to wild beasts at Ephesus.

[¶18] 6. That this is the case he refers to, [2Cor 1:8-10] : For we would not, brethren, have you if ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, καθ' ὑπερβολην εβαρηθημεν ὑπερ δυναμιν, insomuch that we despaired even of life. But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead; who delivered us from so great a death: for these expressions refer to some excessive and unprecedented danger, from which nothing less than a miraculous interference could have saved him; and that it might have been an actual exposure to wild beasts, or any other danger equally great, or even greater.

[¶19] What advantageth it me, if the dead rise not? - I believe the common method of pointing this verse is erroneous; I propose to read it thus: If, after the manner of men, I have fought with beasts at Ephesus, what doth it advantage me? If the dead rise not, let us eat and drink, for to-morrow we die.

[¶20] What the apostle says here is a regular and legitimate conclusion from the doctrine, that there is no resurrection: For if there be no resurrection, then there can be no judgment - no future state of rewards and punishments; why, therefore, should we bear crosses, and keep ourselves under continual discipline? Let us eat and drink, take all the pleasure we can, for tomorrow we die; and there is an end of us for ever. The words, Let us eat and drink, for to-morrow we die, are taken from [Isa 22:13], as they stand now in the Septuagint; and are a pretty smooth proverbial saying, which might be paralleled from the writings of several epicurean heathens, φαγωμεν και πιωμεν· αυριον γαρ αποθνησκομεν. The words of Isaiah are אכול ושתו כי מחר נמות akol reshatho, ki machar namuth: "In eating and drinking, for to-morrow we die;" i.e. Let us spend our time in eating and drinking, etc. See a similar speech by Trimalchio in Petronius Arbiter, Satiric. cap. xxxvii: -

[¶21] Heu, heu nos miseros! quam totus homuncio nil est!

[¶22] Sic erimus cuncti, postquam nos auferet orcus.

[¶23] Ergo vivamus, dum licet esse bene.

[¶24] Alas! alas! what wretches we are! all mankind are a worthless pack: thus shall we all be, after death hath taken us away. Therefore, while we may, let us enjoy life.

### Verse 33

[¶26] Be not deceived - Do not impose on yourselves, and permit not others to do it.

[¶27] Evil communications corrupt good manners - There are many sayings like this among the Greek poets; but this of the apostle, and which according to the best MSS. makes an Iambic verse, is generally supposed to have been taken from Menander's lost comedy of Thais. Φθειρουσιν ηθη χρησθ' ὁμιλιαι κακαι·

[¶28] Bad company good morals doth corrupt.

[¶29] There is a proverb much like this among the rabbins: תרי אורי יכישי ותר רטיכא אוקרן יכישי לרטיכא "There were two dry logs of wood, and one green log; but the dry logs burnt up the green log."

[¶30] There is no difficulty in this saying; he who frequents the company of bad or corrupt men will soon be as they are. He may be sound in the faith, and have the life and power of godliness, and at first frequent their company only for the sake of their pleasing conversation, or their literary accomplishments: and he may think his faith proof against their infidelity; but he will soon find, by means of their glozing speeches, his faith weakened; and when once he gets under the empire of doubt, unbelief will soon prevail; his bad company will corrupt his morals; and the two dry logs will soon burn up the green one.

[¶31] The same sentiment in nearly the same words is found in several of the Greek writers; Aeschylus, Sept. Theb. ver. 605: Εν παντι πραγει δ' εσθ' ὁμιλιας κακης κακιον ουδεν· "In every matter there is nothing more deleterious than evil communication." - Diodorus Siculus, lib. xvi. cap. 54: Ταις πονηραις ὁμιλιαις διεφθειρε τα ηθη των ανθρωπων· "With these evil communications he corrupted the morals of men." Ταυτα μεν οὑτως ισθι· κακοισι δε μη προσομιλο Ανδρασιν, αλλ' αιει των αγαθων εχεο· Και μετα τοισιν πινε και εσθιε, και μετα τοισιν Ἱζε, και ἁνδανε τοις, ὡν μεγαλη δυναμις. Εσθλων μεν γαρ απ' εσθλα μαθησεαι· ην δε κακοισι Συμμιχθῃς, απολεις και τον εοντα νοον.

[¶32] Theogn. Sent., ver. 31-36.

[¶33] Know this: Thou must not keep company with the wicked, but converse always with good men. With such eat, drink, and associate. Please those who have the greatest virtue. From good men thou mayest learn good things; but if thou keep company with the wicked, thou wilt lose even the intelligence which thou now possessest.

### Verse 34

[¶35] Awake to righteousness - Shake off your slumber; awake fully, thoroughly, δικαιως, as ye ought to do: so the word should be rendered; not awake to righteousness. Be in earnest; do not trifle with God, your souls, and eternity.

[¶36] Sin not - For this will lead to the destruction both of body and soul. Life is but a moment; improve it. Heaven has blessings without end.

[¶37] Some have not the knowledge of God - The original is very emphatic: αγνωσιαν γαρ Θεου τινες εχουσι, some have an ignorance of God; they do not acknowledge God. They have what is their bane; and they have not what would be their happiness and glory. To have an ignorance of God - a sort of substantial darkness, that prevents the light of God from penetrating the soul, is a worse state than to be simply in the dark, or without the Divine knowledge. The apostle probably speaks of those who were once enlightened, had once good morals, but were corrupted by bad company. It was to their shame or reproach that they had left the good way, and were now posting down to the chambers of death.

### Verse 35

[¶39] But some man will say - Αλλα ερει τις. It is very likely that the apostle, by τις some, some one, some man, means particularly the false apostle, or teacher at Corinth, who was chief in the opposition to the pure doctrine of the Gospel, and to whom, in this covert way, he often refers.

[¶40] The second part of the apostle's discourse begins at this verse. What shall be the nature of the resurrection body?

[¶41] 1. The question is stated, [1Cor 15:35].

[¶42] 2. It is answered: first, by a similitude, [1Cor 15:36-38]; secondly, by an application, [1Cor 15:33-41]; and thirdly, by explication, [1Cor 15:42-50].

### Verse 36

[¶44] Thou fool - Αφρον. If this be addressed, as it probably is, to the false apostle, there is a peculiar propriety in it; as this man seems to have magnified his own wisdom, and set it up against both God and man; and none but a fool could act so. At the same time, it is folly in any to assert the impossibility of a thing because he cannot comprehend it.

[¶45] That which thou sowest is not quickened, except it die - I have shown the propriety of this simile of the apostle in the note on [Joh 12:24] (note), to which I must refer the reader. A grain of wheat, etc., is composed of the body or lobes, and the germ. The latter forms an inconsiderable part of the mass of the grain; the body, lobes, or farinaceous part, forms nearly the whole. This body dies - becomes decomposed, and forms a fine earth, from which the germ derives its first nourishment; by the nourishment thus derived the germ is quickened, receives its first vegetable life, and through this means is rendered capable of deriving the rest of its nourishment and support from the grosser earth in which the grain was deposited. Whether the apostle would intimate here that there is a certain germ in the present body, which shall become the seed of the resurrection body, this is not the place to inquire; and on this point I can with pleasure refer to Mr. Drew's work on the "Resurrection of the Human Body;" where this subject, as well as every other subject connected with this momentous question, is considered in a very luminous and cogently argumentative point of view.

## 529. 1 Corinthians · 38 of 42

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### Verse 37

[¶1] Thou sowest not that body that shall be - This is decomposed, and becomes the means of nourishing the whole plant, roots, stalk, leaves, ear, and full corn in the ear.

### Verse 38

[¶3] But God giveth it a body - And is there any other way of accounting for it but by the miraculous working of God's power? For out of that one bare grain is produced a system of roots, a tall and vigorous stalk, with all its appendages of leaves, etc., besides the full corn in the ear; the whole making several hundred times the quantum of what was originally deposited. There are no proofs that what some call nature can effect this: it will ever be a philosophical as well as a Scriptural truth, that God giveth it a body as it pleaseth him; and so doth he manage the whole of the work, that every seed shall have its own body: that the wheat germ shall never produce barley; nor the rye, oats. See the note on [Gen 1:12].

### Verse 39

[¶5] All flesh is not the same flesh - Though the organization of all animals is, in its general principles, the same, yet there are no two different kinds of animals that have flesh of the same flavour, whether the animal be beast, fowl, or fish. And this is precisely the same with vegetables.

[¶6] In opposition to this general assertion of St. Paul, there are certain people who tell us that fish is not flesh; and while their religion prohibits, at one time of the year, the flesh of quadrupeds and fowls, it allows them to eat fish, fondly supposing that fish is not flesh: they might as well tell us that a lily is not a vegetable, because it is not a cabbage. There is a Jewish canon pronounced by Schoettgen which my readers may not be displeased to find inserted here: Nedarim, fol. 40: הנודר מן הבשר יהא אסור בבור רגים והגים He who is bound by a vow to abstain from flesh, is bound to abstain from the flesh of fish and of locusts. From this it appears that they acknowledged that there was one flesh of beasts and another of fishes, and that he was religiously bound to abstain from the one, who was bound to abstain from the other.

### Verse 40

[¶8] There are also celestial bodies, and bodies terrestrial - The apostle certainly does not speak of celestial and terrestrial bodies in the sense in which we use those terms: we invariably mean by the former the sun, moon, planets, and stars; by the latter, masses of inanimate matter. But the apostle speaks of human beings, some of which were clothed with celestial, others with terrestrial bodies. It is very likely, therefore, that he means by the celestial bodies such as those refined human bodies with which Enoch, Elijah, and Christ himself, appear in the realms of glory: to which we may add the bodies of those saints which arose after our Lord's resurrection; and, after having appeared to many, doubtless were taken up to paradise. By terrestrial bodies we may understand those in which the saints now live.

[¶9] But the glory of the celestial is one - The glory - the excellence, beauty, and perfection. Even the present frail human body possesses an indescribable degree of contrivance, art, economy, order, beauty, and excellence; but the celestial body, that in which Christ now appears, and according to which ours shall be raised, ([Phi 3:21]), will exceed the excellence of this beyond all comparison. A glory or splendor will belong to that which does not belong to this: here there is a glory of excellence; there, there will be a glory of light and effulgence; for the bodies of the saints shall shine like the sun in the kingdom of their Father. See [Mat 13:43].

### Verse 41

[¶11] There is one glory of the sun - As if he had said: This may be illustrated by the present appearance of the celestial bodies which belong to our system. The sun has a greater degree of splendor than the moon; the moon than the planets; and the planets than the stars. And even in the fixed stars, one has a greater degree of splendor than another, which may proceed either from their different magnitudes, or from the comparative proximity of some of them to our earth; but from which of these causes, or from what other cause unknown, we cannot tell, as it is impossible to ascertain the distance of any of the fixed stars; even the nearest of them being too remote to afford any sensible parallax, without which their distances cannot be measured. See the concluding observations, ([1Cor 15:58] (note), points 1-8)

### Verse 42

[¶13] So also is the resurrection of the dead - That is, the bodies of the dead, though all immortal, shall possess different degrees of splendor and glory, according to the state of holiness in which their respective souls were found. The rabbins have some crude notions concerning different degrees of glory, which the righteous shall possess in the kingdom of heaven. They make out seven degrees: - "The first of which is possessed by צדיקים tsaddikim, the just, who observe the covenant of the holy, blessed God, and subjugate all evil affections." "The second is possessed by those who are ישרים yesharim, the upright; whose delight it is to walk in the ways of God and please him." "The third is for תמימים temimim, the perfect: those who, with integrity, walk in the ways of God, and do not curiously pry into his dispensations." "The fourth is for קדושים kedoshim, the holy ones; those who are the excellent of the earth, in whom is all God's delight." [Psa 16:3]. "The fifth is for בעלי תשובה baaley teshubah, the chief of the penitents; who have broken through the brazen doors, and returned to the Lord." "The sixth is for תינוקות של בית רבן rof si ht tinukoth shel beith raban, the scholars and tender ones; who have not transgressed." "The seventh is for חסידים chasidim, the godly: and this is the innermost of all the departments." These seven degrees require a comment by themselves.

[¶14] There is a saying among the rabbins very like that of the apostle in this and the preceding verse Siphri, in Yalcut Simeoni, page 2, fol. 10: "The faces of the righteous shall be, in the world to come, like suns, moons, the heaven, stars, lightnings: and like the lilies and candlesticks of the temple."

[¶15] It is sown in corruption - The body is buried in a state of degradation, decay, and corruption. The apostle uses the word sown to intimate that the body shall rise again, as a seed springs up that has been sown in the earth.

[¶16] It is raised in incorruption - Being no more subject to corruption, dissolution, and death.

### Verse 43

[¶18] It is sown in dishonor - Being now stripped of all the glory it had as a machine, fearfully and wonderfully made by the hands of God; and also consigned to death and destruction because of sin. This is the most dishonorable circumstance.

[¶19] It is raised in glory - It is raised a glorious body, because immortal, and for ever redeemed from the empire of death.

[¶20] It is sown in weakness - The principles of dissolution, corruption, and decay, have prevailed over it; disease undermined it; and death made it his prey.

[¶21] It is raised in power - To be no more liable to weakness, through labor; decay, by age; wasting, by disease; and dissolution, by death.

### Verse 44

[¶23] It is sown a natural body - Σωμα ψυχικον· An animal body, having a multiplicity of solids and fluids of different kinds, with different functions; composed of muscles, fibres, tendons, cartilages, bones, arteries, veins, nerves, blood, and various juices, requiring continual support from aliment; and hence the necessity of labor to provide food, and skill to prepare it; which food must be masticated, digested, and refined; what is proper for nourishment secreted, brought into the circulation, farther elaborated, and prepared to enter into the composition of every part; hence growth and nutrition; without which no organized body can possibly exist.

[¶24] It is raised a spiritual body - One perfect in all its parts; no longer dependent on natural productions for its support; being built up on indestructible principles, and existing in a region where there shall be no more death; no more causes of decay leading to dissolution; and consequently, no more necessity for food, nutrition, etc. The body is spiritual, and has a spiritual existence and spiritual support.

[¶25] What the apostle says here is quite consistent with the views his countrymen had on this subject.

[¶26] In Sohar Chadash, fol. 43, it is said: "So shall it be in the resurrection of the dead; only, the old uncleanness shall not be found."

[¶27] R. Bechai, on the law, fol. 14, says: "When the godly shall arise, their bodies shall be pure and innocent; obedient to the instinct of the soul: there shall be no adversary, nor any evil disease."

[¶28] Rab. Pinchas says: "The holy blessed God shall make the bodies of the righteous as beautiful as the body of Adam was when he entered into paradise."

[¶29] Rab. Levi says: "When the soul is in heaven, it is clothed with celestial light; when it returns to the body, it shall have the same light; and then the body shall shine like the splendor of the firmament of heaven. Then shall men gain the knowledge of what is perfect." Sohar. Gen., fol. 69.

[¶30] The Jews have an opinion that the os coxendicis, the lower joint of the backbone, survives the corruption of the body; and that it is out of this bone that the resurrection body is formed. In the place last quoted, fol. 70, we have the following teachings on this subject: "Let us borrow an example from what relates to the purifying of silver. First, the ore is cast into the burning furnace, that it may be separated from its earthly impurities; it is then silver, but not perfect silver. They put it into the furnace a second time, and then all its scoriae are separated from it, and it becomes perfect silver, without any adulteration. Thus does the holy blessed God: he first buries our bodies under the earth, where they putrefy and corrupt, that nothing remains but that one bone: from this a new body is produced, which is indeed a body, but not a perfect body. But in that great day, when all bodies are hidden in the earth, and the soul departs, then even that bone decays, and the body which was formed out of it remains, and is as the light of the sun, and the splendor of heaven. Thus, as the silver was purified, so is the body: and no imperfect mixture remains." See Schoettgen.

[¶31] These things must not be treated as rabbinical dotages; the different similes used for the apostle have the same spirit and design: as the seed which is sown in the earth rots, and out of the germ contained in it God in his providence produces a root, stalk, leaves, ear, and a great numerical increase of grains; is it not likely that God, out of some essential parts of the body that now is, will produce the resurrection body; and will then give the soul a body as it pleaseth him; and so completely preserve the individuality of every human being, as he does of every grain; giving to each its own body? [1Cor 15:38]. So that as surely as the grain of wheat shall produce wheat after it is cast in the earth, corrupts, and dies; so surely shall our bodies produce the same bodies as to their essential individuality. As the germination of seeds is produced by his wisdom and power, so shall the pure and perfect human body be in the resurrection. Hence he does not say the body is buried, but the body is sown; it is sown in weakness, it is sown in dishonor, etc., etc.

[¶32] There is a natural body, and there is a spiritual body - This very saying is found in so many words, in Yalcut Rubeni, fol. 126: "There are different kinds of men." אית אדם דאיהו אדם דנשמתא ואיה אדם רגופא "There is a spiritual Adam, and there is also a corporeal Adam."

### Verse 45

[¶34] The first man Adam was made a living soul - These forms of expression are also common among the Jews: hence we find אדם הראשון Adam harishon, "Adam the first;" and אדם קדמאי Adam kadmai, " Adam the last." They assert that there are two Adams: 1. The mystical heavenly Adam; and 2. The mystical earthly Adam. See Sohar Exod., fol. 29; and the several examples in Schoettgen. The apostle says this is written: The first man Adam was made a living soul: this is found [Gen 2:7], in the words נשמת חיים nishmath chaiyim, the breath of lives; which the apostle translates ψυχην ζωσαν, a living soul.

[¶35] The last Adam - a quickening spirit - This is also said to be written; but where, says Dr. Lightfoot, is this written in the whole sacred book? Schoettgen replies, In the very same verse, and in these words: ויהי האדם לנפש חיה vayehi ha - Adam lėnephesh chaiyah, and Adam became a living soul; which the apostle translates πνευμα ζωοποιουν, a quickening, or life-giving spirit. Among the cabalistic Jews נפש nephesh is considered as implying greater dignity than נשמה nishma. The former may be considered as pointing out the rational, the latter the sensitive soul. All these references to Jewish opinions and forms of speech the apostle uses to convince them that the thing was possible; and that the resurrection of the body was generally credited by all their wise and learned men. The Jews, as Dr. Lightfoot observes, speak frequently of the Spirit of the Messiah; and they allow that it was this Spirit that moved on the face of the waters, [Gen 1:2]. And they assert that the Messiah shall quicken those who dwell in the dust. "It ought not to be passed by," says the same author, "that Adam, receiving from God the promise of Christ - The seed of the woman shall bruise the head of the serpent, and believing it, named his wife חוה Chauvah, that is, life; so the Septuagint, και εκαλεσεν Αδαμ το ονονα της γυναικος αυτου Ζωη· And Adam called the name of his wife, Life. What! Is she called Life that brought death into the world? But Adam perceived τον εσχατον Αδαμ, the last Adam exhibited to him in the promise, to be πνευμα ζωο, ποιουν, a quickening or life-giving spirit; and had brought in a better life of the soul; and should at last bring in a better life of the body. Hence is that saying, [Joh 1:4] : Εν αυτῳ ζωη ην, In Him was Life." Some contend that the first Adam and the last Adam mean the same person in two different states: the first man with the body of his creation; the same person with the body of his resurrection. See on [1Cor 15:49] (note).

### Verse 46

[¶37] That was not first which is spiritual - The natural or animal body, described [1Cor 15:44], was the first; it was the body with which Adam was created. The spiritual body is the last, and is that with which the soul is to be clothed in the resurrection.

### Verse 47

[¶39] The first man is of the earth - That is: Adam's body was made out of the dust of the earth; and hence the apostle says he was χοΐκος, of the dust; for the body was made עפר מן האדמה aphar min haadamah, dust from the ground; [Gen 2:7].

[¶40] The second man is - from heaven - Heavenly, ουρανιος, as several good MSS. and versions read. The resurrection body shall be of a heavenly nature, and not subject to decay or death. What is formed of earth must live after an earthly manner; must be nourished and supported by the earth: what is from heaven is of a spiritual nature; and shall have no farther connection with, nor dependence upon, earth. I conceive both these clauses to relate to man; and to point out the difference between the animal body and the spiritual body, or between the bodies which we now have and the bodies which we shall have in the resurrection. But can this be the meaning of the clause, the second man is the Lord from heaven? In the quotation I have omitted ὁ Κυριος, the Lord, on the following authorities: Manuscripts - BCD*EFG, and two others. Versions - Coptic, Ethiopic, Armenian in the margin, Vulgate, and Itala. Fathers-Origen, who quotes it once and omits it once; Athanasius, Basil, the two Gregories, Nyssen and Nazianzen; Isidore, Cyril, Tertullian, Cyprian, Hilary, Zeno, Ambrose, Augustine, Jerome, Ambrosiaster, Philaster, Leo, Pacianus, Primasius, Sedulius, Bede, and others. See these authorities more at large in Wetstein. Some of the most eminent of modern critics leave out the word, and Tertullian says that it was put in by the heretic Marcion. I do think that the word is not legitimate in this place. The verse is read by the MSS., versions, and fathers referred to, thus: The first man is of the earth, earthy; the second man is of heaven, heavenly; Κυριος being omitted and ουρανιος added. The first man and the second man of this verse are the same as the first Adam and the second Adam of [1Cor 15:45], and it is not clear that Christ is meant in either place. Some suppose that there is a reference here to what Eve said when she brought forth Cain: I have gotten a man from the Lord, קניתי איש את יהוה kanithi ish eth Yehovah, I have possessed or obtained a man, the Lord; that is, as Dr. Lightfoot explains it, that the Lord himself should become man: and he thinks that Eve had respect to the promise of Christ when she named her son; as Adam had when he named his wife. If Eve had this in view, we can only say she was sadly mistaken: indeed the conjecture is too refined.

[¶41] The terms first man of the earth, and second man from heaven, are frequent among the Jews: אדם לעילא the superior Adam; and אדם תתאה Adam the inferior; that is, the earthly and the heavenly Adam: Adam before the resurrection, and Adam after it.

### Verse 48

[¶43] As is the earthy, etc. - As Adam was, who was formed from the earth, so are all his descendants; frail, decaying, and subject to death.

[¶44] As is the heavenly - As is the heavenly state of Adam and all glorified beings, so shall be the state of all those who, at the resurrection, are found fit for glory.

## 530. 1 Corinthians · 39 of 42

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### Verse 49

[¶1] And as we have borne the image of the earthy - As being descendants from Adam we have all been born in his likeness, and subject to the same kind of corruption, disgrace, and death; we shall also be raised to a life immortal, such as he now enjoys in the kingdom of God. This interpretation proceeds on the ground that what is here spoken belongs to Adam in his twofold state: viz. of mortality and immortality; of disgrace and honor; of earth and heaven.

[¶2] But by many commentators the words are understood to refer to Adam and Christ, in [1Cor 15:46-49]. By these, Christ is called the second Adam, the quickening Spirit, the second man, and the heavenly; whose image of righteousness and true holiness we are to bear.

[¶3] But when I consider, 1st. How all these terms are used and applied in the Jewish writings, it appears to me that as this was not their import among them, so it was not the design of Paul; and it would be very difficult to find any place where Jesus Christ is called the second Adam in either Old or New Testament. The discourse of the apostle, [Rom 5:14-19], will not prove it, though in those verses there is a comparison drawn between Adam and Christ; but that comparison refers to the extent of the sin and condemnation brought upon all men by the transgression of the first; and the redemption purchased for all men by the sacrifice of the last; and the superabundant grace procured by that sacrifice. But here, the comparison most evidently is between the state of man in this mortal life, and his state after the resurrection. Here, all men are corrupt and mortal, and here, all men die. There, all men shall be incorrupt and immortal, and, whether holy or unholy, shall be eternally immortal.

[¶4] Of the image of Adam, in his heavenly or paradisaical state, the rabbins talk largely: they say that "God created Adam with a double image, earthly and heavenly; that he was the most perfect of all beings; that his splendor shone from one extremity of the earth to the other; that all feared before him; that he knew all wisdom, both earthly and heavenly; but when he sinned, his glory was diminished, and his wisdom departed from him." Yalcut Rubeni, fol. 10.

[¶5] They add farther, that "in the time in which Adam received בדיוקנה עילאה the heavenly image, all creatures came to him, and acknowledged him king of the earth." Ibid., fol. 21.

[¶6] From all this, and much more might be produced on the subject, (see Schoettgen), it appears that the apostle follows, as far as it could comport with his design, the sentiments of his countrymen, and that he adopts their very phraseology; and that it is through the medium of these sentiments and this phraseology that he is to be understood and interpreted. Others may understand all these passages differently; and still consider them as a parallel between Adam and Christ, which is the general view of interpreters. The view which I have taken of them appears to me to be much more consistent with the nature of the discourse, and the scope and design of the apostle. The common opinion is orthodox: what I here propose is no heresy. There are many difficulties in the chapter, and not a few in the verses immediately under consideration.

### Verse 50

[¶8] Flesh and blood cannot inherit the kingdom - This is a Hebrew periphrasis for man, and man in his present state of infirmity and decay. Man, in his present state, cannot inherit the kingdom of God; his nature is not suited to that place; he could not, in his present weak state, endure an exceeding great and eternal weight of glory. Therefore, it is necessary that he should die, or be changed; that he should have a celestial body suited to the celestial state. The apostle is certainly not speaking of flesh and blood in a moral sense, to signify corruption of mind and heart; but in a natural sense; as such, flesh and blood cannot inherit glory, for the reasons already assigned.

### Verse 51

[¶10] I show you a mystery - That is, a thing which you have never known before. But what is this mystery? Why, that we shall not all sleep; we shall not all die; but we shall all be changed: of this the Jews had not distinct notions. For, as flesh and blood cannot inherit glory, and all shall not be found dead at the day of judgment, then all must be changed - undergo such a change that their bodies may become spiritual, like the bodies of those who shall be raised from the dead.

### Verse 52

[¶12] In a moment - Εν ατομῳ· In an atom; that is, an indivisible point of time. In the twinkling of an eye; as soon as a man can wink; which expressions show that this mighty work is to be done by the almighty power of God, as he does all his works, He calls, and it is done. The resurrection of all the dead, from the foundation of the world to that time, and the change of all the living then upon earth, shall be the work of a single moment.

[¶13] At the last trump - This, as well as all the rest of the peculiar phraseology of this chapter, is merely Jewish, and we must go to the Jewish writers to know what is intended. On this subject, the rabbins use the very same expression. Thus Rabbi Akiba: "How shall the holy blessed God raise the dead? We are taught that God has a trumpet a thousand ells long, according to the ell of God: this trumpet he shall blow, so that the sound of it shall extend from one extremity of the earth to the other. At the first blast the earth shall be shaken; at the second, the dust shall be separated; at the third, the bones shall be gathered together; at the fourth, the members shall wax warm; at the fifth, the heads shall be covered with skin; at the sixth, the souls shall be rejoined to their bodies; at the seventh, all shall revive and stand clothed." See Wetstein. This tradition shows us what we are to understand by the last trump of the apostle; it is the seventh of Rab. Akiba, when the dead shall be all raised, and, being clothed upon with their eternal vehicles, they shall be ready to appear before the judgment seat of God.

[¶14] For the trumpet shall sound - By this the apostle confirms the substance of the tradition, there shall be the sound of a trumpet on this great day; and this other scriptures teach: see [Zac 9:14]; [Mat 24:31]; [Joh 5:25]; [1Thes 4:16], in which latter place, the apostle treats this subject among the Thessalonians, as he does here among the Corinthians. See the notes at [1Thes 4:16].

[¶15] Shall be raised incorruptible - Fully clothed with a new body, to die no more.

[¶16] We shall be changed - That is, those who shall then be found alive.

### Verse 53

[¶18] For this corruptible, etc. - Because flesh and blood cannot inherit glory; therefore, there must be a refinement by death, or a change without it.

### Verse 54

[¶20] Death is swallowed up in victory - Κατεποθη ὁ θανατος εις νικος. These words are a quotation from [Isa 25:8], where the Hebrew is בלע המות לנצח billa hammaveth lanetsach: He (God) hath swallowed up death in victory; or, for ever. These words in the Septuagint are thus translated: κατεπιεν ὁ θανατος ισχυσας· Death having prevailed, or conquered, hath swallowed up. But in the version of Theodotion, the words are the same with those of the apostle. The Hebrew לנצח lanetsach the Septuagint sometimes translate εις νικος, in victory, but most commonly εις τελος, for ever; both, as Bishop Pearce observes, in such kind of phrases, signifying the same thing, because eternity conquers all things; and accordingly, in [2Sam 2:26], where the Septuagint have μη εις νικος καταφαγεται ἡ ῥομφαια, our English version has, Shall the sword devour For Ever? And the same may be seen in [Job 36:7]; [Lam 5:20]; [Amo 1:11]; [Amo 8:7]; from which authority the bishop translates the clause here, Death is swallowed up For Ever.

[¶21] Death is here personified and represented as a devouring being, swallowing up all the generations of men; and by the resurrection of the body and the destruction of the empire of death, God is represented as swallowing him up; or that eternity gulps him down; so that he is endlessly lost and absorbed in its illimitable waste. How glorious a time to the righteous, when the inhabitant shall no more say, I am sick; when God shall have wiped away all tears from off all faces, and when there shall be no more death. This time must come. Hallelujah! The Lord God Omnipotent reigneth.

### Verse 55

[¶23] O death, where is thy sting? O grave, where is thy victory? - Που σου, Θανατε, το κεντρον· που σου, ᾁδη, το νικος· These words are generally supposed to be taken from [Hos 13:14], where the Hebrew text stands thus: אהי דבריך מות אהי קטבך שאול ehi debareyca maueth; ehikatabca sheol: which we translate, O death! I will be thy plagues; O grave! I will be thy destruction; and which the Septuagint translate very nearly as the apostle, που ἡ δικη σου, Θαντε; που το κεντρον σον, ᾁδη; O death, where is thy revenge, or judicial process? O grave, where is thy sting? And it may be remarked that almost all the MSS., versions, and many of the fathers, interchange the two members of this sentence as they appear in the Septuagint, attributing victory to death; and the sting, to hades or the grave; only the Septuagint, probably by mistake or corruption of copyists, have δικη, dike, revenge or a judicial process, for νικος, nikos, victory: a mistake which the similarity of the words, both in letters and sound, might readily produce. We may observe, also, that the אהי ehi (I will be) of the Hebrew text the Septuagint, and the apostle following them, have translated που, where, as if the word had been written איה where, the two last letters interchanged; but אהי ehi, is rendered where in other places; and our translators, in the 10th verse of this same chapter ([Hos 13:10]) render אהי מלך ehi malca, "I will be thy king," but have this note in the margin, "Rather, where is thy king? King Hoshea being then in prison." The apostle, therefore, and the Septuagint, are sufficiently vindicated by the use of the word elsewhere: and the best Jewish commentators allow this use of the word. The Targum, Syriac, Arabic, Vulgate, and some MSS. of Kennicott and De Rossi, confirm this reading.

[¶24] Having vindicated the translation, it is necessary to inquire into the meaning of the apostle's expressions. Both Death and Hades are here personified: Death is represented as having a sting, dagger, or goad, by which, like the driver of oxen, he is continually irritating and urging on; (these irritations are the diseases by which men are urged on till they fall into Hades, the empire of Death); to Hades, victory is attributed, having overcome and conquered all human life, and subdued all to its own empire. By the transposition of these two members of the sentence, the victory is given to Death, who has extinguished all human life; and the sting is given to Hades, as in his empire the evil of death is fully displayed by the extinction of all animal life, and the destruction of all human bodies. We have often seen a personification of death in ancient paintings - a skeleton crowned, with a dart in his hand; probably taken from the apostle's description. The Jews represent the angel of death as having a sword, from which deadly drops of gall fall into the mouths of all men.

[¶25] Hades, which we here translate grave, is generally understood to be the place of separate spirits. See the note on [Mat 11:23].

### Verse 56

[¶27] The sting of death is sin - The apostle explains himself particularly here: death could not have entered into the world if sin had not entered first; it was sin that not only introduced death, but has armed him with all his destroying force; the goad or dagger of death is sin; by this both body and soul are slain.

[¶28] The strength of sin is the law - The law of God forbids all transgression, and sentences those who commit it to temporal and eternal death. Sin has its controlling and binding power from the law. The law curses the transgressor, and provides no help for him; and if nothing else intervene, he must, through it, continue ever under the empire of death.

### Verse 57

[¶30] But thanks be to God - What the law could not do, because it is law, (and law cannot provide pardon), is done by the Gospel of our Lord Jesus Christ: he has died to slay death; he has risen again to bring mankind from under the empire of hades. All this he has done through his mere unmerited mercy; and eternal thanks are due to God for this unspeakable gift. He has given us the victory over sin, Satan, death, the grave, and hell.

### Verse 58

[¶32] Be ye steadfast - Ἑδραιοι, from ἑδρα, a seat; be settled; confide in the truth of this doctrine of the resurrection, and every thing that pertains to it, as confidently as a man sits down on a Seat, which he knows to be solid, firm, and safe; and on which he has often sat.

[¶33] Unmovable - Αμετακινητοι, from α, negative, and μετακινεω, to move away; let nothing shake your faith; let nothing move you away from this hope of the Gospel which is given unto you. What I tell you I receive from God; your false teachers cannot say so: in a declaration of God you may unshakingly confide.

[¶34] Always abounding in the work of the Lord - The work of the Lord is obedience to his holy word; every believer in Christ is a workman of God. He that works not, to bring glory to God and good to man, is not acknowledged as a servant of Christ; and if he be not a servant, he is not a son; and if not a son, then not an heir. And he must not only work, but abound in that work; ever exceeding his former self; and this, not for a time, but always; beginning, continuing, and ending every act of life to God's glory and the good of his fellows.

[¶35] Your labor is not in vain - Your labor in the Lord is not in vain; you must not only work, but you must labor - put forth all your strength; and you must work and labor in the Lord - under his direction, and by his influence; for without him ye can do nothing. And this labor cannot be in vain; you shall have a resurrection unto eternal life: not because you have labored, but because Christ died and gave you grace to be faithful.

[¶36] 1. The chapter through which the reader has passed is a chapter of great importance and difficulty; and on its difficulties much has been written in the preceding notes. Though I have used all the helps in my power to guide me in explaining it, I have, upon the whole, been obliged to think for myself, and claim only the praise of severe labor, ever directed by honest intention and an earnest desire to find out the truth.

[¶37] 2. There are many questions connected with the doctrine of the resurrection which I could not introduce here without writing a book instead of short notes on a very long chapter. On such subjects, I again beg leave to direct the reader to Mr. Samuel Drew's Essay on that subject.

[¶38] 3. One remark I cannot help making; the doctrine of the resurrection appears to have been thought of much more consequence among the primitive Christians than it is now! How is this? The apostles were continually insisting on it, and exciting the followers of God to diligence, obedience, and cheerfulness through it. And their successors in the present day seldom mention it! So apostles preached, and so primitive Christians believed; so we preach, and so our hearers believe. There is not a doctrine in the Gospel on which more stress is laid; and there is not a doctrine in the present system of preaching which is treated with more neglect!

[¶39] 4. Though all men shall rise again, yet it will be in widely different circumstances: some will rise to glory and honor; others to shame and everlasting contempt. Those alone who here received the salvation of God, and continued faithful unto death, shall have a resurrection to everlasting glory; not every believer, but every loving obedient believer, shall enter into the paradise of God, and have a body fashioned like unto his Lord's glorious body.

[¶40] 5. All glorified spirits will not have the same degree of glory. Two things will necessarily cause great difference:

[¶41] 1. The quantum of mind; and

[¶42] 2. The quantum of grace. (1.) It is idle to suppose that God has made all human souls with the same capacities: he has not. There is an infinite diversity; he who has the greatest mind can know most, do most, suffer most, and enjoy most. (2.) The quantum of grace will be another great cause of diversity and glory. He who received most of Christ here, and was most devoted to his service, shall have the nearest approach to him in his own kingdom. But all equally holy and equally faithful souls shall not have equal degrees of glory; for the glory will be according to the capacity of the mind, as well as the degree of grace and improvement. The greater the capacity, provided it be properly influenced by the grace of Christ, the greater will be the enjoyment.

[¶43] 6. That there will be great diversity in the states of glorified saints is the apostle's doctrine; and he illustrates it by the different degrees of splendor between the sun, moon, planets, and stars. This needs little application. There are some of the heavenly bodies that give heat, light, and splendor, as the Sun; and are of the utmost service to the world: some that give light, and comparative splendor, without heat, as the Moon; and yet are of very great use to mankind: others, again, which give a steady but not a splendid light, at the Planets; and are serviceable in their particular spheres: and lastly, others which twinkle in their respective systems, as the stars of different magnitudes.

[¶44] 7. One star, says the apostle, differs from another in glory, i.e. in splendor, according to what is called their different magnitudes. I will state a remarkable fact: The northern and southern hemispheres of the heavens have been divided into 102 constellations, and in these constellations Professor Bode has set down the places of 17, 240 stars; simple, nebulous, conglobate, and double. The stars have been distinguished by their apparent magnitudes or rather splendor, into stars of the first, second, third, fourth, fifth, sixth, seventh, eighth, etc., magnitudes: of these 17, 240, only sixteen are, by astronomers in general, agreed to be of the first magnitude, all of which are set down in the following catalogue, with some of those that are remarkable in the second, third, fourth, fifth, and sixth magnitudes. The reader will observe that the name of the constellation or star is first mentioned; the Greek letters, etc., are those by which they are distinguished on maps and globes; and they are, by astronomers, referred to by these letters and numbers. My inferences follow the table.

## 531. 1 Corinthians · 40 of 42

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### Introduction

[¶1] The apostle exhorts the Corinthians to make a contribution for the relief of the poor Christians at Jerusalem; and directs to the best mode of doing it, [1Cor 16:1-4]. Promises to pay them a visit after pentecost, [1Cor 16:5-9]. Gives directions about the treatment of Timothy and Apollos, [1Cor 16:10-12]. And concerning watchfulness, etc., [1Cor 16:13], [1Cor 16:14]. Commends the house of Stephanas, and expresses his satisfaction at the visit paid him by Stephanas, Fortunatus and Achaicus, [1Cor 16:15-18]. Sends the salutations of different persons, [1Cor 16:19], [1Cor 16:21]. Shows the awful state of those who were enemies to Christ, [1Cor 16:22]. And concludes the epistle with the apostolical benediction, [1Cor 16:23], [1Cor 16:24].

### Verse 2

[¶3] Upon the first day of the week - The apostle prescribes the most convenient and proper method of making this contribution.

[¶4] 1. Every man was to feel it his duty to succor his brethren in distress.

[¶5] 2. He was to do this according to the ability which God gave him.

[¶6] 3. He was to do this at the conclusion of the week, when he had cast up his weekly earnings, and had seen how much God had prospered his labor.

[¶7] 4. He was then to bring it on the first day of the week, as is most likely, to the church or assembly, that it might be put in the common treasury.

[¶8] 5. We learn from this that the weekly contribution could not be always the same, as each man was to lay by as God had prospered him: now, some weeks he would gain more; others, less.

[¶9] 6. It appears from the whole that the first day of the week, which is the Christian Sabbath, was the day on which their principal religious meetings were held in Corinth and the Churches of Galatia; and, consequently, in all other places where Christianity had prevailed. This is a strong argument for the keeping of the Christian Sabbath.

[¶10] 7. We may observe that the apostle follows here the rule of the synagogue; it was a regular custom among the Jews to make their collections for the poor on the Sabbath day, that they might not be without the necessaries of life, and might not be prevented from coming to the synagogue.

[¶11] 8. For the purpose of making this provision, they had a purse, which was called ארנקי של צדקה Arneki shel tsedakah, "The purse of the alms," or what we would term, the poor's box. This is what the apostle seems to mean when he says, Let him lay by him in store - let him put it in the alms' purse, or in the poor's box.

[¶12] 9. It was a maxim also with them that, if they found any money, they were not to put it in their private purse, but in that which belonged to the poor.

[¶13] 10. The pious Jews believed that as salt seasoned food, so did alms, riches; and that he who did not give alms of what he had, his riches should be dispersed. The moth would corrupt the bags, and the canker corrode the money, unless the mass was sanctified by giving a part to the poor.

### Verse 3

[¶15] Whomsoever ye shall approve by your letters - Why should Paul require letters of approbation in behalf of certain persons, when he himself should be among them, and could have their characters viva voce? It is probable that he refers here to letters of recommendation which they had sent to him while he was away; and he now promises that when he should come to Corinth, he would appoint these persons, whom they had recommended, to carry the alms to Jerusalem. If δοκιμασητε, be read ye shall have approved, as Bishop Pearce does, the difficulty will vanish. Some MSS. and several versions join δι' επιστολων, by letters, to the following words, and read the verse thus: When I come, those whom ye shall approve I will send with letters to bring your liberality to Jerusalem. This seems most natural.

### Verse 4

[¶17] And if it be meet, etc. - If it be a business that requires my attendance, and it be judged proper for me to go to Jerusalem, I will take those persons for my companions. On the delicacy with which St. Paul managed the business of a collection for the poor, Archdeacon Paley makes the following appropriate remarks: - "The following observations will satisfy us concerning the purity of our apostle's conduct in the suspicious business of a pecuniary contribution. "1st. He disclaims the having received any inspired authority for the directions which he is giving: 'I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love.' ([2Cor 8:8].) Who, that had a sinister purpose to answer by the recommending of subscriptions, would thus distinguish, and thus lower the credit of his own recommendation? "2nd. Although he asserts the general right of Christian ministers to a maintenance from their ministry, yet he protests against the making use of this right in his own person: 'Even so hath the Lord ordained, that they who preach the Gospel should live of the Gospel; but I have used none of these things; neither have I written these things that it should be so done unto me; for it were better for me to die, than that any man should make my glorying, i.e. my professions of disinterestedness, void.' ([1Cor 9:14], [1Cor 9:15].) "3rd. He repeatedly proposes that there should be associates with himself in the management of the public bounty; not colleagues of his own appointment, but persons elected for that purpose by the contributors themselves. 'And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem; and if it be meet that I go also, they shall go with me.' ([1Cor 16:3], [1Cor 16:4].) And in the second epistle, what is here proposed we find actually done, and done for the very purpose of guarding his character against any imputation that might be brought upon it in the discharge of a pecuniary trust: 'And we have sent with him the brother, whose praise is in the Gospel throughout all the Churches; and not that only, but who was also chosen of the Churches to travel with us with this grace, (gift), which is administered by us to the glory of the same Lord, and the declaration of your ready mind: avoiding this, that no man should blame us in this abundance which is administered by us; providing for things honest, not only in the sight of the Lord, but also in the sight of men:' i.e. not resting in the consciousness of our own integrity, but, in such a subject, careful also to approve our integrity to the public judgment. ([2Cor 8:18-21].") Horae Paulinae, page 95.

### Verse 5

[¶19] I will come unto you, when I shall pass through Macedonia - St. Paul was now at Ephesus; for almost all allow, in opposition to the subscription at the end of this epistle that states it to have been written from Philippi, that it was written from Ephesus: and this is supported by many strong arguments; and the 8th verse here seems to put it past all question: I will tarry at Ephesus; i.e. I am in Ephesus, and here I purpose to remain until pentecost. Though Macedonia was not in the direct way from Ephesus to Corinth, yet the apostle intended to make it in his way. And it was because it was not in the direct road, but lay at the upper end of the Aegean Sea, and very far out of his direct line, that he says, I do pass through Macedonia - I have purposed to go thither before I go to Corinth.

### Verse 6

[¶21] Yea, and winter with you - He purposed to stay till pentecost at Ephesus; after that to go to Macedonia, and probably to spend the summer there; and come in the autumn to Corinth, and there spend the winter.

[¶22] That ye may bring me on my journey - That ye may furnish me with the means of travelling. It appears that, in most cases, the different Churches paid his expenses to other Churches; where this was not done, then he labored at his business to acquire the means of travelling.

### Verse 7

[¶24] I will not see you now by the way - From Ephesus to Corinth was merely across the Aegean Sea, and comparatively a short passage.

### Verse 8

[¶26] I will tarry at Ephesus - And it is very probable that he did so; and that all these journeys were taken as he himself had projected. See on [1Cor 16:5] (note).

### Verse 9

[¶28] A great door and effectual is opened - Θυοα γαρ μοι ανεωγε μεγαλη και ενεργης· A great and energetic door is opened to me; that is, God has made a grand opening to me in those parts, which I perceive will require much labor; and besides, I shall have many adversaries to oppose me. So Bp. Pearce understands the words ενεργης, not as signifying effectual, but as implying full of labor. Door often signifies occasion or opportunity; but here, the apostle may allude to the throwing open of the great doors of the Circus Maximus before the chariot races began; and the many adversaries may refer to the numerous competitors in those races.

[¶29] God gave him a grand opportunity to preach the Gospel; but he was not to expect that either Satan or wicked men would leave him unmolested.

### Verse 10

[¶31] Now, if Timotheus come - Of Timothy we have heard before, [1Cor 4:17]. And we learn, from [Act 19:22], that Paul sent him with Erastus from Ephesus to Macedonia. It is evident, therefore, in opposition to the very exceptionable subscription at the end of this epistle, that the epistle itself was not sent by Timothy, as there stated.

[¶32] That he may be with you without fear - That he may be treated well, and not perplexed and harassed with your divisions and jealousies; for he worketh the work of the Lord - he is Divinely appointed, as I also am.

### Verse 11

[¶34] Let no man - despise him - Let none pretend to say that he has not full authority from God to do the work of an evangelist.

[¶35] But conduct him forth in peace - I believe, with Bp. Pearce, that this clause should be translated and pointed thus: accompany him upon his journey, that he may come unto me in peace, (εν ειρηνῃ, in safety), as the word is used in [Mar 5:34]; and [Luk 7:50].

[¶36] For I look for him with the brethren - Εκδεχομαι - αυτον μετα των αδελφων. This clause should not be understood as if Paul was expecting certain brethren with Timothy; but it was the brethren that were with Paul that were looking for him; I, with the brethren, am looking for him.

### Verse 12

[¶38] As touching our brother Apollos - It appears from this that the brethren, of whom the apostle speaks in the preceding verse, were then with him at Ephesus; I, with the brethren, greatly desired to come.

[¶39] But his will was not at all to come - As there had been a faction set up in the name of Apollos at Corinth, he probably thought it not prudent to go thither at this time, lest his presence might be the means of giving it either strength or countenance.

### Verse 13

[¶41] Watch ye - You have many enemies; be continually on your guard; be always circumspect: -

[¶42] 1. Watch against evil;

[¶43] 2. Watch for opportunities to receive good;

[¶44] 3. Watch for opportunities to do good;

## 532. 1 Corinthians · 41 of 42

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[¶0] 4. Watch over each other in love;

[¶1] 5. Watch, that none may draw you aside from the belief and unity of the Gospel.

[¶2] Stand fast in the faith - Hold in conscientious credence what you have already received as the truth of God; for it is the Gospel by which ye shall be saved, and by which ye are now put into a state of salvation: see [1Cor 15:1], [1Cor 15:2].

[¶3] Quit you like men - Be not like children tossed to and fro with every wind of doctrine; let your understanding receive the truth; let your judgment determine on the absolute necessity of retaining it; and give up life rather than give up the testimony of God.

[¶4] Be strong - Put forth all the vigor and energy which God has given you in maintaining and propagating the truth, and your spiritual strength will increase by usage. The terms in this verse are all military: Watch ye, γρηγορειτε, watch, and be continually on your guard, lest you be surprised by your enemies; keep your scouts out, and all your sentinels at their posts, lest your enemies steal a march upon you. See that the place you are in be properly defended; and that each be alert to perform his duty.

[¶5] Stand fast in the faith - Στηκετε εν τῃ πιστει· Keep in your ranks; do not be disorderly; be determined to keep your ranks unbroken; keep close together. On your unity your preservation depends; if the enemy succeed in breaking your ranks, and dividing one part of this sacred army from another, your rout will be inevitable.

[¶6] Quit yourselves like men - Ανδριζεσθε· When you are attacked, do not flinch; maintain your ground; resist; press forward; strike home; keep compact; conquer.

[¶7] Be strong - Κραταιουαθε. If one company or division be opposed by too great a force of the enemy, strengthen that division, and maintain your position; if an attack is to be made on any part or intrenchment of the foe, summon up all your courage, sustain each other; fear not, for fear will enervate you. Your cause is good; it is the faith, the religion of Jesus; he is your Captain in the field; and, should you even die in the contest, the victory is yours.

### Verse 14

[¶9] Let all your things be done with charity - Let love to God, to man, and to one another, be the motive of all your conduct.

### Verse 15

[¶11] Ye know the house of Stephanas - Ye know that Stephanas and his family have addicted them to the help of the followers of Christ; they have been the chief instruments of supporting the work of God in Achaia, of which work they themselves have been the first fruits. See the note on [Rom 16:5].

### Verse 16

[¶13] That ye submit yourselves unto such - That ye have due regard to them, and consider them as especial instruments in the hand of God for countenancing and carrying on his great work. The submission here recommended does not imply obedience, but kind and courteous demeanour. Kypke vindicates this sense of the word from [Eph 5:21]; [1Pet 5:5].

### Verse 17

[¶15] I am glad of the coming of Stephanas, etc. - It was by these that the Corinthians had sent that letter to the apostle, to answer which was a main part of the design of St. Paul in this epistle.

[¶16] Fortunatus - This man is supposed to have survived St. Paul; and to be the same mentioned by Clement in his epistle to the Corinthians, sec. 59, as the bearer of that epistle from Clement at Rome to the Christians at Corinth.

[¶17] For that which was lacking on your part - This may either refer to additional communications besides those contained in the letter which the Corinthians sent to the apostle - which additional circumstances were furnished by the persons above; and from them St. Paul had a fuller account of their spiritual state than was contained in the letter - or to some contributions on their part for the support of the apostle in his peregrinations and labors.

### Verse 18

[¶19] They have refreshed my spirit and yours - They have been a means of contributing greatly to my comfort; and what contributes to my comfort must increase yours. This is probably the meaning of the apostle.

[¶20] Therefore acknowledge ye them - Pay them particular respect, and let all be held in esteem in proportion to their work and usefulness. When this is made the rule of respect and esteem, then foolish and capricious attachments will have no place. A man will then be honored in proportion to his merit; and his merit will be estimated by his usefulness among men.

### Verse 19

[¶22] The Churches of Asia salute you - i.e. The Churches in Asia Minor. Ephesus was in this Asia, and it is clear from this that the apostle was not at Philippi; had he been at Philippi, as the subscription states, he would have said, The Churches of Macedonia, not the Churches of Asia, salute you. How these places lay, in reference to each other, the reader will at once perceive by consulting the map in Acts.

[¶23] Aquila and Priscilla - Of these eminent persons we have heard before: see [Act 18:2], [Act 18:18], [Act 18:26]; and [Rom 16:3].

[¶24] With the Church that is in their house - That is, the company of believers who generally worshipped there. There were no churches or chapels at that time built; and the assemblies of Christians were necessarily held in private houses. It appears that Aquila and Priscilla devoted their house to this purpose. The house of Philemon was of the same kind; [Plm 1:2]. So was likewise the house of Nymphas, [Col 4:15]. See the note on [Rom 16:5].

### Verse 20

[¶26] With a holy kiss - The ancient patriarchs, and the Jews in general, were accustomed to kiss each other whenever they met; and this was a token of friendship and peace with them, as shaking of hands is with us. The primitive Christians naturally followed this example of the Jews. See the note on [Rom 16:16].

### Verse 21

[¶28] The salutation of me Paul with mine own hand - This should be rendered: "The salutation is written by the hand of me Paul;" γεγραπται, is written, being understood. It is very likely that the apostle wrote this and the following verses with his own hand. The rest, though dictated by him, was written by an amanuensis.

### Verse 22

[¶30] If any man love not the Lord Jesus - This is directed immediately against the Jews. From [1Cor 12:3], we find that the Jews, who pretended to be under the Spirit and teaching of God, called Jesus αναθεμα, or accursed; i.e. a person who should be devoted to destruction: see the note on [1Cor 12:3]. In this place the apostle retorts the whole upon themselves, and says: If any man love not the Lord Jesus Christ, let Him be αναθεμα, accursed, and devoted to destruction. This is not said in the way of a wish or imprecation, but as a prediction of what would certainly come upon them if they did not repent, and of what did come on them because they did not repent; but continued to hate and execrate the Lord Jesus; and of what still lies upon them, because they continue to hate and execrate the Redeemer of the world.

[¶31] It is generally allowed that the apostle refers here to some of the modes of excommunication among the Jews, of which there were three, viz.: -

[¶32] 1. Niddui נדוי, which signifies a simple separation or exclusion of a man from the synagogue, and from his wife and family, for Thirty days.

[¶33] 2. Cherem חרם which was inflicted on him who had borne the niddui, and who had not, in the thirty days, made proper compensation, in order to be reconciled to the synagogue. This was inflicted with dire execrations, which he was informed must all come upon him if he did not repent; but the cherem always supposed place for repentance.

[¶34] 3. Shammatha שמתא: this was the direst of all, and cut off all hope of reconciliation and repentance; after which the man was neither reconcilable to the synagogue, nor acknowledged as belonging even to the Jewish nation. See these different forms in Buxtorf's Rabbinical and Talmudical Lexicon, under their respective words.

[¶35] In the Lexicon just now quoted, Buxtorf gives a form of the cherem, which he says he copied from an ancient Hebrew MS. Of this awful piece I shall lay a translation before the reader. "By the sentence of the Lord of lords, let P. the son of P. be anathematized in both houses of judgment; the superior and inferior. Let him be anathematized among the highest saints; let him be anathematized among the seraphim and ophanim; and finally, let him be anathematized by all the congregations of the great and the small! Let great and continued plagues rest upon him; with great and horrible diseases! Let his house be the habitation of dragons! and let his constellation be darkened in the clouds! Let him be for indignation, and wrath, and burning! Let his carcass be thrown to the wild beasts and serpents! Let his enemies and his adversaries triumph over him! Let his silver and gold be given to others! And let all his children be exposed at the doors of their enemies! And let posterity be astonished at his day! Let him be accursed by the mouth of Addiriron and Achtariel; by the mouth of Sandalphon and Hadraniel; by the mouth of Ansisiel and Patchiel; by the mouth of Seraphiel and Sagansael; by the mouth of Michael and Gabriel; by the mouth of Raphael and Mesharetiel! Let him be anathematized by the mouth of Zaafzavif, and by the mouth of Hafhavif, who is the great God; and by the mouth of the seventy names of the supreme King; and lastly, by the mouth of Tsortak the great chancellor. "Let him he swallowed up like Korah and his companions! Let his soul depart with fear and terror! Let the chiding of the Lord slay him! Let him be confounded as Achitophel was in his counsel! Let the leprosy of Gehazi be his leprosy! and let there be no resurrection of his ruins! In the sepulchres of the children of Israel let him not be buried! Let his wife be given to another, and let others bow themselves upon her in his death! In this anathema, let P. the son of P. be; and let this be his inheritance! But upon me and upon all Israel may God extend his peace and blessing, Amen." To this is added the 18th, 19th, and 20th verses of Deuteronomy 29, ([Deu 29:18-20]) which the reader may read at his leisure. There are many things in this cherem which require a comment, but this is not the place.

[¶36] Anathema, maran-atha - "Let him be accursed; our Lord cometh." I cannot see the reason why these words were left untranslated. The former is Greek, and has been already explained; the latter is Syriac maran-atha, our Lord is coming: i.e. to execute the judgment denounced. Does not the apostle refer to the last verse in the Bible? Lest I come and smite the land (חרם cherem) with a curse? And does he not intimate that the Lord was coming to smite the Jewish land with that curse? Which took place a very few years after, and continues on that gainsaying and rebellious people to the present day. What the apostle has said was prophetic, and indicative of what was about to happen to that people. God was then coming to inflict punishment upon them: he came, and they were broken and dispersed.

### Verse 23

[¶38] The grace of our Lord Jesus - May the favor, influence, mercy, and salvation procured by Jesus Christ, be with you - prevail among you, rule in you, and be exhibited by you, in your life and conversation! Amen.

### Verse 24

[¶40] My love be with you all in Christ Jesus - It appears exceedingly strange that the apostle should say, My love be with you; as he said, The grace of our Lord Jesus Christ be with you. We can easily conceive what the latter means: the grace of Christ is an active, powerful, saving principle; it is essential to the existence of the Christian Church that this grace should be ever with it: and without this grace no individual can be saved. But what could the love of the apostle do with them? Has it any meaning? I confess I can see none, unless it be intended to say, I love you; or, I continue to love you. The pronoun μου, my, is wanting in the Codex Alexandrinus, and in 73, an excellent MS. in the Vatican, written about the eleventh century. This will help us to a better sense, for it either says, May love prevail among you! or supplying the word Θεου God, as in [2Cor 13:14], The love of God be with you! This gives a sound sense; for the love of God is as much a principle of light, life, and salvation, as the grace of Christ. And probably ΜΟΥ, my, is a corruption for ΘΕΟΥ, of God. And this is the more likely, because he uses this very form in the conclusion of his second epistle to this Church, as we have seen above. I conclude, therefore, that the reading of the two MSS. above is the true reading; or else that μου is a corruption for Θεου, and that the verse should be read thus: The love of God be with you all, in (or by) Christ Jesus.

[¶41] Amen - So be it: but this word is wanting in most MSS. of repute, and certainly was not written by the apostle.

[¶42] 1. The subscription to this epistle in our common English Bibles, and in the common editions of the Greek text, is palpably absurd. That it was not written from Philippi, but from Ephesus, see the notes on [1Cor 16:5], [1Cor 16:8] (note), [1Cor 16:10] (note), [1Cor 16:19] (note); and that it could not be written by Silvanus, and Fortunatus, and Achaicus, and Timotheus," needs no proof. But this subscription is wanting in all the best MSS. and versions, either in whole or in part. In some it is simply said, The first to the Corinthians; in others, The first to the Corinthians is finished; written from Ephesus - from Asia - from Ephesus of Asia - from Philippi of Macedonia - from Philippi of Macedonia, and sent by the hands of Timothy; so the Syriac. Written from Ephesus, by Stephanas and Fortunatus; Coptic. Written from Philippi by Stephanas, and Fortunatus, and Achaicus; Slavonic. Written, etc., by Paul and Sosthenes. Written from the city of Philippi, and sent by Stephanas, and Fortunatus, and Achaicus, and Timotheus; Arabic. There are other variations, which need not be set down. Those only appear to be correct that state the epistle to have been sent from Ephesus, of which there can be no reasonable doubt.

[¶43] 2. In closing my observations on this epistle, I feel it necessary once more to call the reader's attention to the many difficulties contained in it as an excuse for any thing he may find handled in an unsatisfactory manner. Perhaps it will be of little consequence for him to know that this epistle has cost me more labor and difficulty than any portion of the same quantity which I have yet passed over either in the Old or New Testament.

[¶44] 3. It has been already noticed that the Church at Corinth had written to the apostle for advice, direction, and information on a variety of points; and that this epistle is, in the main, an answer to the epistle from Corinth. Had we that epistle, all difficulty would vanish in this; but, as the apostle only refers to their questions by mere catch words from their letter, it is impossible to know, in all cases, what the questions contained. To them the answers would be clear, because they knew on what they had consulted him; to us the answers must be, as they really are in some cases, necessarily obscure, because we know not the whole bearing and circumstances of the questions. Indeed the epistle contains more local matter, and more matter of private application, than any other in the New Testament; and there is in it, on the whole, less matter for general use than in most other parts of the sacred writings. Yet it is both very curious and useful; it gives insight into several customs, and not a few forms of speech, and matters relative to the discipline of the primitive Church, which we can find nowhere else: and it reads a very awful lesson to those who disturb the peace of society, make schisms in the Church of Christ, and endeavor to set up one preacher at the expense of another.

## 533. 1 Corinthians · 42 of 42

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[¶0] 4. It shows us also how many improper things may, in a state of ignorance or Christian infancy, be consistent with a sincere belief in the Gospel of Christ, and a conscientious and zealous attachment to it.

[¶1] 5. In different parts of the epistle we find the apostle speaking very highly of the knowledge of this Church; and its various gifts and endowments. How then can we say that its blemishes arose from ignorance? I answer, that certainly only a few of the people at Corinth could possess those eminent spiritual qualifications; because the things that are attributed to this Church in other places are utterly inconsistent with that state of grace for which the apostle, in other places, appears to give them credit. The solution of the difficulty is this: There were in the Church at Corinth many highly gifted and very gracious people; there were also there many more, who, though they might have been partakers of some extraordinary gifts, had very little of that religion which the apostle describes in the thirteenth chapter of this epistle.

[¶2] 6. Besides, we must not suppose that eminent endowments necessarily imply gracious dispositions. A man may have much light and little love; he may be very wise in secular matters, and know but little of himself, and less of his God. There is as truly a learned ignorance, as there is a refined and useful learning. One of our old writers said, "Knowledge that is not applying, is only like a candle which a man holds to light himself to hell." The Corinthians abounded in knowledge, and science, and eloquence, and various extraordinary gifts; but in many cases, distinctly enough marked in this epistle, they were grossly ignorant of the genius and design of the Gospel. Many, since their time, have put words and observances in place of the weightier matters of the Law, and the spirit of the Gospel. The apostle has taken great pains to correct these abuses among the Corinthians, and to insist on that great, unchangeable, and eternal truth, that love to God and man, filling the heart, hallowing the passions, regulating the affections, and producing universal benevolence and beneficence, is the fulfilling of all law; and that all professions, knowledge, gifts, etc., without this, are absolutely useless. And did this epistle contain no more than what is found in the 13th chapter, yet that would be an unparalleled monument of the apostle's deep acquaintance with God; and an invaluable record of the sum and substance of the Gospel, left by God's mercy to the Church, as a touchstone for the trial of creeds, confessions of faith, and ritual observances, to the end of the world.

[¶3] 7. I have often had occasion to note that the whole epistle refers so much to Jewish affairs, customs, forms of speech, ceremonies, etc., that it necessarily supposes the people to have been well acquainted with them: from this I infer that a great majority of the Christian Church at Corinth was composed of converted Jews; and it is likely that this was the case in all the Churches of Asia Minor and Greece. Many Gentiles were undoubtedly brought to the knowledge of the truth; but the chief converts were from among the Hellenistic Jews. In many respects Jewish phraseology prevails more in this epistle than even in that to the Romans. Without attention to this it would be impossible to make any consistent sense out of the 15th chapter, where the apostle treats so largely on the doctrine of the resurrection, as almost every form and turn of expression is Jewish; and we must know what ideas they attached to such words and forms of speech, in order to enter into the spirit of the apostle's meaning. His ignorance of this caused a late eminent writer and philosopher to charge the apostle with "inconsistent reasoning." Had he understood the apostle's language, he would not have said so; and as he did not understand it, he should have said nothing. A man may be qualified to make great and useful discoveries in the doctrine of gases or factitious airs, who may be ill qualified to elucidate the meaning of the Holy Spirit.

[¶4] 8. Before I finish my concluding observations on this epistle, I must beg leave to call the reader's attention once more to the concluding words of the apostle: If any man love not the Lord Jesus Christ, let him be anathema, maran-atha. These words have been as often misunderstood, and perhaps as dangerously applied, as another passage in this epistle, He that eateth and drinketh unworthily, eateth and drinketh damnation to himself, etc. Though I am ready to grant that the bad Christian, i.e. the man who professes Christianity, and yet lives under the power of sin, is in a very dangerous state; and that he who, while he credits Christianity, is undecided as to the public part he should take in its profession and practice, is putting his eternal interests to the most awful hazard; yet I must also grant that the meaning generally put on the words in question is not correct. The words apply to the gainsaying and blasphemous Jews; to those who were calling Christ anathema, or accursed; and cannot be applied to any person who respects his name, or confides in him for his salvation; much less do they apply to him who finds through the yet prevalence of evil in his heart, and the power of temptation, that he has little, and, to his own apprehension, no love to the Lord Jesus. The anathema of the apostle is denounced against him only who gives the anathema to Christ: of this, not one of my readers is capable. It is the duty of all to love him with an undivided heart: if any be not yet able to do it, let him not be discouraged: if the Lord cometh to execute judgment on him who calleth Jesus accursed, he cometh also to fulfill the desire of them who fear him; to make them partake of the Divine nature, and so cleanse their hearts by the inspiration of his Holy Spirit, that they shall perfectly love him, and worthily magnify his name.

### Verse 1

[¶6] The collection for the saints - Περι - της λογιας, from λεγω, to gather, or collect; translated by the Vulgate, de collectis, a contribution made by the rich for the relief of the poor. The Christians living at Jerusalem, we may naturally suppose, were greatly straitened; as the enmity of their countrymen to the Gospel of Christ led them to treat those who professed it with cruelty, and spoil them of their goods; (see [Heb 10:34]; and [Rom 15:26]; and see the note [Rom 15:27]); and the apostle hereby teaches that it was the duty of one Christian congregation to help another when in distress.

## 534. 2 Corinthians · 1 of 24

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### Preface to the Second Epistle to the Corinthians

[¶1] It is a general opinion among learned men that this epistle was written about a year after the former: and this seems to be supported by the words, [2Cor 9:2] : Achaia was ready a year ago; for the apostle having given instructions for that collection, to which he refers in these words at the close of the preceding epistle, they would not have had the forwardness there mentioned till a year had elapsed. As the apostle had purposed to stay at Ephesus till pentecost, [1Cor 16:8]; and he stayed some time in Asia after his purpose to leave Ephesus and go to Macedonia, [Act 9:21], [Act 9:22]; and yet making here his apology for not wintering in Corinth, as he thought to do, [1Cor 16:6]; this epistle must have been written after the winter, and consequently when a new year was begun. It therefore, says Dr. Whitby, seems to have been written after his second coming to Macedonia, mentioned [Act 20:3]. For, (1.) It was written after he had been at Troas, and had left that place to return to Macedonia: now that was at his second going thither; see [2Cor 2:12]. (2.) It was written when Timothy was with him: now, when he left Ephesus to go into Macedonia, Timothy went not with him, but was sent before him, [Act 19:22]; but at his second going through Macedonia, Timothy was with him, [Act 20:4]. (3.) He speaks of some Macedonians who were likely to accompany him, [2Cor 9:4]. Now, at his second going from Macedonia, there accompanied him Aristarchus, Secundus, and Gaius of Thessalonica, the metropolis of Macedonia, [Act 20:4]. (4.) The postscript says that this epistle was written from Philippi, where Paul was till the days of unleavened bread, [Act 20:6]; it therefore seems to have been sent from thence to them by Titus, and some other person, not long before St. Paul's coming to them; which he speaks of as instant, [2Cor 13:1]; and that which he was now ready to do, [2Cor 12:14]; and did, according to Dr. Lightfoot, in his journey from Philippi to Troas; he sailing about from Philippi to Corinth, to make good his promise; whilst the rest that were with him, [Act 20:4], went directly the next cut to Troas, and there waited for him. See Whitby.

[¶2] That the first epistle had produced powerful effects among the Corinthians is evident from what the apostle mentions in this. Titus had met him in Macedonia, and told him of the reformation produced by this epistle, see [2Cor 7:5], [2Cor 7:6]; that the Church had excommunicated the incestuous man; that the epistle had overwhelmed them with great distress; had led them to a close examination of their conduct and state; and had filled them with respect and affection for their apostle, etc. Hearing this, St. Paul wrote this second epistle, to comfort, to commend them, and to complete the work which he had begun, by causing them to finish the contribution for the poor saints at Jerusalem; and also to vindicate his own apostolic character, and to unmask the pretended apostle, who had led them so long astray. See the preceding Introduction.

[¶3] Its principal divisions are: -

[¶4] I. The preface, [2Cor 1:1-7].

[¶5] II. The Narration, comprehending an account of what had happened to himself; his answer to their questions concerning the incestuous person, with different other matters; among which, the following are the chief: - (1.) The persecution which he had suffered in Asia, and from which he had been miraculously rescued, [2Cor 1:8-14]. (2.) His purpose to pay them a visit, [2Cor 1:15-24]. (3.) Concerning the sorrow which they had suffered on account of the excommunication of the incestuous person, 2 Corinthians 2, 7. (4.) His own vindication against the false apostle; in which he gives an account of his doctrine, [2Cor 3:6-18]. His conduct, [2Cor 4:1-6]. His bodily infirmities, [2Cor 4:7]; and 2 Corinthians 5. (5.) Strongly exhorts them to a holy life, 2 Corinthians 6, 7.

[¶6] III. Of the Alms that had been collected, and were yet to be collected, 2 Corinthians 8, [2Cor 9:1-15].

[¶7] IV. His Defence against the false apostle and his calumniators in general, 2 Corinthians 10-12.

[¶8] V. Miscellaneous matters, [2Cor 13:1-14].

[¶9] It may be remarked, once for all, that none of these or such artificial divisions are made by the apostle himself, no more than the divisions into chapters and verses. All these are the work of man, and certainly contribute nothing to a proper understanding of the epistle itself. The apostle appears to have sat down, and, under the influence of the Divine Spirit, he wrote on the different subjects treated of in the epistle just in the order that these things occurred to his mind, without intending particular heads, divisions or subdivisions. And, as he probably wrote the whole with very little intermission of time, his sense will be best apprehended by those who carefully read over the whole at one sitting.

[¶10] St. Paul encourages them to trust in God in all adversities, from a consideration of the support which he had granted them already in times of afflictions; and expresses his strong confidence of their fidelity, [2Cor 1:1-7]. Mentions the heavy tribulation which he had passed through in Asia; as also his deliverance, [2Cor 1:8-11]. Shows in what the exultation of a genuine Christian consists, [2Cor 1:12]. Appeals to their own knowledge of the truth of the things which he wrote to them, [2Cor 1:13], [2Cor 1:14]. Mentions his purpose of visiting them; and how sincere he was in forming it; and the reason why he did not come, as he had purposed, [2Cor 1:15-24].

### Verse 1

[¶12] Paul, an apostle - Paul, commissioned immediately by Jesus Christ himself, according to the will of God, to preach the Gospel to the Gentiles. See on [1Cor 1:1] (note).

[¶13] In all Achaia - The whole of the Peloponnesus, or that country separated from the main land by the Isthmus of Corinth. From this we may learn that this epistle was not only sent to the Church at Corinth, but to all the Churches in that country.

### Verse 2

[¶15] Grace be to you and peace - See [Rom 1:7].

### Verse 3

[¶17] Blessed be God - Let God have universal and eternal praise:

[¶18] 1. Because he is the Father of our Lord Jesus Christ, who is the gift of his endless love to man, [Joh 1:16].

[¶19] 2. Because he is the Father of mercies, ὁ Πατηρ των οικτιρμων, the source whence all mercy flows, whether it respect the body or the soul, time or eternity; the source of tender mercy; for so the word implies. See on [Rom 12:1] (note). And,

[¶20] 3. Because he is the God of all comfort - the Fountain whence all consolation, happiness, and bliss flow to angels and to men.

### Verse 4

[¶22] Who comforteth us - Who shows himself to be the God of tender mercy, by condescending to notice us, who have never deserved any good at his hand; and also the God of all consolation, by comforting us in all our tribulation - never leaving us a prey to anxiety, carking care, persecution, or temptation; but, by the comforts of his Spirit, bearing us up in, through, and above, all our trials and difficulties.

[¶23] That we may be able to comfort them - Even spiritual comforts are not given us for our use alone; they, like all the gifts of God, are given that they may be distributed, or become the instruments of help to others. A minister's trials and comforts are permitted and sent for the benefit of the Church. What a miserable preacher must he be who has all his divinity by study and learning, and nothing by experience! If his soul have not gone through all the travail of regeneration, if his heart have not felt the love of God shed abroad in it by the Holy Ghost, he can neither instruct the ignorant nor comfort the distressed. See [2Cor 1:6].

### Verse 5

[¶25] The sufferings of Christ - Suffering endured for the cause of Christ: such as persecutions, hardships, and privations of different kinds.

[¶26] Our consolation also aboundeth - We stood as well, as firmly, and as easily, in the heaviest trial, as in the lightest; because the consolation was always proportioned to the trial and difficulty. Hence we learn, that he who is upheld in a slight trial need not fear a great one; for if he be faithful, his consolation shall abound, as his sufferings abound. Is it not as easy for a man to lift one hundred pounds' weight, as it is for an infant to lift a few ounces? The proportion of strength destroys the comparative difficulty.

### Verse 6

[¶28] And whether we be afflicted - See on [2Cor 1:4] (note).

[¶29] Which is effectual - There is a strange and unusual variation in the MSS. and versions in this passage. Perhaps the whole should be read thus: For if we be afflicted, it is for your encouragement and salvation; and if we be comforted, it is also for your encouragement, which exerted itself by enduring the same sufferings which we also suffer.

[¶30] This transposition of the middle and last clauses is authorized by the best MSS. and versions. The meaning seems to be this: While ye abide faithful to God, no suffering can be prejudicial to you; on the contrary, it will be advantageous; God having your comfort and salvation continually in view, by all the dispensations of his providence: and while you patiently endure, your salvation is advanced; sufferings and consolations all becoming energetic means of accomplishing the great design, for all things work together for good to them that love God. See the variations in Griesbach.

### Verse 7

[¶32] And our hope of you is steadfast - We have no doubt of your continuing in the truth; because we see that you have such a full, experimental knowledge of it, that no sufferings or persecutions can turn you aside. And we are sure that, as ye suffer, so shall ye rejoice.

### Verse 8

[¶34] Our trouble which came to us in Asia - To what part of his history the apostle refers we know not: some think it is to the Jews lying in wait to kill him, [Act 20:3]; others, to the insurrection raised against him by Demetrius and his fellow craftsmen, [Act 19:23]; others, to his fighting with beasts at Ephesus, [1Cor 15:32], which they understand literally; and others think that there is a reference here to some persecution which is not recorded in any part of the apostle's history.

[¶35] We were pressed out of measure, above strength - The original is exceedingly emphatic: καθ' ὑπερβολην εβαρηθημεν ὑπερ δυναμιν· we were weighed down beyond what is credible, even beyond what any natural strength could support. There is no part of St. Paul's history known to us which can justify these strong expressions, except his being stoned at Lystra; which if not what is here intended, the facts to which he refers are not on record. As Lystra was properly in Asia, unless he mean Asia Minor, and his stoning at Lystra did most evidently destroy his life, so that his being raised was an effect of the miraculous power of God; he might be supposed to refer to this. See the notes on [Act 14:19], etc. But it is very likely that the reference is to some terrible persecution which he had endured some short time before his writing this epistle; and with the outlines of which the Corinthians had been acquainted.

### Verse 9

[¶37] We had the sentence of death in ourselves - The tribulation was so violent and overwhelming, that he had no hope of escaping death.

[¶38] That we should not trust in ourselves - The tribulation was of such a nature as to take away all expectation of help but from God alone.

[¶39] But in God which raiseth the dead - This is very like the business at Lystra; and would be sufficient to fix the apostle's reference to that fact could the time and other circumstances serve.

### Verse 10

[¶41] Who delivered us from so great a death - For the circumstances were such that no human power could avail.

[¶42] Will yet deliver us - Having had such a signal evidence of His interposition already, we will confide in him with an unshaken confidence that he will continue to support and deliver.

### Verse 11

[¶44] Ye also helping together by prayer - Even an apostle felt the prayers of the Church of God necessary for his comfort and support.

## 535. 2 Corinthians · 2 of 24

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[¶0] What innumerable blessings do the prayers of the followers of God draw down on those who are the objects of them!

[¶1] The gift bestowed - by the means of many persons - The blessings communicated by means of their prayers.

[¶2] Thanks may be given by many - When they who have prayed hear that their prayers are so particularly answered, then all that have prayed will feel themselves led to praise God for his gracious answers. Thus, the prayers of many obtain the gift; and the thanksgiving of many acknowledge the mercy.

[¶3] The gift, or χαρισμα, which the apostle mentions, was his deliverance from the dangers and deaths to which he was exposed.

### Verse 12

[¶5] For our rejoicing is this - Ἡ καυχησις. Our boasting, exultation, subject of glorying.

[¶6] The testimony of our conscience - Μαρτυριον της συνειδησεως· That testimony or witness which conscience, under the light and influence of the Spirit of God, renders to the soul of its state, sincerity, safety, etc.

[¶7] In simplicity - Ἁπλοτητι· from α, denoting unity or together, and πελω, to be; or from α, negative, and πολυς, many; not compounded, having one end in view, having no sinister purpose, no by end to answer. Instead of ἁπλοτητι, many MSS. and versions have ἁγιοτητι, holiness.

[¶8] In godly sincerity - Ειλικρινειᾳ Θεου· The sincerity of God: that is, such a sincerity as comes from his work in the soul. Ειλικρινεια, sincerity, and ειλικρινης, sincere, come from ειλη, the splendor, or bright shining of the sun; and here signifies such simplicity of intention, and purity of affection, as can stand the test of the light of God shining upon it, without the discovery being made of a single blemish or flaw.

[¶9] Not with fleshly wisdom - The cunning and duplicity of man, who is uninfluenced by the Spirit of God, and has his secular interest, ease, profit, pleasure, and worldly honor in view.

[¶10] But by the grace of God - Which alone can produce the simplicity and godly sincerity before mentioned, and inspire the wisdom that comes from above.

[¶11] We have had our conversation - Ανεστραφημεν· We have conducted ourselves. The word properly refers to the whole tenor of a man's life - all that he does says, and intends; and the object or end he has in view, and in reference to which he speaks, acts, and thinks; and is so used by the best Greek writers. The verb αναστρεφω is compounded of ανα, again, and στρεφω, to turn; a continual coming back again to the point from which he set out; a circulation; beginning, continuing, and ending every thing to the glory of God; setting out with Divine views, and still maintaining them; beginning in the Spirit, and ending in the Spirit; acting in reference to God, as the planets do in reference to the sun, deriving all their light, heat, and motion from him; and incessantly and regularly revolving round him. Thus acted Paul; thus acted the primitive Christians; and thus must every Christian act who expects to see God in his glory. The word conversation is not an unapt Latinism for the Greek term, as conversatio comes from con, together, and verto, I turn; and is used by the Latins in precisely the same sense as the other is by the Greeks, signifying the whole of a man's conduct, the tenor and practice of his life: and conversio astrorum, and conversiones caelestes, is by Cicero used for the course of the stars and heavenly bodies. - De Leg. c. 8: Caelum una conversione atque eadem, ipse circum se torquetur et vertitur. - CIC de Univers., c. 8: "The heaven itself is, with one and the same revolution, whirled about, and revolves round itself."

[¶12] In the world - Both among Jews and Gentiles have we always acted as seeing Him who is invisible.

[¶13] More abundantly to you-ward - That is, We have given the fullest proof of this in our conduct towards you; You have witnessed the holy manner in which we have always acted; and God is witness of the purity of the motives by which we have been actuated; and our conscience tells us that we have lived in uprightness before him.

### Verse 13

[¶15] Than what ye read - Viz. In the first epistle which he had sent them.

[¶16] Or acknowledge - To be the truth of God; and which he hoped they would continue to acknowledge, and not permit themselves to be turned aside from the hope of the Gospel.

### Verse 14

[¶18] Have acknowledged us in part - Απο μερους may signify here not in part, but some of you; and it is evident, from the distracted state of the Corinthians, and the opposition raised there against the apostle, that it was only a part of them that did acknowledge him, and receive and profit by his epistles and advice.

[¶19] We are your rejoicing, etc. - You boast of us as the ministers of Christ through whom ye have believed; as we boast of you as genuine converts to the Christian faith, and worthy members of the Church of God.

### Verse 15

[¶21] And in this confidence - Under the conviction or persuasion that this is the case; that ye exult in us, as we do in you;

[¶22] I was minded - I had purposed to come to you before, as he had intimated, [1Cor 16:5]; for he had intended to call on them in his way from Macedonia, but this purpose he did not fulfill; and he gives the reason, [2Cor 1:23].

[¶23] A second benefit - He had been with them once, and they had received an especial blessing in having the seed of life sown among them by the preaching of the Gospel; and he had purposed to visit them again that they might have a second blessing, in having that seed watered. Instead of χαριν, grace or benefit, several MSS. read χαραν joy, pleasure; but the word grace or benefit, seems to express the apostle's meaning best.

### Verse 16

[¶25] To pass by you into Macedonia - He had purposed to go to Macedonia first, and then from Macedonia return to them, and probably winter in Corinth. Therefore we must understand the δι' ὑμων, by you, as implying that he would sail up the Aegean Sea, leaving Corinth to the west; though he might have taken it in his way, and have gone by land through Greece up to Macedonia. Some think that the meaning is, that he purposed to take Achaia in his way to Macedonia, without calling at Corinth; but Achaia was out of his way considerably, and he could scarcely go through Achaia without passing close by Corinth. I consider the words, therefore, as implying that he purposed not to call at Corinth at that time, but to pass by it, as before stated.

### Verse 17

[¶27] Did I use lightness? - When I formed this purpose, was it without due consideration? and did I abandon it through fickleness of mind?

[¶28] That with me there should be yea, etc. - That I should act as carnal men, who change their purposes, and falsify their engagements, according as may seem best to their secular interest?

### Verse 18

[¶30] But as God is true - Setting the God of truth before my eyes, I could not act in this way: and as sure as he is true, so surely were my purposes sincere; and it was only my uncertainty about your state that induced me to postpone my visit. See [2Cor 1:23].

### Verse 19

[¶32] For the Son of God, etc. - If I could have changed my purpose through carnal or secular interests then I must have had the same interest in view when I first preached the Gospel to you, with Silvanus and Timotheus. But did not the whole of our conduct prove that we neither had, nor could have such interest in view?

### Verse 20

[¶34] For all the promises of God - Had we been light, fickle, worldly-minded persons; persons who could only be bound by our engagements as far as comported with our secular interest; would God have confirmed our testimony among you? Did we not lay before you the promises of God? And did not God fulfill those promises by us - by our instrumentality, to your salvation and his own glory? God is true; therefore every promise of God is true; and consequently each must have its due fulfillment. God will not make use of trifling, worldly men, as the instruments by which he will fulfill his promises; but he has fulfilled them by us; therefore we are just and spiritual men, else God would not have used us.

[¶35] In him are yea, and in him amen - All the promises which God has made to mankind are yea - true in themselves, and amen - faithfully fulfilled to them who believe in Christ Jesus. The promises are all made in reference to Christ; for it is only on the Gospel system that we can have promises of grace; for it is only on that system that we can have mercy. Therefore, the promise comes originally by Christ, and is yea; and it has its fulfillment through Christ, and is amen; and this is to the glory of God, by the preaching of the apostles.

[¶36] From what the apostle says here, and the serious and solemn manner in which he vindicates himself, it appears that his enemies at Corinth had made a handle of his not coming to Corinth, according to his proposal, to defame his character, and to depreciate his ministry; but he makes use of it as a means of exalting the truth and mercy of God through Christ Jesus; and of showing that the promises of God not only come by him, but are fulfilled through him.

### Verse 21

[¶38] Now he which stablisheth us with you - It is God that has brought both us and you to this sure state of salvation through Christ; and he has anointed us, giving us the extraordinary influences of the Holy Ghost, that we might be able effectually to administer this Gospel to your salvation. Through this unction we know and preach the truth, and are preserved by it from dissimulation and falsity of every kind.

### Verse 22

[¶40] Who hath also sealed us - Not only deeply impressed His truth and image upon our hearts; but, by the miraculous gifts of the Holy Spirit, attested the truth of our extraordinary unction or calling to the ministry.

[¶41] And given the earnest of the Spirit - Τον αρραβωνα του Πνευματος. From this unction and sealing we have a clear testimony in our souls, the Divine Spirit dwelling constantly in us, of our acceptance with God, and that our ways please him. The αρῥαβων of the apostle is the same as the ערבן erabon of Moses, [Gen 38:17], [Gen 38:18], [Gen 38:20], which we there translate pledge. The word properly signifies an earnest of something promised; a part of the price agreed for between a buyer and seller, by giving and receiving of which the bargain was ratified; or a deposit, which was to be restored when the thing promised was given. From the use of the term in Genesis, which the apostle puts here in Greek letters, we may at once see his meaning above, and in [Eph 1:14]; the Holy Spirit being an earnest in the heart, and an earnest of the promised inheritance means a security given in hand for the fulfillment of all God's promises relative to grace and eternal life. We may learn from this, that eternal life will be given in the great day to all who can produce the arrhabon, or pledge. He who is found then with the earnest of God's Spirit in his heart, shall not only be saved from death, but have that eternal life of which it is the pledge, the earnest, and the evidence. Without this arrhabon there can be no glory. See the whole case of Judah and Tamar, [Gen 38:15] (note), etc., and the notes there.

### Verse 23

[¶43] I call God for a record upon my soul - The apostle here resumes the subject which he left [2Cor 1:16], and in the most solemn manner calls God to witness, and consequently to punish, if he asserted any thing false, that it was through tenderness to them that he did not visit Corinth at the time proposed. As there were so many scandals among them, the apostle had reason to believe that he should be obliged to use the severe and authoritative part of his function in the excommunication of those who had sinned, and delivering them over to Satan for the destruction of the flesh, etc.; but to give them space to amend, and to see what effect his epistle might produce, (not having heard as yet from them), he proposed to delay his coming. It is plain, as several commentators have observed,

[¶44] 1. That St. Paul's doctrine had been opposed by some of Corinth, [1Cor 15:12]. His apostleship questioned, [1Cor 9:1], [1Cor 9:2], and [2Cor 12:13].

## 536. 2 Corinthians · 3 of 24

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/536/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/536/#p-N

[¶0] 2. Himself despised, and treated as a person who, because of the consciousness he had of his own worthlessness, dared not to come, [1Cor 4:18]. His letters, say they, are weighty and powerful - full of boastings of what he can and what he will do; but his bodily presence is weak, and his speech contemptible, [2Cor 10:10].

[¶1] 3. This being the state in which his reputation was then at Corinth, and he having promised to come to them, [1Cor 16:5], he could not but think it necessary to vindicate his failing them by reasons which should be both convincing and kind, such as those contained in the preceding verses. See Dodd and others.

### Verse 24

[¶3] Not for that we have dominion over your faith - I will not come to exercise my apostolical authority in punishing them who have acted sinfully and disorderly; for this would be to several of you a cause of distress, the delinquents being friends and relatives; but I hope to come to promote your joy, to increase your spiritual happiness, by watering the seed which I have already sowed. This I think to be the meaning of the apostle. It is certain that the faith which they had already received was preached by the apostles; and, therefore, in a certain sense, according to our meaning of the term, they had a right to propound to them the articles which they ought to believe; and to forbid them, in the most solemn manner, to believe any thing else as Christianity which was opposed to those articles. In that sense they had dominion over their faith; and this dominion was essential to them as apostles. But shall any others - persons who are not apostles, who are not under the unerring and infallible influence of the Holy Ghost, arrogate to themselves this dominion over the faith of mankind; not only by insisting on them to receive new doctrines, taught nowhere by apostles or apostolic men; but also threatening them with perdition if they do not credit doctrines which are opposed to the very spirit and letter of the word of God? These things men, not only not apostles, but wicked, profligate, and ignorant, have insisted on as their right. Did they succeed? Yes, for a time; and that time was a time of thick darkness; a darkness that might be felt; a darkness producing nothing but misery, and lengthening out and deepening the shadow of death. But the light of God shone; the Scriptures were read; those vain and wicked pretensions were brought to the eternal touchstone: and what was the consequence? The splendor of truth pierced, dissipated, and annihilated them for ever!

[¶4] British Protestants have learned, and Europe is learning that the Sacred Writings, and they alone, contain what is necessary to faith and practice; and that no man, number of men, society, church, council, presbytery, consistory, or conclave, has dominion over any man's faith. The word of God alone is his rule, and to its Author he is to give account of the use he has made of it.

[¶5] For by faith ye stand - You believe not in us, but in God. We have prescribed to you on his authority, what you are to believe; you received the Gospel as coming from Him, and ye stand in and by that faith.

[¶6] The subjects in this chapter which are of the most importance have been carefully considered in the preceding notes. That alone of the apostle's oath has been passed by with general observations only. But, that it is an oath has been questioned by some. An oath, properly speaking, is an appeal to God, as the Searcher of the hearts for the truth of what is spoken; and an appeal to Him, as the Judge of right and wrong, to punish the falsity and perjury. All this appears to be implied in the awful words above: I call God for a record upon my soul; and this is not the only place in which the apostle uses words of the same import. See [Rom 1:9]; [Rom 9:1], and the note on [Rom 9:1] (note).

[¶7] On this subject I have spoken pretty much at large at the end of the sixth chapter of Deuteronomy; but as it appears that there I have made a mistake in saying that the people called Quakers hold up their hand in a court of justice, when called upon to make affirmation, I take this opportunity to correct that expression, and to give the form of the oath, for so the law considers it, which the statute (7 and 8 of William III., cap. 34, sec. 1) required of this sect of Christians: "I, A. B., do declare in the presence of almighty God, the witness of the truth of what I say." Though this act was only intended at first to continue in force for seven years, yet it was afterwards made perpetual. See Burn, vol. iii., page 654.

[¶8] A more solemn and more awful form of an oath was never presented nor taken by man than this; no kissing of the book, holding up of the hand, nor laying hand on the Bible, can add either solemnity or weight to such an oath! It is as awful and as binding as any thing can be; and him, who would break this, no obligation can bind.

[¶9] But the religious people in question found their consciences aggrieved by this form, and made application to have another substituted for it; in consequence of this the form has undergone a little alteration, and the solemn affirmation which is to stand instead of an oath taken in the usual manner, as finally settled by the 8th Geo., cap. 6, is the following: "I, A. B., do solemnly, sincerely, and truly declare and affirm." Burn, vol. iii., page 656.

[¶10] It may be well to examine this solemn affirmation, and see whether it does not contain the essential principles of an oath; and whether it should not be reputed by all people, as being equal to any oath taken in the common form, and sufficiently binding on every conscience that entertains the belief of a God, and the doctrine of a future state. The word solemnly refers to the presence and omniscience of God, before whom the affirmation is made; and the word sincerely to the consciousness that the person has of the uprightness of his own soul, and the total absence of guile and deceit; and the word truly refers to the state of his understanding as to his knowledge of the fact in question. The word declare refers to the authority requiring, and the persons before whom this declaration is made; and the term affirm refers back to the words solemnly, sincerely, and truly, on which the declaration and affirmation are founded. This also contains all that is vital to the spirit and essence of an oath; and the honest man, who takes or makes it, feels that there is no form used among men by which his conscience can be more solemnly bound. As to the particular form, as long as it is not absurd or superstitious, it is a matter of perfect indifference as to the thing itself as long as the declaration or affirmation contains the spirit and essence of an oath; and that the law considers this as an oath, is evident from the following clause: "That if any one be convicted of having wilfully or falsely made this declaration or affirmation, such offender shall incur the same penalties and forfeitures as are enacted against persons convicted of wilful and corrupt perjury." I believe it may be said with strict truth, that few instances can be produced where this affirmation, which I must consider as a most solemn oath, was corruptly made by any accredited member of that religious society for whose peace and comfort it was enacted. And when this most solemn affirmation is properly considered, no man of reason will say that the persons who take it are not bound by a sufficient and available oath.

### Introduction

[¶12] The apostle farther explains the reasons why he did not pay his intended visit to the Corinthians, [2Cor 2:1]. And why he wrote to them in the manner he did, [2Cor 2:2-5]. He exhorts them also to forgive the incestuous person, who had become a true penitent; and therefore he had forgiven him in the name of Christ, [2Cor 2:6-11]. He mentions the disappointment he felt when he came to Troas in not meeting with Titus, from whom he expected to have heard an account of the state of the Corinthian Church, [2Cor 2:12], [2Cor 2:13]. Gives thanks to God for the great success he had in preaching the Gospel, so that the influence of the name of Christ was felt in every place, [2Cor 2:14]. Shows that the Gospel is a savour of life to them that believe, and of death to them that believe not, [2Cor 2:15], [2Cor 2:16]. And that he and his brethren preached the pure, unadulterated doctrine of God among the people, [2Cor 2:17].

### Verse 1

[¶14] But I determined this - The apostle continues to give farther reasons why he did not visit them at the proposed time. Because of the scandals that were among them he could not see them comfortably; and therefore he determined not to see them at all till he had reason to believe that those evils were put away.

### Verse 2

[¶16] For if I make you sorry - Should he have come and used his apostolical authority, in inflicting punishment upon the transgressors, this would have been a common cause of distress. And though he might expect that the sound part of the Church would be a cause of consolation to him, yet as all would be overwhelmed with trouble at the punishment of the transgressors, he could not rejoice to see those whom he loved in distress.

### Verse 3

[¶18] And I wrote this same unto you - This I particularly marked in my first epistle to you; earnestly desiring your reformation, lest, if I came before this had taken place, I must have come with a rod, and have inflicted punishment on the transgressors. See [1Cor 5:1-13].

[¶19] My joy is the joy of you all - I know that ye wish my comfort as much as I wish yours.

### Verse 4

[¶21] For out of much affliction, etc. - It is very likely that the apostle's enemies had represented him as a harsh, austere, authoritative man; who was better pleased with inflicting wounds than in healing them. But he vindicates himself from this charge by solemnly asserting that this was the most painful part of his office; and that the writing of his first epistle to them cost him much affliction and anguish of heart, and many tears.

### Verse 5

[¶23] But, if any have caused grief - Here he seems to refer particularly to the cause of the incestuous person.

[¶24] Grieved me, but in part - I cannot help thinking that the εκ μερους and απο μερους, which we render in part, and which the apostle uses so frequently in these epistles, are to be referred to the people. A part of them had acknowledged the apostle, [2Cor 1:14]; and here, a part of them had given him cause of grief; and therefore he immediately adds, that I may not overcharge you all; as only a part of you has put me to pain, (viz. the transgressor, and those who had taken his part), it would be unreasonable that I should load you all, επιβαρω παντας ὑμας, with the blame which attaches to that party alone.

### Verse 6

[¶26] Sufficient to such a man is this punishment - That is, the man has already suffered sufficiently. Here he gives a proof of his parental tenderness towards this great transgressor. He had been disowned by the Church; he had deeply repented; and now the apostle pleads for him.

### Verse 7

[¶28] Ye ought rather to forgive him - He had now suffered enough; for the punishment inflicted had answered the end for which it was inflicted; and there was some danger that, if this poor culprit were not restored to the bosom of the Church, his distress and anguish would destroy his life, or drive him to despair.

### Verse 8

[¶30] That ye would confirm your love toward him - You do love him, notwithstanding the reproach he has brought on the Gospel; and notwithstanding your love to him, ye were obliged to cut him off for the credit of the Gospel. Now that he has repented, I beseech you to confirm, κυρωσαι, to ratify, by a public act of the Church, your love to him; give him the fullest proof that you do love him; by forgiving him and restoring him to his place in the Church.

### Verse 9

[¶32] For to this end also did I write - Εγραψα, I have written this also, the advices and commands which I now give you, that I might know whether ye be obedient in all things.

### Verse 10

[¶34] To whom ye forgive any thing - Here he farther shows them that his sole object in the punishment inflicted on the transgressor, was his amendment and therefore promises to ratify, in the name and authority of Christ, the free pardon which he exhorts them to dispense.

[¶35] In the person of Christ - As I believe Christ acts towards his penitent soul, so do I. Christ forgives his sin, and takes him to his favor; let us forgive him his offense against the Church, and restore him to its communion.

### Verse 11

[¶37] Lest Satan should get an advantage - If the man who has given sufficient proof of the sincerity of his repentance be not restored, he may be overwhelmed with sorrow, and sink into despair; and then the discipline of the Church will be represented, not as emendatory, but as leading to destruction. Of this our enemies would most gladly avail themselves, as they wish to discredit this ministry; and there is always at hand a devil to suggest evil, and prompt men to do it; for in this respect we have thorough acquaintance with his devices. Let us therefore be careful to remove, both from Satan and his partisans, all those occasions which might turn to the disadvantage or disparagement of the Gospel of Christ.

### Verse 12

[¶39] When I came to Troas - After having written the former epistle, and not having heard what effect it had produced on your minds; though the Lord had opened me a particular door to preach the Gospel, in which I so especially rejoice and glory;

### Verse 13

[¶41] I had no rest in my spirit - I was so concerned for you, through the love I bear you, that I was greatly distressed because I did not find Titus returned to give me an account of your state.

[¶42] But taking my leave of them - I went thence into Macedonia, expecting to find him there; and thither he did come; and gave me a joyous account of your state. See [2Cor 8:6], [2Cor 8:7].

### Verse 14

[¶44] Now, thanks be unto God - His coming dispelled all my fears, and was the cause of the highest satisfaction to my mind; and filled my heart with gratitude to God, who is the Author of all good, and who always causes us to triumph in Christ; not only gives us the victory, but such a victory as involves the total ruin of our enemies; and gives us cause of triumphing in him, through whom we have obtained this victory.

## 537. 2 Corinthians · 4 of 24

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[¶0] A triumph, among the Romans, to which the apostle here alludes, was a public and solemn honor conferred by them on a victorious general, by allowing him a magnificent procession through the city.

[¶1] This was not granted by the senate unless the general had gained a very signal and decisive victory; conquered a province, etc. On such occasions the general was usually clad in a rich purple robe, interwoven with figures of gold, setting forth the grandeur of his achievements; his buskins were beset with pearls, and he wore a crown, which at first was of laurel, but was afterwards of pure gold. In one hand he had a branch of laurel, the emblem of victory; and in the other, his truncheon. He was carried in a magnificent chariot, adorned with ivory and plates of gold, and usually drawn by two white horses. (Other animals were also used: when Pompey triumphed over Africa, his chariot was drawn by elephants; that of Mark Antony, by lions; that of Heliogabalus, by tigers; and that of Aurelius, by deer.) His children either sat at his feet in the chariot, or rode on the chariot horses. To keep him humble amidst these great honors a slave stood at his back, casting out incessant railings, and reproaches; and carefully enumerating all his vices, etc. Musicians led up the procession, and played triumphal pieces in praise of the general; and these were followed by young men, who led the victims which were to be sacrificed on the occasion, with their horns gilded, and their heads and necks adorned with ribbons and garlands. Next followed carts loaded with the spoils taken from the enemy, with their horses, chariots, etc. These were followed by the kings, princes, or generals taken in the war, loaded with chains. Immediately after these came the triumphal chariot, before which, as it passed, the people strewed flowers, and shouted Io, triumphe!

[¶2] The triumphal chariot was followed by the senate; and the procession was closed by the priests and their attendants, with the different sacrificial utensils, and a white ox, which was to be the chief victim. They then passed through the triumphal arch, along the via sacra to the capitol, where the victims were slain.

[¶3] During this time all the temples were opened, and every altar smoked with offerings and incense.

[¶4] The people at Corinth were sufficiently acquainted with the nature of a triumph: about two hundred years before this, Lucius Mummius, the Roman consul, had conquered all Achaia, destroyed Corinth, Thebes, and Chalcis; and, by order of the senate, had a grand triumph, and was surnamed Achaicus. St. Paul had now a triumph (but of a widely different kind) over the same people; his triumph was in Christ, and to Christ he gives all the glory; his sacrifice was that of thanksgiving to his Lord; and the incense offered on the occasion caused the savour of the knowledge of Christ to be manifested in every place. As the smoke of the victims and incense offered on such an occasion would fill the whole city with their perfume, so the odour of the name and doctrine of Christ filled the whole of Corinth and the neighboring regions; and the apostles appeared as triumphing in and through Christ, over devils, idols, superstition, ignorance, and vice, wherever they came.

### Verse 15

[¶6] For we are unto God a sweet savor of Christ - The apostle still alludes to the case of a triumph; the conqueror always represented the person of Jupiter; as even the heathens supposed that God alone could give the victory: and as the punishment of death was inflicted on some of the captives, who had often rebelled and broken leagues and covenants; so others were spared, made tributaries, and often became allies. Alluding to this, the apostle says: We are a sweet savour to God - we have fulfilled his will in faithfully proclaiming the Gospel, and fighting against sin. And as he has determined that those who believe shall be saved, and those who believe not shall perish, we are equally acceptable to him though we unsuccessfully preach the Gospel to some who obstinately reject it, and so perish, as we are in preaching to others who believe, and are saved.

### Verse 16

[¶8] To the one we are the savour of death unto death - There are several sayings among the ancient Jewish writers similar to this. In Debarim Rabba, sec. i. fol. 248, it is said: "As the bee brings home honey to its owner, but stings others; so it is with the words of the law;" סם חיים לישראל sam chaiyim leyisrael, "They are a savour of lives to the Israelites:" וסם המות לאומות העולם vesam hammaveth leomoth haolam, "And a savour of death to the people of this world." The learned reader may see much more to this effect in Schoettgen. The apostle's meaning is plain: those who believe and receive the Gospel are saved; those who reject it, perish. The meaning of the rabbins is not less plain: the Israelites received the law and the prophets as from God, and thus possessed the means of salvation; the Gentiles ridiculed and despised them, and thus continued in the path of death. The same happens to the present day to those who receive and to those who reject the Gospel: it is the means of salvation to the former, it is the means of destruction to the latter; for they are not only not saved because they do not believe the Gospel, but they are condemned because they reject it. For how can they escape who neglect so great a salvation? The sun which nourishes the tree that is planted in a good soil, decomposes and destroys it if plucked up and laid on the surface.

[¶9] That the saved, σωζομενοι, and they that perish, απολλυμενοι, mean those who receive and obey the Gospel, and those who reject it and live and die in sin, needs no proof. No other kinds of reprobate and elect, in reference to the eternal world, are known in the Book of God, though they abound in the books of men. The Jews were possessed with such an exalted opinion of their own excellence that they imagined that all the love and mercy of God were concentrated among themselves, and that God never would extend his grace to the Gentiles.

[¶10] Such sentiments may become Jews but when we find some Gentiles arrogating to themselves all the salvation of God, and endeavoring to prove that he has excluded the major part even of their own world - the Gentiles, from the possibility of obtaining mercy; and that God has made an eternal purpose, that the death of Christ shall never avail them, and that no saving grace shall ever be granted to them, and that they shall infallibly and eternally perish; what shall we say to such things? It is Judaism in its worst shape: Judaism with innumerable deteriorations. The propagators of such systems must answer for them to God.

[¶11] Who is sufficient for these things? - Is it the false apostle that has been labouring to pervert you? Or, is it the men to whom God has given an extraordinary commission, and sealed it by the miraculous gifts of the Holy Ghost? That this is the apostle's meaning is evident from the following verse.

### Verse 17

[¶13] For we are not as many, which corrupt the word of God - God has made Us sufficient for these things by giving us his own pure doctrine, the ministry of reconciliation, which we conscientiously preserve and preach; and we act, not like many among you, who, having received that doctrine, corrupt it; mingling with it their own inventions, and explaining away its force and influence, so as to accommodate it to men of carnal minds.

[¶14] The word καπηλευοντες, from καπηλος, a tavernkeeper, signifies acting like an unprincipled vintner; for this class of men have ever been notorious for adulterating their wines, mixing them with liquors of no worth, that thereby they might increase their quantity; and thus the mixture was sold for the same price as the pure wine. [Isa 1:22], Thy wine is mixed with water, the Septuagint thus translate: οἱ καπηλοι σου μισγουσι τον οινον ὑδατι· "Thy vintners mix thy wine with water;" that is, thy false prophets and corrupt priests adulterate the word of God, and render it of none effect, by their explanations and traditions.

[¶15] The word has been used, both among the Greeks and Latins, to signify a prostitution of what was right and just, for the sake of gain. So Herodian, lib. vi. cap. 11; Ειρηνην χρυσιου καπηλευοντες, "Making peace for money." So cauponari bellum is, "To make war for money." In short, the word is used to signify any artifice employed to get gain by making a thing look more or better than it is; or mingling that which is excellent with what is not so to promote the gain of the adulterater.

[¶16] It is used by Aristophanes, Plut. Act. iv., scene 5, ver. 1064, to express an old woman who was patched and painted to hide her deformity. Ου δητ', επει μεν νυν καπηλικως εχει· Ει δ' εκπλυνειται τουτο το ψιμυθιον, Οψει καταδηλα του προσωπου γε τα ῥακη.

[¶17] Not at all; the old woman is painted:

[¶18] If the paint were washed off, then you

[¶19] Would plainly see her wrinkled face.

[¶20] Where see the note of the Scholiast, who observes that the term is applied to those who deal in clothes, patching, mending, etc., as well as to those who mix bad wine with good. Καπηλικως εχει· Πανουργικως· επει οἱ καπηλοι χριειν και αναποιειν τα ἱματια ειωθασι, και τον οινον δε νωθυλευουσι, συμμιγνυντες αυτῳ σαπρον. Vid. Kusteri Aristoph., page 45.

[¶21] But as of sincerity - Εξ ειλικρινειας. See the note on [2Cor 1:12]. We receive the doctrine pure from God; we keep it pure, and deliver it in its purity to mankind. For we speak in Christ - in the things of his Gospel, as being in the sight of God - our whole souls and all their motives being known to him. As the unprincipled vintner knows that he adulterates the wine, his conscience testifying this; so we know that we deliver the sincere truth of God, our conscience witnessing that we deliver it to you, as we receive it, by the inspiration of the Spirit of truth.

[¶22] 1. That St. Paul was a man of a very tender and loving spirit is evident from all his epistles; but especially from this, and particularly from the chapter before us. It was not an easy thing with him to give a reproof; and nothing but a sense of his duty to God and his Church could have led him to use his apostolical power, to inflict spiritual punishment on transgressors. He felt like a loving and tender father, who, being obliged to correct his froward and disobedient child, feels in his own heart the pain of a hundred blows for that occasioned by one laid on the body of his son. There are some ministers who think nothing of cutting off members from the Church of Christ; they seem to do it, if not cheerfully, yet with indifference and unconcern! How can this be? Nothing but absolute duty to God should induce any man to separate any person from the visible Church; and then it must be on the conviction that the case is totally hopeless. And who, even in those circumstances, that knows the worth of a soul, can do it without torture of heart?

[¶23] 2. We must not only love the doctrines, but also the morality of the Gospel. He who loves this will not corrupt it; but, as Quesnel says truly, in order to love the truth a man must practice it; as in order to practice it he must love it. That a minister, says he, may preach the word of God in such a manner as is worthy of him, he must, with St. Paul, be always mindful of these three things:

[¶24] 1. That he be sent by God, and that he speak directly from him, and as his ambassador.

[¶25] 2. That he speak as in his presence, and under his immediate inspection.

[¶26] 3. That he consider himself as being in the place of Christ, and endeavor to minister to the souls of men, as he has reason to believe Christ would do, were he in the place; and as he knows Christ did, when he sojourned among men.

[¶27] The minister of the Gospel is Christ's ambassador; and he prays men in Christ's stead to be reconciled to God. See [2Cor 5:20]. The people should consider the nature of this embassage, and receive it as coming immediately from God, that it may accomplish the end for which he has sent it.

### Introduction

[¶29] The apostle shows, in opposition to his detractors, that the faith and salvation of the Corinthians were sufficient testimony of his Divine mission; that he needed no letters of recommendation, the Christian converts at Corinth being a manifest proof that he was an apostle of Christ, [2Cor 3:1-3]. He extols the Christian ministry, as being infinitely more excellent than that of Moses, [2Cor 3:4-12]. Compares the different modes of announcing the truth under the law and under the Gospel: in the former it was obscurely delivered; and the veil of darkness, typified by the veil which Moses wore, is still on the hearts of the Jews; but when they turn to Christ this veil shall be taken away, [2Cor 3:13-16]. On the contrary, the Gospel dispensation is spiritual; leads to the nearest views of heavenly things; and those who receive it are changed into the glorious likeness of God by the agency of his Spirit, [2Cor 3:17], [2Cor 3:18].

### Verse 1

[¶31] Do we begin again to commend ourselves - By speaking thus of our sincerity, Divine mission, etc., is it with a design to conciliate your esteem, or ingratiate ourselves in your affections? By no means.

[¶32] Or need we - epistles of commendation - Are we so destitute of ministerial abilities and Divine influence that we need, in order to be received in different Churches, to have letters of recommendation? Certainly not. God causes us to triumph through Christ in every place; and your conversion is such an evident seal to our ministry as leaves no doubt that God is with us.

[¶33] Letters of commendation - Were frequent in the primitive Church; and were also in use in the apostolic Church, as we learn from this place. But these were, in all probability, not used by the apostles; their helpers, successors, and those who had not the miraculous gifts of the Spirit, needed such letters and they were necessary to prevent the Churches from being imposed on by false teachers. But when apostles came, they brought their own testimonials, the miraculous gifts of the Holy Spirit.

### Verse 2

[¶35] Ye are our epistle - I bear the most ardent love to you. I have no need to be put in remembrance of you by any epistles or other means; ye are written in my heart - I have the most affectionate remembrance of you.

[¶36] Known and read of all men - For wherever I go I mention you; speak of your various gifts and graces; and praise your knowledge in the Gospel.

### Verse 3

[¶38] Manifestly declared to be the epistle of Christ - Ye are in our hearts, and Christ has written you there; but yourselves are the epistle of Christ; the change produced in your hearts and lives, and the salvation which you have received, are as truly the work of Christ as a letter dictated and written by a man in his work.

[¶39] Ministered by us - Ye are the writing, but Christ used me as the pen; Christ dictated, and I wrote; and the Divine characters are not made with ink, but by the Spirit of the living God; for the gifts and graces that constitute the mind that was in Christ are produced in you by the Holy Ghost.

[¶40] Not in tables of stone - Where men engrave contracts, or record events; but in fleshly tables of the heart - the work of salvation taking place in all your affections, appetites, and desires; working that change within that is so signally manifested without. See the parts of this figurative speech:

[¶41] 1. Jesus Christ dictates.

[¶42] 2. The apostle writes.

[¶43] 3. The hearts of the Corinthians are the substance on which the writing is made. And,

[¶44] 4. The Holy Spirit produces that influence by which the traces are made, and the mark becomes evident.

## 538. 2 Corinthians · 5 of 24

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[¶0] Here is not only an allusion to making inscriptions on stones, where one dictates the matter, and another cuts the letters; (and probably there were certain cases where some colouring matter was used to make the inscription the more legible; and when the stone was engraved, it was set up in some public place, as monuments, inscriptions, and contracts were, that they might be seen, known, and read of all men); but the apostle may here refer to the ten commandments, written by the finger of God upon two tables of stone; which writing was an evidence of the Divine mission of Moses, as the conversion of the Corinthians was an evidence of the mission of St. Paul. But it may be as well to take the words in a general sense, as the expression is not unfrequent either in the Old Testament, or in the rabbinical writers. See Schoettgen.

### Verse 4

[¶2] Such trust have we - We have the fullest conviction that God has thus accredited our ministry; and that ye are thus converted unto him, and are monuments of his mercy, and proofs of the truth of our ministry.

### Verse 5

[¶4] Not that we are sufficient of ourselves - We do not arrogate to ourselves any power to enlighten the mind or change the heart, we are only instruments in the hand of God. Nor was it possible for us apostles to think, to invent, such a scheme of salvation as is the Gospel; and if we even had been equal to the invention, how could we have fulfilled such promises as this scheme of salvation abounds with? God alone could fulfill these promises, and he fulfils only those which he makes himself. All these promises have been amen-ratified and fulfilled to you who have believed on Christ Jesus according to our preaching; therefore, ye are God's workmanship and it is only by God's sufficiency that we have been able to do any thing. This I believe to be the apostle's meaning in this place, and that he speaks here merely of the Gospel scheme, and the inability of human wisdom to invent it; and the words λογισασθαι τι, which we translate to think any thing, signify, properly, to find any thing out by reasoning; and as the Gospel scheme of salvation is the subject in hand, to that subject the words are to be referred and limited. The words, however, contain also a general truth; we can neither think, act, nor be, without God. From him we have received all our powers, whether of body or of mind, and without him we can do nothing. But we may abuse both our power of thinking and acting; for the power to think, and the power to act, are widely different from the act of thinking, and the act of doing. God gives us the power or capacity to think and act, but he neither thinks nor acts for us. It is on this ground that we may abuse our powers, and think evil, and act wickedly; and it is on this ground that we are accountable for our thoughts, words, and deeds.

### Verse 6

[¶6] Who hath made us able ministers - This is a more formal answer to the question, Who is sufficient for these things? προς ταυτα τις ἱκανος; [1Cor 2:16]. God, says the apostle, has made us able ministers; ἱκανωσεν ἡμας διακονους, he has made us sufficient for these things; for the reader will observe that he uses the same word in both places. We apostles execute, under the Divine influence, what God himself has devised. We are ministers of the new covenant; of this new dispensation of truth, light, and life, by Christ Jesus; a system which not only proves itself to have come from God, but necessarily implies that God himself by his own Spirit is a continual agent in it, ever bringing its mighty purposes to pass. On the words καινη διαθηκη, new covenant, see the Preface to the gospel of St. Matthew.

[¶7] Not of the letter, but of the Spirit - The apostle does not mean here, as some have imagined, that he states himself to be a minister of the New Testament, in opposition to the Old; and that it is the Old Testament that kills, and the New that gives life; but that the New Testament gives the proper meaning of the Old; for the old covenant had its letter and its spirit, its literal and its spiritual meaning. The law was founded on the very supposition of the Gospel; and all its sacrifices, types, and ceremonies refer to the Gospel. The Jews rested in the letter, which not only afforded no means of life, but killed, by condemning every transgressor to death. They did not look at the spirit; did not endeavor to find out the spiritual meaning; and therefore they rejected Christ, who was the end of the law for justification; and so for redemption from death to every one that believes. The new covenant set all these spiritual things at once before their eyes, and showed them the end, object, and design of the law; and thus the apostles who preached it were ministers of that Spirit which gives life.

[¶8] Every institution has its letter as well as its spirit, as every word must refer to something of which it is the sign or significator. The Gospel has both its letter and its spirit; and multitudes of professing Christians, by resting in the Letter, receive not the life which it is calculated to impart. Water, in baptism, is the letter that points out the purification of the soul; they who rest in this letter are without this purification; and dying in that state they die eternally. Bread and wine in the sacrament of the Lord's Supper, are the letter; the atoning efficacy of the death of Jesus, and the grace communicated by this to the soul of a believer, are the spirit. Multitudes rest in this letter, simply receiving these symbols, without reference to the atonement, or to their guilt; and thus lose the benefit of the atonement and the salvation of their souls. The whole Christian life is comprehended by our Lord under the letter, Follow me. Does not any one see that a man, taking up this letter only, and following Christ through Judea, Galilee, Samaria, etc., to the city, temple, villages, seacoast, mountains, etc., fulfilled no part of the spirit; and might, with all this following, lose his soul? Whereas the Spirit, viz. receive my doctrine, believe my sayings, look by faith for the fulfillment of my promises, imitate my example, would necessarily lead him to life eternal. It may be safely asserted that the Jews, in no period of their history, ever rested more in the letter of their law than the vast majority of Christians are doing in the letter of the Gospel. Unto multitudes of Christians Christ may truly say: Ye will not come unto me that ye may have life.

### Verse 7

[¶10] The ministration of death - Here the apostle evidently intends the law. It was a ministration, διακονια or service of death. It was the province of the law to ascertain the duty of man; to assign his duties; to fix penalties for transgressions, etc.; and by it is the knowledge of sin. As man is prone to sin, and is continually committing it, this law was to him a continual ministration of death. Its letter killed; and it was only the Gospel to which it referred that could give life, because that Gospel held out the only available atonement.

[¶11] Yet this ministration of death (the ten commandments, written on stones; a part of the Mosaic institutions being put for the whole) was glorious - was full of splendor; for the apostle refers to the thunderings, and lightnings, and luminous appearances, which took place in the giving of the law; so that the very body of Moses partook of the effulgence in such a manner that the children of Israel could not look upon his face; and he, to hide it, was obliged to use a veil. All this was intended to show the excellency of that law, as an institution coming immediately from God: and the apostle gives it all its heightenings, that he may compare it to the Gospel, and thereby prove that, glorious as it was, it had no glory that could be compared with that of the Gospel; and that even the glory it had was a glory that was to be done away - to be absorbed, as the light of the stars, planets, and moon, is absorbed in the splendor of the sun. See the notes on Romans 7 (note); and see those on Exodus 19 (note), Exodus 20 (note), and [Exo 34:29] (note), etc., where this subject is treated in all its details.

### Verse 8

[¶13] The ministration of the Spirit - The Gospel dispensation, which gives the true spiritual sense of the law.

[¶14] Be rather glorious? - Forasmuch as the thing signified is of infinitely more consequence than that by which it is signified. The Thing bread will preserve a man alive; the Word bread can give life to nothing.

### Verse 9

[¶16] The ministration of condemnation - The law, which ascertained sin, and condemned it to just punishment.

[¶17] The ministration of righteousness - The Gospel, the grand business of which was to proclaim the doctrine δικαιοσυνης, of justification; and to show how God could be just and yet the justifier of him who believeth in Jesus.

[¶18] Exceed in glory - For great, glorious, and awful as the law may be, in its opposition to sin, which is a reproach to man, and a dishonor to God; and in its punishment of sin; yet it must be vastly exceeded by that system which, evidencing an equal abhorrence of sin, finds out a method to forgive it; to take away its guilt from the conscience, and remove all its infection from the soul. That this could be done the law pointed out by its blood of bulls and of goats: but every considerate mind must see that it was impossible for these to take away sin; it is the Gospel that does what the law signified; and forasmuch as the performance of a promise is greater than the promise itself, and the substance of a man is greater than the shadow projected by that substance; so is the Gospel of Jesus Christ greater than the law, with all its promises, types, ceremonies, and shadows.

### Verse 10

[¶20] For even that which was made glorious - The law, which was exhibited for a time in great glory and splendor, partly when it was given, and partly by the splendor of God in the tabernacle and first temple; but all this ceased and was done away; was intended to give place to the Gospel; and has actually given place to that system; so that now, in no part of the world is that law performed, even by the people who are attached to it and reject the Gospel.

[¶21] The glory that excelleth - The Gospel dispensation, giving supereminent displays of the justice, holiness, goodness, mercy, and majesty of God.

### Verse 11

[¶23] For if that which is done away, etc. - Here is another striking difference between the law and the Gospel. The former is termed το καταργουμενον, that which is counterworked and abolished; the latter το μενον, that which continues, which is not for a particular time, place, and people, as the law was; but for All times, all places, and all people. As a great, universal, and permanent Good vastly excels a good that is small, partial, and transitory; so does the Gospel dispensation, that of the law.

### Verse 12

[¶25] Seeing - we have such hope - Such glorious prospects as those blessings which the Gospel sets before us, producing such confidence, as the fulfillment of so many promises has already done, that God will still continue to work for us and by us;

[¶26] We use great plainness of speech - Πολλῃ παρῥησιᾳ χρωμεθα· We speak not only with all confidence, but with all imaginable plainness; keeping back nothing; disguising nothing; concealing nothing: and here we differ greatly from the Jewish doctors, and from the Gentile philosophers, who affect obscurity, and endeavor, by figures, metaphors, and allegories, to hide every thing from the vulgar. But we wish that all may hear; and we speak so that all may understand.

### Verse 13

[¶28] And not as Moses - The splendor of Moses' countenance was so great that the Israelites could not bear to look upon his face, and therefore he was obliged to veil his face: this, it appears, he did typically, to represent the types and shadows by which the whole dispensation of which he was the minister was covered. So that the Israelites could not steadfastly look - could not then have the full view or discernment of that in which the Mosaic dispensation should issue and terminate.

### Verse 14

[¶30] But their minds were blinded - By resting in the letter, shutting their eyes against the light that was granted to them, they contracted a hardness or stupidity of heart. And the veil that was on the face of Moses, which prevented the glory of his face from shining out, may be considered as emblematical of the veil of darkness and ignorance that is on their hearts, and which hinders the glory of the Gospel from shining in.

[¶31] Until this day remaineth the same veil - They are still ignorant of the spiritual meaning and intention of their own law, called here παλαια διαθηκη, the old covenant. See the word explained in the preface to St. Matthew.

[¶32] In the reading of the Old Testament - Here is an evident allusion to the conduct of the Jews in their synagogues: when they read the law they cover their whole head with a veil, which they term the טלית tallith, veil, from טלל talal, to cover; and this voluntary usage of theirs, the apostle tells us, is an emblem of the darkness of their hearts while they are employed even in sacred duties.

[¶33] Which veil is done away in Christ - It is only by acknowledging Christ that the darkness is removed, and the end and spiritual meaning of the law discerned.

### Verse 16

[¶35] When it shall turn to the Lord - When the Israelitish nation shall turn to the Lord Jesus, the veil shall be taken away; the true light shall shine; and they shall see all things clearly.

[¶36] There is an evident allusion here to the case of Moses, mentioned [Exo 34:34]. When he came from the Lord, and spoke to the Israelites, he put the veil over his face; but when he returned to speak with the Lord, then he took off the veil. So, when the Israelitish nation shall return to speak with and pray to the Lord Jesus, the veil of darkness and ignorance shall be taken away from their hearts; but never before that time. The words seem to imply:

[¶37] 1. That there will be a conversion of the Jews to Christianity; and,

[¶38] 2. That this conversion will be en masse; that a time will come when the whole nation of the Jews, in every place, shall turn to Christ; and then the Gentiles and Jews make one fold, under one Shepherd and Bishop of all souls.

### Verse 17

[¶40] Now the Lord is that Spirit - In [2Cor 3:6], [2Cor 3:8], the word το πνευμα, spirit, evidently signifies the Gospel; so called because it points out the spiritual nature and meaning of the law; because it produces spiritual effects; and because it is especially the dispensation of the Spirit of God. Here Jesus Christ is represented as that Spirit, because he is the end of the law for justification to every one that believes; and because the residue of the Spirit is with him, and he is the dispenser of all its gifts, graces, and influences.

[¶41] And where the Spirit of the Lord is - Wherever this Gospel is received, there the Spirit of the Lord is given; and wherever that Spirit lives and works, there is liberty, not only from Jewish bondage, but from the slavery of sin - from its power, its guilt, and its pollution. See [Joh 8:33-36] (note), and the notes there.

### Verse 18

[¶43] But we all, with open face - The Jews were not able to look on the face of Moses, the mediator of the old covenant, and therefore he was obliged to veil it; but all we Christians, with face uncovered, behold, as clearly as we can see our own natural face in a mirror, the glorious promises and privileges of the Gospel of Christ; and while we contemplate, we anticipate them by desire and hope, and apprehend them by faith, and are changed from the glory there represented to the enjoyment of the thing which is represented, even the glorious image - righteousness and true holiness - of the God of glory.

[¶44] As by the Spirit of the Lord - By the energy of that Spirit of Christ which gives life and being to all the promises of the Gospel; and thus we are made partakers of the Divine nature and escape all the corruptions that are in the world. This appears to me to be the general sense of this verse: its peculiar terms may be more particularly explained.

## 539. 2 Corinthians · 6 of 24

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[¶0] The word κατοπτριζομενοι, catoptrizomenoi, acting on the doctrine of catoptries, which we translate beholding in a glass, comes from κατα, against, and οπτομαι, I look; and properly conveys the sense of looking into a mirror, or discerning by reflected light. Now as mirrors, among the Jews, Greeks, and Romans, were made of highly polished metal, (see the note on [1Cor 13:12]), it would often happen, especially in strong light, that the face would be greatly illuminated by this strongly reflected light; and to this circumstance the apostle seems here to allude. So, by earnestly contemplating the Gospel of Jesus, and believing on him who is its Author, the soul becomes illuminated with his Divine splendor, for this sacred mirror reflects back on the believing soul the image of Him whose perfections it exhibits; and thus we see the glorious form after which our minds are to be fashioned; and by believing and receiving the influence of his Spirit, μεταμορφουμεθα, our form is changed, την αυτην εικονα, into the same image, which we behold there; and this is the image of God, lost by our fall, and now recovered and restored by Jesus Christ: for the shining of the face of God upon us, i.e. approbation, through Christ, is the cause of our transformation into the Divine image.

[¶1] Dr. Whitby, in his notes on this chapters produces six instances in which the apostle shows the Gospel to be superior to the law; I shall transcribe them without farther illustration: -

[¶2] 1. The glory appearing on mount Sinai made the people afraid of death, saying: Let not God speak to us any more, lest we die; [Exo 20:19]; [Deu 18:16]; and thus they received the spirit of bondage to fear, [Rom 8:15]. Whilst we have given to us the spirit of power, and love, and of a sound mind, [2Tim 1:7]; and the spirit of adoption, whereby we cry, Abba, Father! and to this difference the Epistle to the Hebrews alludes, [Heb 12:18-24].

[¶3] 2. Moses, with all his glory, was only the minister of the law, written on tables of stone; the apostles are ministers of the Gospel, written on the hearts of believers. Moses gave the Jews only the letter that killeth; the apostles gave the Gospel, which is accompanied with the spirit that gives life.

[¶4] 3. The glory which Moses received at the giving of the law did more and more diminish, because his law was to vanish away; but the glory which is received from Christ is an increasing glory; the doctrine and the Divine influence remaining for ever.

[¶5] 4. The law was veiled under types and shadows; but the Gospel has scarcely any ceremonies; baptism and the Lord's Supper being all that can be properly called such: and Believe, Love, Obey, the great precepts of the Gospel, are delivered with the utmost perspicuity. And indeed the whole doctrine of Christ crucified is made as plain as human language can make it.

[¶6] 5. The Jews only saw the shining of the face of Moses through a veil; but we behold the glory of the Gospel of Christ, in the person of Christ our Lawgiver, with open face.

[¶7] 6. They saw it through a veil, which prevented the reflection or shining of it upon them; and so this glory shone only on the face of Moses, but not at all upon the people. Whereas the glory of God, in the face of Jesus Christ, shines as in a mirror which reflects the image upon Christian believers, so that they are transformed into the same image, deriving the glorious gifts and graces of the Spirit, with the Gospel, from Christ the Lord and Distributor of them, [1Cor 12:5]; and so, the glory which he had from the Father he has given to his genuine followers, [Joh 17:22]. It is, therefore, rather with true Christians as it was with Moses himself, concerning whom God speaks thus: With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the Lord (την δοξαν Κυριου, the glory of the Lord) shall he behold; [Num 12:8]. For as he saw the glory of God apparently, so we with open face behold the glory of the Lord: as he, by seeing of this glory, was changed into the same likeness, and his face shone, or was δεδοξασμενη, made glorious; so we, beholding the glory of the Lord in the face of Jesus Christ, [2Cor 4:6], are changed into the same glory.

[¶8] Thus we find that in every thing the Gospel has a decided superiority over the law and its institutions.

### Introduction

[¶10] St. Paul shows the integrity with which he had preached the Gospel of Christ, [2Cor 4:1], [2Cor 4:2]. And that, if it was unprofitable to any who had heard it, it was because their unbelieving hearts were blinded, [2Cor 4:3], [2Cor 4:4]. How he preached, and how he was qualified for the work, [2Cor 4:5-7]. The troubles and difficulties he met with in his labors, and the hope and consolations by which he was supported, [2Cor 4:8-15]. And the prospect he had of eternal blessedness, [2Cor 4:16-18].

### Verse 1

[¶12] Seeing we have this ministry - The Gospel, of which he gave that noble account which we read in the preceding chapter.

[¶13] We faint not - We meet with many tribulations, but are supported in and through all by the grace of the Gospel. Instead of ουκ εκκακουμεν, we faint not, ουκ εγκακουμεν, we act not wickedly, is the reading of ADFG, and some others. Wakefield thinks it the genuine reading; it certainly makes a very good sense with what goes before and what follows. If we follow this reading the whole verse may be read thus: Wherefore, as we have obtained mercy, or been graciously intrusted, ηλεηθημην, with this ministry, we do not act wickedly, but have renounced the hidden things of dishonesty, etc.

### Verse 2

[¶15] But have renounced - Απειπαμεθα· We have disclaimed the hidden things of dishonesty; τα κρυπτα της αισχυνης, the hidden things of shame; those things which wicked men do; and which they are ashamed to have known, and ashamed to own. Dr. Whitby thinks that the apostle refers to carnal abominations, of which the Jews and their rabbins were notoriously guilty. And it does appear from the first epistle that there were persons in Corinth who taught that fornication was no sin; and it appears also that several had taken the part of the incestuous person.

[¶16] Not walking in craftiness - Πανουργιᾳ· In subtlety and clever cunning, as the false teachers did, who were accomplished fellows, and capable of any thing. The word is compounded of παν, all, and εργον, work.

[¶17] Nor handling the word of God deceitfully - Not using the doctrines of the Gospel to serve any secular or carnal purpose; not explaining away their force so as to palliate or excuse sin; not generalizing its precepts so as to excuse many in particular circumstances from obedience, especially in that which most crossed their inclinations. There were deceitful handlers of this kind in Corinth, and there are many of them still in the garb of Christian ministers; persons who disguise that part of their creed which, though they believe it is of God, would make them unpopular, affecting moderation in order to procure a larger audience and more extensive support; not attacking prevalent and popular vices; calling dissipation of mind, relaxation; and worldly and carnal pleasures, innocent amusements, etc. In a word, turning with the tide, and shifting with the wind of popular opinion, prejudice, fashion, etc.

[¶18] But by manifestation of the truth - An open, explicit acknowledgment of what we know to be the truth - what we are assured is the Gospel of Jesus; concealing nothing; blunting the edge of no truth; explaining spiritual things, not in the words of man's wisdom, but in those taught by the Spirit of God.

[¶19] Commending ourselves to every man's conscience - Speaking so that every man's conscience shall bear its testimony that we proclaim the truth of God. This is one characteristic of Divine truth: even every man's conscience will acknowledge it, though it speak decidedly against his own practices.

[¶20] In the sight of God - Whose eye is ever on the heart and conscience of man, and who always bears testimony to his own word.

### Verse 3

[¶22] But if our Gospel be hid - Κεκαλυμμενον· Veiled; he refers to the subject that he had treated so particularly in the conclusion of the preceding chapter. If there be a veil on the Gospel, it is only to the wilfully blind; and if any man's heart be veiled that hears this Gospel, it is a proof that he is among the lost, απολλυμενοι, those who are fully under the power of sin; who have given up themselves to work wickedness; persons who are mere heathens, or live like such, and yet such as Jesus Christ came to seek and save; for the word does not necessarily imply those that will perish eternally, but is a common epithet to point out a man without the Gospel and without God in the world. Christ commands his disciples in preaching the Gospel to go to προβατα τα απολωλοτα, the Lost sheep of the house of Israel; [Mat 10:6]; for himself says, [Mat 18:11], and [Luk 19:10] : The Son of man is come ζητησαι και σωσαι το απολωλος, to seek and to Save that which is Lost. And such persons he represents under the parable of the lost sheep; for to find το απολωλος, that which is Lost, the good shepherd leaves the ninety-and-nine in the wilderness, and goes in search of it; [Mat 18:12]; [Luk 15:4]. The word more properly signifies, in all those connections, and in the parallel passages, not those who Are Lost, but those who are perishing; and will perish, if not sought and saved.

### Verse 4

[¶24] In whom the god of this world, etc. - We see here that those whose minds are blinded, are they who believe not; and because they believe not, their minds continue in darkness, and are proper subjects for Satan to work on; and he deepens the darkness, and increases the hardness. But who is meant by the god of this world? It is generally answered, the same who is called the prince of this world, [Joh 16:11]. But the question recurs, who is the prince of this world? and the answer to both is, Satan. The reader will do well to consult the notes on [Joh 12:31], and the concluding observations on [Joh 14:30]. I must own I feel considerable reluctance to assign the epithet ὁ Θεος, The God, to Satan; and were there not a rooted prejudice in favor of the common opinion, the contrary might be well vindicated, viz. that by the God of this world the supreme Being is meant, who in his judgment gave over the minds of the unbelieving Jews to spiritual darkness, so that destruction came upon them to the uttermost. Satan, it is true, has said that the kingdoms of the world and their glory are his, and that he gives them to whomsoever he will; [Mat 4:8], [Mat 4:9]. But has God ever said so? and are we to take this assertion of the boasting devil and father of lies for truth? Certainly not. We are not willing to attribute the blinding of men's minds to God, because we sometimes forget that he is the God of justice, and may in judgment remove mercies from those that abuse them; but this is repeatedly attributed to him in the Bible, and the expression before us is quite a parallel to the following, [Isa 6:9] : Go and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the Heart of this People Fat, and Make their Ears Heavy, and Shut their Eyes; Lest they see with their eyes, and hear with their ears, and understand with their heart, etc. And see the parallel places, [Mat 13:14], [Mat 13:15]; [Mar 4:12]; [Joh 12:40]; and particularly [Rom 11:8-10] : God Hath Given Them the Spirit of Slumber, Eyes that they Should not See, and Ears that they Should not Hear; let their Eyes be Darkened, etc. Now all this is spoken of the same people, in the same circumstances of wilful rebellion and obstinate unbelief; and the great God of heaven and earth is he who judicially blinds their eyes; makes their hearts fat, i.e. stupid; gives them the spirit of slumber: and bows down their back, etc. On these very grounds it is exceedingly likely that the apostle means the true God by the words the god of this world.

[¶25] And as to the expression this world, αιωνος τουτου, we are not to imagine that it necessarily means wicked men, or a wicked age; for it is frequently used to express the whole mundane system, and all that is called time: Whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither εν τουτῳ τῳ αιωνι, in This World, nor in the world to come; [Mat 12:32]. In [Luk 20:34], the children, υἱοι του αιωνος τουτου, of This World, mean simply mankind at large in their state of probation in this lower world, in opposition to their state in the world to come. The same meaning the word has in several other places, to which l need not refer; it simply implying the present state of things, governed by the Divine providence, in contradistinction from the eternal state: and it is very remarkable that, in [1Tim 1:17], God himself is called Βασιλευς των αιωνων, the King of the World; what we call King eternal; but here it evidently means him who governs both worlds, and rules in time and eternity. This character among the Asiatics is considered essential to God; and therefore in the very first surat of the Koran he is called Rubbi Alalameen, "the Lord of both worlds," an expression perfectly similar to that above. But it is needless to multiply examples; they exist in abundance. Some, and particularly the ancient fathers, have connected του αιωνος τουτου with των απιστων, and have read the verse: But God hath blinded the minds of the unbelievers of this world, etc. Irenaeus, Tertullian, Chrysostom, Theodoret, Photius, Theophylact, and Augustine, all plead for the above meaning; and St. Augustine says that it was the opinion of almost all the ancients.

[¶26] Lest the light of the glorious Gospel - They have resisted the grace which God gave them, and have refused to yield to the evidences which amply prove the Messiahship of Jesus; and therefore their eyes were judicially darkened, as it is said in the prophet: He hath closed their eyes, and hath given them the spirit of slumber. That is, they have shut their eyes against the light, and their blindness and stupor are the consequence.

[¶27] By glorious Gospel we are to understand the luminous Gospel; that which comes with so much light and evidence to every candid mind.

[¶28] Who is the image of God - Christ is called, [Heb 1:3], the brightness of God's glory, and the express image of his person. See the note at [Heb 1:3].

### Verse 5

[¶30] For we preach not ourselves - We neither proclaim our own wisdom nor power; we have nothing but what we have received; we do not wish to establish our own authority, nor to procure our own emolument.

[¶31] But Christ Jesus the Lord - We proclaim the author of this glorious Gospel as Christ, ὁ Χριστος, the same as המשיח hammashiach, the Messiah, the Anointed One; him of whom the prophets wrote; and who is the expectation, as he is the glory, of Israel, We proclaim him as Jesus יהושע Yehoshua, the Savior and Deliverer, who saves men from their sins. See [Mat 1:21]. And we proclaim Jesus of Nazareth to be the long-expected Messiah; and that there will be none other. And farther we proclaim this Jesus the Messiah to be the Lord, ὁ Κυριος, the great Ruler who has all power in heaven and earth; who made and governs the world; and who can save to the uttermost all that come to God through him. Such was the Redeemer preached by St. Paul.

[¶32] And ourselves your servants - Labouring as fervently and as faithfully for your eternal interests as your most trusty slaves can do for your secular welfare. And we do this for Christ's sake; for although we by our labor show ourselves to be your servants, yea, your slaves, δουλους, yet it is a voluntary service; and we are neither employed by you nor receive our wages from you. We belong to Jesus; and are your servants on his account, and by his order.

### Verse 6

[¶34] For God, who commanded the light to shine out of darkness - The apostle refers here to [Gen 1:3]. For when God created the heavens and the earth Darkness was on the face of the deep; and God said, Let There Be Light; and there was light. Thus he caused the light to shine out of darkness.

[¶35] Hath shined in our hearts - He has given our hearts the glorious light of the Gospel, as he has given the world the glorious light of the sun. As sure, therefore, as God is the author of the light and the creator of the universe, so sure is he the author of the Gospel; it is no human invention; and is as far beyond the power of man's wisdom and might, as the creation of the world is beyond all created power, energy, and skill.

[¶36] The light of the knowledge - To give us that light, that we might enlighten others; this appears to me to be the design of the apostle's προς φωτισμον της γνωσεως της δοξης του Θεου, or, as Dr. Whitby paraphrases it, to give us, and enable us to give to others, the light of the knowledge of God through Christ.

[¶37] In the face of Jesus Christ - It is in and through Jesus that we can receive the Divine light, and it is in and by him that we can be made partakers of the Divine glory. The light mercy, holiness, and glory of God, are reflected upon and communicated to us through Jesus the Christ; and it is εν προσωπῳ, in the appearance and person of Jesus Christ that these blessings are communicated to us.

### Verse 7

[¶39] But we have this treasure in earthen vessels - The original, οστρακινοις σκευεσιν, signifies, more literally, vessels made of shells, which are very brittle; and as the shell is the outward part of a fish, it is very fit, as Dr. Hammond observes, to resemble our bodies in which our souls dwell. The Platonists make two bodies of a man: the one they call οξημα ψυχης, the chariot of the soul; the other, that which we see and touch; and this they call οστρακινον which is the same to us as the shell is to the fish. The word οστρακον not only signifies a shell, or vessel made of shell, but also πηλος ωπτημενος, an earthen vessel which has been burnt in the kiln, and earthen vessels or pottery in general; the difference between σκευη οστρακινα, earthen ware, and σκευη κεραμεως, the potter's vessel, is this: the latter implies the vessel as it comes out of the hands of the potter Before it is burnt; and the other is the vessel After it has passed through the kiln. St. Chrysostom, speaking of this difference, observes that the vessels once baked in the kiln, if broken, are incapable of being restored, δια την εκ τουπυρος εγγινομενην αυτοις ἁπαξ αντιτυπιαν, because of the hardness once gotten by fire; whereas the others are of clay unbaken, if they be spoiled ῥᾳδιωϚπρος το δευτερον επανελθῃ σχημα, they may easily, by the skill of the potter, be restored to some second form. See Hammond. This comports excellently with the idea of St. Paul: our bodies are in a recoverable form: they are very frail, and easily marred; but by the skill of the workman they may be easily built up anew, and made like unto his glorious body. The light and salvation of God in the soul of man is a heavenly treasure in a very mean casket.

[¶40] The rabbins have a mode of speech very similar to this. "The daughter of the emperor thus addressed Rabbi Joshua, the son of Chananiah: O! how great is thy skill in the law, and yet how deformed thou art! what a great deal of wisdom is laid up in a sordid vessel! The rabbi answered, Tell me, I pray thee, of what are those vessels in which you keep your wines? She answered, They are earthen vessels. He replied, How is it, seeing ye are rich, that ye do not lay up your wine in silver vessels, for the common people lay up their wine in earthen vessels? She returned to her father, and persuaded him to have all the wine put into silver vessels; but the wine turned acid; and when the emperor heard it he inquired of his daughter who it was that had given her that advice? She told him that it was Rabbi Joshua. The rabbi told the whole story to the emperor, and added this sentence: The wisdom and study of the law cannot dwell in a comely man. Caesar objected, and said, There are comely persons who have made great progress in the study of the law. The rabbi answered, Had they not been so comely they would have made greater progress; for a man who is comely has not an humble mind, and therefore he soon forgets the whole law." See Schoettgen. There is a great deal of good sense in this allegory; and the most superficial reader may find it out.

[¶41] That the excellency of the power may be of God; and not of us - God keeps us continually dependent upon himself; we have nothing but what we have received, and we receive every necessary supply just when it is necessary; and have nothing at our own command. The good therefore that is done is so evidently from the power of God, that none can pretend to share the glory with him.

### Verse 8

[¶43] We are troubled on every side - We have already seen, in the notes on the ninth chapter of the preceding epistle, that St. Paul has made several allusions to those public games which were celebrated every fifth year at the Isthmus of Corinth; and those games have been in that place particularly described. In this and the three following verses the apostle makes allusion to the contests at those games; and the terms which he employs in these verses cannot be understood but in reference to those agonistical exercises to which he alludes. Dr. Hammond has explained the whole on this ground; and I shall here borrow his help. There are four pairs of expressions taken from the customs of the agones.

[¶44] 1. Troubled on every side, yet not distressed.

## 540. 2 Corinthians · 7 of 24

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[¶0] 2. Perplexed, but not in despair.

[¶1] 3. Persecuted, but not forsaken. Cast down, but not destroyed.

[¶2] Three of these pairs belong to the customs of wrestling; the fourth, to that of running in the race.

[¶3] Troubled on every side, etc. - Εν παντι θλιβομενοι. The word θλιβεσθαι, belongs clearly to παλη wrestling. So says Aristotle, Rhet. lib. i. cap. 5, (and the Scholiast on that place), ὁ γαρ δυναμενος - θλιβειν και κατεχειν, παλαιστικος· "He that can gripe his adversary, and take him up, is a good wrestler;" there being two dexterities in that exercise:

[¶4] 1. to gripe, and

[¶5] 2. to throw down, which Hesychius calls ωθειν and κρατειν; the first of these is here mentioned, and expressed by θλιβεσθαι, to be pressed down; to which is here opposed, as in a higher degree, στενοχωρεισθαι, to be brought to distress, as when one cannot get out of his antagonist's hands, nor make any resistance against him. So in Isaiah: στενοχωρουμενοι ου δυναμεθα μαχεσθαι, we are brought to such extremities that we can fight no longer.

[¶6] Perplexed, but not in despair - Απορουμενοι, αλλ' ουκ εξαπορουμενοι. The word απορεισθαι, to be in perplexity, is fit for the wrestler, who being puzzled by his antagonist's skill knows not what to do: so in Hesychius, απορουντες, αμηχανουντες, they that are not able to do or attempt any thing, yet are not εξαπορουμενοι, they miscarry not finally, ορθοι ἱσταμενοι, stand after all upright; ουκ απογινωσκοντες και ἡττωμενοι, despair not, nor are they overcome, but find a happy issue out of all, being at last conquerors.

### Verse 9

[¶8] Persecuted, but not forsaken - Διωκομενοι, αλλ' ουκ εγκαταλειπομενοι. The διωκομενοι, pursued, is peculiar to the δρομος, or race, when one being foremost others pursue, and get up close after him, endeavoring to outstrip him, but cannot succeed: this is the meaning of ουκ εγκαταλειπομενοι, not outstripped, or outgone, as the word implies. So in Plutarch: τους απολειφθεντας ου στεφανουσι, they do not crown them that are distanced or left behind. So says the apostle, [1Cor 9:24] : All run, but only One receiveth the Prize.

[¶9] Cast down, but not destroyed - Καταβαλλομενοι αλλ' ουκ απολλυμενοι. This also belongs to wrestlers, where he that throws the other first is conqueror. And so Hesychius: καταβαλει, νικησει, ῥιψει, to cast down is to overcome, to throw. And then, the being not destroyed signifies that, although they were thrown down-cast into troubles and difficulties, yet they rose again, and surmounted them all.

### Verse 10

[¶11] Always bearing about in the body, etc. - Being every moment in danger of losing our lives in the cause of truth, as Jesus Christ was. We, in a word, bear his cross, and are ready to offer up our lives for him. There is probably an allusion here to the marks, wounds, and bruises which the contenders in those games got, and continued to carry throughout life.

[¶12] That the life also of Jesus might be made manifest - That in our preservation, the success of our ministry, and the miracles we work, we might be able to give the fullest demonstration that Jesus is risen again from the dead; and that we are strengthened by him to do all these mighty works.

### Verse 11

[¶14] For we which live - And yet, although we are preserved alive, we are in such continual dangers that we carry our life in our hands, and are constantly in the spirit of sacrifice. But the life - the preserving power, of Christ is manifest in our continual support.

### Verse 12

[¶16] Death worketh in us, etc. - We apostles are in continual danger, and live a dying life; while you who have received this Gospel from us are in no danger.

### Verse 13

[¶18] We having the same spirit of faith - As David had when he wrote [Psa 116:10] : I believed, therefore have I spoken: we also believe that we shall receive the fulfillment of all God's promises; and being fully convinced of the truth of the Christian religion, we speak and testify that our deliverance is from God; and that he does not fail those who trust in him, and that he saves to the uttermost them who come unto him through Christ Jesus.

### Verse 14

[¶20] Knowing that he which raised up the Lord, etc. - And though we shall at last seal this truth with our blood, we fear not, being persuaded that as the body of Christ was raised from the dead by the power of the Father, so shall our bodies be raised, and that we shall have an eternal life with him in glory.

### Verse 15

[¶22] For all things are for your sakes - We proclaim all these truths and bear all these sufferings for your sakes, thinking all our sufferings nothing if we can gain converts to Christ, and build believers up on their most holy faith.

[¶23] That the abundant grace - Ἡ χαρις πλεονασασα· The abounding benefit - the copious outpouring of the gifts and graces of the Holy Spirit, by which you have been favored and enriched, may, through the thanksgiving of many, redound to the glory of God: i.e. that the gratitude of the multitudes which have been converted may keep pace with the blessings which they have received, and περισσευσῃ, abound, as these blessings have abounded.

### Verse 16

[¶25] For which cause we faint not - Ουκ εκκα κουμεν. See on [2Cor 4:1] (note). Here we have the same various reading; εγκακουμεν, we do no wickedness; and it is supported by BDEFG, and some others: but it is remarkable that Mr. Wakefield follows the common reading here, though the various-reading is at least as well supported in this verse as in verse first. The common reading, faint not, appears to agree best with the apostle's meaning.

[¶26] But though our outward man - That is, our body - that part of us that can be seen, heard, and felt, perish - be slowly consumed by continual trials and afflictions, and be martyred at last;

[¶27] Yet the inward man - Our soul - that which cannot be felt or seen by others, is renewed - is revived, and receives a daily increase of light and life from God, so that we grow more holy, more happy, and more meet for glory every day.

[¶28] It was an opinion among the Jews that even spirits stood in need of continual renovation. They say that "God renews the angels daily, by putting them into the fiery river from which they proceeded, and then gives them the same name they had before." And they add, that in like manner he renews the hearts of the Israelites every year, when they turn to him by repentance. It is a good antidote against the fear of death to find, as the body grows old and decays, the soul grows young and is invigorated. By the outward man and the inward man St. Paul shows that he was no materialist: he believed that we have both a body and a soul; and so far was he from supposing that when the body dies the whole man is decomposed, and continues so to the resurrection, that he asserts that the decays of the one lead to the invigorating of the other; and that the very decomposition of the body itself leaves the soul in the state of renewed youth. The vile doctrine of materialism is not apostolic.

### Verse 17

[¶30] For our light affliction, etc. - Mr. Blackwall, in his sacred classics, has well illustrated this passage. I shall here produce his paraphrase as quoted by Dr. Dodd: "This is one of the most emphatic passages in all St. Paul's writings, in which he speaks as much like an orator as he does as an apostle. The lightness of the trial is expressed by το ελαφρον της θλιψεως, the lightness of our affliction; as if he had said, it is even levity itself in such a comparison. On the other hand, the καθ' ὑπερβολην εις ὑπερβολην, which we render far more exceeding, is infinitely emphatical, and cannot be fully expressed by any translation. It signifies that all hyperboles fall short of describing that weight - eternal glory, so solid and lasting, that you may pass from hyperbole to hyperbole, and yet, when you have gained the last, are infinitely below it. It is every where visible what influence St. Paul's Hebrew had on his Greek: כבד cabad, signifies to be heavy, and to be glorious; the apostle in his Greek unites these two significations, and says, Weight of Glory."

[¶31] St. Chrysostom's observations on these words are in his very best manner, and are both judicious and beautiful: ΤΙΟΗΣΙ παραλληλα τα παροντα τοις μελλουσι· το παραυτικα προς το αιωνιον· το ελαφρον προς το βαρυ· την θλιψιν προς την δοξαν· και ουδε τουτοις αρκειται, αλλ' ἑτεραν τιθησι λεξιν, διπλασιαζων αυτην, και λεγων, καθ' ὑπερβολην εις ὑπερβολην - τουτεστι, μεγεθος ὑπερβολικως ὑπερβολικον. "The apostle opposes things present to things future; a moment to eternity; lightness to weight; affliction to glory. Nor is he satisfied with this, but he adds another word, and doubles it, saying, καθ' ὑπερβολην εις ὑπερβολην. This is a magnitude excessively exceeding." See Parkhurst, sub voce ὑπερβολη.

### Verse 18

[¶33] While we look not at the things which are seen - Μη σκοπουντων. While we aim not at the things which are seen; do not make them our object; are not striving to obtain them; for they are not worthy the pursuit of an immortal spirit, because they are seen; they are objects to which the natural eye can reach; and they are προσκαιρα, temporary; they are to have a short duration, and must have an end. But the things which we make our scope and aim are not seen; they are spiritual, and therefore invisible to the eye of the body; and besides, they are αιωνΐα, eternal - things that are permanent; that can have no end; they are things which belong to God; holiness, happiness, and the endless communication and fruition of himself.

[¶34] But we must remark that the light afflictions work out this far more exceeding and eternal weight of glory only to those who do not look at the things which are seen. A man may be grievously afflicted, and yet have his eye bent on temporal good; from his afflictions he can derive no benefit; though many think that their glorification must be a necessary consequence of their afflictions, and hence we do not unfrequently hear among the afflicted poor, "Well, we shall not suffer both here and in the other world too." Afflictions may be means of preparing us for glory, if, during them, we receive grace to save the soul; but afflictions of themselves have no spiritual nor saving tendency; on the contrary, they sour the unregenerated mind, and cause murmurings against the dispensations of Divine Providence. Let us, therefore, look to God, that they may be sanctified; and when they are, then we may say exultingly, These light afflictions, which are but for a moment, work for us a far more exceeding and eternal weight of glory. O world to come, in exchange for the present! O eternity, for a moment! O eternal communion in the holy, blessed, and eternal life of God, for the sacrifice of a poor, miserable, and corrupted life here on earth! Whoever sets no value on this seed of a blessed eternity knows not what it comprehends. That which the eyes of the flesh are capable of perceiving is not worthy of a soul capable of possessing God. Nothing which is of a perishable nature can be the chief good of a being that was made for eternity! - Quesnel.

### Introduction

[¶36] The apostle's strong hope of eternal glory, and earnest longings after that state of blessedness, [2Cor 5:1-4]. The assurance that he had of it from the Holy Spirit, and his carefulness to be always found pleasing to the Lord, [2Cor 5:5-9]. All must appear before the judgment seat of Christ, [2Cor 5:10]. Knowing that this awful event must take place, he labored to convince men of the necessity of being prepared to meet the Lord, being influenced to this work by his love of Christ, [2Cor 5:11-13]. Jesus Christ having died for all, is a proof that all were dead, [2Cor 5:14]. Those for whom he died should live to him, [2Cor 5:15]. We should know no man after the flesh, [2Cor 5:16]. They who are in Christ are new creatures, [2Cor 5:17]. The glorious ministry of reconciliation, [2Cor 5:18-21].

### Verse 1

[¶38] If our earthly house of this tabernacle - By earthly house, the apostle most evidently means the body in which the soul is represented as dwelling or sojourning for a time, and from which it is to be liberated at death; for as death dissolves the tabernacle, it can then be no habitation for the soul. The apostle also alludes here to the ancient Jewish tabernacle, which, on all removals of the congregation, was dissolved and taken in pieces; and the ark of the covenant, covered with its own curtains, was carried by itself; and when they came to the place of rest, then the dissolved parts of the tabernacle were put together as before. When we consider this simile in connection with the doctrine of the resurrection, which the apostle has treated so much at large in these epistles, and which he keeps constantly in view, then we shall see that he intends to convey the following meaning: that as the tabernacle was taken down in order to be again put together, so the body is to be dissolved, in order to be re-edified; that as the ark of the covenant subsisted by itself, while the tabernacle was down, so can the soul when separated from the body; that as the ark had then its own veil for its covering, [Exo 40:21], so the soul is to have some vehicle in which it shall subsist till it receives its body at the resurrection.

[¶39] A building of God - Some think this refers to a certain celestial vehicle with which God invests holy souls on their dismissal from the body; others suppose it relates to the resurrection body; and some imagine that it relates merely to the state of blessedness which the saints shall possess in the kingdom of glory. See the following note.

### Verse 2

[¶41] For in this we groan - While in this state, and in this body, we are encompassed with many infirmities, and exposed to many trials, so that life is a state of discipline and affliction, and every thing within and around us says, "Arise and depart, for this is not your rest!" Those who apply these words to what they call the apostle's sense of indwelling sin, abuse the passage. There is nothing of the kind either mentioned or intended.

[¶42] Desiring to be clothed upon with our house - This and the following verses are, in themselves, exceedingly obscure, and can be only interpreted by considering that the expressions used by the apostle are all Jewish, and should be interpreted according to their use of them. Schoettgen has entered largely into the argument here employed by the apostle, and brought forth much useful information.

[¶43] He observes,

[¶44] 1. That the Hebrew word לבש labash, which answers to the apostle's ενδυσασθαι, to be clothed, signifies to be surrounded, covered, or invested with any thing. So, to be clothed with the uncircumcision, signifies to be uncircumcised. Yalcut Rubeni, fol. 163.

## 541. 2 Corinthians · 8 of 24

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[¶0] On the words, [Exo 24:18], Moses went into the midst of the cloud, and gat him up into the mount, Sohar Exod., fol. 77, has these words, He went into the midst of the cloud, as if one put on a garment; so he was Clothed with the Cloud. Sohar Levit., fol. 29: "The righteous are in the terrestrial paradise, where their souls are clothed with the lucid crown;" i.e. they are surrounded, encompassed with light, etc.

[¶1] 2. The word בית beith, House, in Hebrew often denotes a cover, case, or clothing. So, in the Targum of Onkelos, בית אפי beith appei, the House or the Face, is a veil; and so בית אצבעים beith etsbaim, the House of the Fingers, and בית יד beith yad, the House of the Hand, signify gloves; בית רגלים beith regalim, the House of the Feet, shoes. Therefore, οικητηριον - επενδυσασθαι, to be clothed on with a house, may signify any particular qualities of the soul; what we, following the very same form of speech, call a habit, i.e. a coat or vestment. So we say the man has got a habit of vice, a habit of virtue, a habit of swearing, of humility, etc., etc.

[¶2] 3. The Jews attribute garments to the soul, both in this and the other world; and as they hold that all human souls pre-exist, they say that, previously to their being appointed to bodies, they have a covering which answers the same end to them before they come into life as their bodies do afterwards. And they state that the design of God in sending souls into the world is, that they may get themselves a garment by the study of the law and good works. See several proofs in Schoettgen.

[¶3] 4. It is plain, also, that by this garment or covering of the soul they mean simply what we understand by acquiring the image of God - being made holy. This image they assert "Adam lost by his fall, and they represent man in a sinful state as being naked." So they represent the Israelites before their making the molten calf, as having received holy garments from Mount Sinai; but afterwards, having worshipped the calf, they were stripped of these, and left naked.

[¶4] 5. But notwithstanding they speak of this clothing as implying righteous and holy dispositions, and heavenly qualities, yet they all agree in assigning certain vehicles to separate spirits, in which they act; but of these vehicles they have strange notions; yet they acknowledge that without them, whether they be of light, fire, etc., or whatever else, they cannot see and contemplate the Supreme Wisdom. In Synopsis Sohar, page 137, we have these words: "When the time draws near in which a man is to depart from this world, the angel of death takes off his mortal garment and clothes him with one from paradise, in which he may see and contemplate the Supreme Wisdom; and therefore the angel of death is said to be very kind to man, because he takes off from him the garment of this world, and clothes him with a much more precious one prepared in paradise."

[¶5] When the apostle says that they earnestly desired to be clothed upon with our house which is from heaven, he certainly means that the great concern of all the genuine followers of God was to be fully prepared to enjoy the beatific vision of their Maker and Redeemer.

### Verse 3

[¶7] If so be that being clothed - That is, fully prepared in this life for the glory of God;

[¶8] We shall not be found naked - Destitute in that future state of that Divine image which shall render us capable of enjoying an endless glory.

### Verse 4

[¶10] For we that are in this tabernacle - We who are in this state of trial and difficulty do groan, being burdened; as if he had said: The whole of human life is a state of suffering, and especially our lot; who are troubled on every side, perplexed, persecuted, cast down, bearing about in the body the dying of our Lord Jesus, and being always delivered unto death on the account of Jesus, [2Cor 4:8-11]. These were sufficient burdens, and sufficient causes of groaning.

[¶11] Not for that we would be unclothed - We do not desire death, nor to die, even with the full prospect of eternal glory before our eyes, an hour before that time which God in his wisdom has assigned.

[¶12] But clothed upon - To have the fullest preparation for eternal glory. We wish not to die, whatever tribulation we may be called to pass through, till the whole will of God is accomplished in us and by us.

[¶13] That mortality might be swallowed up of life - Being fully prepared for the eternal state we shall scarcely be said to die, all that is mortal being absorbed and annihilated by immortality and glory. See the notes on [1Cor 15:51-56] (note). From the use of these expressions among the Jews, this seems to be the general meaning of the apostle.

### Verse 5

[¶15] Now he that hath wrought us for the selfsame thing - God has given us our being and our body for this very purpose, that both might be made immortal, and both be glorified together. Or, God himself has given us this insatiable hungering and thirsting after righteousness and immortality. Mr. Addison has made a beautiful paraphrase of the sense of the apostle, whether he had his words in view or not: - " - Whence this pleasing hope, this fond desire,

[¶16] This longing after immortality?

[¶17] Or whence this secret dread and inward horror

[¶18] Of falling into nought? Why shrinks the soul

[¶19] Back on herself, and startles at destruction? 'Tis the Divinity that stirs within us; 'Tis Heaven itself that points out an hereafter,

[¶20] And intimates eternity to man. -

[¶21] The soul, secured in her existence, smiles

[¶22] At the drawn dagger, and defies its point.

[¶23] The stars shall fade away, the sun himself

[¶24] Grow dim with age, and nature sink in years;

[¶25] But thou shalt flourish in immortal youth,

[¶26] Unhurt amidst the war of elements,

[¶27] The wreck of matter, and the crush of worlds."

[¶28] The earnest of the Spirit - See the note on [2Cor 1:22].

### Verse 6

[¶30] We are always confident - Θαρῥουντες ουν παντοτε· We are always full of courage; we never despond; we know where our help lies; and, having the earnest of the Spirit, we have the full assurance of hope.

[¶31] Whilst we are at home in the body, etc. - The original words in this sentence are very emphatic: ενδημειν signifies to dwell among one's own people; εκδημειν, to be a sojourner among a strange people. Heaven is the home of every genuine Christian, and is claimed by them as such; see [Phi 1:23]. Yet, while here below, the body is the proper home of the soul; but as the soul is made for eternal glory, that glory is its country; and therefore it is considered as being from its proper home while below in the body. As all human souls are made for this glory, therefore all are considered, while here, to be absent from their own country. And it is not merely heaven that they have in view, but the Lord; without whom, to an immortal spirit possessed of infinite desires, heaven would neither be a home nor a place of rest. We see plainly that the apostle gives no intimation of an intermediate state between being at home in the body and being present with the Lord. There is not the slightest intimation here that the soul sleeps, or rather, that there is no soul; and, when the body is decomposed, that there is no more of the man till the resurrection: I mean, according to the sentiments of those who do condescend to allow us a resurrection, though they deny us a soul. But this is a philosophy in which St. Paul got no lessons, either from Gamaliel, Jesus Christ, the Holy Ghost, or in the third heaven, where he heard even unutterable things.

### Verse 7

[¶33] For we walk by faith - While we are in the present state faith supplies the place of direct vision. In the future world we shall have sight - the utmost evidence of spiritual and eternal things; as we shall be present with them, and live in them. Here we have the testimony of God, and believe in their reality, because we cannot doubt his word. And to make this more convincing he gives us the earnest of his Spirit, which is a foretaste of glory.

### Verse 8

[¶35] We are confident - We are of good courage, notwithstanding our many difficulties; because we have this earnest of the Spirit, and the unfailing testimony of God. And notwithstanding this, we are willing rather to be absent from the body - we certainly prefer a state of glory to a state of suffering, and the enjoyment of the beatific vision to even the anticipation of it by faith and hope; but, as Christians, we cannot desire to die before our time.

### Verse 9

[¶37] Wherefore we labor - Φιλοτιμουμεθα· from φιλος, loving, and τιμη, honor; we act at all times on the principles of honor; we are, in the proper sense of the word, ambitious to do and say every thing consistently with our high vocation: and, as we claim kindred to the inhabitants of heaven, to act as they do.

[¶38] We may be accepted of him - Ευαρεστοι αυτῳ ειναι To be pleasing to him. Through the love we have to God, we study and labor to please him. This is and will be our heaven, to study to love, please, and serve him from whom we have received both our being and its blessings.

### Verse 10

[¶40] For we must all appear before the judgment seat - We labor to walk so as to please him, because we know that we shall have to give a solemn account of ourselves before the judgment seat of Christ; where he, whose religion we profess, will judge us according to its precepts, and according to the light and grace which it affords.

[¶41] That every one may receive the things - Κομισηται ἑκαστος· That each may receive to himself, into his own hand, his own reward and his own wages.

[¶42] The things done in his body - That is, while he was in this lower state; for in this sense the term body is taken often in this epistle. We may observe also that the soul is the grand agent, the body is but its instrument. And it shall receive according to what it has done in the body.

### Verse 11

[¶44] Knowing therefore the terror of the Lord - This, I think, is too harsh a translation of ειδοτες ουν τον φοβον του Κυριου, which should be rendered, knowing therefore the fear of the Lord; which, strange as it may at first appear, often signifies the worship of the Lord, or that religious reverence which we owe to him; [Act 9:31]; [Rom 3:18]; [Rom 13:7]; [1Pet 1:17]; [1Pet 2:18]; [1Pet 3:2]. As we know therefore what God requires of man, because we are favored with his own revelation, we persuade men to become Christians, and to labor to be acceptable to him, because they must all stand before the judgment seat; and if they receive not the grace of the Gospel here, they must there give up their accounts with sorrow and not with joy. In short, a man who is not saved from his sin in this life, will be separated from God and the glory of his power in the world to come. This is a powerful motive to persuade men to accept the salvation provided for them by Christ Jesus. The fear of God is the beginning of wisdom; the terror of God confounds and overpowers the soul. We lead men to God through his fear and love, and with the fear of God the love of God is ever consistent; but where the terror of the Lord reigns there can neither be fear, faith, nor love; nay, nor hope either. Men who vindicate their constant declamations on hell and perdition by quoting this text, know little of its meaning; and, what is worse, seem to know but little of the nature of man, and perhaps less of the spirit of the Gospel of Christ. Let them go and learn a lesson from Christ, sweeping over Jerusalem: "O Jerusalem, Jerusalem, how oft would I have gathered you together, as a hen would her brood under her wings!" And another from his last words on the cross, "Father, forgive them, for they know not what they do!"

## 542. 2 Corinthians · 9 of 24

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/542/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/542/#p-N

[¶0] But we are made manifest unto God - God, who searches the heart, knows that we are upright in our endeavors to please him; and because we are fully persuaded of the reality of eternal things, therefore we are fully in earnest to get sinners converted to him.

[¶1] Manifest in your consciences - We have reason to believe that you have had such proof of our integrity and disinterestedness, that your consciences must acquit us of every unworthy motive, and of every sinister view.

### Verse 12

[¶3] For we commend not ourselves? - I do not say these things to bespeak your good opinion, to procure your praise; but to give you an occasion to glory - to exult on our behalf; and to furnish you with an answer to all those who either malign us or our ministry, and who only glory in appearance - have no solid ground of exultation, and whose heart is dishonest and impure. St. Paul probably speaks here concerning the false apostle, who had been dividing the Church and endeavoring to raise a party to himself, by vilifying both the apostle and his doctrine.

### Verse 13

[¶5] Beside ourselves - Probably he was reputed by some to be deranged. Festus thought so: Paul, thou art beside thyself; too much learning hath made thee mad. And his enemies at Corinth might insinuate not only that he was deranged, but attribute his derangement to a less worthy cause than intense study and deep learning.

[¶6] It is to God - If we do appear, in speaking of the glories of the eternal world, to be transported beyond ourselves, it is through the good hand of our God upon us, and we do it to promote his honor.

[¶7] Whether we be sober - Speak of Divine things in a more cool and dispassionate manner, it is that we may the better instruct and encourage you.

### Verse 14

[¶9] For the love of Christ constraineth us - We have the love of God shed abroad in our hearts, and this causes us to love God intensely, and to love and labor for the salvation of men. And it is the effect produced by this love which συνεχει ἡμας, bears us away with itself, which causes us to love after the similitude of that love by which we are influenced; and as God so loved the world as to give his Son for it, and as Christ so loved the world as to pour out his life for it, so we, influenced by the very same love, desire to spend and be spent for the glory of God, and the salvation of immortal souls. By the fear of God the apostles endeavored to persuade and convince men, and the love of Christ constrained them so to act.

[¶10] If one died for all, then were all dead - The first position the apostle takes for granted; viz. that Jesus Christ died for All mankind. This no apostolic man nor primitive Christian ever did doubt or could doubt.

[¶11] The second position he infers from the first, and justly too; for if all had not been guilty, and consigned to eternal death because of their sins there could have been no need of his death. Therefore, as he most certainly died for All, then all were dead, and needed his sacrifice, and the quickening power of his Spirit.

### Verse 15

[¶13] And that he died for all, that they which live, etc. - This third position he draws from the preceding: If all were dead, and in danger of endless perdition; and if he died for all, to save them from that perdition; then it justly follows that they are not their own, that they are bought by his blood; and should not live unto themselves, for this is the way to final ruin; but unto him who died for them, and thus made an atonement for their sins, and rose again for their justification.

### Verse 16

[¶15] Know we no man after the flesh - As we know that all have sinned and come short of the glory of God; and as we know that all are alienated from God, and are dead in trespasses and sins; therefore we esteem no man on account of his family relations, or the stock whence he proceeded, because we see all are shut up in unbelief, and all are children of wrath.

[¶16] Yea, though we have known Christ after the flesh - We cannot esteem a man who is a sinner, were he even allied to the blood royal of David, and were he of the same family with the man Christ himself; nor can we prize a man because he has seen Christ in the flesh; for many have seen him in the flesh to whom he will say; Depart from me, for I never knew you. So we: nothing weighs with us, nor in the sight of God, but redemption from this death, and living to him who died for them.

[¶17] We know that the Jews valued themselves much in having Abraham for their father; and some of the Judaizing teachers at Corinth might value themselves in having seen Christ in the flesh, which certainly St. Paul did not; hence he takes occasion to say here that this kind of privilege availed nothing; for the old creature, however noble, or well descended in the sight of men, is under the curse; and the new creature only is such as God can approve.

### Verse 17

[¶19] If any man be in Christ, he is a new creature - It is vain for a man to profess affinity to Christ according to the flesh, while he is unchanged in his heart and life, and dead in trespasses and sins; for he that is in Christ, that is, a genuine Christian, having Christ dwelling in his heart by faith, is a new creature; his old state is changed: he was a child of Satan, he is now a child of God; he was a slave of sin, and his works were death; he is now made free from sin, and has his fruit unto holiness, and the end everlasting life. He was before full of pride and wrath; he is now meek and humble. He formerly had his portion in this life, and lived for this world alone; he now hath God for his portion, and he looks not at the things which are seen, but at the things which are eternal. Therefore, old things are passed away.

[¶20] Behold, all things are become new - The man is not only mended, but he is new made; he is a new creature, καινη κτισις, a new creation, a little world in himself; formerly, all was in chaotic disorder; now, there is a new creation, which God himself owns as his workmanship, and which he can look on and pronounce very good. The conversion of a man from idolatry and wickedness was among the Jews denominated a new creation. He who converts a man to the true religion is the same, says R. Eliezer, as if he had created him.

### Verse 18

[¶22] And all things are of God - As the thorough conversion of the soul is compared to a new creation, and creation is the proper work of an all-wise, almighty Being; then this total change of heart, soul, and life, which takes place under the preaching of the Gospel, is effected by the power and grace of God: this is salvation, and salvation must ever be of the Lord; and therefore men should apply to him, who alone can work this wondrous change.

[¶23] Who hath reconciled us to himself by Jesus Christ - Having given Jesus Christ to die for sinners, they have through him access unto God; for his sake and on his account God can receive them; and it is only by the grace and Spirit of Christ that the proud, fierce, and diabolic nature of men can be changed and reconciled to God, and by and through this sacrifice God can be propitious to them. There is an enmity in the heart of man against sacred things; the grace of Christ alone can remove this enmity.

[¶24] The ministry of reconciliation - Διακονιαν της καταλλαγης· The Office or function of this reconciliation called, [2Cor 5:19], the word; τον λογον της καταλλαγης· the Doctrine of this reconciliation. Καταλλαγη, reconciliation, comes from καταλλασσω, to change thoroughly; and the grand object of the Gospel is to make a complete change in men's minds and manners; but the first object is the removal of enmity from the heart of man, that he may be disposed to accept of the salvation God has provided for him, on the terms which God has promised. The enmity in the heart of man is the grand hinderance to his salvation.

### Verse 19

[¶26] That God was in Christ - This is the doctrine which this ministry of reconciliation holds out, and the doctrine which it uses to bring about the reconciliation itself.

[¶27] God was in Christ:

[¶28] 1. Christ is the same as Messiah, the Anointed One, who was to be prophet, priest, and king, to the human race; not to the Jews only, but also to the Gentiles. There had been prophets, priests, and kings, among the Jews and their ancestors; and some who had been priest and prophet, king and priest, and king and prophet; but none have ever sustained in his own person the threefold office except Christ; for none have ever ministered in reference to the whole world but he. The functions of all the others were restrained to the ancient people of God alone.

[¶29] 2. Now all the others were appointed of God in reference to this Christ; and as his types, or representatives, till the fullness of the time should come.

[¶30] 3. And that this Christ might be adequate to the great work of reconciling the whole human race to God, by making atonement for their sins, God was in him. The man Jesus was the temple and shrine of the eternal Divinity; for in him dwelt all the fullness of the Godhead bodily, [Col 2:9]; and he made peace by the blood of his cross.

[¶31] 4. Christ, by his offering upon the cross, made atonement for the sins of the world; and therefore one important branch of the doctrine of this reconciliation was to show that God would not impute or account their trespasses to them, so as to exact the penalty, because this Jesus had died in their stead.

[¶32] The whole of this important doctrine was short, simple, and plain. Let us consider it in all its connections:

[¶33] 1. You believe there is a God.

[¶34] 2. You know he has made you.

[¶35] 3. He requires you to love and serve him.

[¶36] 4. To show you how to do this he has given a revelation of himself, which is contained in his law, etc.

[¶37] 5. You have broken this law, and incurred the penalty, which is death.

[¶38] 6. Far from being able to undo your offenses, or make reparation to the offended majesty of God, your hearts, through the deceitfulness and influence of sin, are blinded, hardened, and filled with enmity, against your Father and your Judge.

[¶39] 7. To redeem you out of this most wretched and accursed state, God; in his endless love, has given his Son for you; who has assumed your nature, and died in your stead.

[¶40] 8. In consequence of this he has commanded repentance towards God, and remission of sins, to be published in his name in all the earth.

[¶41] 9. All who repent, and believe in Christ as having died for them as a sin-offering, ([2Cor 5:21]), shall receive remission of sins.

[¶42] 10. And if they abide in him they shall have an eternal inheritance among them that are sanctified.

### Verse 20

[¶44] We are ambassadors for Christ - Ὑπερ Χριστου - πρεσβευομεν. We execute the function of ambassadors in Christ's stead. He came from the Father to mankind on this important embassy. He has left the world, and appointed us in his place.

## 543. 2 Corinthians · 10 of 24

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[¶0] Ambassador is a person sent from one sovereign power to another; and is supposed to represent the person of the sovereign by whom he is deputed. Christ while on earth represented the person of the Sovereign of the world; his apostles and their successors represent the person of Christ. Christ declared the will of the Father to mankind; apostles, etc., declare the will of Christ to the world. We are ambassadors for Christ.

[¶1] As though God did beseech you by us - What we say to you we say on the authority of God; our entreaties are his entreaties; our warm love to you, a faint reflection of his infinite love; we pray you to return to God, it is his will that you should do so; we promise you remission of sins, we are authorized to do so by God himself. In Christ's stead we pray you to lay aside your enmity and be reconciled to God; i.e. accept pardon, peace, holiness, and heaven; which are all procured for you by his blood, and offered to you on his own authority. "What unparalleled condescension and divinely tender mercies are displayed in this verse! Did the judge ever beseech a condemned criminal to accept of pardon? Does the creditor ever beseech a ruined debtor to receive an acquittance in full? Yet our almighty Lord, and our eternal Judge, not only vouchsafes to offer these blessings, but invites us, entreats us, and with the most tender importunity solicits us not to reject them." The Rev. J. Wesley's notes in loc.

[¶2] This sentiment is farther expressed in the following beautiful poetic version of this place, by the Rev. Charles Wesley: - "God, the offended God most high,

[¶3] Ambassadors to rebels sends;

[¶4] His messengers his place supply,

[¶5] And Jesus begs us to be friends.

[¶6] Us, in the stead of Christ, they pray,

[¶7] Us, in the stead of Christ, entreat,

[¶8] To cast our arms, our sins, away,

[¶9] And find forgiveness at his feet.

[¶10] Our God, in Christ, thine embassy

[¶11] And proffer'd mercy we embrace;

[¶12] And, gladly reconciled to thee,

[¶13] Thy condescending mercy praise.

[¶14] Poor debtors, by our Lord's request

[¶15] A full acquittance we receive;

[¶16] And criminals, with pardon blest,

[¶17] We, at our Judge's instance, live."

### Verse 21

[¶19] For he hath made him to be sin for us - Τον μη γνοντα ἁμαρτιαν, ὑπερ ἡμων ἁμαρτιαν εποιησεν· He made him who knew no sin, (who was innocent), a sin-offering for us. The word ἁμαρτια occurs here twice: in the first place it means sin, i.e. transgression and guilt; and of Christ it is said, He knew no sin, i.e. was innocent; for not to know sin is the same as to be conscious of innocence; so, nil conscire sibi, to be conscious of nothing against one's self, is the same as nulla pallescere culpa, to be unimpeachable.

[¶20] In the second place, it signifies a sin-offering, or sacrifice for sin, and answers to the חטאה chattaah and חטאת chattath of the Hebrew text; which signifies both sin and sin-offering in a great variety of places in the Pentateuch. The Septuagint translate the Hebrew word by ἁμαρτια in ninety-four places in Exodus, Leviticus, and Numbers, where a sin-offering is meant; and where our version translates the word not sin, but an offering for sin. Had our translators attended to their own method of translating the word in other places where it means the same as here, they would not have given this false view of a passage which has been made the foundation of a most blasphemous doctrine; viz. that our sins were imputed to Christ, and that he was a proper object of the indignation of Divine justice, because he was blackened with imputed sin; and some have proceeded so far in this blasphemous career as to say, that Christ may be considered as the greatest of sinners, because all the sins of mankind, or of the elect, as they say, were imputed to him, and reckoned as his own. One of these writers translates the passage thus: Deus Christum pro maximo peccatore habuit, ut nos essemus maxime justi, God accounted Christ the greatest of sinners, that we might be supremely righteous. Thus they have confounded sin with the punishment due to sin. Christ suffered in our stead; died for us; bore our sins, (the punishment due to them), in his own body upon the tree, for the Lord laid upon him the iniquities of us all; that is, the punishment due to them; explained by making his soul - his life, an offering for sin; and healing us by his stripes.

[¶21] But that it may be plainly seen that sin-offering, not sin, is the meaning of the word in this verse, I shall set down the places from the Septuagint where the word occurs; and where it answers to the Hebrew words already quoted; and where our translators have rendered correctly what they render here incorrectly. In Exodus, [Exo 29:14], [Exo 29:36] : Leviticus, [Lev 4:3], [Lev 4:8], [Lev 4:20], [Lev 4:21], [Lev 4:24], [Lev 4:25], [Lev 4:29], [Lev 4:32-34]; [Lev 5:6], [Lev 5:7], [Lev 5:8], [Lev 5:9], [Lev 5:11], [Lev 5:12]; [Lev 6:17], [Lev 6:25], [Lev 6:30]; [Lev 7:7], [Lev 7:37]; [Lev 8:2], [Lev 8:14]; [Lev 9:2], [Lev 9:3], [Lev 9:7], [Lev 9:8], [Lev 9:10], [Lev 9:15], [Lev 9:22]; [Lev 10:16], [Lev 10:17], [Lev 10:19]; [Lev 12:6], [Lev 12:8]; [Lev 14:13], [Lev 14:19], [Lev 14:22], [Lev 14:31]; [Lev 15:15], [Lev 15:30]; [Lev 16:3], [Lev 16:5], [Lev 16:6], [Lev 16:9], [Lev 16:11], [Lev 16:15], [Lev 16:25], [Lev 16:27]; [Lev 23:19] : Numbers, [Num 6:11], [Num 6:14], [Num 6:16]; [Num 7:16], [Num 7:22], [Num 7:28], [Num 7:34], [Num 7:40], [Num 7:46], [Num 7:52], [Num 7:58], [Num 7:70], [Num 7:76], [Num 7:82], [Num 7:87]; [Num 8:8], [Num 8:12]; [Num 15:24], [Num 15:25], [Num 15:27]; [Num 18:9]; [Num 28:15], [Num 28:22]; [Num 29:5], [Num 29:11], [Num 29:16], [Num 29:22], [Num 29:25], [Num 29:28], [Num 29:31], [Num 29:34], [Num 29:38].

[¶22] Besides the above places, it occurs in the same signification, and is properly translated in our version, in the following places: - 2 Chronicles, [2Chr 29:21], [2Chr 29:23], [2Chr 29:24] : Ezra, [Ezr 6:17]; [Ezr 8:35] : Nehemiah, [Neh 10:33] : Job, [Job 1:5] : Ezekiel, [Eze 43:19], [Eze 43:22], [Eze 43:25]; [Eze 44:27], [Eze 44:29]; [Eze 45:17], [Eze 45:19], [Eze 45:22], [Eze 45:23], [Eze 45:25]. In all, one hundred and eight places, which, in the course of my own reading in the Septuagint, I have marked.

[¶23] That we might be made the righteousness of God in him - The righteousness of God signifies here the salvation of God, as comprehending justification through the blood of Christ, and sanctification through his Spirit or, as the mountains of God, the hail of God, the wind of God, mean exceeding high mountains, extraordinary hail, and most tempestuous wind; so, here, the righteousness of God may mean a thorough righteousness, complete justification, complete sanctification; such as none but God can give, such as the sinful nature and guilty conscience of man require, and such as is worthy of God to impart. And all this righteousness, justification, and holiness, we receive in, by, for, and through Him, as the grand, sacrificial, procuring, and meritorious cause of these, and every other blessing. Some render the passage: We are justified through him; before God; or, We are justified, according to God's plan of justification, through him.

[¶24] In many respects, this is a most important and instructive chapter.

[¶25] 1. The terms house, building, tabernacle, and others connected with them, have already been explained from the Jewish writings. But it has been thought by some that the apostle mentions these as readily offering themselves to him from his own avocation, that of a tentmaker; and it is supposed that he borrows these terms from his own trade in order to illustrate his doctrine; This supposition would be natural enough if we had not full evidence that these terms were used in the Jewish theology precisely in the sense in which the apostle uses them here. Therefore, it is more likely that he borrowed them from that theology, than from his own trade.

[¶26] 2. In the terms tabernacle, building of God, etc., he may refer also to the tabernacle in the wilderness, which was a building of God, and a house of God, and as God dwelt in that building, so he will dwell in the souls of those who believe in, love, and obey him. And this will be his transitory temple till mortality is swallowed up of life, and we have a glorified body and soul to be his eternal residence.

[¶27] 3. The doctrines of the resurrection of the same body; the witness of the Spirit; the immateriality of the soul; the fall and miserable condition of all mankind; the death of Jesus, as an atonement for the sins of the whole world; the necessity of obedience to the Divine will, and of the total change of the human heart, are all introduced here: and although only a few words are spoken on each, yet these are so plain and so forcible as to set those important doctrines in the most clear and striking point of view.

[¶28] 4. The chapter concludes with such a view of the mercy and goodness of God in the ministry of reconciliation, as is no where else to be found. He has here set forth the Divine mercy in all its heightenings; and who can take this view of it without having his heart melted down with love and gratitude to God, who has called him to such a state of salvation.

[¶29] 5. It is exceedingly remarkable that, through the whole of this chapter, the apostle speaks of himself in the first person plural; and though he may intend other apostles, and the Christians in general, yet it is very evident that he uses this form when only himself can be meant, as in [2Cor 5:12] and [2Cor 5:13], as well as in several places of the following chapter. This may be esteemed rather more curious than important.

### Introduction

[¶31] We should not receive the grace of God in vain, having such promises of support from him, [2Cor 6:1], [2Cor 6:2]. We should act so as to bring no disgrace on the Gospel, [2Cor 6:3]. How the apostles behaved themselves, preached, suffered, and rejoiced, [2Cor 6:4-10]. St. Paul's affectionate concern for the Corinthians, [2Cor 6:11-13]. He counsels them not to be yoked with unbelievers, and advances several arguments why they should avoid them, [2Cor 6:14-16]. Exhorts them to avoid evil companions and evil practices, on the promise that God will be their Father and that they shall be his sons and his daughters, [2Cor 6:17], [2Cor 6:18],

### Verse 1

[¶33] We then, as workers together with him - Συνεργουντες δε και παρακαλουμεν. The two last words, with him, are not in the text, and some supply the place thus: we then, as workers together With You, and the Armenian version seems to have read it so; but no MS. has this reading, and no other version. For my own part I see nothing wanting in the text if we only suppose the term apostles; we, (i.e. apostles), being fellow workers, also entreat you not to receive the grace of God in vain.

[¶34] By the grace of God, την χαριν του Θεου, this grace or benefit of God, the apostle certainly means the grand sacrificial offering of Christ for the sin of the world, which he had just before mentioned in speaking of the ministry of reconciliation. We learn, therefore, that it was possible to receive the grace of God and not ultimately benefit by it; or, in other words, to begin in the Spirit and end in the flesh. Should any one say that it is the ministry of reconciliation, that is, the benefit of apostolic preaching, that they might receive in vain; I answer, that the apostolic preaching, and the whole ministry of reconciliation, could be no benefit to any man farther than it might have been a means of conveying to him the salvation of God. And it is most evident that the apostle has in view that grace or benefit that reconciles us to God, and makes us Divinely righteous. And this, and all other benefits of the death of Christ, may be received in vain.

### Verse 2

[¶36] For he saith - That is, God hath said it, by the prophet Isaiah, [Isa 49:8]; which place the apostle quotes verbatim et literatim from the Septuagint. And from this we may at once see what is the accepted time, and what the day of salvation. The advent of the Messiah was the עת רצון eth ratson, the time of God's pleasure or benevolence, of which all the faithful were in expectation; and the day of salvation, יום שועה yom yeshuah, was the time in which this salvation should be manifested and applied. The apostle therefore informs them that this is the time predicted by the prophet; and the ministry of reconciliation being exercised in full force is a proof that the prophecy is fulfilled; and therefore the apostle confidently asserts, Behold, Now is this accepted time, Now the Messiah reigns, Now is the Gospel dispensation, and therefore Now is the day of salvation; that is, the very time in which the power of God is present to heal, and in which every sinner believing on the Lord Jesus may be saved.

[¶37] I rather think that this second verse should be read immediately after the last verse of the preceding chapter; as where it now stands it greatly disturbs the connection between the first and the third verses. I will set down the whole in the order in which I think they should stand. [2Cor 5:20] : Now then we are ambassadors for Christ; as though God did beseech you by us, we pray you in Christ's stead, to be reconciled to God. For he hath made him a sin-offering for us, who knew no sin, that we might be made the righteousness of God in him: for he saith, "I have heard thee in a time accepted, and in the day of salvation have I succoured thee." Behold, now is the accepted time; behold, now is the day of salvation. Immediately after this, the sixth chapter will very properly commence, and we shall see that the connection will be then undisturbed: -

[¶38] We then, as fellow workers, beseech you also, that ye receive not this grace of God in vain, giving no offense in any thing, that this ministry be not blamed. This change of the place of the second verse, which every one allows must, if it stand here, be read in a parenthesis, preserves the whole connection of the apostle's discourse, and certainly sets his argument before us in a stronger light. Let us review the whole:

[¶39] 1. God was in Christ, reconciling the world to himself, [2Cor 5:18].

[¶40] 2. He appointed the apostles to proclaim to mankind the doctrine of reconciliation, [2Cor 5:19].

[¶41] 3. The apostles, in consequence, proclaim this doctrine; and show that Christ was a sacrifice for sin, and that through him we may be perfectly saved, [2Cor 5:20], [2Cor 5:21].

[¶42] 4. They show also that all this was agreeable to the declaration of God by the prophet Isaiah, [Isa 49:8], where he predicts the days of the Messiah, and the grace then to be communicated, [2Cor 6:2].

[¶43] 5. The apostle then, speaking in the person of all his fellow laborers, who had this ministry of reconciliation intrusted to them, exhorts them not to receive such a benefit of God in vain, [2Cor 6:1].

[¶44] 6. He exhorts those who had embraced the Gospel not to put a stumbling block in the way of others, by acting irreligiously, lest this ministry of reconciliation should be reproached on their account, [2Cor 6:3].

## 544. 2 Corinthians · 11 of 24

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[¶0] 7. He shows what conscientious and scrupulous care he and his fellow apostles took to preach and walk so that this ministry might have its full effect, [2Cor 6:4], etc.

[¶1] This view of the subject, if I mistake not, shows a beautiful consistency throughout the whole.

### Verse 3

[¶3] Giving no offense - The word προσκοπη, read προσκομμα, [Rom 14:13], signifies a stumbling block in general, or any thing over which a man stumbles or falls; and here means any transgression or scandal that might take place among the ministers, or the Christians themselves, whereby either Jews or Gentiles might take occasion of offense, and vilify the Gospel of Christ.

### Verse 4

[¶5] But in all things approving ourselves - The apostle now proceeds to show how conscientiously himself and his fellow laborers acted, in order to render the ministry of reconciliation effectual to the salvation of men. They not only gave no offense in any thing, but they labored to manifest themselves to be the genuine ministers of God, in much patience - bearing calmly up under the most painful and oppressive afflictions.

[¶6] In afflictions - Εν θλιψεσιν. This may signify the series of persecutions and distresses in general; the state of cruel suffering in which the Church of God and the apostles then existed.

[¶7] In necessities - Εν αναγκαις· Straits and difficulties; including all that want and affliction which arose from the impoverished state of the Church.

[¶8] In distresses - Εν στενοχωριαις. Such straits and difficulties as were absolutely unavoidable and insurmountable. The word implies, being reduced to a narrow place, driven to a corner, hemmed in on every side, as the Israelites were at the Red Sea; the sea before them, Pharaoh and his host behind them, and Egyptian fortresses on either hand. God alone could bring them out of such difficulties, when their enemies themselves saw that the wilderness had shut them in. So was it often with the apostles; all human help failed, and their deliverance came from God alone.

### Verse 5

[¶10] In stripes, in imprisonments - Of these the history of the Acts of the Apostles gives ample testimony; and there were doubtless many instances of persecution in various forms which are not on record.

[¶11] In tumults - Ακαταστασιαις· Insurrections raised against them because of the Gospel. It is more natural to understand the word thus, than of agitations, or tossings to and fro in consequence of their unsettled state of life; or because of persecution, which obliged them to flee from place to place.

[¶12] In labors - Both with our own hands to provide for ourselves the necessaries of life, that we might not be chargeable to others; and in labors to spread the Gospel of God through all countries where his providence opened our way.

[¶13] In watchings - Passing many nights without sleep or rest.

[¶14] In fastings - Partly constrained through want of food; and partly voluntary, as a means of obtaining an increase of grace both for ourselves and for the Churches.

### Verse 6

[¶16] By pureness - Εν ἁγνοτητι· In simplicity of intention, and purity of affection; together with that chastity and holiness of life which the Gospel enjoins.

[¶17] By knowledge - Of the Divine mysteries.

[¶18] By long-suffering - Under all provocations.

[¶19] By kindness - To our most virulent persecutors, and to all men.

[¶20] By the Holy Ghost - There are doubts among learned men whether the apostle here means that Spirit who is called the third person of the holy Trinity; or some grace, disposition, or quality of the soul, which was thus denominated, as implying a spirit wholly purified, and fitted to be a habitation of God.

[¶21] Schoettgen quotes a passage from Rabbi Bechai, in which it appears to him to have this latter meaning: "Rabbi Pinchas, the son of Jair, said: Reflection leads to sedulity; sedulity to innocence; innocence to abstinence; abstinence to cleanness; cleanness to sanctity; sanctity to the fear of sin; fear of sin to humility; humility to piety; and piety to the Holy Spirit. Of these ten virtues five are external, or belong to the body; and five internal, or belonging to the soul; but all men prefer the tenth, which is רוח הקדש ruach hakkodesh, the Holy Spirit." Even allowing Rabbi Pinchas to be a person on whose judgment we could rely, and whose authority was decisive, there does not appear to me any reason why we should depart from the usual meaning of the term from any thing that is said here. It appears to me plain enough that the rabbi means the constant indwelling of the Holy Spirit; and St. Paul, in this place, may have the same thing in view, and with it the various gifts of the Holy Spirit by which he was enabled to work miracles.

[¶22] By love unfeigned - Εν αγαπῃ ανυποκριτῳ· Love without hypocrisy; such as disposed us at all times to lay down our life for the brethren, and to spend and be spent for the glory of God and the good of mankind.

### Verse 7

[¶24] By the word of truth - The doctrine of truth received immediately from God, and faithfully and affectionately preached to men.

[¶25] By the power of God - Confirming this doctrine, not only by the miracles which we were enabled to work, but also by the application of that truth to the souls of the people by the energy of God.

[¶26] By the armor of righteousness - Such as that described by the apostle, [Eph 6:13-17], which he calls there the whole armor of God, consisting of the following pieces: the girdle of truth, the breastplate of righteousness, the shoes of the Gospel of peace, the shield of faith, the helmet of salvation, and the sword of the Spirit.

[¶27] On the right hand and on the left - Particularly, the shield and the sword; the former on the left arm, the latter in the right hand. We have the doctrine of truth, and the power of God, as an armor to protect us on all sides, every where, and on all occasions.

[¶28] It seems far-fetched to understand the right hand as signifying prosperity, and the left as signifying adversity; as if the apostle had said: We have this armor to defend us both in prosperity and adversity. By the doctrine of the Gospel, and by the power of God, the apostles were furnished with offensive and defensive weapons; they could ever defend themselves, and discomfit their foes.

### Verse 8

[¶30] By honor and dishonor - By going through both; sometimes respected, sometimes despised.

[¶31] By evil report and good report - Sometimes praised, at other times calumniated.

[¶32] As deceivers - Said to carry about a false doctrine for our secular emolument.

[¶33] And yet true - Demonstrated by the nature of the doctrine, as well as by our life and conversation, that we are true men; having nothing in view but God's glory and the salvation of the world.

### Verse 9

[¶35] As unknown - Persons who are to be suspected as harbouring dark designs; persons of neither birth, parentage, nor respectable connections in life;

[¶36] And yet well known - Proved by our whole conduct to have no such designs, and demonstrated to be holy, upright, and useful, by the whole train of our peregrinations, through which we can be readily traced from place to place; having preached openly, and done nothing in a corner.

[¶37] As dying - Through continual dangers, fatigues, and persecutions;

[¶38] And, behold, we live - We are preserved by the mighty power of God in the greatest dangers and deaths.

[¶39] As chastened - As though we were disobedient children;

[¶40] And not killed - Though we continue in the very same line of conduct that is supposed to bring on us those chastisements, and which, if it were criminal, would justly expose us to death for incorrigible obstinacy; but our preservation is a proof that we please God.

### Verse 10

[¶42] As sorrowful - Considerate men supposing, from our persecuted state and laborious occupation, (often destitute of the necessaries of life; seldom enjoying its conveniences; and scarcely ever, its comforts), that we must be the most miserable of all men.

[¶43] Yet alway rejoicing - Having the consolation of God's Spirit at all times, and a glorious prospect of a blessed immortality.

[¶44] As poor - Destitute of all worldly good and secular interest,

## 545. 2 Corinthians · 12 of 24

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[¶0] Yet making many rich - By dispensing to them the treasures of salvation; making them rich in faith, and heirs of the kingdom.

[¶1] The Gospel, when faithfully preached, and fully received, betters the condition of the poor. It makes them sober; so they save what before they profusely and riotously spent. It makes them diligent; and thus they employ time to useful purposes which they before squandered away. They therefore both save and gain by religion; and these must lead to an increase of property. Therefore they are made rich; at least in comparison with that sinful, profligate state in which they were before they received the truth of the Gospel.

[¶2] As having nothing - Being the most abject of the poor,

[¶3] And yet possessing all things - That are really necessary to the preservation of our lives. For the wants under which we labor for a time are supplied again by a bountiful Providence. The man who possesses a contented spirit possesses all things; for he is satisfied with every dispensation of the providence of God; and "a contented mind is a continual feast."

### Verse 11

[¶5] O ye Corinthians, our mouth is open unto you - I speak to you with the utmost freedom and fluency, because of my affection for you.

[¶6] Our heart is enlarged - It is expanded to take you and all your interests in; and to keep you in the most affectionate remembrance.

[¶7] The preceding verses contain a very fine specimen of a very powerful and commanding eloquence.

### Verse 12

[¶9] Ye are not straitened in us - That is, Ye have not a narrow place in our affections: the metaphor here is taken from the case of a person pent up in a small or narrow place, where there is scarcely room to breathe.

[¶10] Ye are straitened in your own bowels - I have not the same place in your affections which you have in mine. The bowels are used in Scripture to denote the most tender affections. See the note on [Mat 9:36].

### Verse 13

[¶12] Now for a recompense in the same - That you may, in some sort, repay me for my affection towards you, I speak to you as unto my children, whom I have a right to command, be ye also enlarged - love me as I love you.

### Verse 14

[¶14] Be ye not unequally yoked together with unbelievers - This is a military term: keep in your own ranks; do not leave the Christian community to join in that of the heathens. The verb ἑτεροζυγειν signifies to leave one's own rank, place, or order, and go into another; and here it must signify not only that they should not associate with the Gentiles in their idolatrous feasts, but that they should not apostatize from Christianity; and the questions which follow show that there was a sort of fellowship that some of the Christians had formed with the heathens which was both wicked and absurd, and if not speedily checked would infallibly lead to final apostasy.

[¶15] Some apply this exhortation to pious persons marrying with those who are not decidedly religious, and converted to God. That the exhortation may be thus applied I grant; but it is certainly not the meaning of the apostle in this place. Nevertheless, common sense and true piety show the absurdity of two such persons pretending to walk together in a way in which they are not agreed. A very wise and very holy man has given his judgment on this point: "A man who is truly pious, marrying with an unconverted woman, will either draw back to perdition, or have a cross during life." The same may be said of a pious woman marrying an unconverted man. Such persons cannot say this petition of the Lord's prayer, Lead us not into temptation. They plunge into it of their own accord.

[¶16] For what fellowship, etc. - As righteousness cannot have communion with unrighteousness, and light cannot dwell with darkness; so Christ can have no concord with Belial, nor can he that believeth have any with an infidel. All these points were self-evident; how then could they keep up the profession of Christianity, or pretend to be under its influence, while they associated with the unrighteous, had communion with darkness, concord with Belial, and partook with infidels?

### Verse 16

[¶18] What agreement hath the temple of God with idols - Nothing could appear more abominable to a Jew than an idol in the temple of God: here, then, could be no agreement; the worship of the two is wholly incompatible. An idolater never worships the true God; a Christian never worships an idol. If ye join in idolatrous rites, it is impossible that ye should be Christians.

[¶19] Ye are the temple of the living God - God intends to make the heart of every believer his own house.

[¶20] I will dwell in them, and walk in them - The words are very emphatic: ενοικησω εν αυτοις· I will inhabit in them. I will not be as a wayfaring man, who turns aside to tarry as for a night, but I will take up my constant residence with them; I will dwell in and among them.

[¶21] I will be their God - They shall have no other God, they shall have none besides me; and if they take me for their God, I will be to them all that an infinite, eternal, and self-sufficient Being can be to his intelligent offspring.

[¶22] They shall be my people - If they take me for their God, their supreme and eternal Good, I will take them for my people; and instruct, enlighten, defend, provide for, support, and bless them, as if I had none else to care for in the creation.

### Verse 17

[¶24] Wherefore come out from among them - Is it not plain from this and the following verse that God would be their God only on the ground of their taking him for such, and that this depended on their being separated from the works and workers of iniquity? for God could not inhabit in them if they had concord with Belial, a portion with infidels; etc. Those who will have the promises of God fulfilled to them must come under the conditions of these promises: if they are not separate - if they touch the unclean thing, God will not receive them; and therefore will not be their God, nor shall they be his people.

### Verse 18

[¶26] Will be a Father unto you - I will act towards you as the most affectionate father can act towards his most tender and best beloved child.

[¶27] And ye shall be my sons and daughters - Ye shall all be of the household of God, the family of heaven; ye shall be holy, happy, and continually safe.

[¶28] Saith the Lord Almighty - Κυριος παντοκρατωρ· The Lord, the Governor of all things.

[¶29] Earthly fathers, however loving and affectionate, may fail to provide for their children, because every thing is not at their disposal; they may frequently lack both the power and the means, though to will may be present with them; but the Lord who made and who governs all things can never lack will, power, nor means. The promise is sure to the children; and the children are those who take the Almighty for their God. For the promise belongs to no soul that is not separate from sinful ways, works, and men; those who touch the unclean thing, i.e. who do what God forbids, and hold communion with unrighteousness, can never stand in the endearing relation of children to God Almighty: and this is most forcibly stated by God himself, in these verses, and in the beginning of the following chapter, the first verse of which should conclude this.

[¶30] To the Jews the promises were originally made; they would not have God for their God, but would work iniquity. What was the consequence? God cast them off; and those who were joined to iniquity were separated from him. "Then said God, Call his name Lo-ammi; for ye are not my people, and I will not be your God." [Hos 1:9]. The Jews were therefore cast off, and the Gentiles taken in their place; but even these, under the new covenant, are taken in expressly under the same conditions as the apostle here most fully states. Those who apply these words in any other way pervert their meaning, and sin against their souls.

### Introduction

[¶32] The apostle's inference from the preceding exhortation, [2Cor 7:1]. He presses them to receive him with affection, because of his great love towards them, [2Cor 7:2-4]. He tells them what distress he felt on their account in Macedonia, till he had met with Titus, and heard of their prosperity, [2Cor 7:6-7]. He rejoices that his first epistle was made the means of their reformation, [2Cor 7:8], [2Cor 7:9]. States how they were affected by his letter, and the process of their reformation, [2Cor 7:10], [2Cor 7:11]. Shows why he had written to them, [2Cor 7:12]. Rejoices that his boasting of them to Titus is found to be a truth; and takes occasion to mention the great affection of Titus for them, and his own confidence in them, [2Cor 7:13-16].

### Verse 1

[¶34] Having therefore these promises - The promises mentioned in the three last verses of the preceding chapter, to which this verse should certainly be joined.

[¶35] Let us cleanse ourselves - Let us apply to him for the requisite grace of purification; and avoid every thing in spirit and practice which is opposite to the doctrine of God, and which has a tendency to pollute the soul.

[¶36] Filthiness of the flesh - The apostle undoubtedly means, drunkenness, fornication, adultery, and all such sins as are done immediately against the body; and by filthiness of the spirit, all impure desires, unholy thoughts, and polluting imaginations. If we avoid and abhor evil inclinations, and turn away our eyes from beholding vanity, incentives to evil being thus lessened, (for the eye affects the heart), there will be the less danger of our falling into outward sin. And if we avoid all outward occasions of sinning, evil propensities will certainly be lessened. All this is our work under the common aids of the grace of God. We may turn away our eyes and ears from evil, or we may indulge both in what will infallibly beget evil desires and tempers in the soul; and under the same influence we may avoid every act of iniquity; for even Satan himself cannot, by any power he has, constrain us to commit uncleanness, robbery, drunkenness, murder, etc. These are things in which both body and soul must consent. But still withholding the eye, the ear, the hand, and the body in general, from sights, reports, and acts of evil, will not purify a fallen spirit; it is the grace and Spirit of Christ alone, powerfully applied for this very purpose, that can purify the conscience and the heart from all dead works. But if we do not withhold the food by which the man of sin is nourished and supported, we cannot expect God to purify our hearts. While we are striving against sin, we may expect the Spirit of God to purify us by his inspiration from all unrighteousness, that we may perfectly love and magnify our Maker. How can those expect God to purify their hearts who are continually indulging their eyes, ears, and hands in what is forbidden, and in what tends to increase and bring into action all the evil propensities of the soul?

[¶37] Perfecting holiness - Getting the whole mind of Christ brought into the soul. This is the grand object of a genuine Christian's pursuit. The means of accomplishing this are,

[¶38] 1. Resisting and avoiding sin, in all its inviting and seducing forms.

[¶39] 2. Setting the fear of God before our eyes, that we may dread his displeasure, and abhor whatever might excite it, and whatever might provoke him to withhold his manna from our mouth. We see, therefore, that there is a strong and orthodox sense in which we may cleanse ourselves from all filthiness of the flesh and of the spirit, and thus perfect holiness in the fear of God.

### Verse 2

[¶41] Receive us - Χωρησατε ἡμας. This address is variously understood. Receive us into your affections - love us as we love you. Receive us as your apostles and teachers; we have given you full proof that God hath both sent and owned us. Receive, comprehend, what we now say to you, and carefully mark it.

[¶42] We have wronged no man - We have never acted contrary to the strictest justice.

[¶43] We have corrupted no man - With any false doctrine or pernicious opinion.

[¶44] We have defrauded no man - Of any part of his property. But what have your false teachers done? They have beguiled you from the simplicity of the truth, and thus corrupted your minds. [2Cor 11:3]. They have brought you into bondage; they have taken of you; devoured you; exalted themselves against you, and ye have patiently suffered all this. [2Cor 11:20]. It is plain that he refers here to the false apostle or teacher which they had among them.

## 546. 2 Corinthians · 13 of 24

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### Verse 3

[¶1] I speak not this to condemn you - I do not speak to reproach but to correct you. I wish you to open your eyes and see how you are corrupted, spoiled, and impoverished by those whom ye have incautiously preferred to the true apostles of Jesus Christ.

[¶2] I have said before, that ye are in our hearts - He has in effect and substance said this, [2Cor 1:6-8] (note); [2Cor 2:4] (note), [2Cor 2:12] (note); [2Cor 3:2] (note), and [2Cor 3:13] (note); where see the passages at length, and the notes.

[¶3] To die and live with you - An expression which points out the strongest affection, as in cases where love blinds us to the faults of those whom we love, and causes us to prefer them to all others; like that in Horace: -

[¶4] Quanquam sidere pulchrior llle est, tu levior cortice, et improbo

[¶5] Iracundior Adria.

[¶6] Tecum vivere amem, tecum obeam tibens.

[¶7] Odar. lib. iii. Od. ix. ver. 21. "Though he exceed in beauty far

[¶8] The rising lustre of a star;

[¶9] Though light as cork thy fancy strays,

[¶10] Thy passions wild as angry seas

[¶11] When vex'd with storms; yet gladly I

[¶12] With thee would live, with thee would die."

[¶13] Francis.

[¶14] From all appearance there never was a Church less worthy of an apostle's affections than this Church was at this time; and yet no one ever more beloved. The above quotation applies to this case in full force.

### Verse 4

[¶16] Great is my boldness of speech - He seems to refer to the manner in which he spoke of them to others.

[¶17] Great is my glorying of you - They had probably been very loving and affectionate previously to the time in which they were perverted by their false apostle. He therefore had boasted of them in all the Churches.

[¶18] I am filled with comfort - My affection for you has still the most powerful ascendancy in my soul. Here we may see the affection of the most tender father to his children.

[¶19] I am exceeding joyful - Ὑπερπερισσευομαι· I superabound in joy; I have a joy beyond expression. Ὑπερπερισσευω is an extremely rare verb. I have not met with it in any Greek author; and it occurs no where in the New Testament but here and in [Rom 5:20].

[¶20] In all our tribulation - Perhaps επι here should be rendered under instead of in, as it signifies, [Mar 2:26]; [Luk 3:2]; [Act 11:28]. Under all our tribulations, I feel inexpressible joy on your account.

### Verse 5

[¶22] When we were come into Macedonia - St. Paul, having left Ephesus, came to Troas, where he stopped some time; afterwards he came to Macedonia, whence he wrote this epistle,

[¶23] Our flesh had no rest - So exceedingly anxious was he to know the success of his first epistle to them.

[¶24] Without were fightings - The oppositions of pagans, Jews, and false brethren.

[¶25] Within were fears - Uncertain conjectures relative to the success of his epistle; fears lest the severity of it should alienate their affections utterly from him; fears lest the party of the incestuous person should have prevailed; fears lest the teaching of the false apostle should have perverted their minds from the simplicity of the truth; all was uncertainty, all apprehension; and the Spirit of God did not think proper to remove the causes of these apprehensions in any extraordinary way.

### Verse 6

[¶27] Comforted us by the coming of Titus - Who brought him a most satisfactory account of the success of his epistle, and the good state of the Corinthian Church.

### Verse 7

[¶29] He told us your earnest desire - To see me, and correct what was amiss among yourselves.

[¶30] Your mourning - Because you had sinned.

[¶31] Your fervent mind - The zeal you felt to testify your affectionate regard for me.

### Verse 8

[¶33] I do not repent, though I did repent - Though I had many doubts in my mind concerning the success of my letter; and though I grieved that I was obliged to write with so much severity, the case absolutely requiring it; yet now I am not sorry that I have written that letter, because I find it has completely answered the end for which it was sent.

### Verse 9

[¶35] Ye sorrowed to repentance - Ye had such a sorrow as produced a complete change of mind and conduct. We see that a man may sorrow, and yet not repent.

[¶36] Made sorry after a godly manner - It was not a sorrow because ye were found out, and thus solemnly reprehended, but a sorrow because ye had sinned against God, and which consideration caused you to grieve more than the apprehension of any punishment.

[¶37] Damage by us in nothing - Your repentance prevented that exercise of my apostolic duty, which would have consigned your bodies to destruction, that your souls might be saved in the day of the Lord Jesus.

### Verse 10

[¶39] For godly sorrow - That which has the breach of God's holy law for its object.

[¶40] Worketh repentance - A thorough change of mind unto salvation, because the person who feels it cannot rest till he finds pardon through the mercy of God.

[¶41] But the sorrow of the world worketh death - Sorrow for lost goods, lost friends, death of relatives, etc., when it is poignant and deep, produces diseases, increases those that already exist, and often leads men to lay desperate hands on themselves. This sorrow leads to destruction, the other leads to salvation; the one leads to heaven, the other to hell.

### Verse 11

[¶43] What carefulness it wrought in you - Carefulness of obeying my directions, [2Cor 7:15]; yea, what clearing of yourselves from guilt by inflicting censures on the guilty person, and putting away evil from among you, [1Cor 5:13]; yea, what indignation against him who had dishonored his profession, and defiled the Church; yea, what fear of my displeasure, and the rod which I threatened, [1Cor 4:21]; yea, what vehement desire to rectify what was amiss in this matter, [2Cor 7:7]; yea, what zeal for me; yea, what revenge in punishing the delinquent. See Whitby.

[¶44] In all things, etc. - In the whole of your conduct in this affair since ye have received my letter, ye have approved yourselves to be clear, ἁγνους; not only to be clear of contumacy and obstinate persistence in your former conduct, but to have done all in the compass of your power to rectify the abuses which had crept in among you. The Corinthians were not clear, i.e. innocent or void of blame in the fact, but they were clear of all blame in their endeavors to remove the evil.

## 547. 2 Corinthians · 14 of 24

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### Verse 12

[¶1] Not for his cause that had done the wrong - viz. the incestuous person.

[¶2] Nor for his cause that suffered wrong - Some think the apostle means himself; others, that he means the Church at Corinth, the singular being put for the plural; others, the family of the incestuous person; and others, the father of the incestuous person. If this latter opinion be adopted, it would seem to intimate that the father of this person was yet alive, which would make the transgression more flagrant; but these words might be spoken in reference to the father, if dead, whose cause should be vindicated; as his injured honor might be considered, like Abel's blood, to be crying from the earth.

[¶3] But that our care for you - might appear - It was not to get the delinquent punished, nor merely to do justice to those who had suffered in this business, that the apostle wrote his epistle to them, but that they might have the fullest proof of his fatherly affection for them, and his concern for the honor of God; and that they might thereby see how unnatural their opposition to him was, and what cause they had to prefer him, who was ready to give up his life in their service, to that false apostle or teacher who was corrupting their minds, leading them from the simplicity of the truth, and making a gain of them.

### Verse 13

[¶5] For the joy of Titus - Titus, who had now met St. Paul in Macedonia, gave him the most flattering accounts of the improved state of the Corinthian Church; and indeed their kind usage of Titus was a full proof of their affection for St. Paul.

### Verse 14

[¶7] For if I have boasted - The apostle had given Titus a very high character of this Church, and of their attachment to himself; and doubtless this was the case previously to the evil teacher getting among them, who had succeeded in changing their conduct, and changing in a great measure their character also; but now they return to themselves, resume their lost ground, so that the good character which the apostle gave them before, and which they had for a time forfeited, is now as applicable to them as ever. Therefore his boasting of them is still found a truth.

### Verse 15

[¶9] And his inward affection - Τα σπλαγχνα αυτου· Those bowels of his - his most tender affection. For the meaning of this word see the note on [Mat 9:36].

[¶10] Whilst he remembereth the obedience of you all - This is a very natural picture; he represents Titus as overjoyed even while he is delivering his account of the Corinthian Church. He expatiated on it with extreme delight, and thereby showed at once both his love for St. Paul and his love for them. He loved them because they so loved the apostle; and he loved them because they had shown such kindness to himself; and he loved them because he found so many excellent and rare gifts, joined to so much humility, producing such an exemplary and holy life.

[¶11] With fear and trembling ye received him - Ye reverenced his authority; ye were obedient to his directions; and ye dreaded lest any thing should be undone or ill done which he had delivered to you in the name of God.

### Verse 16

[¶13] I have confidence in you, in all things - It appears that the apostle was now fully persuaded, from the accounts given by Titus, that every scandal had been put away from this Church; that the faction which had long distracted and divided them was nearly broken; that all was on the eve of being restored to its primitive purity and excellence; and that their character was now so firmly fixed, that there was no reason to apprehend that they should be again tossed to and fro with every wind of doctrine.

[¶14] 1. Thus a happy termination was put to an affair that seemed likely to ruin the Christian Church, not only at Corinth, but through all Greece; for, if this bad man, who had been chief in opposing the apostle's authority, bringing in licentious doctrines, and denying the resurrection of the dead, had ultimately succeeded at Corinth, his doctrine and influence might soon have extended over Greece and Asia Minor, and the great work of God which had been wrought in those parts would have been totally destroyed. This one consideration is sufficient to account for the apostle's great anxiety and distress on account of the divisions and heresies at Corinth. He knew it was a most pernicious leaven; and, unless destroyed, must destroy the work of God. The loss of the affections of the Church at Corinth, however much it might affect the tender, fatherly heart of the apostle, cannot account for the awful apprehensions, poignant distress, and deep anguish, which he, in different parts of these epistles, so feelingly describes; and which he describes as having been invariably his portion from the time that he heard of their perversion, till he was assured of their restoration by the account brought by Titus.

[¶15] 2. A scandal or heresy in the Church of God is ruinous at all times, but particularly so when the cause is in its infancy; and therefore the messengers of God cannot be too careful to lay the foundation well in doctrine, to establish the strictest discipline, and to be very cautious whom they admit and accredit as members of the Church of Christ. It is certain that the door should be opened wide to admit penitent sinners; but the watchman should ever stand by, to see that no improper person enter in. Christian prudence should ever be connected with Christian zeal. It is a great work to bring sinners to Christ; it is a greater work to preserve them in the faith; and it requires much grace and much wisdom to keep the Church of Christ pure, not only by not permitting the unholy to enter, but by casting out those who apostatize or work iniquity. Slackness in discipline generally precedes corruption of doctrine; the former generating the latter.

### Introduction

[¶17] The apostle stirs them up to make a collection for the poor Christians at Jerusalem, by the very liberal contributions of the people of Macedonia for the same purpose, who were comparatively a poor people, [2Cor 8:1-5]. He tells them that he had desired Titus to finish this good work among them which he had begun; hoping that as they abounded in many excellent gifts and graces, they would abound in this also, [2Cor 8:6-8]. He exhorts them to this by the example of Jesus Christ, who, though rich, subjected himself to voluntary poverty, that they might be enriched, [2Cor 8:9]. He shows them that this contribution, which had been long ago begun, should have been long since finished, [2Cor 8:10]. And that they should do every thing with a ready and willing mind, according to the ability which God had given them; that abundance should not prevail on one hand, while pinching poverty ruled on the other; but that there should be an equality, [2Cor 8:11-14]. He shows from the distribution of the manna in the wilderness, that the design of God was, that every member of his spiritual household should have the necessaries of life, [2Cor 8:15]. He tells them that he had now sent Titus, and another with him, to Corinth, to complete this great work, [2Cor 8:16-22]. The character which he gives of Titus and the others employed in this business, [2Cor 8:23], [2Cor 8:24].

### Verse 1

[¶19] Moreover, brethren, we do you to wit - In all our dignified version very few ill-constructed sentences can be found; however here is one, and the worst in the book. We do you to wit is in the original γνωριζομεν δε ὑμιν, we make known unto you. This is plain and intelligible, the other is not so; and the form is now obsolete.

[¶20] The grace of God bestowed - Dr. Whitby has made it fully evident that the χαρις Θεου signifies the charitable contribution made by the Churches in Macedonia, to which they were excited by the grace or influence of God upon their hearts; and that δεδομενην εν cannot signify bestowed on, but given in. That χαρις means liberality, appears from [2Cor 8:6] : We desired Titus that as he had begun, so he would finish την χαριν ταυτην, this charitable contribution. And [2Cor 8:7] : That ye abound εν ταυτῃ τῃ χαριτι, in this liberal contribution. And [2Cor 8:19] : Who was chosen of the Church to travel with us συν τῃ χαριτι ταυτῃ, with this charitable contribution, which is administered - which is to be dispensed, by us. So [2Cor 9:8] : God is able to make πασαν χαριν, all liberality, to abound towards you. And [1Cor 16:3] : To bring την χαριν, your liberality, to the poor saints. Hence χαρις, is by Hesychius and Phavorinus interpreted a gift, as it is here by the apostle: Thanks be to God for his unspeakable gift, [2Cor 9:15]. This charity is styled the grace of God, either from its exceeding greatness, (as the cedars of God and mountains of God signify great cedars and great mountains, [Psa 36:6]; [Psa 80:10]); or rather, it is called so as proceeding from God, who is the dispenser of all good, and the giver of this disposition; for the motive of charity must come from him. So, in other places, the zeal of God, [Rom 10:2]; the love of God, [2Cor 5:14]; the grace of God, [Tit 2:11].

[¶21] The Churches of Macedonia - These were Philippi, Thessalonica, Berea, etc.

### Verse 2

[¶23] In a great trial of affliction - The sense of this verse is the following: The Macedonians, though both poor and persecuted, rejoiced exceedingly that an opportunity was afforded them of doing good to their more impoverished and more persecuted brethren. We can scarcely ever speak of poverty and affliction in an absolute sense; they are only comparative. Even the poor are called to relieve those who are poorer than themselves; and the afflicted, to comfort those who are more afflicted than they are. The poor and afflicted Churches of Macedonia felt this duty, and therefore came forward to the uttermost of their power to relieve their more impoverished and afflicted brethren in Judea.

### Verse 3

[¶25] For to their power, etc. - In their liberality they had no rule but their ability; they believed they were bound to contribute all they could; and even this rule they transgressed, for they went beyond their power - they deprived themselves for a time of the necessaries of life, in order to give to others who were destitute even of necessaries.

### Verse 4

[¶27] Praying us with much entreaty - We had not to solicit them to this great act of kindness; they even entreated us to accept their bounty, and to take on ourselves the administration or application of it to the wants of the poor in Judea.

### Verse 5

[¶29] Not as we hoped - They far exceeded our expectations, for they consecrated themselves entirely to the work of God; giving themselves and all they possessed first unto the Lord; and then, as they saw that it was the will of God that they should come especially forward in this charitable work, they gave themselves to us, to assist to the uttermost in providing relief for the suffering Christians in Judea.

### Verse 6

[¶31] That we desired Titus - Titus had probably laid the plan of this contribution when he was before at Corinth, according to the direction given by the apostle, [1Cor 16:1], etc.

[¶32] The same grace - Liberality. See the note on [2Cor 8:1].

### Verse 7

[¶34] As ye abound in every thing - See the note on [1Cor 1:5]. In faith, crediting the whole testimony of God; in utterance, λογῳ, in doctrine, knowing what to teach: knowledge of God's will, and prudence to direct you in teaching and doing it; in diligence, to amend all that is wrong among you, and to do what is right; and in love to us, whom now ye prize as the apostles of the Lord, and your pastors in him.

[¶35] Abound in this grace also - Be as eminent for your charitable disposition as ye are for your faith, doctrine, knowledge, diligence, and love.

### Verse 8

[¶37] I speak not by commandment - I do not positively order this; I assume no right or authority over your property; what you devote of your substance to charitable purposes must be your own work, and a free-will offering.

[¶38] The forwardness of others - Viz. the Churches of Macedonia, which had already exerted themselves so very much in this good work. And the apostle here intimates that he takes this opportunity to apprise them of the zeal of the Macedonians, lest those at Corinth, who excelled in every other gift, should be outdone in this. Their own honor, if better motives were absent, would induce them to exert themselves, that they might not be outdone by others. And then, as they had professed great love for the apostle, and this was a service that lay near his heart, they would prove the sincerity of that professed love by a liberal contribution for the afflicted and destitute Jewish Christians.

### Verse 9

[¶40] For ye know the grace of our Lord Jesus Christ - This was the strongest argument of all; and it is urged home by the apostle with admirable address.

[¶41] Ye know - Ye are acquainted with God's ineffable love in sending Jesus Christ into the world; and ye know the grace - the infinite benevolence of Christ himself.

[¶42] That, though he was rich - The possessor, as he was the creator, of the heavens and the earth; for your sakes he became poor - he emptied himself, and made himself of no reputation, and took upon himself the form of a servant, and humbled himself unto death, even the death of the cross; that ye, through his poverty - through his humiliation and death, might be rich - might regain your forfeited inheritance, and be enriched with every grace of his Holy Spirit, and brought at last to his eternal glory.

[¶43] If Jesus Christ, as some contend, were only a mere man, in what sense could he be said to be rich? His family was poor in Bethlehem; his parents were very poor also; he himself never possessed any property among men from the stable to the cross; nor had he any thing to bequeath at his death but his peace. And in what way could the poverty of one man make a multitude rich? These are questions which, on the Socinian scheme, can never be satisfactorily answered.

## 548. 2 Corinthians · 15 of 24

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### Verse 10

[¶1] Herein I give my advice - For I speak not by way of commandment, [2Cor 8:8].

[¶2] For this is expedient for you - It is necessary you should do this to preserve a consistency of conduct; for ye began this work a year ago, and it is necessary that ye should complete it as soon as possible.

[¶3] Not only to do, but also to be forward - Το ποιησαι - και το θελειν, literally, to do and to will; but as the will must be before the deed, θελειν, must be taken here in the sense of delight, as it frequently means in the Old and New Testaments. See several examples in Whitby.

[¶4] Some MSS. transpose the words: allowing this, there is no difficulty.

[¶5] A year ago - Απο περυσι. It was about a year before this that the apostle, in his first epistle, [1Cor 16:2], had exhorted them to make this contribution and there is no doubt that they, in obedience to his directions, had begun to lay up in store for this charitable purpose; he therefore wishes them to complete this good work, and thus show that they were not led to it by the example of the Macedonians, seeing they themselves had been first movers in this business.

### Verse 11

[¶7] A readiness to will, so there may be a performance - Ye have willed and purposed this; now perform it.

[¶8] Out of that which ye have - Give as God has enabled you; and give as God has disposed you. He requires each man to do as he can; and accepts the will where the means are wanting to perform the deed.

### Verse 12

[¶10] According to that a man hath - According to his real property; not taking that which belongs to his own family, and is indispensably necessary for their support; and not taking that which belongs to others; viz. what he owes to any man.

### Verse 13

[¶12] That other men be eased - I do not design that you should impoverish yourselves in order that others may live affluently.

### Verse 14

[¶14] But by an equality - That you may do to those who are distressed now, as, on a change of circumstances, you would wish them to do to you. And I only wish that of your abundance you would now minister to their wants; and it may be that there abundance may yet supply your wants; for so liable are all human affairs to change, that it is as possible that you rich Corinthians should need the charitable help of others as it is that those Jews, who once had need of nothing, should now be dependent on your bounty.

[¶15] That there may be equality - That ye may exert yourselves so in behalf of those poor people that there may be between you an equality in the necessaries of life; your abundance supplying them with that of which they are utterly destitute.

### Verse 15

[¶17] He that had gathered much, had nothing over - On the passage to which the apostle alludes, [Exo 16:18], I have stated that, probably, every man gathered as much manna as he could, and when he brought it home and measured it by the omer, (for this was the measure for each man's eating), if he had a surplus it went to the supply of some other family that had not been able to collect enough; the family being large, and the time in which the manna might be gathered, before the heat of the day, not being sufficient to collect a supply for so numerous a household; several of whom might be so confined as not to be able to collect for themselves. Thus there was an equality among the Israelites in reference to this thing; and in this light these words of St. Paul lead us to view the passage. To apply this to the present case: the Corinthians, in the course of God's providence, had gathered more than was absolutely necessary for their own support; by giving the surplus to the persecuted and impoverished Christian Jews these would be an equality; both would then possess the necessaries of life, though still the one might have more property than the other.

### Verse 16

[¶19] But thanks be to God - He thanks God who had already disposed the heart of Titus to attend to this business; and, with his usual address, considers all this as done in the behalf of the Corinthian Church; and that though the poor Christians in Judea are to have the immediate benefit, yet God put honor upon them in making them his instruments in supplying the wants of others. He who is an almoner to God Almighty is highly honored indeed.

### Verse 17

[¶21] He accepted the exhortation - I advised him to visit you and excite you to this good work, and I found that he was already disposed in his heart to do it; God put this earnest care in the heart of Titus for you, [2Cor 8:16].

### Verse 18

[¶23] The brother, whose praise is in the Gospel - Who this brother was we cannot tell; some suppose it was St. Luke, who wrote a gospel, and who was the companion of St. Paul in several of his travels; others think it was Silas; others, Barnabas; others, Mark; and others, Apollos. Neither ancients nor moderns agree in either; but Luke, John, and Mark, seem to have the most probable opinions in their favor. Whoever the person was he was sufficiently known to the Corinthians, as we learn by what the apostle says of him in this place.

### Verse 19

[¶25] Chosen of the Churches to travel with us - Χειροτονηθεις· Appointed by a show of hands; from χειρ the hand, and τεινω, to extend. This appointment, by the suffrage of the Churches, seems to refer more to St. Luke than any one else; unless we suppose he refers to the transaction, [Act 15:40], [Act 15:41], and then it would appear that Silas is the person intended.

[¶26] With this grace - Liberal contribution. See on [2Cor 8:1] (note).

[¶27] Your ready mind - Your willingness to relieve them. But, instead of ὑμων, your, ἡμων, our, is the reading of almost all the best MSS. and all the versions. This is, doubtless, the reading.

### Verse 20

[¶29] Avoiding this, that no man should blame us - Taking this prudent caution to have witnesses of our conduct, and such as were chosen by the Churches themselves, that we might not be suspected of having either embezzled or misapplied their bounty, See the note on [1Cor 16:4].

### Verse 21

[¶31] Providing for honest things - Taking care to act so as not only to be clear in the sight of God, but also to be clear in the sight of all men; avoiding even the appearance of evil. I wish the reader to refer to the excellent note on [1Cor 16:4] (note), which I have extracted from Dr. Paley.

### Verse 22

[¶33] We have sent with them - Titus and, probably, Luke, our brother, probably Apollos.

[¶34] Now much more diligent - Finding that I have the fullest confidence in your complete reformation and love to me, he engages in this business with alacrity, and exceeds even his former diligence.

### Verse 23

[¶36] Whether any do inquire of Titus - Should it be asked, Who is this Titus? I answer, he is my companion, and my fellow laborer in reference to you; [2Cor 2:13]; [2Cor 7:6], [2Cor 7:7]. Should any inquire, Who are these brethren, Luke and Apollos? I answer, They are Αποστολοι, apostles of the Churches, and intensely bent on promoting the glory of Christ.

### Verse 24

[¶38] Wherefore show ye to them, and before the Churches, etc. - Seeing they are persons every way worthy in themselves, and coming to you on such an important occasion, and so highly recommended, receive them affectionately; and let them thus see that the very high character I have given of you is not exaggerated, and that you are as ready in every work of charity as I have stated you to be. Act in this for your honor.

[¶39] 1. The whole of this chapter and the following is occupied in exciting the richer followers of Christ to be liberal to the poorer; the obligation of each to be so, the reasons on which that obligation is founded, the arguments to enforce the obligation from those reasons, are all clearly stated, and most dexterously and forcibly managed. These two chapters afford a perfect model for a Christian minister who is pleading the cause of the poor.

[¶40] 2. In the management of charities a man ought carefully to avoid the least suspicion of avarice, self-interest, and unfaithfulness. How few persons are entirely free from the upbraidings of their own consciences in the matter of alms! But who will be able to hear the upbraidings of Christ at the time of death and judgment? No man can waste without injustice, or neglect without sin, those things of which he is only the dispenser and steward.

[¶41] 3. God has not settled an equality among men by their birth to the end that this equality might be the work of his grace. He has put the temporal portion of the poor into the hands of the rich, and the spiritual portion of the rich into the hands of the poor, on purpose to keep up a good understanding betwixt the members of the same body by a mutual dependence on one another. He who withholds the part belonging to the poor steals more from himself than from them. Let every one answer this admirable design of God, and labor to re-establish equality: the poor, in praying much for the rich; and the rich, in giving much to the poor. See Quesnel.

### Introduction

[¶43] St. Paul intimates that so ready were the Corinthians to make this charitable contribution, that it was scarcely necessary for him to write, [2Cor 9:1], [2Cor 9:2]. But lest they should not be ready when he came, he had sent the brethren, Titus, etc., beforehand; lest, if any of the Macedonians should come with him, they should find them not prepared, though he had boasted so much of their ready mind, [2Cor 9:3-5]. He gives them directions how they shall contribute; and the advantage to be gained by it, in the fulfillment of the promises of God, [2Cor 9:6-11]. He shows them that by this means the poor shall be relieved, God glorified, their Christian temper manifested, and the prayers of many engaged in their behalf, [2Cor 9:12-14]. And concludes with giving thanks to God for his unspeakable gift, [2Cor 9:15].

### Verse 1

[¶45] It is superfluous for me to write to you - I need not enlarge, having already said enough. See the preceding chapter, (2 Corinthians 8 (note)).

## 549. 2 Corinthians · 16 of 24

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### Verse 2

[¶1] I know the forwardness of your mind - You have already firmly purposed to contribute to the support of the poor and suffering saints.

[¶2] That Achaia was ready a year ago - The whole of the Morea was anciently called Achaia, the capital of which was Corinth. The apostle means, not only Corinth, but other Churches in different parts about Corinth; we know there was a Church at Cenchrea, one of the ports on the Corinthian Isthmus.

[¶3] Your zeal hath provoked very many - Hearing that the Corinthians were so intent on the relief of the sufferers in Palestine, other Churches, and especially they of Macedonia, came forward the more promptly and liberally.

### Verse 3

[¶5] Yet have I sent the brethren - Titus and his companions, mentioned in the preceding chapter.

[¶6] That, as I said, ye may be ready - And he wished them to be ready, that they might preserve the good character he had given them: this was for their honor; and if they did not take care to do so, he might be reputed a liar; and thus both they and himself be ashamed before the Macedonians, should any of them at this time accompany him to Corinth.

### Verse 5

[¶8] Whereof ye had notice before - Instead of προκατηγγελμενην, spoken of before, BCDEFG, several others, with the Coptic, Vulgate, Itala, and several of the fathers, have προεπηγγελμενην, what was promised before. The sense is not very different; probably the latter reading was intended to explain the former. See the margin.

[¶9] Bounty, and not as of covetousness - Had they been backward, strangers might have attributed this to a covetous principle; as it would appear that they were loth to give up their money, and that they parted with it only when they could not for shame keep it any longer. This is the property of a covetous heart; whereas readiness to give is the characteristic of a liberal mind. This makes a sufficiently plain sense; and we need not look, as some have done, for any new sense of πλεονεξια, covetousness, as if it were here to be understood as implying a small gift.

### Verse 6

[¶11] He which soweth sparingly - This is a plain maxim: no man can expect to reap but in proportion as he has sowed. And here almsgiving is represented as a seed sown, which shall bring forth a crop. If the sowing be liberal, and the seed good, the crop shall be so too.

[¶12] Sowing is used among the Jews to express almsgiving: so they understand [Isa 32:20] : Blessed are ye who sow beside all waters; i.e. who are ready to help every one that is in need. And [Hos 10:12], they interpret: Sow to yourselves almsgiving, and ye shall reap in mercy - if you show mercy to the poor, God will show mercy to you.

### Verse 7

[¶14] Not grudgingly, or of necessity - The Jews had in the temple two chests for alms; the one was של תובה of what was necessary, i.e. what the law required, the other was של נרבה of the free-will offerings. To escape perdition some would grudgingly give what necessity obliged them; others would give cheerfully, for the love of God, and through pity to the poor. Of the first, nothing is said; they simply did what the law required. Of the second, much is said; God loves them. The benefit of almsgiving is lost to the giver when he does it with a grumbling heart. And, as he does not do the duty in the spirit of the duty, even the performance of the letter of the law is an abomination in the sight of God.

[¶15] To these two sorts of alms in the temple the apostle most evidently alludes. See Schoettgen.

### Verse 8

[¶17] God is able to make all grace abound - We have already seen, [2Cor 8:1] that the word χαρις, in the connection in which the apostle uses it in these chapters, signifies a charitable gift; here it certainly has the same meaning: God is able to give you, in his mercy, abundance of temporal good; that, having a sufficiency, ye may abound in every good work. This refers to the sowing plenteously: those who do so shall reap plenteously - they shall have an abundance of God's blessings.

### Verse 9

[¶19] He hath dispersed abroad - Here is still the allusion to the sower. He sows much; not at home merely, or among those with whom he is acquainted, but abroad - among the strangers, whether of his own or of another nation. The quotation is taken from [Psa 112:9].

[¶20] He hath given to the poor - This is the interpretation of he hath scattered abroad; and therefore it is said, his righteousness remaineth for ever - his good work is had in remembrance before God. By righteousness we have already seen that the Jews understand almsgiving. See the note on [Mat 6:1].

### Verse 10

[¶22] Now he that ministereth seed to the sower - The sower, as we have already seen, is he that gives alms of what he hath; and God, who requires him to give these alms, is here represented as providing him with the means. As in the creation, if God had not created the earth with every tree and plant with its seed in itself, so that a harvest came, without a previous ploughing and sowing, there could have been no seed to deposit in the earth; so, if God had not, in the course of his providence, given them the property they had, it would be impossible for them to give alms. And as even the well cultivated and sowed field would be unfruitful if God did not, by his unseen energy and blessing, cause it to bring forth, and bring to maturity; so would it have been with their property: it could not have increased; for without his blessing riches take wings and flee away, as an eagle towards heaven. Therefore, in every sense, it is God who ministers seed to the sower, and multiplies the seed sown. And as all this properly comes from God, and cannot exist without him, he has a right to require that it be dispensed in that way which he judges best.

[¶23] The word ὁ - επιχορηγων, he that ministereth, is very emphatic; it signifies he who leads up the chorus, from επι, to, and χορηγω, to lead the chorus; it means also to join to, associate, to supply or furnish one thing after another so that there be no want or chasm. Thus God is represented, in the course of his providence, associating and connecting causes and effects; keeping every thing in its proper place and state of dependence on another, and all upon himself; so that summer and winter, heat and cold, seed time and harvest, regularly succeed each other. Thus God leads up this grand chorus of causes and effects: provides the seed to the hand of the sower; gives him skill to discern the times when the earth should be prepared for the grain, and when the grain should be sowed; blesses the earth, and causes it to bring forth and bud, so that it may again minister seed to the sower and bread to the eater; and, by a watchful providence, preserves every thing. The figure is beautiful, and shows us the grand system of causes and effects, all directed by and under the immediate guidance and government of God himself.

[¶24] There is a fine exemplification of this in the same figure thus produced by the prophet. [Hos 2:21], [Hos 2:22] : I will hear, saith the Lord, I will hear the heavens; and they shall hear the earth; and the earth shall hear the corn, and the wine and the oil; and they shall hear Jezreel. See the note at [Hos 2:21].

[¶25] The fruits of your righteousness - Your beneficence; for so δικαιοσυνηis here to be understood. See the note on [Mat 6:1], already referred to.

### Verse 11

[¶27] Being enriched in every thing - Observe, Why does God give riches? That they may be applied to his glory, and the good of men. Why does he increase riches? That those who have them may exercise all bountifulness. And if they be enriched in every thing, what will be the consequence if they do not exercise all bountifulness? Why, God will curse their blessings; the rust shall canker them, and the moth shall consume their garments. But if, on the other hand, they do thus apply them, then they cause thanksgiving to God. The 9th and 10th verses should be read in a parenthesis, for this verse connects with the eighth.

### Verse 12

[¶29] For the administration of this service - The poor are relieved, see the hand of God in this relief, and give God the glory of his grace.

### Verse 13

[¶31] By the experiment of this ministration - In this, and in the preceding and following verses, the apostle enumerates the good effects that would be produced by their liberal almsgiving to the poor saints at Jerusalem.

[¶32] 1. The wants of the saints would be supplied.

[¶33] 2. Many thanksgivings would thereby be rendered unto God.

[¶34] 3. The Corinthians would thereby give proof of their subjection to the Gospel. And,

[¶35] 4. The prayers of those relieved will ascend up to God in the behalf of their benefactors.

### Verse 14

[¶37] The exceeding grace of God in you - By the ὑπερβαλλουσαν χαριν, superabounding or transcending grace, of God, which was in them, the apostle most evidently means the merciful and charitable disposition which they had towards the suffering saints. The whole connection, indeed the whole chapter, proves this; and the apostle attributes this to its right source, the grace or goodness of God. They had the means of charity, but God had given these means; they had a feeling, and charitable heart, but God was the author of it. Their charity was superabundant, and God had furnished both the disposition, the occasion, and the means by which that disposition was to be made manifest.

### Verse 15

[¶39] Thanks be unto God for his unspeakable gift - Some contend that Christ only is here intended; others, that the almsgiving is meant.

[¶40] After all the difference of commentators and preachers, it is most evident that the ανεκδιηγητος δωρεα, unspeakable gift, is precisely the same with the ὑπερβαλλουση χαρις, superabounding grace or benefit, of the preceding verse. If therefore Jesus Christ, the gift of God s unbounded love to man, be the meaning of the unspeakable gift in this verse, he is also intended by the superabounding grace in the preceding. But it is most evident that it is the work of Christ in them, and not Christ himself, which is intended in the 14th verse ([2Cor 9:14]); and consequently, that it is the same work, not the operator, which is referred to in this last verse.

[¶41] A Few farther observations may be necessary on the conclusion of this chapter.

[¶42] 1. Jesus Christ, the gift of God's love to mankind, is an unspeakable blessing; no man can conceive, much less declare, how great this gift is; for these things the angels desire to look into. Therefore he may be well called the unspeakable gift, as he is the highest God ever gave or can give to man; though this is not the meaning of the last verse.

[¶43] 2. The conversion of a soul from darkness to light, from sin to holiness, from Satan to God, is not less inconceivable. It is called a new creation, and creative energy cannot be comprehended. To have the grace of God to rule the heart, subduing all things to itself and filling the soul with the Divine nature, is an unspeakable blessing; and the energy that produced it is an unspeakable gift. I conclude, therefore, that it is the work of Christ in the soul, and not Christ himself, that the apostle terms the superabounding or exceeding great grace, and the unspeakable gift; and Dr. Whitby's paraphrase may be safely admitted as giving the true sense of the passage. "Thanks be unto God for his unspeakable gift: i.e. this admirable charity (proceeding from the work of Christ in the soul) by which God is so much glorified, the Gospel receives such credit, others are so much benefited, and you will be by God so plentifully rewarded." This is the sober sense of the passage; and no other meaning can comport with it. The passage itself is a grand proof that every good disposition in the soul of man comes from God; and it explodes the notion of natural good, i.e. good which God does not work, which is absurd; for no effect can exist without a cause; and God being the fountain of good, all that can be called good must come immediately from himself. See [Jam 1:17].

[¶44] 3. Most men can see the hand of God in the dispensations of his justice, and yet these very seldom appear. How is it that they cannot equally see his hand in the dispensations of his mercy, which are great, striking, and unremitting? Our afflictions we scarcely ever forget; our mercies we scarcely ever remember! Our hearts are alive to complaint, but dead to gratitude. We have had ten thousand mercies for one judgment, and yet our complaints to our thanksgivings have been ten thousand to one! How is it that God endures this, and bears with us? Ask his own eternal clemency; and ask the Mediator before the throne. The mystery of our preservation and salvation can be there alone explained.

## 550. 2 Corinthians · 17 of 24

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### Introduction

[¶1] The apostle vindicates himself against the aspersions cast on his person by the false apostle; and takes occasion to mention his spiritual might and authority, [2Cor 10:1-6]. He shows them the impropriety of judging after the outward appearance, [2Cor 10:7]. Again refers to his apostolical authority, and informs them that when he again comes among them he will show himself in his deeds as powerful as his letters intimated, [2Cor 10:8-11]. He shows that these false teachers sat down in other men's labors, having neither authority nor influence from God to break up new ground, while he and the apostles in general had the regions assigned to them through which they were to sow the seed of life; and that he never entered into any place where the work was made ready to his hand by others, [2Cor 10:12-16]. He concludes with intimating that the glorying of those false apostles was bad; that they had nothing but self-commendation; and that they who glory should glory in the Lord, [2Cor 10:17], [2Cor 10:18].

### Verse 1

[¶3] I Paul myself beseech you by the meekness - Having now finished his directions and advices relative to the collection for the poor, he resumes his argument relative to the false apostle, who had gained considerable influence by representing St. Paul as despicable in his person, his ministry, and his influence. Under this obloquy the apostle was supported by the meekness and gentleness of Christ; and through the same heavenly disposition he delayed inflicting that punishment which, in virtue of his apostolical authority, he might have inflicted on him who had disturbed and labored to corrupt the Christian Church.

[¶4] Who in presence am base among you, but being absent am bold toward you - He seems to quote these as the words of his calumniator, as if he had said; "This apostle of yours is a mere braggadocio; when he is among you, you know how base and contemptible he is; when absent, see how he brags and boasts." The word ταπεινος, which we render base, signifies lowly, and, as some think, short of stature. The insinuation is, that when there was danger or opposition at hand, St. Paul acted with great obsequiousness, fearing for his person and authority, lest he should lose his secular influence. See the following verse.

### Verse 2

[¶6] Some, which think of us as if we walked according to the flesh - As it is customary for cowards and overbearing men to threaten the weak and the timid when present; to bluster when absent; and to be very obsequious in the presence of the strong and courageous. This conduct they appear to have charged against the apostle, which he calls here walking after the flesh - acting as a man who had worldly ends in view, and would use any means in order to accomplish them.

### Verse 3

[¶8] Though we walk in the flesh - That is: Although I am in the common condition of human nature, and must live as a human being, yet I do not war after the flesh - I do not act the coward or the poltroon, as they insinuate. I have a good cause, a good captain, strength at will, and courage at hand. I neither fear them nor their master.

### Verse 4

[¶10] The weapons of our warfare - The apostle often uses the metaphor of a warfare to represent the life and trials of a Christian minister. See [Eph 6:10-17]; [1Tim 1:18]; [2Tim 2:3-5].

[¶11] Are not carnal - Here he refers to the means used by the false apostle in order to secure his party; he calumniated St. Paul, traduced the truth, preached false and licentious doctrines, and supported these with sophistical reasonings.

[¶12] But mighty through God - Our doctrines are true and pure, they come from God and lead to him, and he accompanies them with his mighty power to the hearts of those who hear them; and the strong holds - the apparently solid and cogent reasoning of the philosophers, we, by these doctrines, pull down; and thus the fortifications of heathenism are destroyed, and the cause of Christ triumphs wherever we come; and we put to flight the armies of the aliens.

### Verse 5

[¶14] Casting down imaginations - Λογισμους· Reasonings or opinions. The Greek philosophers valued themselves especially on their ethic systems, in which their reasonings appeared to be very profound and conclusive; but they were obliged to assume principles which were either such as did not exist, or were false in themselves, as the whole of their mythologic system most evidently was: truly, from what remains of them we see that their metaphysics were generally bombast; and as to their philosophy, it was in general good for nothing. When the apostles came against their gods many and their lords many with the One Supreme and Eternal Being, they were confounded, scattered, annihilated; when they came against their various modes of purifying the mind - their sacrificial and mediatorial system, with the Lord Jesus Christ, his agony and bloody sweat, his cross and passion, his death and burial, and his glorious resurrection and ascension, they sunk before them, and appeared to be what they really were, as dust upon the balance, and lighter than vanity.

[¶15] Every high thing - Even the pretendedly sublime doctrines, for instance, of Plato, Aristotle, and the Stoics in general, fell before the simple preaching of Christ crucified.

[¶16] The knowledge of God - The doctrine of the unity and eternity of the Divine nature, which was opposed by the plurality of their idols, and the generation of their gods, and their men-made deities. It is amazing how feeble a resistance heathenism made, by argument or reasoning, against the doctrine of the Gospel! It instantly shrunk from the Divine light, and called on the secular power to contend for it! Popery sunk before Protestantism in the same way, and defended itself by the same means. The apostles destroyed heathenism wherever they came; the Protestants confuted popery wherever their voice was permitted to be heard.

[¶17] Bringing into captivity every thought - Heathenism could not recover itself; in vain did its thousands of altars smoke with reiterated hecatombs, their demons were silent, and their idols were proved to be nothing in the world. Popery could never, by any power of self-reviviscence, restore itself after its defeat by the Reformation: it had no Scripture, consecutively understood; no reason, no argument; in vain were its bells rung, its candles lighted, its auto da fe's exhibited; in vain did its fires blaze; and in vain were innumerable human victims immolated on its altars! The light of God penetrated its hidden works of darkness, and dragged its three-headed Cerberus into open day; the monster sickened, vomited his henbane, and fled for refuge to his native shades.

[¶18] The obedience of Christ - Subjection to idols was annihilated by the progress of the Gospel among the heathens; and they soon had but one Lord, and his name one. In like manner the doctrines of the reformation, mighty through God, pulled down - demolished and brought into captivity, the whole papal system; and instead of obedience to the pope, the pretended vicar of God upon earth, obedience to Christ, as the sole almighty Head of the Church, was established, particularly in Great Britain, where it continues to prevail. Hallelujah! the Lord God Omnipotent reigneth!

### Verse 6

[¶20] And having in a readiness to revenge all disobedience - I am ready, through this mighty armor of God, to punish those opposers of the doctrine of Christ, and the disobedience which has been produced by them.

[¶21] When your obedience is fulfilled - When you have in the fullest manner, discountenanced those men, and separated yourselves from their communion. The apostle was not in haste to pull up the tares, lest he should pull up the wheat also.

[¶22] All the terms in these two verses are military. Allusion is made to a strongly fortified city, where the enemy had made his last stand; entrenching himself about the walls; strengthening all his redoubts and ramparts; raising castles, towers, and various engines of defense and offense upon the walls; and neglecting nothing that might tend to render his strong hold impregnable. The army of God comes against the place and attacks it; the strong holds οχυροματα, all the fortified places, are carried. The imaginations, λογισμοι, engines, and whatever the imagination or skill of man could raise, are speedily taken and destroyed. Every high thing, παν ὑψωμα, all the castles and towers are sapped, thrown down and demolished; the walls are battered into breaches; and the besieging army, carrying every thing at the point of the sword, enter the city, storm and take the citadel. Every where defeated, the conquered submit, and are brought into captivity, αιχμαλωτιζοντες, are led away captives; and thus the whole government is destroyed.

[¶23] It is easy to apply these things, as far as may be consistent with the apostle's design. The general sense I have given in the preceding notes.

### Verse 7

[¶25] Do ye look on things after the outward appearance? - Do not be carried away with appearances; do not be satisfied with show and parade.

[¶26] If any man trust to himself that he is Christ's - Here, as in several other places of this and the preceding epistle, the τις, any or certain, person, most evidently refers to the false apostle who made so much disturbance in the Church. And this man trusted to himself - assumed to himself that he was Christ's messenger: it would not do to attempt to subvert Christianity at once; it had got too strong a hold of Corinth to be easily dislodged; he therefore pretended to be on Christ's side, and to derive his authority from him.

[¶27] Let him of himself - Without any authority, certainly, from God; but, as he arrogates to himself the character of a minister of Christ, let him acknowledge that even so we are Christ's ministers; and that I have, by my preaching, and the miracles which I have wrought, given the fullest proof that I am especially commissioned by him.

### Verse 8

[¶29] For, though I should boast, etc. - I have a greater authority and spiritual power than I have yet shown, both to edify and to punish; but I employ this for your edification in righteousness, and not for the destruction of any delinquent. "This," says Calmet, "is the rule which the pastors of the Church ever propose to themselves in the exercise of their authority; whether to enjoin or forbid, to dispense or to oblige, to bind or to loose. They should use this power only as Jesus Christ used it - for the salvation, and not for the destruction, of souls."

### Verse 9

[¶31] That I may not seem, etc. - This is an elliptical sentence, and may be supplied thus: "I have not used this authority; nor will I add any more concerning this part of the subject, lest I should seem, as my adversary has insinuated, to wish to terrify you by my letters.

### Verse 10

[¶33] For his letters, say they, are weighty and powerful - He boasts of high powers, and that he can do great things. See on [2Cor 10:1-2] (note).

[¶34] But his bodily presence is weak - When you behold the man, you find him a feeble, contemptible mortal; and when ye hear him speak, his speech, ὁ λογος, probably, his doctrine, εξουθενημενος, is good for nothing; his person, matter, and manner, are altogether uninteresting, unimpressive, and too contemptible to be valued by the wise and the learned. This seems to be the spirit and design of this slander.

[¶35] Many, both among the ancients and moderns, have endeavored to find out the ground there was for any part of this calumny; as to the moral conduct of the apostle, that was invulnerable; his motives, it is true, were suspected and denounced by this false apostle and his partisans; but they could never find any thing in his conduct which could support their insinuations.

[¶36] What they could not attach to his character, they disingenuously attached to his person and his elocution.

[¶37] If we can credit some ancient writers, such as Nicephorus, we shall find the apostle thus described: Παυλος μικρος ην και συνεσταλμενος το του σωματος μεγεθος· και ὡσπερ αγκυλον αυτο κεκτημενος· σμικρον δε, και κεκυφος· την οφιν λευκος, και το προσωπον προφερης, ψιλος την κεφαλην, κ. τ. λ.

[¶38] Nicephor., lib. ii., cap. 17. "Paul was a little man, crooked, and almost bent like a bow; with a pale countenance, long and wrinkled; a bald head; his eyes full of fire and benevolence; his beard long, thick, and interspersed with grey hairs, as was his head, etc."

[¶39] I quote from Calmet, not having Nicephorus at hand.

[¶40] An old Greek writer, says the same author, whose works are found among those of Chrysostom, tom. vi. hom. 30, page 265, represents him thus: - Παυλος ὁ τριπηχυς ανθρωπος, και των ουρανων ἁπτομενος· "Paul was a man of about three cubits in height, (four feet six), and yet, nevertheless, touched the heavens." Others say that "he was a little man, had a bald head, and a large nose." See the above, and several other authorities in Calmet. Perhaps there is not one of these statements correct: as to Nicephorus, he is a writer of the fourteenth century, weak and credulous, and worthy of no regard. And the writer found in the works of Chrysostom, in making the apostle little more than a pigmy, has rendered his account incredible.

[¶41] That St. Paul could be no such diminutive person we may fairly presume from the office he filled under the high priest, in the persecution of the Church of Christ; and that he had not an impediment in his speech, but was a graceful orator, we may learn from his whole history, and especially from the account we have, [Act 14:12], where the Lycaonians took him for Mercury, the god of eloquence, induced thereto by his powerful and persuasive elocution. In short, there does not appear to be any substantial evidence of the apostle's deformity, pigmy stature, bald head, pale and wrinkled face, large nose, stammering speech, etc., etc. These are probably all figments of an unbridled fancy, and foolish surmisings.

### Verse 11

[¶43] Such as we are in word - A threatening of this kind would doubtless alarm the false apostle; and it is very likely that he did not await the apostle's coming, as he would not be willing to try the fate of Elymas.

## 551. 2 Corinthians · 18 of 24

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### Verse 12

[¶1] We dare not make ourselves, etc. - As if he had said: I dare neither associate with, nor compare myself to, those who are full of self-commendation. Some think this to be an ironical speech.

[¶2] But they, measuring themselves by themselves - They are not sent of God; they are not inspired by his Spirit; therefore they have no rule to think or act by. They are also full of pride and self-conceit; they look within themselves for accomplishments which their self-love will soon find out; for to it real and fictitious are the same. As they dare not compare themselves with the true apostles of Christ, they compare themselves with each other; and, as they have no perfect standard, they can have no excellence; nor can they ever attain true wisdom, which is not to be had from looking at what we are but to what we should be; and if without a directory, what we should be will never appear, and consequently our ignorance must continue. This was the case with these self-conceited false apostles; but ου συνιουσιν, are not wise, Mr. Wakefield contends, is an elegant Graecism signifying they are not aware that they are measuring themselves by themselves, etc.

### Verse 13

[¶4] Things without our measure - There is a great deal of difficulty in this and the three following verses, and there is a great diversity among the MSS.; and which is the true reading can scarcely be determined. Our version is perhaps the plainest that can be made of the text. By the measure mentioned here, it seems as if the apostle meant the commission he received from God to preach the Gospel to the Gentiles; a measure or district that extended through all Asia Minor and Greece, down to Achaia, where Corinth was situated, a measure to reach even unto you. But the expressions in these verses are all agonistical, and taken from the stadium or race course in the Olympic and Isthmian games. The μετρον, or measure, was the length of the δρομος, or course; and the κανων, rule or line, [2Cor 10:15], [2Cor 10:16], was probably the same with the γραμμα, or white line, which marked out the boundaries of the stadium; and the verbs reach unto, stretch out, etc., are all references to the exertions made to win the race. As this subject is so frequently alluded to in these epistles, I have thought it of importance to consider it particularly in the different places where it occurs.

### Verse 14

[¶6] For we stretch not ourselves beyond - We have not proceeded straight from Macedonia through Thessaly, and across the Adriatic Gulf into Italy, which would have led us beyond you westward; but knowing the mind of our God we left this direct path, and came southward through Greece, down into Achaia, and there we planted the Gospel. The false apostle has therefore got into our province, and entered into our labors, and there boasts as if the conversion of the heathen Achaians had been his own work. As there is an allusion here to the stadium, and to the Olympic games in general, we may consider the apostle as laying to the charge of the disturber at Corinth that he had got his name surreptitiously inserted on the military list; that he was not striving lawfully; had no right to the stadium, and none to the crown. See the observations at the end of 1 Corinthians 9; ([1Cor 9:27] (note)) and the note on [2Cor 10:13] of this chapter; ([2Cor 10:13] (note)).

### Verse 15

[¶8] Not boasting of things without our measure - We speak only of the work which God has done by us; for we have never attempted to enter into other men's labors, and we study to convert those regions assigned to us by the Holy Spirit. We enter the course lawfully, and run according to rule. See above.

[¶9] When your faith is increased - When you receive more of the life and power of godliness, and when you can better spare me to go to other places.

[¶10] We shall be enlarged by you - Μεγαλυνθηναι probably signifies here to be praised or commended; and the sense would be this; We hope that shortly, on your gaining an increase of true religion, after your long distractions and divisions, you will plainly see that we are the true messengers of God to you, and that in all your intercourse with your neighbors, or foreign parts, you will speak of this Gospel preached by us as a glorious system of saving truth; and that, in consequence, the heathen countries around you will be the better prepared to receive our message; and thus our rule or district will be abundantly extended. This interpretation agrees well with the following verse.

### Verse 16

[¶12] To preach the Gospel in the regions beyond you - He probably refers to those parts of the Morea, such as Sparta, etc., that lay southward of them; and to Italy, which lay on the west; for it does not appear that he considered his measure or province to extend to Libya, or any part of Africa. See the Introduction, Section 12.

[¶13] Not to boast in another man's line - So very scrupulous was the apostle not to build on another man's foundation, that he would not even go to those places where other apostles were labouring. He appears to think that every apostle had a particular district or province of the heathen world allotted to him, and which God commissioned him to convert to the Christian faith. No doubt every apostle was influenced in the same way; and this was a wise order of God; for by these means the Gospel was more quickly spread through the heathen provinces than it otherwise would have been. The apostles had deacons or ministers with them whose business it was to water the seed sown; but the apostles alone, under Christ, sowed and planted.

### Verse 17

[¶15] He that glorieth, let him glory in the Lord - Instead of boasting or exulting even in your own success in preaching the Gospel, as none can be successful without the especial blessing of God, let God who gave the blessing have the glory. Even the genuine apostle, who has his commission immediately from God himself, takes no praise to himself from the prosperity of his work, but gives it all to God. How little cause then have your uncommissioned men to boast, to whom God has assigned no province, and who only boast in another man's line of things made ready to their hand!

### Verse 18

[¶17] Not he that commendeth himself - Not the person who makes a parade of his own attainments; who preaches himself, and not Christ Jesus the Lord; and, far from being your servant for Christ's sake, affects to be your ruler; not such a one shall be approved of God, by an especial blessing on his labors; but he whom the Lord commendeth, by giving him the extraordinary gifts of the Holy Spirit, and converting the heathen by his ministry. These were qualifications to which the false apostle at Corinth could not pretend. He had language and eloquence, and show and parade; but he had neither the gifts of an apostle nor an apostle's success.

[¶18] 1. Dr. Whitby observes that the apostle, in the 13th, 14th, 15th, and 16th verses, ([2Cor 10:13-16]) endeavors to advance himself above the false apostles in the three following particulars: - (1.) That whereas they could show no commission to preach to the Corinthians, no measure by which God had distributed the Corinthians to them as their province, he could do so. We have a measure to reach even to you, [2Cor 10:13]. (2.) That whereas they went out of their line, leaping from one Church to another, he went on orderly, in the conversion of the heathens, from Judea through all the interjacent provinces, till he came to Corinth. (3.) Whereas they only came in and perverted the Churches where the faith had already been preached, and so could only boast of things made ready to their hands, [2Cor 10:16], he had labored to preach the Gospel where Christ had not been named, lest he should build on another man's foundation, [Rom 15:20].

[¶19] 2. We find that from the beginning God appointed to every man his promise, and to every man his labor; and would not suffer even one apostle to interfere with another. This was a very wise appointment; for by this the Gospel was not only more speedily diffused over the heathen nations, as we have already remarked, but the Churches were better attended to, the Christian doctrine preserved in its purity, and the Christian discipline properly enforced. What is any men's work is no man's in particular; and thus the work is neglected. In every Church of God there should be some one who for the time being has the care of it, who may be properly called its pastor; and who is accountable for its purity in the faith, and its godly discipline.

[¶20] 3. Every man who ministers in holy things should be well assured of his call to the work; without this he can labor neither with confidence nor comfort. And he should be careful to watch over the flock, that no destroying wolf be permitted to enter the sacred fold, and that the fences of a holy discipline be kept in proper repair.

[¶21] 4. It is base, abominable, and deeply sinful, for a man to thrust himself into other men's labors, and, by sowing doubtful disputations among a Christian people, distract and divide them, that he may get a party to himself. Such persons generally act as the false apostle at Corinth; preach a relaxed morality; place great stress upon certain doctrines which flatter and soothe self-love; calumniate the person, system of doctrines, and mode of discipline, of the pastor who perhaps planted that Church, or who in the order of God's providence has the oversight of it. This is an evil that has prevailed much in all ages of the Church; there is at present much of it in the Christian world, and Christianity is disgraced by it.

### Introduction

[¶23] The apostle apologizes for expressing his jealousy relative to the true state of the Corinthians; still fearing lest their minds should have been drawn aside from the simplicity of the Gospel, [2Cor 11:1-3]; From this he takes occasion to extol his own ministry, which had been without charge to them, having been supported by the Churches of Macedonia while he preached the Gospel at Corinth, [2Cor 11:4-11]. Gives the character of the false apostles, [2Cor 11:12-16]. Shows what reasons he has to boast of secular advantages of birth, education, Divine call to the ministry, labors in that ministry, grievous persecutions, great sufferings, and extraordinary hazards, vv. 16-33.

### Verse 1

[¶25] Would to God ye could bear with me - Οφελον ηνειχεσθε μου μικρον. As the word God is not mentioned here, it would have been much better to have translated the passage literally thus: I wish ye could bear a little with me. The too frequent use of this sacred name produces a familiarity with it that is not at all conducive to reverence and godly fear.

[¶26] In my folly - In my seeming folly; for, being obliged to vindicate his ministry, it was necessary that he should speak much of himself, his sufferings, and his success. And as this would appear like boasting; and boasting is always the effect of an empty, foolish mind; those who were not acquainted with the necessity that lay upon him to make this defense, might be led to impute it to vanity. As if he had said: Suppose you allow this to be folly, have the goodness to bear with me; for though I glory, I should not be a fool, [2Cor 12:6]. And let no man think me a fool for my boasting, [2Cor 11:16].

### Verse 2

[¶28] I am jealous over you, etc. - The apostle evidently alludes either to the שושבינים shoshabinim or paranymphs among the Hebrews, whose office is largely explained in the notes on [Joh 3:29], and the observations at the end of that chapter (see note at [Joh 3:36]); or to the harmosyni, a sort of magistrates among the Lacedemonians who had the care of virgins, and whose business it was to see them well educated, kept pure, and properly prepared for married life.

[¶29] That I may present you as a chaste virgin - The allusion is still kept up; and there seems to be a reference to [Lev 21:14], that the high priest must not marry any one that was not a pure virgin. Here, then, Christ is the high priest, the spouse or husband; the Corinthian Church the pure virgin to be espoused; the apostle and his helpers the shoshabinim, or harmosyni, who had educated and prepared this virgin for her husband, and espoused her to him. See the observations already referred to at the end of the third chapter of John. ([Joh 3:36] (note))

### Verse 3

[¶31] As the serpent beguiled Eve through his subtilty - This is a strong reflection on the false apostle and his teaching: he was subtle, πανουργος and by his subtlety (πανουργια, from παν, all, and εργον, work; his versatility of character and conduct, his capability of doing all work, and accommodating himself to the caprices, prejudices, and evil propensities of those to whom he ministered) he was enabled to corrupt the minds of the people from the simplicity of the Gospel of Christ; or, to follow the metaphor, he had seduced the pure, chaste, well educated virgin, from her duty, affection, and allegiance to her one only true husband, the high priest, Jesus Christ. And here he seems to intimate that the serpent had seduced the mind of Eve from her affections and allegiance to Adam, her true husband; and certainly from God, her creator and governor. See at the end of the chapter (note).

### Verse 4

[¶33] For if he that cometh - The false apostle, who came after St. Paul had left Corinth.

[¶34] Preacheth another Jesus - Who can save more fully and more powerfully than that Jesus whom I have preached.

[¶35] Or if ye receive another spirit - And if in consequence of believing in this new saviour ye receive another spirit, the gifts, graces, and consolations of which are greater than those which ye have received from the Holy Ghost, which has been given to you on your believing on the Christ whom we preached.

[¶36] Or another Gospel - Containing more privileges, spiritual advantages, and stronger excitements to holiness, than that which we have preached and which ye have accepted, ye might well bear with him. This would be a sufficient reason why you should not only bear with him, but prefer him to me.

[¶37] Others think that the last clause should be rendered, Ye might well bear with Me - notwithstanding he brought you another Jesus, spirit, and gospel, ye might bear with me, who have already ministered so long to and done so much for you. But the former sense seems best.

### Verse 5

[¶39] I was not - behind the very chiefest apostles - That is: The most eminent of the apostles have not preached Christ, ministered the spirit, explained and enforced the doctrines of the Gospel in a more powerful and effectual manner than I have done.

### Verse 6

[¶41] But though I be rude in speech - Ιδιωτης τῳ λογῳ Though I speak like a common unlettered man, in plain unadorned phrase, studying none of the graces of eloquence; yet I am not unskilled in the most profound knowledge of God, of spiritual and eternal things, of the nature of the human soul, and the sound truths of the Gospel system: ye yourselves are witnesses of this, as in all these things I have been thoroughly manifested among you.

[¶42] Inspired men received all their doctrines immediately from God, and often the very words in which those doctrines should be delivered to the world; but in general the Holy Spirit appears to have left them to their own language, preventing them from using any expression that might be equivocal, or convey a contrary sense to that which God intended.

[¶43] That St. Paul wrote a strong, nervous, and sufficiently pure language, his own writings sufficiently testify; but the graces of the Greek tongue he appears not to have studied, or at least he did not think it proper to use them; for perhaps there is no tongue in the world that is so apt to seduce the understanding by its sounds and harmony, as the Greek. It is not an unusual thing for Greek scholars to the present day to be in raptures with the harmony of a Greek verse, the sense of which is but little regarded, and perhaps is little worth! I should suppose that God would prevent the inspired writers from either speaking or writing thus, that sound might not carry the hearer away from sense; and that the persuasive force of truth might alone prevail, and the excellence of the power appear to be of God and not of man. Taking up the subject in this point of view, I see no reason to have recourse to the supposition, or fable rather, that the apostle had an impediment in his speech, and that he alludes to this infirmity in the above passage.

### Verse 7

[¶45] Have I committed an offense in abasing myself - Have I transgressed in labouring with my hands that I might not be chargeable to you? and getting my deficiencies supplied by contributions from other Churches, while I was employed in labouring for your salvation? Does your false apostle insinuate that I have disgraced the apostolic office by thus descending to servile labor for my support? Well; I have done this that you might be exalted - that you might receive the pure doctrines of the Gospel, and be exalted to the highest pitch of intellectual light and blessedness. And will you complain that I preached the Gospel gratis to you? Surely not. The whole passage is truly ironical.

## 552. 2 Corinthians · 19 of 24

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### Verse 8

[¶1] I robbed other Churches - This part of the sentence is explained by the latter, taking wages to do you service. The word οψωνιον signifies the pay of money and provisions given daily to a Roman soldier. As if he had said: I received food and raiment, the bare necessaries of life, from other Churches while labouring for your salvation. Will you esteem this a crime?

### Verse 9

[¶3] And when I was present with you - The particle και which we translate and, should be rendered for in this place: For when I was with you, and was in want, I was chargeable to no man. I preferred to be, for a time, even without the necessaries of life, rather than be a burden to you. To whom was this a reproach, to me or to you?

[¶4] The brethren which came from Macedonia - He probably refers to the supplies which he received from the Church at Philippi, which was in Macedonia; of which he says, that in the beginning of the Gospel no Church communicated with me, as concerning giving and receiving, but you only; for even at Thessalonica ye sent once and again to my necessity, [Phi 4:15], [Phi 4:16]. See the Introduction, Section 6.

### Verse 10

[¶6] As the truth of Christ is in me - Εστιν αληθεια Χριστου εν εμοι· The truth of Christ is in me. That is: I speak as becomes a Christian man, and as influenced by the Gospel of Christ. It is a solemn form of asseveration, if not to be considered in the sense of an oath.

[¶7] In the regions of Achaia - The whole of the Peloponnesus, or Morea, in which the city of Corinth stood. From this it appears that he had received no help from any of the other Churches in the whole of that district.

### Verse 11

[¶9] Wherefore - Why have I acted thus? and why do I propose to continue to act thus? is it because I love you not, and will not permit you to contribute to my support? God knoweth the contrary; I do most affectionately love you.

### Verse 12

[¶11] But what I do, etc. - I act thus that I may cut off occasion of glorying, boasting, or calumniating from them - the false prophets and his partisans, who seek occasion - who would be glad that I should become chargeable to you, that it might in some sort vindicate them who exact much from you; for they bring you into bondage, and devour you, [2Cor 11:20].

[¶12] Nothing could mortify these persons more than to find that the apostle did take nothing, and was resolved to take nothing; while they were fleecing the people. It is certain that the passage is not to be understood as though the false apostles took nothing from the people, to whatever disinterestedness they might pretend, for the apostle is positive on the contrary; and he was determined to act so that his example should not authorize these deceivers, who had nothing but their self-interest in view, to exact contribution from the people; so that if they continued to boast, they must be bound even as the apostle, taking nothing for their labors; which could never comport with their views of gain and secular profit.

### Verse 13

[¶14] For such are false apostles - Persons who pretend to be apostles, but have no mission from Christ.

[¶15] Deceitful workers - They do preach and labor, but they have nothing but their own emolument in view.

[¶16] Transforming themselves - Assuming as far as they possibly can, consistently with their sinister views, the habit, manner, and doctrine of the apostles of Christ.

### Verse 14

[¶18] And no marvel - Και ου θαυμαστον· And no wonder; it need not surprise you what the disciples do, when you consider the character of the master.

[¶19] Satan himself is transformed into an angel of light - As in [2Cor 11:3] the apostle had the history of the temptation and fall of man particularly in view, it is very likely that here he refers to the same thing. In what ever form Satan appeared to our first mother, his pretensions and professions gave him the appearance of a good angel; and by pretending that Eve should get a great increase of light, that is, wisdom and understanding, he deceived her, and led her to transgress. It is generally said that Satan has three forms under which he tempts men:

[¶20] 1. The subtle serpent.

[¶21] 2. The roaring lion.

[¶22] 3. The angel of light.

[¶23] He often, as the angel of light, persuades men to do things under the name of religion, which are subversive of it. Hence all the persecutions, faggots, and fires of a certain Church, under pretense of keeping heresy out of the Church; and hence all the horrors and infernalities of the inquisition. In the form of heathen persecution, like a lion he has ravaged the heritage of the Lord. And by means of our senses and passions, as the subtle serpent, he is frequently deceiving us, so that often the workings of corrupt nature are mistaken for the operations of the Spirit of God.

### Verse 15

[¶25] Whose end shall be according to their works - A bad way leads to a bad end. The way of sin is the way to hell.

### Verse 16

[¶27] Let no man think me a fool - See the note on [2Cor 11:1]. As the apostle was now going to enter into a particular detail of his qualifications, natural, acquired, and spiritual; and particularly of his labors and sufferings; he thinks it necessary to introduce the discourse once more as he did [2Cor 11:1].

### Verse 17

[¶29] I speak it not after the Lord - Were it not for the necessity under which I am laid to vindicate my apostleship, my present glorying would be inconsistent with my Christian profession of humility, and knowing no one after the flesh.

### Verse 18

[¶31] Seeing that many glory after the flesh - Boast of external and secular things.

### Verse 19

[¶33] Ye suffer fools gladly, seeing ye yourselves are wise - A very fine irony. Ye are so profoundly wise as to be able to discern that I am a fool. Well, it would be dishonorable to you as wise men to fall out with a fool; you will therefore gladly bear with his impertinence and foolishness because of your own profound wisdom.

### Verse 20

[¶35] For ye suffer - As you are so meek and gentle as to submit to be brought into bondage, to have your property devoured, your goods taken away, yourselves laid in the dust, so that others may exalt themselves over you, yea, and will bear from those the most degrading indignity; then of course, you will bear with one who has never insulted, defrauded, devoured, taken of you, exalted himself against you, or offered you any kind of indignity; and who only wishes you to bear his confident boasting, concerning matters which he can substantiate.

[¶36] The expressions in this verse are some evidence that the false apostle was a Judaizing teacher. You suffer, says the apostle, if a man, καταδουλοι, bring you into bondage, probably meaning to the Jewish rites and ceremonies, [Gal 4:9]; [Gal 5:1]. If he devour you; as the Pharisees did the patrimony of the widows, and for a pretense made long prayers; if a man take of you, exact different contributions, pretendedly for the temple at Jerusalem, etc. If he exalt himself, pretending to be of the seed of Abraham, infinitely higher in honor and dignity than all the families of the Gentiles; if he smite you on the face - treat you with indignity, as the Jews did the Gentiles, considering them only as dogs, and not fit to be ranked with any of the descendants of Jacob.

### Verse 21

[¶38] I speak as concerning reproach - Dr. Whitby thus paraphrases this verse: "That which I said of smiting you upon the face, I speak as concerning the reproach they cast upon you as profane and uncircumcised, whereas they all profess to be a holy nation; as though we had been weak - inferior to them in these things, not able to ascribe to ourselves those advantages as well as they. Howbeit, whereinsoever any is bold, and can justly value himself on these advantages, I am bold also, and can claim the same distinctions, though I speak foolishly in setting any value on those things; but it is necessary that I should show that such men have not even one natural good that they can boast of beyond me."

### Verse 22

[¶40] Are they Hebrews - Speaking the sacred language, and reading in the congregation from the Hebrew Scriptures? the same is my own language.

[¶41] Are they Israelites - Regularly descended from Jacob, and not from Esau? I am also one.

[¶42] Are they the seed of Abraham - Circumcised, and in the bond of the covenant? So am I. I am no proselyte, but I am a Hebrew of the Hebrews both by father and mother; and can trace my genealogy, through the tribe of Benjamin, up to the father of the faithful.

### Verse 23

[¶44] Are they ministers of Christ - So we find that these were professors of Christianity; and that they were genuine Jews, and such as endeavored to incorporate both systems, and, no doubt, to oblige those who had believed to be circumcised; and this appears to have been the bondage into which they had brought many of the believing Corinthians.

## 553. 2 Corinthians · 20 of 24

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[¶0] I am more - More of a minister of Christ than they are, and have given fuller proofs of it. I have suffered persecution for the cross of Christ, and of the Jews too; and had I preached up the necessity of circumcision, I should have been as free from opposition as these are.

[¶1] In labors more abundant - Far from sitting down to take my ease in a Church already gathered into Christ; I travel incessantly, preach every where, and at all risks, in order to get the heathen brought from the empire of darkness into the kingdom of God's beloved Son.

[¶2] In stripes above measure - Being beaten by the heathen, who had no particular rule according to which they scourged criminals; and we find, from [Act 16:22], [Act 16:23], that they beat Paul unmercifully with many stripes. See the note on [Act 16:22].

[¶3] In prisons more frequent - See [Act 21:11], and the whole of the apostle's history; and his long imprisonment of at least two years at Rome, [Act 28:16], [Act 28:30]. It does not appear that there is any one instance of a false apostle having been imprisoned for the testimony of Christ; this was a badge of the true apostles.

[¶4] In deaths oft - That is, in the most imminent dangers. See [1Cor 15:31]; [2Cor 4:11]. And see the apostle's history in the Acts.

### Verse 24

[¶6] Of the Jews five times received I forty stripes save one - That is, he was five times scourged by the Jews, whose law ([Deu 25:3]) allowed forty stripes; but they, pretending to be lenient, and to act within the letter of the law, inflicted but thirty-nine.

[¶7] To except one stripe from the forty was a very ancient canon among the Jews, as we learn from Josephus, Antiq. lib. iv. ch. viii. sec. 21, who mentions the same thing: πληγας μιας λειπουσης τεσσαπακοντα· forty stripes, excepting one.

[¶8] The Mishna gives this as a rule, Mish., Maccoth, fol. 22, 10: "How often shall he, the culprit, be smitten?

[¶9] Ans. ארבעים תמר אתר forty stripes, wanting one; i.e. with the number which is highest to forty."

[¶10] Frequently a man was scourged according to his ability to bear the punishment; and it is a canon in the Mishna, "That he who cannot bear forty stripes should receive only eighteen, and yet be considered as having suffered the whole punishment." They also thought it right to stop under forty, lest the person who counted should make a mistake, and the criminal get more than forty stripes, which would be injustice, as the law required only forty.

[¶11] The manner in which this punishment was inflicted is described in the Mishna, fol. 22, 2: "The two hands of the criminal are bound to a post, and then the servant of the synagogue either pulls or tears off his clothes till he leaves his breast and shoulders bare. A stone or block is placed behind him on which the servant stands; he holds in his hands a scourge made of leather, divided into four tails. He who scourges lays one third on the criminal's breast, another third on his right shoulder, and another on his left. The man who receives the punishment is neither sitting nor standing, but all the while stooping; and the man smites with all his strength, with one hand." The severity of this punishment depends on the nature of the scourge, and the strength of the executioner.

[¶12] It is also observed that the Jews did not repeat scourgings except for enormous offenses. But they had scourged the apostle five times; for with those murderers no quarter would be given to the disciples, as none was given to the Master. See Schoettgen.

### Verse 25

[¶14] Thrice was I beaten with rods - This was under the Roman government, as their lictors beat criminals in this way. We hear of the apostle's being treated thus once, namely at Philippi, [Act 16:22]. See Section 9 of the Introduction.

[¶15] Once was I stoned - Namely, at Lystra, [Act 14:19], etc.

[¶16] A night and a day I have been in the deep - To what this refers we cannot tell; it is generally supposed that in some shipwreck not on record the apostle had saved himself on a plank, and was a whole day and night on the sea, tossed about at the mercy of the waves. Others think that βυθος, the deep, signifies a dungeon of a terrible nature at Cyzicum, in the Propontis, into which Paul was cast as he passed from Troas. But this is not likely.

### Verse 26

[¶18] In journeyings often - He means the particular journeys which he took to different places, for the purpose of propagating the Gospel.

[¶19] In perils of waters - Exposed to great dangers in crossing rivers; for of rivers the original, ποταμων, must be understood.

[¶20] Of robbers - Judea itself, and perhaps every other country, was grievously infested by banditti of this kind; and no doubt the apostle in his frequent peregrinations was often attacked, but, being poor and having nothing to lose, he passed unhurt, though not without great danger.

[¶21] In perils by mine own countrymen - The Jews had the most rooted antipathy to him, because they considered him an apostate from the true faith, and also the means of perverting many others. There are several instances of this in the Acts; and a remarkable conspiracy against his life is related, [Act 23:12], etc.

[¶22] In perils by the heathen - In the heathen provinces whither he went to preach the Gospel. Several instances of these perils occur also in the Acts.

[¶23] In perils in the city - The different seditions raised against him; particularly in Jerusalem, to which Ephesus and Damascus may be added.

[¶24] Perils in the wilderness - Uninhabited countries through which he was obliged to pass in order to reach from city to city. In such places it is easy to imagine many dangers from banditti, wild beasts, cold, starvation, etc.

[¶25] Perils in the sea - The different voyages he took in narrow seas, such as the Mediterranean, about dangerous coasts, and without compass.

[¶26] False brethren - Persons who joined themselves to the Church, pretending faith in Christ, but intending to act as spies, hoping to get some matter of accusation against him. He no doubt suffered much also from apostates.

### Verse 27

[¶28] In weariness and painfulness - Tribulations of this kind were his constant companions. Lord Lyttleton and others have made useful reflections on this verse: "How hard was it for a man of a genteel and liberal education, as St. Paul was, to bear such rigours, and to wander about like a vagabond, hungry and almost naked, yet coming into the presence of persons of high life, and speaking in large and various assemblies on matters of the utmost importance!" Had not St. Paul been deeply convinced of the truth and absolute certainty of the Christian religion, he could not have continued to expose himself to such hardships.

### Verse 28

[¶30] Beside those things that are without - Independently of all these outward things, I have innumerable troubles and mental oppressions.

[¶31] Which cometh upon me - Ἡ επισυατασις· This continual press of business; this insurrection of cases to be heard, solved, and determined, relative to the doctrine, discipline, state, persecution, and supply of all the Churches.

[¶32] All his perils were little in comparison of what he felt relative to the peace, government, and establishment of all the Churches among the Gentiles; for as he was the apostle of the Gentiles, the government of all the Churches among these fell in some sort on him, whether they were of his own planting or of the planting of others. See [Col 2:1]. None but a conscientious minister, who has at heart the salvation of souls, can enter into the apostle's feelings in this place.

### Verse 29

[¶34] Who is weak - What Church is there under persecution, with which I do not immediately sympathize? or who, from his weakness in the faith, and scrupulousness of conscience, is likely to be stumbled, or turned out of the way, to whom I do not condescend, and whose burden I do not bear?

[¶35] Who is offended - Or likely to be turned out of the way, and I burn not with zeal to restore and confirm him? This seems to be the sense of these different questions.

### Verse 30

[¶37] I will glory - which concern mine infirmities - I will not boast of my natural or acquired powers; neither in what God has done by me; but rather in what I have suffered for him.

[¶38] Many persons have understood by infirmities what they call the indwelling sin of the apostle, and say that "he gloried in this, because the grace of Christ was the more magnified in his being preserved from ruin, notwithstanding this indwelling adversary." And to support this most unholy interpretation, they quote those other words of the apostle, [2Cor 12:9] : Most gladly therefore will I rather glory in my infirmities, my indwelling corruptions, that the power of Christ, in chaining the fierce lion, may rest upon me. But it would be difficult to produce a single passage in the whole New Testament where the word ασθενεια, which we translate infirmity, has the sense of sin or moral corruption. The verb ασθενεω signifies to be weak, infirm, sick, poor, despicable through poverty, etc. And in a few places it is applied to weakness in the faith, to young converts, who are poor in religious knowledge, not yet fully instructed in the nature of the Gospel; [Rom 4:19]; [Rom 14:1], [Rom 14:2]. And it is applied to the works of the law, to point out their inability to justify a sinner, [Rom 8:3]. But to inward sin, and inward corruption it is never applied. I am afraid that what these persons call their infirmities may rather be called their strengths; the prevailing and frequently ruling power of pride, anger, ill-will, etc.; for how few think evil tempers to be sins! The gentle term infirmity softens down the iniquity; and as St. Paul, so great and so holy a man, say they, had his infirmities, how can they expect to be without theirs? These should know that they are in a dangerous error; that St. Paul means nothing of the kind; for he speaks of his sufferings, and of these alone. One word more: would not the grace and power of Christ appear more conspicuous in slaying the lion than in keeping him chained? in destroying sin, root and branch; and filling the soul with his own holiness, with love to God and man, with the mind - all the holy heavenly tempers, that were in himself; than in leaving these impure and unholy tempers, ever to live and often to reign in the heart? The doctrine is discreditable to the Gospel, and wholly antichristian.

### Verse 31

[¶40] The God and Father of our Lord - Here is a very solemn asseveration; an appeal to the ever blessed God for the truth of what he asserts. It is something similar to his asseveration or oath in [2Cor 11:10] of this chapter; see also [Rom 9:5], and [Gal 1:20]. And from these and several other places we learn that the apostle thought it right thus to confirm his assertions on these particular occasions. But here is nothing to countenance profane swearing, or taking the name of God in vain, as many do in exclamations, when surprised, or on hearing something unexpected, etc.; and as others do who, conscious of their own falsity, endeavor to gain credit by appeals to God for the truth of what they say. St. Paul's appeal to God is in the same spirit as his most earnest prayer. This solemn appeal the apostle makes in reference to what he mentions in the following verses. This was a fact not yet generally known.

### Verse 32

[¶42] In Damascus the governor under Aretas - For a description of Damascus see the note on [Act 9:2]. And for the transaction to which the apostle refers see [Act 9:23]. As to King Aretas, there were three of this name. The first is mentioned 2 Maccabeans [Act 9:8]. The second by Josephus, Antiq. l. xiii. c. 15, sec. 2; and l. xvi. c. 1, sec. 4. The third, who is the person supposed to be referred to here, was the father-in-law of Herod Antipas, of whom see the notes, [Act 9:23], etc.

[¶43] But it is a question of some importance, How could Damascus, a city of Syria, be under the government of an Arabian king? It may be accounted for thus: Herod Antipas, who married the daughter of Aretas, divorced her, in order to marry Herodias, his brother Philip's wife. Aretas, on this indignity offered to his family, made war upon Herod. Herod applied to Tiberius for help, and the emperor sent Vitellius to reduce Aretas, and to bring him alive or dead to Rome. By some means or other Vitellius delayed his operations, and in the meantime Tiberius died; and thus Aretas was snatched from ruin, Joseph., Antiq. lib. xviii. c. 5. What Aretas did in the interim is not known; but it is conjectured that he availed himself of the then favorable state of things, made an irruption into Syria, and seized on Damascus. See Rosenmuller; and see the introduction to this epistle, Section 2.

[¶44] The governor - Εθναρχης· Who this ethnarch was, we cannot tell. The word ethnarch signifies the governor of a province, under a king or emperor.

## 554. 2 Corinthians · 21 of 24

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[¶0] Desirous to apprehend me - The enemies of the apostle might have represented him to the governor as a dangerous spy, employed by the Romans.

### Verse 33

[¶2] Through a window in a basket - Probably the house was situated on the wall of the city. See the notes on this history, [Act 9:23-25] (note).

[¶3] In [2Cor 11:2] of this chapter the apostle most evidently alludes to the history of the temptation, and fall of Adam and Eve, as related in [Gen 3:1], etc.; and which fall is there attributed to the agency of a being called נחש nachash, here, and in other places, translated οφις, serpent. In my notes on Genesis I have given many, and, as I judge, solid reasons, why the word cannot be understood literally of a serpent of any kind; and that most probably a creature of the simia or ape genus was employed by the devil on this occasion. The arguments on this subject appeared to me to be corroborated by innumerable probabilities; but I left the conjecture afloat, (for I did not give it a more decisive name), and placed it in the hands of my readers to adopt, reject, or amend, as their judgments might direct them. To several this sentiment appeared a monstrous heresy! and speedily the old serpent had a host of defenders. The very modest opinion, or conjecture, was controverted by some who were both gentlemen and scholars, and by several who were neither; by some who could not affect candour because they had not even the appearance of it, but would affect learning because they wished to be reputed wise. What reason and argument failed to produce they would supply with ridicule; and as monkey was a convenient term for this purpose, they attributed it to him who had never used it. What is the result? They no doubt believe that they have established their system; and their arguments are to them conclusive. They have my full consent; but I think it right to state that I have neither seen nor heard of any thing that has the least tendency to weaken my conjecture, or produce the slightest wavering in my opinion. Indeed their arguments, and mode of managing them, have produced a very different effect on my mind to what they designed. I am now more firmly persuaded of the probability of my hypothesis than ever. I shall, however, leave the subject as it is: I never proposed it as an article of faith; I press it on no man. I could fortify it with many additional arguments if I judged it proper; for its probability appears to me as strong as the utter improbability of the common opinion, to defend which its abettors have descended to insupportable conjectures, of which infidels have availed themselves, to the discredit of the sacred writings. To those who choose to be wise and witty, and wish to provoke a controversy, this is my answer: I am doing a great work, so that I cannot come down. Why should the work cease, while I leave it and come Down to You? [Neh 6:3].

### Introduction

[¶5] St. Paul mentions some wonderful revelations which he had received from the Lord, [2Cor 12:1-5]. He speaks of his suffering in connection with these extraordinary revelations, that his character might be duly estimated, [2Cor 12:6]. That he might not be too much exalted, a messenger of Satan is sent to buffet him; his prayer for deliverance, and the Divine answer, [2Cor 12:7-9]. He exults in sufferings and reproaches, and vindicates his apostleship, [2Cor 12:10-13]. Promises to come and visit them, [2Cor 12:14], [2Cor 12:15]. Answers some objections, [2Cor 12:16-18]. And expresses his apprehensions that when he visits them he shall find many evils and disorders among them, [2Cor 12:19-21].

### Verse 1

[¶7] It is not expedient for me - There are several various readings on this verse which are too minute to be noticed here; they seem in effect to represent the verse thus: "If it be expedient to glory, (which does not become me), I will proceed to visions," etc. The plain meaning of the apostle, in this and the preceding chapter, in reference to glorying is, that though to boast in any attainments, or in what God did by him, was in all possible cases to be avoided, as being contrary to the humility and simplicity of the Gospel; yet the circumstances in which he was found, in reference to the Corinthian Church, and his detractors there, rendered it absolutely necessary; not for his personal vindication, but for the honor of the Gospel, the credit of which was certainly at stake.

[¶8] I will come to visions - Οπτασιας· Symbolical representations of spiritual and celestial things, in which matters of the deepest importance are exhibited to the eye of the mind by a variety of emblems, the nature and properties of which serve to illustrate those spiritual things.

[¶9] Revelations - Αποκαλυψεις· A manifestation of things not before known, and such as God alone can make known, because they are a part of his own inscrutable counsels.

### Verse 2

[¶11] I knew a man in Christ - I knew a Christian, or a Christian man; for to such alone God now revealed himself, for vision and prophecy had been shut up from the Jews.

[¶12] Fourteen years ago - On what occasion or in what place this transaction took place we cannot tell; there are many conjectures among learned men concerning it, but of what utility can they be when every thing is so palpably uncertain? Allowing this epistle to have been written some time in the year 57, fourteen years counted backward will lead this transaction to the year 42 or 43, which was about the time that Barnabas brought Paul from Tarsus to Antioch, [Act 11:25], [Act 11:26], and when he and Paul were sent by the Church of Antioch with alms to the poor Christians at Jerusalem. It is very possible that, on this journey, or while in Jerusalem, he had this vision, which was intended to be the means of establishing him in the faith, and supporting him in the many trials and difficulties through which he was to pass. This vision the apostle had kept secret for fourteen years.

[¶13] Whether in the body I cannot tell - That the apostle was in an ecstasy or trance, something like that of Peter, [Act 10:9], etc., there is reason to believe; but we know that being carried literally into heaven was possible to the Almighty. But as he could not decide himself, it would be ridiculous in us to attempt it.

[¶14] Caught up to the third heaven - He appeared to have been carried up to this place; but whether bodily he could not tell, or whether the spirit were not separated for the time, and taken up to the third heaven, he could not tell.

[¶15] The third heaven - The Jews talk of seven heavens, and Mohammed has received the same from them; but these are not only fabulous but absurd. I shall enumerate those of the Jews.

[¶16] 1. The Velum, or curtain, וילון - "Which in the morning is folded up, and in the evening stretched out." [Isa 40:22] : He stretcheth out the heavens as a Curtain, and spreadeth them out as a tent to dwell in.

[¶17] 2. The firmament, or Expanse, רקיע - "In which the sun, moon, stars, and constellations are fixed." [Gen 1:17] : And God placed them in the Firmament of heaven.

[¶18] 3. The Clouds, or Ether, שקים - "Where the mill-stones are which grind the manna for the righteous." [Psa 78:23], etc.: Though he had commended the Clouds from above, and opened the doors of heaven, and had rained down manna, etc.

[¶19] 4. The Habitation, זבול - "Where Jerusalem, and the temple, and the altar, were constructed and where Michael the great prince stands and offers sacrifices." [1Kgs 8:13] : I have surely built thee a House To Dwell In, a settled place for thee to abide in for ever. "But where is heaven so called?" Answer: In [Isa 63:15] : Look down from Heaven, and behold from the Habitation, מזבול, of thy holiness.

[¶20] 5. The Dwelling-Place, מעון - "Where the troops of angels sing throughout the night, but are silent in the day time, because of the glory of the Israelites." [Psa 42:8] : The Lord will command his loving-kindness in the day time, and in the night his song shall be with me. "But how is it proved that this means heaven? "Answer: From [Deu 26:15]. Look down from thy holy habitation, ממעון, the Dwelling-Place of thy holiness; and from heaven, השמים, and bless thy people Israel.

[¶21] 6. The Fixed Residence, מבון - "Where are the treasures of snow and hail, the repository of noxious dews, of drops, and whirlwinds; the grotto of exhalations," etc. "But where are the heavens thus denominated?" Answer: In [1Kgs 8:39], [1Kgs 8:49], etc.: Then hear thou in Heaven thy Dwelling - Place, מכון שבת, thy Fixed Residence.

[¶22] 7. The Araboth, ערבות - "Where are justice, judgment, mercy, the treasures of life; peace and blessedness; the souls of the righteous, the souls and spirits which are reserved for the bodies yet to be formed, and the dew by which God is to vivify the dead." [Psa 89:14], [Isa 59:17]; [Psa 36:9], [Jdg 6:24]; [Psa 24:4]; [1Sam 25:29]; [Isa 57:20] : All of which are termed Araboth, [Psa 68:4]. Extol him who rideth on the heavens, בערבות ba Araboth, by his name Jah.

[¶23] All this is sufficiently unphilosophical, and in several cases ridiculous.

[¶24] In the sacred writings three heavens only are mentioned. The first is the atmosphere, what appears to be intended by רקיע rekia, the firmament or expansion, [Gen 1:6]. The second, the starry heaven; where are the sun, moon, planets, and stars; but these two are often expressed under the one term שמים shamayim, the two heavens, or expansions, and in [Gen 1:17], they appear to be both expressed by רקיע השמים rekia hashshamayim, the firmament of heaven. And, thirdly, the place of the blessed, or the throne of the Divine glory, probably expressed by the words שמי השמים shemei hashshamayim, the heavens of heavens. But on these subjects the Scripture affords us but little light; and on this distinction the reader is not desired to rely.

[¶25] Much more may be seen in Schoettgen, who has exhausted the subject; and who has shown that ascending to heaven, or being caught up to heaven, is a form of speech among the Jewish writers to express the highest degrees of inspiration. They often say of Moses that he ascended on high, ascended on the firmament, ascended to heaven; where it is evident they mean only by it that he was favored with the nearest intimacy with God, and the highest revelations relative to his will, etc. If we may understand St. Paul thus, it will remove much of the difficulty from this place; and perhaps the unspeakable words, [2Cor 12:4], are thus to be understood. He had the most sublime communications from God, such as would be improper to mention, though it is very likely that we have the substance of these in his epistles. Indeed, the two epistles before us seem, in many places, to be the effect of most extraordinary revelations.

### Verse 4

[¶27] Caught up into paradise - The Jewish writers have no less than four paradises, as they have seven heavens; but it is needless to wade through their fables. On the word paradise see the note on [Gen 2:8]. The Mohammedans call it jennet alferdoos, the garden of paradise, and say that God created it out of light, and that it is the habitation of the prophets and wise men.

[¶28] Among Christian writers it generally means the place of the blessed, or the state of separate spirits. Whether the third heaven and paradise be the same place we cannot absolutely say; they probably are not; and it is likely that St. Paul, at the time referred to, had at least two of these raptures.

[¶29] Which it is not lawful for a man to utter - The Jews thought that the Divine name, the Tetragrammaton יהוה Yehovah, should not be uttered, and that it is absolutely unlawful to pronounce it; indeed they say that the true pronunciation is utterly lost, and cannot be recovered without an express revelation. Not one of them, to the present day, ever attempts to utter it; and, when they meet with it in their reading, always supply its place with אדני Adonai, Lord. It is probable that the apostle refers to some communication concerning the Divine nature and the Divine economy, of which he was only to make a general use in his preaching and writing. No doubt that what he learned at this time formed the basis of all his doctrines.

[¶30] Cicero terms God illud inexprimible, that inexpressible Being. And Hermes calls him ανεκλαλητος, αρῥητος, σιωπῃ φωνουμενος· The ineffable, the unspeakable, and that which is to be pronounced in silence. We cannot have views too exalted of the majesty of God; and the less frequently we pronounce his name, the more reverence shall we feel for his nature. It is said of Mr. Boyle that he never pronounced the name of God without either taking off his hat or making a bow. Leaving out profane swearers, blasphemers, and such like open-faced servants of Satan, it is distressing to hear many well intentioned people making unscripturally free with this sacred name.

### Verse 5

[¶32] Of such a one will I glory - Through modesty he does not mention himself, though the account can be understood of no other person; for, did he mean any other, the whole account would be completely irrelevant.

### Verse 6

[¶34] I shall not be a fool - Who that had got such honor from God would have been fourteen years silent on the subject?

[¶35] I will say the truth - I speak nothing but truth; and the apostle seems to have intended to proceed with something else of the same kind, but, finding some reason probably occurring suddenly, says, I forbear - I will say no more on this subject.

[¶36] Lest any man should think of me above - The apostle spoke of these revelations for two purposes: first, lest his enemies might suppose they had cause to think meanly of him; and, secondly, having said thus much, he forbears to speak any farther of them, lest his friends should think too highly of him. It is a rare gift to discern when to speak, and when to be silent; and to know when enough is said on a subject, neither too little nor too much.

### Verse 7

[¶38] And lest I should be exalted - There were three evils to be guarded against:

[¶39] 1. The contempt of his gifts and call by his enemies.

[¶40] 2. The overweening fondness of his friends. And, Self-exultation.

[¶41] A thorn in the flesh - The word σκολοψ signifies a stake, and ανασκολοπιζεσθαι, to be tied to a stake by way of punishment; and it is used, says Schoettgen, to signify the most oppressive afflictions. Whatever it was, it was τῃ σαρκι, in the flesh, i.e. of an outward kind. It was neither sin nor sinfulness, for this could not be given him to prevent his being exalted above measure; for sin never had and never can have this tendency. What this thorn in the flesh might be has given birth to a multitude of conjectures: Tertullian thought it dolor auriculae, the ear ache; Chrysostom, κεφαλαλγια, the head ache; Cyprian, carnis et corporis multa ac gravia tormenta, many and grievous bodily torments. I believe the apostle to refer simply to the distresses he had endured through the opposition he met with at Corinth; which were as painful and grievous to him as a thorn in his flesh, or his being bound to a stake; for, if he could have devoted himself to destruction, [Rom 9:3], for his rebellious and unbelieving countrymen, what must he have suffered on account of an eminent Church being perverted and torn to pieces by a false teacher! God permitted this to keep the apostle humble, and at last completely delivered the Church out of the hands and influence of this deceiver; none, not even the incestuous person, having been turned finally out of the way by the false doctrines there preached.

[¶42] The messenger of Satan - Another mode of expressing what he calls the thorn in the flesh; and he seems most plainly to refer to the false apostle at Corinth. The apostle himself was, as he styles himself to this Church, αποστολος Ιησου Χριστου, [2Cor 1:1], the apostle of Jesus Christ. The person in question is styled here αγγελος Σαταν, the apostle or angel of Satan. It is almost impossible to mistake the apostle's meaning and reference. Jesus Christ sent Paul to proclaim his truth, and found a Church at Corinth. Satan, the adversary of God's truth, sent a man to preach lies at the same place, and turn the Church of God into his own synagogue; and by his teaching lies and calumnies the apostle was severely buffeted. We need seek no other sense for these expressions. Many, however, think that the apostle had really some bodily infirmity that rendered him contemptible, and was the means of obstructing the success of his ministry; and that the false apostle availed himself of this to set St. Paul at nought, and to hold him out to ridicule. I have shown this, elsewhere, to be very unlikely.

[¶43] The best arguments in favor of this opinion may be found in Whitby; but I forbear to transcribe them because I think the meaning given above is more correct. No infirmity of body nor corporeal sufferings can affect and distress a minister of the Gospel, equally to the perversion or scattering of a flock, which were the fruit of innumerable labors, watchings, fastings, prayers, and tears.

## 555. 2 Corinthians · 22 of 24

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### Verse 8

[¶1] I besought the Lord - That is, Christ, as the next verse absolutely proves, and the Socinians themselves confess. And if Christ be an object of prayer in such a case as this, or indeed in any case, it is a sure proof of his divinity; for only an omniscient Being can be made an object of prayer.

[¶2] Thrice - Several suppose this to be a certain number for an uncertain; as if he had said, I often besought Christ to deliver me from this tormentor: or, which is perhaps more likely, the apostle may refer to three solemn, fixed, and fervent applications made to Christ at different times; at the last of which he received the answer which he immediately subjoins. It is worthy of remark, that our Lord in his agony acted in the same way: at three different times he applied to God that the cup might depart from him; and in each application he spoke the same words, [Mat 26:39-44]. There is, therefore, a manifest allusion to our Lord's conduct in these words of the apostle.

### Verse 9

[¶4] My grace is sufficient for thee - Thou shalt not be permitted to sink under these afflictions. Thy enemies shall not be able to prevail against thee.

[¶5] My strength is made perfect in weakness - The more, and the more violently, thou art afflicted and tried, being upheld by my power, and prospered in all thy labors, the more eminently will my power be seen and acknowledged. For the weaker the instrument I use, the more the power of my grace shall be manifested. See at the end of this chapter, ([2Cor 12:21] (note)).

[¶6] Will I rather glory in my infirmities - Therefore, his infirmities do not mean his corruptions, or sins, or sinfulness of any kind; for it would be blasphemous for any man to say, I will rather glory that God leaves my corruptions in me, than that he should take them away.

[¶7] That the power of Christ may rest upon me - Επισκηνωσῃ επ' εμε· That it may overshadow me as a tent, or tabernacle; affording me shelter, protection, safety, and rest. This expression is like that, [Joh 1:14] : And the word was made flesh, και εσκηνωσεν εν ἡμιν and made his tabernacle among us - full of grace and truth. The same eternal Word promised to make his tabernacle with the apostle, and gives him a proof that he was still the same - full of grace and truth, by assuring him that his grace should be sufficient for him. Paul, knowing that the promise of grace could not fail, because of the Divine truth, says: Most gladly, therefore, will I rather glory in my afflictions, that such a power of Christ may overshadow and defend me.

[¶8] The words are also similar to those of the Prophet Isaiah, [Isa 4:5] : On all the glory shall be a defense. God gives the glory, and God gives the defense of that glory. The apostle had much glory or honor; both Satan and his apostles were very envious; in himself the apostle, as well as all human beings, was weak, and therefore needed the power of God to defend such glory. Grace alone can preserve grace. When we get a particular blessing we need another to preserve it; and without this we shall soon be shorn of our strength, and become as other men. Hence the necessity of continual watchfulness and prayer, and depending on the all-sufficient grace of Christ. See on [2Cor 11:30] (note)

### Verse 10

[¶10] Therefore I take pleasure - I not only endure them patiently, but am pleased when they occur; for I do it for Christ's sake - on his account; for on his account I suffer. For when I am weak - most oppressed with trials and afflictions, then am I strong; God supporting my mind with his most powerful influences, causing me to rejoice with joy unspeakable and full of glory.

### Verse 11

[¶12] I am become a fool in glorying - It is not the part of a wise or gracious man to boast; but ye have compelled me - I have been obliged to do it, in order to vindicate the cause of God.

[¶13] I ought to have been commended of you - You should have vindicated both myself and my ministry against the detractors that are among you.

[¶14] The very chiefest apostles - See [2Cor 11:1].

[¶15] Though I be nothing - Though I have been thus set at nought by your false apostle; and though, in consequence of what he has said, some of you have been ready to consider me as nothing - what we call good for nothing. This must be the meaning of the apostle, as the following verses prove.

[¶16] A kind of technical meaning has been imposed on these words, of which many good people seem very fond. I am nothing - I am all sin, defilement, and unworthiness in myself; but Jesus Christ is all in all. This latter clause is an eternal truth; the former may be very true also; the person who uses it may be all sin, defilement, etc., but let him not say that the apostle of the Gentiles was so too, because this is not true; it is false, and it is injurious to the character of the apostle and to the grace of Christ; besides, it is not the meaning of the text, and the use commonly made of it is abominable, if not wicked.

### Verse 12

[¶18] The signs of an apostle were wrought among you - Though I have been reputed as nothing, I have given the fullest proof of my Divine mission by various signs, wonders, and miracles, and by that patience which I have manifested towards you: though I had power from God to inflict punishment on the transgressors, I have in every case forborne to do it. Is the man nothing who wrought such miracles among you?

### Verse 13

[¶20] For what is it wherein you were inferior - This is a fine, forcible, yet delicate stroke. It was your duty and your interest to have supported your apostle; other Churches have done so: I did not require this from you; in this respect all other Churches are superior to you. I am the cause of your inferiority, by not giving you an opportunity of ministering to my necessities: forgive me the wrong I have done you. It is the privilege of the Churches of Christ to support the ministry of his Gospel among them. Those who do not contribute their part to the support of the Gospel ministry either care nothing for it, or derive no good from it.

### Verse 14

[¶22] The third time I am ready - That is, this is the third time that I am ready - have formed the resolution, to visit you. He had formed this resolution twice before, but was disappointed. See [1Cor 16:5], and [2Cor 1:15], [2Cor 1:16]. He now formed it a third time, having more probability of seeing them now than he had before. See [2Cor 13:2].

[¶23] I seek not yours, but you - I seek your salvation, I desire not your property; others have sought your property, but not your salvation. See [2Cor 11:20].

[¶24] For the children ought not to lay up for the parents - You may have many teachers, but you have but one Father; for in Christ Jesus I have begotten you through the Gospel; see [1Cor 4:15]. Ye are my children, and I am your father. You have not contributed to my support, but I have been labouring for your life. I will act towards you as the loving father who works hard, and lays up what is necessary to enable his children to get their bread.

### Verse 15

[¶26] And I will very gladly spend and be spent for you - I will continue to act as a loving father, who spends all he has upon his children, and expends his own strength and life in providing for them the things necessary for their preservation and comfort.

[¶27] Though the more abundantly I love you - I will even act towards you with the most affectionate tenderness, though it happen to me, as it often does to loving fathers, that their disobedient children love them less, in proportion as their love to them is increased. Does it not frequently happen that the most disobedient child in the family is that one on which the parents' tenderness is more especially placed? See the parable of the prodigal son. It is in the order of God that it should be so, else the case of every prodigal would be utterly deplorable. The shepherd feels more for the lost sheep than for the ninety-nine that have not gone astray.

[¶28] If I be asked, "Should Christian parents lay up money for their children?" I answer: It is the duty of every parent who can, to lay up what is necessary to put every child in a condition to earn its bread. If he neglect this, he undoubtedly sins against God and nature. "But should not a man lay up, besides this, a fortune for his children, if he can honestly?" I answer: Yes, if there be no poor within his reach; no good work which he can assist; no heathen region on the earth to which he can contribute to send the Gospel of Jesus; but not otherwise. God shows, in the course of his providence, that this laying up of fortunes for children is not right; for there is scarcely ever a case where money has been saved up to make the children independent and gentlemen, in which God has not cursed the blessing. It was saved from the poor, from the ignorant, from the cause of God; and the canker of his displeasure consumed this ill-saved property.

### Verse 16

[¶30] But be it so, I did not burden you - That is: You grant that I did not burden you, that I took nothing from you, but preached to you the Gospel freely; but you say that, Being Crafty, I caught you with guile; i.e. getting from you, by means of others, what I pretended to be unwilling to receive immediately from yourselves.

[¶31] Many persons suppose that the words, being crafty, I caught you with guile, are the words of the apostle and not of his slanderers; and therefore have concluded that it is lawful to use guile, deceit, etc., in order to serve a good and a religious purpose. This doctrine is abominable; and the words are most evidently those of the apostle's detractors, against which he defends his conduct in the two following verses.

### Verse 17

[¶33] Did I make a gain of you - Did any person I ever sent to preach the Gospel to you, or help you in your Christian course, ever get any thing from you for me? Produce the proof if you can.

### Verse 18

[¶35] I desired Titus - I never sent any to you but Titus and another brother; [2Cor 8:6], [2Cor 8:18]. And did Titus make a gain of you? Did he get any thing from you, either for himself or for me? You know he did not. He was actuated by the same spirit, and he walked in the same steps.

### Verse 19

[¶37] Think ye that we excuse ourselves - Απολογουμεθα; That we make an apology for our conduct; or, that I have sent Titus and that brother to you because I was ashamed or afraid to come myself?

[¶38] We speak before God in Christ - I have not done so; I speak the truth before God; he is judge whether I was actuated in this way by any sinister or unworthy motive.

[¶39] For your edifying - Whatever I have done in this or any other way, I have done for your edifying; not for any emolument to myself or friends.

### Verse 20

[¶41] I fear, lest, when I come - I think the present time is used here for the past; the apostle seems most evidently to be giving them the reason why he had not come to them according to his former purposes, and why he sent Titus and his companion. He was afraid to come at that time lest he should have found them perverted from the right way, and he be obliged to make use of his apostolical rod, and punish the offenders; but, feeling towards them the heart of a tender father, he was unwilling to use the rod; and sent the first epistle to them, and the messengers above mentioned, being reluctant to go himself till he had satisfactory evidence that their divisions were ended, and that they had repented for and put away the evils that they had committed; and that he should not be obliged to bewail them who had sinned so abominably, and had not repented for their crimes. If this verse be understood in this way, all difficulty will vanish; otherwise, what is here said does seem to contradict what is said, [2Cor 7:6], [2Cor 7:16], etc.; as well as many things both in the eighth and ninth chapters.

[¶42] Debates, envyings - From these different expressions, which are too plain to need interpretation, we see what a distracted and divided state the Church at Corinth must have been in. Brotherly love and charity seem to have been driven out of this once heavenly assembly. These debates, etc., are precisely the opposites to that love which the apostle recommends and explains by its different properties in the 13th chapter of his first epistle.

[¶43] Mr. Wakefield translates the original thus: strifes, rivalries, passions, provocations, slanders, whisperings, swellings, quarrels.

### Verse 21

[¶45] Lest, when I come again - And even after all that has been done for you, I fear that when I do come - when I pay you my second visit, my God will humble me - will permit me to be affected with deep sorrow through what I may see among you; as I have been by the buffetings of the apostle of Satan, who has perverted you. Humiliation is repeatedly used for affliction, and here ταπεινωσῃ has certainly that meaning.

## 556. 2 Corinthians · 23 of 24

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[¶0] Have sinned already - Προημαρτηκοτων· Who have sinned before; who were some of the first offenders, and have not yet repented.

[¶1] Of the uncleanness, etc. - There must have been a total relaxation of discipline, else such abominations could not have been tolerated in the Christian Church. And although what is here spoken could only be the ease of a few; yet the many were ill disciplined, else these must have been cast out. On the whole, this Church seems to have been a composition of excellences and defects, of vices and virtues; and should not be quoted as a model for a Christian Church.

[¶2] 1. From St. Paul we receive two remarkable sayings of our Lord, which are of infinite value to the welfare and salvation of man; which are properly parts of the Gospel, but are not mentioned by any evangelist. The first is in [Act 20:35] : I have showed you, the words of the Lord Jesus, how he said, It Is More Blessed to Give than to Receive. Every liberal heart feels this in bestowing its bounty; and every poor man, who is obliged to receive help, and whose independency of spirit is still whole in him, feels this too. To the genuine poor, it is more burdensome to receive a kindness, than it is to the generous man who gives it. The second is recorded in the ninth verse of this chapter: He said unto me, My Grace Is Sufficient for Thee; for My Strength Is Made Perfect in Weakness. Of these two most blessed sayings, St. Paul is the only evangelist. This last is of general application. In all states and conditions of life God's grace is sufficient for us. If in any case we miscarry, it is because we have not sought God earnestly. Let no man say that he is overcome by sin through want of grace; God's grace was sufficient for him, but he did not apply for it as did St. Paul, and therefore he did not receive it. Men often lay the issue of their own infidelity to the charge of God, they excuse their commission of sin through their scantiness of grace; whereas the whole is owing to their carelessness, and refusal to be saved in God's own way; and in this way alone will God save any man, because it is the only effectual way.

[¶3] 2. The apostle must have been brought into a blessed state of subjection to God, when he could say, I take pleasure in infirmities; that is, in afflictions and sufferings of different kinds. Though this language was spoken on earth, we may justly allow, with one, that he learned it in Heaven.

[¶4] 3. St. Paul preached the Gospel without being burdensome. In every case the laborer is worthy of his hire. He who labors for the cause of God should be supported by the cause of God; but wo to that man who aggrandizes himself and grows rich by the spoils of the faithful! And to him especially who has made a fortune out of the pence of the poor! In such a man's heart the love of money must have its throne. As to his professed spirituality, it is nothing; he is a whited sepulchre, and an abomination in the sight of the Lord. If a man will love the world, (and he does love it who makes a fortune by the offerings of the poor), the love of the Father is not in him.

### Introduction

[¶6] The apostle again says that this is the third time he has purposed to come and see them; and threatens that he will, by the power of Christ, punish every incorrigible sinner, [2Cor 13:1-4]. Exhorts them to examine themselves, whether they be in the faith, [2Cor 13:5], [2Cor 13:6]. Prays that they may do no evil, [2Cor 13:7]. And shows how ardently he wished their complete restoration to unity and purity, [2Cor 13:8], [2Cor 13:9]. Tells them for what reason he writes to them, [2Cor 13:10]. Bids them farewell, [2Cor 13:11], Gives them some directions, and concludes with his apostolical benediction, [2Cor 13:12-14].

### Verse 2

[¶8] I told you before, etc. - As Calmet maintains that Paul had already been twice at Corinth, it is well to hear his reasons: "St. Paul came to Corinth the latter end of the year of our Lord 52, and remained there eighteen months, [Act 18:1], etc. He came there a second time in the year 55, but stayed only a short time, as he had to return speedily to Ephesus, [1Cor 16:7]; hence it is that St. Luke makes no mention of this second journey in the Acts. Finally he determined to visit them a third time; as in effect he did about the year 57. Of his second voyage to Corinth, which is not mentioned in the Acts, he speaks expressly in this verse." I do not see sufficient evidence to induce me to subscribe to this opinion of Calmet. I believe the apostle had been but once before at Corinth; and this matter is set in a clear point of view by Dr. Paley. See the Introduction, Section 11.

[¶9] I will not spare - I will inflict the proper punishment on every incorrigible offender. It does appear, from all the apostle's threatenings, that he was possessed of a miraculous power, by which he could inflict punishment on offenders; that he could deliver the body to Satan for the destruction of the flesh, that the spirit might be saved in the day of the Lord Jesus, [1Cor 4:21]; [1Cor 5:5]. What he says he told them before probably relates to [1Cor 4:21] : Shall I come with a rod, etc.

### Verse 3

[¶11] Since ye seek a proof of Christ - The conversion of the Corinthians was to themselves a solid proof that Christ spoke by the apostle; and therefore he could, with great propriety, say that this power of Christ, far from being weak, was mighty among them.

### Verse 4

[¶13] For though he was crucified through weakness - It is true Christ was crucified, and his crucifixion appeared to be the effect of his weakness; yet even this was not so; he gave up his life, none could take it away from him; and in his last struggle, had he even been deficient in power, he could have had more than twelve legions of angels to support him against the high priest's mob, [Mat 26:53]; but how then could the Scripture be fulfilled? And had he not died, how could the human race have been saved?

[¶14] Yet he liveth by the power of God - Though he appeared to be crucified through his own weakness, yet he now liveth by the power of God; exerting an almighty energy by which all things are subject to him.

[¶15] We also are weak in him - Because we are on Christ's side we appear to you as weak as he did to the Jews; but it is not so, for we live with him - under the same influence, and partaking of the same life; manifesting by our preaching and miracles the power of God towards you. While I do not use the rod, I appear to you weak; I will use it, and then you shall find me to be strong.

### Verse 5

[¶17] Examine yourselves, whether ye be in the faith - Ἑαυτους πειραζετε· Try yourselves; pierce your hearts; bore yourselves throughout; try yourselves by what I have written, and see whether ye retain the true faith of the Gospel.

[¶18] Prove your own selves - Ἑαυτους δοκιμαζετε· Put yourselves to the test, as you would try gold or silver suspected of adulteration. No more take that for Gospel which is not so, than you would take adulterated money for sterling coin. This is a metaphor taken from testing or assaying adulterated metals.

[¶19] Know ye not your own selves - Are ye not full of wisdom and understanding? And is it not as easy to find out a spurious faith as it is to detect a base coin? There is an assay and touchstone for both. If base metal be mixed with the pure you can readily detect it; and as easily may you know that you are in the faith as you can know that base metal is mixed with the pure. Does Jesus Christ dwell in you? You have his Spirit, his power, his mind, if ye be Christians; and the Spirit of Christ bears witness with your spirit that ye are the children of God. And this is the case except ye be reprobates; αδοκιμοι, base counterfeit coin; mongrel Christians. This metaphor holds excellently here. They had a Judaizing Christian among them; such, presumptively, was the false apostle: they had received his Judaico-Christian doctrine, and were what the prophet said of some of the Israelites in his time. Reprobate silver, adulterated coin, shall men call them, [Jer 6:30]. And thus, when they were brought to the test, they were found reprobate; that is, adulterated with this mixture of bad doctrine. There is no other kind of reprobation mentioned here than that which refers to the trial and rejection of adulterated coin; and, by way of metaphor, to the detection of false Christianity. This reprobation came of the people themselves: they, not God, adulterated the pure metal. Man pollutes himself; then God reprobates the polluted.

### Verse 6

[¶21] Ye shall know that we are not reprobates - Ye have had, and ye shall have, the fullest proof that I have preached the true faith among you; and that God has confirmed it by his testimony; and thus that I am proved and manifested to be what I ought to be, and shown to be approved of God.

### Verse 7

[¶23] I pray to God that ye do no evil - That ye do not persist in that course which will oblige me to use the power of Christ, with which I am endued, to punish you. Some apply this prayer to the apostle himself: Now I pray to God that I may do You no evil - that I may not be obliged to use my apostolic rod, and inflict evil upon you.

[¶24] Not that we should appear approved - We do not wish to give this proof that we are approved of God, by inflicting this punishment on the transgressors.

[¶25] But that ye should do that which is honest - That ye may do that which is right and seemly, το καλον, though we should be, in consequence of that, as reprobates - as persons not approved of God; because your reformation will prevent the exercise of this power, which would otherwise have given an awful proof that we are approved of God.

### Verse 8

[¶27] For we can do nothing against the truth, but for the truth - As we are the apostles of God, we cannot bring to you any false doctrine; and, as we profess to be under the influence of God's Spirit, we cannot do any thing that is opposed to that truth, or which might be prejudicial to it. On the contrary, what we say and do is for that truth, to propagate and establish it. The Gospel of Jesus is truth; and my testimony concerning it is truth also. In my coming, and in my rod, you have nothing to fear, if you retain and abide in this truth.

### Verse 9

[¶29] For we are glad, when we are weak - It will give me indescribable pleasure that I should still appear to be poor, despicable, and destitute of this extraordinary power with which God has clothed me, so that you be strong in all the gifts and graces of the Holy Spirit.

[¶30] And this also we wish, even your perfection - We cannot be satisfied that persons, with such eminent endowments, and who have once received the truth as it is in Jesus, should be deficient in any of the graces that constitute the mind of Christ; such as brotherly love, charity, harmony, unity, and order. I have given the above paraphrase to this verse, because of the last term καταρτισιν, which we render perfection. Καταρτισις, from κατα, intensive, andαρτιζω, to fit or adapt, signifies the reducing of a dislocated limb to its proper place; and hence, as Beza says on this passage: "The apostle's meaning is, that whereas the members of the Church were all, as it were, dislocated and out of joint, they should be joined together in love; and they should endeavor to make perfect what was amiss among them, either in faith or morals."

[¶31] It is a metaphor, also, taken from a building; the several stones and timbers being all put in their proper places and situations, so that the whole building might be complete, and be a proper habitation for the owner. The same figure, though not in the same terms, the apostle uses, [Eph 2:20-22].

[¶32] The perfection or rejointing which the apostle wishes is that which refers to the state of the Church in its fellowship, unity, order, etc. And perfection in the soul is the same, in reference to it, as perfection in the Church is to its order and unity. The perfection or rejointing of the soul implies its purification, and placing every faculty, passion, and appetite in its proper place; so that the original order, harmony, unity, and purity of the soul may be restored; and the whole builded up to be a habitation of God through the Spirit, [Eph 2:22].

### Verse 10

[¶34] Therefore I write these things - I only threaten you now, by this epistle, to put you on your guard, and lead you to reformation before I visit you that I may not then have to use sharpness, αποτομια, a cutting off, employing thus my apostolical authority to inflict punishment; a power which God has given me, rather to be employed in your edification than in your destruction.

### Verse 11

[¶36] Finally - Λοιπον· All that remains for me now to write is, to wish you all manner of happiness, and so to take my leave.

[¶37] Farewell - A good wish, from our old mother tongue, compounded of to go, and fairly, properly, or with felicity; go on prosperously! This is the spirit of this good wish.

[¶38] The Greek χαιρετε signifies nearly the same thing. Χαιρω means to be very joyous; χαιρετε, be joyous and happy, be ever prosperous; this was among the last words which Cyrus, when dying, spoke to his friends.

[¶39] Be perfect - Καταρτιζεσθε· Be compact; get into joint again; let unity and harmony be restored. See the note on [2Cor 13:9].

[¶40] Be of good comfort - Παρακαλεισθε· Receive admonition; for παρακαλεω signifies to admonish, beg, entreat, and also to comfort. Receive admonition, that ye may receive comfort. If ye take my advice, ye shall have consolation; if ye do not, ye will have nothing but misery and wo.

[¶41] Be of one mind - Το αυτο φρονειτε· Think the same; let there be no dissensions among you. Be of the same creed, and let disputes about that religion which should be the bond of peace for ever subside.

[¶42] Live in peace - Ειρηνευετε· Cultivate peace; or, as he says elsewhere, Follow peace, and pursue it, [Heb 12:14]. Cultivate a peaceable disposition, and neither say nor do any thing which has a tendency to irritate each other.

[¶43] And the God of love and peace shall be with you - While ye are full of contentions, dissensions, and discord, peace can have no place among you; and as to love, the fulfilling of the law, that worketh no ill to its neighbor, it has necessarily taken its flight. Love cannot live, neither exist, where there are brawls, contentions, and divisions. And where neither peace nor love is to be found, there God cannot be. And if He be not there, yourselves and the devil make the whole assembly.

## 557. 2 Corinthians · 24 of 24

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### Verse 12

[¶1] Greet one another with a holy kiss - Use every means by which a good understanding may be brought about. Let the spirit of friendship live among you, and encourage its continuance by every friendly act. See the note on [Rom 16:16].

### Verse 13

[¶3] All the saints - The Christians of Macedonia or Philippi, from which he wrote this epistle. In the primitive Church a saint and a Christian were the same thing; for the Christian religion calls every man to be holy.

### Verse 14

[¶5] The grace of the Lord Jesus Christ - All the favor and beneficence that come from and through the Redeemer of the world; as the Lord, the ruler and governor of all things; as Jesus, the Savior of all men by his passion and death; as Christ, the distributer of all that Divine unction which enlightens, comforts, harmonizes, and purifies the mind. May this most exalted, glorious, and all-sufficient Savior, be ever with you!

[¶6] And the love of God - God, your Maker, in that infinite love which induced him to create the world, and form man in his own image and in his own likeness, that he might be capable of knowing, loving, and enjoying him for ever; and God in the fullest manifestations of that love which caused him to give his only begotten Son, to the end that they who believe on him should not perish, but have everlasting life. May this God of love, and this love of God, be ever with you!

[¶7] And the communion of the Holy Ghost - May that Holy Spirit, that Divine and eternal energy which proceeds from the Father and the Son; that heavenly fire that gives light and life, that purifies and refines, sublimes and exalts, comforts and invigorates, make you all partakers with himself! Κοινωνια, which we translate fellowship and communion, signifies properly participation; having things in common; partaking with each other. This points out the astonishing privileges of true believers: they have communion with God's Spirit; share in all its gifts and graces; walk in its light; through him they have the fullest confidence that they are of God, that he is their father and friend, and has blotted out all their iniquities: this they know by the Spirit which he has given them. And is it possible that a man shall be a partaker with the Holy Ghost, and not know it! that he shall be full of light and love, and not know it! that he shall have the spirit of adoption, by which he can cry, Abba! Father! and yet know nothing of his relationship to God, but by inference from indirect proofs! In a word, that he shall have the grace of our Lord Jesus Christ, the love of God, and the communion of the Holy Ghost with him, and all the while know nothing certain of the grace, as to his portion in it; feel nothing warming from the love, as to its part in him; and nothing energetic from the communion, as to his participation in the gifts and graces of this Divine energy! This is all as absurd as it is impossible. Every genuine Christian, who maintains a close walk with God, may have as full an evidence of his acceptance with God as he has of his own existence. And the doctrine that explains away this privilege, or softens it down to nothing, by making the most gracious and safe state consistent with innumerable doubts and fears and general uncertainty, is not of God. It is a spurious gospel, which, under the show of a voluntary humility, not only lowers, but almost annihilates, the standard of Christianity.

[¶8] This text, as well as that, [Mat 3:16], [Mat 3:17], and that other, [Mat 28:19], strongly marks the doctrine of the holy Trinity. See the note on [Mat 28:19]. And had not the apostle been convinced that there was a personality in this ever-blessed and undivided Trinity, he could not have expressed himself thus. And had not our Lord intended to be understood in this way, he would not have given such a commission to his apostles, to baptize the nations in the name of the Father, and of the Son, and of the Holy Ghost. The doctrine is the teaching of God, let men make of it what they please. And the genuine Church of God have ever received and understood it in this way.

[¶9] Amen - This word is wanting, as usual, in almost every MS. of authority. Amen seems to have been anciently added at the conclusion of books, exactly as we add the word, finis, both merely signifying the end.

[¶10] As to the inscription, it is wanting, either in whole or in part, in almost all the ancient MSS. The principal forms in which it exists are the following: - To the Corinthians, the second. - The second to the Corinthians is completed. - The second to the Corinthians is finished. - To the Corinthians, the second, written from Philippi. - Written from Philippi by Titus. - Written from Philippi by Titus and Luke. - By Titus, Barnabas, and Luke. - The Second Epistle to the Corinthians was written from Philippi of Macedonia, and sent by Titus, Syriac. - The End of the Epistle. It was written from the city of Philippi by Titus and Luke. Praise be to God for ever, Arabic. - In the Vulgate there is no subscription; nor in the Ethiopic. - Written in Philippi of Macedonia, and sent by Titus and Luke, Coptic. - The Second Epistle to the Corinthians is ended; which was written from Philippi of Macedonia, by Titus and Luke, Syr. Philox.

[¶11] It has been often remarked that no dependence can be placed on many of the subscriptions to the sacred books, which are found in MSS. and versions, because those subscriptions were not written by the authors of those books, but were afterwards added by the transcribers or copiers, who followed either tradition or their own judgment. It is generally allowed that this second epistle was written from Macedonia; and probably from the city of Philippi, in that province. See the introduction and preface to this epistle.

[¶12] Finished the correction for a new edition, Dec. 13th, 1831. A. C.

### Verse 1

[¶14] This is the third time I am coming to you - These words are nearly the same with those [2Cor 12:14]; and probably refer to the purpose which he had twice before formed of seeing them. But the latter clause seems to attach a different meaning to the passage; at least so it has been understood by some learned men.

[¶15] Schoettgen thus interprets the whole: the first coming of the apostle to Corinth was when he personally visited them, and there founded the Christian Church. By his second coming we are to understand his first epistle to them; and, by his being now ready to come to them the third time, we are to understand this second epistle, which he was then going to send them. These were the two witnesses, and the apostle the third, which he gave to the Corinthians concerning the truth of his own ministry, or the falsity of the ministry of the pretended apostle.

[¶16] Calmet contends that the apostle had been twice before at Corinth, and that he now purposed to go a third time; and that these visits were the two or three witnesses to which the apostle appeals.

[¶17] Dr. Lightfoot thinks that the two or three witnesses were Stephanas, Fortunatus, and Achaicus, sent to assure them of his coming. But this opinion cannot be supported.

[¶18] With respect to the two or three witnesses establishing the subject, Dr. Whitby says. "Though these words seem to be cited from [Deu 19:15], rather than from [Mat 18:16], it being rare to find this apostle citing any thing from the New Testament, without calling it an ordinance of the Lord, yet it is probable that he here alludes to the practice there prescribed for the reclaiming of offenders. And then his first epistle being written with this introduction: Paul an apostle, and Sosthenes; his second thus: Paul and Timotheus; may pass for two or three witnesses; and his presence the third time in person, to exercise his censures on those offenders, before the body of the Church, may bear a fair resemblance to our Lord's prescription in the above case: If thy brother offend," etc. - So far Whitby. See my notes on [Mat 18:16] (note).

## 558. Galatians · 1 of 12

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### Preface to the Epistle of Paul the Apostle to the Galatians

[¶1] Galatia was anciently a part of Phrygia and the neighboring countries. It had its name from the Gauls, who, having in several bodies invaded Asia Minor, as Pausanius (Attic., cap. iv.) relates, conquered this country and settled in it. As these were mixed with various Grecian families, the country was also called Gallograecia, see Justin, lib. xxiv. 4; xxv. 2; xxvii. 3; xxviii. 3; and Strabo, xiv. Under the reign of Augustus Caesar, about the year of Rome 727, and 26 years before our Lord, it was reduced into the form of a Roman colony, and was governed by a propraetor, appointed by the emperor.

[¶2] This country is bounded on the east by Cappadocia; on the west by Bithynia; on the south by Pamphylia; and on the north by the Euxine Sea. These are its limits according to Strabo, which some think too extensive; but the different provinces of Asia Minor being the subjects of continual contentions and inroads, very frequently changed their boundaries as well as their masters, and were seldom at one stay.

[¶3] The Galatae were divided into three tribes, the Tectosages, the Trocmi, and the Tolistobogi. According to Pliny their country was divided into 195 tetrarchies, and, according to Strabo, each of the three divisions above mentioned was subdivided into four cantons, each of which had a tetrarch; and besides these twelve tetrarchs, there was a general council of the nation, consisting of 300 senators. These tetrarchs were at last reduced in number to three, then to two, and lastly to one; the last tetrarch and king of Galatia was Amyntas, who, from being secretary to Dejotarus, the first person that possessed the whole tetrarchy, was made king of Pisidia in the year of Rome 714. And in the year 718, Mark Antony made him tetrarch of Galatia. After the death of Amyntas, Galatia was ranked by Augustus among the Roman provinces, and governed as aforesaid. The administration of the propraetors continued till the reign of Theodosius the Great, or Valens; and, under the Christian emperors, it was divided into two provinces, Galatia prima being subject to a consul; Galatia secunda, or salutaris, governed by a president.

[¶4] The religion of the ancient Galatae was extremely corrupt and superstitious; and they are said to have worshipped the mother of the gods under the name of Agdistis, and to have offered human sacrifices of the prisoners they took in war.

[¶5] They are mentioned by historians as a tall and valiant people, who went nearly naked; and used for arms only a sword and buckler. The impetuosity of their attack is stated to have been irresistible; and this generally made them victorious.

[¶6] It appears, from the Acts of the Apostles, that St. Paul visited this country more than once. Two visits to this region are particularly marked in the Acts, viz. the first about a.d. 53, [Act 16:6] : "Now when they had gone through Phrygia and the region of Galatia," etc.; the second about a.d. 56, [Act 18:23] : "He went over all the country of Galatia and Phrygia in order, strengthening all the disciples."

[¶7] St. Paul was probably the first who had preached the Gospel in this region, as appears pretty evident from [Gal 1:6] : "I marvel that ye are so soon removed from him that Called You into the Grace of Christ;? and from [Gal 4:13] : "Ye know how, through infirmity of the flesh, I preached the Gospel unto you at the first." Others suppose that it is not unlikely that St. Peter had preached the Gospel there to the Jews or Helenists only, as his first epistle is directed "to the strangers who were scattered abroad throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia;" and it is supposed, also, that the persons converted by St. Peter probably occasioned those differences among the Galatian converts, which induced St. Paul to write this epistle, in which he takes pains to establish his own character as an apostle, which had been disputed by some, with a view of placing him below Peter, who preached generally to the Jews only, and observed the law. See Calmet and the New Encyclopedia, article Galatia. That St. Peter thought at first that the Gospel should be confined to the Jews is sufficiently evident from the Acts of the Apostles; but after his Divine vision, which happened about a.d. 41, related Acts 10, he saw that God had also called the Gentiles into the Church; and his first epistle, which was written in a.d. 64, was probably twelve years posterior to that written by St. Paul to the Galatians.

[¶8] As to the precise time in which this epistle was written, there have been various opinions among learned men. Some of the ancients believed it to be the very first written of all St. Paul's epistles. See Epiphanius, tom. i., Haeres. 42. Others have supposed that it was written after his second journey to Galatia, [Act 18:23], which in the chronology I have placed in a.d. 54; and others, with more probability, after his first journey, see [Act 16:6], which in the chronology I have placed in a.d. 53. That it was written soon after one of the apostle's visits to that region seems evident from the following complaint: "I marvel that ye are so Soon removed from him that hath called you," [Gal 1:6]; it has been therefore conjectured that only one or two years had elapsed from that time, and that the epistle must have been written about a.d. 52 or 53. Beausobre and L'Enfant speak very judiciously on this subject: "We do not find in the Epistle to the Galatians any mark that can enable us to determine with certainty at what time or in what place it was written. It is dated at Rome in some printed copies and MSS., but there is nothing in the epistle itself to confirm this date. Paul does not here make any mention of his bonds, as he does in all his epistles written from Rome. He says, indeed, [Gal 6:17] : 'I bear about in my body the marks of the Lord Jesus;' but he had often suffered before he came to Rome. Some learned chronologers think that it was written between the third and fourth journey of St. Paul to Jerusalem, and between his first and second into Galatia; which opinion appears very probable; for, since the apostle says, he wonders that they were so soon turned to another gospel, this epistle must have been written a short time after he had preached in Galatia. "Nor can we discern in the epistle any notice of the second journey which St. Paul made into this country. For this reason it is thought that the Epistle to the Galatians was written at Corinth, where the apostle made a long stay, or else in some city of Asia, particularly Ephesus, where he stayed some days on his way to Jerusalem, [Act 18:19-21]; therefore, in all probability the epistle was written from Corinth, or from Ephesus, in the year 52 or 53."

[¶9] Dr. Lardner confirms this opinion by the following considerations: -

[¶10] 1. St. Paul says to the Corinthians, [1Cor 16:1] : "Now, concerning the collection for the saints, as I have given orders to the Churches of Galatia, so do ye;" which shows that at the writing of that epistle to the Corinthians, in 56, he had a good opinion of his converts in Galatia; and that he had no doubt of their respect to his directions, which probably had been sent to them from Ephesus during his long abode there.

[¶11] 2. And now we shall be better able to account for what appears very remarkable: when Paul left Corinth, after his long stay there, he went to Jerusalem, having a vow; in his way he came to Ephesus, [Act 18:10-21] : "And when they desired him to tarry longer with them, he consented not, but bade them farewell saying, I must by all means keep this feast that cometh at Jerusalem; but I will return unto you again, if God will." When we read this, we might be apt to think that Paul should hasten back to Ephesus and return thither presently, after he had been at Jerusalem; but instead of doing so, after he had been at Jerusalem, he went down to Antioch; "And after he had spent some time there he departed, and went over all the country of Galatia and Phrygia in order, strengthening the disciples," [Act 18:22], [Act 18:23]. We now seem to see the reason of this course. At Corinth he heard of the defection of many in Galatia, whereupon he sent a sharp letter to them; but, considering the nature of the case, he judged it best to take the first opportunity to go to Galatia, and support the instructions of his letter; and both together had a good effect. [Gal 4:19], [Gal 4:20] : "My little children, of whom I travail in birth again - I desire to be present with you, and to change my voice; for I stand in doubt of you;" or, I am perplexed for you. Now, then, we see the reason of the apostle's not coming directly from Jerusalem to Ephesus. However, he was not unmindful of his promise, and came thither after he had been in Galatia.

[¶12] 3. Upon the whole, the Epistle to the Galatians is an early epistle, and, as seems to me most probable, was written at Corinth near the end of a.d. 52, or the very beginning of 53, before St. Paul set out to go to Jerusalem by the way of Ephesus.

[¶13] But if any should rather think that it was written at Ephesus, during the apostle's short stay there, on his way from Corinth to Jerusalem, that will make but very little difference; for still, according to our computation, the epistle was written at the beginning of the year 53. See Lardner's Works, vol. vi., page 309.

[¶14] Every thing considered, I feel no hesitation to place this epistle in the 52nd or 53rd year of our Lord; either the end of the former or the beginning of the latter.

[¶15] From the complexion of this epistle it appears to have been written to the Jews who were dispersed in Galatia; see [Act 2:9]. And although in [Gal 4:8], it is said that the persons to whom the apostle writes did not know God, and did service to them which by nature were no gods; this must be understood of those who had been proselytes to the Jewish religion, as [Gal 4:9] sufficiently shows; for, after they had been converted to Christianity, they turned Again to the weak and beggarly elements.

[¶16] These Galatians were doubtless converted by St. Paul; see [Act 16:6]; [Act 18:23]; but, after his departure from them, some teachers had got in among them who endeavored to persuade them, and successfully too, that they should be circumcised and keep the Mosaic law. See [Gal 1:6]; [Gal 4:9], [Gal 4:10], [Gal 4:21]; [Gal 5:1], [Gal 5:2]; [Gal 6:12]. And the apostle labors to bring them back from the errors of these false teachers.

[¶17] The arguments which the apostle uses to prove the truth of the Christian religion, as well as the nullity of the Mosaic institutions, are the following: -

[¶18] 1. That himself, immediately after his conversion, without having any conference with any of the apostles, preached the pure doctrines of Christianity doctrines strictly conformable to those preached by the genuine disciples of the Lord; and this was a proof that he had received them by immediate inspiration, as he could have known them no other way.

[¶19] 2. That he was led to oppose Peter because he had withdrawn himself from communion with the converted Gentiles, and thereby gave occasion to some to suppose that he considered the law as still binding on those who believed; and that the Gentiles were not to be admitted to an equality of religious privileges with the Jews.

[¶20] 3. That no rites or ceremonies of the Jewish law could avail any thing in the justification of a sinner; and that faith in Christ was the only means of justification.

[¶21] 4. That their own works could avail nothing towards their justification: - (1.) For the Spirit of God was given them in consequence of receiving the Christian doctrine, [Gal 3:2-5]. (2.) That the works of the law cannot justify, because Abraham was justified by faith long before the law of Moses was given, [Gal 3:6], [Gal 3:7]. (3.) That the curse of the law, under which every sinner lives, is not removed but by the sacrifice of Christ, [Gal 3:8], [Gal 3:9].

[¶22] 5. That it is absurd for the sons of God to become slaves to Mosaic rites and ceremonies.

[¶23] The rest of the epistle is of a practical nature. Although subjects of this kind may be gathered out of the epistle, yet it is very evident that the apostle himself has observed no technical division or arrangement of his matter; his chief design being,

[¶24] 1. To vindicate his own apostleship, and to show that he was not inferior to Peter himself, whom their false teachers appear to have set up in opposition to St. Paul.

[¶25] 2. To assert and maintain justification by faith in opposition to all Judaizing teachers.

[¶26] 3. To call them back to the liberty of the Gospel, from which, and its privileges, they had shamelessly apostatized. And,

[¶27] 4. To admonish and exhort them to walk worthy of their vocation, by devoting themselves to the glory of God and the benefit of their brethren. Lastly, he asserts his own determination to be faithful, and concludes with his apostolical benediction.

[¶28] St. Paul shows that he was especially called of God to be an apostle, [Gal 1:1]. Directs his epistle to the Churches through the regions of Galatia, [Gal 1:2]. Commends them to the grace of Christ, who gave himself for their sins, [Gal 1:3-5]. Marvels that they had so soon turned away from the grace of the Gospel of Christ, to what falsely pretended to be another gospel, [Gal 1:6], [Gal 1:7]. Pronounces him accursed who shall preach any other doctrine than that which he had delivered to them, [Gal 1:8], [Gal 1:9]. Shows his own uprightness, and that he received his doctrine from God, [Gal 1:10-12]. Gives an account of his conversion and call to the apostleship, [Gal 1:13-17]. How three years after his conversion he went up to Jerusalem, and afterwards went through the regions of Syria and Cilicia, preaching the faith of Christ to the great joy of the Christian Churches in Judea, [Gal 1:18-24].

### Verse 1

[¶30] Paul, an apostle, not of men - Not commissioned by any assembly or council of the apostles.

[¶31] Neither by man - Nor by any one of the apostles; neither by James, who seems to have been president of the apostolic council at Jerusalem; nor by Peter, to whom, in a particular manner, the keys of the kingdom were intrusted.

[¶32] But by Jesus Christ - Having his mission immediately from Christ himself, and God the Father who raised him from the dead, see [Act 22:14], [Act 22:15], and commanded him to go both to the Jews and to the Gentiles, to open their eyes, to turn them from darkness to light, and from the power of Satan unto God, that they might obtain remission of sins, and an inheritance among them that are sanctified. See [Act 9:1], etc., and the notes there.

### Verse 2

[¶34] And all the brethren which are with me - It is very likely that this refers to those who were his assistants in preaching the Gospel, and not to any private members of the Church.

[¶35] Churches of Galatia - Galatia was a region or province of Asia Minor; there was neither city nor town of this name. See the preface. But as, in this province, St. Paul had planted several Churches, he directs the epistle to the whole of them; for it seems they were all pretty nearly in the same state, and needed the same instructions.

### Verse 3

[¶37] Grace be to you, etc. - See on [Rom 1:7] (note).

### Verse 4

[¶39] Who gave himself for our sins - Who became a sin-offering to God in behalf of mankind, that they might be saved from their sins.

[¶40] Deliver us from this present evil world - These words cannot mean created nature, or the earth and its productions, nor even wicked men. The former we shall need while we live, the latter we cannot avoid; indeed they are those who, when converted, form the Church of God; and, by the successive conversion of sinners is the Church of Christ maintained; and the followers of God must live and labor among them, in order to their conversion. The apostle, therefore, must mean the Jews, and their system of carnal ordinances; statutes which were not good, and judgments by which they could not live; [Eze 20:25]; and the whole of their ecclesiastical economy, which was a burden neither they nor their fathers were able to bear, [Act 15:10]. Schoettgen contends that the word πονηρος, which we translate evil, should be translated laborious or oppressive, as it comes from πονος, labor, trouble, etc. The apostle takes occasion, in the very commencement of the epistle, to inform the Galatians that it was according to the will and counsel of God that circumcision should cease, and all the other ritual parts of the Mosaic economy; and that it was for this express purpose that Jesus Christ gave himself a sacrifice for our sins, because the law could not make the comers thereunto perfect. It had pointed out the sinfulness of sin, in its various ordinances, washings, etc.; and it had showed forth the guilt of sin in its numerous sacrifices; but the common sense, even of its own votaries, told them that it was impossible that the blood of bulls and goats should take away sin. A higher atonement was necessary; and when God provided that, all its shadows and representations necessarily ceased. See the note on [Gal 4:3].

### Verse 5

[¶42] To whom be glory for ever - Let him have the glory to whom alone it is due, for having delivered us from the present evil world, and from all bondage to Mosaic rites and ceremonies.

### Verse 6

[¶44] I marvel that ye are so soon removed - It was a matter of wonder to the apostle that a people, so soundly converted to God, should have so soon made shipwreck of their faith. But mutability itself has not a more apt subject to work upon than the human heart; the alternate workings of different passions are continually either changing the character, or giving it a different colouring. Reason, not passion, the word of God, not the sayings of men, should alone be consulted in the concerns of our salvation.

## 559. Galatians · 2 of 12

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/559/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/559/#p-N

[¶0] From him that called you - The apostle seems here to mean himself. He called them into the grace of Christ; and they not only abandoned that grace, but their hearts became greatly estranged from him; so that, though at first they would have plucked out their eyes for him, they at last counted him their enemy, [Gal 4:14-16].

[¶1] Another gospel - It is certain that in the very earliest ages of the Christian Church there were several spurious gospels in circulation, and it was the multitude of these false or inaccurate relations that induced St. Luke to write his own. See [Luk 1:1]. We have the names of more than seventy of these spurious narratives still on record, and in ancient writers many fragments of them remain; these have been collected and published by Fabricius, in his account of the apocryphal books of the New Testament, 3 vols. 8vo. In some of these gospels, the necessity of circumcision, and subjection to the Mosaic law in unity with the Gospel, were strongly inculcated. And to one of these the apostle seems to refer.

### Verse 7

[¶3] Which is not another - It is called a gospel, but it differs most essentially from the authentic narratives published by the evangelists. It is not gospel, i.e. good tidings, for it loads you again with the burdens from which the genuine Gospel has disencumbered you. Instead of giving you peace, it troubles you; instead of being a useful supplement to the Gospel of Christ, it perverts that Gospel. You have gained nothing but loss and damage by the change.

### Verse 8

[¶5] But though we, or an angel - That Gospel which I have already preached to you is the only true Gospel; were I to preach any other, I should incur the curse of God. If your false teachers pretend, as many in early times did, that they received their accounts by the ministry of an angel, let them be accursed; separate them from your company, and have no religious communion with them. Leave them to that God who will show his displeasure against all who corrupt, all who add to, and all who take from the word of his revelation.

[¶6] Let all those who, from the fickleness of their own minds, are ready to favor the reveries of every pretended prophet and prophetess who starts up, consider the awful words of the apostle. As, in the law, the receiver of stolen goods is as bad as the thief; so the encouragers of such pretended revelations are as bad, in the sight of God, as those impostors themselves. What says the word of God to them? Let them be accursed. Reader, lay these things to heart.

### Verse 9

[¶8] Let him be accursed - Perhaps this is not designed as an imprecation, but a simple direction; for the word here may be understood as implying that such a person should, have no countenance in his bad work, but let him, as Theodoret expresses it, Αλλοτριος εστω του κοινου σωματος της εκκλησιας, be separated from the communion of the Church. This, however, would also imply that unless the person repented, the Divine judgments would soon follow.

### Verse 10

[¶10] Do I now persuade men, or God? - The words πειθειν τον Θεον may be rendered to court or solicit the favor of God as the after clause sufficiently proves. This acceptation of πειθειν is very common in Greek authors. While the apostle was a persecutor of the Christians, he was the servant of men, and pleased men. When he embraced the Christian doctrine, he became the servant of God, and pleased Him. He therefore intimates that he was a widely different person now from what he had been while a Jew.

### Verse 11

[¶12] But I certify you, brethren, etc. - I wish you fully to comprehend that the Gospel which I preached to you is not after man; there is not a spark of human invention in it, nor the slightest touch of human cunning.

### Verse 12

[¶14] I neither received it of man - By means of any apostle, as was remarked [Gal 1:1]. No man taught me what I have preached to you.

[¶15] But by the revelation of Jesus Christ - Being commissioned by himself alone; receiving the knowledge of it from Christ crucified.

### Verse 13

[¶17] Ye have heard of my conversation - Την εμην αναστροφην· My manner of life; the mode in which I conducted myself.

[¶18] Beyond measure I persecuted the Church - For proofs of this the reader is referred to [Act 9:1-2] (note); [Act 22:4] (note), and the notes there. The apostle tells them that they had heard this, because, being Jews, they were acquainted with what had taken place in Judea, relative to these important transactions.

### Verse 14

[¶20] And profited in the Jews' religion - The apostle does not mean that he became more exemplary in the love and practice of the pure law of God than any of his countrymen, but that he was more profoundly skilled in the traditions of the fathers than most of his fellow students were, or, as the word συνηλικιωτας may mean his contemporaries.

### Verse 15

[¶22] Who separated me from my mother's womb - Him whom I acknowledge as the God of nature and the God of grace; who preserved me by his providence when I was a helpless infant, and saved me by his grace when I was an adult persecutor. For some useful remarks on these passages see the introduction, sec. 2.

### Verse 16

[¶24] To reveal his Son in me - To make me know Jesus Christ, and the power of his resurrection.

[¶25] That I might preach him among the heathen - For it was to the Gentiles, and the dispersed Jews among the Gentiles, that St. Paul was especially sent. Peter was sent more particularly to the Jews in the land of Judea; Paul to those in the different Greek provinces.

[¶26] I conferred not with flesh and blood - I did not take counsel with men; σαρξ και αἱμα, which is a literal translation of the Hebrew בשר ודם basar vedam, flesh and blood, is a periphrasis for man, any man, a human being, or beings of any kind. Many suppose that the apostle means he did not dally, or take counsel, with the erroneous suggestions and unrenewed propensities of his own heart, or those of others; but no such thing is intended by the text. St. Paul was satisfied that his call was of God; he had therefore no occasion to consult man.

### Verse 17

[¶28] Neither went I up to Jerusalem - The aim of the apostle is to show that he had his call so immediately and pointedly from God himself, that he had no need of the concurrence even of the apostles, being appointed by the same authority, and fitted to the work by the same grace and Spirit, as they were.

[¶29] But I went into Arabia - That part of Arabia which was contiguous to Damascus, over which Aretas was then king. Of this journey into Arabia we have no other account. As St. Luke was not then with him, it is not inserted in the Acts of the Apostles. See introduction to this epistle. Jerusalem was the stated residence of the apostles; and, when all the other believers were scattered throughout the regions of Judea and Samaria, we find the apostles still remaining, unmolested, at Jerusalem! [Act 8:1].

### Verse 18

[¶31] After three years I went up to Jerusalem to see Peter - These three years may be reckoned either from the departure of Paul from Jerusalem, or from his return from Arabia to Damascus.

[¶32] To see Peter - Ιστορησαι Πετρον, to become personally acquainted with Peter; for this is the proper import of the verb ἱστορειν, from which we have the word ἱστορια, history, which signifies a relation of things from personal knowledge and actual acquaintance. How far this is, now, from the sense in which we must take the word, ninety-nine of every hundred of our histories sufficiently show. They are any thing but true relations of facts and persons.

[¶33] And abode with him fifteen days - It was not, therefore, to get religious knowledge from him that he paid him this visit. He knew as much of the Jewish religion as Peter did, if not more; and as to the Gospel, he received that from the same source, and had preached it three years before this.

### Verse 19

[¶35] James the Lord's brother - Dr. Paley observes: There were at Jerusalem two apostles, or at least two eminent members of the Church, of the name of James. This is distinctly inferred from the Acts of the Apostles, [Act 12:2], where the historian relates the death of James, the brother of John; and yet, in [Act 15:13-21], and in [Act 21:18], he records a speech delivered by James in the assembly of the apostles and elders. In this place James, the Lord 's brother, is mentioned thus to distinguish him from James the brother of John. Some think there were three of this name: -

[¶36] 1. James, our Lord's brother, or cousin, as some will have it;

[¶37] 2. James, the son of Alphaeus; and

[¶38] 3. James, the son of Zebedee. But the two former names belong to the same person.

### Verse 20

[¶40] Before God I lie not - This he speaks in reference to having seen only Peter and James at Jerusalem; and consequently to prove that he had not learned the Gospel from the assembly of the apostles at Jerusalem, nor consequently received his commission from them.

### Verse 21

[¶42] Afterwards I came into the regions of Syria, etc. - The course of the apostle's travels, after his conversion, was this: He went from Damascus to Jerusalem, and from Jerusalem into Syria and Cilicia. "At Damascus the disciples took him by night, and let him down by the wall in a basket; and when Saul was come to Jerusalem, he assayed to join himself to the disciples;" [Act 9:25], [Act 9:26]. Afterwards, when the brethren knew the conspiracy formed against him at Jerusalem, they brought him down to Caesarea, and sent him forth to Tarsus, a city of Cilicia, [Act 9:30]. This account in the Acts agrees with that in this epistle.

### Verse 22

[¶44] And was unknown by face - I was not personally acquainted with any of the Churches of Judea; I was converted in another place, and had not preached the Gospel in any Christian congregation in that country; I knew only those at Jerusalem.

## 560. Galatians · 3 of 12

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### Verse 23

[¶1] They had heard only - As a persecutor of the Church of Christ, I was well known; and as a convert to Christ I was not less so. The fame of both was great, even where I was personally unknown.

### Verse 24

[¶3] They glorified God in me - Hearing now that I preached that faith which before I had persecuted and endeavored to destroy, they glorified God for the grace which had wrought my conversion. I owe nothing to them; I owe all to God; and they themselves acknowledge this. I received all from God, and God has all the glory.

[¶4] 1. It appeared of great importance to St. Paul to defend and vindicate his Divine mission. As he had none from man, it was the more necessary that he should be able to show plainly that he had one from God. Paul was not brought into the Christian ministry by any rite ever used in the Christian Church. Neither bishop nor presbyter ever laid hands on him; and he is more anxious to prove this, because his chief honor arose from being sent immediately by God himself: his conversion and the purity of his doctrine showed whence he came. Many since his time, and in the present day, are far more anxious to show that they are legitimately appointed by Man than by God; and are fond of displaying their human credentials. These are easily shown; those that come from God are out of their reach. How idle and vain is a boasted succession from the apostles, while ignorance, intolerance, pride, and vain-glory prove that those very persons have no commission from heaven! Endless cases may occur where man sends and yet God will not sanction. And that man has no right to preach, nor administer the sacraments of the Church of Christ, whom God has not sent; though the whole assembly of apostles had laid their hands on him. God never sent, and never will send, to convert others, a man who is not converted himself. He will never send him to teach meekness, gentleness, and long suffering, who is proud, overbearing, intolerant, and impatient. He, in whom the Spirit of Christ does not dwell, never had a commission to preach the Gospel; he may boast of his human authority, but God will laugh him to scorn. On the other hand, let none run before he is sent; and when he has got the authority of God, let him be careful to take that of the Church with him also.

[¶5] 2. The apostle was particularly anxious that the Gospel should not be corrupted, that the Church might not be perverted. Whatever corrupts the Gospel, subverts the Church. The Church is a spiritual building, and stands on a spiritual foundation. Its members are compared to stones in a building, but they are living stones - each instinct with the spirit of a Divine life; Jesus is not only the foundation and the head-stone, but the spirit that quickens and animates all. A Church, where the members are not alive to God, and where the minister is not filled with the meekness and gentleness of Jesus, differs as much from a genuine Church as a corpse does from an active human being. False teachers in Galatia corrupted the Church, by introducing those Jewish ceremonies which God had abolished; and the doctrine of justification by the use of those ceremonies which God had shown by the death of his Son to be of none effect. "If those," says Quesnel, "are justly said to pervert the Gospel of Christ, who were for joining with it human ceremonies which God himself instituted, what do those do, who would fondly reconcile and blend it with the pomps of the devil? The purity of the Gospel cannot admit of any mixture. Those who do not love it, are so far from building up that they trouble and overturn all. There is no ground of trust and confidence for such workmen."

[¶6] 3. If he be a dangerous man in the Church who introduces Jewish or human ceremonies which God has not appointed, how much more is he to be dreaded who introduces any false doctrine, or who labors to undermine or lessen the influence of that which is true? And even he who does not faithfully and earnestly preach and inculcate the true doctrine is not a true pastor. It is not sufficient that a man preach no error; he must preach the truth, the whole truth, and nothing but the truth.

[¶7] 4. How is it that we have so many Churches like those in Galatia? Is it not because, on one hand, we disturb the simplicity of the Christian worship by Jewish, heathenish, or improper rites and ceremonies; and on the other, corrupt the purity of its doctrines by the inventions of men? How does the apostle speak of such corrupters? Let them be accursed. How awful is this! Let every man who officiates as a Christian minister look well to this. His own soul is at stake; and, if any of the flock perish through his ignorance or neglect, their blood will God require at the watchman's hand.

[¶8] 5. St. Paul well knew that, if he endeavored to please man, he could not be the servant of Christ. Can any minor minister hope to succeed, where even an apostle, had he followed that line, could not? The interests of Christ and those of the world are so opposite, that it is impossible to reconcile them; and he who attempts it shows thereby that he knows neither Christ nor the world, though so deeply immersed in the spirit of the latter.

[¶9] 6. God generally confounds the expectations of men-pleasing ministers; they never ultimately succeed even with men. God abhors them, and those whom they have flattered find them to be dishonest, and cease to trust them. He who is unfaithful to his God should not be trusted by man.

### Introduction

[¶11] The apostle mentions his journey to Jerusalem with Barnabas and Titus, [Gal 2:1]. Shows that he went thither by revelation; and what he did while there, and the persons with whom he had intercourse, [Gal 2:2-8]. How the apostles gave him the right hand of fellowship, [Gal 2:9], [Gal 2:10]. Here he opposes Peter at Antioch, and the reason why, [Gal 2:11-14]. Shows that the Jews as well as the Gentiles must be justified by faith, [Gal 2:15], [Gal 2:16]. They who seek this justification should act with consistency, [Gal 2:17], [Gal 2:18]. Gives his own religious experience, and shows, that through the law he was dead to the law, and crucified with Christ, [Gal 2:19], [Gal 2:20]. Justification is not of the law, but by the faith of Christ, [Gal 2:21].

### Verse 1

[¶13] Then fourteen years after - There is a considerable difference among critics concerning the time specified in this verse; the apostle is however generally supposed to refer to the journey he took to Jerusalem, about the question of circumcision, mentioned in [Act 15:4-5], etc. These years, says Dr. Whitby, must be reckoned from the time of his conversion, mentioned here [Gal 1:18], which took place a.d. 35 (33); his journey to Peter was a.d. 38 (36), and then between that and the council of Jerusalem, assembled a.d. 49 (52), will be fourteen intervening years. The dates in brackets are according to the chronology which I follow in the Acts of the Apostles. Dr. Whitby has some objections against this chronology, which may be seen in his notes.

[¶14] Others contend that the journey of which the apostle speaks is that mentioned [Act 11:27], etc., when Barnabas and Saul were sent by the Church of Antioch with relief to the poor Christians in Judea; there being at that time a great dearth in that land. St. Luke's not mentioning Titus in that journey is no valid objection against it: for he does not mention him in any part of his history, this being the first place in which his name occurs. And it does seem as if St. Paul did intend purposely to supply that defect, by his saying, I went up with Barnabas, and took Titus with me also. The former St. Luke relates, [Act 11:30]; the latter St. Paul supplies.

### Verse 2

[¶16] I went up by revelation - This either means, that he went up at that time by an express revelation from God that it was his duty to do so, made either to the Church of Antioch to send these persons to Jerusalem, or to these persons to go according to the directions of that Church; or the apostle here wishes to say, that, having received the Gospel by revelation from God, to preach Christ among the Gentiles, he went up according to that revelation, and told what God had done by him among the Gentiles: or it may refer to the revelation made to certain prophets who came to Antioch, and particularly Agabus, who signified by the Spirit that there would be a dearth; in consequence of which the disciples purposed to send relief to their poor brethren at Jerusalem. See [Act 11:27-30].

[¶17] But privately to them which were of reputation - Τοις δοκουσι· To the chief men; those who were highest in reputation among the apostles. Δοκουντες, according to Hesychius, is οἱ ενδοξοι, the honorable. With these the apostle intimates that he had some private conferences.

[¶18] Lest by any means - And he held these private conferences with those more eminent men, to give them information how, in consequence of his Divine call, he had preached the Gospel to the Gentiles, and the great good which God had wrought by his ministry; but they, not knowing the nature and end of his call, might be led to suppose he had acted wrong, and thus labored in vain; and that, if he still continued to act thus, he should labor in vain. It was necessary, therefore, that he should give the apostolic council the fullest information that he had acted according to the Divine mind in every respect, and had been blessed in his deed.

### Verse 3

[¶20] But neither Titus, who was with me - The apostle proceeds to state that his account was so satisfactory to the apostles, that they not only did not require him to insist on the necessity of circumcision among the Gentiles, but did not even require him to have Titus, who was a Greek, circumcised; though that might have appeared expedient, especially at Jerusalem, to have prevented false brethren from making a handle of his uncircumcision, and turning it to the prejudice of the Gospel in Judea.

[¶21] To spy out our liberty - The Judaizing brethren got introduced into the assembly of the apostles, in order to find out what was implied in the liberty of the Gospel, that they might know the better how to oppose St. Paul and his fellows in their preaching Christ to the Gentiles, and admitting them into the Church without obliging them to observe circumcision and keep the law. The apostle saw that while such men were in the assembly it was better not to mention his mission among the Gentiles, lest, by means of those false brethren, occasion should be given to altercations and disputes; therefore he took the opportunity, by private conferences, to set the whole matter, relative to his work among the Gentiles, before the chief of the apostles.

### Verse 5

[¶23] To whom we gave place by subjection - So fully satisfied was he with his Divine call, and that he had in preaching among the Gentiles acted in strict conformity to it, that he did not submit in the least to the opinion of those Judaizing teachers; and therefore he continued to insist on the exemption of the Gentiles from the necessity of submitting to Jewish rites; that the truth of the Gospel - this grand doctrine, that the Gentiles are admitted by the Gospel of Christ to be fellow-heirs with the Jews, might continue; and thus the same doctrine is continued with you Gentiles.

### Verse 6

[¶25] Those who seemed to be somewhat - Των δοκουντων ειναι τι· Those who were of acknowledged reputation; so the words should be understood, see [Gal 2:2]. The verb δοκειν, to seem, is repeatedly used by the best Greek writers, not to call the sense in question, or to lessen it, but to deepen and extend it. See the note on [Luk 8:18]. Perhaps this verse had best be translated thus, connecting διαφερει with απο των δοκουντων· But there is no difference between those who were of acknowledged reputation and myself; God accepts no man's person; but, in the conferences which I held with then, they added nothing to me - gave me no new light; did not attempt to impose on me any obligation, because they saw that God had appointed me my work, and that his counsel was with me.

### Verse 7

[¶27] But contrariwise - They were so far from wishing me to alter my plan, or to introduce any thing new in my doctrine to the Gentiles, that they saw plainly that my doctrine was the same as their own, coming immediately from the same source; and therefore gave to me and to Barnabas the right hand of fellowship.

[¶28] The Gospel of the uncircumcision - They saw, to their utmost satisfaction, that I was as expressly sent by God to preach the Gospel to the Gentiles, as Peter was to preach it to the Jews.

### Verse 8

[¶30] For he that wrought effectually - Ὁ ενεργησας Πετρῳ, ενηργησε και εμοι· He who wrought powerfully with Peter, wrought powerfully also with me. He gave us both those talents which were suited to our work, and equal success in our different departments.

### Verse 9

[¶32] James, Cephas, and John, who seemed to be pillars - Οἱ δοκουντες στυλοι ειναι· Who were known to be very eminent, and acknowledged as chief men among the apostles. See the note on [Luk 8:18], for the meaning of the verb δοκειν, and see before on [Gal 2:6] (note).

[¶33] Among the Jews, persons of great eminence and importance are represented as pillars and foundations of the world. So Abraham is said to be עמוד העולם ammud heolam, "the pillar of the universe; for by him to this day are the earth and heavens supported." Yalcut Rubeni, fol. 29. "Rabbi Simeon said, Behold, we are the pillars of the world." Idra Rabba, s. 23. "When Rabbi Jochanan ben Zachai was near death, he wept with a loud voice. His disciples said unto him, O Rabbi, thou high pillar, thou light of the world, thou strong hammer, why dost thou weep?" Aboth. R. Nathan, chap. 24.

[¶34] So, in Sohar Genes, fol. 5, it is said: "And he saw that Rab. Eleazar went up, and stood there, and with him שאר עמודין shear ammudin, the rest of the pillars (eminent men) who sat there."

[¶35] Ibid., fol. 13: "These are the seven righteous men who cleave to the holy blessed God with a pure heart, and they are the seven pillars of the world."

[¶36] Ibid., fol. 21, on the words bearing fruit, [Gen 1:11], it is said: "By this we are to understand the just one, who is the pillar of the world." See Schoettgen, who adds: "These pillars must be distinguished from the foundation. The foundation of the Church is Jesus Christ alone; the pillars are the more eminent teachers, which, without the foundation, are of no value."

[¶37] The right hands of fellowship - Giving the right hand to another was the mark of confidence, friendship, and fellowship. See [Lev 6:2] : If a soul - lie unto his neighbor in that which was delivered him to keep, or in fellowship, בתשומת יד bithsumeth yad, "in giving the hand."

### Verse 10

[¶39] Only they would that we should remember the poor - They saw plainly that God had as expressly called Barnabas and me to go to the Gentiles as he had called them to preach to the Jews; and they did not attempt to give us any new injunctions, only wished us to remember the poor in Judea; but this was a thing to which we were previously disposed.

### Verse 11

[¶41] When Peter was come to Antioch - There has been a controversy whether Πετρος, Peter, here should not be read Κηφας, Kephas; and whether this Kephas was not a different person from Peter the apostle. This controversy has lasted more than 1500 years, and is not yet settled. Instead of Πετρος, Peter, ABCH, several others of good note, with the Syriac, Erpenian, Coptic, Sahidic, Ethiopic, Armenian, later Syriac in the margin, Vulgate, and several of the Greek fathers, read Κηφας. But whichsoever of these readings we adopt, the controversy is the same; for the great question is, whether this Peter or Kephas, no matter which name we adopt, be the same with Peter the apostle?

[¶42] I shall not introduce the arguments pro and con, which may be all seen in Calmet's dissertation on the subject, but just mention the side where the strength of the evidence appears to lie.

[¶43] That Peter the apostle is meant, the most sober and correct writers of antiquity maintain; and though some of the Catholic writers have fixed the whole that is here reprehensible on one Kephas, one of the seventy disciples, yet the most learned of their writers and of their popes, believe that St. Peter is meant. Some apparently plausible arguments support the contrary opinion, but they are of no weight when compared with those on the opposite side.

## 561. Galatians · 4 of 12

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/561/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/561/#p-N

### Verse 12

[¶1] Before that certain came from James, he did eat with the Gentiles - Here was Peter's fault. He was convinced that God had pulled down the middle wall of partition that had so long separated the Jews and Gentiles, and he acted on this conviction, associating with the latter and eating with them; but when certain Jews came from James, who it appears considered the law still to be in force, lest he should place a stumbling-block before them he withdrew from all commerce with the converted Gentiles, and acted as if he himself believed the law to be still in force, and that the distinction between the Jews and the Gentiles should still be kept up.

### Verse 13

[¶3] And the other Jews dissembled likewise - That is: Those who were converted to Christianity from among the Jews, and who had also been convinced that the obligation of the Jewish ritual had ceased, seeing Peter act this part, and also fearing them that were of the circumcision, they separated themselves from the converted Gentiles, and acted so as to convince the Jews that they still believed the law to be of moral obligation; and so powerful was the torrent of such an example, that the gentle, loving-hearted Barnabas was carried away by their dissimulation, αυτων τῃ ὑποκρισει, with their hypocrisy - feigning to be what they really were not.

### Verse 14

[¶5] That they walked not uprightly - Ουκ ορθοποδουσι· They did not walk with a straight step - they did not maintain a firm footing.

[¶6] According to the truth of the Gospel - According to that true doctrine, which states that Christ is the end of the law for justification to every one that believes; and that such are under no obligation to observe circumcision and the other peculiar rites and ceremonies of the law.

[¶7] If thou, being a Jew, livest - This was a cutting reproof. He was a Jew, and had been circumstantially scrupulous in every thing relative to the law, and it required a miracle to convince him that the Gentiles were admitted, on their believing in Christ, to become members of the same Church, and fellow heirs of the hope of eternal life; and in consequence of this, he went in with the Gentiles and ate with them; i.e. associated with them as he would with Jews. But now, fearing them of the circumcision, he withdrew from this fellowship.

[¶8] Why compellest thou the Gentiles - Thou didst once consider that they were not under such an obligation, and now thou actest as if thou didst consider the law in full force; but thou art convinced that the contrary is the case, yet actest differently! This is hypocrisy.

### Verse 15

[¶10] We who are Jews by nature - We who belong to the Jewish nation - who have been born, bred, and educated Jews.

[¶11] And not sinners of the Gentiles - Ἁμαρτωλοι· Not without the knowledge of God, as they have been. Ἁμαρτωλος often signifies a heathen, merely one who had no knowledge of the true God. But among the nations or Gentiles many Jews sojourned; who in Scripture are known by the name of Hellenists, and these were distinguished from those who were termed εξ εθνων ἁμαρτωλοι, sinners of the Gentiles - heathens, in our common sense of the word; while the others, though living among them, were worshippers of the true God, and addicted to no species of idolatry. Some have translated this passage thus: We Jews, and not Gentiles, by nature sinners; for it is supposed that φυσει here refers to that natural corruption which every man brings into the world. Now, though the doctrine be true, (and the state of man, and universal experience confirm it), yet it can neither be supported from this place, nor even from [Eph 2:3]. See the note on [Rom 2:16]. It appears, from the use of this word by some of the best Greek authors, that φυσει did not signify by nature, as we use the word, but expressed the natural birth, family, or nation of a man; to distinguish him from any other family or nation. I can give a few instances of this, which are brought to my hand in a small elegant pamphlet, written by Dr. Mnter, the present bishop of Zealand, entitled Observationum ex marmoribus Graecis Sacrarum Specimen, and which has been lent to me by the right honorable Lord Teignmouth, to whose condescension, kindness, and learning, many of my studies have been laid under particular obligation.

[¶12] The word in question is the xxviiith example in the above pamphlet, the substance of which is as follows: In an inscription on a Greek marble, given by Dr. Chandler, page 27, we find these words Ὁ γαμβρος μου Λεων Αρτεμεισιου, ὁ επικαλουμενος Ιασων, οικονει μεν Μειλησιος, φυσει δε Ιασευς· "My son-in-law, Leo, the son of Artemisius, who is called a Jasian, is of the house of Milesius, though by nature he is from Jaso." That is: Jaso being a town of Caria, this Leo is said to be φυσει Ιασευς, by nature a Jasian, although he sprang from the Milesian family. The following examples will place this in a clearer light. Josephus, Ant. Jud., lib. xi. cap. vi. sec. 5, speaking of Amanes, the Amalekite, says: Και γαρ φυσει τοις Ιουδαιοις απηχθανετο, ὁτι και το γενος των Αμαλεκιτων, εξ ὡν ην αυτος, ὑπ' αυτων διεφθαρτο· "For he was by nature incensed against the Jews, because the nation of the Amalekites, from whom he sprang, had been destroyed by them;" that is, he had a national prejudice or hatred to the Jewish people on the above account. The following example from Dio Chrysostom, Orat. xxxi., is also to the point: Οἱγε (Αθηναιοι) τον δεινα μεν Ολυμπιον κεκληκασι, ουδε φυσει πολιτην ἑαυτων· "For they (the Athenians) called this person an Olympian, though by nature he was not their citizen;" that is, he was called an Olympian, though he was not naturally of that city, or, in other words, he was not born there. From these examples, and the scope of the place, we may argue that the words, we who are Jews by nature, mean, we who were born in the land of Judea, and of Jewish parents. And hence the passage in [Eph 2:3], which speaks most evidently of the heathens, "and were by nature the children of wrath, even as others," may be thus understood: Being Gentiles, and brought up in gross darkness, without any knowledge of God, abandoned to all sensual living, we were, from our very condition, and practical state, exposed to punishment. This sense is at least equally good with that given of the words in [Rom 2:16], where it is proved that φυσει, in several connections, means truly, certainly, incontestably; "we were, beyond all controversy, exposed to punishment, because we had been born among idolaters, and have lived as they did. Here both senses of the word apply.

### Verse 16

[¶14] Knowing that a man is not justified - See the notes on [Rom 1:17]; [Rom 3:24] (note), [Rom 3:27] (note); [Rom 8:3] (note). And see on [Act 13:38] (note) and [Act 13:39] (note), in which places the subject of this verse is largely discussed. Neither the works of the Jewish law, nor of any other law, could justify any man; and if justification or pardon could not have been attained in some other way, the world must have perished. Justification by faith, in the boundless mercy of God, is as reasonable as it is Scriptural and necessary.

### Verse 17

[¶16] But if while we seek to be justified - If, while we acknowledge that we must be justified by faith in Christ, we ourselves are found sinners, enjoining the necessity of observing the rites and ceremonies of the law, which never could and never can justify, and yet, by submitting to circumcision, we lay ourselves under the necessity of fulfilling the law, which is impossible, we thus constitute ourselves sinners; is, therefore, Christ the minister of sin? Christ, who has taught us to renounce the law, and expect justification through his death? God forbid! that we should either act so, or think so.

### Verse 18

[¶18] For if I build again the things which I destroyed - If I act like a Jew, and enjoin the observance of the law on the Gentiles, which I have repeatedly asserted and proved to be abolished by the death of Christ, then I build up what I destroyed, and thus make myself a transgressor, by not observing the law in that way in which I appear to enjoin the observance of it upon others.

### Verse 19

[¶20] For I through the law am dead to the law - In consequence of properly considering the nature and requisitions of the law, I am dead to all hope and expectation of help or salvation from the law, and have been obliged to take refuge in the Gospel of Christ. Or, probably the word νομος, Law, is here put for a system of doctrine; as if he had said, I through the Gospel am dead to the law. The law itself is consigned to death, and another, the Gospel of Christ, is substituted in its stead. The law condemns to death, and I have embraced the Gospel that I might be saved from death, and live unto God.

### Verse 20

[¶22] I am crucified with Christ - The death of Christ on the cross has showed me that there is no hope of salvation by the law; I am therefore as truly dead to all expectation of justification by the law, as Christ was dead when he gave up the ghost upon the cross. Through him alone I live - enjoy a present life, and have a prospect of future glory.

[¶23] Yet not I - It is not of my natural life I speak, nor of any spiritual things which I myself have procured; but Christ liveth in me. God made man to be a habitation of his own Spirit: the law cannot live in me so as to give me a Divine life; it does not animate, but kill; but Christ lives in me; he is the soul of my soul; so that I now live to God. But this life I have by the faith of the Son of God - by believing on Christ as a sacrifice for sin; for he loved me, and because he did so he gave himself for me - made himself a sacrifice unto death, that I might be saved from the bitter pains of death eternal.

### Verse 21

[¶25] I do not frustrate - Ουκ αθετω· I do not contemn, despise, or render useless, the grace of God - the doctrine of Christ crucified; which I must do if I preach the necessity of observing the law.

[¶26] For if righteousness - If justification and salvation come by an observance of the law, then Christ is dead in vain; his death is useless if an observance of the law can save us; but no observance of the law can save us, and therefore there was an absolute necessity for the death of Christ.

[¶27] 1. The account of the prevarication of Peter in the preceding chapter teaches us a most useful lesson. Let him who assuredly standeth take heed lest he fall. No person in a state of probation is infallible; a man may fall into sin every moment; and he will, if he do not walk with God. Worldly prudence and fleshly wisdom would have concealed this account of the prevarication of Peter; but God tells truth. This the fountain of it; and from him we are to expect not only nothing but the truth, but also the whole truth. If the Gospel were not of God we had never heard of the denial and prevarication of Peter, nor of the contention between Paul and Barnabas. And these accounts are recorded, not that men may justify or excuse their own delinquencies by them, but that they may avoid them; for he must be inexcusable who, with these histories before his eyes, ever denies his Master, or acts the part of a hypocrite. Had the apostles acted in concert to impose a forgery on the world as a Divine revelation, the imposture would have now come out. The falling out of the parties would have led to a discovery of the cheat. This relation, therefore, is an additional evidence of the truth of the Gospel.

[¶28] 2. On, I through the law am dead to the law, etc., pious Quesnel makes the following useful reflections: "The ceremonial law, which is no more than a type and shadow of him, destroys itself by showing us Jesus Christ, who is the truth and the substance. The moral law, by leaving us under our own inability under sin and the curse, makes us perceive the necessity of the law of the heart, and of a Savior to give it. The law is for the old man, as to its terrible and servile part; and it was crucified and died with Christ upon the cross as well as the old man. The new man, and the new law, require a new sacrifice. What need has he of other sacrifices who has Jesus Christ? They in whom this sacrifice lives, do themselves live to God alone; but none can live to him except by faith; and this life of faith consists in dying with Christ to the things of the present world, and in expecting, as co-heirs with him, the blessings of the eternal world. And who can work all this in us but only he who lives in us? That man has arrived to a high degree of mortification, who can say Christ liveth in me, and I am crucified to the world. Such a one must have renounced not only earthly things, but his own self also."

[¶29] 3. Is there, or can there be, any well grounded hope of eternal life but what comes through the Gospel? In vain has the ingenuity of man tortured itself for more than 5000 years, to find out some method of mending the human heart: none has been discovered that even promised any thing likely to be effectual. The Gospel of Christ not only mends but completely cures and new makes infected nature. Who is duly apprised of the infinite excellency and importance of the Gospel? What was the world before its appearance? What would it be were this light extinguished? Blessed Lord! let neither infidelity nor false doctrine rise up to obscure this heavenly splendor!

### Introduction

[¶31] The apostle inquires how they could be so foolish as to renounce the Gospel of Christ and turn back to the law, after having heard, received, and suffered so much for the Gospel, [Gal 3:1-5]. Asserts the doctrine of justification by faith, on the example of Abraham, [Gal 3:6-9]. Shows that all who are under the law are under the curse, from which Christ alone redeems us; and the promise made to Abraham comes to the Gentiles who believe, [Gal 3:10-14]. For the covenant is not by the works of the law, but by promise, [Gal 3:15-18]. The law was given to show the sinfulness of sin, and to act as a schoolmaster till Christ should come, [Gal 3:19-25]. It is by faith only that any become children of God, [Gal 3:26]. And under the Gospel, all those distinctions which subsisted under the law are done away; and genuine believers, whether Jews or Gentiles, bond or free, are one in Christ Jesus, and accounted the genuine children of Abraham, [Gal 3:27-29].

### Verse 1

[¶33] O foolish Galatians - O infatuated people; you make as little use of reason as those who have none; you have acted in this business as those do who are fascinated - they are led blindly and unresistingly on to their own destruction.

[¶34] That ye should not obey the truth - This clause is wanting in ABD*FG, some others, the Syriac, Erpenian, Coptic, Sahidic, Itala, Vulgate MS., and in the most important of the Greek and Latin fathers. Of the clause Professor White says, Certissime delenda, "It should certainly be expunged." There are several various readings on this verse, from which it appears that the verse in the best ancient MSS. and versions was read thus: O foolish Galatians, who hath bewitched you? Before whose eyes Jesus Christ crucified hath been plainly set forth.

[¶35] Among you? - Εν ὑμιν is wanting in ABC, several others, the Syriac, Erpenian, Coptic, Sahidic, Ethiopic, Armenian, Vulgate MS., one copy of the Itala, and in several of the fathers. The words appear to disturb the sense, and have obliged commentators to have recourse to a sort of technical meaning; viz. "The doctrine of the Gospel had been so fully preached among these people that it might be said Jesus Christ had been crucified among them; so fully had his sufferings been detailed, and the design of them pointed out."

### Verse 2

[¶37] Received ye the Spirit by the works of the law - This may refer to the miraculous gifts of the Spirit, which were very common in the apostolic Church. Did ye receive these extraordinary gifts in consequence of your circumcision, and observing the Mosaic precepts? or was it by the hearing of the Gospel, prescribing faith in Christ crucified? It may also refer to the spirit of adoption, and consequently to their sonship.

### Verse 3

[¶39] Having begun in the Spirit - Having received a spiritual religion, which refined and purified your hearts; and having received the Holy Spirit of God, by which ye were endued with various miraculous influences; and the spirit of adoption, by which he were assured of the remission of sins, and incorporation with the family of God:

[¶40] Are ye now made perfect by the flesh? - Are ye seeking to complete that spiritual religion, and to perfect these spiritual gifts, by the carnal rite of circumcision? It appears that by the Spirit, here, not only the Holy Spirit, but his gifts, are to be understood; and by the flesh, illud membrum in quo circumcisio peragitur; and, by a metonymy, circumcision itself.

### Verse 4

[¶42] Have ye suffered so many things in vain? - Have ye received and lost so much good? The verb πασχων, as compounded with ευ, well, or κακως, ill, and often without either, signifies to suffer pain or loss, or to possess and enjoy. In such a case the man is considered as the patient, and the good or ill acts upon him. Though it is possible that the Galatians had suffered some persecution for the truth of Christ, yet it is as likely that the apostle refers to the benefits which they had received. Ye have received faith, the pardon of your sins, the gift of the Holy Spirit, and with it many extraordinary gifts and graces; and have ye suffered the loss of all these things? Have ye received all these in vain? if yet in vain - if it be credible that ye have sacrificed so many excellent benefits for an imaginary good.

### Verse 5

[¶44] He therefore that ministereth to you the Spirit - The apostle means himself: he had been the means of conveying the Holy Spirit to them, and by that Spirit he wrought miracles among them; and he did all this, not as a Jew, (for as such he had no power), but he did all as a believer in Christ. The word επιχορηγων, which we translate ministereth, is very emphatic, and signifies leading up the chorus, bringing up one after another, adding grace to grace, benefit to benefit; so that it appears that they had not only some, but many benefits; God, by means of his apostle, having greatly enriched them with various spiritual blessings.

## 562. Galatians · 5 of 12

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/562/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/562/#p-N

### Verse 6

[¶1] Abraham believed God - This is quoted from [Gen 15:6] (note); and St. Paul produces it, [Rom 4:3-5] (note). Abraham, while even uncircumcised, believed in God, and his faith was reckoned to him for justification; and Abraham is called the father of the faithful, or, of believers. If, then, he was justified without the deeds of the law, he was justified by faith; and if he was justified by faith, long before the law was given then the law is not necessary to salvation.

[¶2] It is remarkable that the Jews themselves maintained that Abraham was saved by faith. Mehilta, in Yalcut Simeoni, page 1, fol. 69, makes this assertion: "It is evident that Abraham could not obtain an inheritance either in this world or in the world to come, but by faith."

### Verse 8

[¶4] The Scripture, foreseeing - See the notes on [Rom 4:3-16] (note). As God intended to justify the heathen through faith, he preached the Gospel that contains the grand display of the doctrine of salvation by faith, before, to Abraham, while he was in his heathen state; and thus he is called the father of believers: therefore it must refer to them who shall believe the same Gospel among the Gentiles; and, as the door of faith was open to all the Gentiles, consequently the promise was fulfilled: In thee shall all the nations of the earth be blessed.

### Verse 9

[¶6] They which be of faith - All who believe, as Abraham has believed, are made partakers of Abraham's blessings.

### Verse 10

[¶8] As many as are of the works of the law - All that seek salvation by the performance of the works of the law are under the curse, because it is impossible for them to come up to the spiritual meaning and intent of the law; and the law pronounces them cursed that continue not in all things which are written in the book of the law to do them. Hence, every Jew is necessarily under the curse of God's broken law; and every sinner is under the same curse, though he be not a Jew, who does not take refuge in the salvation provided for him by the Gospel. It is worthy of remark that no printed copy of the Hebrew Bible preserves the word כל col, All, in [Deu 27:26], which answers to the apostle's word πασι, all, here. St. Jerome says that the Jews suppressed it, lest it should appear that they were bound to perform all things that are written in the book of the law. Of the genuineness of the reading there is no cause to doubt: it exists in six MSS. of Kennicott and De Rossi, in the Samaritan text, in several copies of the Targum, in the Septuagint, and in the quotation made here by the apostle, in which there is no variation either in the MSS. or in the versions.

### Verse 11

[¶10] But that no man is justified by the law - By the observance of the law, suppose he had even continued in all things that are written in it to do them, is evident; for the Prophet Habakkuk, [Hab 2:4], has declared, under the direct influence of the Spirit of God, The just shall live by faith; or, he who is just by faith shall live: therefore this justification comes not by works, or the observance of the law, but by faith.

### Verse 12

[¶12] And the law is not of faith - It promises no forgiveness to believing, but requires obedience. It is not, What do you believe? but, What have you done? The man that doeth them perfectly, at all times, and in all places, he shall live in them; but if in any case he fails, he forfeits his life. See the notes on [Rom 1:17], etc.

### Verse 13

[¶14] Christ hath redeemed us - Εξηγορασεν· Hath bought us with a price; viz. his blood, or life.

[¶15] Being made a curse for us - Being made an atonement for our sins; for whatever was offered as an atonement for sin was considered as bearing the punishment due to sin, and the person who suffered for transgression was considered as bearing the curse in his body; therefore, in the same day in which a criminal was executed it was ordered that his body should be buried, that the land might not be polluted, because he that was hanged, which was the case with every heinous culprit, was considered accursed of God, [Deu 21:22], [Deu 21:23]; hence the necessity of removing the accursed Thing out of sight.

### Verse 14

[¶17] That the blessing of Abraham - That is, justification or the pardon of sin, with all other blessings consequent on it, such as peace with God, spiritual life, and eternal glory.

[¶18] Might come on the Gentiles through Jesus Christ - So we find that he was made a curse for us, that the blessings promised to Abraham might be given to them who believe on him, as having been made a curse; i.e. an expiatory victim for them.

[¶19] The promise of the Spirit - The spirit of adoption, sonship with God; and the Spirit of God to attest that sonship. And all this was through faith. Hence, from the beginning God had purposed that salvation should be through faith, and never expected that any soul of man should be justified by the works of the law; and only gave that law that the exceeding sinfulness of sin might appear, and that man might be prepared to welcome the Gospel, which proclaimed salvation to a lost world through the atoning passion and death of Christ.

### Verse 15

[¶21] I speak after the manner of men - I am about to produce an example taken from civil transactions. If it be confirmed - If an agreement or bond be signed, sealed, and witnessed, and, in this country, being first duly stamped;

[¶22] No man disannulleth - It stands under the protection of the civil law, and nothing can be legally erased or added.

### Verse 16

[¶24] Now to Abraham and his seed - The promise of salvation by faith was made to Abraham and his posterity.

[¶25] He saith not, And to seeds - It was one particular kind of posterity which was intended: but as of one - which is Christ; i.e. to the spiritual head, and all believers in him, who are children of Abraham, because they are believers, [Gal 3:7]. But why does the apostle say, not of seeds, as of many? To this it is answered, that Abraham possessed in his family two seeds, one natural, viz. the members of his own household; and the other spiritual, those who were like himself because of their faith. The promises were not of a temporal nature; had they been so, they would have belonged to his natural seed; but they did not, therefore they must have belonged to the spiritual posterity. And as we know that promises of justification, etc., could not properly be made to Christ in himself, hence we must conclude his members to be here intended, and the word Christ is put here for Christians. It is from Christ that the grace flows which constitutes Christians. Christians are those who believe after the example of Abraham; they therefore are the spiritual seed. Christ, working in and by these, makes them the light and salt of the world; and through them, under and by Christ, are all the nations of the earth blessed. This appears to be the most consistent interpretation, though every thing must be understood of Christ in the first instance, and then of Christians only through him.

### Verse 17

[¶27] Confirmed before of God in Christ - i.e. The promise of justification, etc., made to believers in Christ Jesus, who are the spiritual seed of Christ, as they are children of Abraham, from the similitude of their faith. Abraham believed in God, and it was reckoned to him for justification; the Gentiles believed in Christ, and received justification. Probably the word Christ is to be taken, both here and in the preceding verse, for Christians, as has already been hinted. However it be taken, the sense is plainly the same; the promise of salvation must necessarily be to them who believe in Christ, for he is the promised seed, [Gen 3:15], through whom every blessing is derived on mankind; and through his spiritual seed - the true Christians, the conquests of the cross are daily spreading over the face of the earth. The present unparalleled dispersion of the sacred writings, in all the regular languages of the universe, is a full proof that all the nations of the earth are likely to be blessed through them; but they have nothing but what they have received from and through Christ.

[¶28] Four hundred and thirty years after - God made a covenant with Abraham that the Messiah should spring from his posterity. This covenant stated that justification should be obtained by faith in the Messiah. The Messiah did not come till 1911 years after the making of this covenant, and the law was given 430 years after the covenant with Abraham, therefore the law, which was given 1481 years before the promise to Abram could be fulfilled, (for so much time elapsed between the giving of the law and the advent of Christ), could not possibly annul the Abrahamic covenant. This argument is absolute and conclusive. Let us review it. The promise to Abraham respects the Messiah, and cannot be fulfilled but in him. Christians say the Messiah is come, but the advent of him whom they acknowledge as the Messiah did not take place till 1911 years after the covenant was made, therefore no intermediate transaction can affect that covenant. But the law was an intermediate transaction, taking place 430 years after the covenant with Abraham, and could neither annul nor affect that which was not to have its fulfillment till 1481 years after. Justification by faith is promised in the Abrahamic covenant, and attributed to that alone, therefore it is not to be expected from the law, nor can its works justify any, for the law in this respect cannot annul or affect the Abrahamic covenant. But suppose ye say that the law, which was given 430 years after the covenant with Abraham, has superseded this covenant, and limited and confined its blessings to the Jews; I answer: This is impossible, for the covenant most specifically refers to the Messiah, and takes in, not the Jewish people only, but all nations; for it is written, In thy seed - the Messiah and his spiritual progeny, shall all the nations of the earth be blessed. This universal blessedness can never be confined, by any figure of speech, or by any legal act, to the Jewish people exclusively; and, as the covenant was legally made and confirmed, it cannot be annulled, it must therefore remain in reference to its object.

[¶29] In opposition to us, the Jews assert that the Messiah is not yet come; then we assert, on that ground, that the promise is not yet fulfilled; for the giving of the law to one people cannot imply the fulfillment of the Abrahamic covenant, because that extends to all nations. However, therefore, the case be argued, the Jewish cause derives no benefit from it; and the conclusion still recurs, salvation cannot be attained by the works of the law, forasmuch as the covenant is of faith; and he only, as your prophets declare, who is justified by faith, shall live, or be saved. Therefore we still conclude that those who are only under the law are under the curse; and, as it says, he that doeth these things shall live in them, and he that sinneth shall die, there is no hope of salvation for any man from the law of Moses. And the Gospel of Jesus Christ, proclaiming salvation by faith to a sinful and ruined world, is absolutely necessary, nor can it be superseded by any other institution, whether human or Divine.

[¶30] How we arrive at the sum of 430 years may be seen in the note on [Exo 12:40] (note). Dr. Whitby also gives a satisfactory view of the matter. "The apostle refers to the promise made, [Gen 12:3], since from that only are the 430 years to be computed, for then Abraham was 75 years old, [Gen 12:4]; from thence to the birth of Isaac, which happened when Abraham was 100 years old, ([Gen 21:5]), 25 years; from his birth to the birth of Jacob, 60 years, for Isaac was 60 years old when Rebecca bare him, [Gen 25:26]. From Jacob's birth to the descent into Egypt, 130 years, as he said to Pharaoh, [Gen 47:9]. The abode of him and his posterity in Egypt was 215 years; so that, with their sojourning in Canaan, was 430 years;" the sum given here, and in [Exo 12:40] (note).

### Verse 18

[¶32] For if the inheritance be of the law - See the preceding arguments, in which this is proved.

### Verse 19

[¶34] Wherefore then serveth the law? - If the law does not annul the Abrahamic covenant, and cannot confer salvation on its votaries, why did God give it? This was a very natural objection, and must arise in the mind of any Jew who had paid attention to the apostle's reasoning.

[¶35] It was added because of transgressions - It was given that we might know our sinfulness, and the need we stood in of the mercy of God. The law is the right line, the straight edge, that determines the obliquity of our conduct. See the notes on [Rom 4:15] (note); and especially on [Rom 5:20] (note), where this subject is largely discussed, and the figure explained.

[¶36] Till the seed should come - The law was to be in force till the advent of the Messiah. After that it was to cease.

[¶37] It was ordained by angels - The ministry of angels was certainly used in giving the law; see [Psa 68:17]; [Act 7:53]; and [Heb 2:2]; but they were only instruments for transmitting; Moses was the mediator between God and the people, [Deu 5:5].

### Verse 20

[¶39] A mediator is not a mediator of one - As a mediator, μεσιτης, signifies a middle person, there must necessarily be two parties, between whom he stands, and acts in reference to both, as he is supposed to have the interests of both equally at heart.

[¶40] This verse is allowed to be both obscure and difficult; and it is certain that there is little consent among learned men and critics in their opinions concerning it. Rosenmuller thinks that the opinion of Nosselt is to be preferred to all others.

[¶41] He first translates the words ὁ δε μεσιτης ἑνος ουκ εστιν thus: But he (viz. Moses) is not the mediator of that one race of Abraham, viz. the Christians; for ἑνος relates to the σπερμα ᾡ επηγγελται, the seed that should come, [Gal 3:19], of which he said, ὡς εφ' ἑνος, as of one, [Gal 3:16]. If Paul had written ὁ δε μεσιτης του ἑνος εκεινου ουκ εστι, he is not the mediator of one, no person would have had any doubt that σπερματος, seed, ought to be supplied after ἑνος, of one, [Gal 3:19-20]. The same mode of speaking Paul uses, [Rom 5:17]; ὁ δε, but he, ὁ for αυτος, [Mat 12:3], [Mat 12:11], [Mat 12:39], ὁ δε ειπεν, but he said. Though Moses was the Mediator between God and the Israelites, yet he was not the mediator between God and that one seed which was to come; viz. the Gentiles who should believe in Christ.

[¶42] But God is one - He is the one God, who is the Father of the spirits of all flesh; the God of the Gentiles as well as the God of the Jews. That this is St. Paul's meaning is evident from his use of the same words in other places, [1Tim 2:5] : ἑις γαρ Θεος, etc., for there is one God, and one mediator between God and man, that is, there is only one God and one mediator for the whole human race; [Eph 4:5], [Eph 4:6] : One Lord, one faith, one baptism, εἱς Θεος και πατηρ παντων, One God and Father of All. The sense of the whole is: Moses was the mediator of one part of Abraham's seed, viz. the Israelites; but of the other seed, the Gentiles, he was certainly not the mediator; for the mediator of that seed, according to the promise of God, and covenant made with Abraham, is Christ.

[¶43] Though Nosselt has got great credit for this interpretation, it was given in substance long before him by Dr. Whitby, as may be seen in the following words: "But this mediator (Moses) was only the mediator of the Jews, and so was only the mediator of one party, to whom belonged the blessings of Abraham, [Gal 3:8], [Gal 3:14]. But God, who made the promise that in one should all the families of the earth be blessed, Is One; the God of the other party, the Gentiles, as well as of the Jews, επειπερ εἱς ὁ Θεος, seeing he is One God, who will justify the circumcision by faith, and the uncircumcision through faith, [Rom 3:30]." This exposition is so plain, and so well supported by the different scriptures already quoted, that there can be but small, if any, doubt of its propriety. The clause has been translated thus: "Now a mediator supposes two parties, of which God is but one."

### Verse 21

[¶45] Is the law then against the promises of God? - Is it possible that the intervention of the law, in reference to one part of the Abrahamic seed, should annul the promise made to the other? It is impossible.

## 563. Galatians · 6 of 12

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[¶0] For if there had been a law, etc. - If any law or rule of life could have been found out that would have given life - saved sinners from death, and made them truly happy, then righteousness- justification, should have been by that law.

### Verse 22

[¶2] But the scripture hath concluded - All the writings of the prophets have uniformly declared that men are all sinners, and the law declares the same by the continual sacrifices which it prescribes. All, therefore have sinned, and come short of the glory of God; and, being tried and found guilty, συνεκλεισεν ἡ γραφη, the Scripture hath shut them up - put them in prison, and locked them up, till the time should come in which the sentence of the law should be executed upon them: (See [Rom 3:9-20], and the notes there; and particularly [Rom 11:32] (note), where the apostle uses the same metaphor, and which in the note is particularly explained.) That the promise of justification, by faith of Jesus Christ, might be given to them that believe.

### Verse 23

[¶4] But before faith came - Before the Gospel was published.

[¶5] We were kept under the law, shut up - Εφρουρουμεθα· We were kept as in a strong hold, συγκεκλεισμενοι, locked up, unto the faith - the religion of the Lord Jesus, which should afterwards be revealed. Here the same metaphor is used as above, and for its explanation I must refer the reader to the same place, [Rom 11:32] (note).

### Verse 24

[¶7] The law was our schoolmaster - Ὁ νομος παιδαγωγος ἡμων γεγονεν εις Χριστον· The law was our pedagogue unto Christ. The παιδαγωγος, pedagogue, is not the schoolmaster, but the servant who had the care of the children to lead them to and bring them back from school, and had the care of them out of school hours. Thus the law did not teach us the living, saving knowledge; but, by its rites and ceremonies, and especially by its sacrifices, it directed us to Christ, that we might be justified by faith. This is a beautiful metaphor, and highly illustrative of the apostle's doctrine. See the note on [Rom 10:4], where this figure is farther explained.

### Verse 25

[¶9] But, after that faith is come - When Christ was manifested in the flesh, and the Gospel was preached, we were no longer under the pedagogue; we came to Christ, learned of him, became wise unto salvation, had our fruit unto holiness, and the end eternal life.

[¶10] It is worthy of remark that, as ὁ νομος, the Law, is used by St. Paul to signify, not only the law, properly so called, but the whole of the Mosaic economy, so ἡ πιστις, the Faith, is used by him to express, not merely the act of believing in Christ, but the whole of the Gospel.

### Verse 26

[¶12] For ye, who have believed the Gospel, are all the children of God by faith in Christ Jesus - But no man is a child of God by circumcision, nor by any observance of the Mosaic law.

### Verse 27

[¶14] As many of you as have been baptized into Christ - All of you who have believed in Christ as the promised Messiah, and received baptism as a public proof that ye had received Christ as your Lord and Savior, have put on Christ - have received his Spirit, and entered into his interests, and copied his manners. To put on, or to be clothed with one, is to assume the person and character of that one; and they who do so are bound to act his part, and to sustain the character which they have assumed. The profession of Christianity is an assumption of the character of Christ; he has left us an example that we should follow his steps, and we should, as Christians, have that mind in us which was in him. See the notes on [Rom 6:3], [Rom 6:4]; and especially those on [Rom 13:14] (note), where this phrase is farther explained.

### Verse 28

[¶16] There is neither Jew nor Greek - Ἑλλην, Greek, is put here for εθνικος, heathen. Under the Gospel all distinctions are done away, as either helping or hindering; all are equally welcome to Christ, and all have an equal need of him; all persons of all sects, and conditions, and sexes, who believe in him, become one family through him; they are one body, of which he is the head.

[¶17] Neither male nor female - With great reason the apostle introduces this. Between the privileges of men and women there was a great disparity among the Jews. A man might shave his head, and rend his clothes in the time of mourning; a woman was not permitted to do so. A man might impose the vow of nasirate upon his son; a woman could not do this on her daughter. A man might be shorn on account of the nasirate of his father; a woman could not. A man might betroth his daughter; a woman had no such power. A man might sell his daughter; a woman could not. In many cases they were treated more like children than adults; and to this day are not permitted to assemble with the men in the synagogues, but are put up in galleries, where they can scarcely see, nor can they be seen. Under the blessed spirit of Christianity, they have equal rights, equal privileges, and equal blessings; and, let me add, they are equally useful.

### Verse 29

[¶19] And if ye be Christ's - Or, as several good MSS. read, If ye be one in Christ. If ye have all received justification through his blood, and the mind that was in him, then are ye Abraham's seed; ye are that real, spiritual posterity of Abraham, that other seed, to whom the promises were made; and then heirs, according to that promise, being fitted for the rest that remains for the people of God, that heavenly inheritance which was typified by the earthly Canaan, even to the Jews.

[¶20] 1. The Galatians, it appears, had begun well, and for a time run well, but they permitted Satan to hinder, and they stopped short of the prize. Let us beware of those teachers who would draw us away from trusting in Christ crucified. By listening to such the Galatians lost their religion.

[¶21] 2. The temptation that leads us astray may be as sudden as it is successful. We may lose in one moment the fruit of a whole life! How frequently is this the case, and how few lay it to heart! A man may fall by the means of his understanding, as well as by means of his passions.

[¶22] 3. How strange is it that there should be found any backslider! that one who once felt the power of Christ should ever turn aside! But it is still stranger that any one who has felt it, and given in his life and conversation full proof that he has felt it, should not only let it slip, but at last deny that he ever had it, and even ridicule a work of grace in the heart! Such instances have appeared among men.

[¶23] 4. The Jewish covenant, the sign of which was circumcision, is annulled, though the people with whom it was made are still preserved, and they preserve the rite or sign. Why then should the covenant be annulled? This question admits a twofold answer.

[¶24] 1. This covenant was designed to last only for a time, and when that time came, having waxed old, it vanished away.

[¶25] 2. It was long before that void, through want of the performance of the conditions.

[¶26] The covenant did not state merely, ye shall be circumcised, and observe all the rites and ceremonies of the law; but, ye shall love the Lord your God with all your heart, soul, mind, and strength, and your neighbor as yourself. This condition, which was the very soul of the covenant, was universally broken by that people. Need they wonder, therefore, that God has cast then off? Jesus alone can restore them, and him they continue to reject. To us the new covenant says the same things: Ye shall love the Lord, etc.; if we do not so, we also shall be cut off. Take heed, lest he who did not spare the natural branches, spare not thee; therefore, make a profitable use of the goodness and severity of God.

### Introduction

[¶28] The apostle shows that, as an heir in nonage is under tutors and guardians, so were the Galatians while under the law; and, as the heir when he comes of age is no longer under guardians, so they, when the Gospel came, arrived at full maturity, and were redeemed from the law, [Gal 4:1-3]. He shows, farther, that when the fullness of the time came God sent forth his Son, that we might obtain the adoption of sons, and have the strongest evidence of that adoption, [Gal 4:4-6]. Those who are children of God are heirs of heaven, [Gal 4:7]. He compares their former and latter state, and shows the reason he had to fear that his labor on their behalf was in vain, [Gal 4:8-11]. He mentions his trials among them, and their kindness to him, [Gal 4:12-16]. Shows his tender affection for them, and exhorts them to return to the Gospel, [Gal 4:17-20]. Shows the excellence of the Gospel beyond that of the law, by the allegory of Mount Sinai and Jerusalem, [Gal 4:21-27]. Shows also that the believing Gentiles are children of the promise, as Isaac was; and have been elected in the place of the Jews, who have been cast out according to the Scriptures, [Gal 4:28-31].

### Verse 1

[¶30] The heir, as long as He is a child - Though he be appointed by his father's will heir of all his possessions yet till he arrive at the legal age he is master of nothing, and does not differ from one of the common domestics.

### Verse 2

[¶32] But is under tutors - Επιτροπους· Guardians and governors; οικονομους· those who have the charge of the family. These words are nearly similar; but we may consider the first as executor, the last as the person who superintends the concerns of the family and estate till the heir become of age; such as we call trustee.

[¶33] Until the time appointed of the father - The time mentioned in the father's will or testament.

### Verse 3

[¶35] Even so we - The whole Jewish people were in a state of nonage while under the law.

[¶36] The elements of the world - A mere Jewish phrase, יסודי עולם הזה yesodey olam hazzeh, "the principles of this world;" that is, the rudiments or principles of the Jewish religion. The apostle intimates that the law was not the science of salvation, it was only the elements or alphabet of it; and in the Gospel this alphabet is composed into a most glorious system of Divine knowledge: but as the alphabet is nothing of itself, unless compounded into syllables, words, sentences, and discourses; so the law, taken by itself, gives no salvation; it contains indeed the outlines of the Gospel, but it is the Gospel alone that fills up these outlines.

### Verse 4

[¶38] When the fullness of the time was come - The time which God in his infinite wisdom counted best; in which all his counsels were filled up; and the time which his Spirit, by the prophets, had specified; and the time to which he intended the Mosaic institutions should extend, and beyond which they should be of no avail.

[¶39] God sent forth his Son - Him who came immediately from God himself, made of a woman, according to the promise, [Gen 3:15]; produced by the power of God in the womb of the Virgin Mary without any intervention of man; hence he was called the Son of God. See Luke, [Luk 1:35], and the note there.

[¶40] Made under the law - In subjection to it, that in him all its designs might be fulfilled, and by his death the whole might be abolished; the law dying when the Son of God expired upon the cross.

### Verse 5

[¶42] To redeem them - Εξαγορασῃ· To pay down a price for them, and thus buy them off from the necessity of observing circumcision, offering brute sacrifices, performing different ablutions, etc., etc.

[¶43] That we might receive the adoption of sons - Which adoption we could not obtain by the law; for it is the Gospel only that puts us among the children, and gives us a place in the heavenly family. On the nature of adoption see the notes on [Rom 8:15].

## 564. Galatians · 7 of 12

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### Verse 6

[¶1] And because ye are sons - By faith in Christ Jesus, being redeemed both from the bondage and curse of the law; God - the Father, called generally the first person of the glorious Trinity, hath sent forth the Spirit - the Holy Ghost, the second person of that Trinity, of his Son - Jesus Christ, the third person of the Trinity - crying, Abba, Father! from the fullest and most satisfactory evidence that God, the Father, Son, and Spirit, had become their portion. For the explanation of the phrase, and why the Greek and Syriac terms are joined together here, see the notes on [Mar 14:36], and on [Rom 8:15] (note).

### Verse 7

[¶3] Thou art no more a servant - Thou who hast believed in Christ art no longer a slave, either under the dominion of sin or under obligation to the Mosaic ritual; but a son of God, adopted into the heavenly family.

[¶4] And if a son, then an heir - Having a right to the inheritance, because one of the family, for none can inherit but the children; but this heirship is the most extraordinary of all: it is not an heirship of any tangible possession, either in heaven or earth; it is not to possess a part or even the whole of either, it is to possess Him who made all things; not God's works, but God himself: heirs of God through Christ.

### Verse 8

[¶6] When ye knew not God - Though it is evident, from the complexion of the whole of this epistle, that the great body of the Christians in the Churches of Galatia were converts from among the Jews or proselytes to Judaism; yet from this verse it appears that there were some who had been converted from heathenism; unless we suppose that the apostle here particularly addresses those who had been proselytes to Judaism and thence converted to Christianity; which appears to be most likely from the following verses.

### Verse 9

[¶8] Now, after that ye have known God - After having been brought to the knowledge of God as your Savior.

[¶9] Or rather are known of God - Are approved of him, having received the adoption of sons.

[¶10] To the weak and beggarly elements - After receiving all this, will ye turn again to the ineffectual rites and ceremonies of the Mosaic law - rites too weak to counteract your sinful habits, and too poor to purchase pardon and eternal life for you? If the Galatians were turning again to them, it is evident that they had been once addicted to them. And this they might have been, allowing that they had become converts from heathenism to Judaism, and from Judaism to Christianity. This makes the sense consistent between the 8th and 9th verses.

### Verse 10

[¶12] Ye observe days - Ye superstitiously regard the Sabbaths and particular days of your own appointment;

[¶13] And months - New moons; times - festivals, such as those of tabernacles, dedication, passover, etc.

[¶14] Years - Annual atonements, sabbatical years, and jubilees.

### Verse 11

[¶16] I am afraid of you - I begin now to be seriously alarmed for you, and think you are so thoroughly perverted from the Gospel of Christ, that all my pains and labor in your conversion have been thrown away.

### Verse 12

[¶18] Be as I am - Thoroughly addicted to the Christian faith and worship, from the deepest conviction of its truth.

[¶19] For I am as ye are - I was formerly a Jew, and as zealously addicted to the rites and ceremonies of Judaism as ye are, but I am saved from that mean and unprofitable dependence: "Be therefore as I am now; who was once as you now are." Others think the sense to be this: "Be as affectionate to me as I am to you; for ye were once as loving to me as I am now to you."

[¶20] Ye have not injured me at all - I do not thus earnestly entreat you to return to your Christian profession because your perversion has been any loss to me, nor because your conversion can be to me any gain: ye have not injured me at all, ye only injure yourselves; and I entreat you, through the intense love I bear to you, as my once beloved brethren in Christ Jesus, to return to him from whom ye have revolted.

### Verse 13

[¶22] Ye know how through infirmity - The apostle seems to say that he was much afflicted in body when he first preached the Gospel to them. And is this any strange thing, that a minister, so laborious as St. Paul was, should be sometimes overdone and overcome by the severity of his labors? Surely not. This might have been only an occasional affliction, while laboring in that part of Asia Minor; and not a continual and incurable infirmity, as some have too hastily conjectured.

### Verse 14

[¶24] And my temptation which was in my flesh - On this verse there are a great many various readings, as there are various opinions.

[¶25] Instead of μου, My temptation, ABC*D*FG, some others, with the Coptic, Vulgate, Itala, and several of the primitive fathers, have ὑμων, Your temptation.

[¶26] The word πειρασμον, which we translate temptation, signifies trial of any kind. The verse therefore may be read, "Ye despised not the trial which was in my flesh;" or, "Ye despised not your trial, which was in my flesh:" i.e. what my flesh suffered on your account, the afflictions I passed through in consequence of my severe labors on your account. You did not consider me less an apostle of God on account of my sinking for a time under the weight of my work. Had they been disaffected towards him at that time, they would have used this to the prejudice of his apostolic mission. "What! do you pretend to be an extraordinary messenger from God, and yet are suffered to fall into sickness under the severity of your labor? If God sent you, would he not sustain you?" This would have been quite natural, had they not been well affected toward him. But, on the contrary, notwithstanding these afflictions, they received him as an angel of God - as a messenger from heaven, and as Jesus Christ himself. This appears to me to be the simple meaning of the apostle, and that he neither alludes to a bodily nor mental infirmity, which generally or periodically afflicted him, as some have imagined. Nor does he appear at all to speak of the same case as that mentioned [2Cor 12:7], where I wish the reader to consult the notes. That St. Paul had frequent and severe afflictions, in consequence of his constant and severe exertions in the Gospel ministry, we may readily believe, and of this his own words bear sufficient testimony.

[¶27] See his affecting account, [2Cor 11:23-29], and the notes there.

### Verse 15

[¶29] Where is then the blessedness ye spake of? - Ye spake of should be in italics, there being no corresponding word in the Greek text. Perhaps there is not a sentence in the New Testament more variously translated than this. I shall give the original: τις ουν ην ὁ μακαρισμος ὑμων· What was then your blessedness! Or, How great was your happiness at that time! Or, What blessings did ye then pour on me! It is worthy of remark, that, instead of τις, what, ABCFG, several others, the older Syriac, the later Syriac in the margin, the Armenian, Vulgate, one copy of the Itala, and some of the fathers, have που, where; and ην, was, is omitted by ACD, several others, also the Vulgate, Itala, and the Latin fathers. According to these authorities the text should be read thus: Where then is your blessedness? Having renounced the Gospel, you have lost your happiness. What have your false teachers given you to compensate the loss of communion with God, or that Spirit of adoption, that Spirit of Christ, by which you cried Abba, Father! If, however, we understand the words as implying the benedictions they then heaped on the apostle, the sense will be sufficiently natural, and agree well with the concluding part of the verse; for I bear you record, that, if possible, ye would have plucked out your own eyes, and have given them to me. You had then the strongest affection for me; you loved God, and you loved me for God's sake, and were ready to give me the most unequivocal proof of your love.

[¶30] Dearer than one's eyes, or to profess to give one's eyes for the sake of a person, appears to have been a proverbial expression, intimating the highest tokens of the strongest affection. We find a similar form of speech in Terence, Adelphi, act iv., scene 5, ver. 67. - Di me pater Omnes oderint, ni magis te quam oculos nunc ego amo meos. "O father, may all the gods hate me, if I do not love you now more than my own eyes."

### Verse 16

[¶32] Am I therefore become your enemy - How is it that you are so much altered towards me, that you now treat me as an enemy, who formerly loved me with the most fervent affection? Is it because I tell you the truth; that very truth for which you at first so ardently loved me?

### Verse 17

[¶34] They zealously affect you, but not well - It is difficult for common readers to understand the meaning of these words: perhaps it would be better to translate Ζηλουσιν ὑμας ου καλως, these false teachers endeavor to conciliate your esteem, but not in honest or true principles; they work themselves into your good graces; they wish you to place all your affection upon themselves.

[¶35] They would exclude you - They wish to shut you out from the affection of your apostle, that you might affect them, ἱνα αυτους ζηλουτε, that you might love them alone, hear them alone, abide by their directions only, and totally abandon him who called you into the grace of the Gospel of Christ. Some MSS. read ἡμας, us, instead of ὑμας, you; they wish to shut us entirely out from among you, that you may receive and believe them alone. The sense is nearly the same but the former appears to be the more authentic reading.

### Verse 18

[¶37] It is good to be zealously affected - It is well to have a determined mind and an ardent heart in reference to things which are laudable and good.

[¶38] Not only when I am present - You were thus attached to me when I was among you, but now ye have lost both your reverence and affection for me. Your false teachers pretended great concern for you, that you might put all your confidence in them; they have gained their end; they have estranged you from me, and got you to renounce the Gospel, and have brought you again into your former bondage.

### Verse 19

[¶40] My little children - Τεκνια μου· My beloved children. As their conversion to God had been the fruit of much labor, prayers, and tears, so he felt them as his children, and peculiarly dear to him, because he had been the means of bringing them to the knowledge of the truth; therefore he represents himself as suffering the same anxiety and distress which he endured at first when he preached the Gospel to them, when their conversion to Christianity was a matter of great doubt and uncertainty. The metaphor which he uses needs no explanation.

[¶41] Until Christ be formed in you - Till you once more receive the Spirit and unction of Christ in your hearts, from which you are fallen, by your rejection of the spirit of the Gospel.

### Verse 20

[¶43] I desire to be present with you - I wish to accommodate my doctrine to your state; I know not whether you need stronger reprehension, or to be dealt with more leniently.

[¶44] I stand in doubt of you - I have doubts concerning your state; the progress of error and conviction among you, which I cannot fully know without being among you, This appears to be the apostle's meaning, and tends much to soften and render palatable the severity of his reproofs.

## 565. Galatians · 8 of 12

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### Verse 21

[¶1] Ye that desire to be under the law - Ye who desire to incorporate the Mosaic institutions with Christianity, and thus bring yourselves into bondage to circumcision, and a great variety of oppressive rites.

[¶2] Do ye not hear the law? - Do ye not understand what is written in the Pentateuch relative to Abraham and his children. It is evident that the word law is used in two senses in this verse. It first means the Mosaic institutions; secondly, the Pentateuch, where the history is recorded to which the apostle refers.

### Verse 22

[¶4] For it is written - Viz. in [Gen 16:15]; [Gen 22:1], etc., that Abraham had two sons, Ishmael and Isaac; the one; Ishmael, by a bond maid, Hagar; the other, Isaac, by a free woman, Sarah.

### Verse 23

[¶6] Was born after the flesh - Ishmael was born according to the course of nature, his parents being both of a proper age, so that there was nothing uncommon or supernatural in his birth: this is the proper meaning of the apostle's κατα σαρκα, after or according to the flesh, and answers to the Hebrew phrase, על דרך בשר al derec basar, according to the manner of the flesh, i.e. naturally, according to the common process of nature.

[¶7] By promise - Both Abraham and Sarah had passed that age in which the procreation of children was possible on natural principles. The birth, therefore, of Isaac was supernatural; it was the effect of an especial promise of God; and it was only on the ground of that promise that it was either credible or possible.

### Verse 24

[¶9] Which things are an allegory - They are to be understood spiritually; more being intended in the account than meets the eye.

[¶10] Allegory, from αλλος, another, and αγορεω, or αγορευω, to speak, signifies a thing that is a representative of another, where the literal sense is the representative of a spiritual meaning; or, as the glossary expresses it, ἑτερως κατα μεταφρασιν νοουμενα, και ου κατα την αναγνωσιν· "where the thing is to be understood differently in the interpretation than it appears in the reading."

[¶11] Allegories are frequent in all countries, and are used by all writers. In the life of Homer, the author, speaking of the marriage of Jupiter and Juno, related by that poet, says: δοκει ταυτα αλληγορεισθαι, ὁτι Ἡρα μεν νοειται ὁ αηρ-Ζευς δε, ὁ αιθηρ· "It appears that these things are to be understood allegorically; for Juno means the air, Jupiter the ether." Plutarch, in his treatise De Iside et Osir., says: ὡσπερ Ἑλληνες Κρονον αλληγορουσι τον χρονον· "As the Greeks allegorize Cronos (Saturn) into Chronos (Time.)" It is well known how fond the Jews were of allegorizing. Every thing in the law was with them an allegory. Their Talmud is full of these; and one of their most sober and best educated writers, Philo, abounds with them. Speaking (De Migrat. Abrah., page 420) of the five daughters of Zelophehad, he says: ἁς αλληγορουντες αισθησεις ειναι φαμεν· "which, allegorizing, we assert to be the five senses!"

[¶12] It is very likely, therefore, that the allegory produced here, St. Paul had borrowed from the Jewish writings; and he brings it in to convict the Judaizing Galatians on their own principles; and neither he nor we have any thing farther to do with this allegory than as it applies to the subject for which it is quoted; nor does it give any license to those men of vain and superficial minds who endeavor to find out allegories in every portion of the sacred writings, and, by what they term spiritualizing, which is more properly carnalizing, have brought the testimonies of God into disgrace. May the spirit of silence be poured out upon all such corrupters of the word of God!

[¶13] For these are the two covenants - These signify two different systems of religion; the one by Moses, the other by the Messiah.

[¶14] The one from the Mount Sinai - On which the law was published; which was typified by Hagar, Abraham's bond maid.

[¶15] Which gendereth to bondage - For as the bond maid or slave could only gender - bring forth her children, in a state of slavery, and subject also to become slaves, so all that are born and live under those Mosaic institutions are born and live in a state of bondage - a bondage to various rites and ceremonies; under the obligation to keep the whole law, yet, from its severity and their frailness, obliged to live in the habitual breach of it, and in consequence exposed to the curse which it pronounces.

### Verse 25

[¶17] For this Agar is Mount Sinai in Arabia - Το γαρ Αγαρ Σινα ορος εστιν εν τη Αραβια. This is the common reading; but it is read differently in some of the most respectable MSS., versions, and fathers; thus: το γαρ Σινα ορος εστιν εν τῃ Αραβια, for this Sinai is a mountain of Arabia; the word Αγαρ, Agar, being omitted. This reading is supported by CFG, some others, the Ethiopic, Armenian, Vulgate, and one copy of the Itala; by Epiphanius, Damascenus, Ambrosiaster, Jerome, Augustine, Hilary, Sedulius, and Bede; and the word is sometimes, though not always, omitted by Cyril and Origen, which proves that in their time there were doubts concerning the common reading.

[¶18] Of the word Agar in this verse, which renders the passage very obscure and difficult, Professor White says, forsitan delendum, "probably it should be expunged." Griesbach has left it in the text with a note of doubtfulness.

[¶19] Answereth to Jerusalem - Hagar, the bond maid, bringing forth children in a state of slavery, answereth to Jerusalem that now is, συστοιχει, points out, or, bears a similitude to, Jerusalem in her present state of subjection; which, with her children - her citizens, is not only in bondage to the Romans, but in a worse bondage to the law, to its oppressive ordinances, and to the heavy curse which it has pronounced against all those who do not keep them.

### Verse 26

[¶21] But Jerusalem which is above - The apostle still follows the Jewish allegory, showing not only how the story of Hagar and Sarah, Ishmael and Isaac, was allegorized, but pointing out also that even Jerusalem was the subject of allegory; for it was a maxim among the rabbins, that "whatsoever was in the earth, the same was also found in heaven for there is no matter, howsoever small, in this world, that has not something similar to it in the spiritual world." On this maxim, the Jews imagine that every earthly thing has its representative in heaven; and especially whatever concerns Jerusalem, the law, and its ordinances. Rab. Kimchi, speaking of Melchizedec, king of Salem, says: זו ירושלם של מעלה zu Yerushalem shel malah, "This is the Jerusalem that is from above." This phrase frequently occurs among these writers, as may be seen in Schoettgen, who has written an express dissertation upon the subject. Hor. Hebr., vol. i. page 1205.

[¶22] Is free, which is the mother of us all - There is a spiritual Jerusalem, of which this is the type; and this Jerusalem, in which the souls of all the righteous are, is free from all bondage and sin: or by this, probably, the kingdom of the Messiah was intended; and this certainly answers best to the apostle's meaning, as the subsequent verse shows. There is an earthly Jerusalem, but this earthly Jerusalem typifies a heavenly Jerusalem: the former, with all her citizens, is in bondage; the latter is a free city, and all her inhabitants are free also. And this Jerusalem is our mother; it signifies the Church of Christ, the metropolis of Christianity, or rather the state of liberty into which all true believers are brought. The word παντων, of all, is omitted by almost every MS. and version of antiquity and importance, and by the most eminent of the fathers who quote this place; it is undoubtedly spurious, and the text should be read thus: But Jerusalem, which is above, is free, which is our mother.

### Verse 27

[¶24] Rejoice, thou barren that bearest not - This quotation is taken from [Isa 54:1], and is certainly a promise which relates to the conversion of the Gentiles, as the following clause proves; for the desolate - the Gentile world, hath many more children - is a much larger and more numerous Church, than she - Jerusalem, the Jewish state, which hath a husband - has been so long in covenant with God, living under his continual protection, and in possession of a great variety of spiritual advantages; and especially those offered to her by the Gospel, which she has rejected, and which the Gentiles have accepted.

### Verse 28

[¶26] Now we - Who believe in the Lord Jesus, are the children of promise - are the spiritual offspring of the Messiah, the seed of Abraham, in whom the promise stated that all the nations of the earth should be blessed.

### Verse 29

[¶28] But as then he - Ishmael, who was born after the flesh - whose birth had nothing supernatural in it, but was according to the ordinary course of nature,

[¶29] Persecuted him - Isaac, who was born after the Spirit - who had a supernatural birth, according to the promise, and through the efficacy, of the Holy Spirit, giving effect to that promise - Sarah shall have a son, [Gen 17:16-21]; [Gen 21:1], etc.

[¶30] Persecuted him; the persecution here referred to is that mentioned [Gen 21:9]. It consisted in mocking his brother Isaac.

[¶31] Even so it is now - So the Jews, in every place, persecute the Christians; and show thereby that they are rather of the posterity of Hagar than of Sarah.

### Verse 30

[¶33] What saith the Scripture? - (In [Gen 21:10]): Cast out the bond woman and her son: and what does this imply in the present case? Why, that the present Jerusalem and her children shall be cast out of the favor of God, and shall not be heirs with the son of the free woman - shall not inherit the blessings promised to Abraham, because they believe not in the promised seed.

### Verse 31

[¶35] So then - We - Jews and Gentiles, who believe on the Lord Jesus, are not children of the bond woman - are not in subjection to the Jewish law, but of the free; and, consequently, are delivered from all its bondage, obligation, and curse.

[¶36] Thus the apostle, from their own Scripture, explained by their own allegory, proves that it is only by Jesus Christ that they can have redemption; and because they have not believed in him, therefore they continue to be in bondage; and that shortly God will deliver them up into a long and grievous captivity: for we may naturally suppose that the apostle has reference to what had been so often foretold by the prophets, and confirmed by Jesus Christ himself; and this was the strongest argument he could use, to show the Galatians their folly and their danger in submitting again to the bondage from which they had escaped, and exposing themselves to the most dreadful calamities of an earthly kind, as well as to the final ruin of their souls. They desired to be under the law; then they must take all the consequences; and these the apostle sets fairly before them.

[¶37] 1. We sometimes pity the Jews, who continue to reject the Gospel. Many who do so have no pity for themselves; for is not the state of a Jew, who systematically rejects Christ, because he does not believe him to be the promised Messiah, infinitely better than his, who, believing every thing that the Scripture teaches concerning Christ, lives under the power and guilt of sin? If the Jews be in a state of nonage, because they believe not the doctrines of Christianity, he is in a worse state than that of infancy who is not born again by the power of the Holy Ghost. Reader, whosoever thou art, lay this to heart.

[¶38] 2. The 4th, 5th, 6th, and 7th verses of this chapter ([Gal 4:4-7]) contain the sum and marrow of Christian divinity. (1.) The determination of God to redeem the world by the incarnation of his Son. (2.) The manifestation of this Son in the fullness of time. (3.) The circumstances in which this Son appeared: sent forth; made of a woman; made under the law; to be a sufferer; and to die as a sacrifice. (4.) The redemption of the world, by the death of Christ: he came to redeem them that were under the law, who were condemned and cursed by it. (5.) By the redemption price he purchases sonship or adoption for mankind. (6.) He, God the Father, sends the Spirit, God the Holy Ghost, of God the Son, into the hearts of believers, by which they, through the full confidence of their adoption, call him their Father. (7.) Being made children, they become heirs, and God is their portion throughout eternity. Thus, in a few words, the whole doctrine of grace is contained, and an astonishing display made of the unutterable mercy of God. See the notes on [Gal 4:4-7] (note).

[¶39] 3. While the Jews were rejecting the easy yoke of Christ, they were painfully observing days, and months, and times and years. Superstition has far more labor to perform than true religion has; and at last profits nothing! Most men, either from false views of religion, or through the power and prevalency of their own evil passions and habits, have ten thousand times more trouble to get to hell, than the followers of God have to get to heaven.

[¶40] 4. Even in the perverted Galatians the apostle finds some good; and he mentions with great feeling those amiable qualities which they once possessed. The only way to encourage men to seek farther good is to show them what they have got, and to make this a reason why they should seek more. He who wishes to do good to men, and is constantly dwelling on their bad qualities and graceless state, either irritates or drives them to despair. There is, perhaps, no sinner on this side perdition who has not something good in him. Mention the good - it is God's work; and show what a pity it is that he should not have more, and how ready God is to supply all his wants through Christ Jesus. This plan should especially be used in addressing Christian societies, and particularly those which are in a declining state.

[¶41] 5. The Galatians were once the firm friends of the apostle, and loved him so well that they would have even plucked out their eyes for him; and yet these very people cast him off, and counted and treated him as an enemy! O sad fickleness of human nature! O uncertainty of human friendships! An undesigned word, or look, or action, becomes the reason to a fickle heart why it should divest itself of the spirit of friendship; and he who was as dear to them as their own souls, is neglected and forgotten! Blessed God! hast thou not said that there is a friend that sticketh closer than a brother? Where is he? Can such a one be trusted long on this unkindly earth? He is fit for the society of angels and the spirits of just men made perfect; and thou takest him in mercy lest he should lose his friendly heart, or lest his own heart should be broken in losing that of his friend. Hasten, Lord, a more perfect state, where the spirit of thy own love in thy followers shall expand, without control or hinderance, throughout eternity! Amen.

[¶42] 6. On allegorizing, in explaining the word of God, something has already been said, under [Gal 4:24]; but on the subject of allegory in general much might be said. The very learned and accurate critic, Dr. Lowth, in his work, De Sacra Poesi Hebraeorum, has entered at large into the subject of allegory, as existing in the sacred writings, in which he has discovered three species of this rhetorical figure.

[¶43] 1. That which rhetoricians term a continued metaphor. See Solomon's portraiture of old age, [Ecc 12:2-6].

[¶44] 2. A second kind of allegory is that which, in a more proper and restricted sense, may be called parable. See Matthew 13, and the note on [Mat 13:3] (note), etc.

[¶45] 3. The third species of allegory is that in which a double meaning is couched under the same words. These are called mystical allegories, and the two meanings are termed the literal and mystical senses.

## 566. Galatians · 9 of 12

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/566/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/566/#p-N

[¶0] For examples of all these kinds I must refer to the learned prelate above named.

### Introduction

[¶2] The apostle exhorts the Galatians to stand fast in the liberty of the Gospel, and not by receiving circumcision bring themselves into a yoke of bondage, [Gal 5:1-4]. Shows the superior excellence of Christianity, [Gal 5:5], [Gal 5:6]. Mentions their former steadiness, and warns them against the bad doctrine which was then preached among them, [Gal 5:7-9]. Expresses his confidence that they will yet return; and shows that he who perverted them shall bear his own punishment, [Gal 5:10-12]. States that they are called to liberty, and that love is the fulfilling of the law, [Gal 5:13], [Gal 5:14]. Warns them against dissensions, and enumerates the fruits of the flesh, which exclude those who bear them from the kingdom of God, [Gal 5:15-21]. Enumerates also the fruits of the Spirit, which characterize the disciples of Christ, [Gal 5:22-24]. Exhorts them to live in the Spirit, and not provoke each other, [Gal 5:25], [Gal 5:26].

### Verse 2

[¶4] If ye be circumcised - By circumcision you take on you the whole obligation of the Jewish law, and consequently profess to seek salvation by means of its observances; and therefore Christ can profit you nothing; for, by seeking justification by the works of the law, you renounce justification by faith in Christ.

### Verse 3

[¶6] He is a debtor to do the whole law - Lays himself, by receiving circumcision, under the obligation to fulfill all its precepts, ordinances, etc.

### Verse 4

[¶8] Christ is become of no effect unto you - It is vain for you to attempt to unite the two systems. You must have the law and no Christ, or Christ and no law, for your justification.

[¶9] Ye are fallen from grace - From the Gospel. They had been brought into the grace of the Gospel; and now, by readopting the Mosaic ordinances, they had apostatized from the Gospel as a system of religion, and had lost the grace communicated to their souls, by which they were preserved in a state of salvation. The peace and love of God, received by Jesus Christ, could not remain in the hearts of those who had rejected Christ. They had, therefore, in every sense of the word, fallen from grace; and whether some of them ever rose again is more than we can tell.

### Verse 5

[¶11] For we, Christians, through the Spirit - Through the operation of the Holy Ghost, under this spiritual dispensation of the Gospel, wait for the hope of righteousness - expect that which is the object of our hope, on our being justified by faith in Christ. Righteousness, δικαιοσυνη, may here, as in many other places of St. Paul's epistles, mean justification, and the hope of justification, or the hope excited and inspired by it, is the possession of eternal glory; for, says the apostle, [Rom 5:1], [Rom 5:2], Being justified by faith, we have peace with God - and rejoice in Hope of the Glory of God. But, as this glory is necessarily future, it is to be waited for; but this waiting, in a thorough Christian, is not only a blessed expectation, but also a continual anticipation of it; and therefore the apostle says, απεκδεχομεθα, we receive out if it, from απο, from εκ, out of, and δεχομαι, I receive. This is no fanciful derivation; it exists in the experience of every genuine Christian; he is continually anticipating or receiving foretastes of that glory, the fullness of which he expects after death. Thus they are receiving the end of their faith, the salvation of their souls. [1Pet 1:9].

[¶12] That they could not have the Holy Spirit without faith, was a doctrine also of the Jews; hence it is said, Mechilta, fol. 52: "That faith was of great consequence with which the Israelites believed in Him who, with one word, created the universe; and because the Israelites believed in God, the Holy Spirit dwelt in them; so that, being filled with God, they sang praises to him." Cicero, De Nat. Deor., lib. ii., has said: Nemo vir magnus sine aliquo afflatu divino unquam fuit: "There never was a great man who had not some measure of the Divine influence." However true this may be with respect to the great men of the Roman orator, we may safely assert there never was a true Christian who had not the inspiration of God's Holy Spirit.

### Verse 6

[¶14] For in Jesus Christ - By the dispensation of the Gospel all legal observances, as essential to salvation, are done away; and uncircumcision, or the Gentile state, contributes as much to salvation as circumcision or the Jewish state; they are both equally ineffectual; and nothing now avails in the sight of God but that faith δι' αγαπης ενεργουμενη, which is made active, or energetic, by love. God acknowledges no faith, as of the operation of his Spirit, that is not active or obedient; but the principle of all obedience to God, and beneficence to man, is love; therefore faith cannot work unless it be associated with love. Love to God produces obedience to his will: love to man worketh no ill; but, on the contrary, every act of kindness. Faith which does not work by love is either circumcision or uncircumcision, or whatever its possessor may please to call it; it is, however, nothing that will stand him in stead when God comes to take away his soul. It availeth nothing. This humble, holy, operative, obedient Love, is the grand touchstone of all human creeds and confessions of faith. Faith without this has neither soul nor operation; in the language of the Apostle James, it is dead, and can perform no function of the spiritual life, no more than a dead man can perform the duties of animal or civil life.

### Verse 7

[¶16] Ye did run well - Ye once had the faith that worked by love - ye were genuine, active, useful Christians.

[¶17] Who doth hinder - Who prevented you from continuing to obey the truth? Ye could only be turned aside by your own consent. St. Paul here, as in [1Cor 9:24] (note), compares Christianity to a race. See the notes on the above text.

### Verse 8

[¶19] This persuasion - Of the necessity of your being circumcised and obeying the law of Moses, is not of him that calleth you. I never preached such a doctrine to you; I called you out of bondage to liberty, from a galling yoke to a cheerful service. Some translate πεισμονη, obedience or subjection. This subjection of yours to the Mosaic law is opposed to the will of God, and never was preached by me.

### Verse 9

[¶21] A little leaven leaveneth the whole lump - A proverbial expression, see [1Cor 5:6], very aptly applied to those who receive the smallest tincture of false doctrine, relative to the things essential to salvation, which soon influences the whole conduct, so that the man becomes totally perverted. They might have argued, "It is a small thing, and should not be made a subject of serious controversy, whether we be circumcised or not." Granted, that in itself it is a small matter; but, as every man who is circumcised is a debtor to do the whole law, [Gal 5:3], then your circumcision leads necessarily to your total perversion; as the little portion of leaven, mixed with the batch, soon leavens the whole lump.

### Verse 10

[¶23] I have confidence in you - I now feel a persuasion from the Lord that I shall not be permitted to expostulate with you in vain; that ye will be none otherwise minded - that ye will be aware of the danger to which ye are exposed, that ye will retreat in time, and recover the grace which ye have lost.

[¶24] But he that troubleth you - The false teacher, who sowed doubtful disputations among you, and thus has troubled the repose of the whole Church, shall bear his judgment - shall meet with the punishment he deserves, for having sown his tares among God's wheat.

### Verse 11

[¶26] If I yet preach circumcision - it is very likely that some of the false apostles, hearing of Paul's having circumcised Timothy, [Act 16:3], which must have been done about this time, reported him as being an advocate for circumcision, and by this means endeavored to sanction their own doctrine. To this the apostle replies: Were it so, that I am a friend to this measure, is it likely that I should suffer persecution from the Jews? But I am every where persecuted by them, and I am persecuted because I am known to be an enemy to circumcision; were I a friend to this doctrine, the offense of the cross - preaching salvation only through the sacrifice of Christ, would soon cease; because, to be consistent with myself, if I preached the necessity of circumcision I must soon cease to preach Christ crucified, and then the Jews would be no longer my enemies.

### Verse 12

[¶28] I would they were even cut off which trouble you - This saying has puzzled many, and different interpretations of the place have been proposed by learned men.

[¶29] At first sight it seems as if the apostle was praying for the destruction of the false teachers who had perverted the Churches of Galatia. Mr. Wakefield thought οφελον αποκοψονται might be translated, I wish that they were made to weep; and in his translation of the New Testament the passage stands thus: "I wish that they who are unsettling you may lament it." I believe the apostle never meant any such thing. As the persons who were breeding all this confusion in the Churches of Galatia were members of that Church, the apostle appears to me to be simply expressing his desire that they might be cut off or excommunicated from the Church. Kypke has given an abundance of examples where the word is used to signify amputating; cutting off from society, office, etc.; excluding. In opposition to the notion of excommunication, it might be asked: "Why should the apostle wish these to be excommunicated when it was his own office to do it?" To this it may be answered: The apostle's authority was greatly weakened among that people by the influence of the false teachers, so that in all probability he could exercise no ecclesiastical function; he could therefore only express his wish. And the whole passage is so parallel to that, [1Cor 5:6], [1Cor 5:7], that I think there can be no reasonable doubt of the apostle's meaning: Let those who are unsettling the Church of Christ in your district be excommunicated; this is my wish, that they should no longer have any place among you."

### Verse 13

[¶31] Ye have been called unto liberty - A total freedom from all the burthensome rites and ceremonies of the Mosaic law. Only use not that liberty for an occasion to the flesh. By flesh, here, we may understand all the unrenewed desires and propensities of the mind; whatsoever is not under the influence and guidance of the Holy Spirit of God. Your liberty is from that which would oppress the spirit; not from that which would lay restraints on the flesh. The Gospel proclaims liberty from the ceremonial law: but binds you still faster under the moral law. To be freed from the ceremonial law is the Gospel liberty; to pretend freedom from the moral law is Antinomianism.

[¶32] By love serve one another - Having that faith which worketh by love, serve each other to the uttermost of your power: δουλευετε, serve each other, when necessary, as slaves serve their masters. Several excellent MSS. and versions, instead of δια της αγαπης, by love, have τῃ αγαπῃ του Πνευματος, in the love of the Spirit serve one another.

### Verse 14

[¶34] For all the law - Which respects our duty to our fellows, is fulfilled - is comprehended, in one word: Thou shalt love thy neighbor as thyself. See the notes on [Mat 19:19], and [Rom 13:9] (note).

### Verse 15

[¶36] If ye bite and devour one another - These Churches seem to have been in a state of great distraction; there were continual altercations among them. They had fallen from the grace of the Gospel; and, as Christ no longer dwelt in their hearts by faith, pride, anger, ill-will, and all unkind and uncharitable tempers, took possession of their souls, and they were in consequence alternately destroying each other. Nothing is so destructive to the peace of man, and to the peace of the soul, as religious disputes; where they prevail, religion in general has little place.

### Verse 16

[¶38] Walk in the Spirit - Get back that Spirit of God which you have grieved and lost; take up that spiritual religion which you have abandoned.

[¶39] Ye shall not fulfill the lust of the flesh - If the Spirit of God dwell in and rule your heart, the whole carnal mind will be destroyed; and then, not only carnal ordinances will be abandoned, but also the works and propensities of the flesh.

### Verse 17

[¶41] For the flesh lusteth against the Spirit - God still continues to strive with you, notwithstanding your apostasy, showing you whence you have fallen, and exciting you to return to him; but your own obstinacy renders all ineffectual; and through the influence of these different principles, you are kept in a state of self-opposition and self-distraction, so that you cannot do the things that ye would. You are convinced of what is right, and ye wish to do it; but, having abandoned the Gospel and the grace of Christ, the law and its ordinances which ye have chosen in their place afford you no power to conquer your evil propensities. It was on this ground that the apostle exhorted them, [Gal 5:16], to walk in the Spirit, that they might not fulfill the lust of the flesh; as without the grace of God they could do nothing. Who can suppose that he speaks this of adult Christians?

### Verse 18

[¶43] But, if ye be led of the Spirit - If ye receive again the Gospel and the grace of Christ, and permit yourselves to be influenced by the Holy Spirit whom you are now grieving, ye are not under the law - ye will not feel those evil propensities which now disgrace and torment you; but they must prevail while you are not under the influence of the grace and Spirit of Christ.

## 567. Galatians · 10 of 12

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/567/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/567/#p-N

### Verse 19

[¶1] Now the works of the flesh are manifest - By flesh we are to understand the evil and fallen state of the soul, no longer under the guidance of God's Spirit and right reason, but under the animal passions; and they are even rendered more irregular and turbulent by the influence of sin; so that man is in a worse state than the brute: and so all-commanding is this evil nature that it leads men into all kinds of crimes; and among them the following, which are manifest - known to all, and most prevalent; and, though these are most solemnly forbidden by your law, the observance of its ordinances gives no power to overcome them, and provides no pardon for the guilt and condemnation produced by them.

[¶2] Adultery - Μοιχεια· Illicit connection with a married person. This word is wanting in this place in the best MSS., versions, and fathers; the next term often comprehending both.

[¶3] Fornication - Πορνεια· Illicit connection between single or unmarried persons; yet often signifying adultery also.

[¶4] Uncleanness - Ακαθαπσια· Whatever is opposite to purity; probably meaning here, as in [Rom 1:24]; [2Cor 12:21], unnatural practices; sodomy, bestiality.

[¶5] Lasciviousness - Ασελγεια· Whatever is contrary to chastity; all lewdness.

### Verse 20

[¶7] Idolatry - Worshipping of idols; frequenting idol festivals; all the rites of Bacchus, Venus, Priapus, etc., which were common among the Gentiles.

[¶8] Witchcraft - Φαρμακεια, from φαρμακον a drug or poison; because in all spells and enchantments, whether true or false, drugs were employed. As a drug, φαρμακον, might either be the means of removing an evil, or inflicting one, etymologists have derived it from φερον ακος, bringing ease, or φερον αχος, bringing pain. So spells and incantations were used sometimes for the restoration of the health; at others, for the destruction of an enemy. Sometimes, these φαρμακα were used to procure love; at other times, to produce hatred.

[¶9] Hatred - Εχθραι· Aversions and antipathies, when opposed to brotherly love and kindness.

[¶10] Variance - Ερεις· Contentions, where the principle of hatred proceeds to open acts; hence contests, altercations, lawsuits, and disputes in general.

[¶11] Emulations - Ζηλοι· Envies or emulations; that is strife to excel at the expense of another; lowering others to set up one's self; unholy zeal, fervently adopting a bad cause, or supporting a good one by cruel means. Inquisitions, pretending to support true religion by torturing and burning alive those who both profess and practice it.

[¶12] Wrath - Θυμοι· Turbulent passions, disturbing the harmony of the mind, and producing domestic and civil broils and disquietudes.

[¶13] Strife - Επιθειαι· Disputations, janglings, logomachics, or strife about words.

[¶14] Seditions - Διχοστασιαι· Divisions into separate factions; parties, whether in the Church or state.

[¶15] Heresies - Αἱρεσεις· Factions; parties in the Church separating from communion with each other, and setting up altar against altar. The word, which is harmless in itself, is here used in a bad sense. In stead of αἱρεσεις the Slavonic has σκανδαλα, scandals, offenses or stumbling-blocks.

### Verse 21

[¶17] Envyings - Φθονοι· "Pain felt, and malignity conceived, at the sight of excellence or happiness." A passion the most base and the least curable of all that disgrace or degrade the fallen soul. See on [Rom 13:13] (note)

[¶18] Murders - Φονοι· Similarity of sound to the preceding seems to have suggested the word in this association; it is wanting in several MSS. Murder signifies the destruction of human life; and as he who hates his brother in his heart is ready to take away his life, so he is called a murderer. After all the casuistry of man, it does not appear that the right of taking away a human life on any pretense, except for the crime of murder belongs to any but the Maker and Judge of all men.

[¶19] Drunkenness - Μεθαι· Taking more wine or any kind of inebriating liquor than is necessary for health; whatever unfits for public, domestic, or spiritual duties; even the cares of the world, when they intoxicate the mind. See on [Rom 13:13] (note).

[¶20] Revellings - Κωμοι· Lascivious feastings, with obscene songs, music, etc. See on [Rom 13:13] (note).

[¶21] And such like - Και τα ὁμοια τουτοις· All that proceeds from the evil passions of a fallen spirit, besides those above specified; and all that the law of God specifies and condemns.

[¶22] Of the which I tell you before - When I first preached the Gospel to you.

[¶23] As I have also told you in time past - When I paid my second visit to you; for the apostle did visit them twice. See [Act 16:6]; [Act 18:23]; and see preface.

[¶24] Shall not inherit - They are not children of God, and therefore cannot inherit the kingdom which belongs only to the children of the Divine family.

### Verse 22

[¶26] But the fruit of the Spirit - Both flesh - the sinful dispositions of the human heart and spirit - the changed or purified state of the soul, by the grace and Spirit of God, are represented by the apostle as trees, one yielding good the other bad fruit; the productions of each being according to the nature of the tree, as the tree is according to the nature of the seed from which it sprung. The bad seed produced a bad tree, yielding all manner of bad fruit; the good seed produced a good tree, bringing forth fruits of the most excellent kind. The tree of the flesh, with all its bad fruits, we have already seen; the tree of the Spirit, with its good fruits, we shall now see.

[¶27] Love - Αγαπη· An intense desire to please God, and to do good to mankind; the very soul and spirit of all true religion; the fulfilling of the law, and what gives energy to faith itself. See [Gal 5:6].

[¶28] Joy - Χαρα· The exultation that arises from a sense of God's mercy communicated to the soul in the pardon of its iniquities, and the prospect of that eternal glory of which it has the foretaste in the pardon of sin. See [Rom 5:2].

[¶29] Peace - Ειρηνη· The calm, quiet, and order, which take place in the justified soul, instead of the doubts, fears, alarms, and dreadful forebodings, which every true penitent less or more feels, and must feel till the assurance of pardon brings peace and satisfaction to the mind. Peace is the first sensible fruit of the pardon of sin. See [Rom 5:1], and the notes there.

[¶30] Long-suffering - Μακροθυμια· Long-mindedness, bearing with the frailties and provocations of others, from the consideration that God has borne long with ours; and that, if he had not, we should have been speedily consumed: bearing up also through all the troubles and difficulties of life without murmuring or repining; submitting cheerfully to every dispensation of God's providence, and thus deriving benefit from every occurrence.

[¶31] Gentleness - Χρηστοτης· Benignity, affability; a very rare grace, often wanting in many who have a considerable share of Christian excellence. A good education and polished manners, when brought under the influence of the grace of God, will bring out this grace with great effect.

[¶32] Goodness - Αγαθωσυνη· The perpetual desire and sincere study, not only to abstain from every appearance of evil, but to do good to the bodies and souls of men to the utmost of our ability. But all this must spring from a good heart - a heart purified by the Spirit of God; and then, the tree being made good, the fruit must be good also.

[¶33] Faith - Πιστις, here used for fidelity - punctuality in performing promises, conscientious carefulness in preserving what is committed to our trust, in restoring it to its proper owner, in transacting the business confided to us, neither betraying the secret of our friend, nor disappointing the confidence of our employer.

### Verse 23

[¶35] Meekness - Πραοτης· Mildness, indulgence toward the weak and erring, patient suffering of injuries without feeling a spirit of revenge, an even balance of all tempers and passions, the entire opposite to anger.

[¶36] Temperance - Εγκρατεια· Continence, self-government, or moderation, principally with regard to sensual or animal appetites. Moderation in eating, drinking, sleeping, etc.

[¶37] Several very respectable MSS., as D*EFG, with the Vulgate, most copies of the Itala and several of the fathers, add ἁγνεια, chastity. This we are sure cannot be separated from the genuine Christian character, though it may be included in the word εγκρατεια, continence or moderation, immediately preceding.

[¶38] Against such there is no law - Those, whose lives are adorned by the above virtues, cannot be condemned by any law, for the whole purpose and design of the moral law of God is fulfilled in those who have the Spirit of God, producing in their hearts and lives the preceding fruits.

### Verse 24

[¶40] And they that are Christ's - All genuine Christians have crucified the flesh - are so far from obeying its dictates and acting under its influence, that they have crucified their sensual appetites; they have nailed them to the cross of Christ, where they have expired with him; hence, says St. Paul, [Rom 6:6], our old man - the flesh, with its affections and lusts, is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. By which we see that God has fully designed to save all who believe in Christ from all sin, whether outward or inward, with all the affections, παθημασι, irregular passions, and lusts, επιθυμιαις, disorderly wishes and desires. All that a man may feel contrary to love and purity; and all that he may desire contrary to moderation and that self-denial peculiar to the Christian character.

### Verse 25

[¶42] If we live in the Spirit - If we profess to believe a spiritual religion, let us walk in the Spirit - let us show in our lives and conversation that the Spirit of God dwells in us.

### Verse 26

[¶44] Let us not be desirous of vain glory - Κενοδοξοι· Let us not be vain glorious - boasting of our attainments; vaunting ourselves to be superior to others; or seeking honor from those things which do not possess moral good; in birth, riches, eloquence, etc., etc.

[¶45] Provoking one another - What this may refer to we cannot tell; whether to the Judaizing teachers, endeavoring to set themselves up beyond the apostle, and their attempts to lessen him in the people's eyes, that they might secure to themselves the public confidence, and thus destroy St. Paul's influence in the Galatian Churches; or whether to some other matter in the internal economy of the Church, we know not. But the exhortation is necessary for every Christian, and for every Christian Church. He who professes to seek the honor that comes from God, should not be desirous of vain glory. He who desires to keep the unity of the Spirit in the bond of peace, should not provoke another. He who knows that he never deserved any gift or blessing from God should not envy another those blessings which the Divine goodness may have thought proper to bestow upon him. May not God do what he will with his own? If Christians in general would be content with the honor that comes from God, if they would take heed to give no provocations to their fellow Christians, if they would cease from envying those on whom either God or man bestows honors or advantages, we should soon have a happier and more perfect state of the Christian Church than we now see. Christianity requires us to esteem each other better than ourselves, or in honor to prefer one another. Had not such a disposition been necessary to the Christian character, and to the peace and perfection of the Church of Christ, it would not have been so strongly recommended. But who lays this to heart, or even thinks that this is indispensably necessary to his salvation? Where this disposition lives not, there are both the seed and fruit of the flesh. Evil tempers are the bane of religion and totally contrary to Christianity.

## 568. Galatians · 11 of 12

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/568/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/568/#p-N

### Verse 1

[¶1] Stand fast therefore in the liberty - This is intimately connected with the preceding chapter: the apostle having said, just before, So then, brethren, we are not children of the bond woman, but of the free, immediately adds, Stand fast therefore in the liberty wherewith Christ hath made us free. Hold fast your Christian profession; it brings spiritual liberty: on the contrary, Judaism brings spiritual bondage. Among the Jews, the Messiah's reign was to be a reign of liberty, and hence the Targum, on [Lam 2:22], says: "Liberty shall be publicly proclaimed to thy people of the house of Israel, על יד משיחא al yad Mashicha, by the hand of the Messiah, such as was granted to them by Moses and Aaron at the time of the passover."

[¶2] The liberty mentioned by the apostle is freedom from Jewish rites and ceremonies, called properly here the yoke of bondage; and also liberty from the power and guilt of sin, which nothing but the grace of Christ can take away.

### Introduction

[¶4] The apostle teaches them to be tender and affectionate towards any who, through surprise and the violence of temptation, had fallen into sin; and to bear each other's burdens, [Gal 6:1], [Gal 6:2]. To think humbly of themselves, and to conclude concerning their own character rather from the evidence of their works than from any thing else, [Gal 6:3-5]. To minister to the support of those who instruct them in righteousness, [Gal 6:6]. He warns them against self-deception, because whatever a man soweth that he shall reap, [Gal 6:7], [Gal 6:8]. Exhorts them not to be weary in well doing, and to embrace every opportunity to do good, [Gal 6:9], [Gal 6:10]. Intimates that his love to them led him to write this whole epistle with his own hand, [Gal 6:11]. Points out the object that those had in view who wished them to be circumcised, [Gal 6:12], [Gal 6:13]. He exults in the cross of Christ, and asserts that a new creation of the soul is essential to its salvation; and wishes peace to them who act on this plan, [Gal 6:14-16]. States that he bears in his body the marks of the Lord Jesus, [Gal 6:17]. And concludes with his apostolical benediction, [Gal 6:18].

### Verse 1

[¶6] Brethren, if a man be overtaken - Εαν προληφθη· If he be surprised, seized on without warning, suddenly invaded, taken before he is aware: all these meanings the word has in connections similar to this. Strabo, lib. xvi., page 1120, applies it to the rhinoceros, in its contests with the elephant: he suddenly rips up the belly of the elephant, αν μη προληφθη τῃ προβοσκιδι, that he may not be surprised with his trunk. For, should the elephant seize him with his trunk first, all resistance would be afterwards in vain; therefore he endeavors to rip up the elephant's belly with the horn which is on his nose, in order to prevent this. It is used also by Arrian, in Peripl. Mar. Eryth., page 164, and page 168, to signify a vessel being suddenly agitated and whirled by the waves, and then dashed on the rocks. See Kypke.

[¶7] Ye which are spiritual - Ye who still retain the grace of the Gospel, and have wisdom and experience in Divine things;

[¶8] Restore such a one - Καταρτιζετε τον τοιουτον· Bring the man back into his place. It is a metaphor taken from a dislocated limb, brought back by the hand of a skillful and tender surgeon into its place.

[¶9] In the spirit of meekness - Use no severity nor haughty carriage towards him; as the man was suddenly overtaken, he is already deeply humbled and distressed, and needs much encouragement and lenient usage. There is a great difference between a man who being suddenly assailed falls into sin, and the man who transgressed in consequence of having Walked in the counsel of the Ungodly, or Stood in the way of Sinners.

[¶10] Considering thyself - Σκοπων σεαυτον· Looking to thyself; as he fell through a moment of unwatchfulness, look about, that thou be not surprised; As he fell, so mayest thou: thou art now warned at his expense; therefore keep a good look out.

[¶11] Lest thou also be tempted - And having had this warning, thou wilt have less to plead in extenuation of thy offense. It is no wonder if a harsh and cruel censurer of a weak, backsliding brother, should be taught moderation and mercy by an awful proof of his own frailty. Such a one may justly dread the most violent attacks from the arch enemy; he will disgrace him if he can, and if he can overtake him he will have no small triumph. Consider the possibility of such a case, and show the mercy and feeling which thou wouldst then wish to receive from another. From the consideration of what we are, what we have been, or what we may be, we should learn to be compassionate. The poet Mantuanus has set this in a fine light in his Eclogue, De honesto Amore: -

[¶12] Id commune malum; semel insanivimus omnes:

[¶13] Aut sumus, aut fuimus, aut possemus omne quod hic est. "This is a common evil; at one time or other we have all done wrong.

[¶14] Either we are, or have been, or may be, as bad as he whom we condemn."

### Verse 2

[¶16] Bear ye one another's burdens - Have sympathy; feel for each other; and consider the case of a distressed brother as your own.

[¶17] And so fulfill the law of Christ - That law or commandment, Ye shall love one another; or that, Do unto all men as ye would they should do unto you. We should be as indulgent to the infirmities of others, as we can be consistently with truth and righteousness: our brother's infirmity may be his burden; and if we do not choose to help him to bear it, let us not reproach him because he is obliged to carry the load.

### Verse 3

[¶19] If a man think himself to be something - i.e. To be a proper Christian man; when he is nothing; being destitute of that charity which beareth, hopeth, and endureth all things. See [1Cor 13:1], etc. Those who suppose themselves to excel all others in piety, understanding, etc., while they are harsh, censorious, and overbearing, prove that they have not the charity that thinketh no evil; and in the sight of God are only as sounding brass and a tinkling cymbal. There are no people more censorious or uncharitable than those among some religious people who pretend to more light and a deeper communion with God. They are generally carried away with a sort of sublime, high sounding phraseology, which seems to argue a wonderfully deep acquaintance with Divine things; stripped of this, many of them are like Samson without his hair.

### Verse 4

[¶21] Prove his own work - Let him examine himself and his conduct by the words and example of Christ; and if he find that they bear this touchstone, then he shall have rejoicing in himself alone, feeling that he resembles his Lord and Master, and not in another - not derive his consolation from comparing himself with another who may be weaker, or less instructed than himself. The only rule for a Christian is the word of Christ; the only pattern for his imitation is the example of Christ. He should not compare himself with others; they are not his standard. Christ hath left us an example that we should follow his steps.

### Verse 5

[¶23] Every man shall bear his own burden - All must answer for themselves, not for their neighbors. And every man must expect to be dealt with by the Divine Judge, as his character and conduct have been. The greater offenses of another will not excuse thy smaller crimes. Every man must give account of himself to God.

### Verse 6

[¶25] Let him that is taught in the word - He who receives instructions in Christianity by the public preaching of the word;

[¶26] Communicate unto him that teacheth - Contribute to the support of the man who has dedicated himself to the work of the ministry, and who gives up his time and his life to preach the Gospel. It appears that some of the believers in Galatia could receive the Christian ministry without contributing to its support. This is both ungrateful and base. We do not expect that a common schoolmaster will give up his time to teach our children their alphabet without being paid for it; and can we suppose that it is just for any person to sit under the preaching of the Gospel in order to grow wise unto salvation by it, and not contribute to the support of the spiritual teacher? It is unjust.

### Verse 7

[¶28] Be not deceived - Neither deceive yourselves, nor permit yourselves to be deceived by others. He seems to refer to the Judaizing teachers.

[¶29] God is not mocked - Ye cannot deceive him, and he will not permit you to mock him with pretended instead of real services.

[¶30] Whatsoever a man soweth - Whatsoever kind of grain a man sows in his field, of that shall he reap; for no other species of grain can proceed from that which is sown. Darnel will not produce wheat, nor wheat, darnel.

### Verse 8

[¶32] He that soweth to his flesh - In like manner, he that sows to the flesh - who indulges his sensual and animal appetites, shall have corruption as the crop: you cannot expect to lead a bad life and go to heaven at last. According as your present life is, so will be your eternal life whether your sowing be to the flesh or to the Spirit, so will your eternal reaping be. To sow, here, means transacting the concerns of a man's natural life. To reap, signifies his enjoyment or punishment in another world. Probably by flesh and Spirit the apostle means Judaism and Christianity. Circumcision of the flesh was the principal rite of the former; circumcision in the heart, by the Spirit, the chief rite of the latter; hence the one may have been called flesh, the other, Spirit. He who rejects the Gospel, and trusts only in the rites and ceremonies of the law for salvation, will reap endless disappointment and misery. He who trusts in Christ, and receives the gifts and graces of the Holy Spirit, shall reap life everlasting.

### Verse 9

[¶34] Let us not be weary - Well-doing is easier in itself than ill-doing; and the danger of growing weary in the former arises only from the opposition to good in our own nature, or the outward hinderances we may meet with from a gainsaying and persecuting world.

[¶35] In due season we shall reap - As the husbandman, in ploughing, sowing, and variously laboring in his fields, is supported by the hope of a plentiful harvest, which he cannot expect before the right and appointed time; so every follower of God may be persuaded that he shall not be permitted to pray, weep, deny himself, and live in a conformity to his Maker's will, without reaping the fruit of it in eternal glory. And although no man obtains glory because he has prayed, etc., yet none can expect glory who do not seek it in this way. This is sowing to the Spirit; and the Spirit and the grace are furnished by Christ Jesus, and by him the kingdom of heaven is opened to all believers; but only those who believe, love, and obey, shall enter into it.

### Verse 10

[¶37] As we have - opportunity - While it is the time of sowing let us sow the good seed; and let our love be, as the love of Christ is, free, manifested to all. Let us help all who need help according to the uttermost of our power; but let the first objects of our regards be those who are of the household of faith - the members of the Church of Christ, who form one family, of which Jesus Christ is the head. Those have the first claims on our attention, but all others have their claims also, and therefore we should do good unto all.

### Verse 11

[¶39] Ye see how large a letter - There is a strange diversity of opinions concerning the apostle's meaning in this place. Some think he refers to the length of the epistle, others to the largeness of the letters in which this epistle is written, others to the inadequacy of the apostle's writing. It appears plain that most of his epistles were written by an amanuensis, and simply subscribed by himself; but the whole of the Epistle to the Galatians was written by his own hand. To say that the apostle was unskilled in Greek, and especially in the Greek characters, is in my opinion absurd. He was born in Tarsus, a city which, according to Strabo, rivaled both Athens and Alexandria in philosophy, and in arts and sciences; and therefore he could not be ignorant of a tongue which must have been the very means of conveying all this instruction. As to writing it, there was in his time nothing difficult, because the uncial character was that which was alone in use in those days, and this character is as easily made as the capitals in the Roman alphabet, which have been taken from it. I conclude, therefore, that what the apostle says must be understood of the length of the epistle, in all probability the largest he had ever written with his own hand; though several, much larger, have been dictated by him, but they were written by his scribe or amanuensis.

### Verse 12

[¶41] A fair show in the flesh - The Jewish religion was general in the region of Galatia, and it was respectable, as it appears that the principal inhabitants were either Jews or proselytes. As it was then professed and practiced among the Jews, this religion had nothing very grievous to the old man; an unrenewed nature might go through all its observances with little pain or cross-bearing. On the other hand, Christianity could not be very popular; it was too strict. A Jew made a fair show there, according to his carnal system, and it was a temptation to a weak Christian to swerve into Judaism, that he might be exempted from persecution, and be creditable among his countrymen. This is what the apostle intimates: "They constrain you to be circumcised, lest they should suffer persecution for the cross of Christ."

### Verse 13

[¶43] Neither they themselves who are circumcised - They receive circumcision and profess Judaism, not from a desire to be conformed to the will of God; but Judaism was popular, and the more converts the false teachers could make; the more occasion of glorying they had, and they wished to get those Christian converts, who had been before proselytes of the gate, to receive circumcision, that they might glory in their flesh. Behold my converts! Thus they gloried, or boasted, not that the people were converted to God, hut that they were circumcised.

## 569. Galatians · 12 of 12

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/569/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/569/#p-N

### Verse 14

[¶1] But God forbid that I should glory - Whatever others may do, or whatever they may exult or glory in, God forbid that I should exult, except in the cross of our Lord Jesus Christ; in the grand doctrine, that justification and salvation are only through Christ crucified, he having made an atonement for the sin of the world by his passion and death. And I glory, also, in the disgrace and persecution which I experience through my attachment to this crucified Christ.

[¶2] By whom the world is crucified unto me - Jewish rites and Gentile vanities are equally insipid to me; I know them to be empty and worthless. If Jews and Gentiles despise me, I despise that in which they trust; through Jesus, all are crucified to me - their objects of dependence are as vile and execrable to me, as I am to them, in whose sight these things are of great account.

### Verse 15

[¶4] In Christ Jesus - Under the dispensation of the Gospel, of which he is head and supreme, neither circumcision - nothing that the Jew can boast of, nothing that the Gentile can call excellent, availeth any thing - can in the least contribute to the salvation of the soul.

[¶5] But a new creature - Αλλα καινη κτισις· But a new creation; not a new creature merely, (for this might be restrained to any new power or faculty), but a total renewal of the whole man, of all the powers and passions of the soul; and as creation could not be effected but by the power of the Almighty, so this change cannot be effected but by the same energy; no circumcision can do this; only the power that made the man at first can new make him. See the note on [1Cor 7:19], and on [2Cor 5:17] (note).

### Verse 16

[¶7] As many as walk according to this rule - Τῳ κανονι τουτῳ· This canon; viz. what is laid down in the preceding verses, that redemption is through the sacrifice of Christ; that circumcision and uncircumcision are equally unavailable; and that none can be saved without being created anew. This is the grand canon or rule in Christianity.

[¶8] Peace be on them - Those who act from this conviction will have the peace and mercy of God; for it is in this way that mercy is communicated and peace obtained.

[¶9] The Israel of God - The true Christians, called here the Israel of God, to distinguish them from Israel according to the flesh. See the notes on [Rom 2:29]; [Rom 4:12] (note).

### Verse 17

[¶11] From henceforth let no man trouble me - Put an end to your contentions among yourselves; return to the pure doctrine of the Gospel; abandon those who are leading you astray; separate from the Church those who corrupt and disturb it; and let me be grieved no longer with your defections from the truth.

[¶12] I bear in my body the marks of the Lord Jesus - The στιγματα, stigmata, of which the apostle speaks here, may be understood as implying the scars of the wounds which he had received in the work of the ministry; and that he had such scars, we may well conceive, when we know that he had been scourged, stoned, and maltreated in a variety of ways. The writer could show such scars himself, received in the same way. Or, the apostle may allude to the stigmata or marks with which servants and slaves were often impressed, in order to ascertain whose property they were. A Burman servant often has indelible marks on his thighs and elsewhere, which ascertain to whose service he belongs. "Do not trouble me; I bear the marks of my Lord and Master, Jesus; I am his, and will remain so. You glory in your mark of circumcision; I glory in the marks which I bear in my body for the testimony of the Lord; I am an open, professed Christian, and have given full proof of my attachment to the cause of Christianity."

[¶13] The first sense appears to be the best: "I have suffered already sufficiently; I am suffering still; do not add any more to my afflictions."

### Verse 18

[¶15] The grace - Favor, benevolence, and continual influence of the Lord Jesus, be with your spirit - may it live in your heart, enlighten and change your souls, and be conspicuous in your life!

[¶16] Amen - So let it be; and the prayer which I offer up for you on earth, may it be registered in heaven!

[¶17] Unto the Galatians, written from Rome - This, or the major part of it, is wanting in the best and most ancient MSS. Written from Rome is wanting in ACDEFG, and others. Claudius Antissiodor, has εγραφη απ' Εφεσου· Written from Ephesus. Some add, by the hands of Paul, others, by Titus. The Syriac has, The end of the Epistle to the Galatians, which was written from the city of Rome. The Aethiopic, To the Galatians. The Coptic, Written from Rome. The Vulgate, nothing. The Arabic, Written from the city of Rome by Titus and Luke.

[¶18] Little respect is to be paid to these subscriptions. The epistle was written by Paul himself, not Titus, Luke nor Tychicus; and there is no evidence that it was written from Rome, but rather from Corinth or Ephesus. See the preface.

[¶19] The great similarity between the Epistle to the Romans and that to the Galatians has been remarked by many; and indeed it is so obvious, that the same mode of interpretation may be safely pursued in the elucidation of both; as not only the great subject, but the phraseology, in many respects, is the same. The design of the apostle is to show that God has called the Gentiles to equal privileges with the Jews, pulling down the partition wall that had separated them and the Gentiles, calling all to believe in Christ Jesus, and forming out of the believers of both people one holy and pure Church, of which, equally, himself was the head; none of either people having any preference to another, except what he might derive from his personal sanctity and superior usefulness. The calling of the Gentiles to this state of salvation was the mystery which had been hidden from all ages, and concerning which the apostle has entered into such a laborious discussion in the Epistle to the Romans; justifying the reprobation as well as the election of the Jews, and vindicating both the justice and mercy of God in the election of the Gentiles. The same subjects are referred to in this epistle, but not in that detail of argumentation as in the former. In both, the national privileges of the Jews are a frequent subject of consideration; and, as these national privileges were intended to point out spiritual advantages, the terms which express them are used frequently in both these senses with no change; and it requires an attentive mind, and a proper knowledge of the analogy of faith, to discern when and where they are to be restricted exclusively to one or the other meaning, as well as where the one is intended to shadow forth the other; and where it is used as expressing what they ought to be, according to the spirit and tenor of their original calling.

[¶20] Multitudes of interpreters of different sects and parties have strangely mistaken both epistles, by not attending to these most necessary, and to the unprejudiced, most obvious, distinctions and principles. Expressions which point out national privileges have been used by them to point out those which were spiritual; and merely temporal advantages or disadvantages have been used in the sense of eternal blessings or miseries. Hence, what has been spoken of the Jews in their national capacity has been applied to the Church of God in respect to its future destiny; and thus, out of the temporal election and reprobation of the Jews, the doctrine of the irrespective and eternal election of a small part of mankind, and the unconditional and eternal reprobation of the far greater part of the human race, has been formed. The contentions produced by these misapprehensions among Christians have been uncharitable and destructive. In snatching at the shadow of religion in a great variety of metaphors and figures, the substance of Christianity has been lost: and the man who endeavors to draw the contending parties to a consistent and rational interpretation of those expressions, by showing the grand nature and design of these epistles, becomes a prey to the zealots of both parties! Where is truth in the mean time? It is fallen in the streets, and equity is gone backwards; for the most sinister designs and most heterodox opinions have been attributed to those who, regarding the words of God only, have refused to swim with either torrent; and, without even consulting their own peculiar creed, have sought to find out the meaning of the inspired writers, and with simplicity of heart, and purity of conscience, to lay that meaning before mankind.

[¶21] The Israelites were denominated a peculiar treasure unto God, above all people; a kingdom of priests, and a holy nation, [Exo 19:5], [Exo 19:6]. A holy people whom he had chosen to be a special people unto himself, above all the people who were upon the face of the earth, [Deu 7:6]. This was their calling, this was their profession, and this was their denomination; but how far they fell practically short of this character their history most painfully proves. Yet still they were called a holy people, because called to holiness, ([Lev 11:44]; [Lev 19:2]; [Lev 20:7]), and separated from the impure and degrading idolatries of the neighboring nations.

[¶22] Under the New Testament, all those who believe in Christ Jesus are called to holiness - to have their fruit unto holiness, that their end may be eternal life; and hence they are called saints or holy persons. And the same epithets are applied to them as to the Israelites of old; they are lively stones, built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Christ; they are also called a chosen generation, a royal priesthood, a holy nation, a peculiar people, that should show forth the praises of him who had called them from darkness into his marvelous light, [1Pet 2:5], [1Pet 2:9]. All this they were called to, all this was their profession, and to have all these excellences was their indisputable privilege.

[¶23] As they professed to be what God had called them to be, they are often denominated by their profession; and this denomination is given frequently to those who, in experience and practice, fall far short of the blessings and privileges of the Gospel. The Church of Corinth, which was in many respects the most imperfect, as well as the most impure, of all the apostolic Churches, is nevertheless denominated the Church of God, sanctified in Christ Jesus, and called to be saints, [1Cor 1:2]. That there were many saints in the Corinthian Church, and many sanctified in Christ Jesus both in it and in the Churches of Galatia, the slightest perusal of the epistles to those Churches will prove: but that there were many, and in the Galatian Churches the majority, of a different character, none can doubt; yet they are all indiscriminately called the Churches of God, saints, etc. And, even in those early times, saint appears to have been as general an appellative for a person professing faith in Christ Jesus, as the term Christian is at the present day, which is given to all who profess the Christian religion; and yet these terms, taken in their strict and proper sense, signify, a holy person, and one who has the Spirit and mind of Christ.

[¶24] In my notes on the Epistle to the Romans I have entered at large into a discussion of the subjects to which I have referred in these observations; and, to set the subject in a clear point of view, I have made a copious extract from Dr. Taylor's Key to that epistle; and I have stated, that a consistent exposition of that epistle cannot be given but upon that plan. I am still of the same opinion. It is by attending to the above distinctions, which are most obvious to all unprejudiced persons, that we plainly see that the doctrines of eternal, unconditional reprobation and election, and the impossibility of falling finally from the grace of God, have no foundation in the Epistle to the Romans. Dr. Taylor has shown that the phrases and expressions on which these doctrines are founded refer to national privileges, and those exclusive advantages which the Jews, as God's peculiar people, enjoyed during the time in which that peculiarity was designed to last; and that it is doing violence to the sense in which those expressions are generally used, to apply them to the support of such doctrines. In reference to this, I have quoted Dr. Taylor; and those illustrations of his which I have adopted, I have adopted on this ground, taking care never to pledge myself to any peculiar or heterodox opinions, by whomsoever held; and, where I thought an expression might be misunderstood, I took care to guard it by a note or observation.

[¶25] Now I say that it is in this sense I understand the quotations I have made, and in this sense alone these quotations ought to be understood; and my whole work sufficiently shows that neither Dr. Taylor's nor any person's peculiar theological system makes any part of mine; that, on the doctrine of the fall of man or original sin, the doctrine of the eternal deity of Jesus Christ, the doctrine of justification by faith in the atoning blood, and the doctrine of the inspiration and regenerating influence of the Holy Ghost, I stand on the pure orthodox creed, diametrically opposite to that of the Arians and Socinians. Yet this most distinguishing difference cannot blind me against the excellences I find in any of their works, nor can I meanly borrow from Dr. Taylor, or any other author, without acknowledging my obligation; nor could I suppress a name, however obnoxious that might be, as associated with any heterodox system, when I could mention it with deference and respect. Let this be my apology for quoting Dr. Taylor, and for the frequent use I have made of his industry and learning in my exposition of the Epistle to the Romans. If I have quoted, to illustrate the sacred writings, passages almost innumerable from Greek and Roman heathens; from Jewish Talmudists and rabbinical expositors; from the Koran; from Mohammedan writers, both Arabic and Persian; and from Brahminical polytheists; and these illustrations have been well received by the Christian public; surely I may have liberty to use, in the same way, the works of a very learned man, and a most conscientious believer in the books of Divine revelation, however erroneous he may appear to be in certain doctrines which I myself deem of vital importance to the creed of an experimental Christian. Let it not be said that, by thus largely quoting from his work, I tacitly recommend an Arian creed, or any part of that system of theology peculiar to him and his party; I no more do so than the Indian matron who, while she gives the nourishing farina of the cassava to her household, recommends them to drink the poisonous juice which she has previously expressed from it.

[¶26] After this declaration, it will be as disingenuous as unchristian for either friends or foes to attribute to me opinions which I never held, or an indifference to those doctrines which (I speak as a fool) stand in no work of the kind, in any language, so fully explained, fortified, and demonstrated, as they do in that before the reader. On such a mode of judgment and condemnation as that to which some resort in matters of this kind, I might have long ago been reputed a Pagan or a Mohammedan, because I have quoted heathen writers and the Koran. And, by the same mode of argumentation, St. Paul might be convicted of having abandoned his Jewish creed and Christian faith, because he had quoted the heathen poets Aratus and Cleanthes. The man is entitled to my pity who refuses to take advantage of useful discoveries in the philosophical researches of Dr. Priestley, because Dr. Priestley, as a theologian, was not sound in the faith.

[¶27] I have made that use of Dr. Taylor which I have done of others; and have reason to thank God that his Key, passing through several wards of a lock which appeared to me inextricable, has enabled me to bring forth and exhibit, in a fair and luminous point of view, objects and meanings in the Epistle to the Romans which, without this assistance, I had perhaps been unable to discover.

[¶28] I may add, farther, that I have made that use of Dr. Taylor which himself has recommended to his readers: some of his censors will perhaps scarcely believe that the four following articles constitute the charge with which this learned man commences his theological lectures: -

[¶29] I. "I do solemnly charge you, in the name of the God of truth, and of our Lord Jesus Christ, who is the way, the truth, and the life, and before whose judgment seat you must in no long time appear, that, in all your studies and inquiries of a religious nature, present or future, you do constantly, carefully, impartially, and conscientiously attend to evidence, as it lies in the Holy Scriptures, or in the nature of things and the dictates of reason, cautiously guarding against the sallies of imagination, and the fallacy of ill-grounded conjecture.

[¶30] II. "That you admit, embrace, or assent to no principle or sentiment, by me taught or advanced, but only so far as it shall appear to you to be justified by proper evidence from revelation, or the reason of things.

[¶31] III. "That if at any time hereafter any principle or sentiment by me taught or advanced, or by you admitted or embraced, shall, upon impartial and faithful examination, appear to you to be dubious or false, you either suspect or totally reject such principle or sentiment.

[¶32] IV. "That you keep your mind always open to evidence; that you labor to banish from your breast all prejudice, prepossession, and party zeal; that you study to live in peace and love with all your fellow Christians; and that you steadily assert for yourself, and freely allow to others, the unalienable rights of judgment and conscience." - Taylor's Scheme of Scripture Divinity, preface, page vi.

[¶33] Thus I have done with Dr. Taylor's works; and thus I desire every intelligent reader to do with my own.

[¶34] When I was a child I had for a lesson the following words: Despise not advice, even from the meanest; the cackling of geese once preserved the Roman state. And since I became a man, I have learned wisdom from that saying: Blessed are ye who sow beside All Waters; that send forth thither the feet of the Ox and the Ass. May He, who is the way, the truth, and the life, lead the reader into all truth, and bring him to life everlasting! Amen.

[¶35] Finished the correction for a new edition, Dec. 14th, 1831. - A. C.

## 570. Ephesians · 1 of 15

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/570/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/570/#p-N

### Preface to the Epistle of Paul the Apostle to the Ephesians

[¶1] Ephesus was a city of Ionia, in Asia Minor, and once the metropolis of that part of the world. The ancient city was situated at the mouth of the river Cayster, on the shore of the Aegean Sea, about 50 miles south of Smyrna. The Ephesus in which St. Paul founded a Church, and which for a time flourished gloriously, was not the ancient Ephesus; for that was destroyed, and a new city of the same name was built by Lysimachus.

[¶2] This most famous of all the Asiatic cities is now a miserable village, composed of mean huts formed out of the ruins of its once magnificent structures; and these huts are now the residence of about forty or fifty Turkish families, without a single Christian among them! For other particulars see the note on [Act 18:19].

[¶3] It is, however, a doubt with many learned men, whether this epistle was sent to the Church at Ephesus. They think that the proper direction is, The Epistle of St. Paul to the Laodiceans; and suppose it to be the same which the apostle mentions, [Col 4:16] : "When this epistle is read among you, cause that it be read also in the Church of the Laodiceans; and that ye likewise read the epistle from Laodicea." Dr. Paley's arguments in the affirmative are entitled to much regard. "Although it does not appear to have ever been disputed that the epistle before us was written by St. Paul, yet it is well known that a doubt has long been entertained concerning the persons to whom it was addressed. The question is founded partly in some ambiguity in the external evidence. Marcion, a heretic of the second century, as quoted by Tertullian, a father in the beginning of the third, calls it, The Epistle to the Laodiceans. From what we know of Marcion, his judgment is little to be relied upon; nor is it perfectly clear that Marcion was rightly understood by Tertullian. If, however, Marcion be brought to prove that some copies in his time gave εν Λαοδικειᾳ in the superscription, his testimony, if it be truly interpreted, is not diminished by his heresy; for, as Grotius observes, 'cur in ea re mentiretur nihil erat causae.' The name εν Εφεσῳ, in Ephesus, in the first verse, upon which word singly depends the proof that the epistle was written to the Ephesians, is not read in all the manuscripts now extant. I admit, however, that the external evidence preponderates with a manifest excess on the side of the received reading. The objection therefore principally arises from the contents of the epistle itself, which, in many respects militate with the supposition that it was written to the Church of Ephesus. According to the history, St. Paul had passed two whole years at Ephesus, [Act 19:10]. And in this point, viz. of St. Paul having preached for a considerable length of time at Ephesus, the history is confirmed by the two epistles to the Corinthians, and by the two epistles to Timothy: 'I will tarry at Ephesus until pentecost;' [1Cor 16:8]. 'We would not have you ignorant of our trouble which came to us in Asia;' [2Cor 1:8]. 'As I besought thee to abide still at Ephesus, when I went into Macedonia;' [1Tim 1:3]. 'And in how many things he ministered to me at Ephesus thou knowest well;' [2Tim 1:18]. I adduce these testimonies because, had it been a competition of credit between the history and the epistle, I should have thought myself bound to have preferred the epistle. Now, every epistle which St. Paul wrote to Churches which he himself had founded, or which he had visited, abounds with references and appeals to what had passed during the time that he was present amongst them; whereas there is not a text in the Epistle to the Ephesians from which we can collect that he had ever been at Ephesus at all. The two epistles to the Corinthians, the Epistle to the Galatians, the Epistle to the Philippians, and the two Epistles to the Thessalonians, are of this class; and they are full of allusions to the apostle's history, his reception, and his conduct whilst amongst them; the total want of which in the epistle before us is very difficult to account for, if it was in truth written to the Church of Ephesus, in which city he had resided for so long a time. This is the first and strongest objection. But farther, the Epistle to the Colossians was addressed to a Church in which St. Paul had never been, This we infer from the first verse of the second chapter: 'For I would that ye knew what great conflict I have for you and for them at Laodicea, and for as many as have not seen my face in the flesh.' There could be no propriety in thus joining the Colossians and Laodiceans with those 'who had not seen his face in the flesh,' if they did not also belong to the same description. Now, his address to the Colossians, whom he had not visited, is precisely the same as his address to the Christians to whom he wrote in the epistle which we are now considering: 'We give thanks to God and the Father of our Lord Jesus Christ, praying always for you, since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints;' [Col 1:3]. Thus he speaks to the Christians, in the epistle before us, as follows: 'Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, cease not to give thanks for you in my prayers; [Eph 1:15]. The terms of this address are observable. The words, 'having heard of your faith and love,' are the very words, we see, which he uses towards strangers; and it is not probable that he should employ the same in accosting a Church in which he had long exercised his ministry, and whose 'faith and love' he must have personally known. The Epistle to the Romans was written before St. Paul had been at Rome; and his address to them runs in the same strain with that just now quoted: 'I thank my God, through Jesus Christ, for you all, that your faith is spoken of throughout the whole world;' [Rom 1:8]. Let us now see what was the form in which our apostle was accustomed to introduce his epistles, when he wrote to those with whom he was already acquainted. To the Corinthians it was this: 'I thank my God always on your behalf, for the grace of God which is given you by Christ Jesus;' [1Cor 1:4]. To the Philippians: 'I thank my God upon every remembrance of you;' [Phi 1:3]. To the Thessalonians: 'We give thanks to God always for you all, making mention of you in our prayers, remembering without ceasing your work of faith and labor of love;' [1Thes 1:3]. To Timothy: 'I thank God, whom I serve from my forefathers with a pure conscience, that without ceasing I have remembrance of thee in my prayers night and day;' [2Tim 1:3]. In these quotations it is usually his remembrance, and never his hearing of them, which he makes the subject of his thankfulness to God.

[¶4] As great difficulties stand in the way, supposing the epistle before us to have been written to the Church of Ephesus; so I think it probable that it is actually the epistle to the Laodiceans, referred to in the fourth chapter of the Epistle to the Colossians. The text which contains that reference is this: 'When this epistle is read among you, cause that it be read also in the Church of the Laodiceans, and that ye likewise read the epistle from Laodicea;' [Col 4:16]. The epistle from Laodicea was an epistle sent by St. Paul to that Church, and by them transmitted to Colosse. The two Churches were mutually to communicate the epistles they had received. This is the way in which the direction is explained by the greater part of commentators, and is the most probable sense that can be given to it. It is also probable that the epistle alluded to was an epistle which had been received by the Church of Laodicea lately. It appears, then, with a considerable degree of evidence, that there existed an epistle of St. Paul nearly of the same date with the Epistle to the Colossians, and an epistle directed to a Church (for such the Church of Laodicea was) in which St. Paul had never been. What has been observed concerning the epistle before us, shows that it answers perfectly to that character. "Nor does the mistake seem very difficult to account for. Whoever inspects the map of Asia Minor will see, that a person proceeding from Rome to Laodicea would probably land at Ephesus, as the nearest frequented seaport in that direction. Might not Tychicus, then, in passing through Ephesus, communicate to the Christians of that place the letter with which he was charged? And might not copies of that letter be multiplied and preserved at Ephesus? Might not some of the copies drop the words of designation εν τῃ Λαοδικειᾳ, which it was of no consequence to an Ephesian to retain? Might not copies of the letter come out into the Christian Church at large from Ephesus; and might not this give occasion to a belief that the letter was written to that Church? And, lastly, might not this belief produce the error which we suppose to have crept into the inscription? "And it is remarkable that there seem to have been some ancient copies without the words of designation, either the words in Ephesus, or the words in Laodicea. St. Basil, a writer of the fourth century, speaking of the present epistle, has this very singular passage: 'And writing to the Ephesians, as truly united to him who is through knowledge, he (Paul) calleth them in a peculiar sense such who are; saying, to the saints who are and (or even) the faithful in Christ Jesus; for so those before us have transmitted it, and we have found it in ancient copies.' Dr. Mill interprets (and, notwithstanding some objections that have been made to him, in my opinion, rightly interprets) these words of Basil, as declaring that this father had seen certain copies of the epistle in which the words 'in Ephesus' were wanting. And the passage, I think, must be considered as Basil's fanciful way of explaining what was really a corrupt and defective reading; for I do not believe it possible that the author of the epistle could have originally written ἁγιοις τοις ουσιν, without any name of place to follow it."

[¶5] It must be allowed that the arguments of Dr. Paley, the sum of which may be found in Wetstein, that this is the epistle to the Laodiceans, are both plausible and strong; and yet almost the whole of antiquity, with the exceptions which those learned men mention, is in favor of the epistle being sent originally to the Church at Ephesus. Puzzled with these two considerations, some critics have pointed out a middle way. They suppose that several copies of this epistle were directed to no particular Church, but were intended for all the Churches in Asia Minor; and that different copies might have different directions, from this circumstance, that St. Paul, in writing the first verse Παυλος αποστολος Ιησου Χριστου - τοις ἁγιοις τοις ουσιν, Paul, an apostle of Jesus Christ, to the saints which are, left a blank after ουσιν, are, which was in some cases filled up with εν Εφεσῳ, in Ephesus; in others, with εν Λαοδικειᾳ, in Laodicea; though there might be one copy expressly sent by him to the Church of the Laodiceans, while he wished that others should be directed to the different Churches through Asia Minor. That there were copies which had no place specified, we learn from St. Basil; and the arguments in favor of Laodicea are certainly the strongest; the circumstance, that the apostle salutes no person, agrees well with Laodicea, where he had never been, [Col 2:1]; but cannot agree with Ephesus, where he was well known, and where, in preaching the Gospel, he had spent three years. See [Act 20:31].

[¶6] As this point is very dubious, and men of great abilities and learning have espoused different sides of the question, I judge myself incompetent to determine any thing; but I felt it my duty to bring the arguments for Laodicea fairly before the reader; those in favor of Ephesus may be met with every where. The passages in the body of the epistle, alleged by critics who espouse opposite sides of this subject, I have seldom noticed in a controversial way; and the notes on those passages are constructed as though no controversy existed.

[¶7] Many expositors, and particularly Drs. Chandler and Macknight, have thought that they have perceived a great number of references to the temple of Diana at Ephesus; to the sacred mysteries among the Greeks; to the Hierophants, Mystagogues, Neocoroi, etc., in the temple of the celebrated goddess. It may appear strange that, with these opinions before me, I have not referred to the same things; nor adduced them by way of illustration; the truth is, I have not been able to discover them, nor do I believe that any such allusions exist. I see many allusions to the temple of God at Jerusalem, but none to the temple of Diana at Ephesus. I find also many references to the sacred service and sacerdotal officers in the Jewish temple; but none to Mystagogues, etc., among the heathens. I find much said about, what is to be understood most literally, the mystery which had been hidden from all ages, viz. of uniting Jews and Gentiles in one Church, but no reference to the Eleusinian, Bacchic, or other mysteries in the abominable worship of the Greeks, was suggesting to the mind of the apostle any parallel between their mysteries and those of the Almighty. My reasons for my dissent from these respectable authorities I have given in the notes.

[¶8] June 20th, 1815.

[¶9] The apostle's salutation to the Church, [Eph 1:1], [Eph 1:2]. He blesses God for calling the Gentiles to the adoption of children by Jesus Christ, by whose sacrificial death both they and the Jews find redemption, [Eph 1:3-7]. He shows that it was through the great abundance of God's wisdom and goodness that the Gentiles were called into a state of salvation, and that they should receive the Holy Spirit as the earnest of their inheritance, [Eph 1:8-15]. He praises God for their conversion, and prays that they may be farther enlightened, that they may see the glory of Christ, and partake of the blessings procured by his passion and exaltation, [Eph 1:16-23].

### Verse 1

[¶11] To the saints which are at Ephesus - As some learned men think that this epistle was written to the Church of the Laodiceans, and that the words εν Εφεσῳ, in Ephesus, were not originally in this epistle, the consideration of the subject has appeared to be more proper for the preface; and to that the reader is referred for a particular discussion of this opinion. By the term saints we are to understand those who in that place professed Christianity, and were members of the Christian Church. Saint properly signifies a holy person, and such the Gospel of Christ requires every man to be, and such every true believer is, both in heart and life; but saint appears to have been as ordinary a denomination of a believer in Christ in those primitive times, as the term Christian is now. Yet many had the name who had not the thing.

[¶12] The faithful in Christ Jesus - Πιστοις· the believers - the persons who received Christ as the promised Messiah, and the Savior of the world, and continued in the grace which they had received.

### Verse 2

[¶14] Grace be to you - See the note on [Rom 1:7].

### Verse 3

[¶16] Blessed be the God - See the note on [2Cor 1:3], where the same form is used.

[¶17] With all spiritual blessings - With the pure doctrines of the Gospel, and the abundant gifts and graces of the Holy Ghost, justifying, sanctifying, and building us up on our most holy faith.

[¶18] In heavenly places - Εν τοις επουρανιοις· In heavenly things, such as those mentioned above; they were not yet in heavenly places, but they had abundance of heavenly things to prepare them for heavenly places. Some think the word should be understood as signifying blessings of the most exalted or excellent kind, such as are spiritual in opposition to those that are earthly, such as are eternal in opposition to those that are temporal; and all these in, through and by Christ. We have already seen, on [Gal 4:26], that the heavenly Jerusalem, or Jerusalem which is from above, is used by the Jews to signify the days of the Messiah, and that state of grace and glory which should follow the Levitical worship and ceremonies; and it is possible that St. Paul may use the word επουρανια, heavenly things, in this sense: God hath blessed us with all spiritual blessings in heavenly things, or in this heavenly state, in which life and immortality are brought to light by the Gospel. This is apparently the preferable sense.

### Verse 4

[¶20] According as he hath chosen us in him - As he has decreed from the beginning of the world, and has kept in view from the commencement of the religious system of the Jews, (which the phrase sometimes means), to bring us Gentiles to the knowledge of this glorious state of salvation by Christ Jesus. The Jews considered themselves an elect or chosen people, and wished to monopolize the whole of the Divine love and beneficence. The apostle here shows that God had the Gentiles as much in the contemplation of his mercy and goodness as he had the Jews; and the blessings of the Gospel, now so freely dispensed to them, were the proof that God had thus chosen them, and that his end in giving them the Gospel was the same which he had in view by giving the law to the Jews, viz. that they might be holy and without blame before him. And as his object was the same in respect to them both, they should consider that, as he loved them, so they should love one another: God having provided for each the same blessings, they should therefore be ἁγιους, holy - fully separated from earth and sin, and consecrated to God and αμωμους, without blame - having no spot nor imperfection, their inward holiness agreeing with their outward consecration. The words are a metaphor taken from the perfect and immaculate sacrifices which the law required the people to bring to the altar of God. But as love is the fulfilling of the law, and love the fountain whence their salvation flowed, therefore love must fill their hearts towards God and each other, and love must be the motive and end of all their words and works.

### Verse 5

[¶22] Having predestinated us - Προορισας. As the doctrine of eternal predestination has produced much controversy in the Christian world, it may be necessary to examine the meaning of the term, that those who do use it may employ it according to the sense it has in the oracles of God. The verb προοριζω, from προ, before, and ὁριζω, I define, finish, bound, or terminate, whence ὁρος, a boundary or limit, signifies to define beforehand, and circumscribe by certain bounds or limits; and is originally a geographical term, but applied also to any thing concluded, or determined, or demonstrated. Here the word is used to point out God's fixed purpose or predetermination to bestow on the Gentiles the blessing of the adoption of sons by Jesus Christ, which adoption had been before granted to the Jewish people; and without circumcision, or any other Mosaic rite, to admit the Gentiles to all the privileges of his Church and people. And the apostle marks that all this was fore-determined by God, as he had fore-determined the bounds and precincts of the land which he gave them according to the promise made to their fathers; that the Jews had no reason to complain, for God had formed this purpose before he had given the law, or called them out of Egypt; (for it was before the foundation of the world, [Eph 1:4]); and that, therefore, the conduct of God in calling the Gentiles now - bringing them into his Church, and conferring on them the gifts and graces of the Holy Spirit, was in pursuance of his original design; and, if he did not do so, his eternal purposes could not be fulfilled; and that, as the Jews were taken to be his peculiar people, not because they had any goodness or merit in themselves; so the Gentiles were called, not for any merit they had, but according to the good pleasure of his will; that is, according to his eternal benevolence, showing mercy and conferring privileges in this new creation, as he had done in the original creation; for as, in creating man, he drew every consideration from his own innate eternal benevolence, so now, in redeeming man, and sending the glad tidings of salvation both to the Jews and the Gentiles, be acted on the same principles, deriving all the reasons of his conduct from his own infinite goodness.

[¶23] This argument was exceedingly conclusive, and must silence the Jews on the ground of their original, primitive, and exclusive rights, which they were ever ready to plead against all pretensions of the Gentiles. If therefore God, before the foundation of the Jewish economy, had determined that the Gentiles, in the fullness of time, should be called to and admitted into all the privileges of the Messiah's kingdom, then the exclusive salvation of the Jews was chimerical; and what God was doing now, by the preaching of the apostles in the Gentile world, was in pursuance of his original design. This same argument St. Paul repeatedly produces in his Epistle to the Romans; and a proper consideration of it unlocks many difficulties in that epistle. See the notes on [Rom 8:29], [Rom 8:30] (note); and elsewhere, in the course of that epistle, where this subject is handled. But why is the word προορισας, fore-determined, limited, or circumscribed, used here? Merely in reference to the settlement of the Israelites in the promised land. God assigned to them the portions which they were to inherit; and these portions were described, and their bearings, boundaries, vicinities to other portions, extent and length, as exactly ascertained as they could be by the most correct geographical map. As God, therefore, had dealt with the Jews in making them his peculiar people, and when he divided the earth among the sons of Noah reserved to himself the twelve portions which he afterwards gave to the twelve tribes; (see on [Deu 32:8] (note)); and as his dealings with them were typical of what he intended to do in the calling and salvation of the Gentiles; so he uses the terms by which their allotment and settlement were pointed out to show that, what he had thus designed and typified, he had now fulfilled according to the original predetermination; the Gentiles having now the spiritual inheritance which God had pointed out by the grant made of the promised land to the children of Israel. This is the grand key by which this predestination business is unlocked. See on [Eph 1:11] (note).

### Verse 6

[¶25] To the praise of the glory of his grace - Δοξης της χαριτος αὑτου· The glory of his grace, for χαρις ενδοξος, his glorious or illustrious grace, according to the Hebrew idiom. But the grace or mercy of God is peculiarly illustrated and glorified in the plan of redemption by Christ Jesus. By the giving of the Law, God's justice and holiness were rendered most glorious; by the giving of the Gospel, his grace and mercy are made equally conspicuous.

[¶26] Wherein he hath made us accepted in the Beloved - This translation of εν ᾑ εχαριτωσεν ἡμας εν τῳ Ηγαπημενῳ is not clear; with which he has graciously favored us through the Beloved, is at once more literal and more intelligible. Whitby, Macknight, and Wakefield translate the passage in nearly the same way.

[¶27] In the Beloved must certainly mean in Christ, who is termed God's beloved Son, [Mat 3:17]; but several excellent MSS., such as D*EFG, the later Syriac, the Ethiopic, Vulgate, Itala, with several of the fathers, add, υιῳ αυτου, his beloved Son. This is the meaning, whether the reading be received or rejected.

### Verse 7

[¶29] In whom we have redemption - God has glorified his grace by giving us redemption by the blood of his Son, and this redemption consists in forgiving and delivering us from our sins; so then Christ's blood was the redemption price paid down for our salvation: and this was according to the riches of his grace; as his grace is rich or abundant in benevolence, so it was manifested in beneficence to mankind, in their redemption by the sacrifice of Christ, the measure of redeeming grace being the measure of God's own eternal goodness.

[¶30] It may not be useless to remark that, instead of της χαριτος αυτου, his grace, the Codex Alexandrinus and the Coptic version have της χρηστοτητος, his goodness.

### Verse 8

[¶32] Wherein he hath abounded - That is, in the dispensation of mercy and goodness by Christ Jesus.

[¶33] In all wisdom and prudence - Giving us apostles the most complete instructions in heavenly things by the inspiration of his Spirit; and at the same time prudence, that we might know when and where to preach the Gospel so that it might be effectual to the salvation of those who heard it. Nothing less than the Spirit of God could teach the apostles that wisdom by which they were to instruct a dark and sinful world; and nothing less than the same Spirit could inspire them with that prudence which was necessary to be exercised in every step of their life and ministry. Every wise man is not a prudent man, and every prudent man is not a wise man. Wisdom and prudence may be expected in an apostle who is constantly living under the inspiration of the Holy Ghost. "Wisdom," according to Sir William Temple, "is that which makes men judge what are the best ends, and what the best means to attain them; and gives a man advantage of counsel and direction." "Prudence is wisdom applied to practice; or that discreet, apt suiting as well of actions as words, in their due place, time, and manner. Every minister of Christ needs these still; and if he abide not under the influence of both, not only his prayers but his ministerial labors will be all hindered.

### Verse 9

[¶35] Having made known unto us the mystery - That the Gentiles should ever be received into the Church of God, and have all the privileges of the Jews, without being obliged to submit to circumcision, and perform the rites and ceremonies of the Jewish law was a mystery - a hidden thing which had never been published before; and now revealed only to the apostles. It was God's will that it should be so, but that will he kept hidden to the present time. A mystery signifies something hidden, but it ceases to be a mystery as soon as it is revealed. See the note on [Mat 13:11]; and particularly that on [Rom 11:25] (note).

[¶36] Good pleasure - Την ευδοκιαν· That benevolent design which he had purposed in himself, not being induced by any consideration from without.

### Verse 10

[¶38] In the dispensation of the fullness of times - Εις οικονομιαν του πληρωματος των καιρων. The word οικονομια, which is the same as our word economy, signifies, as Dr. Macknight has well observed, "the plan which the master of a family, or his steward, has established for the management of the family;" it signifies, also, a plan for the management of any sort of business: and here it means the dispensation of the Gospel, that plan by which God has provided salvation for a lost world; and according to which he intends to gather all believers, both Jews and Gentiles, into one Church under Jesus Christ, their head and governor. See the note on [Mat 24:45], where the word and the office are particularly explained.

[¶39] The fullness of times - By this phrase we are to understand either the Gospel dispensation, which is the consummation of all preceding dispensations, and the last that shall be afforded to man; or that advanced state of the world which God saw to be the most proper for the full manifestation of those benevolent purposes which he had formed in himself relative to the salvation of the world by Jesus Christ.

[¶40] That he might gather together in one - Ανακεφαλαιωσασθαι, from ανα, again, and κεφαλαιοω, to reduce to one sum; to add up; to bring different sums together, and fractions of sums, so as to reduce them under one denomination; to recapitulate the principal matters contained in a discourse. Here it means the gathering together both Jews and Gentiles, who have believed in Christ, into one Church and flock. See the preceding note.

[¶41] All things - which are in heaven, and which are on earth - This clause is variously understood: some think, by things in heaven the Jewish state is meant and by things on earth the Christian. The Jews had been long considered a Divine or heavenly people; their doctrine, their government, their constitution, both civil and ecclesiastical, were all Divine or heavenly: as the powers of the heavens, [Mat 24:29], [Luk 21:26], mean the Jewish rulers in Church and state, it is very possible that the things which are in heaven mean this same state; and as the Gentiles were considered to have nothing Divine or heavenly among them, they may be here intended by the earth, out of the corruption of which they are to be gathered by the preaching of the Gospel. But there are others who imagine that the things in heaven mean the angelical hosts; and the things on earth believers of all nations, who shall all be joined together at last in one assembly to worship God throughout eternity. And some think that the things in heaven mean the saints who died before Christ's advent, and who are not to be made perfect till the resurrection, when the full power and efficacy of Christ shall be seen in raising the bodies of believers and uniting them with their holy souls, to reign in his presence for ever. And some think that, as the Hebrew phrase שמים והארץ shamayim vehaarets, the heavens and the earth, signifies all creatures, the words in the text are to be understood as signifying all mankind, without discrimination of peoples, kindreds, or tongues; Jews, Greeks, or barbarians. All that are saved of all nations, (being saved in the same way, viz. by faith in Christ Jesus, without any distinction of nation or previous condition), and all gathered into one Church or assembly.

[¶42] I believe that the forming one Church out of both Jews and Gentiles is that to which the apostle refers. This agrees with what is said, [Eph 2:14-17].

### Verse 11

[¶44] In whom - Christ Jesus; also we - believing Jews have obtained an inheritance - what was promised to Abraham and his spiritual seed, viz. the adoption of sons, and the kingdom of heaven, signified by the privileges under the Mosaic dispensation, and the possession of the promised land, but all these privileges being forfeited by the rebellion and unbelief of the Jews, they are now about to be finally cut off, and the believing part to be re-elected, and put in possession of the blessings promised to Abraham and his spiritual seed, by faith; for without a re-election, they cannot get possession of these spiritual privileges.

## 571. Ephesians · 2 of 15

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/571/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/571/#p-N

[¶0] Being predestinated - God having determined to bring both Jews and Gentiles to salvation, not by works, nor by any human means or schemes, but by Jesus Christ; that salvation being defined and determined before in the Divine mind, and the means by which it should be brought about all being according to his purpose, who consults not his creatures, but operates according to the counsel of his own will, that being ever wise, gracious, and good.

[¶1] The original reference is still kept up here in the word προορισθεντες, being predestinated, as in the word προορισας [Eph 1:5]. And as the apostle speaks of obtaining the inheritance, he most evidently refers to that of which the promised land was the type and pledge. And as that land was assigned to the Israelites by limit and lot, both of which were appointed by God so the salvation now sent to the Gentiles was as expressly their lot or portion, as the promised land was that of the people of Israel. All this shows that the Israelites were a typical people; their land, the manner of possessing it, their civil and religious code, etc., etc., all typical; and that in, by, and through them, God had fore-determined, fore-described, and fore-ascertained a greater and more glorious people, among whom the deepest counsels of his wisdom should be manifested, and the most powerful works of his eternal mercy, grace, holiness, goodness, and truth, be fully exhibited. Thus there was nothing fortuitous in the Christian scheme; all was the result of infinite counsel and design. See on [Eph 1:5] (note).

### Verse 12

[¶3] That we - Jews, now apostles and messengers of God, to whom the first offers of salvation were made, and who were the first that believed in Christ.

[¶4] Should be to the praise of his glory - By being the means of preaching Christ crucified to the Gentiles, and spreading the Gospel throughout the world.

### Verse 13

[¶6] In whom ye also trusted - Ye Gentiles, having heard from us the word, τον λογον, the doctrine, of the truth, which is the Gospel, or glad tidings, of your salvation, have believed, as we Jews have done, and received similar blessings to those with which God has favored us.

[¶7] In whom also, εν ὡ, through whom, Christ Jesus, after that ye had believed, viz. that he was the only Savior, and that through his blood redemption might be obtained, ye were sealed with that holy Spirit of promise; that is, The Holy Spirit, which is promised to them who believe on Christ Jesus, was given to you, and thus you were ascertained to be the children of God, for God has no child who is not a partaker of the Holy Ghost, and he who has this Spirit has God's seal that he belongs to the heavenly family. It was customary among all nations, when a person purchased goods of any kind, to mark with his seal that which he had bought, in order that he might know it, and be able to claim it if mixed with the goods of others; to this custom the apostle may here allude but it was also customary to set a seal upon what was dedicated to God, or what was to be offered to him in sacrifice. See this proved in the note on [Joh 6:27]. The Jews themselves speak of the seal of God, which they term אמת emeth, truth, and which they consider as a representation of the unoriginated and endless perfections of God. As the apostle is here speaking of the doctrine of truth, which came by the Holy Spirit, and is sealed on the souls of believers by this Spirit, he may have in view the Jewish notion, which is at once both correct and elevated. This Spirit of truth, [Joh 14:17], who leads into all truth, [Joh 16:13], and teaches all things, [Joh 14:26], makes the impression of his own eternal purity and truth in the souls of them who believe, and thus they bear the seal of God Almighty. And they who in the day of judgment are found to bear this seal - Truth; truth in the inward parts, having truly repented, truly believed, and having been in consequence truly justified, and truly sanctified; and having walked in truth and sincerity towards God and man; these are sealed to the day of redemption; for, having this seal, they are seen to have a right to eternal life.

### Verse 14

[¶9] Which is the earnest of our inheritance - This Holy Spirit, sealing the soul with truth and righteousness, is the earnest, foretaste, and pledge of the heavenly inheritance. And he who can produce this earnest - this witness of the Spirit, in the day of judgment, shall have an abundant entrance into the holiest. On the αρῥαβων, or earnest, see the notes on [Gen 38:17] (note), etc., and on [2Cor 1:22] (note).

[¶10] The redemption of the purchased possession - That is, till the time when body and soul are redeemed from all their miseries, and glorified in the kingdom on heaven.

[¶11] The redemption of the purchased possession - Απολυτρωσις της περιποιησεως is variously understood; and indeed the original is variously translated. Dr. Whitby has observed that the verb πεειποιειν signifies to save alive; and he refers the περιποιησις, here, to the redemption of the body from corruption, and to its final glorification with the soul.

[¶12] All those who believe in Christ Jesus are considered as his peculiar people and property, and to them eternal glory is promised. The Spirit of promise, which is given them, is a pledge that they shall have a resurrection from the dead, and eternal blessedness; the redemption, or bringing to life of the body, cannot take place till the day of judgment, but the Holy Spirit promises this redemption, and is now in their hearts an earnest or pledge of this complete restoration at the great day, which will then be, in an especial manner, to the praise of his glory, viz. of Christ, who has bought them by his blood.

### Verse 15

[¶14] Faith in the Lord Jesus - Cordial reception of the Christian religion, amply proved by their love to all the saints - to all the Christians. Perhaps love here implies, not only the kind affection so called, but also all the fruits of love - benevolence, and kind offices of every description.

### Verse 16

[¶16] Cease not to give thanks - The apostle intimates, so fully satisfied was he of the genuineness of their conversion, and of their steadiness since their conversion, that it was to him a continual cause of thanksgiving to God, who had brought them into that state of salvation; and of prayer, that they might be preserved blameless to the end.

[¶17] Making mention of you - While praying for the prosperity of the Christian cause generally, he was led, from his particular affection for them, to mention them by name before God.

### Verse 17

[¶19] That the God of our Lord Jesus - Jesus Christ, as man and mediator, has the Father for his God and Father: and it is in reference to this that he himself says: I ascend unto my Father and your Father, and to my God and your God; [Joh 20:17].

[¶20] The Father of glory - The author and giver of that glory which you expect at the end of your Christian race. This may be a Hebraism for glorious Father, but the former appears to be the best sense.

[¶21] The Spirit of wisdom and revelation - I pray that God may give you his Holy Spirit, by whom his will is revealed to men, that he may teach and make you wise unto salvation, that you may continue to acknowledge him, Christ Jesus, as your only Lord and Savior.

### Verse 18

[¶23] The eyes of your understanding being enlightened - The understanding is that power or faculty in the soul by which knowledge or information is received, and the recipient power is here termed the Eyes of the understanding; and we learn from this that ὁπερ ὁ οφθαλμος εν τῳ σωματι, τουτο ὁ νους εν τῃ ψυχη, as Philo expresses it: What the eye is to the body, the understanding is to the soul; and that as the eye is not light in itself, and can discern nothing but by the means of light shining, not only on the objects to be viewed, but into the eye itself; so the understanding of man can discern no sacred thing of or by itself, but sees by the influence of the Spirit of wisdom and revelation; for without the influence of God's Holy Spirit no man ever became wise unto salvation, no more than a man ever discerned an object, (no matter how perfect soever his eye might have been), without the instrumentality of light.

[¶24] Instead of της διανοιας, of your understanding, της καρδιας, of your heart, is the reading of ABDEFG, and several others; also both the Syriac, all the Arabic, the Coptic, the Ethiopic, Armenian, Sahidic, Slavonian, Vulgate, and Itala, besides several of the fathers. The eyes of your Heart is undoubtedly the true reading.

[¶25] The hope of his calling - That you may clearly discern the glorious and important objects of your hope, to the enjoyment of which God has called or invited you.

[¶26] The riches of the glory of his inheritance - That you may understand what is the glorious abundance of the spiritual things to which you are entitled, in consequence of being made children of God; for if children, then heirs, heirs of that glorious inheritance which God has provided for the saints - for all genuine Christians, whether formerly Jews or Gentiles. On the chief subject of this verse, see the notes on [Gal 4:6], [Gal 4:7] (note).

### Verse 19

[¶28] The exceeding greatness of his power - As the apostle is here speaking of the glorious state of believers after death, the exceeding greatness of his power, or that power which surpasses all difficulties, being itself omnipotent, is to be understood of that might which is to be exerted in raising the body at the last day; as it will require the same power or energy which he wrought in Christ, when he raised his body from the grave, to raise up the bodies of all mankind; the resurrection of the human nature of Christ being a proof of the resurrection of mankind in general.

[¶29] According to the working of his mighty power - Κατα την ενεργειαν του κρατους της ισχυος αυτου· According to the energy of the power of his might. We may understand these words thus: Might, ισχυς, is the state or simple efficiency of this attribute in God; Power, κρατος, is this might or efficiency in action; Energy, ενεργεια, is the quantum of force, momentum, or velocity, with which the power is applied. Though they appear to be synonymous terms they may be thus understood: passive power is widely different from power in action; and power in action will be in its results according to the energy or momentum with which it is applied. The resurrection of the dead is a stupendous work of God; it requires his might in sovereign action; and when we consider that all mankind are to be raised and changed in a moment, in the twinkling of an eye, then the momentum, or velocity, with which the power is to be applied must be inconceivably great. All motion is in proportion to the quantity of matter in the mover, and the velocity with which it is applied. The effect here is in proportion to the cause and the energy he puts forth in order to produce it. But such is the nature of God's power in action, that it is perfectly inconceivable to us; and even these astonishingly strong words of the apostle are to be understood as used in condescension to human weakness.

### Verse 20

[¶31] Set him at his own right hand in the heavenly places - Gave him, as mediator between God and man, the highest honors and dignities, [Phi 2:9]; in which state of exaltation he transacts all the affairs of his Church, and rules the universe. The right hand is the place of friendship, honor, confidence, and authority.

### Verse 21

[¶33] Far above all principality - The difficulty in this verse does not arise from the words themselves, the meaning of each being easily understood, but from the sense in which the apostle uses them. Some think he has reference here to the different orders among good and evil angels; he is superior to all the former, and rules all the latter. Others think he refers to earthly governments; and as αρχη, principality, the first word, signifies the most sovereign and extensive kind of dominion; and κυριοτης, lordship, the last word, signifies the lowest degree of authority; hence we are to understand that to our Lord, in his human nature, are subjected the highest, the intermediate, and the lowest orders of beings in the universe. - Chandler. Others imagine that the apostle has in view, by whatsoever is named in this world, all the dignitaries of the Jewish Church; and by what is named in the world to come, all the dignities that should be found in the Christian Church.

[¶34] Schoettgen supposes that the "apostle's αρχη (for αρχοντες, the abstract for the concrete) means the same as the נשיאים Nesiim among the Jews, whose chief business it was to clear and decide all contentions which arose concerning traditions and legal controversies. "That εξουσια, power, is the same as צורבא tsorba, he who possesses authority to propound, expound, persuade, convince, and refute. "That δυναμις, might, answers to רבנות rabbanoth, signifying all the class of rabbins, whose office it was to expound the law, and teach the people generally. "And that κυριοτης, dominion, answers to מר mar, which signifies a person above the lower orders of men. And he observes that Jesus Christ, after his resurrection, called fishermen, publicans, and men from the lowest orders of the people, to the work of the ministry; and made them instruments of confounding and overturning all the Jewish rulers, rabbins, and doctors. And that in the world which is to come - the successive ages of Christianity, he should ever be exalted above all those powers and authorities which Antichrist might bring into the Christian Church; such as popes, cardinals, wicked archbishops, bishops, deans, and canons; and all those who among the schoolmen were termed seraphic doctors, angelic doctors, most illuminated, most perfect, and irrefragable doctors. And although Wiclif, Huss, Luther, Melancthon, and the rest of the reformers, were men of little or no note when compared with the rulers of the popish Church, so eminently did the power of Christ work in and by them, that the pope and all his adjutants were every where confounded, and their power and authority annihilated in several entire regions."

[¶35] It is certain that the apostle means that all created power, glory, and influence, are under Christ; and hence it is added:

### Verse 22

[¶37] And hath put all things under his feet - All beings and things are subject to him, whether they be thrones, dominions, principalities, or powers, [Col 1:16-18]; [Col 2:10]; for he, God the Father, has given him to be head - chief, and supreme, over all, to the Church, the Church having no ruler but Jesus Christ; others may be officers in his Church, but he alone is head and supreme.

### Verse 23

[¶39] Which is his body - As he is head over all things, he is head to the Church; and this Church is considered as the body of which he is especially the head; and from him, as the head, the Church receives light, life, and intelligence.

[¶40] And is the fullness of him - That in which he especially manifests his power, goodness, and truth; for though he fills all the world with his presence, yet he fills all the members of his mystical body with wisdom, goodness, truth, and holiness, in an especial manner. Some understand the fullness or πληρωμα, here, as signifying the thing to be filled; so the Christian Church is to be filled by him, whose fullness fills all his members, with all spiritual gifts and graces. And this corresponds with what St. John says, [Joh 1:16] : And of his fullness have all we received, and grace for grace. And with what is said, [Col 2:9], [Col 2:10] : Ye are complete in him; και εστε εν αυτῳ πεπληρωμενοι· And ye are in him filled full; i.e. with gifts and grace.

[¶41] How, in any other sense, the Church can be said to be the fullness of him who fills all in all, is difficult to say. However, as Jesus Christ is represented to be the head, and the Church, the body under that head, the individuals being so many members in that body; and as it requires a body and members to make a head complete; so it requires a Church, or general assembly of believers, to make up the body of Christ. When, therefore, the Jews and Gentiles are brought into this Church, the body may be said to be complete; and thus Christ has his visible fullness upon earth, and the Church may be said to be the fullness of him, etc. See [Eph 1:10].

### Introduction

[¶43] The character of the Ephesians previously to their conversion to Christianity, [Eph 2:1-3]. By what virtue they were changed, and for what purpose, [Eph 2:4-7]. They were saved by faith, [Eph 2:8], [Eph 2:9]. And created unto good works, [Eph 2:10]. The apostle enters into the particulars of their former miserable state, [Eph 2:11], [Eph 2:12]. And those of their present happy state, [Eph 2:13]. Christ has broken down the middle wall of partition between the Jews and Gentiles, and proclaims reconciliation to both, [Eph 2:14-17]. The glorious privileges of genuine believers, [Eph 2:18-22].

## 572. Ephesians · 3 of 15

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/572/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/572/#p-N

### Verse 1

[¶1] And you hath he quickened - This chapter should not have been separated from the preceding, with which it is most intimately connected. As Christ fills the whole body of Christian believers with his fullness, ([Eph 1:23]), so had he dealt with the converted Ephesians, who before were dead in trespasses, and dead in sins. Death is often used by all writers, and in all nations, to express a state of extreme misery. The Ephesians, by trespassing and sinning, had brought themselves into a state of deplorable wretchedness, as had all the heathen nations; and having thus sinned against God, they were condemned by him, and might be considered as dead in law - incapable of performing any legal act, and always liable to the punishment of death, which they had deserved, and which was ready to be inflicted upon them.

[¶2] Trespasses, παραπτωμασι, may signify the slightest deviation from the line and rule of moral equity, as well as any flagrant offense; for these are equally transgressions, as long as the sacred line that separates between vice and virtue is passed over.

[¶3] Sins, ἁμαρτιαις, may probably mean here habitual transgression; sinning knowingly and daringly.

### Verse 2

[¶5] Wherein in time past ye walked - There is much force in these expressions; the Ephesians had not sinned casually, or now and then, but continually; it was their continual employment; they walked in trespasses and sins: and this was not a solitary case, all the nations of the earth acted in the same way; it was the course of this world, κατα τον αιωνα του κοσμου τουτου, according to the life, mode of living, or successive ages of this world. The word αιων, the literal meaning of which is constant duration, is often applied to things which have a complete course, as the Jewish dispensation, a particular government, and the term of human life; so, here, the whole of life is a tissue of sin, from the cradle to the grave; every human soul, unsaved by Jesus Christ, continues to transgress. And the nominally Christian world is in the same state to the present day. Age after age passes on in this way and the living lay it not to heart!

[¶6] The prince of the power of the air - As the former clause may have particular respect to the Jewish people, who are frequently denominated עולם הזה olam hazzeh, this world, this latter clause may especially refer to the Gentiles, who were most manifestly under the power of the devil, as almost every object of their worship was a demon, to whom the worst of passions and practices were attributed, and whose conduct his votaries took care to copy.

[¶7] Satan is termed prince of the power of the air, because the air is supposed to be a region in which malicious spirits dwell, all of whom are under the direction and influence of Satan, their chief.

[¶8] The spirit that now worketh - Του νυν ενεργουντος The operations of the prince of the aerial powers are not confined to that region; he has another sphere of action, viz. the wicked heart of man, and in this he works with energy. He seldom inspires indifference to religion; the subjects in whom he works are either determinate opposers of true religion, or they are systematic and energetic transgressors of God's laws.

[¶9] Children of disobedience - Perhaps a Hebraism for disobedient children; but, taken as it stands here, it is a strong expression, in which disobedience, ἡ απειθεια, appears to be personified, and wicked men exhibited as her children; the prince of the power of the air being their father, while disobedience is their mother. Thus they are emphatically, what our Lord calls them, [Mat 13:38], children of the wicked one; for they show themselves to be of their father the devil, because they will do his works, [Joh 8:44]. Some think that by children of disobedience the apostle means particularly the disobedient, unbelieving, refractory, and persecuting Jews; but I rather think he speaks this generally, and refers to the Jews in the following verse.

### Verse 3

[¶11] Among whom also we all had our conversation - We Jews, as well as you Gentiles, have lived in transgressions and sins; ανεστραφημεν, this was the course of our life; we lived in sin, walked in sin, it was woven through our whole constitution, it tinged every temper, polluted every faculty, and perverted every transaction of life. The lusts - the evil, irregular, and corrupt affections of the heart, showed themselves in the perversion of the mind as well as in our general conduct. The mind was darkened by the lusts of the flesh, and both conjoined to produce acts of unrighteousness. It was not the will of God that was done by us, but the will of the flesh and of the mind.

[¶12] And were by nature the children of wrath - For the import of the phrase, by nature, φυσει, see the note on [Gal 2:15], and [Rom 2:14] (note). To what is said on those passages, I may add, from Dr. Macknight: - "Nature often signifies one's birth and education, [Gal 2:15] : We, who are Jews By Nature. Also, men's natural reason and conscience, [Rom 2:14] : The Gentiles who have not the law, do By Nature the things contained in the law, etc. Also, the general sense and practice of mankind, [1Cor 11:14] : Doth not even Nature itself teach you, that if a man have long hair, etc. Also, the original constitution of any thing, [Gal 4:8] : Who are not gods By Nature, Also, a disposition formed by custom and habit; thus Demetrius Phalereus said of the Lacedemonians: φυσει εβραχυλογουν Λακωνες· The Lacedemonians had naturally a concise mode of speaking. Hence our word laconic; a short speech, or much sense conveyed in a few words." The words in the text have often been quoted to prove the doctrine of original sin, but, though that doctrine be an awful truth, it is not, in my opinion, intended here; it is rather found in the preceding words, the lusts of the flesh, and the desires of the flesh and of the mind. The apostle appears to speak of sinful habits; and as we say Habit is a second nature, and as these persons acted from their originally corrupt nature - from the lusts of the flesh and of the mind, they thus became, by their vicious habits, or second nature, children of wrath - persons exposed to perdition, because of the impurity of their hearts and the wickedness of their lives. Here we see that the fallen, apostate nature produces the fruits of unrighteousness. The bad tree produces bad fruit.

[¶13] Children of wrath is the same as son of perdition, son of death, etc.; i.e. persons exposed to God's displeasure, because of their sins.

### Verse 4

[¶15] But God, who is rich in mercy - As they were corrupt in their nature, and sinful in their practice, they could possess no merit, nor have any claim upon God; and it required much mercy to remove so much misery, and to pardon such transgressions.

[¶16] His great love - God's infinite love is the groundwork of our salvation; in reference to us that love assumes the form of mercy, and that mercy provides the Savior, the Lord Jesus Christ. And therefore the apostle adds, [Eph 2:5] : By grace ye are saved - it is by God's free mercy in Christ that ye are brought into this state of salvation. See on [Eph 2:8] (note).

### Verse 5

[¶18] Even when we were dead in sins - Dead in our souls; dead towards God; dead in law; and exposed to death eternal,

[¶19] Hath quickened us together with Christ - God has given us as complete a resurrection from the death of sin to a life of righteousness, as the body of Christ has had from the grave. And as this quickening, or making alive, was most gratuitous on God's part, the apostle, with great propriety, says; By grace ye are saved.

### Verse 6

[¶21] And hath raised us up together in Christ - Or rather, by Christ; his resurrection being the proof that he had made the full atonement, and that we might be justified by his blood. Believing, therefore, the record which God gave of his Son, we received this atonement, and were raised from a death of sin to a life of righteousness; and now we sit in heavenly places - we have a right to the kingdom of God, anticipate this glory, and are indescribably happy in the possession of this salvation, and in our fellowship with Christ Jesus.

### Verse 7

[¶23] That in the ages to come - God has produced us an example, and one which shall be on record through all generations, that he quickens dead souls; that he forgives the sins of the most sinful, when they repent and believe in Christ Jesus. So that what God has done for the sinners at Ephesus will serve as an encouragement to all ages of the world; and on this evidence every preacher of the Gospel may boldly proclaim that Christ saves unto the uttermost all that come unto God through him. And thus the exceeding riches of his grace will appear in the provision he has made for the salvation of both Jews and Gentiles.

[¶24] This observation of the apostle is of great use and importance; because we are authorized to state, in all the successive ages of the world, that he who saved the sinners at Ephesus is ever ready to save all who, like them, repent of their sins, and believe in Christ Jesus.

### Verse 8

[¶26] For by grace are ye saved, through faith - As ye are now brought into a state of salvation, your sins being all blotted out, and you made partakers of the Holy Spirit; and, having a hope full of immortality, you must not attribute this to any works or merit of yours; for when this Gospel reached you, you were all found dead in trespasses and dead in sins; therefore it was God's free mercy to you, manifested through Christ, in whom ye were commanded to believe; and, having believed by the power of the Holy Spirit, ye received, and were sealed by, the Holy Spirit of promise; so that this salvation is in no sense of yourselves, but is the free gift of God; and not of any kind of works; so that no man can boast as having wrought out his own salvation, or even contributed any thing towards it. By grace arc ye saved, through faith in Christ. This is a true doctrine, and continues to be essential to the salvation of man to the end of the world.

[¶27] But whether are we to understand, faith or salvation as being the gift of God? This question is answered by the Greek text: τῃ γαρ χαριτι εστε σεσωσμενοι δια της πιστεως· και τουτο ουκ εξ ὑμων· Θεου το δωρον, ουκ εξ εργων· ἱνα μη τις καυχησηται· "By this grace ye are saved through faith; and This (τουτο, this salvation) not of you; it is the gift of God, not of works: so that no one can boast." "The relative τουτο, this, which is in the neuter gender, cannot stand for πιστις, faith, which is the feminine; but it has the whole sentence that goes before for its antecedent." But it may be asked: Is not faith the gift of God? Yes, as to the grace by which it is produced; but the grace or power to believe, and the act of believing, are two different things. Without the grace or power to believe no man ever did or can believe; but with that power the act of faith is a man's own. God never believes for any man, no more than he repents for him: the penitent, through this grace enabling him, believes for himself: nor does he believe necessarily, or impulsively when he has that power; the power to believe may be present long before it is exercised, else, why the solemn warnings with which we meet every where in the word of God, and threatenings against those who do not believe? Is not this a proof that such persons have the power but do not use it? They believe not, and therefore are not established. This, therefore, is the true state of the case: God gives the power, man uses the power thus given, and brings glory to God: without the power no man can believe; with it, any man may.

### Verse 10

[¶29] For we are his workmanship - So far is this salvation from being our own work, or granted for our own works' sake, that we are ourselves not only the creatures of God, but our new creation was produced by his power; for we are created in Christ Jesus unto good works. He has saved us that we may show forth the virtues of Him who called us from darkness into his marvelous light. For though we are not saved for our good works, yet we are saved that we may perform good works, to the glory of God and the benefit of man.

[¶30] Which God hath before ordained - Οἱς προητοιμασες· For which God before prepared us, that we might walk in them. For being saved from sin we are made partakers of the Spirit of holiness; and it is natural to that Spirit to lead to the practice of holiness; and he who is not holy in his life is not saved by the grace of Christ. The before ordaining, or rather preparing, must refer to the time when God began the new creation in their hearts; for from the first inspiration of God upon the soul it begins to love holiness; and obedience to the will of God is the very element in which a holy or regenerated soul lives.

### Verse 11

[¶32] Wherefore remember - That ye may ever see and feel your obligations to live a pure and holy life, and be unfeignedly thankful to God for your salvation, remember that ye were once heathens in the flesh - without the pure doctrine, and under the influence of your corrupt nature; such as by the Jew's (who gloried, in consequence of their circumcision, to be in covenant with God) were called uncircumcision; i.e. persons out of the Divine covenant, and having no right or title to any blessing of God.

### Verse 12

[¶34] That at that time ye were without Christ - Not only were not Christians, but had no knowledge of the Christ or Messiah, and no title to the blessings which were to proceed from him.

[¶35] Aliens from the commonwealth of Israel - Ye were by your birth, idolatry, etc., alienated from the commonwealth of Israel - from the civil and religious privileges of the Jewish people.

[¶36] Strangers from the covenants of promise - Having no part in the promise of the covenant made with Abraham, whether considered as relating to his natural or spiritual seed; and no part in that of the covenant made at Horeb with the Israelites, when a holy law was given them, and God condescended to dwell among them, and to lead them to the promised land.

[¶37] Having no hope - Either of the pardon of sin or of the resurrection of the body, nor indeed of the immortality of the soul. Of all these things the Gentiles had no rational or well-grounded hope.

[¶38] Without God in the world - They had gods many, and lords many; but in no Gentile nation was the true God known: nor indeed had they any correct notion of the Divine nature. Their idols were by nature no gods - they could neither do evil nor good, and therefore they were properly without God, having no true object of worship, and no source of comfort. He who has neither God nor Christ is in a most deplorable state; he has neither a God to worship, nor a Christ to justify him. And this is the state of every man who is living without the grace and Spirit of Christ. All such, whatever they may profess, are no better than practical atheists.

### Verse 13

[¶40] Ye who sometimes were far off - To be far off, and to be near, are sayings much in use among the Jews; and among them, to be near signifies,

[¶41] 1. To be in the approbation or favor of God; and to be far off signifies to be under his displeasure. So a wicked Jew might be said to be far off from God when he was exposed to his displeasure; and a holy man, or a genuine penitent, might be said to be nigh to God, because such persons are in his favor.

[¶42] 2. Every person who offered a sacrifice to God was considered as having access to him by the blood of that sacrifice: hence the priests, whose office it was to offer sacrifices, were considered as being nigh to God; and all who brought gifts to the altar were considered as approaching the Almighty.

[¶43] 3. Being far off, signified the state of the Gentiles as contradistinguished from the Jews, who were nigh. And these expressions were used in reference to the tabernacle, God's dwelling-place among the Israelites, and the sacrifices there offered. All those who had access to this tabernacle, or were nigh to it or encamped about it, were said to be nigh to God; those who had no access to it were said to be far off.

[¶44] Hence the latter phrase is used to distinguish the Gentiles from the Jewish people; and this appears to be the meaning of the prophet, [Isa 57:19] : I create the fruit of the lips; Peace, peace to him that is far off, and to him that is near, saith the Lord; i.e. I give cause of praise and rejoicing to the Gentile as well as to the Jew. And to this scripture, and to this thing, the apostle seems here to allude. You Gentiles, who were unacquainted with God, and were even without God in the world, are brought to an acquaintance with him; and are now, through Christ Jesus, brought into the favor and fellowship of God. And as the Jews of old approached God by the blood of their sacrifices, so you approach him by the blood of Christ.

## 573. Ephesians · 4 of 15

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/573/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/573/#p-N

### Verse 14

[¶1] For he is our peace - Jesus Christ has died for both Jews and Gentiles, and has become a peace-offering, שלום shalom, to reconcile both to God and to each other.

[¶2] Who hath made both one - Formed one Church out of the believers of both people.

[¶3] The middle wall of partition - By abolishing the law of Jewish ordinances, he has removed that which kept the two parties, not only in a state of separation, but also at variance.

[¶4] This expression, the middle wall, can refer only to that most marked distinction which the Jewish laws and customs made between them and all other nations whatsoever.

[¶5] Some think it refers to their ancient manner of living among the Gentiles, as they always endeavored to live in some place by themselves, and to have a river or a wall between them and their heathen neighbors. Indeed, wherever they went, their own rites, ordinances, and customs were a sufficient separation between them and others; and as Jesus Christ abolished those customs, admitting all into his Church, both Jews and Gentiles, by repentance and faith, he may be said to have broken down the middle wall of partition. When, at the death of Christ, the veil of the temple was rent from the top to the bottom, it was an emblem that the way to the holiest was laid open, and that the people at large, both Jews and Gentiles, were to have access to the holiest by the blood of Jesus.

[¶6] Some think there is an allusion here to the wall called chel, which separated the court of Israel from the court of the Gentiles; but this was not broken down till the temple itself was destroyed: and to this transaction the apostle cannot be supposed to allude, as it did not take place till long after the writing of this epistle.

### Verse 15

[¶8] Having abolished in his flesh - By his incarnation and death he not only made an atonement for sin, but he appointed the doctrine of reconciliation to God, and of love to each other, to be preached in all nations; and thus glory was brought to God in the highest, and on earth, peace and good will were diffused among men.

[¶9] The enmity of which the apostle speaks was reciprocal among the Jews and Gentiles. The former detested the Gentiles, and could hardly allow them the denomination of men; the latter had the Jews in the most sovereign contempt, because of the peculiarity of their religious rites and ceremonies, which were different from those of all the other nations of the earth.

[¶10] The law of commandments - Contained in, or rather concerning, ordinances; which law was made merely for the purpose of keeping the Jews a distinct people, and pointing out the Son of God till he should come. When, therefore, the end of its institution was answered, it was no longer necessary; and Christ by his death abolished it.

[¶11] To make in himself - To make one Church out of both people, which should be considered the body of which Jesus Christ is the head. Thus he makes one new man - one new Church; and thus he makes and establishes peace. I think the apostle still alludes to the peace-offering, שלום shalom, among the Jews. They have a saying, Sephra, fol. 121: Whosoever offers a peace-offering sacrifice, brings peace to the world. Such a peace-offering was the death of Christ, and by it peace is restored to the earth.

### Verse 16

[¶13] That he might reconcile both - in one body - That the Jews and Gentiles, believing on the Lord Jesus, might lay aside all their causes of contention, and become one spiritual body, or society of men, influenced by the Spirit, and acting according to the precepts of the Gospel.

[¶14] Having slain the enmity thereby - Having, by his death upon the cross, made reconciliation between God and man, and by his Spirit in their hearts removed the enmity of their fallen, sinful nature. Dr. Macknight thinks that abolishing the enmity is spoken of the removal of the hatred which the Jews and Gentiles mutually bore to each other, because of the difference of their respective religious worship; and that slaying the enmity refers to the removal of evil lusts and affections from the heart of man, by the power of Divine grace. This is nearly the sense given above.

### Verse 17

[¶16] And came and preached peace - Proclaimed the readiness of God to forgive and save both Jews and Gentiles. See the note on [Eph 2:13].

### Verse 18

[¶18] For through him - Christ Jesus, we both - Jews and Gentiles, have access by one Spirit - through the influence of the Holy Ghost, unto the Father - God Almighty. This text is a plain proof of the holy Trinity. Jews and Gentiles are to be presented unto God the Father; the Spirit of God works in their hearts, and prepares them for this presentation; and Jesus Christ himself introduces them. No soul can have access to God but by Jesus Christ, and he introduces none but such as receive his Holy Spirit. All who receive that Spirit are equally dear to him; and, whatever their names be among men, they are known in heaven as children of God, and heirs of eternal glory.

### Verse 19

[¶20] Ye are no more strangers - In this chapter the Church of God is compared to a city, which, has a variety of privileges, rights, etc., founded on regular charters and grants. The Gentiles, having believed in Christ, are all incorporated with the believing Jews in this holy city. Formerly, when any of them came to Jerusalem, being ξενοι, strangers, they had no kind of rights whatever; nor could they, as mere heathens, settle among them. Again, if any of them, convinced of the errors of the Gentiles, acknowledged the God of Israel, but did not receive circumcision, he might dwell in the land, but he had no right to the blessings of the covenant; such might be called παροικοι, sojourners - persons who have no property in the land, and may only rent a house for the time being.

[¶21] Fellow citizens with the saints - Called to the enjoyment of equal privileges with the Jews themselves, who, by profession, were a holy people; who were bound to be holy, and therefore are often called saints, or holy persons, when both their hearts and conduct were far from being right in the sight of God. But the saints spoken of here are the converted or Christianized Jews.

[¶22] Of the household of God - The house of God is the temple; the temple was a type of the Christian Church; this is now become God's house; all genuine believers are considered as being οικειοι, domestics, of this house, the children and servants of God Almighty, having all equal rights, privileges, and advantages; as all, through one Spirit, by the sacred head of the family, had equal access to God, and each might receive as much grace and as much glory as his soul could possibly contain.

### Verse 20

[¶24] And are built upon the foundation - Following the same metaphor, comparing the Church of Christ to a city, and to the temple, the believing Ephesians are represented as parts of that building; the living stones out of which it is principally formed, [1Pet 2:4], [1Pet 2:5], having for foundation - the ground plan, specification, and principle on which it was builded, the doctrine taught by the prophets in the Old Testament, and the apostles in the New. Jesus Christ being that corner stone, or ακρογωνιαιος, the chief angle or foundation corner stone, the connecting medium by which both Jews and Gentiles were united in the same building. Elsewhere Jesus Christ is termed the foundation stone. Behold I lay in Zion a foundation stone, a tried stone, a precious corner stone, [Isa 28:16]; but the meaning is the same in all the places where these terms, foundation and corner stone, occur; for in laying the foundation of a building, a large stone is generally placed at one of the angles or corners, which serves to form a part of the two walls which meet in that angle. When, therefore, the apostle says that Jesus Christ is the chief corner stone, it means such a foundation stone as that above mentioned.

### Verse 21

[¶26] In whom - By which foundation corner stone, Christ Jesus, all the building, composed of converted Jews and Gentiles, fitly framed together, συναρμολογουμενη, properly jointed and connected together, groweth unto a holy temple - is continually increasing, as new converts from Judaism or heathenism flock into it. It is not a finished building, but will continue to increase, and be more and more perfect, till the day of judgment.

### Verse 22

[¶28] In whom ye also are builded - The apostle now applies the metaphor to the purpose for which he produced it, retaining however some of the figurative expressions. As the stones in a temple are all properly placed so as to form a complete house, and be a habitation for the Deity that is worshipped there, so ye are all, both believing Jews and Gentiles, prepared by the doctrine of the prophets and apostles, under the influence of the Spirit of Christ, to become a habitation of God, a Church in which God shall be worthily worshipped, and in which he can continually dwell.

[¶29] 1. Many suppose that the apostle in the preceding chapter alludes to the splendor of the temple of Diana at Ephesus, which was reputed one of the wonders of the world. But to me this opinion does not seem sufficiently founded. I believe he has the Jewish temple continually in view; for that temple, above all in the universe, could alone be said to be a habitation of God. Both in the tabernacle and temple God dwelt between the cherubim; there was the symbol of his presence, and there was the worship performed which himself had prescribed. After the model of this was the spiritual temple, the Christian Church, constructed; and God was to dwell in the one, as he had dwelt in the other. This simile, drawn from the temple at Jerusalem, was alone worthy of the apostle's design; to have alluded to the temple of Diana would have disgraced his subject. And as many at Ephesus were Jews, and well acquainted with the temple at Jerusalem, they would both feel and venerate the apostle's simile, and be led to look for the indwelling of God; that which distinguished the Jewish temple from all others on the face of the earth.

[¶30] 2. The Church of God is very properly said to be a most noble and wonderful work, and truly worthy of God himself.

[¶31] There is nothing, says one, so august as this Church, seeing it is the temple of God.

[¶32] Nothing so worthy of reverence, seeing God dwells in it.

[¶33] Nothing so ancient, since the patriarchs and prophets labored in building it.

[¶34] Nothing so solid, since Jesus Christ is the foundation of it.

[¶35] Nothing more closely united and indivisible, since he is the corner stone.

[¶36] Nothing so lofty, since it reaches as high as heaven, and to the bosom of God himself.

[¶37] Nothing so regular and well proportioned, since the Holy Spirit is the architect.

[¶38] Nothing more beautiful, or adorned with greater variety, since it consists of Jews and Gentiles, of every age, country, sex, and condition: the mightiest potentates, the most renowned lawgivers, the most profound philosophers, the most eminent scholars, besides all those of whom the world was not worthy, have formed a part of this building.

[¶39] Nothing more spacious, since it is spread over the whole earth, and takes in all who have washed their robes, and made them white in the blood of the Lamb.

[¶40] Nothing so inviolable, since it is consecrated to Jehovah.

[¶41] Nothing so Divine, since it is a living building, animated and inhabited by the Holy Ghost.

[¶42] Nothing so beneficent, seeing it gives shelter to the poor, the wretched, and distressed, of every nation, and kindred, and tongue. It is the place in which God does his marvelous works; the theater of his justice, mercy, goodness, and truth; where he is to be sought, where he is to be found, and in which alone he is to he retained. As we have one only God, and one only Savior and Mediator between God and man, and one only inspiring Spirit; so there is but one Church, in which this ineffable Jehovah performs his work of salvation. That Church, however scattered and divided throughout the world, is but one building, founded on the Old and New Testaments; having but one sacrifice, the Lord Jesus, the Lamb of God that takes away the sin of the world.

[¶43] 3. Of this glorious Church every Christian soul is an epitome; for as God dwells in the Church at large, so he dwells in every believer in particular: each is a habitation of God through the Spirit. In vain are all pretensions among sects and parties to the privileges of the Church of Christ, if they have not the doctrine and life of Christ. Traditions and legends are not apostolic doctrines, and showy ceremonies are not the life of God in the soul of man.

[¶44] 4. Religion has no need of human ornaments or trappings; it shines by its own light, and is refulgent with its own glory. Where it is not in life and power, men have endeavored to produce a specious image, dressed and ornamented with their own hands. Into this God never breathed, therefore it can do no good to man, and only imposes on the ignorant and credulous by a vain show of lifeless pomp and splendor. This phantom, called true religion and the Church by its votaries, is in heaven denominated vain superstition; the speechless symbol of departed piety.

## 574. Ephesians · 5 of 15

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/574/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/574/#p-N

### Introduction

[¶1] Paul, a prisoner for the testimony of Jesus, declares his knowledge of what had been a mystery from all ages, that the Gentiles should be fellow heirs and of the same body with the Jews, [Eph 3:1-6]. Which doctrine he was made a minister, that he might declare the unsearchable riches of Christ, and make known to principalities and powers this eternal purpose of God, [Eph 3:7-12]. He desires them not to be discouraged on account of his tribulations, [Eph 3:13]. His prayer that they might be filled with all the fullness of God, [Eph 3:14-19]. His doxology, [Eph 3:20], [Eph 3:21].

### Verse 1

[¶3] For this cause - Because he maintained that the Gentiles were admitted to all the privileges of the Jews, and all the blessings of the new covenant, without being obliged to submit to circumcision, the Jews persecuted him, and caused him to be imprisoned, first at Caesarea, where he was obliged to appeal to the Roman emperor, in consequence of which he was sent prisoner to Rome. See [Act 21:21-28], etc.

[¶4] The prisoner of Jesus Christ for you Gentiles - For preaching the Gospel to the Gentiles, and showing that they were not bound by the law of Moses, and yet were called to be fellow citizens with the saints; for this very cause the Jews persecuted him unto bonds, and conspired his death.

### Verse 2

[¶6] If ye have heard of the dispensation - The compound particle ειγε, which is commonly translated if indeed, in several places means since indeed, seeing that, and should be translated so in this verse, and in several other places of the New Testament. Seeing ye have heard of the dispensation of God, which is given me to you-ward: this they had amply learned from the apostle during his stay at Ephesus, for he had not shunned to declare unto them the whole counsel of God, [Act 20:27], and kept nothing back that was profitable to them, [Act 20:20]. And this was certainly among those things that were most profitable, and most necessary to be known.

[¶7] By the dispensation of the grace of God we may understand, either the apostolic office and gifts granted to St. Paul, for the purpose of preaching the Gospel among the Gentiles, see [Rom 1:5]; or the knowledge which God gave him of that gracious and Divine plan which he had formed for the conversion of the Gentiles. For the meaning of the word economy see the note on [Eph 1:10].

### Verse 3

[¶9] By revelation he made known unto me - Instead of εγνωρισε, he made known, εγνωρισθη, was made known, is the reading of ABCD*FG, several others, both the Syriac, Coptic, Slavonic, Vulgate, and Itala, with Clemens, Cyril, Chrysostom, Theodoret, Damascenus, and others: it is doubtless the true reading.

[¶10] The apostle wishes the Ephesians to understand that it was not an opinion of his own, or a doctrine which he was taught by others, or which he had gathered from the ancient prophets; but one that came to him by immediate revelation from God, as he had informed them before in a few words, referring to what he had said [Eph 1:9-12].

### Verse 4

[¶12] Whereby, when ye read - When ye refer back to them.

[¶13] Ye may understand my knowledge - Ye may see what God has given me to know concerning what has been hitherto a mystery - the calling of the Gentiles, and the breaking down the middle wall between them and the Jews, so as to make both one spiritual body, and on the same conditions.

### Verse 5

[¶15] Which in other ages was not made known - That the calling of the Gentiles was made known by the prophets in different ages of the Jewish Church is exceedingly clear; but it certainly was not made known in that clear and precise manner in which it was now revealed by the Spirit unto the ministers of the New Testament: nor was it made known unto them at all, that the Gentiles should find salvation without coming under the yoke of the Mosaic law, and that the Jews themselves should be freed from that yoke of bondage; these were discoveries totally new, and now revealed for the first time by the Spirit of God.

### Verse 6

[¶17] That the Gentiles should be fellow heirs - This is the substance of that mystery which had been hidden from all ages, and which was now made known to the New Testament apostles and prophets, and more particularly to St. Paul.

[¶18] His promise in Christ - That the promise made to Abraham extended to the Gentiles, the apostle has largely proved in his Epistle to the Romans; and that it was to be fulfilled to them by and through Christ, he proves there also; and particularly in his Epistle to the Galatians, see [Gal 3:14]. And that these blessings were to be announced in the preaching of the Gospel, and received on believing it, he every where declares, but more especially in this epistle.

### Verse 7

[¶20] Whereof I was made a minister - Διακονος· A deacon, a servant acting under and by the direction of the great Master, Jesus Christ; from whom, by an especial call and revelation, I received the apostolic gifts and office, and by την ενεργειαν της δυναμεως αυτου, the energy, the in-working of his power, this Gospel which I preached was made effectual to the salvation of vast multitudes of Jews and Gentiles.

### Verse 8

[¶22] Less than the least of all saints - Ελαχιστοτερῳ παντων ἁγιων. As the design of the apostle was to magnify the grace of Christ in the salvation of the world, he uses every precaution to prevent the eyes of the people from being turned to any thing but Christ crucified; and although he was obliged to speak of himself as the particular instrument which God had chosen to bring the Gentile world to the knowledge of the truth, yet he does it in such a manner as to show that the excellency of the power was of God, and not of him; and that, highly as he and his follow apostles were honored; they had the heavenly treasure in earthen vessels. To lay himself as low as possible, consistently with his being in the number of Divinely commissioned men, he calls himself less than the least; and is obliged to make a new word, by strangely forming a comparative degree, not from the positive, which would have been a regular grammatical procedure, but from the superlative. The adjective ελαχυς signifies little, ελασσων or ελαττων, less, and ελαχιστος, least. On this latter, which is the superlative of ελαχυς, little, St. Paul forms his comparative, ελαχιστοτερος, less than the least, a word of which it would be vain to attempt a better translation than that given in our own version. It most strongly marks the unparalleled humility of the apostle; and the amazing condescension of God, in favoring him, who had been before a persecutor and blasphemer, with the knowledge of this glorious scheme of human redemption, and the power to preach it so successfully among the Gentiles.

[¶23] The unsearchable riches of Christ - The word ανεξιχνιαστος, from α, privative, and εξιχνιαζω, to trace out, from ιχνος, a step, is exceedingly well chosen here: it refers to the footsteps of God, the plans he had formed, the dispensations which he had published, and the innumerable providences which he had combined, to prepare, mature, and bring to full effect and view his gracious designs in the salvation of a ruined world, by the incarnation, passion, death, and resurrection of his Son. There were in these schemes and providences such riches - such an abundance, such a variety, as could not be comprehended even by the naturally vast, and, through the Divine inspiration, unparalleledly capacious mind of the apostle.

[¶24] Yet he was to proclaim among the Gentiles these astonishing wonders and mysteries of grace; and as he proceeds in this great and glorious work, the Holy Spirit that dwelt in him opens to his mind more and more of those riches - leads him into those footsteps of the Almighty which could not be investigated by man nor angel, so that his preaching and epistles, taken all in their chronological order, will prove that his views brighten, and his discoveries become more numerous and more distinct in proportion as he advances. And had he lived, preached, and written to the present day, he had not exhausted the subject, nor fully declared to the Gentiles the unsearchable riches of Christ - the endless depths of wisdom and knowledge treasured up in him, and the infinity of saving acts and saving power displayed by him.

### Verse 9

[¶26] And to make all men see - Και φωτισαι παντας· And to illuminate all; to give information both to Jews and Gentiles; to afford them a sufficiency of light, so that they might be able distinctly to discern the great objects exhibited in this Gospel.

[¶27] What is the fellowship of the mystery - The word κοινωνια, which we properly translate fellowship, was used among the Greeks to signify their religious communities; here it may intimate the association of Jews and Gentiles in one Church or body, and their agreement in that glorious mystery which was now so fully opened relative to the salvation of both. But instead of κοινωνια, fellowship, οικονομια, dispensation or economy, is the reading of ABCDEFG, and more than fifty others; both the Syriac, Coptic, Ethiopic, Armenian, Slavonian, Vulgate and Itala, with the chief of the Greek fathers. Some of the best printed editions of the Greek text have the same reading, and that in our common text has very little authority to support it. Dispensation or economy is far more congenial to the scope of the apostle's declaration in this place; he wished to show them the economy of that mystery of bringing Jews and Gentiles to salvation by faith in Christ Jesus, which God from the beginning of the world had kept hidden in his own infinite mind, and did not think proper to reveal even when he projected the creation of the world, which had respect to the economy of human redemption. And although the world was made by Jesus Christ, the great Redeemer, yet at that period this revelation of the power of God, the design of saving men, whose fall infinite wisdom had foreseen, was not then revealed. This reading Griesbach has received into the text.

[¶28] Who created all things by Jesus Christ - Some very judicious critics are of opinion that this does not refer to the material creation; and that we should understand the whole as referring to the formation of all God's dispensations of grace, mercy, and truth, which have been planned, managed, and executed by Christ, from the foundation of the world to the present time. But the words δια Ιησου Χριστου, by Jesus Christ, are wanting in ABCD*FG, and several others; also in the Syriac, Arabic of Erpen, Coptic, Ethiopic, Vulgate, and Itala; as also in several of the fathers. Griesbach has thrown the words out of the text; and Professor White says, "certissime delenda," they are indisputably spurious. The text, therefore, should be read: which from the beginning of the world had been hidden in God who created all things. No inferiority of Christ can be argued from a clause of whose spuriousness there is the strongest evidence.

### Verse 10

[¶30] That now unto the principalities and powers in heavenly places - Who are these principalities and powers? Some think evil angels are intended, because they are thus denominated, [Eph 6:12]. Others think good angels are meant; for as these heavenly beings are curious to investigate the wondrous economy of the Gospel, though they are not its immediate objects, see [1Pet 1:12], it is quite consistent with the goodness of God to give them that satisfaction which they require. And in this discovery of the Gospel plan of salvation, which reconciles things in heaven and things on earth - both men and angels, these pure spirits are greatly interested, and their praises to the Divine Being rendered much more abundant. Others imagine the Jewish rulers and rabbins are intended, particularly those of them who were converted to Christianity, and who had now learned from the preaching of the Gospel what, as Jews, they could never have known. I have had several opportunities of showing that this sort of phraseology is frequent among the Jews, and indeed not seldom used in the New Testament. Dr. Macknight, whose mode of arguing against this opinion is not well chosen, supposes that "the different orders of angels in heaven are intended, whose knowledge of God's dispensations must be as gradual as the dispensations themselves; consequently their knowledge of the manifold wisdom of God must have been greatly increased by the constitution of the Christian Church." Of this there can be no doubt, whether the terms in the text refer to them or not.

[¶31] By the Church - That is, by the Christians and by the wonderful things done in the Church; and by the apostles, who were its pastors.

[¶32] The manifold wisdom of God - Ἡ πολυποικιλος σοφια· That multifarious and greatly diversified wisdom of God; laying great and infinite plans, and accomplishing them by endless means, through the whole lapse of ages; making every occurrence subservient to the purposes of his infinite mercy and goodness. God's gracious design to save a lost world by Jesus Christ, could not be defeated by any cunning skill or malice of man or devils: whatever hinderances are thrown in the way, his wisdom and power can remove; and his infinite wisdom can never want ways or means to effect its gracious designs.

### Verse 11

[¶34] According to the eternal purpose - Κατα προθεσιν των αιωνων· According to the purpose concerning the periods. This seems to refer to the complete round of the Jewish system, and to that of the Gospel. I have often observed, that though the proper grammatical meaning of the word is ever-during or endless duration, yet it is often applied to those systems, periods, governments, etc., which have a complete duration, taking in the whole of them, from their commencement to their termination, leaving nothing of their duration unembraced. So, here, God purposed that the Jewish dispensation should commence at such a time, and terminate at such a time; that the Gospel dispensation should commence when the Jewish ended, and terminate only with life itself; and that the results of both should be endless. This is probably what is meant by the above phrase.

[¶35] Which he purposed in Christ Jesus - Ἡν εποιησεν· Which he made or constituted in or for Christ Jesus. The manifestation of Christ, and the glory which should follow, were the grand objects which God kept in view in all his dispensations.

### Verse 12

[¶37] In whom we have boldness - By whom we, Gentiles, have την παρῥησιαν, this liberty of speech; so that we may say any thing by prayer and supplication, and την προσαγωγην, this introduction, into the Divine presence by faith in Christ. It is only in his name we can pray to God, and it is only by him that we can come to God; none can give us an introduction but Christ Jesus, and it is only for his sake that God will either hear or save us. It is on the ground of such scriptures as these that we conclude all our prayers in the name, and for the sake, of Jesus Christ our Lord.

### Verse 13

[¶39] I desire that ye faint not - In those primitive times, when there was much persecution, people were in continual danger of falling away from the faith who were not well grounded in it. This the apostle deprecates, and advances a strong reason why they should be firm: "I suffer my present imprisonment on account of demonstrating your privileges, of which the Jews are envious: I bear my afflictions patiently, knowing that what I have advanced is of God, and thus I give ample proof of the sincerity of my own conviction. The sufferings, therefore, of your apostles are honorable to you and to your cause; and far from being any cause why you should faint, or draw back like cowards, in the day of distress, they should be an additional argument to induce you to persevere."

### Verse 14

[¶41] For this cause I bow my knees - That you may not faint, but persevere, I frequently pray to God, who is our God and the Father of our Lord Jesus. Some very ancient and excellent MSS. and versions omit the words του Κυριου ἡμων Ιησου Χριστου, of our Lord Jesus Christ. And in them the passage reads: I bow my knees unto the Father. The apostle prays to God the Father, that they may not faint; and he bows his knees in this praying. What can any man think of himself, who, in his addresses to God, can either sit on his seat or stand in the presence of the Maker and Judge of all men? Would they sit while addressing any person of ordinary respectability? If they did so they would be reckoned very rude indeed. Would they sit in the presence of the king of their own land? They would not be permitted so to do. Is God then to be treated with less respect than a fellow mortal? Paul kneeled in praying, [Act 20:36]; [Act 21:5]. Stephen kneeled when he was stoned, [Act 7:60]. And Peter kneeled when he raised Tabitha, [Act 9:40].

[¶42] Many parts of this prayer bear a strict resemblance to that offered up by Solomon, [2Chr 6:1], etc., when dedicating the temple: He kneeled down upon his knees before all the congregation of Israel, and spread forth his hands towards heaven; [2Chr 6:13]. The apostle was now dedicating the Christian Church, that then was and that ever should be, to God; and praying for those blessings which should ever rest on and distinguish it; and he kneels down after the example of Solomon, and invokes him to whom the first temple was dedicated, and who had made it a type of the Gospel Church.

### Verse 15

[¶44] Of whom the whole family - Believers in the Lord Jesus Christ on earth, the spirits of just men made perfect in a separate state, and all the holy angels in heaven, make but one family, of which God is the Father and Head. St. Paul does not say, of whom the families, as if each order formed a distinct household; but he says family, because they are all one, and of one. And all this family is named - derives its origin and being, from God, as children derive their name from him who is the father of the family: holy persons in heaven and earth derive their being and their holiness from God, and therefore his name is called upon them. Christ gives the name of Christians to all the real members of his Church upon earth; and to all the spirits of just men (saved since his advent, and through his blood) in heaven. They are all the sons and daughters of God Almighty.

## 575. Ephesians · 6 of 15

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/575/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/575/#p-N

### Verse 16

[¶1] That he would grant you - This prayer of the apostle is one of the most grand and sublime in the whole oracles of God. The riches of the grace of the Gospel, and the extent to which the soul of man may be saved here below, are most emphatically pointed out here. Every word seems to have come immediately from heaven; laboring to convey ideas of infinite importance to mankind. No paraphrase can do it justice, and few commentators seem to have entered into its spirit; perhaps deterred by its unparalleled sublimity. I shall only attempt a few observations upon the terms, to show their force and meaning; and leave all the rest to that Spirit by which these most important words were dictated. In the mean time referring the reader to the discourse lately published on this prayer of the apostle, entitled, The Family of God and its Privileges.

[¶2] That he would grant you - You can expect nothing from him but as a free gift through Christ Jesus; let this be a ruling sentiment of your hearts when you pray to God.

[¶3] According to the riches of his glory - According to the measure of his own eternal fullness; God's infinite mercy and goodness being the measure according to which we are to be saved. In giving alms it is a maxim that every one should act according to his ability. It would be a disgrace to a king or a noble-man to give no more than a tradesman or a peasant. God acts up to the dignity of his infinite perfections; he gives according to the riches of his glory.

[¶4] To be strengthened with might - Ye have many enemies, cunning and strong; many trials, too great for your natural strength; many temptations, which no human power is able successfully to resist; many duties to perform, which cannot be accomplished by the strength of man; therefore you need Divine strength; ye must have might; and ye must be strengthened every where, and every way fortified by that might; mightily and most effectually strengthened.

[¶5] By his Spirit - By the sovereign energy of the Holy Ghost. This fountain of spiritual energy can alone supply the spiritual strength which is necessary for this spiritual work and conflict.

[¶6] In the inner man - In the soul. Every man is a compound being; he has a body and a soul. The outward man is that alone which is seen and considered by men; the inward man is that which stands particularly in reference to God and eternity. The outward man is strengthened by earthly food, etc.; the inward man, by spiritual and heavenly influences. Knowledge, love, peace, and holiness, are the food of the inward man; or rather Jesus Christ, that bread of life which came down from heaven: he that eateth this bread shall live and be strengthened by it. The soul must be as truly fed and nourished by Divine food as the body by natural food.

### Verse 17

[¶8] That Christ may dwell in your hearts by faith - In this as well as in many other passages, and particularly that in [Eph 2:21] (note), the apostle compares the body or Church of true believers to a temple, which, like that of Solomon, is built up to be a habitation of God through the Spirit. Here, as Solomon did at the dedication of the temple at Jerusalem, [2Chr 6:1], etc., Paul, having considered the Church at Ephesus completely formed, as to every external thing, prays that God may come down and dwell in it. And as there could be no indwelling of God but by Christ, and no indwelling of Christ but by faith, he prays that they may have such faith in Christ, as shall keep them in constant possession of his love and presence. God, at the beginning, formed man to be his temple, and while in a state of purity he inhabited this temple; when the temple became defiled, God left it. In the order of his eternal mercy, Christ, the repairer of the breach, comes to purify the temple, that it may again become a fit habitation for the blessed God. This is what the apostle points out to the believing Ephesians, in praying that Christ κατοικησαι, might intensely and constantly dwell in their hearts by faith: for the man's heart, which is not God's house, must be a hold of every foul and unclean spirit; as Satan and his angels will endeavor to fill what God does not.

[¶9] That ye, being rooted and grounded in love - Here is a double metaphor; one taken from agriculture, the other, from architecture. As trees, they are to be rooted in love - this is the soil in which their souls are to grow; into the infinite love of God their souls by faith are to strike their roots, and from this love derive all that nourishment which is essential for their full growth, till they have the mind in them that was in Jesus, or, as it is afterwards said, till they are filled with all the fullness of God. As a building, their foundation is to be laid in this love. God so loved the world, that he gave his only begotten Son, etc. Here is the ground on which alone the soul, and all its hopes and expectations, can be safely founded. This is a foundation that cannot be shaken; and it is from this alone that the doctrine of redemption flows to man, and from this alone has the soul its form and comeliness. In this, as its proper soil, it grows. On this, as its only foundation, it rests.

### Verse 18

[¶11] May be able to comprehend with all saints - Ἱνα εξισχυσητε καταλαβεσθαι. These words are so exceedingly nervous and full of meaning, that it is almost impossible to translate them. The first word, εξισχυσητε , from εξ, intensive, and ισχυω, to be strong, signifies that they might be thoroughly able, by having been strengthened with might, by God's power. The second word καταλαβεσθαι, from κατα, intensive, and λαμβανω , to take, catch, or seize on, may be translated, that ye may fully catch, take in, and comprehend this wonderful mystery of God. The mind must be rendered apt, and the soul invigorated, to take in and comprehend these mysteries.

[¶12] What is the breadth, and length, and depth, and height - Here the apostle still keeps up the metaphor, comparing the Church of God to a building; and as, in order to rear a proper building, formed on scientific principles, a ground plan and specification must be previously made, according to which the building is to be constructed, the apostle refers to this; for this must be thoroughly understood, without which the building could not be formed. They were to be builded up a heavenly house, a habitation of God through the Spirit; and this must have its latitude or breadth, its longitude or length, its altitude or height, and its profundity or depth.

[¶13] It is supposed by some that the apostle is here alluding to the famous temple of Diana at Ephesus, which, as I have already had occasion to remark, was reputed one of the wonders of the world, being in length 425 feet, in breadth 220; it was supported by 127 pillars, each 60 feet high; was builded at the expense of all Asia; and was 220 years in being completed. I cannot, however, allow of this allusion while the apostle had a nobler model at hand, and one every way more worthy of being brought into the comparison. The temple at Jerusalem was that alone which he had in view; that alone could be fitly compared here; for that was built to be a habitation of God; that was his house, and that the place of his rest: so the Christian temple, and the believing heart, are to be the constant, the endless residence of God; and how august must that edifice be in which the eternal Trinity dwells!

[¶14] But what can the apostle mean by the breadth, length, depth, and height, of the love of God? Imagination can scarcely frame any satisfactory answer to this question. It takes in the eternity of God. God is Love; and in that, an infinity of breadth, length, depth, and height, is included; or rather all breadth, length, depth, and height, are lost in this immensity. It comprehends all that is above, all that is below, all that is past, and all that is to come. In reference to human beings, the love of God, in its Breadth, is a girdle that encompasses the globe; its Length reaches from the eternal purpose of the mission of Christ, to the eternity of blessedness which is to be spent in his ineffable glories; its Depth reaches to the lowest fallen of the sons of Adam, and to the deepest depravity of the human heart; and its Height to the infinite dignities of the throne of Christ. He that overcometh will I give to sit dawn with me upon my throne, as I have overcome and sat down with the Father upon his throne. Thus we see that the Father, the Son, and all true believers in him, are to be seated on the same throne! This is the height of the love of God, and the height to which that love raises the souls that believe in Christ Jesus!

### Verse 19

[¶16] To know the love of Christ, which passeth knowledge - It is only by the love of Christ that we can know the love of God: the love of God to man induced him to give Christ for his redemption; Christ's love to man induced him to give his life's blood for his salvation. The gift of Christ to man is the measure of God's love; the death of Christ for man is the measure of Christ's love. God so loved the world, etc. Christ loved us, and gave himself for us.

[¶17] But how can the love of Christ, which passeth knowledge, be known? Many have labored to reconcile this seeming contradiction. If we take the verb γνωναι in a sense in which it is frequently used in the New Testament, to approve, acknowledge, or acknowledge with approbation, and γνωσις to signify comprehension, then the difficulty will be partly removed: "That ye may acknowledge, approve, and publicly acknowledge, that love of God which surpasseth knowledge." We can acknowledge and approve of that which surpasses our comprehension. We cannot comprehend God; yet we can know that he is; approve of, love, adore, and serve him. In like manner, though we cannot comprehend, the immensity of the love of Christ, yet we know that he has loved us, and washed us from our sins in his own blood; and we approve of, and acknowledge, him as our only Lord and Savior. In this sense we may be said to know the love of Christ that passeth knowledge.

[¶18] But it is more likely that the word γνωσις, which we translate knowledge, signifies here science in general, and particularly that science of which the rabbins boasted, and that in which the Greeks greatly exulted. The former professed to have the key of knowledge; the secret of all Divine mysteries; the latter considered their philosophers, and their systems of philosophy, superior to every thing that had ever been known among men, and reputed on this account all other nations as barbarians. When the apostle prays that they may know the love of Christ which passeth knowledge, he may refer to all the boasted knowledge of the Jewish doctors, and to all the greatly extolled science of the Greek philosophers. To know the love of Christ, infinitely surpasseth all other science. This gives a clear and satisfactory sense.

[¶19] That ye might be filled with all the fullness of God - Among all the great sayings in this prayer, this is the greatest. To be Filled with God is a great thing; to be filled with the Fulness of God is still greater; but to be filled with All the fullness of God, παν το πληρωμα του Θεου, utterly bewilders the sense and confounds the understanding.

[¶20] Most people, in quoting these words, endeavor to correct or explain the apostle, by adding the word communicable; but this is as idle as it is useless and impertinent. The apostle means what he says, and would be understood in his own meaning. By the fullness of God, we are to understand all those gifts and graces which he has promised to bestow on man, and which he dispenses to the Church. To be filled with all the fullness of God, is to have the whole soul filled with meekness, gentleness, goodness, love, justice, holiness, mercy, and truth. And as what God fills, neither sin nor Satan can fill; consequently, it implies that the soul shall be emptied of sin, that sin shall neither have dominion over it, nor a being in it. It is impossible for us to understand these words in a lower sense than this. But how much more they imply, (for more they do imply), I cannot tell. As there is no end to the merits of Christ, no bounds to the mercy and love of God, no limits to the improvability of the human soul, so there can be no bounds set to the saving influence which God will dispense to the heart of every believer. We may ask, and we shall receive, and our joy shall be full.

### Verse 20

[¶22] Now unto him - Having finished his short, but most wonderfully comprehensive and energetic prayer, the apostle brings in his doxology, giving praise to Him from whom all blessings come, and to whom all thanks are due.

[¶23] That is able to do exceeding abundantly - It is impossible to express the full meaning of these words, God is omnipotent, therefore he is able to do all things, and able to do ὑπερ εκ περισσου, superabundantly above the greatest abundance. And who can doubt this, who has any rational or Scriptural views of his power or his love?

[¶24] All that we ask or think - We can ask every good of which we have heard, every good which God has promised in his word; and we can think of, or imagine, goods and blessings beyond all that we have either read of or seen: yea, we can imagine good things to which it is impossible for us to give a name; we can go beyond the limits of all human descriptions; we can imagine more than even God has specified in his word; and can feel no bounds to our imagination of good, but impossibility and eternity: and after all, God is able to do more for us than we can ask or think; and his ability here is so necessarily connected with his willingness, that the one indisputably implies the other; for, of what consequence would it be to tell the Church of God that he had power to do so and so, if there were not implied an assurance that he will do what his power can, and what the soul of man needs to have done?

[¶25] According to the power that worketh in us - All that he can do, and all that he has promised to do, will be done according to what he has done, by that power of the holy Ghost την ενεργουμενην, which worketh strongly in us - acts with energy in our hearts, expelling evil, purifying and refining the affections and desires, and implanting good.

### Verse 21

[¶27] Unto him - Thus possessed of power and goodness, be glory in the Church - be unceasing praises ascribed in all the assemblies of the people of God, wherever these glad tidings are preached, and wherever this glorious doctrine shall be credited.

[¶28] By Christ Jesus - Through whom, and for whom, all these miracles of mercy and power are wrought.

[¶29] Throughout all ages - Εις πασας τας γενεας· Through all succeeding generations - while the race of human beings continues to exist on the face of the earth.

[¶30] World without end - Του αιωνος των αιωνων· Throughout eternity - in the coming world as well as in this. The song of praise, begun upon earth, and protracted through all the generations of men, shall be continued in heaven, by all that are redeemed from the earth, where eras, limits, and periods are no more for ever.

[¶31] Amen - So be it. So let it be! and so it will be; for all the counsels of God are faithfulness and truth; and not one jot or tittle of his promise has failed, from the foundation of the world to the present day; nor can fail, till mortality is swallowed up of life.

[¶32] Therefore, to the Father, Son, and holy Ghost, be glory, dominion, power, and thanksgiving, now, henceforth, and for ever. - Amen and Amen.

[¶33] 1. For the great importance of the matter contained in this chapter, and the sublimity of the language and conceptions, there is no portion of the New Testament equal to this. The apostle was now shut up in prison, but the word of the Lord was not bound; and the kingdom of God seems to have been opened to him in a most astonishing manner. There seems to have been exhibited to him a plan of the Divine counsels and conduct relative to the salvation of man, before and from the foundation of the world to the end of time; and while, with the eye of his mind, he contemplates this plan, he describes it in language at once the most elevated that can be conceived, and every where dignified and appropriate to the subject; so that he may with safety be compared with the finest of the Grecian writers. In the notes I have already observed how hard it is to give any literal translation of the many compound epithets which the apostle uses. Indeed his own nervous language seems to bend and tremble under the weight of the Divine ideas which it endeavors to express. This is most observable in the prayer and doxology which are contained in [Eph 3:14-21]. A passage in Thucydides, lib. vii. cap. lxxxvii, in fine, where he gives an account of the total overthrow of the Athenian general, Nicias, and his whole army, by the Sicilians, has been compared with this of the apostle; it is truly a grand piece, and no reader can be displeased with its introduction here: ξυνεβη τε εργον τουτο Ἑλληνικον των κατα τον πολεμον τονδε μεγιστον γενεσθαι - και τοις τε κρατησασι λαμπροτατον, και τοις διαφθαρεισι δυστυχεστατον· κατα παντα γαρ παντως νικηθεντες, και ουδεν ολιγον ες ουδεν κακοπαθησαντες, πανωλεθριᾳ δη, το λεγομενον, και πεζος και νηες, και ουδεν ὁ, τι ουκ απωλετο· και ολιγοι απο πολλων επ' οικου απενοστησαν· "This was the greatest discomfiture which the Greeks sustained during the whole war, and was as brilliant to the conquerors as it was calamitous to the vanquished. In every respect they were totally defeated; and they suffered no small evil in every particular: the destruction was universal, both of army and navy; there was nothing that did not perish; and scarcely any, out of vast multitudes, returned to their own homes. The learned may compare the two passages; and while due credit is given to the splendid Greek historian, no critic will deny the palm to the inspired writer.

[¶34] 2. With such portions of the word of God before us, how is it that we can he said conscientiously to credit the doctrines of Christianity, and live satisfied with such slender attainments in the divine life? Can any man that pleads for the necessary and degrading continuance of indwelling sin, believe what the apostle has written? Can we, who profess to believe it, be excusable, and live under the influence of any temper or passion that does not belong to the mind of Christ? Will it be said in answer, that "this is only a prayer of the apostle, and contains his wish from the overflowings of his heart for the spiritual prosperity of the Ephesians?" Was the apostle inspired or not when he penned this prayer? If he were not inspired, the prayer makes no part of Divine revelation; if he were inspired, every petition is tantamount to a positive promise; for what God inspires the heart to pray for, that God purposes to bestow. Then it is his will that all these blessings should be enjoyed by his true followers, that Christ should inhabit their hearts, and that they should be filled with all the fullness of God; yea, and that God should do for them more abundantly than they can ask or think. This necessarily implies that they should be saved from all sin, inward and outward, in this life; that the thoughts of their hearts should be cleansed by the inspiration of God's Holy Spirit, that they might perfectly love him, and worthily magnify his holy name.

[¶35] As sin is the cause of the ruin of mankind, the Gospel system, which is its cure, is called good news, or glad tidings; and it is good news because it proclaims him who saves his people from their sins. It would be dishonorable to the grace of Christ to suppose that sin had made wounds which that could not heal.

### Introduction

[¶37] The apostle exhorts them to walk worthy of their vocation, and to live in peace and unity, [Eph 4:1-6]. Shows that God has distributed a variety of gifts, and instituted a variety of offices in his Church, for the building up and perfecting of the body of Christ, [Eph 4:7-13]. Teaches them the necessity of being well instructed and steady in Divine things, [Eph 4:14]. Teaches how the body or Church of Christ is constituted, [Eph 4:15], [Eph 4:16]. Warns them against acting like the Gentiles, of whose conduct he gives a lamentable description, [Eph 4:17-19]. Points out how they had been changed, in consequence of their conversion to Christianity, [Eph 4:20], [Eph 4:21]. Gives various exhortations relative to the purification of their minds, their conduct to each other, and to the poor, [Eph 4:22-28]. Shows them that their conversation should be chaste and holy, that they might not grieve the Spirit of God; that they should avoid all bad tempers, be kindly affectioned one to another, and be of a forgiving spirit, [Eph 4:29-32].

### Verse 1

[¶39] I therefore - Therefore, because God has provided for you such an abundant salvation, and ye have his testimonies among you, and have full liberty to use all the means of grace;

[¶40] The prisoner of the Lord - Who am deprived of my liberty for the Lord's sake.

[¶41] Beseech you that ye walk - Ye have your liberty, and may walk; I am deprived of mine, and cannot. This is a fine stroke, and wrought up into a strong argument. You who are at large can show forth the virtues of him who called you into his marvellous light; I am in bondage, and can only exhort others by my writing, and show my submission to God by my patient suffering.

[¶42] The vocation wherewith ye are called - The calling, κλησις, is the free invitation they have had from God to receive the privileges of the Gospel, and become his sons and daughters, without being obliged to observe Jewish rites and ceremonies. Their vocation, or calling, took in their Christian profession, with all the doctrines, precepts, privileges, duties, etc., of the Christian religion.

[¶43] Among us, a man's calling signifies his trade, or occupation in life; that at which he works, and by which he gets his bread; and it is termed his calling, because it is supposed that God, in the course of his providence, calls the person to be thus employed, and thus to acquire his livelihood. Now, as it is a very poor calling by which a man cannot live, so it is a poor religion by which a man cannot get his soul saved. If, however, a man have an honest and useful trade, and employ himself diligently in labouring at it, he will surely be able to maintain himself by it; but without care, attention, and industry, he is not likely to get, even by this providential calling, the necessaries of life. In like manner, if a man do not walk worthy of his heavenly calling, i.e. suitable to its prescriptions, spirit, and design, he is not likely to get his soul saved unto eternal life. The best trade, unpractised, will not support any man; the most pure and holy religion of the Lord Jesus, unapplied, will save no soul. Many suppose, because they have a sound faith, that all is safe and well: as well might the mechanic, who knows he has a good trade, and that he understands the principles of it well, suppose it will maintain him, though he brings none of its principles into action by honest, assiduous, and well-directed labor.

[¶44] Some suppose that the calling refers to the epithets usually given to the Christians; such as children of Abraham, children of God, true Israel of God, heirs of God, saints, fellow citizens with the saints, etc., etc.; and that these honorable appellations must be a strong excitement to the Ephesians to walk worthy of these exalted characters But I do not find that the word κλησις, calling, is taken in this sense any where in the New Testament; but that it has the meaning which I have given it above is evident from [1Cor 7:20] : Εκαστος εν τη κλησει ᾑ εκληθη, εν ταυτῃ μενετω· Let every man abide in the calling to which he hath been called. The context shows that condition, employment, or business of life, is that to which the apostle refers.

## 576. Ephesians · 7 of 15

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### Verse 2

[¶1] With all lowliness - It is by acting as the apostle here directs that a man walks worthy of this high vocation; ταπεινοφροσυνη signifies subjection or humility of mind.

[¶2] Meekness - The opposite to anger and irritability of disposition.

[¶3] Long-suffering - Μακροθυμια· Long-mindedness - never permitting a trial or provocation to get to the end of your patience.

[¶4] Forbearing one another - Ανεχομενοι αλληλων· Sustaining one another - helping to support each other in all the miseries and trials of life: or, if the word be taken in the sense of bearing with each other, it may mean that, through the love of God working in our hearts, we should bear with each other's infirmities, ignorance, etc., knowing how much others have been or are still obliged to bear with us.

### Verse 3

[¶6] Endeavouring to keep the unity of the Spirit in the bond of peace - There can be no doubt that the Church at Ephesus was composed partly of converted Jews, as well as Gentiles. Now, from the different manner in which they had been brought up, there might be frequent causes of altercation. Indeed, the Jews, though converted, might be envious that the Gentiles were admitted to the same glorious privileges with themselves, without being initiated into them by bearing the yoke and burden of the Mosaic law. The apostle guards them against this, and shows them that they should intensely labor (for so the word σπουδαζειν implies) to promote and preserve peace and unity. By the unity of the Spirit we are to understand, not only a spiritual unity, but also a unity of sentiments, desires, and affections, such as is worthy of and springs from the Spirit of God. By the bond of peace we are to understand a peace or union, where the interests of all parties are concentrated, cemented, and sealed; the Spirit of God being the seal upon this knot.

### Verse 4

[¶8] There is one body - Viz. of Christ, which is his Church.

[¶9] One Spirit - The Holy Ghost, who animates this body.

[¶10] One hope - Of everlasting glory, to which glory ye have been called by the preaching of the Gospel; through which ye have become the body of Christ, instinct with the energy of the Holy Ghost.

### Verse 5

[¶12] One Lord - Jesus Christ, who is the governor of this Church.

[¶13] One faith - One system of religion, proposing the same objects to the faith of all.

[¶14] One baptism - Administered in the name of the holy Trinity; indicative of the influences, privileges, and effects of the Christian religion.

### Verse 6

[¶16] One God - The fountain of all being, self-existent and eternal; and Father of all, both Jews and Gentiles, because he is the Father of the spirits of all flesh.

[¶17] Who is above all - Ὁ επι παντων· Who is over all; as the King of kings, and Lord of lords.

[¶18] And through all - Pervading every thing; being present with every thing; providing for all creatures; and by his energy supporting all things.

[¶19] And in you all - By the energy of his Spirit, enlightening, quickening, purifying, and comforting; in a word, making your hearts the temples of the Holy Ghost. Some think the mystery of the blessed Trinity is contained in this verse: God is over all, as Father; through all, by the Logos or Word; and in all, by the Holy Spirit.

### Verse 7

[¶21] Unto every one of us is given grace - Grace may here signify a particular office; as if the apostle had said: Though we are all equal in the respects already mentioned, yet we have all different offices and situations to fill up in the Church and in the world; and we receive a free gift from Christ, according to the nature of the office, that we may be able to discharge it according to his own mind. So the free gift, which we receive from Christ, is according to the office or function which he has given us to fulfill; and the office is according to that free gift, each suited to the other.

### Verse 8

[¶23] Wherefore he saith - The reference seems to be to [Psa 68:18], which, however it may speak of the removal of the tabernacle, appears to have been intended to point out the glorious ascension of Christ after his resurrection from the dead. The expositions of various commentators have made the place extremely difficult. I shall not trouble my reader with them; they may be seen in Rosenmuller.

[¶24] When he ascended up on high - The whole of this verse, as it stands in the psalm, seems to refer to a military triumph. Take the following paraphrase: Thou hast ascended on high: the conqueror was placed in a very elevated chariot. Thou hast led captivity captive: the conquered kings and generals were usually bound behind the chariot of the conqueror, to grace the triumph. Thou host received gifts for (Paul, given gifts unto) men: at such times the conqueror was wont to throw money among the crowd. Even to the rebellious: those who had fought against him now submit unto him, and share his munificence; for it is the property of a hero to be generous. That the Lord God might dwell among them: the conqueror being now come to fix his abode in the conquered provinces, and subdue the people to his laws.

[¶25] All this the apostle applies to the resurrection, ascension, and glory of Christ; though it has been doubted by some learned men whether the psalmist had this in view. I shall not dispute about this; it is enough for me that the apostle, under the inspiration of God, applied the verse in this way; and whatever David might intend, and of whatever event he might have written, we see plainly that the sense in which the apostle uses it was the sense of the Spirit of God; for the Spirit in the Old and New Testaments is the same. I may venture a short criticism on a few words in the original: Thou hast received gifts for men, לקחת מתנות באדם lakachta mattanoth baadam, thou hast taken gifts in man, in Adam. The gifts which Jesus Christ distributes to man he has received in man, in and by virtue of his incarnation; and it is in consequence of his being made man that it may be said, The Lord God dwells among them; for Jesus was called Immanuel, God with us, in consequence of his incarnation. This view of the subject is consistent with the whole economy of grace, and suits well with the apostle's application of the words of the psalmist in this place.

### Verse 9

[¶27] But that he also descended - The meaning of the apostle appears to be this: The person who ascended is the Messiah, and his ascension plainly intimates his descension; that is, his incarnation, humiliation, death, and resurrection.

### Verse 10

[¶29] He that descended - And he who descended so low is the same who has ascended so high. He came to the lower parts of the earth - the very deepest abasement; having emptied himself; taken upon him; the form of a servant, and humbled himself unto death, even the death of the cross; now he is ascended far above all heavens - higher than all height; he has a name above every name. Here his descending into the lower parts of the earth is put in opposition to his ascending far above all heavens. His abasement was unparalleled; so also is his exaltation.

[¶30] That he might fill all things - That he might be the fountain whence all blessings might flow; dispensing all good things to all his creatures, according to their several capacities and necessities; and, particularly, fill both converted Jews and Gentiles with all the gifts and graces of his Holy Spirit. Hence it follows:

### Verse 11

[¶32] He gave some, apostles - He established several offices in his Church; furnished these with the proper officers; and, to qualify them for their work, gave them the proper gifts. For a full illustration of this verse, the reader is requested to refer to the notes on [1Cor 12:6-10] (note), [1Cor 12:28-30] (note); and to the concluding observations at the end of that chapter.

### Verse 12

[¶34] For the perfecting of the saints - For the complete instruction, purification, and union of all who have believed in Christ Jesus, both Jews and Gentiles. For the meaning of καταρτισμος, perfecting, see the note on [2Cor 13:9].

[¶35] For the work of the ministry - All these various officers, and the gifts and graces conferred upon them, were judged necessary, by the great Head of the Church, for its full instruction in the important doctrines of Christianity. The same officers and gifts are still necessary, and God gives them; but they do not know their places. In most Christian Churches there appears to be but one office, that of preacher; and one gift, that by which he professes to preach. The apostles, prophets, evangelists, pastors, and teachers, are all compounded in the class preachers; and many, to whom God has given nothing but the gift of exhortation, take texts to explain them; and thus lose their time, and mar their ministry.

[¶36] Edifying of the body - The body of Christ is his Church, see [Eph 2:20], etc.; and its edification consists in its thorough instruction in Divine things, and its being filled with faith and holiness.

### Verse 13

[¶38] In the unity of the faith - Jews and Gentiles being all converted according to the doctrines laid down in the faith - the Christian system.

[¶39] The knowledge of the Son of God - A trite understanding of the mystery of the incarnation; why God was manifest in the flesh, and why this was necessary in order to human salvation.

[¶40] Unto a perfect man - Εις ανδρα τελειον· One thoroughly instructed; the whole body of the Church being fully taught, justified, sanctified, and sealed.

[¶41] Measure of the stature - The full measure of knowledge, love, and holiness, which the Gospel of Christ requires. Many preachers, and multitudes of professing people, are studious to find out how many imperfections and infidelities, and how much inward sinfulness, is consistent with a safe state in religion but how few, very few, are bringing out the fair Gospel standard to try the height of the members of the Church; whether they be fit for the heavenly army; whether their stature be such as qualifies them for the ranks of the Church militant! The measure of the stature of the fullness is seldom seen; the measure of the stature of littleness, dwarfishness, and emptiness, is often exhibited.

### Verse 14

[¶43] Be no more children - Children, here, are opposed to the perfect man in the preceding verse; and the state of both is well explained by the apostle's allusions. The man is grown up strong and healthy, and has attained such a measure or height as qualifies him for the most respectable place in the ranks of his country.

[¶44] The child is ignorant, weak, and unsteady, tossed about in the nurse's arms, or whirled round in the giddy sports or mazes of youth; this seems to be the apostle's allusion. Being tossed to and fro, and carried about with every wind of doctrine, refers to some kind of ancient play, but what I cannot absolutely determine; probably to something similar to a top, or to our paper kite.

[¶45] By the sleight of men - The words εν τη κυβειᾳ refer to the arts used by gamesters, who employ false dice that will always throw up one kind of number, which is that by which those who play with them cannot win.

## 577. Ephesians · 8 of 15

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[¶0] Cunning craftiness - It is difficult to give a literal translation of the original words: εν πανουργιᾳ προς την μεθοδειαν της πλανης· "By cunning, for the purpose of using the various means of deception." Πανουργια signifies craft and subtlety in general, cheating and imposition: μεθοδεια, from which we have our term method, signifies a wile, a particular sleight, mode of tricking and deceiving; it is applied to the arts which the devil uses to deceive and destroy souls; see [Eph 6:11], called there the Wiles of the devil. From this it seems that various arts were used, both by the Greek sophists and the Judaizing teachers, to render the Gospel of none effect, or to adulterate and corrupt it.

### Verse 15

[¶2] But, speaking the truth in love - The truth recommended by the apostle is the whole system of Gospel doctrine; this they are to teach and preach, and this is opposed to the deceit mentioned above. This truth, as it is the doctrine of God's eternal love to mankind, must be preached in love. Scolding and abuse from the pulpit or press, in matters of religion, are truly monstrous. He who has the truth of God has no need of any means to defend or propagate it, but those which love to God and man provides.

[¶3] Grow up into him - This is a continuance of the metaphor taken from the members of a human body receiving nourishment equally and growing up, each in its due proportion to other parts, and to the body in general. The truth of God should be so preached to all the members of the Church of God, that they may all receive an increase of grace and life; so that each, in whatever state he may be, may get forward in the way of truth and holiness. In the Church of Christ there are persons in various states: the careless, the penitent, the lukewarm, the tempted, the diffident, the little child, the young man, and the father. He who has got a talent for the edification of only one of those classes should not stay long in a place, else the whole body cannot grow up in all things under his ministry.

### Verse 16

[¶5] From whom the whole body - Dr. Macknight has a just view of this passage, and I cannot express my own in more suitable terms: "The apostle's meaning is, that, as the human body is formed by the union of all the members to each other, under the head, and by the fitness of each member for its own office and place in the body, so the Church is formed by the union of its members under Christ, the head. Farther, as the human body increases till it arrives at maturity by the energy of every part in performing its proper function, and by the sympathy of every part with the whole, so the body or Church of Christ grows to maturity by the proper exercise of the gifts and graces of individuals for the benefit of the whole."

[¶6] This verse is another proof of the wisdom and learning of the apostle. Not only the general ideas here are anatomical, but the whole phraseology is the same. The articulation of the bones, the composition and action of the muscles, the circulation of the fluids, carrying nourishment to every part, and depositing some in every place, the energy of the system in keeping up all the functions, being particularly introduced, and the whole terminating in the general process of nutrition, increasing the body, and supplying all the waste that had taken place in consequence of labor, etc. Let any medical man, who understands the apostle's language, take up this verse, and he will be convinced that the apostle had all these things in view. I am surprised that some of those who have looked for the discoveries of the moderns among the ancients, have not brought in the apostle's word επιχορηγια , supply, from επιχορηγεω, to lead up, lead along, minister, supply, etc., as some proof that the circulation of the blood was not unknown to St. Paul!

### Verse 17

[¶8] Walk not as other Gentiles walk - Ye are called to holiness by the Gospel, the other Gentiles have no such calling; walk not as they walk. In this and the two following verses the apostle gives a most awful account of the conduct of the heathens who were without the knowledge of the true God. I shall note the particulars.

[¶9] 1. They walked in the vanity of their mind, εν ματαιοτητι του νοος αὑτων· In the foolishness of their mind; want of genuine wisdom is that to which the apostle refers, and it was through this that the Gentiles became addicted to every species of idolatry; and they fondly imagined that they could obtain help from gods which were the work of their own hands! Here their foolishness was manifested.

### Verse 18

[¶11] 2. Having the understanding darkened - This is the second instance alleged by the apostle of the degradation of the Gentiles. Having no means of knowledge, the heart, naturally dark, became more and more so by means of habitual transgression; every thing in the Gentile system having an immediate tendency to blind the eyes and darken the whole soul.

[¶12] 3. Being alienated from the life of God - The original design of God was to live in man; and the life of God in the soul of man was that by which God intended to make man happy, and without which true happiness was never found by any human spirit: from this through the ignorance that was in them, δια την αγνοιαν την ουσαν, through the substantial or continually existing ignorance, which there was nothing to instruct, nothing to enlighten; for the most accurate writings of their best philosophers left them entirely ignorant of the real nature of God. And if they had no correct knowledge of the true God they could have no religion; and if no religion, no morality. Their moral state became so wretched that they are represented as abhorring every thing spiritual and pure, for this is the import of the word απηλλοτριωμενοι (which we translate alienated) in some of the best Greek writers. They abhorred every thing that had a tendency to lay any restraint on their vicious passions and inclinations.

[¶13] 4. Blindness of their heart - Δια την πωρωσιν· Because of the callousness of their hearts. Callous signifies a thickening of the outward skin of any particular part, especially on the hands and feet, by repeated exercise or use, through which such parts are rendered insensible. This may be metaphorically applied to the conscience of a sinner, which is rendered stupid and insensible by repeated acts of iniquity.

### Verse 19

[¶15] 5. Who being past feeling - Οιτινες απηλγηκοτες. The verb απαλγειν signifies,

[¶16] 1. To throw off all sense of shame, and to be utterly devoid of pain, for committing unrighteous acts.

[¶17] 2. To be desperate, having neither hope nor desire of reformation; in a word, to be without remorse, and to be utterly regardless of conduct, character, or final blessedness.

[¶18] Instead of απηλγηκοτες, several excellent MSS. and versions have απηλπικοτες, being without hope; that is, persons who, from their manner of life in this world, could not possibly hope for blessedness in the world to come, and who might feel it their interest to deny the resurrection of the body, and even the immortality of the soul.

[¶19] 6. Have given themselves over unto lasciviousness - Lasciviousness, ασελγεια, is here personified; and the Gentiles in question are represented as having delivered themselves over to her jurisdiction. This is a trite picture of the Gentile world: uncleanness, lechery, and debauchery of every kind, flourished among them without limit or restraint. Almost all their gods and goddesses were of this character.

[¶20] 7. To work all uncleanness with greediness - This is a complete finish of the most abandoned character; to do an unclean act is bad, to labor in it is worse, to labor in all uncleanness is worse still; but to do all this in every case to the utmost extent, εν πλεονεξια, with a desire exceeding time, place, opportunity, and strength, is worst of all, and leaves nothing more profligate or more abandoned to be described or imagined; just as Ovid paints the drunken Silenus, whose wantonness survives his strength and keeps alive his desires, though old age has destroyed the power of gratification: -

[¶21] Te quoque, inextinctae Silene libidinis, urunt:

[¶22] Nequitia est, quae te non sinit esse senem.

[¶23] Fast., lib. i. v. 413.

[¶24] Thee also, O Silenus, of inextinguishable lust, they inflame; Thou art old in every thing except in lust.

[¶25] Such was the state of the Gentiles before they were blessed with the light of the Gospel; and such is the state of those nations who have not yet received the Gospel; and such is the state of multitudes of those in Christian countries who refuse to receive the Gospel, endeavor to decry it, and to take refuge in the falsities of infidelity against the testimony of eternal truth.

### Verse 20

[¶27] But ye have not so learned Christ - Ye have received the doctrines of Christianity, and therefore are taught differently; ye have received the Spirit of Christ, and therefore are saved from such dispositions. Some would point and translate the original thus: Ὑμεις δε ουχ οὑτως· εμαθετε τον Χριστον· But ye are not thus; ye have learned Christ.

### Verse 21

[¶29] If so be that ye have heard him - Ειγε, Seeing that, since indeed, ye have heard us proclaim his eternal truth; we have delivered it to you as we received it from Jesus.

### Verse 22

[¶31] That ye put off - And this has been one especial part of our teaching, that ye should abandon all these, and live a life totally opposite to what it was before.

[¶32] The old man - See the note on [Rom 6:6], and especially see the notes on [Rom 13:13], [Rom 13:14] (note).

[¶33] Which is corrupt - The whole of your former life was corrupt and abominable; ye lived in the pursuit of pleasure and happiness; ye sought this in the gratification of the lusts of the flesh; and were ever deceived by these lusts, and disappointed in your expectations.

### Verse 23

[¶35] And be renewed in the spirit of your mind - Their old mode of living was to be abandoned; a new one to be assumed. The mind is to be renovated; and not only its general complexion, but the very spirit of it; all its faculties and powers must be thoroughly, completely, and universally renewed. Plautus uses a similar expression describing deep distress, and answerable to our phrase innermost soul: -

[¶36] Paupertas, pavor territat mentem animi.

[¶37] Poverty and dread alarm my innermost soul.

[¶38] Epid., l. 519.

### Verse 24

[¶40] Put on the new man - Get a new nature; for in Christ Jesus - under the Christian dispensation, neither circumcision avails any thing, nor uncircumcision, hut a new creation. Therefore ye must be renewed in the spirit of your mind.

[¶41] Which after God is created in righteousness - Here is certainly an allusion to the creation of man. Moses tells us, [Gen 1:27], that God created man in his own image; that is, God was the model according to which he was formed in the spirit of his mind. St. Paul says here that they should put on the new man, which after God is created in righteousness and true holiness, or, ὁσιοτητι της αληθειας, in the holiness of truth. Both certainly refer to the same thing, and the one illustrates the other. From the apostle we learn what Moses meant by the image of God; it was righteousness and the truth of holiness. See the note on [Gen 1:26]. It is not this or the other degree of moral good which the soul is to receive by Jesus Christ, it is the whole image of God; it is to be formed κατα Θεον, according to God; the likeness of the Divine Being is to be traced upon his soul, and he is to bear that as fully as his first father Adam bore it in the beginning.

### Verse 25

[¶43] Wherefore putting away lying - All falsity, all prevarication, because this is opposite to the truth as it is in Jesus, [Eph 4:21], and to the holiness of truth, [Eph 4:24].

[¶44] Speak every man truth with his neighbor - Truth was but of small account among many of even the best heathens, for they taught that on many occasions a lie was to be preferred to the truth itself. Dr. Whitby collects some of their maxims on this head. Κρειττον δε ελεσθαι ψευδος, η αληθες κακον· "A lie is better than a hurtful truth." - Menander. Το γαρ αγαθον κρειττον εστι της αληθειας· "Good is better than truth." - Proclus. Ενθα γαρ τι δει και ψευδος λεγεσθαι, λεγεσθω. "When telling a lie will be profitable, let it be told." - Darius in Herodotus, lib. iii. p. 101. "He may lie who knows how to do it εν δεοντι καιρῳ, in a suitable time." - Plato apud Stob., ser. 12. "There is nothing decorous in truth but when it is profitable; yea, sometimes και ψευδος ωνησεν ανθρωπους, και τ' αληθες εβλαψεν, truth is hurtful, and lying is profitable to men." - Maximus Tyrius, Diss. 3, p. 29.

## 578. Ephesians · 9 of 15

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[¶0] Having been brought up in such a loose system of morality, these converted Gentiles had need of these apostolic directions; Put away lying; speak the truth: Let lying never come near you; let truth be ever present with you.

[¶1] We are members one of another - Consider yourselves as one body, of which Jesus Christ is the head; and as a man's right hand would not deceive or wrong his left hand, so deal honestly with each other; for ye are members one of another.

### Verse 26

[¶3] Be ye angry, and sin not - Οργιζεσθε, here, is the same as ει μεν οργιζεσθε, If Ye be angry, do not sin. We can never suppose that the apostle delivers this as a precept, if we take the words as they stand in our version. Perhaps the sense is, Take heed that ye be not angry, lest ye sin; for it would be very difficult, even for an apostle himself, to be angry and not sin. If we consider anger as implying displeasure simply, then there are a multitude of cases in which a man may be innocently, yea, laudably angry; for he should be displeased with every thing which is not for the glory of God, and the good of mankind. But, in any other sense, I do not see how the words can be safely taken.

[¶4] Let not the sun go down upon your wrath - That is: If you do get angry with any one, see that the fire be cast with the utmost speed out of your bosom. Do not go to sleep with any unkind or unbrotherly feeling; anger, continued in, may produce malice and revenge. No temper of this kind can consist with peace of conscience, and the approbation of God's Spirit in the soul.

### Verse 27

[¶6] Neither give place to the devil - Your adversary will strive to influence your mind, and irritate your spirit; watch and pray that he may not get any place in you, or ascendancy over you.

[¶7] As the word διαβολος is sometimes used to signify a calumniator, tale-bearer, whisperer, or backbiter; (see in the original, [1Tim 3:11]; [2Tim 3:3], and [Tit 2:3]); here it may have the same signification. Do not open your ear to the tale-bearer, to the slanderer, who comes to you with accusations against your brethren, or with surmisings and evil speakings. These are human devils; they may be the means of making you angry, even without any solid pretense; therefore give them no place, that you may not be angry at any time; but if, unhappily, you should be overtaken in this fault, let not the sun go down upon your wrath; go to your brother, against whom you have found your spirit irritated; tell him what you have heard, and what you fear; let your ears be open to receive his own account; carefully listen to his own explanation; and, if possible, let the matter be finally settled, that Satan may not gain advantage over either.

### Verse 28

[¶9] Let him that stole steal no more - It is supposed that, among the rabbins, stealing was not entirely discountenanced, provided a portion was given to the poor. The apostle here teaches them a different doctrine: as they should speak truth every man with his neighbor, so they should in every respect act honestly, for nothing contrary to truth and righteousness could be tolerated under the Christian system. Let no man, under pretense of helping the poor, defraud another; but let him labor, working with his hands to provide that which is good, that he may have to give to him who is in necessity. Stealing, overreaching, defrauding, purloining, etc., are consistent with no kind of religion that acknowledges the true God. If Christianity does not make men honest, it does nothing for them. Those who are not saved from dishonesty fear not God, though they may dread man.

### Verse 29

[¶11] Let no corrupt communication - Πας λογος σαπρος. Kypke observes that λογος σαπρος signifies a useless, putrid, unsavory, and obscene word or conversation.

[¶12] 1. Useless, particularly that which has been rendered so by old age and corruption.

[¶13] 2. Putrid, impure; so Aristophanes in Lysistrat., p. 859, calls a bad woman σαπρα: εμοι συ λουτρον, ω σαπρα· Tune, Spurca! balneum mihi parabis?

[¶14] 3. Calumnious, or reproachful; whatever has a tendency to injure the name, fame, or interest of another.

[¶15] In short, it appears to mean any word or thing obscene, any thing that injures virtue, countenances vice, or scoffs at religion. In the parallel place, [Col 4:6], the apostle exhorts that our speech may be seasoned with salt, to preserve it from putrefaction. See Kypke and Macknight.

[¶16] But that which is good to the use of edifying - To be good for a thing is a Graecism, as well as an Anglicism, for, to be fit, proper, suitable, etc.; so Achilles Tatius, lib. iv. p. 231: Αγαθον εις φιλιαν οιδα σε· I know thee to be good (formed) for friendship. And Appian, de Bell. Hisp., p. 439, terms both the Scipios, Ανδρας ες παντα αγαθους γενομενους, men who were good (suitable) for all things. And also Lucian, in Toxari, p. 53: Ου μονον αρα τοξευειν αγαθοι ησαν Σκυθαι· The Scythians were not good (expert) in archery only. See Kypke, from whom I quote.

[¶17] That it may minister grace - Ἱνα δῳ χαριν. This may be understood thus:

[¶18] 1. Let your conversation be pure, wise, and holy, that it may he the means of conveying grace, or Divine influences, to them that hear.

[¶19] 2. Let it be such as to be grateful or acceptable to the hearers. This is the meaning of Ἱνα δῳ χαριν in some of the most correct Greek writers. Never wound modesty, truth, or religion with your discourse; endeavor to edify those with whom you converse; and if possible, speak so as to please them.

### Verse 30

[¶21] Grieve not the Holy Spirit of God - By giving way to any wrong temper, unholy word, or unrighteous action. Even those who have already a measure of the light and life of God, both of which are not only brought in by the Holy Spirit, but maintained by his constant indwelling, may give way to sin, and so grieve this Holy Spirit that it shall withdraw both its light and presence; and, in proportion as it withdraws, then hardness and darkness take place; and, what is still worse, a state of insensibility is the consequence; for the darkness prevents the fallen state from being seen, and the hardness prevents it from being felt.

[¶22] Whereby ye are sealed - The Holy Spirit in the soul of a believer is God's seal, set on his heart to testify that he is God's property, and that he should be wholly employed in God's service. It is very likely that the apostle had in view the words of the prophet, [Isa 63:10] : But they rebelled, and Vexed his Holy Spirit; therefore he was turned to be their enemy, and fought against them. The psalmist refers to the same fact in nearly the same words, [Psa 78:40] : How oft did they Provoke him in the wilderness, and Grieve him in the desert! Let every man, therefore, take heed that he grieve not the Spirit of God, lest God turn to be his enemy, and fight against him.

### Verse 31

[¶24] Let all bitterness - Πασα πικρια. It is astonishing that any who profess the Christian name should indulge bitterness of spirit. Those who are censorious, who are unmerciful to the failings of others, who have fixed a certain standard by which they measure all persons in all circumstances, and unchristian every one that does not come up to this standard, these have the bitterness against which the apostle speaks. In the last century there was a compound medicine, made up from a variety of drastic acrid drugs and ardent spirits, which was called Hiera Picra, ἱερα πικρα, the holy bitter; this medicine was administered in a multitude of cases, where it did immense evil, and perhaps in scarcely any case did it do good. It has ever appeared to me to furnish a proper epithet for the disposition mentioned above, the holy bitter; for the religiously censorious act under the pretense of superior sanctity. I have known such persons do much evil in a Christian society, but never knew an instance of their doing any good.

[¶25] And wrath - Θυμος is more properly anger, which may be considered the commencement of the passion.

[¶26] Anger - Οργν is more properly wrath - the passion carried to its highest pitch, accompanied with injurious words and outrageous acts, some of which are immediately specified.

[¶27] And clamor - Κραυγη Loud and obstreperous speaking, brawling, railing, boisterous talk, often the offspring of wrath; all of which are highly unbecoming the meek, loving, quiet, sedate mind of Christ and his followers.

[¶28] And evil speaking - Βλασφημια· Blasphemy; that is, injurious speaking - words which tend to hurt those of whom or against whom they are spoken.

[¶29] With all malice - Κακια· All malignity; as anger produces wrath, and wrath clamor, so all together produce malice; that is, settled, sullen, fell wrath, which is always looking out for opportunities to revenge itself by the destruction of the object of its indignation. No state of society can be even tolerable where these prevail; and, if eternity were out of the question, it is of the utmost consequence to have these banished from time.

### Verse 32

[¶31] Be ye kind one to another - Γινεσθε - χρηστοι· Be kind and obliging to each other; study good breeding and gentleness of manners. A Christian cannot be a savage, and he need not be a boor. Never put any person to needless pain.

[¶32] Tender-hearted - Ευσπλαγχνοι· Compassionate; having the bowels easily moved (as the word implies) to commiserate the state of the wretched and distressed.

[¶33] Forgiving one another - Should you receive any injury from a brother, or from any man, be as ready to forgive him, on his repentance and acknowledgment, as God was, for Christ's sake, to forgive you when you repented of your sins, and took refuge in his mercy.

[¶34] 1. The exhortations given in this chapter, if properly attended to, have the most direct tendency to secure the peace of the individual, the comfort of every family, and the welfare and unity of every Christian society. That God never prohibits any thing that is useful to us, is an unshaken truth. And that he never commands what has not the most pointed relation to our present and eternal welfare, is not less so. How is it, then, that we do not glory in his commandments and rejoice in his prohibitions? If the gratification of our fleshly propensities could do us good, that gratification had never been forbidden. God plants thorns in the way that would lead us to death and perdition.

[¶35] 2. From the provision which God has made for the soul's salvation, we may see the nature, and in some sense the extent, of the salvation provided. Much on this subject has been said in the preceding chapter, and the same subject is continued here. God requires that the Church shall be holy, so that it may be a proper habitation for himself; and he requires that each believer should be holy, and that he should, under the influences of his grace, arrive at the measure of the stature of the fullness of Christ! [Eph 4:13]. This is astonishing; but God is able to make all grace abound towards us.

[¶36] 3. It is the will of God that Christians should be well instructed; that they should become wise and intelligent; and have their understandings well cultivated and improved. Sound learning is of great worth, even in religion; the wisest and best instructed Christians are the most steady, and may be the most useful. If a man be a child in knowledge, he is likely to be tossed to and fro, and carried about with every wind of doctrine; and often lies at the mercy of interested, designing men: the more knowledge he has, the more safe is his state. If our circumstances be such that we have few means of improvement, we should turn them to the best account. "Partial knowledge is better than total ignorance; he who cannot get all he may wish, must take heed to acquire all that he can." If total ignorance be a bad and dangerous thing, every degree of knowledge lessens both the evil and the danger. It must never be forgotten that the Holy Scriptures themselves are capable of making men wise unto salvation, if read and studied with faith in Christ.

[¶37] 4. Union among the followers of Christ is strongly recommended. How can spiritual brethren fall out by the way? Have they not all one Father, all one Head? Do they not form one body, and are they not all members of each other? Would it not be monstrous to see the nails pulling out the eyes, the hands tearing off the flesh from the body, the teeth biting out the tongue, etc., etc.? And is it less so to see the members of a Christian society bite and devour each other, till they are consumed one of another? Every member of the mystical body of Christ should labor for the comfort and edification of the whole, and the honor of the Head. He that would live a quiet life, and keep the unity of the Spirit in the bond of peace, must be as backward to take offense as to give it. Would all act on this plan (and surely it is as rational as it is Christian) we should soon have glory to God in the highest, and on earth peace and good will among men.

[¶38] 5. A roughness of manners is to some unavoidable; it is partly owing to the peculiar texture of their mind, and partly to their education. But there are others who glory in, and endeavor to cultivate, this ungentle disposition; under this is often concealed a great degree of spiritual pride, and perhaps some malignity; for they think that this roughness gives them a right to say grating, harsh, and severe things. They should be taught another lesson; and if they will not demean themselves as they ought, they should be left to themselves, and no man should associate with them. They are not Christians, and they act beneath the character of men.

### Introduction

[¶40] Christians should imitate their heavenly Father, and walk in love, after the example of Christ, [Eph 5:1], [Eph 5:2]. They should avoid all uncleanness, impurity, covetousness, and foolish jesting, and idolatry, because these things exclude from the kingdom of God, [Eph 5:3-7]. The Ephesians were once in darkness, but being now light in the Lord, they are exhorted to walk in that light, and bring forth the fruits of the Spirit; and to have no fellowship with the workers of iniquity, whose evil deeds are manifested by the light, [Eph 5:8-13]. All are exhorted to awake; to walk circumspectly; to redeem the time; and to learn what the will of the Lord is, [Eph 5:14-17]. The apostle gives particular directions relative to avoiding excess of wine, [Eph 5:18]. To singing and giving thanks, [Eph 5:19], [Eph 5:20]. Submission to each other, [Eph 5:21]. To husbands that they should love their wives, as Christ loved the Church; for by the marriage union, the union between Christ and the Church is pointed out; and wives are exhorted to reverence their husbands, [Eph 5:22-33].

### Verse 1

[¶42] Be ye therefore followers of God - The beginning of this chapter is properly a continuation of the preceding, which should have ended with the second verse of this. The word μιμηται, which we translate followers, signifies such as personate others, assuming their gait, mode of speech, accent, carriage, etc.; and it is from this Greek word that we have the word mimic. Though this term is often used in a ludicrous sense, yet here it is to be understood in a very solemn and proper sense. Let your whole conduct be like that of your Lord; imitate him in all your actions, words, spirit, and inclinations; imitate him as children do their beloved parents, and remember that you stand in the relation of beloved children to him. It is natural for children to imitate their parents; it is their constant aim to learn of them, and to copy them in all things; whatever they see the parent do, whatever they hear him speak, that they endeavor to copy and imitate; yea, they go farther, they insensibly copy the very tempers of their parents. If ye therefore be children of God, show this love to your heavenly Father, and imitate all his moral perfections, and acquire the mind that was in Jesus.

### Verse 2

[¶44] And walk in love - Let every act of life be dictated by love to God and man.

## 579. Ephesians · 10 of 15

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/579/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/579/#p-N

[¶0] As Christ - hath loved us - Laying down your lives for your brethren if necessary; counting nothing too difficult to be done in order to promote their eternal salvation.

[¶1] Hath given himself for us - Christ hath died in our stead, and become thereby a sacrifice for our sins.

[¶2] An offering - Προσφορα· An oblation, an eucharistic offering; the same as מנחה minchah, [Lev 2:1], etc., which is explained to be an offering made unto the Lord, of fine flour, with oil and frankincense. It means, any offering by which gratitude was expressed for temporal blessings received from the bounty of God.

[¶3] A sacrifice - Θυσια· A sin-offering, a victim for sin; the same as זבח zebach, which almost universally means that sacrificial act in which the blood of an animal was poured out as an atonement for sin. These terms may be justly considered as including every kind of sacrifice, offering, and oblation made to God on any account; and both these terms are with propriety used here, because the apostle's design was to represent the sufficiency of the offering made by Christ for the sin of the world. And the passage strongly intimates, that as man is bound to be grateful to God for the good things of this life, so he should testify that gratitude by suitable offerings; but having sinned against God, he has forfeited all earthly blessings as well as those that come from heaven; and that Jesus Christ gave himself ὑπερ ἡμων, in our stead and on our account, as the gratitude-offering, προσφορα, which we owed to our Maker, and, without which a continuance of temporal blessings could not be expected; and also as a sacrifice for sin, θυσια, without which we could never approach God, and without which we must be punished with an everlasting destruction from the presence of God and the glory of his power. Thus we find that even our temporal blessings come from and by Jesus Christ, as well as all our spiritual and eternal mercies.

[¶4] For a sweet-smelling savor - Εις οσμην ευωδιας· The same as is expressed in [Gen 8:21]; [Lev 1:9]; [Lev 3:16] : ריח ניהוח ליהוה reiach nichoach laihovah, "a sweet savor unto the Lord;" i.e. an offering of his own prescription, and one with which he was well pleased; and by accepting of which he showed that he accepted the person who offered it. The sweet-smelling savor refers to the burnt-offerings, the fumes of which ascended from the fire in the act of burning; and as such odors are grateful to man, God represents himself as pleased with them, when offered by an upright worshipper according to his own appointment.

### Verse 3

[¶6] But fornication - It is probable that the three terms used here by the apostle refer to different species of the same thing. The word fornication, πορνεια, may imply not only fornication but adultery also, as it frequently does; uncleanness, ακαθαρσια may refer to all abominable and unnatural lusts - sodomy, bestiality, etc., and covetousness, πλεονεξια, to excessive indulgence in that which, moderately used, is lawful. As the covetous man never has enough of wealth, so the pleasure-taker and the libertine never have enough of the gratifications of sense, the appetite increasing in proportion to its indulgence. If, however, simple covetousness, i.e. the love of gain, be here intended, it shows from the connection in which it stands, (for it is linked with fornication, adultery, and all uncleanness), how degrading it is to the soul of man, and how abominable it is in the eye of God. In other places it is ranked with idolatry, for the man who has an inordinate love of gain makes money his god.

[¶7] Let it not be once named - Let no such things ever exist among you, for ye are called to be saints.

### Verse 4

[¶9] Neither filthiness - Αισχροτης· Any thing base or vile in words or acts.

[¶10] Foolish talking - Μωρολογια· Scurrility, buffoonery, ridicule, or what tends to expose another to contempt.

[¶11] Nor jesting - Ευτραπελια· Artfully turned discourses or words, from ευ, well or easily, and τρεπω, I turn; words that can be easily turned to other meanings; double entendres; chaste words which, from their connection, and the manner in which they are used, convey an obscene or offensive meaning. It also means jests, puns, witty sayings, and mountebank repartees of all kinds.

[¶12] Which are not convenient - Ουκ ανηκοντα· They do not come up to the proper standard; they are utterly improper in themselves, and highly unbecoming in those who profess Christianity.

[¶13] But rather giving of thanks - Ευχαριστια· Decent and edifying discourse or thanksgiving to God. Prayer or praise is the most suitable language for man; and he who is of a trifling, light disposition, is ill fitted for either. How can a man, who has been talking foolishly or jestingly in company, go in private to magnify God for the use of his tongue which he has abused, or his rational faculties which he has degraded?

### Verse 5

[¶15] For this ye know - Ye must be convinced of the dangerous and ruinous tendency of such a spirit and conduct, when ye know that persons of this character can never inherit the kingdom of God. See on [Eph 5:3] (note); and see the observations on the Greek article at the end of this epistle.

### Verse 6

[¶17] Let no man deceive you - Suffer no man to persuade you that any of these things are innocent, or that they are unavoidable frailties of human nature; they are all sins and abominations in the sight of God; those who practice them are children of disobedience; and on account of such practices the wrath of God - Divine punishment, must come upon them.

### Verse 7

[¶19] Be not ye therefore partakers with them - Do not act as your fellow citizens do; nor suffer their philosophy, to it in vain words, κενοις λογοις, with empty and illusive doctrines, to lead you astray from the path of truth.

[¶20] That there was much need for such directions and cautions to the people of Ephesus has been often remarked. It appears, from Athenaeus, that these people were addicted to luxury, effeminacy etc. He tells us that the famous Aspasia, who was herself of the Socratic sect, brought a vast number of beautiful women into Greece, and by their means filled the country with prostitutes, και επληθυνεν απο των ταυτης ἑταιριδων ἡ Ελλας, lib. xiii. cap. 25. Ibid. cap. 31, he observes that the Ephesians had dedicated temples ἑταιρᾳ Αφροδιτῃ, to the prostitute Venus; and again, cap. 32, he quotes from Demosthenes, in Orat. contra Neaeram: τας μεν ἑταιρας ἡδονης ἑνεκα εχομεν, τας δε παλλακας της καθ' ἡμεραν παλλακειας, τας δε γυναικας του παιδοποιεισθαι γνησιως, και των ενδον φυλακα πιστην εχειν· "We have whores for our pleasure, harlots for daily use, and wives for the procreation of legitimate children, and for the faithful preservation of our property." Through the whole of this 13th book of Athenaeus the reader will see the most melancholy proofs of the most abominable practices among the Greeks, and the high estimation in which public prostitutes were held; the greatest lawgivers and the wisest philosophers among the Greeks supported this system both by their authority and example. Is it not in reference to their teaching and laws that the apostle says: Let no man deceive you with vain words?

### Verse 8

[¶22] For ye were sometimes (ποτε, formerly) darkness - While ye lived in darkness, ye lived in these crimes.

[¶23] But now are ye light in the Lord - When ye were in heathenish darkness ye served divers lusts and pleasures, but now ye have the light - the wisdom and teaching which come from God; therefore walk as children of the light - let the world see that ye are not slaves to the flesh, but free, willing, rational servants of the Most High; not brutish followers of devil gods.

### Verse 9

[¶25] For the fruit of the Spirit - Instead of Spirit, Πνευματος, ABD*EFG, the Syriac, Coptic, Sahidic, Ethiopic, Armenian, Vulgate, and Itala, together with several of the fathers, read φωτος, light, which is supposed by most critics to be the true reading, because there is no mention made of the Spirit in any part of the context. As light, [Eph 5:8], not only means the Divine influence upon the soul, but also the Gospel, with great propriety it may be said: The fruit of the light, i.e. of the Gospel, is in all goodness, and righteousness, and truth. Goodness, αγαθωσυνῃ, in the principle and disposition; righteousness, δικαιοσυνη, the exercise of that goodness in the whole conduct of life; truth, αληθεια, the director of that principle, and its exercise, to the glorification of God and the good of mankind.

### Verse 10

[¶27] Proving what is acceptable - By walking in the light - under the influence of the Divine Spirit, according to the dictates of the Gospel, ye shall be able to try, and bring to full proof, that by which God is best pleased. Ye shall be able to please him well in all things.

### Verse 11

[¶29] Have no fellowship - Have no religious connection whatever with heathens or their worship.

[¶30] Unfruitful works of darkness - Probably alluding to the mysteries among the heathens, and the different lustrations and rites through which the initiated went in the caves and dark recesses where these mysteries were celebrated; all which he denominates works of darkness, because they were destitute of true wisdom; and unfruitful works, because they were of no use to mankind; the initiated being obliged, on pain of death, to keep secret what they had seen, heard, and done: hence they were called απορῥητα μυστηρια, unspeakable mysteries - things that were not to be divulged. That the apostle may refer to magic and incantations is also probable, for to these the Ephesians were greatly addicted. See the proofs in the notes on [Act 19:19].

[¶31] Rather reprove them - Bear a testimony against them; convince them that they are wrong; confute them in their vain reasons; reprove them for their vices, which are flagrant, while pretending to superior illumination. All these meanings has the Greek word ελεγχω, which we generally render to convince or reprove.

### Verse 12

[¶33] For it is a shame even to speak - This no doubt refers to the Eleusinian and Bacchanalian mysteries, which were performed in the night and darkness, and were known to be so impure and abominable, especially the latter, that the Roman senate banished them both from Rome and Italy. How the discovery of these depths of Satan was made, and the whole proceedings in that case, may be seen in Livy, Hist. lib. xxxix. cap. 8-19, where the reader will see the force of what the apostle says here: It is a shame even to speak of those things which are done of them in secret; the abominations being of the most stupendous kind, and of the deepest dye.

### Verse 13

[¶35] But all things that are reproved - Dr. Macknight paraphrases this verse as follows: "Now all these reprovable actions, ελεγχομενα, which are practised in celebrating these mysteries, are made manifest as sinful by the Gospel; and, seeing every thing which discovers the true nature of actions is light, the Gospel, which discovers the evil nature of the actions performed in these mysteries, is light."

[¶36] The apostle speaks against these mysteries as he speaks against fornication, uncleanness, and covetousness; but by no means either borrows expression or similitude from them to illustrate Divine truths; for, as it would be a shame even to speak of those things, surely it would be an abomination to allude to them in the illustration of the doctrines of the Gospel.

### Verse 14

[¶38] Wherefore he saith - It is a matter of doubt and controversy whence this saying is derived. Some think it taken from [Isa 26:19] : Thy dead men shall live; with my dead body shall they arise; Awake and sing, ye that dwell in the dust, etc. Others think that it is taken from [Isa 60:1-3] : Arise, shine; for thy light is come, etc. But these passages neither give the words nor the meaning of the apostle. Epiphanius supposed them to be taken from an ancient prophecy of Elijah, long since lost: Syncellus and Euthalius think they were taken from an apocryphal work attributed to Jeremiah the prophet: others, that they made part of a hymn then used in the Christian Church; for that there were, in the apostle's time, hymns and spiritual songs, as well as psalms, we learn from himself, in [Eph 5:19], and from [Col 3:16]. The hymn is supposed to have begun thus: - Εγειραι ὁ καθευδων, Και αναστα εκ των νεκρων, Επιφαυσει σοι ὁ Χριστος.

[¶39] Awake, O thou who sleepest,

[¶40] And from the dead arise thou,

[¶41] And Christ shall shine upon thee.

[¶42] See Rosenmuller, Wolf, and others. But it seems more natural to understand the words he saith as referring to the light, i.e. the Gospel, mentioned [Eph 5:13]. And the διο λεγει should be translated, Wherefore It saith, Awake thou, etc. that is: This is the general, the strong, commanding voice of the Gospel in every part - Receive instruction; leave thy sins, which are leading thee to perdition; believe on the Lord Jesus Christ, and he will enlighten and save thee.

[¶43] As a man asleep neither knows nor does any thing that can be called good or useful, so the Gentiles and all others, while without the knowledge of Christianity, had not only no proper knowledge of vice and virtue, but they had no correct notion of the true God.

[¶44] As the dead can perform no function of life, so the Gentiles and the unconverted were incapable of performing any thing worthy either of life or being. But though they were asleep - in a state of complete spiritual torpor, yet they might be awoke by the voice of the Gospel; and though dead to all goodness, and to every function of the spiritual life, yet, as their animal life was whole in them, and perception and reason were still left, they were capable of hearing the Gospel, and under that influence which always accompanies it when faithfully preached, they could discern its excellency, and find it to be the power of God to their salvation. And they are addressed by the apostle as possessing this capacity; and, on their using it properly, have the promise that Christ shall enlighten them.

## 580. Ephesians · 11 of 15

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### Verse 15

[¶1] Walk circumspectly - Our word circumspect, from the Latin circirmspicio, signifies to look round about on all hands; to be every way watchful, wary, and cautious, in order to avoid danger, discern enemies before they come too nigh, and secure a man's interest by every possible and lawful means. But the original word ακριβως signifies correctly, accurately, consistently, or perfectly. Be ye, who have received the truth, careful of your conduct; walk by the rule which God has given you; do this as well in little as in great matters; exemplify your principles, which are holy and good, by a corresponding conduct; do not only profess, but live the Gospel. As you embrace all its promises, be careful also to embrace all its precepts; and behave yourselves so, that your enemies may never be able to say that ye are holy in your doctrines and profession, but irregular in your lives.

[¶2] Not as fools, but as wise - Μη ὡς ασοφοι, αλλ' ὡς σοφοι. The heathens affected to be called σοφοι, or wise men. Pythagoras was perhaps the first who corrected this vanity, by assuming the title of φιλοσοφος, a lover of wisdom; hence our term philosopher, used now in a much prouder sense than that in which the great Pythagoras wished it to be applied. The apostle here takes the term σοφος, and applies it to the Christian; and, instead of it, gives the empty Gentile philosopher the title of ασοφος, without wisdom, fool.

### Verse 16

[¶4] Redeeming the time - Εξαγοραζομενοι τον καιρον· Buying up those moments which others seem to throw away; steadily improving every present moment, that ye may, in some measure, regain the time ye have lost. Let time be your chief commodity; deal in that alone; buy it all up, and use every portion of it yourselves. Time is that on which eternity depends; in time ye are to get a preparation for the kingdom of God; if you get not this in time, your ruin is inevitable; therefore, buy up the time.

[¶5] Some think there is an allusion here to the case of debtors, who, by giving some valuable consideration to their creditors, obtain farther time for paying their debts. And this appears to be the sense in which it is used by the Septuagint, [Dan 2:8] : Επ' αληθειας οιδα εγω, ὁτι καιρον ὑμεις εξαγοραζετε· I know certainly that ye would gain or buy time - ye wish to have the time prolonged, that ye may seek out for some plausible explanation of the dream. Perhaps the apostle means in general, embrace every opportunity to glorify God, save your own souls, and do good to men.

[¶6] Because the days are evil - The present times are dangerous, they are full of trouble and temptations, and only the watchful and diligent have any reason to expect that they shall keep their garments unspotted.

### Verse 17

[¶8] Wherefore be ye not unwise - Μη γινεσθε αφρονες· Do not become madmen. Here is a most evident allusion to the orgies of Bacchus, in which his votaries acted like madmen; running about, tossing their heads from shoulder to shoulder, appearing to be in every sense completely frantic. See the whole of the passage in Livy, to which I have referred on [Eph 5:12].

[¶9] But understanding what the will of the Lord is - It is the will of God that ye should be sober, chaste, holy, and pure. Get a thorough understanding of this; acquaint yourselves with God's will, that ye may know how to glorify him.

### Verse 18

[¶11] Be not drunk with wine, wherein is excess - This is a farther allusion to the Bacchanalian mysteries; in them his votaries got drunk, and ran into all manner of excesses. Plato, though he forbade drunkenness in general, yet allowed that the people should get drunk in the solemnities of that god who invented wine. And indeed this was their common custom; when they had offered their sacrifices they indulged themselves in drunkenness, and ran into all kinds of extravagance. Hence it is probable that μεθυω, to get drunk, is derived from μετα, after, and θυω, to sacrifice; for, having completed their sacrifices, they indulged themselves in wine. The word ασωτια, which we translate excess, means profligacy and debauchery of every kind; such as are the general concomitants of drunkenness, and especially among the votaries of Bacchus in Greece and Italy.

[¶12] But be filled with the Spirit - The heathen priests pretended to be filled with the influence of the god they worshipped; and it was in these circumstances that they gave out their oracles. See a remarkable instance of this quoted in the note on [Luk 9:39] (note), where the case of a Bacchanalian is described. The apostle exhorts the Ephesians not to resemble these, but, instead of being filled with wine, to be filled with the Spirit of God; in consequence of which, instead of those discoveries of the Divine will to which in their drunken worship the votaries of Bacchus pretended, they should be wise indeed, and should understand what the will of the Lord is.

### Verse 19

[¶14] Speaking to yourselves in psalms - We can scarcely say what is the exact difference between these three expressions. Psalms, ψαλμοι, may probably mean those of David.

[¶15] Hymns - Ὑμνοις· Extemporaneous effusions in praise of God, uttered under the influence of the Divine Spirit, or a sense of his especial goodness. See [Act 16:25].

[¶16] Songs - Ωιδαις· Odes; premeditated and regular poetic compositions; but, in whatever form they were composed, we learn that they were all πνευματικα, spiritual - tending to magnify God and edify men.

[¶17] Singing and making melody in your heart - The heart always going with the lips. It is a shocking profanation of Divine worship to draw nigh to God with the lips, while the heart is far from him. It is too often the case that, in public worship, men are carried off from the sense of the words by the sounds that are put to them. And how few choirs of singers are there in the universe whose hearts ever accompany them in what they call singing the praises of God!

### Verse 20

[¶19] Giving thanks always - God is continually loading you with his benefits; you deserve nothing of his kindness; therefore give him thanks for his unmerited bounties.

[¶20] God and the Father - That is: God, who is your Father, and the Father of mercies. See the observations on the Greek article at the end of this epistle.

[¶21] In the name of our Lord Jesus - He is the only mediator; and through him alone can ye approach to God; and it is for his sake only that God will hear your prayers or receive your praises.

### Verse 21

[¶23] Submitting - one to another - Let no man be so tenacious of his own will or his opinion in matters indifferent, as to disturb the peace of the Church; in all such matters give way to each other, and let love rule.

[¶24] In the fear of God - Setting him always before your eyes, and considering that he has commanded you to love one another, and to bear each other's burdens; and that what you do in this or any other commanded case, you do as unto the Lord. Instead of εν φοβῳ Θεου, in the fear of God, εν φοβω Χριστου, in the fear of Christ, is the reading of ABDEFG, with all others of most value; besides the Syriac, Coptic, Sahidic, Ethiopic, Armenian, Vulgate, and Itala; Basil the Great, and Chrysostom. Neither reading makes any difference in the sense.

### Verse 22

[¶26] Wives, submit yourselves unto your own husbands - As the Lord, viz. Christ, is the head or governor of the Church, and the head of the man, so is the man the head or governor of the woman. This is God's ordinance, and should not be transgressed. The husband should not be a tyrant, and the wife should not be the governor. Old Francis Quarles, in his homely rhymes, alluding to the superstitious notion, that the crowing of a hen bodes ill luck to the family, has said: - "Ill thrives the hapless family that shows

[¶27] A cock that's silent, and a hen that crows:

[¶28] I know not which live most unnatural lives,

[¶29] Obeying husbands or commanding wives."

[¶30] As unto the Lord - The word Church seems to be necessarily understood here; that is: Act under the authority of your husbands, as the Church acts under the authority of Christ. As the Church submits to the Lord, so let wives submit to their husbands.

### Verse 23

[¶32] For the husband is the head of the wife - This is the reason which the apostle gives for his injunctions. See above.

[¶33] He is the Savior of the body - As Christ exercises authority over the Church so as to save and protect it, so let the husband exercise authority over his wife by protecting, comforting, and providing her with every necessary and comfort of life, according to his power.

### Verse 24

[¶35] In every thing - That is, every lawful thing; for it is not intimated that they should obey their husbands in any thing criminal, or in any thing detrimental to the interests of their souls. The husband may be profligate, and may wish his wife to become such also; he may be an enemy to true religion, and use his authority to prevent his wife from those means of grace which she finds salutary to her soul; in none of these things should she obey him.

### Verse 25

[¶37] Husbands, love your wives - Here is a grand rule, according to which every husband is called to act: Love your wife as Christ loved the Church. But how did Christ love the Church? He gave himself for it - he laid down his life for it. So then husbands should, if necessary, lay down their lives for their wives: and there is more implied in the words than mere protection and support; for, as Christ gave himself for the Church to save it, so husbands should, by all means in their power, labor to promote the salvation of their wives, and their constant edification in righteousness. Thus we find that the authority of the man over the woman is founded on his love to her, and this love must be such as to lead him to risk his life for her. As the care of the family devolves on the wife, and the children must owe the chief direction of their minds and formation of their manners to the mother, she has need of all the assistance and support which her husband can give her; and, if she performs her duty well, she deserves the utmost of his love and affection.

### Verse 26

[¶39] That he might sanctify and cleanse it - The Church is represented as the spouse of Christ, as the woman is the spouse of the man; and, to prepare this Church for himself, he washes, cleanses, and sanctifies it. There is certainly an allusion here to the ancient method of purifying women, who were appointed to be consorts to kings; twelve months, it appears, were in some instances spent in this purification: Six months with oil of myrrh, and six months with sweet odors and with other things, for the purifying of women. See the case of Esther, [Est 2:12]; see also [Psa 45:13], [Psa 45:14]; [Eze 16:7-14].

[¶40] With the washing of water - Baptism, accompanied by the purifying influences of the Holy Spirit.

[¶41] By the word - The doctrine of Christ crucified, through which baptism is administered, sin canceled, and the soul purified from all unrighteousness; the death of Christ giving efficacy to all.

### Verse 27

[¶43] That he might present it to himself - It was usual to bring the royal bride to the king in the most sumptuous apparel; and is there not here an allusion to [Psa 45:13], [Psa 45:14] : The king's daughter (Pharaoh's) is all glorious within, her clothing is of wrought gold; she shall be brought unto the king (Solomon) in raiment of needlework? This presentation here spoken of by the apostle will take place on the last day. See the note on [2Cor 11:2].

[¶44] A glorious Church - Every way splendid and honorable, because pure and holy.

## 581. Ephesians · 12 of 15

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/581/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/581/#p-N

[¶0] Not having spot - Σπιλος· No blemish on the face; no spots upon the garment; the heart and life both holy.

[¶1] Wrinkle - Ῥυτιδα· No mark of superannuation or decay. The word is commonly applied to wrinkles on the face, indicative of sickness or decrepitude.

[¶2] Holy and without blemish - In every sense holy, pure, and perfect. Now it was for this purpose that Christ gave himself for the Church; and for this purpose he continues the different ordinances which he has appointed; and, particularly, the preaching of the word - the doctrine of reconciliation through faith in his blood. And it is in this life that all this purification is to take place; for none shall be presented at the day of judgment to him who has not here been sanctified, cleansed, washed, made glorious, having neither spot, wrinkle, blemish, nor any such thing. How vain is the pretension of multitudes to be members of the true Church while full of spots, wrinkles, blemishes, and Many such things; fondly supposing that their holiness is in their surety, because not in themselves! Reader, lay thy hand on thy conscience and say, Dost thou believe that this is St. Paul's meaning? See the notes on [Eph 3:14], etc.

### Verse 28

[¶4] As their own bodies - For the woman is, properly speaking, a part of the man; for God made man male and female, and the woman was taken out of his side; therefore is she flesh of his flesh, and bone of his bone; and therefore, he that loveth his wife loveth himself, for they two are one flesh. The apostle, in all these verses, refers to the creation and original state of the first human pair.

### Verse 29

[¶6] No man ever yet hated his own flesh - And this is a natural reason why he should love his wife, and nourish and cherish her.

### Verse 30

[¶8] We are members of his body - He has partaken of our nature, as we have partaken of the nature of Adam. And as he is the head of the Church and the Savior of this body; so we, being members of the Church, are members of his mystical body. That is, we are united to him by one Spirit in the closest intimacy, even similar to that which the members have with the body.

### Verse 31

[¶10] Shall be joined unto his wife - Προσκολληθησεται· He shall be glued or cemented to her; and, as a well-glued board will sooner break in the whole wood than in the glued joint, so death alone can part the husband and wife; and nothing but death should dissolve their affection. See the notes on [Gen 2:21-24] (note).

### Verse 32

[¶12] This is a great mystery - Το μυστηριον τουτο μεγα εστιν· This mystery is great. Sacramentum hoc magnum est; this sacrament is great. - Vulgate. And on the evidence of this version the Church of Rome has made matrimony a sacrament, which, as they use it, is no meaning of the original. By mystery, here, we may understand a natural thing by which some spiritual matter is signified, which signification the Spirit of God alone can give. So, here, the creation and union of Adam and Eve, were intended, in the design of God, to point out the union of Christ and the Church: a union the most important that can be conceived; and therefore the apostle calls it a great mystery. See the observations at the end of this chapter, ([Eph 5:33] (note)).

### Verse 33

[¶14] Nevertheless - Πλην· Moreover, or therefore, on the consideration of God's design in the institution of marriage, let every one of you love his wife as himself, because she is both naturally and by a Divine ordinance a part of himself.

[¶15] That she reverence her husband - Let the wife ever consider the husband as her head, and this he is, not only by nature, but also by the ordinance of God. These are very important matters, and on them the apostle lays great stress. See the following observations.

[¶16] There is one subject in the preceding verse on which I could not enlarge sufficiently in the notes, and which I have reserved for this place; viz. what the apostle says concerning the mystery of marriage, which certainly has a deeper meaning than what is generally apprehended. Dr. Macknight has some good observations on this part of the subject, which I shall beg leave to lay before my readers.

[¶17] 1. "The apostle calls the formation of Eve from Adam's body, his marriage with her; and the intimate union established between them by that marriage, a great mystery, because it contained an important emblematical meaning concerning the regeneration of believers, and their union with Christ, which hitherto had been kept secret, but which he had discovered in the 30th verse. For there, in allusion to what Adam said concerning Eve, 'This now is bone of my bones, and flesh of my flesh,' the apostle says, concerning Christ and believers: We are bone of his bones, and flesh of his flesh: that is, we are parts of his body, the Church. And by this application of Adam's words concerning Eve to Christ and to his Church, he intimates,

[¶18] First, That the formation of Eve of a rib taken out of Adam's body was a figure of the regeneration of believers by the breaking of Christ's body, mentioned [Eph 5:25].

[¶19] Secondly, That Adam's love to Eve, on account of her being formed of his body, was a figure of Christ's love to believers because they are become his body, [Eph 5:30].

[¶20] Thirdly, That Adam's marriage with Eve was a figure of the eternal union of Christ with believers in heaven, mentioned [Eph 5:27]. For he left his Father to be united to his Church.

[¶21] 2. "In giving this emblematical representation of these ancient facts, the apostle has not exceeded the bounds of probability. In the first age, neither the art of writing, nor any permanent method of conveying instruction, being invented, it was necessary to make such striking actions and events as could not easily be forgotten emblems of the instruction meant to be perpetuated. On this supposition, Adam, in whom the human race began, was a natural image of Christ, in whom the human race was to be restored; and his deep sleep, the opening of his side, and the formation of Eve of a rib taken out of his side, were fit emblems of Christ's death, of the opening of his side on the cross, and of the regeneration of believers by his death. The love which Adam expressed towards Eve, and his union with her by marriage, were lively images of Christ's love to believers, and of his eternal union with them in one society after their resurrection; and Eve herself, who was formed of a rib taken from Adam's side, was a natural image of believers, who are regenerated, both in their body and in their mind, by the breaking of Christ's side on the cross. Thus, the circumstances which accompanied the formation of Eve being fit emblems of the formation of the Church, we may suppose they were brought to pass to prefigure that great event; and, by prefiguring it, to show that it was decreed of God from the very beginning.

[¶22] 3. "The aptness, however, of these images is not the only reason for supposing that the formation of Eve, and her marriage with Adam in paradise, were emblems of the regeneration of believers by the death of Christ, and of their eternal union with him in heaven. The singular manner in which Eve was formed, and the declaration at her marriage with Adam, 'Therefore shall a man leave his father and his mother, and cleave unto his wife, and they shall be one flesh,' strongly lead to that conclusion. Eve was not formed of the dust of the earth, as all other living things were made, (not excepting Adam himself), but of a rib taken from Adam's side while he was in a deep sleep. Now, for this diversity, what reason can be assigned, if that which the apostle hath suggested is not admitted? Farther: unless some deep instruction were couched under the formation of Eve, what occasion was there for Adam, at his marriage with her, to declare, 'This is now bone of my bones, and flesh of my flesh; she shall be called woman, because she was taken out of man: therefore shall a man leave,' etc.? For although the taking of Eve out of Adam might be a reason for Adam's affection towards her, it was no reason for the affection of his posterity towards their wives, who were not so formed. The reason of their love to their wives is their being creatures of the same species with themselves. This Eve might have been, though, like Adam, she had been formed of the dust of the earth. Wherefore Adam's declaration concerning Eve being taken out of his body, and concerning his love to her on that account, was intended for some purpose peculiar to himself; namely, as he was a type of Him who was to restore the human race by the breaking of his body on the cross, and who on that account loves them, and will unite them to himself for ever. Upon the whole, the formation of Eve and her marriage with Adam, and his love to and union with her because she was taken out of his side, and the declaration that, on that account, all his posterity should love their wives, and continue united to them through life, (a union which does not subsist among other animals), are events so singular, that I do not see what account can be given of them, unless, with the Apostle Paul, we suppose that, agreeably to the most ancient method of instruction, God intended these things as figurative representations of the regeneration of believers by the death of Christ, and of his eternal union with them in heaven; and that Adam and Eve were taught by God himself to consider them as such.

[¶23] 4. "It is no small confirmation of the apostle's emblematical interpretation of the formation and marriage of Eve, that in Scripture we find a variety of images and expressions founded on that interpretation. For example, [Rom 5:14], Adam is expressly called a type of him who was to come, on which account, [1Cor 15:45], Christ is called the last Adam. Next, the catholic Church, consisting of believers of all nations, is called the body of Christ, and the members thereof are said to be members of his body, of his flesh, and of his bones; in allusion to the formation of Eve, the emblem of the Church. For, as Eve was formed of a rib taken out of Adam's body during his deep sleep, so believers are regenerated both in mind and body, and formed into one great society, and united to Christ as their head and governor, by the breaking of his body on the cross. Thirdly, to this emblematical meaning of the formation of Eve, our Lord, I think, alluded when he instituted his supper. For instead of appointing one symbol only of his death, he appointed two; and, in explaining the first of them, he expressed himself in such a manner as to show that he had his eye on what happened to Adam when Eve was formed: This is my body which is broken for you - for your regeneration. Fourthly, the eternal union of the regenerated with Christ after the resurrection is called a marriage, [Rev 19:7]; and the new Jerusalem, that is, the inhabitants of the new Jerusalem, the society of the redeemed, is termed the bride, the Lamb's wife; and the preparing of men for that happy union, by introducing them into the Church upon earth through faith, and by sanctifying them through the word, is called, [2Cor 11:2], A fitting them for one husband, that at the resurrection they may be presented a chaste virgin to Christ; in allusion, I suppose, to the presenting of Eve to Adam, in order to her marriage with him; and to show that, in this expression, the apostle had the figurative meaning of Eve's marriage in his mind, he mentions, [2Cor 11:3], the subtlety of the devil in deceiving Eve. Finally, the union of the Jewish Church with God, as the figure of the catholic Church, consisting of the regenerated of all nations, is by God himself termed a marriage, [Jer 3:14]; Ezekiel 16:8-32; and God is called the husband of that people, [Isa 54:5]; and their union to him by the law of Moses is termed, The day of their espousals, [Jer 2:2]."

[¶24] 1. A truly Christian marriage has an excellence, holiness, and unity in it, that cannot be easily described; and let it be observed that, while it prefigures the union of Christ with his Church, it is one means of giving children to the Church, and members to the mystical body of Christ. It is an ordinance of God, and, cannot be too highly honored; endless volumes might be written on its utility to man: without marriage, by which every man is assigned his own wife, and every woman her own husband, even the multitude of spurious births which would take place would fail to keep up the population of the earth; and natural, moral, and political wretchedness would be the consequence of promiscuous, fortuitous, and transitory connections. For without that ascertainment of peculiar property which marriage gives to every man in his wife, and to every woman in her husband, the human progeny would be unnoticed, unclaimed, uneducated, and totally neglected. This would continually increase the wretchedness, and in process of time bring about the total depopulation of the world.

[¶25] 2. The husband is to love his wife, the wife to obey and venerate her husband; love and protection on the one hand, affectionate subjection and fidelity on the other. The husband should provide for his wife without encouraging profuseness; watch over her conduct without giving her vexation; keep her in subjection without making her a slave; love her without jealousy; oblige her without flattery; honor her without making her proud; and be hers entirely, without becoming either her footman or her slave. In short, they have equal rights and equal claims; but superior strength gives the man dominion, affection and subjection entitle the woman to love and protection. Without the woman, man is but half a human being; in union with the man, the woman finds her safety and perfection. In the above remarks there are many things solid and useful; there are others which rest more on fancy than judgment.

[¶26] 3. Of marriage the Church of Rome has made a sacrament, and it is one of the seven which that Church acknowledges. That it is an ordinance of God is sufficiently evident; that he has not made it a sacrament is not less so. Though the minister of religion celebrates it, yet the regulation of it, in reference to inheritance, etc., is assumed by the state. This is of great moment, as by it many evils are prevented, and many political and domestic advantages secured. If a man enter hastily into this state it is at his own risk; after he has once entered it, the seal of the legislature is imposed upon it, and with his engagements, he cannot trifle. A consideration of this has prevented many hasty and disproportionate alliances. Though they might hope to trifle with the Church, they dare not do it with the state.

### Introduction

[¶28] Children should obey their parents, that they may live long and be happy, [Eph 6:1-3]. Parents should be tender towards their children, [Eph 6:4]. Servants should show all obedience and fidelity to their masters, [Eph 6:5-8]. And masters should treat their servants with humanity, [Eph 6:9]. All should be strong in the Lord, and be armed with his armor, because of their wily, powerful, and numerous foes, [Eph 6:10-13]. The different parts of the Christian armor enumerated, [Eph 6:14-17]. The necessity of all kinds of prayer and watchfulness, [Eph 6:18-20]. Tychicus is commissioned to inform the Ephesians of the apostle's affairs, [Eph 6:21], [Eph 6:22]. The apostolic benediction and farewell, [Eph 6:23], [Eph 6:24].

### Verse 1

[¶30] Children, obey your parents - This is a duty with which God will never dispense; he commands it, and one might think that gratitude, from a sense of the highest obligations, would most strongly enforce the command.

[¶31] In the Lord - This clause is wanting in several reputable MSS., and in same versions. In the Lord may mean, on account of the commandment of the Lord; or, as far as the parents commands are according to the will and word of God. For surely no child is called to obey any parent if he give unreasonable or unscriptural commands.

### Verse 2

[¶33] Honor thy father - See the notes on [Exo 20:12], etc., where this subject, together with the promises and threatenings connected with it, is particularly considered, and the reasons of the duty laid down at large.

### Verse 4

[¶35] Fathers, provoke not your children to wrath - Avoid all severity; this will hurt your own souls, and do them no good; on the contrary, if punished with severity or cruelty, they will be only hardened and made desperate in their sins. Cruel parents generally have bad children. He who corrects his children according to God and reason will feel every blow on his own heart more sensibly than his child feels it on his body. Parents are called to correct; not to punish, their children. Those who punish them do it from a principle of revenge; those who correct them do it from a principle of affectionate concern.

[¶36] Bring them up, etc - Εκτρεφετε αυτα εν παιδειᾳ και νουθεσια Κυριου· literally, Nourish them in the discipline and instruction of the Lord. The mind is to be nourished with wholesome discipline and instruction, as the body is with proper food. Παιδεια, discipline, may refer to all that knowledge which is proper for children, including elementary principles and rules for behavior, etc. Νουθεσια, instruction, may imply whatever is necessary to form the mind; to touch, regulate, and purify the passions; and necessarily includes the whole of religion. Both these should be administered in the Lord - according to his will and word, and in reference to his eternal glory. All the important lessons and doctrines being derived from his revelation, therefore they are called the discipline and instruction of the Lord.

### Verse 5

[¶38] Servants, be obedient - Though δουλος frequently signifies a slave or bondman, yet it often implies a servant in general, or any one bound to another, either for a limited time, or for life. Even a slave, if a Christian, was bound to serve him faithfully by whose money he was bought, howsoever illegal that traffic may be considered. In heathen countries slavery was in some sort excusable; among Christians it is an enormity and a crime for which perdition has scarcely an adequate state of punishment.

[¶39] According to the flesh - Your masters in secular things; for they have no authority over your religion, nor over your souls.

[¶40] With fear and trembling - Because the law gives them a power to punish you for every act of disobedience.

[¶41] In singleness of your heart - Not merely through fear of punishment, but from a principle of uprightness, serving them as you would serve Christ.

### Verse 6

[¶43] Not with eye-service - Not merely in their presence, when their eye is upon you, as unfaithful and hypocritical servants do, without consulting conscience in any part of their work.

[¶44] Doing the will of God - Seeing that you are in the state of servitude, it is the will of God that you should act conscientiously in it.

## 582. Ephesians · 13 of 15

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/582/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/582/#p-N

### Verse 7

[¶1] With good will - Μετ' ευνοιας· With cheerfulness; do not take up your service as a cross, or bear it as a burden; but take it as coming in the order of God's providence, and a thing that is pleasing to him.

### Verse 8

[¶3] Whatsoever good thing any man doeth - Though your masters should fail to give you the due reward of your fidelity and labor, yet, as ye have done your work as unto the Lord, he will take care to give you the proper recompense.

[¶4] Whether he be bond - A slave, bought with money;

[¶5] Or free - A person who has hired himself of his own free accord.

### Verse 9

[¶7] Ye masters, do the same things unto them - Act in the same affectionate, conscientious manner towards your slaves and servants, as they do towards you.

[¶8] Forbearing threatening - If they should transgress at any time, lean more to the side of mercy than justice; and when ye are obliged to punish, let it be as light and as moderate as possible; and let revenge have no part in the chastisement, for that is of the devil, and not of God.

[¶9] The words, forbearing threatening; ανιεντες την απειλην, signify to mitigate, relax, or not exact threatening; that is, the threatened punishment. The sense is given above.

[¶10] In Shemoth Rabba, sect. 21, fol. 120, there is a good saying concerning respect of persons: "If a poor man comes to a rich man to converse with him, he will not regard him; but if a rich man comes he will hear and rehear him. The holy and blessed God acts not thus; for all are alike before him, women, slaves, the poor, and the rich."

[¶11] Knowing that your Master also is in heaven - You are their masters, God is yours. As you deal with them, so God will deal with you; for do not suppose, because their condition on earth is inferior to yours, that God considers them to be less worthy of his regard than you are; this is not so, for there is no respect of persons with Him.

### Verse 10

[¶13] Finally - Having laid before you, your great and high calling, and all the doctrines and precepts of the Gospel, it is necessary that I should show you the enemies that will oppose you, and the strength which is requisite to enable you to repel them.

[¶14] Be strong in the Lord - You must have strength, and strength of a spiritual kind, and such strength too as the Lord himself can furnish; and you must have this strength through an indwelling God, the power of his might working in you.

### Verse 11

[¶16] Put on the whole armor of God - Ενδυσασθε την πανοπλιαν του Θεου. The apostle considers every Christian as having a warfare to maintain against numerous, powerful, and subtle foes; and that therefore they would need much strength, much courage, complete armor, and skill to use it. The panoply which is mentioned here refers to the armor of the heavy troops among the Greeks; those who were to sustain the rudest attacks, who were to sap the foundations of walls, storm cities, etc. Their ordinary armor was the shield, the helmet, the sword, and the greaves or brazen boots. To all these the apostle refers below. See on [Eph 6:13] (note).

[¶17] The wiles of the devil - Τας μεθοδειας του διαβολου· The methods of the devil; the different means, plans, schemes, and machinations which he uses to deceive, entrap, enslave, and ruin the souls of men. A man's method of sinning is Satan's method of ruining his soul. See on [Eph 4:14] (note).

### Verse 12

[¶19] For we wrestle not against flesh and blood - Ουκ εστιν ἡμιν ἡ παλη προς αἱμα και σαρκα· Our wrestling or contention is not with men like ourselves: flesh and blood is a Hebraism for men, or human beings. See the note on [Gal 1:16].

[¶20] The word παλη implies the athletic exercises in the Olympic and other national games; and παλαιστρα was the place in which the contenders exercised. Here it signifies warfare in general.

[¶21] Against principalities - Αρχας· Chief rulers; beings of the first rank and order in their own kingdom.

[¶22] Powers - Εξουσιας, Authorities, derived from, and constituted by the above.

[¶23] The rulers of the darkness of this world - Τους κοσμοκρατορας του σκοτους του αιωνος τουτου· The rulers of the world; the emperors of the darkness of this state of things.

[¶24] Spiritual wickedness - Τα πνευματικα της πονηριας· The spiritual things of wickedness; or, the spiritualities of wickedness; highly refined and sublimed evil; disguised falsehood in the garb of truth; Antinomianism in the guise of religion.

[¶25] In high places - Εν τοις επουρανιοις· In the most sublime stations. But who are these of whom the apostle speaks? Schoettgen contends that the rabbins and Jewish rulers are intended. This he thinks proved by the words του αιωνος τουτου, of this world, which are often used to designate the Old Testament, and the Jewish system; and the words εν τοις επουρανιοις, in heavenly places, which are not unfrequently used to signify the time of the New Testament, and the Gospel system.

[¶26] By the spiritual wickedness in heavenly places, he thinks false teachers, who endeavored to corrupt Christianity, are meant; such as those mentioned by St. John, [1Jn 2:19] : They went out from us, but they were not of us, etc. And he thinks the meaning may be extended to all corrupters of Christianity in all succeeding ages. He shows also that the Jews called their own city שר של עולם sar shel olam, κοσμοκρατωρ, the ruler of the world; and proves that David's words, [Psa 2:2], The kings of the earth set themselves, and the rulers take counsel together, are applied by the apostles, [Act 4:26], to the Jewish rulers, αρχοντες, who persecuted Peter and John for preaching Christ crucified. But commentators in general are not of this mind, but think that by principalities, etc., we are to understand different orders of evil spirits, who are all employed under the devil, their great head, to prevent the spread of the Gospel in the world, and to destroy the souls of mankind.

[¶27] The spiritual wickedness are supposed to be the angels which kept not their first estate; who fell from the heavenly places but are ever longing after and striving to regain them; and which have their station in the regions of the air. "Perhaps," says Mr. Wesley, "the principalities and powers remain mostly in the citadel of their kingdom of darkness; but there are other spirits which range abroad, to whom the provinces of the world are committed; the darkness is chiefly spiritual darkness which prevails during the present state of things, and the wicked spirits are those which continually oppose faith, love, and holiness, either by force or fraud; and labor to infuse unbelief, pride, idolatry, malice, envy, anger, and hatred." Some translate the words εν τοις επουρανιοις, about heavenly things; that is: We contend with these fallen spirits for the heavenly things which are promised to us; and we strive against them, that we may not be deprived of those we have.

### Verse 13

[¶29] Wherefore - Because ye have such enemies to contend with, take unto you - assume, as provided and prepared for you, the whole armor of God; which armor if you put on and use, you shall be both invulnerable and immortal. The ancient heroes are fabled to have had armor sent to them by the gods; and even the great armor-maker, Vulcan, was reputed to be a god himself. This was fable: What Paul speaks of is reality. See before on [Eph 6:11] (note).

[¶30] That ye may be able to withstand - That ye may not only stand fast in the liberty wherewith Christ hath made you free, but also discomfit all your spiritual foes; and continuing in your ranks, maintain your ground against them, never putting off your armor, but standing always ready prepared to repel any new attack.

[¶31] And having done all, to stand - Και ἁπαντα κατεργασαμενοι στηναι· rather, And having conquered all, stand: this is a military phrase, and is repeatedly used in this sense by the best Greek writers. So Dionys. Hal. Ant., lib. vi., page 400: Και παντα πολεμια εν ολιγῳ κατεργασαμενοι χρονῳ· "Having in a short time discomfited all our enemies, we returned with numerous captives and much spoil." See many examples in Kypke. By evil day we may understand any time of trouble, affliction, and sore temptation.

[¶32] As there is here allusion to some of the most important parts of the Grecian armor, I shall give a short account of the whole. It consisted properly of two sorts:

[¶33] 1. Defensive armor, or that which protected themselves.

[¶34] 2. Offensive armor, or that by which they injured their enemies. The apostle refers to both.

[¶35] I. Defensive Armor Περικεφαλαια, the Helmet; this was the armor for the head, and was of various forms, and embossed with a great variety of figures. Connected with the helmet was the crest or ridge on the top of the helmet, adorned with several emblematic figures; some for ornament, some to strike terror. For crests on ancient helmets we often see the winged lion, the griffin, chimera, etc. St. Paul seems to refer to one which had an emblematical representation of hope. Ζωμα, the Girdle; this went about the loins, and served to brace the armor tight to the body, and to support daggers, short swords, and such like weapons, which were frequently stuck in it. This kind of girdle is in general use among the Asiatic nations to the present day. Θωραξ, the Breast-Plate; this consisted of two parts, called πτερυγες or wings: one covered the whole region of the thorax or breast, in which the principal viscera of life are contained; and the other covered the back, as far down as the front part extended. Κνημιδες, Greaves or brazen boots, which covered the shin or front of the leg; a kind of solea was often used, which covered the sole, and laced about the instep, and prevented the foot from being wounded by rugged ways, thorns, stones, etc. Χειριδες, Gauntlets; a kind of gloves that served to defend the hands, and the arm up to the elbow. Ασπις, the clypeus or Shield; it was perfectly round, and sometimes made of wood, covered with bullocks' hides; but often made of metal. The aspis or shield of Achilles, made by Vulcan, was composed of five plates, two of brass, two of tin, and one of gold; so Homer, Il. U. v. 270: - - επει πεντε πτυχας ηλασε Κυλλοποδιων, Τας δυο χαλκειας, δυο δ' ενδοθι κασσιτεροιο, Την δε μιαν χρυσην.

[¶36] Five plates of various metal, various mold,

[¶37] Composed the shield; of brass each outward fold,

[¶38] Of tin each inward, and the middle gold.

[¶39] Of shields there were several sorts: Γερῥων or γερρα, the gerron; a small square shield, used first by the Persians. Λαισηΐον, Laiseion; a sort of oblong shield, covered with rough hides, or skins with the hair on. Πελτη, the Pelta; a small light shield, nearly in the form of a demicrescent, with a small ornament, similar to the recurved leaves of a flower de luce, on the center of a diagonal edge or straight line; this was the Amazonian shield. Θυρεος, the scutum or Oblong Shield; this was always made of wood, and covered with hides. It was exactly in the shape of the laiseion, but differed in size, being much larger, and being covered with hides from which the hair had been taken off. It was called θυρεος from θυρα, a door, which it resembled in its oblong shape; but it was made curved, so as to embrace the whole forepart of the body. The aspis and the thureos were the shields principally in use; the former for light, the latter for heavy armed troops.

[¶40] II. Offensive Armor, or Weapons;the Following Were Chief: Εγχος, enchos, the Spear; which was generally a head of brass or iron, with a long shaft of ash. Δορυ, the Lance; differing perhaps little from the former, but in its size and lightness; being a missile used, both by infantry and cavalry, for the purpose of annoying the enemy at a distance. Ξιφος, the Sword; these were of various sizes, and in the beginning all of brass. The swords of Homer's heroes are all of this metal. Μαχαιρα, called also a sword, sometimes a knife; it was a short sword, used more frequently by gladiators, or in single combat. What other difference it had from the xiphos I cannot tell. Αξινη, from which our word Axe; the common battle-axe. Πελεκυς, the Bipen; a sort of battle-axe, with double face, one opposite to the other. Κορυνη, an iron club or mace, much used both among the ancient Greeks and Persians. Τοξον, the Bow; with its pharetra or quiver, and its stock or sheaf of arrows. Σφενδονη, the Sling; an instrument in the use of which most ancient nations were very expert, particularly the Hebrews and ancient Greeks.

[¶41] The arms and armor mentioned above were not always in use; they were found out and improved by degrees. The account given by Lucretius of the arms of the first inhabitants of the earth is doubtless as correct as it is natural.

[¶42] Arma antiqua manus, ungues, dentesque fuere,

[¶43] Et lapides, et item silvarum fragmina rami,

[¶44] Et flammae, atque ignes postquam sunt cognita primum:

## 583. Ephesians · 14 of 15

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[¶0] Posterius ferri vis est, aerisque reperta:

[¶1] Sed prius aeris erat quam ferri cognitus usus:

[¶2] Quo facilis magis est natura, et copia major.

[¶3] De Rerum Nat., lib. v. ver. 1282.

[¶4] Whilst cruelty was not improved by art,

[¶5] And rage not furnished yet with sword or dart;

[¶6] With fists, or boughs, or stones, the warriors fought;

[¶7] These were the only weapons Nature taught:

[¶8] But when flames burnt the trees and scorched the ground,

[¶9] Then brass appeared, and iron fit to wound.

[¶10] Brass first was used, because the softer ore,

[¶11] And earth's cold veins contained a greater store.

[¶12] Creech.

[¶13] I have only to observe farther on this head,

[¶14] 1. That the ancient Greeks and Romans went constantly armed;

[¶15] 2. That before they engaged they always ate together; and

[¶16] 3. That they commenced every attack with prayer to the gods for success.

### Verse 14

[¶18] Stand therefore - Prepare yourselves for combat, having your loins girt about with truth. He had told them before to take the whole armor of God, [Eph 6:13], and to put on this whole armor. Having got all the pieces of it together, and the defensive parts put on, they were then to gird them close to their bodies with the ζωμα or girdle, and instead of a fine ornamented belt, such as the ancient warriors used, they were to have truth. The Gospel of Jesus Christ is the truth of God; unless this be known and conscientiously believed no man can enter the spiritual warfare with any advantage or prospect of success. By this alone we discover who our enemies are, and how they come on to attack us; and by this we know where our strength lies; and, as the truth is great, and must prevail, we are to gird ourselves with this against all false religion, and the various winds of doctrine by which cunning men and insidious devils lie in wait to deceive. Truth may be taken here for sincerity; for if a man be not conscious to himself that his heart is right before God, and that he makes no false pretences to religion, in vain does he enter the spiritual lists. This alone can give him confidence: - - Hic murus aheneus esto,

[¶19] Nil conscire sibi, nulla pallescere culpa.

[¶20] Let this be my brazen wall; that no man can reproach me with a crime, and that I am conscious of my own integrity.

[¶21] The breast-plate of righteousness - What the θωραξ or breast-plate was, see before. The word righteousness, δικαισυνη, we have often had occasion to note, is a word of very extensive import: it signifies the principle of righteousness; it signifies the practice of righteousness, or living a holy life; it signifies God's method of justifying sinners; and it signifies justification itself. Here it may imply a consciousness of justification through the blood of the cross; the principle of righteousness or true holiness implanted in the heart; and a holy life, a life regulated according to the testimonies of God. As the breast-plate defends the heart and lungs, and all those vital functionaries that are contained in what is called the region of the thorax; so this righteousness, this life of God in the soul of man, defends every thing on which the man's spiritual existence depends. While he possesses this principle, and acts from it, his spiritual and eternal life is secure.

### Verse 15

[¶23] Your feet shod - The κνημιδες, or greaves, have been already described; they were deemed of essential importance in the ancient armor; if the feet or legs are materially wounded, a man can neither stand to resist his foe, pursue him if vanquished, nor flee from him should he have the worst of the fight.

[¶24] That the apostle has obedience to the Gospel in general in view, there can be no doubt; but he appears to have more than this, a readiness to publish the Gospel: for, How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth Peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! [Isa 52:7]; [Rom 10:15].

[¶25] The Israelites were commanded to eat the passover with their feet shod, to show that they were ready for their journey. And our Lord commands his disciples to be shod with sandals, that they might be ready to go and publish the Gospel, as the Israelites were to go to possess the promised land. Every Christian should consider himself on his journey from a strange land to his own country, and not only stand every moment prepared to proceed, but be every moment in actual progress towards his home.

[¶26] The preparation of the Gospel - The word ἑτοιμασια which we translate preparation, is variously understood: some think it means an habitual readiness in walking in the way prescribed by the Gospel; others that firmness and solidity which the Gospel gives to them who conscientiously believe its doctrines; others, those virtues and graces which in the first planting of Christianity were indispensably necessary to those who published it.

[¶27] Should we take the word preparation in its common acceptation, it may imply that, by a conscientious belief of the Gospel, receiving the salvation provided by its author, and walking in the way of obedience which is pointed out by it, the soul is prepared for the kingdom of heaven.

[¶28] The Gospel is termed the Gospel of peace, because it establishes peace between God and man, and proclaims peace and good will to the universe. Contentions, strife, quarrels, and all wars, being as alien from its nature and design, as they are opposed to the nature of Him who is love and compassion to man.

### Verse 16

[¶30] Above all, (Επι πασιν, over all the rest of the armor), taking the shield of faith - In the word θυρεος, thureos, the apostle alludes to the great oblong shield, or scutum, which covers the whole body. See its description before. And as faith is the grace by which all others are preserved and rendered active, so it is properly represented here under the notion of a shield, by which the whole body is covered and protected. Faith, in this place, must mean that evidence of things unseen which every genuine believer has, that God, for Christ's sake, has blotted out his sins, and by which he is enabled to call God his Father, and feel him to be his portion. It is such an appropriating faith as this which can quench any dart of the devil.

[¶31] The fiery darts of the wicked - Βελος, a dart, signifies any kind of missile weapon; every thing that is projected to a distance by the hand, as a javelin, or short spear; or by a bow, as an arrow; or a stone by a sling.

[¶32] The fiery darts - Τα βελη τα πεπυρωμενα. It is probable that the apostle alludes to the darts called falarica, which were headed with lead, in or about which some combustible stuff was placed that took fire in the passage of the arrow through the air, and often burnt up the enemy's engines, ships, etc.; they were calculated also to stick in the shields and set them on fire. Some think that poisoned arrows may be intended, which are called fiery from the burning heat produced in the bodies of those who were wounded by them. To quench or extinguish such fiery darts the shields were ordinarily covered with metal on the outside, and thus the fire was prevented from catching hold of the shield. When they stuck on a shield of another kind and set it on fire, the soldier was obliged to cast it away, and thus became defenceless.

[¶33] The fiery darts of the wicked, του πονηρου, or devil, are evil thoughts, and strong injections, as they are termed, which in the unregenerate inflame the passions, and excite the soul to acts of transgression. While the faith is strong in Christ it acts as a shield to quench these. He who walks so as to feel the witness of God's Spirit that he is his child, has all evil thoughts in abhorrence; and, though they pass through his mind, they never fix in his passions. They are caught on this shield, blunted, and extinguished.

### Verse 17

[¶35] Take the helmet of salvation - Or, as it is expressed, [1Thes 5:8], And for a helmet, the hope of salvation. It has already been observed, in the description of the Grecian armor, that on the crest and other parts of the helmet were a great variety of emblematical figures, and that it is very likely the apostle refers to helmets which had on them an emblematical representation of hope; viz. that the person should be safe who wore it, that he should be prosperous in all his engagements, and ever escape safe from battle. So the hope of conquering every adversary and surmounting every difficulty, through the blood of the Lamb, is as a helmet that protects the head; an impenetrable one, that the blow of the battle-axe cannot cleave. The hope of continual safety and protection, built on the promises of God, to which the upright follower of Christ feels he has a Divine right, protects the understanding from being darkened, and the judgment from being confused by any temptations of Satan, or subtle arguments of the sophistical ungodly. He who carries Christ in his heart cannot be cheated out of the hope of his heaven,

[¶36] The sword of the Spirit - See what is said before on ξιφος and μαχαιρα, in the account of the Greek armor ([Eph 6:13] (note)). The sword of which St. Paul speaks is, as he explains it, the word of God; that is, the revelation which God has given of himself, or what we call the Holy Scriptures. This is called the sword of the Spirit, because it comes from the Holy Spirit, and receives its fulfillment in the soul through the operation of the Holy Spirit. An ability to quote this on proper occasions, and especially in times of temptation and trial, has a wonderful tendency to cut in pieces the snares of the adversary. In God's word a genuine Christian may have unlimited confidence, and to every purpose to which it is applicable it may be brought with the greatest effect. The shield, faith, and the sword - the word of God, or faith in God's unchangeable word, are the principal armor of the soul. He in whom the word of God dwells richly, and who has that faith by which he knows that he has redemption, even the forgiveness of sins, need not fear the power of any adversary. He stands fast in the liberty wherewith Christ hath made him free. Some suppose that του Πνευματος, of the Spirit, should be understood of our own spirit or soul; the word of God being the proper sword of the soul, or that offensive weapon the only one which the soul uses. But though it is true that every Christian soul has this for its sword, yet the first meaning is the most likely.

### Verse 18

[¶38] Praying always - The apostle does not put praying among the armor; had he done so he would have referred it, as he has done all the rest, to some of the Grecian armor; but as he does not do this, therefore we conclude that his account of the armor is ended, and that now, having equipped his spiritual soldier, he shows him the necessity of praying, that he may successfully resist those principalities, powers, the rulers of the darkness of this world, and the spiritual wickednesses in heavenly places, with whom he has to contend. The panoply, or whole armor of God, consists in,

[¶39] 1. the girdle;

[¶40] 2. the breast-plate;

[¶41] 3. the greaves;

[¶42] 4. the shield;

[¶43] 5. the helmet; and

[¶44] 6. the sword. He who had these was completely armed.

## 584. Ephesians · 15 of 15

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[¶0] And as it was the custom of the Grecian armies, before they engaged, to offer prayers to the gods for their success, the apostle shows that these spiritual warriors must depend on the Captain of their salvation, and pray with all prayer, i.e. incessantly, being always in the spirit of prayer, so that they should be ever ready for public, private, mental, or ejaculatory prayer, always depending on Him who can alone save, and who alone can destroy.

[¶1] When the apostle exhorts Christians to pray with all prayer, we may at once see that he neither means spiritual nor formal prayer, in exclusion of the other. Praying, προσευχομενοι, refers to the state of the spirit as well as to the act.

[¶2] With all prayer - Refers to the different kinds of prayer that is performed in public, in the family, in the closet, in business, on the way, in the heart without a voice, and with the voice from the heart. All those are necessary to the genuine Christian; and he whose heart is right with God will be frequent in the whole. "Some there are," says a very pious and learned writer, who use only mental prayer or ejaculations, and think they are in a state of grace, and use a way of worship far superior to any other; but such only fancy themselves to be above what is really above them; it requiring far more grace to be enabled to pour out a fervent and continued prayer, than to offer up mental aspirations." Rev. J. Wesley.

[¶3] And supplication - There is a difference between προσευχη, prayer, and δεησις, supplication. Some think the former means prayer for the attainment of good; the latter, prayer for averting evil. Supplication however seems to mean prayer continued in, strong and incessant pleadings, till the evil is averted, or the good communicated. There are two things that must be attended to in prayer.

[¶4] 1. That it be εν παντι καιρῳ, in every time, season, or opportunity;

[¶5] 2. That it should be εν Πνευματι, in or through the Spirit - that the heart should be engaged in it, and that its infirmities should be helped by the Holy Ghost,

[¶6] Watching thereunto - Being always on your guard lest your enemies should surprise you. Watch, not only against evil, but also for opportunities to do good, and for opportunities to receive good. Without watchfulness, prayer and all the spiritual armor will be ineffectual.

[¶7] With all perseverance - Being always intent on your object, and never losing sight of your danger, or of your interest. The word implies stretching out the neck, and looking about, in order to discern an enemy at a distance.

[¶8] For all saints - For all Christians; for this was the character by which they were generally distinguished.

### Verse 19

[¶10] And for me, that utterance may be given unto me - Ἱνα μοι δοθειη λογος. Kypke has proved by many examples that λογον διδοναι signifies permission and power to defend one's self in a court of justice; and this sense of the phrase is perfectly applicable to the case of St. Paul, who was an ambassador in bonds, ([Eph 6:20]), and expected to be called to a public hearing, in which he was not only to defend himself, but to prove the truth and excellency of the Christian religion. And we learn, from [Phi 1:12-14], that he had his desire in this respect; for the things which happened to him fell out to the furtherance of the Gospel, so that his bonds in Christ were manifest in all the palace, and in all other places. Thus God had enabled him to make a most noble defense, by which the Gospel acquired great credit.

[¶11] The mystery of the Gospel - The whole doctrine of Christ, not fully revealed previously to that time.

### Verse 20

[¶13] An ambassador in bonds - An ambassador being the representative of his king, his person was in all civilized countries held sacred. Contrary to the rights of nations, this ambassador of the King of heaven was put in chains! He had however the opportunity of defending himself, and of vindicating the honor of his Master. See above.

[¶14] As I ought to speak - As becomes the dignity and the importance of the subject.

### Verse 21

[¶16] That ye also - As well as other Churches to whom I have communicated the dealings both of God and man to me.

[¶17] May know my affairs - May be acquainted with my situation and circumstances.

[¶18] And how I do - How I employ my time, and what fruit there is of my apostolical labors.

[¶19] Tychicus, a beloved brother - We learn, from [Act 20:4], that Tychicus was of Asia, and that he was a useful companion of St. Paul. See the note on [Act 20:4].

[¶20] This same person, and with the same character and commendation, is mentioned in the Epistle to the Colossians, [Col 4:7]. He is mentioned also in [Tit 3:12], and in [2Tim 4:12]; from all these places it is evident that he was a person in whom the apostle had the highest confidence, and that he was a very eminent minister of Christ.

### Verse 22

[¶22] Whom I have sent - for the same purpose - Namely, that the Ephesians might know his affairs, and those of the Church at Rome: messengers of this kind frequently passed between the Churches in those ancient times.

[¶23] Comfort your hearts - By showing you how powerfully he was upheld in all his tribulations, and how God turned his bonds to the furtherance of the Gospel. This must have been great consolation to all the followers of God; and particularly to those in Ephesus or Laodicea, or to whomsoever the epistle was directed. The question, To whom was it sent? is divided between the Ephesians and the Laodiceans. Dr. Lardner has argued strongly in favor of the former; Dr. Paley not less so in favor of the latter.

### Verse 23

[¶25] Peace be to the brethren - If the epistle were really sent to the Ephesians, a people with whom the apostle was so intimately acquainted, it is strange that he mentions no person by name. This objection, on which Dr. Paley lays great stress, (see the preface to this epistle), has not been successfully answered.

[¶26] Peace - All prosperity, and continual union with God and among yourselves; and love to God and man, the principle of all obedience and union; with faith, continually increasing, and growing stronger and stronger, from God the Father, as the fountain of all our mercies, and the Lord Jesus Christ, through whose sacrifice and mediation they all come.

### Verse 24

[¶28] Grace be with all them - May the Divine favor, and all the benedictions flowing from it, be with all them who love our Lord Jesus Christ, who has so loved us as to give his life to redeem ours, and to save us unto life eternal.

[¶29] In sincerity - Εν αφθαρσια· In incorruptibility. Those who show the genuineness of their love, by walking before him in holiness of life. Many profess to love our Lord Jesus who are corrupt in all their ways; on these the grace or favor of God cannot rest; they profess to know him, but in works deny him. Such can neither expect favor here, nor hereafter.

[¶30] Amen - This is wanting in ABFG, and some others. It is, however, more likely to be a genuine subscription here than most others of its kind. The apostle might have sealed his most earnest wish by this word, which means not so much, so be it! or may it be so! but rather implies the faithfulness of him who had given the promises, and whose prerogative it was to give effect to the prayers which his own Spirit had inspired.

[¶31] The principal subscriptions to this epistle are the following: To the Ephesians. The Epistle to the Ephesians is finished. To the Ephesians, written from Rome. To the Ephesians, written from Rome by Tychicus. (This is the subscription which we have followed; and it is that of the larger number of modern MSS. and editions.) The Epistle to the Ephesians, written from Rome, and sent by Tychicus - Syriac. To the Ephesians. - aethiopic. Vulgate, no subscription. The end of this epistle, which was written from Rome by Tychicus. Praise be to God for ever. Amen. - Arabic. Written at Rome, and sent by Tychicus. - Coptic. The Sahidic is defective. The Epistle to the Ephesians is ended, which was written at Rome by Tychicus. - Philoxenian Syriac.

[¶32] We have had already occasion to observe that the subscriptions to the sacred books were not written by the authors themselves, but were added in a much later age, and generally by unskillful hands. They are consequently not much to be depended on, and never should be quoted as a part of the Divine oracles.

[¶33] 1. It may be supposed that on the principal subject of this concluding chapter, the armor of God, I should have been much more diffuse. I answer, my constant aim is just to say enough, and no more, on any point. Whether I attain this, in general, or not, I can still say it is what I have desired. As to the Christian armor, it does not appear to me that the apostle has couched such a profusion of mystical meaning in it as to require a huge volume to explain. I believe the Ephesians did not understand it so; nor did the primitive Church of God. Men of rich imaginations may write large volumes on such subjects; but when they come to be fairly examined, they will be found not to be explanations of the text, on which they professedly treat, but immense bodies of divinity, in which the peculiar creed of the writer, both with respect to doctrine and discipline, is amply set forth. Mr. Gurnal's Christian Armor contains a great many excellences; but surely it does not require such a volume to explain the five verses of this chapter, in which the apostle speaks of the spiritual armor. The grand design of the apostle was to show that truth, righteousness, obedience to the Gospel, faith in our Lord Jesus Christ, a well grounded hope of salvation, a thorough knowledge of the word of God, and a continual dependence on and application to him by prayer, were essentially necessary to every soul who desired to walk uprightly in this life, and finally to attain everlasting blessedness. This is the obvious meaning of the apostle; in this sense it was understood by the Ephesians, and by the primitive Church; we may amplify it as we please.

[¶34] 2. In two or three places, in the preceding notes, I have referred to a piece on a very remarkable rule relative to the Greek article, to be introduced at the end. From the labors of several learned men this subject has acquired considerable importance, and has excited no small interest among Biblical critics. The late benevolent, learned, and excellent Mr. Granville Sharp was, I believe, the first who brought this subject fairly before the public; he was followed by the Rev. Dr. Wordsworth, a learned and intelligent clergyman of the Established Church.

[¶35] The Rev. Dr. Middleton, late bishop of Calcutta, has presented the subject in all its force and excellence, fortified by innumerable proofs, and a great variety of critical disquisition. The principal design of these writers was to exhibit a new and substantial mode of proving the Divinity of our Lord and Savior. Their works are before the public, and within the reach of all who are capable of judging of this mode of proof.

[¶36] The piece which I now subjoin is the result of the researches of one of my literary friends, H. S. Boyd, Esq., author of Translations from Chrysostom, etc., who has read the Greek writers, both sacred and profane, with peculiar attention; and has collected a vast number of additional examples, both from prose and poetic writers, for the confirmation and illustration of the rule in question, and in support of the great doctrine of the Godhead of Christ.

[¶37] The critical reader, who has entered into this subject, will be glad to see such a number of pointed examples brought within his reach, which at once serve the purpose both of philology and divinity. The learned author has transmitted them to me for the purpose of insertion in this place; but want of room has obliged me to omit several of his quotations.

[¶38] I would not wish the reader to suppose that these are the only proofs of the grand doctrine of the Godhead of Christ; they are not: the Holy Scripture, in its plain, obvious meaning, independently of such criticism, affords the most luminous and convincing proofs of the doctrine in question; but this is no sufficient reason that we should reject any additional light which may come to us in the way of Divine Providence.

[¶39] Finished the correction for a new edition, Dec. 15th, 1831.

## 585. Philippians · 1 of 9

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### Preface to the Epistle of Paul the Apostle to the Philippians

[¶1] We have already seen, [Act 16:12], that Philippi was a town of Macedonia, in the territory of the Edones, on the confines of Thrace, and very near the northern extremity of the Aegean Sea. It was a little eastward of Mount Pangaeus, and about midway between Nicopolis on the east, and Thessalonica on the west. It was at first called Crenides, and afterwards Datus; but Philip, king of Macedonia and father of Alexander, having taken possession of it and fortified it, called it Philippi, after his own name. Julius Caesar planted a colony here, which was afterwards enlarged by Augustus; and hence the inhabitants were considered as freemen of Rome. Near this town, it is thought, the famous battle was fought between Brutus and Cassius on the one side, and Augustus and Mark Anthony on the other, in which the former were defeated, and the fate of the empire decided. Others think that this battle was fought at Philippi, a town of Thebes in Thessaly.

[¶2] The Gospel was preached first here by St. Paul. About the year of our Lord 53, St. Paul had a vision in the night; a man of Macedonia appeared to him and said, Come over to Macedonia and help us. He was then at Troas in Mysia; from thence he immediately sailed to Samothracia, came the next day to Neapolis, and thence to Philippi. There he continued for some time, and converted Lydia, a seller of purple, from Thyatira; and afterwards cast a demon out of a Pythoness, for which he and Silas were persecuted, cast into prison, scourged, and put into the stocks: but the magistrates afterwards finding that they were Romans, took them out of prison and treated them civilly. See the account, [Act 16:9], etc.

[¶3] The Philippians were greatly attached to their apostle, and testified their affection by sending him supplies, even when he was laboring for other Churches; and they appear to have been the only Church that did so. See [Phi 4:15], [Phi 4:16].

[¶4] There is not much controversy concerning the date of this epistle; it was probably written in the end of a.d. 62, and about a year after that to the Ephesians. Dr. Paley conjectures the date by various intimations in the epistle itself. "It purports," says he, "to have been written near the conclusion of St. Paul's imprisonment at Rome, and after a residence in that city of considerable duration. These circumstances are made out by different intimations; and the intimations upon the subject preserve among themselves a just consistency, and a consistency certainly unmeditated.

[¶5] First, the apostle had already been a prisoner at Rome so long, as that the reputation of his bonds, and of his constancy under them, had contributed to advance the success of the Gospel. See [Phi 1:12-14].

[¶6] Secondly, the account given of Epaphroditus imports that St. Paul, when he wrote the epistle, had been in Rome a considerable time. 'He longed after you all, and was full of heaviness because ye had heard that he had been sick;' [Phi 2:26]. Epaphroditus had been with Paul at Rome; he had been sick; the Philippians had heard of his sickness; and he again had received an account how much they had been affected by the intelligence. The passing and repassing of these advices must necessarily have occupied a large portion of time, and must have all taken place during St. Paul's residence at Rome.

[¶7] Thirdly, after a residence at Rome, this proved to have been of considerable duration, he now regards the decision of his fate as nigh at hand: he contemplates either alternative; that of his deliverance, [Phi 2:23], [Phi 2:24] : 'Him therefore, (Timothy), I hope to send presently, so soon as I shall see how it will go with me; but I trust in the Lord that I also myself shall come shortly;' that of his condemnation, [Phi 2:17] : Yea, and if I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all. This consistency is material, if the consideration of it be confined to the epistle. It is farther material, as it agrees, with respect to the duration of St. Paul's first imprisonment at Rome, with the account delivered in the Acts, which, having brought the apostle to Rome, closes the history, by telling us that he dwelt there two whole years in his own hired house." Hor. Paul., page 242.

[¶8] On the agreement between the epistle and the history, as given in the Acts, Dr. Paley makes many judicious remarks, which I cannot insert here, but must refer to the work itself; and I wish all my readers to get and peruse the whole work as an inestimable treasure of sacred criticism on the authenticity of Paul's epistles.

[¶9] The Epistle to the Philippians is written in a very pleasing and easy style; every where bearing evidence of that contented state of mind in which the apostle then was, and of his great affection for the people. It appears that there were false apostles, or Judaizing teachers, at Philippi, who had disturbed the peace of the Church; against these he warns them, exhorts them to concord, comforts them in their afflictions for the Gospel, returns them thanks for their kindness to him, tells them of his state, and shows a great willingness to be a sacrifice for the faith he had preached to them. There is a Divine unction in this epistle which every serious reader will perceive.

[¶10] Paul, in conjunction with Timothy, addresses himself to the saints at Philippi, and gives them his apostolical benediction, [Phi 1:1], [Phi 1:2]. Thanks God for their conversion and union, and expresses his persuasion that God will continue his work among them, [Phi 1:3-6]. Tells them of his strong affection for them, and prays that they may be filed with the salvation of God, [Phi 1:7-11]. Shows them how much his persecution had contributed to the success of the Gospel, [Phi 1:12-14]. Informs that there were some at Rome who preached the Gospel from unworthy motives; yet he was convinced that this, which was designed to injure him, should turn to his advantage, [Phi 1:15-19]. Mentions his uncertainty whether he should be liberated or martyred, and his perfect readiness to meet either; yet, on the whole, expresses a hope that he should again visit them, [Phi 1:20-26]. Exhorts them to a holy life, and comforts them under their tribulations, [Phi 1:27-30].

### Verse 1

[¶12] Paul and Timotheus - That Timothy was at this time with the apostle in Rome we learn from [Phi 2:19], and also that he was very high in the apostle's estimation. He had also accompanied the apostle on his two voyages to Philippi, see Acts 16 and 20., and was therefore deservedly dear to the Church in that city. It was on these accounts that St. Paul joined his name to his own, not because he was in any part the author of this epistle, but he might have been the apostle's amanuensis, though the subscription to the epistle gives this office to Epaphroditus. Neither in this epistle, nor in those to the Thessalonians and to Philemon does St. Paul call himself an apostle; the reason of which appears to be, that in none of these places was his apostolical authority called in question.

[¶13] Bishops and deacons - Επισκοποις· The overseers of the Church of God, and those who ministered to the poor, and preached occasionally. There has been a great deal of paper wasted on the inquiry, "Who is meant by bishops here, as no place could have more than one bishop?" To which it has been answered: "Philippi was a metropolitan see, and might have several bishops." This is the extravagance of trifling. I believe no such officer is meant as we now term bishop.

### Verse 2

[¶15] Grace be unto you - See on [Rom 1:7] (note).

### Verse 3

[¶17] Upon every remembrance - As often as you recur to my mind, so often do I thank God for the great work wrought among you. Some think that the words should be translated, for all your kind remembrance; referring to their kind attention to the apostle, in supplying his wants, etc.

### Verse 4

[¶19] Always in every prayer - I pray often for you, and have great pleasure in doing it, seeing what God has already wrought among you.

### Verse 5

[¶21] For your fellowship in the Gospel - if we consider κοινωνια as implying spiritual fellowship or communion, then it signifies, not only their attention to the Gospel, their readiness to continue it, and perseverance in it, but also their unity and affection among themselves. Some understand the word as expressing their liberality to the apostle, and to the Gospel in general; for the term may not only be applied to communion among themselves, but to communications to others. This sense, though followed by Chrysostom and Theophylact, does not appear to be the best; though we know it to be a fact that they were liberal in supplying the apostle's necessities, and, no doubt, in ministering to the support of others.

### Verse 6

[¶23] Being confident - There shall be nothing lacking on God's part to support you; and to make you wise, holy and happy; and bring you at last to his kingdom and glory.

### Verse 7

[¶25] It is meet for me to think this - Εστι δικαιον· It is just that I should think so, because I have you in my heart - you live in my warmest love and most affectionate remembrance.

[¶26] Inasmuch as both in my bonds - Because you have set your hearts upon me in my bonds, sending Epaphroditus to minister to me in my necessities, [Phi 2:25], and contributing of your own substance to me, [Phi 4:14], sending once and again to me while I was in bonds for the defense of the faith, [Phi 4:15], [Phi 4:16]; those things which being a sweet savor, a sacrifice well pleasing and acceptable to God, [Phi 4:18], confirm my hope concerning you; especially when I find you yet standing firm under the like afflictions, having the same conflict which ye saw in me, when I was among you, [Act 16:12], etc., and now hear to be in me, [Phi 1:30]. Whitby.

### Verse 8

[¶28] For God is my record - I call God to witness that I have the strongest affection for you, and that I love you with that same kind of tender concern with which Christ loved the world when he gave himself for it; for I am even ready to be offered on the sacrifice and service of your faith, [Phi 2:17].

### Verse 9

[¶30] This I pray - This is the substance of all my prayers for you, that your love to God, to one another, and to all mankind, may abound yet more and more, ετι μαλλον και μαλλον περισσευη, that it may be like a river, perpetually fed with rain and fresh streams so that it continues to swell and increase till it fills all its banks, and floods the adjacent plains.

[¶31] In knowledge - Of God's nature, perfections, your own duty and interest, his work upon your souls, and his great designs in the Gospel.

[¶32] And in all judgment - Και πασῃ αισθησει· In all spiritual or moral feeling; that you may at once have the clearest perception and the fullest enjoyment of those things which concern your salvation; that ye may not only know but feel that you are of God, by the Spirit which he has given you; and that your feeling may become more exercised in Divine things, so that it may he increasingly sensible and refined.

### Verse 10

[¶34] That ye may approve things that are excellent - Εις το δοκιμαζειν ὑμας τα διαφεροντα· To the end that ye may put to proof the things that differ, or the things that are in are more profitable. By the pure and abundant love which they received from God they would be able to try whatever differed from the teaching they had received, and from the experience they had in spiritual things.

[¶35] That ye may be sincere - Ἱνα ητε ειλικρινεις. The word ειλικρινεια, which we translate sincerity, is compounded of ειλη, the splendor of the sun, and κρινω, I judge; a thing which may be examined in the clearest and strongest light, without the possibility of detecting a single flaw or imperfection. "A metaphor," says Mr. Leigh, "taken from the usual practice of chapmen, in the view and choice of their wares, that bring them forth into the light and hold up the cloth against the sun, to see if they can espy any default in them. Pure as the sun." Be so purified and refined in your souls, by the indwelling Spirit, that even the light of God shining into your hearts, shall not be able to discover a fault that the love of God has not purged away.

[¶36] Our word sincerity is from the Latin sinceritas, which is compounded of sine, without, and cera, wax, and is a metaphor taken from clarified honey; for the mel sincerum, pure or clarified honey, is that which is sine cera, without wax, no part of the comb being left in it. Sincerity, taken in its full meaning, is a word of the most extensive import; and, when applied in reference to the state of the soul, is as strong as the word perfection itself. The soul that is sincere is the soul that is without sin.

[¶37] Without offense - Απροσκοποι· Neither offending God nor your neighbor; neither being stumbled yourselves, nor the cause of stumbling to others.

[¶38] Till the day of Christ - Till he comes to judge the world, or, till the day in which you are called into the eternal world. According to this prayer, a man, under the power and influence of the grace of God, may so love as never to offend his Maker, to the latest period of his life. Those who deny this, must believe that the Spirit of God either cannot or will not do it; or, that the blood of Christ cannot cleanse from all unrighteousness. And this would be not only antiscriptural, but also blasphemous.

### Verse 11

[¶40] Being filled with the fruits of righteousness - By righteousness we may understand, here, the whole work of the Spirit of God, in the soul of a believer; and by the fruits of righteousness, all holy tempers, holy words, and right actions. And with these they are to be filled, πεπληρωμενοι, filled up, filled full; the whole soul and life occupied with them, ever doing something by which glory is brought to God, or good done to man.

[¶41] By Jesus Christ - That is, according to his doctrine, through the power of his grace, and by the agency of his Spirit.

[¶42] Unto the glory and praise of God - God being honored when the work of his grace thus appears to men in the fruits of righteousness; and God is praised by all the faithful when his work thus appears. Every genuine follower of God has his glory in view by all that he does, says, or intends. He loves to glorify God, and he glorifies him by showing forth in his conversion the glorious working of the glorious power of the Lord.

### Verse 12

[¶44] That the things which happened unto me - St. Paul was at this time a prisoner at Rome, and it appears probable that he had already been called to make a defense for himself, and to vindicate the doctrines of the Gospel; and this he had been enabled to do in such a manner that the honor of the Gospel had been greatly promoted by it. As the Philippians loved him greatly, he felt it right to give them this information relative to his state, and how God had turned his bonds to the advantage of that cause on account of which he was bound.

## 586. Philippians · 2 of 9

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/586/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/586/#p-N

### Verse 13

[¶1] My bonds - are manifest in all the palace - In consequence of the public defense which he was obliged to make, his doctrines must be fully known in the court, and throughout the whole city, as on his trial he would necessarily explain the whole. The praetorium, πραιτωριον, which we here translate palace, signifies the court where causes were heard and judged by the praetor or civil magistrate; it sometimes signifies the general's tent, and at others, the emperor's palace. It is supposed that it is used in this latter sense here. There were, no doubt, persons belonging to the emperor's household who would bring the news of so remarkable a case to the palace; for we find that there were Christians even in Caesar's household; [Phi 4:22].

### Verse 14

[¶3] Waxing confident - Finding the effect produced by the public defense which the apostle made, they were greatly encouraged, and the more boldly and openly proclaimed the doctrine of Christ crucified.

[¶4] The word - The doctrine of Christ; several excellent MSS. and versions add, some Θεου, others Κυριου, the word of God, or the word of the Lord. This is a respectable reading, and is probably genuine.

### Verse 15

[¶6] Some - preach Christ even of envy and strife - These must have been the Judaizing teachers, who insisted on the necessity of connecting the Mosaic rites with the Christian institutions; and, probably, denounced Paul to the Jews dwelling at Rome as not only an enemy to the law and the prophets, but also as a very imperfect Christian, because he declared strongly against the doctrine of circumcision, etc.; and no doubt endeavored to prejudice him with the heathen Romans.

[¶7] The word preach is not to be taken here as implying that the different persons mentioned were what we call preachers of the Gospel: all that we can understand from St. Paul's use of the word is, that they proclaimed Christ as the promised Messiah, espoused the Christian cause, and contended, whether in public or private, that this Jesus was the Christ; but nothing of this kind appears to have been intended in reference to the conversion of sinners.

[¶8] Some also of good will - Some, through mere benevolence to the apostle, both espoused his doctrine and vindicated his cause.

### Verse 16

[¶10] Preach Christ of contention - The Judaizing teachers, they also preach Christ; they acknowledge that Jesus is the Christ or promised Messiah, and preach him as such.

[¶11] Not sincerely - Ουχ ἁγνως· Not chastely, garbling the Gospel; not speaking the whole truth, but just what served their purpose; and at the same time they denounced the apostle as an enemy to the Divine institutions, because he spoke against circumcision.

### Verse 17

[¶13] The other of love - Through a sincere desire, not only to make known the way of salvation to the people, but also to vindicate and help the apostle, because they considered him as appointed by God to preach and defend the Gospel. The 16th and 17th verses are transposed by ABDEFG, and several others; the Syriac, Arabic of Erpen, Coptic, Sahidic, Ethiopic, Armenian, Vulgate, Itala, and several of the fathers. On this evidence Griesbach transposed them in his edition.

### Verse 18

[¶15] What then? - It is a matter of little importance to me how Christ is preached, provided he be preached. I rejoice that any thing is known of him; and am truly glad that the Gospel is even made partially known, for this will lead to farther inquiries, and in the end be of service to the truth.

### Verse 19

[¶17] This shall turn to my salvation - That is: It will be the means of my temporal safety; of my deliverance; for so the word σωτηρια is here to be understood. The Jews had denounced the apostle as an enemy to Caesar; but he knew that, when the nature of the Gospel should be fully known, the Romans would see that he could be no enemy to Caesar who proclaimed a prince whose kingdom was not of this world; and who had taught, in the most unequivocal manner, that all Christians were to give tribute to whom tribute was due, and while they feared God to honor also the king, though that king was Nero.

[¶18] Through your prayer - Knowing them to be genuine followers of Christ, he was satisfied that their prayers would be very available in his behalf; and under God he places much dependence upon them.

[¶19] The supply of the Spirit of Jesus Christ - The word επιχορηγια, which we translate supply, signifies also furnishing whatever is necessary. The Spirit of God he expected to help all his infirmities, and to furnish him with all the wisdom, prudence, strength of reason, and argument, which might be necessary for him in the different trials he had to pass through with his persecutors, and the civil powers, at whose judgment-seat he stood.

### Verse 20

[¶21] Earnest expectation - He had the most confident expectation that God would stand by him, so that he should be enabled, with the utmost liberty of speech, εν πασῃ παρῥησια, to testify the Gospel of the grace of God; and, should he have the liberty of doing so, he was utterly regardless what the issue might be relative to himself. Whether life or death, was to him perfectly equal, and perfectly indifferent, providing Christ were magnified - his person, nature, doctrine, etc., shown to be, what they really are, most noble, most excellent, most necessary, and most glorious.

### Verse 21

[¶23] For to me to live is Christ - Whether I live or die, Christ is gain to me. While I live I am Christ's property and servant, and Christ is my portion; if I die - if I be called to witness the truth at the expense of my life, this will be gain; I shall be saved from the remaining troubles and difficulties in life, and be put immediately in possession of my heavenly inheritance. As, therefore, it respects myself, it is a matter of perfect indifference to me whether I be taken off by a violent death, or whether I be permitted to continue here longer; in either case I can lose nothing.

### Verse 22

[¶25] But if I live in the flesh - Should I be spared longer, I shall labor for Christ as I have done; and this is the fruit of my labor, that Christ shall be magnified by my longer life, [Phi 1:20].

[¶26] Yet what I shall choose I wot not - Had I the two conditions left to my own choice, whether to die now and go to glory, or whether to live longer in persecutions and affliction, (glorifying Christ by spreading the Gospel), I could not tell which to prefer.

### Verse 23

[¶28] For I am in a strait betwixt two - Viz. the dying now, and being immediately with God; or living longer to preach and spread the Gospel, and thus glorify Christ among men.

[¶29] Having a desire to depart, and to be with Christ - Την επιθυμιαν εχων εις το αναλυσαι. It appears to be a metaphor taken from the commander of a vessel, in a foreign port, who feels a strong desire αναλυσαι, to set sail, and get to his own country and family; but this desire is counterbalanced by a conviction that the general interests of the voyage may be best answered by his longer stay in the port where his vessel now rides; for he is not in dock, he is not aground, but rides at anchor in the port, and may any hour weigh and be gone. Such was the condition of the apostle: he was not at home, but although he was abroad it was on his employer's business; he wishes to return, and is cleared out and ready to set sail, but he has not received his last orders from his owner, and whatever desire he may feel to be at home he will faithfully wait till his final orders arrive.

[¶30] Which is far better - Πολλῳ - μαλλον κρεισσον· Multo magis melior, Vulgate; much more better. The reader will at once see that the words are very emphatic.

### Verse 24

[¶32] To abide in the flesh - It would certainly be gain to myself to die, but it will be a gain to you if I live. If I die I shall go immediately to glory; if I live I shall continue to minister to you, and strengthen you in the faith.

### Verse 25

[¶34] Having this confidence, I know that I shall abide - Convinced that it is necessary that I should live longer, for the spreading and defense of the Gospel, I am persuaded that I shall now be liberated. This was in fact the case, for, after having been two years in bonds at Rome, he was released.

[¶35] For your furtherance - In the way of righteousness.

[¶36] And joy of faith - And happiness in that way. The farther a man proceeds in the way of truth, the stronger his faith will be; and the stronger his faith, the greater his joy or happiness.

### Verse 26

[¶38] That your rejoicing may be more abundant - Men rejoice more in recovering a thing that was lost, than they do in a continual possession of what is of much greater value.

### Verse 27

[¶40] Let your conversation be as it becometh the Gospel - The apostle considers the Church at Philippi as a free or imperial city, which possesses great honors, dignities, and privileges; and he exhorts them to act, αξιως, worthy of or suitably to those honors and privileges. This is the idea that is expressed by the word πολιτευεσθε, act according to the nature of your political situation, the citizenship and privileges which you possess in consequence of your being free inhabitants of Christ's imperial city, the Church. The apostle resumes the same metaphor, [Phi 3:20] : ἡμων - το πολιτευμα εν ουρανοις ὑπαρχει· For our citizenship is in heaven; but in this last verse he puts heaven in the place of the Church, and this is all right; for he, who is not a member of the Church of Christ on earth, can have no right to the kingdom of heaven, and he who does not walk worthy of the Gospel of Christ cannot be counted worthy to enter through the gates into the city of the eternal King.

[¶41] Whether I come and see you - Leaving the matter still in doubt as to them, whether he should again visit them.

[¶42] In one spirit - Being all of one mind under the influence of the Holy Ghost.

[¶43] Striving together - Συναθλουντες· Wrestling together, not in contention with each other, but in union against the enemies of the Gospel faith - the doctrine of Christ crucified, and freedom from all Mosaic rites and ceremonies, as well as from sin and perdition, through his passion and sacrifice.

## 587. Philippians · 3 of 9

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/587/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/587/#p-N

### Verse 28

[¶1] In nothing terrified by your adversaries - So it appears that the Church at Philippi was then under persecution.

[¶2] Which is to them - Ἡτις αυτοις εστιν. Some very judicious critics consider ἡτις as referring to πιστις, the faith of the Gospel, which they, the heathen, considered to be a token of perdition to all them who embraced it; but, as the apostle says, it was to them the Philippians, on the contrary, the most evident token of salvation; for, having embraced the faith of our Lord Jesus Christ, they were incontestably in the way to eternal blessedness.

### Verse 29

[¶4] Unto you it is given in the behalf of Christ - Ὑμιν εχαρισθη· To you it is graciously given; it is no small privilege that God has so far honored you as to permit you to suffer on Christ's account. It is only his most faithful servants that he thus honors. Be not therefore terrified by your enemies; they can do nothing to you which God will not turn to your eternal advantage. We learn from this that it is as great a privilege to suffer for Christ as to believe on him; and the former in certain cases (as far as the latter in all cases) becomes the means of salvation to them who are thus exercised.

### Verse 30

[¶6] Having the same conflict - When Paul preached the Gospel at Philippi he was grievously persecuted, as we learn from Acts 16:19-40, being stripped, scourged, thrown into prison, even into the dungeon, and his feet made fast in the stocks. This was the conflict they had seen in him; and now they heard that he had been sent prisoner to Rome as an evil doer, and that he was at present in bonds, and shortly to be tried for his life before the Roman emperor to whom he had been obliged to appeal.

[¶7] 1. It was no small encouragement to these persons, (1.) That whatever sufferings they met with they were supported under them. (2.) That they suffered in the same cause in which their illustrious apostle was suffering. (3.) That they suffered, not because they had done any evil, or could be accused of any, but because they believed in the Son of God, who died for them and for all mankind. (4.) That all these sufferings were sanctified to their eternal good.

[¶8] 2. And God is able to make the same grace abound towards us in like circumstances; it is for this purpose that such consolatory portions are left on record. He who is persecuted or afflicted for Christ's sake, is most eminently honored by his Creator.

### Introduction

[¶10] The apostle beseeches them by various considerations, to live in unity and in the spirit of the Gospel, loving each other; and each to prefer his brother to himself, [Phi 2:1-4]. He exhorts them to be like-minded with Christ, who, though in the form of God, and equal with God, made himself of no reputation, and humbled himself to the death of the cross for the salvation of man; in consequence of which he was highly exalted, and had a name above every name; to whose authority every knee should bow, and whose glory every tongue should acknowledge, [Phi 2:5-11]. They are exhorted to work out their own salvation through his power who works in them, that they may be blameless, and that the apostle's labor may not be in vain, [Phi 2:12-16]. He expresses his readiness to offer his life for the Gospel, [Phi 2:17], [Phi 2:18]. Intends to send Timothy to them, of whom he gives a very high character; yet hopes to see them himself shortly, [Phi 2:19-24]. In the meantime sends Epaphroditus, who had been near death, and whom he begs them to receive with especial tenderness, [Phi 2:25-30].

### Verse 1

[¶12] If there be therefore any consolation - The ει, if, does not express any doubt here, but on the contrary is to be considered as a strong affirmation; as there is consolation in Christ, as there is comfort of love, etc.

[¶13] The word παρακλησις, translated here consolation, is in other places rendered exhortation, and is by several critics understood so here; as if he had said: If exhorting you in the name of Christ have any influence with you, etc. It is extremely difficult to give the force of these expressions; they contain a torrent of most affecting eloquence, the apostle pouring out his whole heart to a people whom with all his heart he loved, and who were worthy of the love even of an apostle.

[¶14] If any comfort of love - If the followers of Christ, by giving proofs of their ardent love to each other in cases of distress, alleviate the sufferings of the persecuted;

[¶15] If any fellowship of the Spirit - If there be an intimate relation established among all Christians, by their being made mutual partakers of the holy Ghost;

[¶16] If any bowels and mercies - If you, as persons whom I have brought to God at the hazard of my life, feel sympathetic tenderness for me now, in a farther state of suffering;

### Verse 2

[¶18] Fulfil ye my joy - Ye ought to complete my joy, who have suffered so much to bring you into the possession of these blessings, by being like-minded with myself, having the same love to God, his cause, and me, as I have to him, his cause, and you.

[¶19] Being of one accord - Being perfectly agreed in labouring to promote the honor of your Master; and of one mind, being constantly intent upon this great subject; keeping your eye fixed upon it in all you say, do, or intend.

### Verse 3

[¶21] Let nothing be done through strife - Never be opposed to each other; never act from separate interests; ye are all brethren, and of one body; therefore let every member feel and labor for the welfare of the whole. And, in the exercise of your different functions, and in the use of your various gifts, do nothing so as to promote your own reputation, separately considered from the comfort, honor, and advantage of all.

[¶22] But in lowliness of mind - Have always an humbling view of yourselves, and this will lead you to prefer others to yourselves; for, as you know your own secret defects, charity will lead you to suppose that your brethren are more holy, and more devoted to God than you are; and they will think the same of you, their secret defects also being known only to themselves.

### Verse 4

[¶24] Look not every man on his own things - Do nothing through self-interest in the things of God; nor arrogate to yourselves gifts, graces, and fruits, which belong to others; ye are all called to promote God's glory and the salvation of men. Labor for this, and every one shall receive the honor that comes from God; and let each rejoice to see another, whom God may be pleased to use in a special way, acquiring much reputation by the successful application of his talents to the great work.

### Verse 5

[¶26] Let this mind be in you, which was also in Christ Jesus - Christ labored to promote no separate interest; as man he studied to promote the glory of God, and the welfare and salvation of the human race. See then that ye have the same disposition that was in Jesus: he was ever humble, loving, patient, and laborious; his meat and drink was to do the will of his Father, and to finish his work.

### Verse 6

[¶28] Who, being in the form of God - This verse has been the subject of much criticism, and some controversy. Dr. Whitby has, perhaps, on the whole, spoken best on this point; but his arguments are too diffuse to be admitted here. Dr. Macknight has abridged the words of Dr. Whitby, and properly observes that, "As the apostle is speaking of what Christ was before he took the form of a servant, the form of God, of which he divested himself when he became man, cannot be any thing which he possessed during his incarnation or in his divested state; consequently neither the opinion of Erasmus, that the form of God consisted in those sparks of divinity by which Christ, during his incarnation, manifested his Godhead, nor the opinion of the Socinians, that it consisted in the power of working miracles, is well founded; for Christ did not divest himself either of one or the other, but possessed both all the time of his public ministry. In like manner, the opinion of those who, by the form of God understand the Divine nature and the government of the world, cannot be admitted; since Christ, when he became man, could not divest himself of the nature of God; and with respect to the government of the world, we are led, by what the apostle tells, [Heb 1:3], to believe that he did not part with even that; but, in his divested state, still continued to uphold all things by the word of his power. By the form of God we are rather to understand that visible, glorious light in which the Deity is said to dwell, [1Tim 6:16], and by which he manifested himself to the patriarchs of old, [Deu 5:22], [Deu 5:24]; which was commonly accompanied with a numerous retinue of angels, [Psa 68:17], and which in Scripture is called The Similitude, [Num 12:8]; The Face, [Psa 31:16] : The Presence, [Exo 33:15]; and The Shape of God, [Joh 5:37]. This interpretation is supported by the term μορφη, form, here used, which signifies a person's external shape or appearance, and not his nature or essence. Thus we are told, [Mar 16:12], that Jesus appeared to his disciples in another μορφη, shape, or form. And, [Mat 17:2], μετεμορφωθη, he was transfigured before them - his outward appearance or form was changed. Farther this interpretation agrees with the fact: the form of God, that is, his visible glory, and the attendance of angels, as above described, the Son of God enjoyed with his Father before the world was, [Joh 17:5]; and on that as on other accounts he is the brightness of the Father's glory, [Heb 1:3]. Of this he divested himself when he became flesh; but, having resumed it after his ascension, he will come with it in the human nature to judge the world; so he told his disciples, [Mat 16:27] : The Son of man will come in the glory of his Father, with his angels, etc,. Lastly, this sense of μορφη Θεου, is confirmed by the meaning of μορθη δουλου, [Phi 2:7]; which evidently denotes the appearance and behavior of a servant or bondman, and not the essence of such a person." See Whitby and Macknight.

[¶29] Thought it not robbery to be equal with God - If we take these words as they stand here, their meaning is, that, as he was from the beginning in the same infinite glory with the Father, to appear in time - during his humiliation, as God and equal with the Father, was no encroachment on the Divine prerogative; for, as he had an equality of nature, he had an equality of rights.

[¶30] But the word ἁρπαγμον, which we translate robbery, has been supposed to imply a thing eagerly to be seized, coveted, or desired; and on this interpretation the passage has been translated: Who, being in the form of God, did not think it a matter to be earnestly desired to appear equal to God; but made himself of no reputation, etc. However the word be translated, it does not affect the eternal Deity of our Lord. Though he was from eternity in the form of God - possessed of the same glory, yet he thought it right to veil this glory, and not to appear with it among the children of men; and therefore he was made in the likeness of men, and took upon him the form or appearance of a servant: and, had he retained the appearance of this ineffable glory, it would, in many respects, have prevented him from accomplishing the work which God gave him to do; and his humiliation, as necessary to the salvation of men, could not have been complete. On this account I prefer this sense of the word ἁρπαγμονbefore that given in our text, which does not agree so well with the other expressions in the context. In this sense the word is used by Heliodorus, in his Ethiopics, lib. vii. cap. 19, etc., which passage Whitby has produced, and on which he has given a considerable paraphrase. The reader who wishes to examine this subject more particularly, may have recourse to Heliodorus as above, or to the notes of Dr. Whitby on the passage.

### Verse 7

[¶32] But made himself of no reputation - Ἑαυτον εκενωσε· He emptied himself - did not appear in his glory, for he assumed the form of a servant, being made in the likeness of man. And his being made in the likeness of man, and assuming the form of a servant, was a proof that he had emptied himself - laid aside the effulgence of his glory.

### Verse 8

[¶34] And being found in fashion as a man - Και σχηματι εὑρεθεις ὡς ανθρωπος. This clause should be joined to the preceding, and thus translated: Being made in the likeness of man, and was found in fashion as a man.

[¶35] He humbled himself - Laid himself as low as possible:

[¶36] 1. In emptying himself - laying aside the effulgence of his glory.

[¶37] 2. In being incarnate - taking upon him the human form.

[¶38] 3. In becoming a servant - assuming the lowest innocent character, that of being the servant of all.

[¶39] 4. In condescending to die, to which he was not naturally liable, as having never sinned, and therefore had a right in his human nature to immortality, without passing under the empire of death.

[¶40] 5. In condescending, not only to death, but to the lowest and most ignominious kind of death, the death of the cross; the punishment of the meanest of slaves and worst of felons.

[¶41] What must sin have been in the sight of God, when it required such abasement in Jesus Christ to make an atonement for it, and undo its influence and malignity!

### Verse 9

[¶43] Wherefore God also hath highly exalted him - If by his humiliation he has merited pardon and final salvation for the whole world, is it to be wondered that the human body, in which this fullness of the Godhead dwelt, and in which the punishment due to our sins was borne upon the tree, should be exalted above all human and all created beings? And this is the fact; for he hath given him a name, το ονομα, the name, which is above every name: το is prefixed to ονομα here by ABC, 17, Origen, Dionysius Alexandrinus, Eusebius, Cyril, and Procopius. This makes it much more emphatic. According to [Eph 1:20], [Eph 1:21], the man Christ Jesus is exalted to the right hand of God, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come. From which it appears that no creature of God is so far exalted and so glorious as the man Christ Jesus, human nature being in him dignified infinitely beyond the angelic nature; and that this nature has an authority and pre-eminence which no being, either in heaven or earth, enjoys. In a word, as man was in the beginning at the head of all the creatures of God, Jesus Christ, by assuming human nature, suffering and dying in it, has raised it to its pristine state. And this is probably what is here meant by this high exaltation of Christ, and giving him a name which is above every name. But if we refer to any particular epithet, then the name Jesus or Savior must be that which is intended; as no being either in heaven or earth can possess this name as he who is the Redeemer of the world does, for he is the only Savior; none has or could redeem us to God but he; and throughout eternity he will ever appear as the sole Savior of the human race. Hence, before his birth, Gabriel stated that his name should be called Jesus; giving for reason, he shall Save his people from their sins. The qualifications of the Savior of the world were so extraordinary, the redeeming acts so stupendous, and the result of all so glorious both to God and man, that it is impossible to conceive a higher name or title than that of Jesus, or Savior of the world.

### Verse 10

[¶45] That at the name of Jesus every knee should how - That all human beings should consider themselves redeemed unto God by his blood, and look for an application of this redemption price; and that all who are saved from their sin should acknowledge him the author of their salvation. In a word, that παν επουρανιων, all the spirits of just men made perfect, now in a state of blessedness; και επιγειων, all human beings still in their state of probation on earth; και καταχθονιων, and all that are in the shades below, who have, through their own fault, died without having received his salvation; should acknowledge him.

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### Verse 11

[¶1] And that every tongue should confess - That all those before mentioned should acknowledge that Jesus Christ is Lord, or absolute governor, and thus glorify God the Father, who has exalted this human nature to this state of ineffable glory, in virtue of its passion, death, resurrection, and the atonement which it has made, by which so many attributes of the Divine nature have become illustrated, the Divine law magnified and made honorable, and an eternal glory provided for man.

[¶2] Others by things in heaven understand the holy angels; by things on earth, human beings generally; and by things under the earth, fallen spirits of every description. Perhaps the three expressions are designed to comprehend all beings of all kinds, all creatures; as it is usual with the Hebrews, and indeed with all ancient nations, to express, by things in heaven, things on earth, and things under the earth, all beings of all kinds; universal nature. See similar forms of speech, [Exo 20:4]; [Deu 4:17], [Deu 4:18]; [Psa 96:11]; and [Eze 38:20]. But intelligent beings seem to be those which are chiefly intended by the words of the apostle; for it appears that nothing less than absolute rule over angels, men, and devils, can be designed in these extraordinary words, and by confessing him to be Lord we may understand that worship which all intelligent creatures are called to pay to God manifested in the flesh; for all should honor the Son even as they honor the Father. And the worship thus offered is to the glory of God; so that far from being idolatrous, as some have rashly asserted, it is to the honor of the Divine Being. We may add, that the tongue which does not confess thus, is a tongue that dishonors the Almighty.

### Verse 12

[¶4] As ye have always obeyed - Continue to act on the same principles and from the same motives; having the same disposition which was in Christ; laboring so as to promote his glory.

[¶5] Work out your own salvation - Go on, walking by the same rule, and minding the same thing, till your salvation be completed: till, filled with love to God and man, ye walk unblamably in all his testimonies, having your fruit unto holiness, and your end everlasting life.

[¶6] With fear and trembling - Considering the difficulty of the work, and the danger of miscarriage. If you do not watch, pray and continually depend on God, your enemies will surprise you, and your light and life will become extinct; and then consider what an awful account you must give to Him whose Spirit ye have grieved, and of whose glory ye have come short.

### Verse 13

[¶8] For it is God which worketh in you - Every holy purpose, pious resolution, good word, and good work, must come from him; ye must be workers together with him, that ye receive not his grace in vain; because he worketh in you, therefore work with him, and work out your own salvation.

[¶9] To will and to do - Το θελειν και το ενεργειν. The power to will and the power to act must necessarily come from God, who is the author both of the soul and body, and of all their powers and energies, but the act of volition and the act of working come from the man. God gives power to will, man wills through that power; God gives power to act, and man acts through that power. Without the power to will, man can will nothing; without the power to work, man can do nothing. God neither wills for man, nor works in man's stead, but he furnishes him with power to do both; he is therefore accountable to God for these powers.

[¶10] Because God works in them the power to will and the power to do, therefore the apostle exhorts them to work out their own salvation; most manifestly showing that the use of the powers of volition and action belongs to themselves. They cannot do God's work, they cannot produce in themselves a power to will and to do; and God will not do their work, he will not work out their salvation with fear and trembling.

[¶11] Though men have grievously puzzled themselves with questions relative to the will and power of the human being; yet no case can be plainer than that which the apostle lays down here: the power to will and do comes from God; the use of that power belongs to man. He that has not got this power can neither will nor work; he that has this power can do both. But it does not necessarily follow that he who has these powers will use them; the possession of the powers does not necessarily imply the use of those powers, because a man might have them, and not use or abuse them; therefore the apostle exhorts: Work out your own salvation.

[¶12] This is a general exhortation; it may be applied to all men, for to all it is applicable, there not being a rational being on the face of the earth, who has not from God both power to will and act in the things which concern his salvation. Hence the accountableness of man.

[¶13] Of his good pleasure - Every good is freely given of God; no man deserves any thing from him; and as it pleaseth him, so he deals out to men those measures of mental and corporeal energy which he sees to be necessary; giving to some more, to others less, but to all what is sufficient for their salvation.

### Verse 14

[¶15] Do all things without murmurings - Γογγυσμων, και διαλογισμων· Without grumblings and altercations. Be patient in, and contented with, your work; and see that ye fall not out by the way.

### Verse 15

[¶17] That ye may be blameless - In yourselves, and harmless to others.

[¶18] The sons of God - Showing by your holy conduct that ye are partakers of the Divine nature.

[¶19] Without rebuke - Persons against whom no charge of transgression can justly be laid.

[¶20] A crooked and perverse - Probably referring to the Jews, who were the chief opponents and the most virulent enemies which the Christian Church had.

[¶21] Among whom ye shine - Be like the sun and moon; bless even the perverse and disobedient by your light and splendor. Let your light shine before men; some will walk in that light, and by its shining God will be glorified. It is evident that the apostle, by φωστῃρες εν κοσμῳ, lights in the world, refers to the sun and moon particularly, and perhaps to the heavenly bodies in general.

### Verse 16

[¶23] Holding forth the word of life - An allusion, some think, to those towers which were built at the entrance of harbours, on which fires were kept during the night to direct ships into the port. Genuine Christians, by their holy lives and conversation, are the means of directing others, not only how to escape those dangers to which they are exposed on the tempestuous ocean of human life, but also of leading them into the haven of eternal safety and rest.

[¶24] That I have not run in vain - This appears to be a part of the same metaphor; and alludes to the case of a weather-beaten mariner who has been long tossed on a tempestuous sea, in hazy weather and dark nights, who has been obliged to run on different tacks, and labor intensely to keep his ship from foundering, but is at last, by the assistance of the luminous fire on the top of the tower, directed safely into port. Live so to glorify God and do good to men, that it shall appear that I have not run and labored in vain for your salvation.

### Verse 17

[¶26] Yea, and if I be offered upon the sacrifice and service - The metaphor appears to be still carried on. As it was customary for the weather-beaten mariner, when he had gained his port, to offer a sacrifice, θυσια, to God, of some particular animal which he had vowed while in his state of danger, and this was considered to be a religious service, λειτουργια· the apostle, pursuing the idea, states himself to be willing to become the libation, (for so much the word σπενδομαι imports), that was to be poured upon the sacrifice. Parkhurst observes that the apostle compares the faith of the Philippians to the sacrificial victim, and his own blood shed in martyrdom to the libation, i.e. the wine poured out on occasion of the sacrifice. Raphelius observes that Arrian uses the phrase σπενδειν επι τῃ θυσιᾳ for pouring out the libation after the sacrifice. The apostle had guided them safely into port; their faith in the atoning death of Christ was their sacrifice; and he was willing that his blood in martyrdom should be poured out as a libation on that sacrificial offering.

### Verse 18

[¶28] For the same cause also do ye joy - Should I be thus offered, as I shall rejoice in it, do ye also rejoice that I am counted worthy of this high honor.

### Verse 19

[¶30] But I trust in the Lord Jesus - He is governor and disposer of all events, being above all principality and power; and I humbly confide in his power and goodness that I shall be a little longer spared to visit you again, [Phi 2:24], and to be able to send Timothy shortly to you.

[¶31] When I know your state - By the correct information which I shall receive from Timothy.

### Verse 20

[¶33] For I have no man like-minded - None of all my fellow helpers in the Gospel have the same zeal and affectionate concern for your prosperity in every respect as he has. He is ισοψυχος· of the same soul; a man after my own heart.

### Verse 21

[¶35] For all seek their own - This must relate to the persons who preached Christ even of envy and strife, [Phi 1:15]; these must be very careless whether souls were saved or not by such preaching; and even those who preached the Gospel out of good will might not be fit for such an embassy as this, which required many sacrifices, and consequently much love and zeal to be able to make them.

### Verse 22

[¶37] Ye know the proof of him, that, as a son with the father, he hath served with me - The Philippians had full proof of the affectionate attachment of Timothy to Paul, for he had labored with him there, as we learn from [Act 16:1-3]; [Act 17:14]; and we find from what is said here that Timothy was not a servant to the apostle, but that he had served with him. They both labored together in the word and doctrine; for apostles and Christian bishops, in those times, labored as hard as their deacons. There were no sinecures; every one was a laborer, every laborer had his work, and every workman had his wages.

### Verse 23

[¶39] How it will go with me - The apostle was now in captivity; his trial appears to have been approaching, and of its issue he was doubtful; though he seems to have had a general persuasion that he should be spared, see [Phi 2:19], [Phi 2:24].

### Verse 25

[¶41] Epaphroditus, my brother, etc - Here is a very high character of this minister of Christ; he was,

[¶42] 1. A brother - one of the Christian family; a thorough convert to God, without which he could not have been a preacher of the Gospel.

[¶43] 2. He was a companion in labor; he labored, and labored in union with the apostle in this great work.

[¶44] 3. He was a fellow soldier; the work was a work of difficulty and danger, they were obliged to maintain a continual warfare, fighting against the world, the devil, and the flesh.

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[¶0] 4. He was their apostle - a man whom God had honored with apostolical gifts, apostolical graces, and apostolical fruits; and,

[¶1] 5. He was an affectionate friend to the apostle; knew his soul in adversity, acknowledged him in prison, and contributed to his comfort and support.

### Verse 26

[¶3] Ye had heard that he had been sick - "In this passage," says Dr. Paley, "no intimation is given that the recovery of Epaphroditus was miraculous, it is plainly spoken of as a natural event. This instance, together with that in the Second Epistle to Timothy, Trophimus have I left at Miletum sick, affords a proof that the power of performing cures, and, by parity of reason, of working other miracles, was a power which only visited the apostles occasionally, and did not at all depend upon their own will. Paul undoubtedly would have healed Epaphroditus if he could; nor would he have left Trophimus at Miletum sick, had the power of working cures awaited his disposal. Had this epistle been a forgery, forgery on this occasion would not have spared a miracle; much less would it have introduced St. Paul professing the utmost anxiety for the safety of his friend, yet acknowledging himself unable to help him, which he does almost expressly in the case of Trophimus, Him have I left sick; and virtually in the passage before us, in which he felicitates himself on the recovery of Epaphroditus in terms which almost exclude the supposition of any supernatural means being used to effect it. This is a reverse which nothing but truth would have imposed." Horae Paulinae, page 234.

### Verse 27

[¶5] Lest I should have sorrow upon sorrow - The sorrows of his death, added to the sorrow he endured on account of his sickness; or he may refer to his own state of affliction, being imprisoned and maltreated.

### Verse 28

[¶7] The more carefully - Σπουδαιοτερως· With the more haste or despatch; because, having suffered so much on account of his apprehended death, they could not be too soon comforted by seeing him alive and restored.

### Verse 29

[¶9] Receive him therefore in the Lord - For the Lord's sake receive him, and as the Lord's servant; and hold such zealous, disinterested, and holy preachers in reputation - honor those whom ye perceive God hath honored.

### Verse 30

[¶11] For the work of Christ - Preaching the Gospel, and ministering to the distressed.

[¶12] He was nigh unto death - Having labored far beyond his strength.

[¶13] Not regarding his life - Instead of παραβουλευσαμενος τῃ ψυχῃ, not regarding his life, παραβολευσαμενος, risking his life, is the reading of ABDEFG, and is received by Griesbach into the text. His frequent and intense preaching, and labouring to supply the apostle's wants, appear to have brought him nigh to the gates of death.

[¶14] The humiliation and exaltation of Christ are subjects which we cannot contemplate too frequently, and in which we cannot be too deeply instructed.

[¶15] 1. God destroys opposites by opposites: through pride and self-confidence man fell, and it required the humiliation of Christ to destroy that pride and self-confidence, and to raise him from his fall. There must be an indescribable malignity in sin, when it required the deepest abasement of the highest Being to remove and destroy it. The humiliation and passion of Christ were not accidental, they were absolutely necessary; and had they not been necessary, they had not taken place. Sinner, behold what it cost the Son of God to save thee! And wilt thou, after considering this, imagine that sin is a small thing? Without the humiliation and sacrifice of Christ, even thy soul could not be saved. Slight not, therefore, the mercies of thy God, by underrating the guilt of thy transgressions and the malignity of thy sin!

[¶16] 2. As we cannot contemplate the humiliation and death of Christ without considering it a sufficient sacrifice, oblation, and atonement for sin, and for the sin of the whole world; so we cannot contemplate his unlimited power and glory, in his state of exaltation, without being convinced that he is able to save them to the uttermost that come unto God through him. What can withstand the merit of his blood? What can resist the energy of his omnipotence? Can the power of sin? - its infection? -its malignity? No! He can as easily say to an impure heart, Be thou clean, and it shall be clean; as he could to the leper, Be thou clean, and immediately his leprosy was cleansed. Reader, have faith in Him; for all things are possible to him that believeth.

[¶17] 3. There are many ungodly men in the world who deny the inspiration of God's Holy Spirit, and affect to ridicule those who profess to have received what they know Christ has purchased and God has promised, and which, in virtue of this, they have claimed by faith; because, say these mockers, "If you had the Spirit of God, you could work miracles: show us a miracle, and we will believe you to be inspired." Will these persons assert that St. Paul had not God's Spirit when he could neither heal himself, nor restore his friends and fellow helpers from apparent death? What then doth their arguing prove? Silly men, of shallow minds!

### Introduction

[¶19] The apostle exhorts the Philippians to rejoice in the Lord, [Phi 3:1]. And to beware of false teachers, [Phi 3:2]. Shows that Christians are the true circumcision, who worship God in the Spirit, [Phi 3:3]. And that himself had more reason to trust in the flesh than any of the Jews, [Phi 3:4-6]. But that he counted all things loss for Christ, [Phi 3:7-11]. He longs after a conformity to Christ in his death, and presses onward to the attainment of his high calling, [Phi 3:12-14]. Exhorts them to be like-minded, [Phi 3:15-17]. Warns them against certain persons who were enemies to the cross of Christ, [Phi 3:18], [Phi 3:19]. Shows the nature of their heavenly privileges, and the resurrection and glorification of the human body, [Phi 3:20], [Phi 3:21].

### Verse 2

[¶21] Beware of dogs - The Jews, who have here the same appellative which they formerly gave to the Gentiles: because the Gentiles were not included in the covenant, they called them Dogs; and themselves, the children of the Most High. Now, they are cast out of the covenant and the Gentiles taken in; therefore they are the dogs, and the Gentiles the children.

[¶22] Evil workers - Judaizing teachers, who endeavored to pervert the Gospel.

[¶23] The concision - Κατατομην· The cutting or excision; not περιτομην, the circumcision: the word is used by the apostle to degrade the pretensions which the Jews made to sanctity by the cutting in their flesh. Circumcision was an honorable thing, for it was a sign of the covenant; but as they now had rejected the new covenant, their circumcision was rendered uncircumcision, and is termed a cutting, by way of degradation.

### Verse 3

[¶25] We are the circumcision - We, who have embraced the faith of Christ crucified, are now entered into the new covenant, and according to that new covenant, worship God in the Spirit, exulting, καυχωμενοι, making our boast of Christ Jesus, as our only Savior, having no confidence in the flesh - in any outward rite or ceremony prescribed by the Jewish institutions.

### Verse 4

[¶27] Though I might also have confidence - If any of them have any cause to boast in outward rites and privileges, I have as much; yea, more.

### Verse 5

[¶29] Circumcised the eighth day - This was the time that the law required the males to be circumcised; and we find, from [Gen 17:14], both in the Samaritan Pentateuch and in the Septuagint, though the clause is now lost out of the common Hebrew text, that the male child, which is not circumcised the eighth day, shall be cut off from among his people: this precept was literally observed in the case of St. Paul.

[¶30] Of the stock of Israel - Regularly descended from the patriarch Jacob.

[¶31] Of the tribe of Benjamin - The most favourite son of that patriarch and a tribe that did not revolt with Jeroboam, [1Kgs 12:21], nor pollute the worship of God by idolatry.

[¶32] A Hebrew of the Hebrews - Though born in a heathen country, Tarsus, yet both my parents were Hebrews; nor has there ever been any strange blood mixed with that of our family.

[¶33] Touching the law, a Pharisee - One that not only received the law and the prophets as coming from God; but belonged to that sect which, of all others, was most scrupulously attached to it.

### Verse 6

[¶35] Concerning zeal - As to my zeal for Pharisaism, I gave the fullest proof of it by persecuting the Church of Christ; and this is known to all my countrymen.

[¶36] Touching the righteousness - And as to that plan of justification, which justification the Jews say is to be obtained by an observance of the law, I have done every thing so conscientiously from my youth up, that in this respect I am blameless; and may, with more confidence than most of them; expect that justification which the law appears to promise.

### Verse 7

[¶38] But what things were gain - The credit and respect which I had, as being zealously attached to the law, and to the traditions of the elders, I counted loss for Christ - I saw that this could stand me in no stead; that all my acts of righteousness were nothing on which I could depend for salvation; and that Christ crucified could alone profit me; for I found that it is impossible that the blood of bulls and goats could take away sin.

### Verse 8

[¶40] I count all things but loss - Not only my Jewish privileges, but all others of every kind; with every thing that men count valuable or gainful, or on which they usually depend for salvation.

[¶41] The excellency of the knowledge of Christ - That superior light, information, and blessedness which come through the Gospel of Jesus Christ; justification through his blood, sanctification by his Spirit, and eternal glory through his merits and intercession. These are the blessings held out to us by the Gospel, of which, and the law, Jesus Christ is the sum and substance.

[¶42] I have suffered the loss of all things - Some translate δι' ον τα παντα εζημιωθην, for whom I have thrown away all things - I have made a voluntary choice of Christ, his cross, his poverty, and his reproach; and for these I have freely sacrificed all I had from the world, and all I could expect from it.

[¶43] And do count them but dung - The word σκυβαλα means the vilest dross or refuse of any thing; the worst excrement. The word shows how utterly insignificant and unavailing, in point of salvation, the apostle esteemed every thing but the Gospel of Jesus. With his best things he freely parted, judging them all loss while put in the place of Christ crucified; and Christ crucified he esteemed infinite gain, when compared with all the rest. Of the utter unavailableness of any thing but Christ to save the soul the Apostle Paul stands as an incontrovertible proof. Could the law have done any thing, the apostle must have known it. He tried, and found it vanity; he tried the Gospel system, and found it the power of God to his salvation. By losing all that the world calls excellent, he gained Christ, and endless salvation through him. Of the glorious influence of the Gospel he is an unimpeachable witness. See the concluding observations on the 9th chapter of the Acts, ([Act 9:43] (note)) on the character of St. Paul.

## 590. Philippians · 6 of 9

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### Verse 9

[¶1] And be found in him - Be found a believer in Christ, not having mine own righteousness - not trusting in any thing I have done or could do, in order to my salvation; relying on no scheme of justification, set up either formerly by myself or by others.

[¶2] But that which is through the faith of Christ - That justification which is received by faith through the atonement made by Christ.

[¶3] The righteousness which is of God - God's method of justifying sinners through faith in his Son. See the notes on [Rom 3:21], [Rom 3:23] (note), [Rom 3:25] (note), where this subject is treated at large.

### Verse 10

[¶5] That I may know him - To be the true and promised Messiah, and experience all that salvation which he has bought by his blood.

[¶6] The power of his resurrection - In having this body of my humiliation raised from death, and made like unto his glorious body. This seems to be the sole meaning of the apostle; for it is in virtue of Christ's resurrection that we are to be raised incorruptible and immortal.

[¶7] And the fellowship of his sufferings - Christ died, not only as a victim for sin, but as a martyr to the truth. No creature can have fellowship with him in his vicarious sufferings; as a martyr to the truth, St. Paul wished to imitate him. Not only in the apostle, but in the primitive Christians generally, there seems to have been a strong desire after martyrdom.

### Verse 11

[¶9] The resurrection of the dead - That is, the resurrection of those who, having died in the Lord, rise to glory and honor; and hence St. Paul uses a peculiar word which occurs no where else in the New Testament, εξαναστασις. The words, as they stand in the best MSS., are as follow: εις την εξαναστασιν την εκ νεκρων, to that resurrection which is of the dead. This glorious resurrection, and perhaps peculiarly glorious in the case of martyrs, is that to which St. Paul aspired. The word αναστασις signifies the resurrection in general, both of the just and unjust; εξαναστασις may signify that of the blessed only.

### Verse 12

[¶11] Not as though I had already attained - Ουχ ὁτι ηδη ελαβον· For I have not yet received the prize; I am not glorified, for I have not finished my course; and I have a conflict still to maintain, and the issue will prove whether I should be crowned. From the beginning of the 11th to the end of the 17th verse there is one continued allusion to the contests at the Olympic games; exercises with which, and their laws, the Philippians were well acquainted.

[¶12] Either were already perfect - Η ηδη τετελειωμαι· Nor am I yet perfect; I am not yet crowned, in consequence of having suffered martyrdom. I am quite satisfied that the apostle here alludes to the Olympic games, and the word τετελειωμαι is the proof; for τελειωθηναι is spoken of those who have completed their race, reached the goal, and are honored with the prize. Thus it is used by Philo, Allegoriar. lib. iii. page 101, edit. Mangey: Ποτε ουν, ω ψυχη, μαλιστα νεκροφορειν (νικοφορειν) σεαυτην ὑποληψη· αραγε ουχ ὁταν τελειωθῃς και βραβειων και στεφανων αξιωθῃς "When is it, O soul, that thou shalt appear to have the victory? Is it not when thou shalt be perfected, (have completed thy course by death), and be honored with prizes and crowns?"

[¶13] That τελειωσις signified martyrdom, we learn most expressly from Clemens Alexand., Stromata, lib. iii. page 480, where he has these remarkable words: - τελειωσιν μαρτυριον καλουμεν, ουχ ὁτι τελος του βιου ὁ ανθρωπος ελεβεν, ῳς οἱ λοιποι, αλλ' ὁτι τελειον εργον αγαπης ενεδειξατο· "We call martyrdom τελειωσις, or perfection, not because man receives it as the end, τελος, or completion of life; but because it is the consummation τελειος, of the work of charity."

[¶14] So Basil the great, Hom. in [Psa 116:13] : Ποτηριον σωτηριου ληψομαι· τουτεστι, διψων επι την δια του μαρτυριου τελειωσιν ερχομαι· "I will receive the cup of salvation; that is, thirsting and earnestly desiring to come, by martyrdom, to the consummation."

[¶15] So Oecumenius, on Acts 28: Παντα ετη απο της κλησεως του Παυλου, μεχρι της τελειωσεως αυτου, τριακοντα και πεντε· "All the years of Paul, from his calling to his martyrdom, were thirty and five."

[¶16] And in Balsamon, Can. i. Ancyran., page 764: Τον της τελειωσεως στεφανον αναδησασθαι "To be crowned with the crown of martyrdom."

[¶17] Eusebius, Hist. Eccles, lib. vii. cap. 13, uses the word τελειουσθαι to express to suffer martyrdom. I have been the more particular here, because some critics have denied that the word has any such signification. See Suicer, Rosenmuller, Macknight, etc.

[¶18] St. Paul, therefore, is not speaking here of any deficiency in his own grace, or spiritual state; he does not mean by not being yet perfect, that he had a body of sin and death cleaving to him, and was still polluted with indwelling sin, as some have most falsely and dangerously imagined; he speaks of his not having terminated his course by martyrdom, which he knew would sooner or later be the case. This he considered as the τελειωσις, or perfection, of his whole career, and was led to view every thing as imperfect or unfinished till this had taken place.

[¶19] But I follow after - Διωκω δε· But I pursue; several are gone before me in this glorious way, and have obtained the crown of martyrdom; I am hurrying after them.

[¶20] That I may apprehend - That I may receive those blessings to which I am called by Christ Jesus. There is still an allusion here to the stadium, and exercises there: the apostle considers Christ as the brabeus, or judge in the games, who proclaimed the victor, and distributed the prizes; and he represents himself as being introduced by this very brabeus, or judge, into the contest; and this brabeus brought him in with the design to crown him, if he contended faithfully. To complete this faithful contention is what he has in view; that he may apprehend, or lay hold on that for which he had been apprehended, or taken by the hand by Christ who had converted, strengthened, and endowed him with apostolical powers, that he might fight the good fight of faith, and lay hold on eternal life.

### Verse 13

[¶22] I count not myself to have apprehended - Whatever gifts, graces, or honors I may have received from Jesus Christ, I consider every thing as incomplete till I have finished my course, got this crown, and have my body raised and fashioned after his glorious body.

[¶23] This one thing I do - This is the concern, as it is the sole business, of my life.

[¶24] Forgetting those things which are behind - My conduct is not regulated nor influenced by that of others; I consider my calling, my Master, my work, and my end. If others think they have time to loiter or trifle, I have none: time is flying; eternity is at hand; and my all is at stake.

[¶25] Reaching forth - The Greek word επεκτεινομενος points out the strong exertions made in the race; every muscle and nerve is exerted, and he puts forth every particle of his strength in running. He was running for life, and running for his life.

### Verse 14

[¶27] I press toward the mark - Κατα σκοπον διωκω· I pursue along the line; this is a reference to the white line that marked the ground in the stadium, from the starting place to the goal, on which the runners were obliged to keep their eye fixed; for they who transgressed or went beyond this line did not run lawfully, and were not crowned, even though they got first to the goal. See the concluding observations on [1Cor 9:27].

[¶28] What is called σκοπος, mark or scope, here, is called κανων, the line, i.e. the marked line, [Phi 3:16]. When it was said to Diogenes, the cynic, "Thou art now an old man, rest from thy labors;" to this he answered: Ει δολιχον εδραμον, προς τῳ τελει εδει με ανειναι, και μη μαλλον επιτειναι; "If I have run long in the race, will it become me to slacken my pace when come near the end; should I not rather stretch forward?" Diog. Laert., lib. vi. cap. 2. sec. 6.

[¶29] For the prize of the high calling of God - The reward which God from above calls me, by Christ Jesus, to receive. The apostle still keeps in view his crown of martyrdom and his glorious resurrection.

### Verse 15

[¶31] As many as be perfect - As many as are thoroughly instructed in Divine things, who have cast off all dependence on the law and on every other system for salvation, and who discern God calling them from above by Christ Jesus; be thus minded; be intensely in earnest for eternal life, nor ever halt till the race is finished.

[¶32] The word τελειοι, perfect, is taken here in the same sense in which it is taken [1Cor 14:20] : - Be not Children in understanding - but in understanding be ye Men, τελειοι γινεσθε, be ye perfect - thoroughly instructed, deeply experienced. [1Cor 2:6] : - We speak wisdom among the perfect, εν τοις τελειοις, among those who are fully instructed, adults in Christian knowledge. [Eph 4:13] : - Till we all come - unto a perfect man, εις ανδρα τελειον, to the state of adults in Christianity. [Heb 5:14] : - But strong meat belongeth to them that are of full age, τελειων, the perfect - those who are thoroughly instructed and experienced in Divine things. Let us therefore, says the apostle, as many as be perfect - as have entered fully into the spirit and design of the Gospel, be thus minded, viz. Forget the things which are behind, and stretch forward along the mark for the prize.

[¶33] If in any thing ye be otherwise minded - If ye have not yet entered into the full spirit and design of this Gospel, if any of you have yet remaining any doubts relative to Jewish ordinances, or their expediency in Christianity, God shall reveal even this unto you; for while you are sincere and upright, God will take care that ye shall have full instruction in these Divine things.

### Verse 16

[¶35] Whereto we have already attained - Let us not lose that part of the race which we have already run, let us walk by the same rule - let us keep the white line continually in view, let us mind the same thing, always considering the glorious prize which is held out by God through Christ Jesus to animate and encourage us.

[¶36] The MSS., versions and fathers of the Alexandrian recension or edition, and which are supposed by Griesbach and others to contain the purest text, omit the words κανονι, το αυτο φρονειν, and read the verse thus: Whereunto we have already attained let us walk; or, according to what we have already attained, let us regulate our life, There is so much disagreement about the above words in the MSS., etc., that most critics consider them as a sort of gloss, which never made an original part of the text. Dr. White says, Certissime delenda; "Most certainly they should be obliterated."

### Verse 17

[¶38] Brethren, be followers - of me - In the things of Christ let me be your line, and my writings preaching, and conduct, your rule.

[¶39] And mark them - Σκοπειτε. Still alluding to the line in the stadium, keep your eye steadily fixed on those who walk - live, as ye have us - myself, Timothy, and Epaphroditus, for an ensample.

### Verse 18

[¶41] For many walk, etc - The Judaizing teachers continue to preach, who wish to incorporate circumcision, and other ordinances of the law, with the Gospel.

[¶42] They are the enemies of the cross of Christ - They rather attribute justification to the Levitical sacrifices, than to the sacrificial death of Christ; and thus they are enemies to that cross, and will not suffer persecution for its sake. They please the world, and are in no danger of reproach.

### Verse 19

[¶44] Whose end is destruction - This is the issue of their doctrine and of their conduct. They are here described by three characters:

[¶45] 1. Their god is their belly - they live not in any reference to eternity; their religion is for time; they make a gain of godliness; and live only to eat, drink, and be merry.

## 591. Philippians · 7 of 9

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[¶0] 2. Their glory is in their shame - they lay it down as a proof of their address, that they can fare sumptuously every day, in consequence of preaching a doctrine which flatters the passions of their hearers.

[¶1] 3. They mind earthly things - their whole study and attention are taken up with earthly matters; they are given to the flesh and its lusts; they have no spirituality, nor do they believe that there is or can be any intercourse between God and the souls of men. But their lasciviousness and uncleanness seem to be principally intended. See Kypke.

[¶2] Despicable as these men were, the apostle's heart was deeply pained on their account:

[¶3] 1. Because they held and taught a false creed;

[¶4] 2. Because they perverted many by that teaching; and,

[¶5] 3. Because they themselves were perishing through it.

### Verse 20

[¶7] Our conversation is in heaven - Ἡμως - το πολιτευμα· Our city, or citizenship, or civil rights. The word properly signifies the administration, government, or form of a republic or state; and is thus used by Demosthenes, page 107, 25, and 262, 27. Edit. Reiske. It signifies also a republic, a city, or the inhabitants of any city or place; or a society of persons living in the same place, and under the same rules and laws. See more in Schleusner.

[¶8] While those gross and Jewish teachers have no city but what is on earth; no rights but what are derived from their secular connections; no society but what is made up of men like themselves, who mind earthly things, and whose belly is their god, We have a heavenly city, the New Jerusalem; we have rights and privileges which are heavenly and eternal; and our society or fellowship is with God the Father, Son, and Spirit, the spirits of just men made perfect, and the whole Church of the first-born. We have crucified the flesh with its affections and lusts; and regard not the body, which we know must perish, but which we confidently expect shall be raised from death and corruption into a state of immortal glory.

### Verse 21

[¶10] Who shall change our vile body - Ὁς μετασχηματισει το σωμα της ταπεινωσες ἡμων· Who will refashion, or alter the fashion and condition of, the body of our humiliation; this body that is dead - adjudged to death because of sin, and must be putrefied, dissolved, and decomposed.

[¶11] That it may be fashioned like unto his glorious body - Εις το γενεσθαι αυτο συμμορφον τῳ σωματι της δοξης αυτου· That it may bear a similar form to the body of his glory. That is: the bodies of true believers shall be raised up at the great day in the same likeness, immortality, and glory, of the glorified humanity of Jesus Christ; and be so thoroughly changed, as to be not only capable through their immortality of eternally existing, but also of the infinite spiritual enjoyments at the right hand of God.

[¶12] According to the working - Κατα την ενεργειαν· According to that energy, by which he can bring all things under subjection to himself. Thus we find that the resurrection of the body is attributed to that power which governs and subdues all things, for nothing less than the energy that produced the human body at the beginning, can restore it from its lapsed and degraded state into that state of glory which it had at its creation, and render it capable of enjoying God throughout eternity. The thought of this glorious consummation was a subject of the highest joy and confidence amongst the primitive Christian. This earth was not their home; and they passed through things temporal so as not to lose those which were eternal.

[¶13] 1. The preceding chapter, to which the first verse of the succeeding should be joined, contains a fund of matter the most interesting that can well be conceived. The apostle seems to stand on the verge of eternity, and to have both worlds opened to his view. The one he sees to be the place in which a preparation for the other is to be attained. In the one he sees the starting place, where the Christian is to commence his race; in the other the goal at which his course terminates, and the prize which he is there to obtain. One is the place from and over which the Christian is to run; the other is that to which he is to direct his course, and in which he is to receive infinite blessedness. In the one he sees all manner of temptations and hinderances, and dangers standing thick through all the ground; in the other he sees the forerunner, the Lord Jesus, who has entered into the heaven of heavens for him, through whom God calls him from above, της ανω κλησεως του Θεου, [Phi 3:14] : for what he hears in the Gospel, and what he sees by faith, is the calling of God from above; and therefore he departs from this, for this is not his rest.

[¶14] 2. The nearer a faithful soul comes to the verge of eternity, the more the light and influence of heaven are poured out upon it: time and life are fast sinking away into the shades of death and darkness; and the effulgence of the dawning glory of the eternal world is beginning to illustrate the blessed state of the genuine Christian, and to render clear and intelligible those counsels of God, partly displayed in various inextricable providences, and partly revealed and seen as through a glass darkly in his own sacred word. Unutterable glories now begin to burst forth; pains, afflictions, persecutions, wants, distresses, sickness, and death, in any or all of its forms, are exhibited as the way to the kingdom, and as having in the order of God an ineffable glory for their result. Here are the wisdom, power, and mercy of God! Here, the patience, perseverance, and glory of the saints! Reader, is not earth and its concerns lost in the effulgence of this glory? Arise and depart, for this is not thy rest.

### Verse 1

[¶16] Rejoice in the Lord - Be always happy; but let that happiness be such as you derive from the Lord.

[¶17] To write the same things - He means those which he had formerly preached to them or to other Churches, for he had but one Gospel; and we may rest assured that the doctrine of this epistle was the same with his preaching.

[¶18] For you it is safe - It is much better to have these Divine things committed to writing than confided to memory. By the latter they may be either lost or corrupted, by the former they will be preserved.

### Introduction

[¶20] The apostle exhorts them to stand fast in the Lord, [Phi 4:1]. And beseeches Euodias and Syntyche to be of one mind in Divine things, [Phi 4:2]. And requests his true yokefellow to help them to a good understanding, [Phi 4:3]. Gives them directions concerning their temper and frame of mind, [Phi 4:4-7]. And how to act in all respects as becomes the purity and excellence of the Gospel, as they had heard from and seen in him, [Phi 4:8], [Phi 4:9]. Thanks them for their attention to him in his captivity, in sending him what was necessary for his support, though he had learned to be contented in all situations in life, [Phi 4:10-14]. Mentions particular cases in which they had ministered to him; promises them, through the riches of glory in Christ, a supply of all their spiritual wants; and renders thanks to God, [Phi 4:15-20]. Salutes all the saints, and those particularly of the emperor's household, [Phi 4:21], [Phi 4:22]. And concludes with his usual apostolical benediction, [Phi 4:23].

### Verse 1

[¶22] Therefore, my - beloved - Because ye have this armor, and those enemies, and God for your support, see that ye stand fast in him. This verse most unquestionably belongs to the preceding chapter.

### Verse 2

[¶24] I beseech Euodias, and beseech Syntyche - These were two pious women, as it is generally supposed, who were deaconesses in the Church at Philippi, and who in some points of doctrine and discipline had disagreed. He exhorts them to be of the same mind, that is, to compose their differences; and, if they could not perfectly agree to think and let think, and to avoid all public opposition, as their dissension would strengthen the hands of the common enemy, and stumble those who were weak. But it is more likely that Euodias was a woman, and Syntyche a man, and probably the husband of Euodias; and that it is Syntyche whom the apostle calls true yokefellow in the next verse.

### Verse 3

[¶26] Help those women which labored with me - Both in the Grecian and Asiatic countries women were kept much secluded, and is was not likely that even the apostles had much opportunity of conversing with them; it was therefore necessary that they should have some experienced Christian women with them, who could have access to families, and preach Jesus to the female part of them. The apostle tells us that certain women labored with him in the Gospel, and were assistants to others also who had assisted him.

[¶27] Some think the women here were Euodias and Syntyche; but I rather incline to the opinion that Syntyche was a male, and Euodias his wife. Euodias signifies a pleasant scent; Syntyche, fortunate. There have been a number of conjectures who these persons were, and who is meant by the true yokefellow; but as there is nothing certain known on the subject, it is useless to propagate conjecture.

[¶28] With Clement also - Supposed to be the same who was afterwards bishop of Rome, and who wrote an epistle to the Corinthians, which is still extant.

[¶29] Whose names are in the book of life - Who are genuine Christians; who are enlisted or enrolled in the armies of the Lord, and have received a title to eternal glory. The reader is requested to refer to the note on [Exo 32:32-33] (note), and the concluding observations at the end of that chapter, ([Exo 32:35] (note)) where the writing in and blotting out of the book of life are particularly considered, and the difficulties on the subject removed. See also on [Luk 10:20] (note).

### Verse 4

[¶31] Rejoice in the Lord alway - Be continually happy; but this happiness you can find only in the Lord. Genuine happiness is spiritual; as it can only come from God, so it infallibly tends to him. The apostle repeats the exhortation, to show, not only his earnestness, but also that it was God's will that it should be so, and that it was their duty as well as interest.

### Verse 5

[¶33] Let your moderation be known - The word επιεικες is of very extensive signification; it means the same as επιεικεια, mildness, patience, yieldingness, gentleness, clemency, moderation, unwillingness to litigate or contend; but moderation is expressive enough as a general term. "Moderation," says Dr. Macknight, "means meekness under provocation, readiness to forgive injuries, equity in the management of business, candour in judging of the characters and actions of others, sweetness of disposition, and the entire government of the passions."

[¶34] The Lord is at hand - A phrase something similar to the Maranatha of [1Cor 16:22] : The Lord is Judge, and is at hand to punish. Schoettgen supposes, from this verse, taken in connection with the preceding, that Euodias and Syntyche were of a quarrelsome disposition; and hence the exhortation and threatening in the third and fifth verses.

### Verse 6

[¶36] Be careful for nothing - Μηδεν μεριμνατε· Be not anxiously solicitous; do not give place to carking care, let what will occur; for anxiety cannot chance the state or condition of any thing from bad to good, but will infallibly injure your own souls.

[¶37] By prayer and supplication - God alone can help you; he is disposed to do it, but you must ask by prayer and supplication; without this he has not promised to help you.

[¶38] By prayer - solemn application to God from a sense of want.

[¶39] Supplication - continuance in earnest prayer. With thanksgiving, for innumerable favors already received; and for dangers, evils, and deaths turned aside. And let your souls be found in this exercise, or in the disposition in which this exercise can be performed, at all times, on all occasions, and in all places.

### Verse 7

[¶41] And the peace of God - That harmonizing of all passions and appetites which is produced by the Holy Spirit, and arises from a sense of pardon and the favor of God;

[¶42] Shall keep your hearts - Φρουρησει· Shall keep them as in a strong place or castle. Your hearts - the seat of all your affections and passions, and minds - your understanding, judgment, and conscience through Christ Jesus; by whom ye were brought into this state of favor, through whom ye are preserved in it, and in whom ye possess it; for Christ keeps that heart in peace in which he dwells and rules. This peace passeth all understanding; it is of a very different nature from all that can arise from human occurrences; it is a peace which Christ has purchased, and which God dispenses; it is felt by all the truly godly, but can be explained by none; it is communion with the Father, and his Son Jesus Christ, by the power and influence of the Holy Ghost.

### Verse 8

[¶44] Finally, brethren - The object of the apostle is to recommend holiness and righteousness to them in every point of view; and to show that the Gospel of Christ requires all its professors to have the mind that was in Christ, and to walk as he himself also walked. That they were not to attend to one branch of righteousness or virtue only, but to every thing by which they might bring honor to God, good to their fellow creatures, and credit to themselves.

## 592. Philippians · 8 of 9

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[¶0] Whatsoever things are true - Ὁσα - αληθη· All that is agreeable to unchangeable and eternal truth. Whether that which is to be learned from the nature and state of created things, or that which comes immediately from God by revelation.

[¶1] Whatsoever things are honest - Ὁσα σεμνα· Whatever is grave, decent, and venerable. Whatever becomes you as men, as citizens, and as Christians.

[¶2] Whatsoever things are just - Ὁσα δικαια· Whatsoever is agreeable to justice and righteousness. All that ye owe to God, to your neighbor, and to yourselves.

[¶3] Whatsoever things are pure - Ὁσα ἁγνα· Whatsoever is chaste. In reference to the state of the mind, and to the acts of the body.

[¶4] Whatsoever things are lovely - Ὁσα προσφιλη· Whatsoever is amiable on its own account and on account of its usefulness to others, whether in your conduct or conversation.

[¶5] Whatsoever things are of good report - Ὁσα ευφημα· Whatsoever things the public agree to acknowledge as useful and profitable to men; such as charitable institutions of every kind, in which genuine Christians should ever take the lead.

[¶6] If there be any virtue - If they be calculated to promote the general good of mankind, and are thus praiseworthy;

[¶7] Think on these things - Esteem them highly, recommend them heartily, and practice them fervently.

[¶8] Instead of ει τις επαινος, if there be any praise, several eminent MSS., as D*EFG, add επιστημης, of knowledge; and the Vulgate and the Itala have disciplinae, of discipline; but none of these appear to be an original reading.

### Verse 9

[¶10] Those things, which ye have - learned - From my preaching and writing;

[¶11] And received - By faith, as a revelation from God;

[¶12] And heard - From my preaching, and that of those who labored with me; and heard from me, in my private communications with you; and heard of me from other Churches;

[¶13] And seen in me - While living and labouring among you;

[¶14] Do - Take them for the rule of your faith and practice.

[¶15] And the God of peace - He who is the author of peace, the lover of peace, and the maintainer of peace; he who has made peace between heaven and earth, by the mission and sacrifice of his Son, shall be ever with you while you believe and act as here recommended.

### Verse 10

[¶17] But I rejoiced in the Lord - Every good comes from God, either immediately from his providence or from his grace; therefore the apostle thanks God for the kindness of the Philippians towards him; for it was God that gave them the power, and directed their hearts to use it.

[¶18] Hath flourished again - They had helped him before, [Phi 2:25]; they had ceased for a time, and now they began again. This is evidently designed by the apostle, as the word ανεθαλετε implies, which is a metaphor taken from the reviviscence of flowers in spring which seemed dead in winter. For the time in which they were apparently remiss he makes a delicate apology: Ye were careful, but ye lacked opportunity; or rather ηκαιρεισθε, ye had not ability, ye wanted the means; as the word sometimes implies.

### Verse 11

[¶20] Not that I speak in respect of want - I am quite unconcerned in this respect; leaving the whole of my support, while bound for the testimony of Jesus, to the providence of God.

[¶21] For I have learned - I am so satisfied with the wise providence and goodness of God, that I know whatever he determines is the best; and therefore I am perfectly contented that he should govern the world in that way which seems best to his godly wisdom. How true is the proverb, A contented mind is a continual feast! What do we get by murmuring and complaining?

### Verse 12

[¶23] I know - how to be abased - I have passed through all these states; I know how to conduct myself in each, and how to extract good from all. And he had passed through these things, especially the hardships, so that he had learned the lesson perfectly, as the word μεμυημαι implies; he was thoroughly instructed; fully initiated into all the mysteries of poverty and want, and of the supporting hand of God in the whole. See here the state to which God permitted his chief apostle to be reduced! And see how powerfully the grace of Christ supported him under the whole! How few of those who are called Christian ministers or Christian men have learned this important lesson! When want or affliction comes, their complaints are loud and frequent; and they are soon at the end of their patience.

### Verse 13

[¶25] I can do all things - It was not a habit which he had acquired by frequent exercise, it was a disposition which he had by grace; and he was enabled to do all by the power of an indwelling Christ. Through Him who strengtheneth me is the reading of some of the best MSS., versions, and fathers; the word Χριστῳ, Christ, being omitted.

### Verse 14

[¶27] Ye have well done - Though I have learned all these important lessons, and am never miserable in want, yet ye have done well in sending me relief in the time of affliction.

### Verse 15

[¶29] In the beginning of the Gospel - When, having preached to you, I went forth into Macedonia, I received help from none of the Churches which I had founded, but from you alone. I received nothing from any others, and nothing was offered me.

### Verse 16

[¶31] For even in Thessalonica - While labouring to plant the Church there, he was supported partly by working with his hands, [1Thes 2:9]; [2Thes 3:7-9]; and partly by the contributions sent him from Philippi. Even the Thessalonians had contributed little to his maintenance: this is not spoken to their credit.

### Verse 17

[¶33] Not because I desire a gift - I do not speak thus to incite you to send me a farther gift; I speak this on the general subject, because I wish you to bear such fruit as shall abound to your account in the day of the Lord.

### Verse 18

[¶35] I have all - Ye have now sent me so much by Epaphroditus, that I abound in all the necessaries of life.

[¶36] Having received - the things - Probably a supply of clothes and such like necessaries, as well as of money.

[¶37] An odor of a sweet smell - Alluding to the sacrifices offered up under the law. With what ye have done to me, his servant, God is well pleased. See [Eph 5:2], and the note there.

### Verse 19

[¶39] My God shall supply all your need - As you have given to me in my distress, God will never suffer you to want without raising up help to you, as he raised you up for help to me.

[¶40] According to his riches - His fullness is infinite; and through Christ, whose followers we are, he will dispense every requisite blessing of providence, grace, and glory, to you.

### Verse 20

[¶42] Now unto God and our Father - God is our Father in Christ Jesus; and such pity as a father hath for his children, such has the Lord for them that fear him; as a father is concerned for the support and life of his children, so is God concerned for you. A father may be poor, and unable to help his most beloved children; God, your Father, is infinite in his riches of his grace and glory, and out of his abundance we have all received, and grace for grace. Therefore, to God our Father, be glory for ever and ever!

### Verse 21

[¶44] Salute every saint - Remember to present my affectionate wishes to every Christian at Philippi.

## 593. Philippians · 9 of 9

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[¶0] The brethren which are with me - Those who were fellow laborers with him, generally supposed to be Aristarchus, Mark, Justus, Epaphras, Luke, and Demas. See the end of the epistles to the Colossians, ([Col 4:17] (note) and to Philemon ([Plm 1:25] (note)).

### Verse 22

[¶2] All the saints - All the Christians now at Rome.

[¶3] They that are of Caesar's household - Nero was at this time emperor of Rome: a more worthless, cruel, and diabolic wretch never disgraced the name or form of man; yet in his family there were Christians: but whether this relates to the members of the imperial family, or to guards, or courtiers, or to servants, we cannot tell. If even some of his slaves were converted to Christianity, it would he sufficiently marvellous. Converts to Christianity in this family there certainly were; and this shows how powerfully the Divine word had been preached and spread. That the Empress Poppaea may have been favourably inclined to Christianity is possible; for Josephus relates of her, Antiq., lib. xx. cap. 7: Θεοσεβης γαρ ην· She was a worshipper of the true God; it is not likely, therefore, that she threw any hinderances in the way of her servants who might wish to embrace the Christian faith. St. Jerome, in Philemon, states that St. Paul had converted many in Caesar's family; A Caesare missus in carcerem, notior familiae ejus factus, persecutoris Christi domum fecit ecclesiam. "Being by the emperor cast into prison, he became the more known to his family, and he turned the house of Christ's persecutor into a church." Some imagine that Seneca, the preceptor of Nero and the poet Lucan, were converted by St. Paul; and there are still extant, and in a MS. now before me, letters which profess to have passed between Paul and Seneca; but they are worthy of neither. They have been printed in some editions of Seneca's works. See the remarks below.

### Verse 23

[¶5] The grace of our Lord - The usual apostolical benediction, which has often occurred, and been more than once explained. See on [Rom 1:7] (note), and [Gal 6:18] (note). The word ἡμων, our, is omitted by many MSS. and several versions, which simply read, The grace of the Lord Jesus Christ.

[¶6] Be with you all - Instead of παντων, all, Πνευματος, Spirit, is the reading of ADEFG, several others, with the Coptic, Sahidic, Ethiopic, Armenian, Vulgate, and Itala; besides several of the Fathers.

[¶7] There are various subscriptions to this epistle in the different MSS. and versions. In the common Greek text it stands thus: It was written to the Philippians from Rome by Epaphroditus. The Epistle to the Philippians was written from Rome, and sent by Epaphroditus. - Syriac. To the Philippians. - Aethiopic. The end of the Epistle; it was written at Rome, and sent by Epaphroditus. - Arabic. To the Philippians by Timothy and Epaphroditus. - Coptic.

[¶8] 1. The MSS. generally agree with the versions, and all unite in stating that this epistle was written and sent from Rome, so that the common subscription may well stand. Yet there have been some strong objections made against this, as far as the place is concerned. Some foreign critics have maintained, that were it to be granted that the apostle was now a prisoner for the testimony of Christ, yet it does not follow that he was a prisoner at Rome, for he himself tells us, [2Cor 11:23], that he was in prisons more abundant; and, consequently, he might be in prison somewhere else: but they have gone farther, and denied that this epistle was written while Paul was a prisoner; affirming that he had been already liberated, and that of this there are several evidences in the epistle itself. J. Christopher Wolf, in his Curae, has considered all these objections in detail, and appears to have answered them in a very satisfactory manner. That St. Paul was now in prison, these words seem clearly to prove, [Phi 1:16] : - The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds. This strongly argues that he was then suffering imprisonment, and that certain persons of perverse minds preached the Gospel in such a way as was calculated to make his bonds still more grievous. And, as he sends the salutations of saints which were of Caesar's household, it seems most evident that he was then at Rome; as, had he been a prisoner in any of the provinces, it is not likely that he would send to Philippi the greetings of those who lived at Rome.

[¶9] 2. The cause of this imprisonment has been variously understood. Theodorus Metochita says it was in consequence of his having converted Nero's baker, and one of his concubines; at which the emperor, being enraged, ordered him to be cast into prison: but the authority on which this rests is scarcely sufficient to render it credible.

[¶10] 3. Paul is generally allowed to have been twice imprisoned at Rome: this was, without doubt, the first time of his being there in bonds, as there is every appearance that he was delivered after this; but his second imprisonment issued in his martyrdom. Every apostle of God is immortal till his work is done. Paul became a martyr when God saw that there was no farther need either for his preaching or his writing; he had kept and defended the faith, and had finished his course; God took him then from the evil to come; and crowned him with the glory which his Redeemer had provided for him, in reference to which he lived, and after which he had continually aspired.

[¶11] 4. Reader, be thankful to God, who, in pity to thy weakness, has called thee to believe and enjoy, and not to suffer for his sake. It is not for us to covet seasons of martyrdom; we find it difficult to be faithful even in ordinary trials: yet, as offenses may come, and times of sore trial and proof may occur, we should be prepared for them; and we should know that nothing less than Christ in us, the hope of glory, will enable us to stand in the cloudy and dark day. Let us, therefore, put on the whole armor of God; and, fighting under the Captain of our salvation, expect the speedy destruction of every inward foe; and triumph in the assurance that death, the last enemy, will, in his destructions, shortly be brought to a perpetual end. Hallelujah! The Lord God Omnipotent reigneth. Amen and Amen!

[¶12] Finished correction for the press, Dec. 16th, 1831. - A. C.

## 594. Colossians · 1 of 9

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### Preface to the Epistle of Paul the Apostle to the Colossians

[¶1] Colosse, or rather Colassa, (see on [Col 1:1] (note)), was a city of Phrygia Pacatiana, now a part of Natolia, in Asia Minor, seated on an eminence on the south side of the river Maeander, now Meinder, near to the place where the river Lycas enters the earth, and begins to run under ground, which course it continues for about three-quarters of a mile, before it emerges and falls into the Maeander. Of this ancient city not much is known: it was situated between Laodicea and Hierapolis, and at an equal distance from either; and to this place Xerxes came in his expedition against Greece.

[¶2] The government of this city is said to have been democratic, and its first magistrate bore the title of archon and praetor. The Macedonians transferred Colosse to the Persians; and it afterwards passed under the government of the Seleucidae. After the defeat of Antiochus III., at the battle of Magnesia, it became subject to Eumenes, king of Pergamus: and when Attalus, the last of his successors, bequeathed his dominions to the Romans, this city, with the whole of Phrygia, formed a part of the proconsular province of Asia; which division subsisted till the time of Constantine the Great. After the time of this emperor, Phrygia was divided into Phrygia Pacatiana, and Phrygia Salutaris: and Colosse was the sixth city of the first division.

[¶3] The ancient city of Colosse has been extinct for nearly eighteen hundred years; for about the tenth year of the Emperor Nero, about a year after the writing of this epistle, not only Colosse, but Laodicea and Hierapolis, were destroyed by an earthquake, according to Eusebius; and the city which was raised in the place of the former was called Chonos or Konos, which name it now bears. See New Encyclopedia. On modern maps Konos is situated about twenty miles NE. of Degnizlu, in lat. about 38 north, and in long. 29 40' east of London.

[¶4] The epistle to this city appears to have been written about the same time with that to the Philippians, viz. towards the end of the year 62, and in the ninth of the Emperor Nero.

[¶5] That the two epistles were written about the same time is rendered probable by the following circumstance: In the Epistle to the Philippians, [Phi 2:19], St. Paul purposes to send Timothy to Philippi, who was then with him at Rome, that he might know their state. As Timothy joins with the apostle in the salutation at the beginning of this epistle, it is evident that he was still at Rome, and had not yet been sent to Philippi; and as St. Paul wrote the former epistle nearly at the close of his first imprisonment at Rome, the two epistles must have been written within a short space of each other. See the preface to the Epistle to the Philippians.

[¶6] When, or by whom, Christianity was first preached at Colosse, and a Church founded there, we cannot tell; but it is most likely that it was by St. Paul himself, and during the three years in which he dwelt at Ephesus; for he had then employed himself with such zeal and diligence that we are told, [Act 19:10] : "That all they that dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks." And that Paul preached in Phrygia, the district in which this city was situated, we learn from [Act 16:6] : "Now when they had gone through Phrygia and the region of Galatia;" and at another time we find that "he went over all the country of Galatia and Phrygia in order, strengthening all the disciples;" [Act 18:23]. It has, however, been argued, from [Col 2:1], of this epistle, that Paul had never been at Colosse; for he there says: I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh. But the consequence drawn from these words does not absolutely follow. Dr. Lardner alleges a variety of considerations which induced him to believe that the Churches of Colosse and Laodicea were founded by St. Paul, viz.

[¶7] 1. That the apostle was twice in Phrygia, in which were Colosse, Laodicea, and Hierapolis. See the places above quoted from the Acts of the Apostles.

[¶8] 2. That he does in effect, or even expressly, say that he had dispensed the Gospel to the Colossians, [Col 1:21-25]. See particularly the 23rd, 24th, and 25th verses.

[¶9] 3. From several passages in the epistle it appears that the apostle does not speak as to strangers, but to acquaintances, disciples, and converts. Some think that Epaphras, who is called their apostle, [Col 1:7], was the first who planted Christianity among the Colossians.

[¶10] But the arguments drawn from [Act 16:6]; [Act 18:23], referred to above, are quite invalidated, if we allow the opinion of some learned men, among whom are Suidas, Calepine, Munster, and others, that the Colossus, a gigantic statue at Rhodes, gave its own name to the people among whom it stood; for the ancient poets call the inhabitants of the island of Rhodes, Colossians; and hence they thought that the Colossians, to whom St. Paul directs this epistle, were the inhabitants of Rhodes. This opinion, however, is not generally adopted. From a great similarity in the doctrine and phraseology of this epistle to that written to the Ephesians, this to the Colossians has been considered an epitome of the former, as the Epistle to the Galatians has been considered an abstract of that to the Romans. See the concluding observations on the Epistle to the Galatians ([Gal 5:17] (note)); and the notes on [Col 1:4] (note), and elsewhere.

[¶11] Whether the Colossians to whom the apostle addresses this epistle were Jews or Gentiles, cannot be absolutely determined. It is most probable that they were a mixture of both; but that the principal part were converted Jews is most likely. This, indeed, appears to have been the case in most of the Asiatic and Grecian Churches; for there were Jews, at this time, sojourning in almost every part of the Roman empire, which then comprehended the greatest portion of the known world.

[¶12] The language of this epistle is bold and energetic, the sentiments are grand, and the conceptions vigorous and majestic. The phraseology is in many places Jewish; and the reason is obvious: the apostle had to explain subjects which never had a name in any other language. The mythology of the Gentiles could not furnish terms to explain the theology of the Jews; much less, the more refined and spiritual system of Christianity.

[¶13] The salutation of Paul and Timothy to the Church at Colosse, [Col 1:1], [Col 1:2]. They give thanks to God for the good estate of that Church, and the wonderful progress of the Gospel in every place, [Col 1:3-6]; having received particulars of their state from Epaphroditus, which not only excited their gratitude, but led them to pray to God that they might walk worthy of the Gospel; and they give thanks to Him who had made them meet for an inheritance among the saints in light, [Col 1:7-12]. This state is described as a deliverance from the power of darkness, and being brought into the kingdom of God's dear Son, [Col 1:13], [Col 1:14]. The glorious character of Jesus Christ, and what He has done for mankind, [Col 1:15-20]. The salvation which the Colossians had received, and of which the apostle had been the minister and dispenser, [Col 1:21-26]. The sum and substance of the apostle's preaching, and the manner in which he executed his ministry, [Col 1:27-29].

### Verse 1

[¶15] Paul, an apostle - by the will of God - As the word αποστολος, apostle, signifies one sent, an envoy or messenger, any person or persons may be the senders: but the word is particularly restrained to the messengers of the everlasting Gospel, sent immediately from God himself; and this is what St. Paul particularly remarks here when he calls himself an apostle by the will of God; signifying that he had derived his commission from an express volition or purpose of the Almighty.

[¶16] And Timotheus - Though Timothy is here joined in the salutation, yet he has never been understood as having any part in composing this epistle. He has been considered as the amanuensis or scribe of the apostle.

### Verse 2

[¶18] To the saints - Those who professed Christianity. See the note on [Eph 1:1].

[¶19] Which are at Colosse - Instead of εν Κολοσσαις, at Colosse, or among the Colossians, ABC, and many other excellent MSS., with both the Syriac, Coptic, Slavonic, Origen, Gregory Nyssen, Amphilochus, Theodoret, Damascenus, Theophylact, and others, read εν Κολασσαις in Colassa, or among the Colassians; and this is most probably the true reading. That this city perished by an earthquake, a short time after the date of this epistle, we have the testimony of Eusebius. That which at present is supposed to occupy the site of this ancient city is called Konos. For other particulars see the preface to this epistle.

[¶20] Grace be unto you - See on [Rom 1:7] (note).

[¶21] And the Lord Jesus Christ - This clause is omitted by many MSS., several versions, and some of the fathers. Griesbach has left it out of the text, not, in my opinion, on sufficient evidence.

### Verse 3

[¶23] We give thanks to God - Who is the author of all good; and from whom the grace, which has produced your conversion, has sprung by his mission of Christ Jesus. See the note on [Eph 1:15], [Eph 1:16] (note).

### Verse 4

[¶25] Since we heard of your faith - This is very similar to [Eph 1:15]. And it is certain that the apostle seems to have considered the Church at Ephesus, and that at Colassa to have been nearly in the same state, as the two epistles are very similar in their doctrine and phraseology.

### Verse 6

[¶27] Which is come unto you - The doctrine of the Gospel is represented as a traveler, whose object it is to visit the whole habitable earth; and, having commenced his journey in Judea, had proceeded through Syria and through different parts of Asia Minor, and had lately arrived at their city, every where proclaiming glad tidings of great joy to all people.

[¶28] As it is in all the world - So rapid is this traveler in his course, that he had already gone nearly through the whole of the countries under the Roman dominion; and will travel on till he has proclaimed his message to every people, and kindred, and nation, and tongue.

[¶29] In the beginning of the apostolic age, the word of the Lord had certainly free course, did run and was glorified. Since that time the population of the earth has increased greatly; and, to follow the metaphor, the traveler still continues in his great journey. It is, the glory of the present day that, by means of the British and Foreign Bible Society, Bibles are multiplied in all the languages of Europe; and by means of the Christian missionaries, Carey, Marshman, and Ward, whose zeal, constancy, and ability, have been rarely equalled, and perhaps never surpassed, the sacred writings have been, in the compass of a few years, translated into most of the written languages of India, in which they were not previously extant. In this labor they have been ably seconded by the Rev. Henry Martyn, one of the East India Company's chaplains, who was taken to his great reward just when he had completed a pure and accurate version of the New Testament into Persian. The Rev. R. Morrison, at Canton, has had the honor to present the whole of the New Testament, in Chinese, to the immense population of that greatest empire of the earth. May that dark people receive it, and walk in the light of the Lord! And, by means of the Wesleyan missionaries, the sacred writings have been printed and widely circulated in the Singhalese and Indo- Portuguese, through the whole of the island of Ceylon, and the pure word of the Gospel has been preached there, and also on the whole continent of India, to the conversion of multitudes. Let every reader pray that all these noble attempts may be crowned with unlimited success, till the earth is filled both with the knowledge and glory of the Lord. Talia secla currite! Amen.

[¶30] And bringeth forth fruit - Wherever the pure Gospel of Christ is preached, it is the seed of the kingdom, and must be fruitful in all those who receive it by faith, in simplicity of heart.

[¶31] After καρποφορουμενον, bringeth forth fruit, ABCD*EFG, many others, both the Syriac, Erpen's Arabic, the Coptic, Sahidic, Ethiopic, Armenian, Slavonic, Vulgate, and Itala, together with many of the fathers, add και αυξανομενον, and increaseth. It had not only brought forth fruit, but was multiplying its own kind; every fruit containing seed, and every seed producing thirty, sixty, or a hundredfold. This reading is very important, and is undoubtedly genuine.

[¶32] The grace of God in truth - Ye were fruitful, and went on increasing in the salvation of God, from the time that ye heard and acknowledged this doctrine to be of God, to spring from the grace or benevolence of God; and received it in truth, sincerely and uprightly, as his greatest gift to man.

### Verse 7

[¶34] As ye also learned of Epaphras - who is for you - Who this Epaphras was we cannot tell; only it is likely that he was a Colossian, and became, by the call and grace of Christ, a deacon of this Church, faithfully labouring with the apostle, to promote its best interests. Some think that he is the same with Epaphroditus, Epaphras being a contraction of that name, as Demas is of Demetrius; and it is remarkable that one of the Slavonic versions has Epaphroditus in this place. That he was a Colossian is evident from [Col 4:12] : Epaphras, who is one of you, ὁ εξ ὑμων· some think that he was the first who preached the Gospel among this people, and hence called an apostle. He was raised up among themselves to be their minister in the absence of the apostle, and he showed himself to be worthy of this calling by a faithful discharge of his ministry, and by labouring fervently for them all, and pressing them forward, that they might stand perfect and complete in all the will of God.

### Verse 8

[¶36] Your love in the Spirit - So we preached, and so ye believed. The heavenly flame in the heart of this minister communicated itself to those who heard him; it was like priest like people. They enjoyed a spiritual, energetic ministry, and they were a spiritual people; they had a loving spirit, and love through the Spirit of God which dwelt in them. And of this love of theirs in the Spirit, and particularly towards the apostle, Epaphras gave full proof, not only by describing to the apostle the affection they felt for him, but in presenting to him those supplies which their love to him caused them to furnish.

### Verse 9

[¶38] For this cause - See on [Eph 1:15-16] (note), where the same sentiment occurs.

[¶39] That ye might be filled - Nothing could satisfy the apostle, either for himself or his hearers, but the fullness of the blessing of the Gospel of peace. The Colossians had knowledge, but they must have more; it is their privilege to be filled with it. As the bright shining of the sun in the firmament of heaven fills the whole world with light and heat, so the light of the Sun of righteousness is to illuminate their whole souls, and fill them with Divine splendor, so that they might know the will of God, in all wisdom and spiritual understanding; in a word, that they might have such a knowledge of Divine things as the Spirit of truth can teach to the soul of man.

### Verse 10

[¶41] That ye might walk worthy of the Lord - Suitably to your Christian profession, exemplifying its holy doctrines by a holy and useful life. See the notes on [Eph 4:1]; and on [Phi 1:27] (note).

[¶42] Unto all pleasing - Doing every thing in the best manner, in the most proper time, and in a becoming spirit. Even a good work may be marred and rendered fruitless by being done improperly, out of season, or in a temper of mind that grieves the Holy Spirit.

[¶43] Being fruitful in every good work - See on [Col 1:6] (note). St. Paul exhorts the Christians at Colosse,

[¶44] 1. To walk - to be active in their Christian calling.

## 595. Colossians · 2 of 9

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[¶0] 2. To walk worthily - suitably to the dignity of that calling, and to the purity of that God who had called them into this state of salvation.

[¶1] 3. To do every thing unto all pleasing; that God might be pleased with the manner, the time, the motive, disposition, design, and object of every act.

[¶2] 4. That they should be fruitful; mere harmlessness would not be sufficient; as God had sown good seed, he expected good fruit.

[¶3] 5. That every work should be good; they must not be fruitful in some works and fruitless in others.

[¶4] 6. That they should increase in religious knowledge as time rolled on, knowing, by genuine Christian experience, more of God, of his love, and of his peace, day by day.

### Verse 11

[¶6] Strengthened with all might - That they might be able to walk worthy of the Lord, bring forth fruit, etc. See the notes on [Eph 3:13], etc.

[¶7] According to his glorious power - According to that sufficiency of strength which may be expected from him who has all power both in the heavens and in the earth.

[¶8] Unto all patience - Relieving, hoping, and enduring all things.

[¶9] With joyfulness - Feeling the continual testimony that ye please God, which will be a spring of perpetual comfort. See the notes on [Eph 4:2].

### Verse 12

[¶11] Giving thanks unto the Father - Knowing that ye have nothing but what ye have received from his mere mercy, and that in point of merit ye can never claim any thing from him.

[¶12] Which hath made us meet - Ἱκανωσαντι· Who has qualified us to be partakers, etc. Instead of ἱκανωσαντι, some MSS. and versions have καλεσαντι, called; and B (the Codex Vaticanus) has both readings. Giving thanks unto the Father, who hath called and qualified us to be partakers.

[¶13] Of the inheritance - Εις την μεριδα του κληρου. A plain allusion to the division of the promised land by lot among the different families of the twelve Israelitish tribes. The κληρος was the lot or inheritance belonging to the tribe; the μερις was the portion in that lot which belonged to each family of that tribe. This was a type of the kingdom of God, in which portions of eternal blessedness are dispensed to the genuine Israelites; to them who have the circumcision of the heart by the Spirit, whose praise is of God, and not of man.

[¶14] Of the saints in light - Light, in the sacred writings, is used to express knowledge, felicity, purity, comfort, and joy of the most substantial kind; here it is put to point out the state of glory at the right hand of God. As in Egypt, while the judgments of God were upon the land, there was a darkness which might be felt yet all the Israelites had light in their dwellings; so in this world, while the darkness and wretchedness occasioned by sin remain, the disciples of Christ are light in the Lord, walk as children of the light and of the day, have in them no occasion of stumbling, and are on their way to the ineffable light at the right hand of God. Some think there is an allusion here to the Eleusinian mysteries, celebrated in deep caves and darkness in honor of Ceres; but I have already, in the notes to the Epistle to the Ephesians, expressed my doubts that the apostle has ever condescended to use such a simile. The phraseology of the text is frequent through various parts of the sacred writings, where it is most obvious that no such allusion could possibly be intended.

### Verse 13

[¶16] Delivered us from the power of darkness - Darkness is here personified, and is represented as having εξουσια, power, authority, and sway; all Jews and Gentiles, which had not embraced the Gospel, being under this authority and power. And the apostle intimates here that nothing less than the power of God can redeem a man from this darkness, or prince of darkness, who, by means of sin and unbelief, keeps men in ignorance, vice, and misery.

[¶17] Translated us into the kingdom, etc - He has thoroughly changed our state, brought us out of the dark region of vice and impiety, and placed us in the kingdom under the government of his dear Son, Υἱου της αγαπης αὑτου, the Son of his love; the person whom, in his infinite love, he has given to make an atonement for the sin of the world.

### Verse 14

[¶19] In whom we have redemption - Who has paid down the redemption price, even his own blood, that our sins might be cancelled, and we made fit to be partakers of the inheritance among the saints in light.

[¶20] The clause, δια του αἱματος αυτου, Through his blood, is omitted by ABCDEFG, and by most others of weight and importance; by the Syriac, Arabic of Erpen, Coptic, Ethiopic, Sahidic, some copies of the Vulgate and by the Itala; and by most of the Greek fathers. Griesbach has left it out of the text. It is likely that the reading here is not genuine; yet that we have redemption any other way than through the sacrifice of Christ, the Scriptures declare not. The same phrase is used [Eph 1:7], where there is no various reading in any of the MSS., versions, or fathers.

[¶21] The forgiveness of sins - Αφεσιν των ἁμαρτιων· The taking away of sins; all the power, guilt, and infection of sin. All sin of every kind, with all its influence and consequences.

### Verse 15

[¶23] Who is the image of the invisible God - The counterpart of God Almighty, and if the image of the invisible God, consequently nothing that appeared in him could be that image; for if it could be visible in the Son, it could also be visible in the Father; but if the Father be invisible, consequently his image in the Son must be invisible also. This is that form of God of which he divested himself; the ineffable glory in which he not only did not appear, as to its splendor and accompaniments, but concealed also its essential nature; that inaccessible light which no man, no created being, can possibly see. This was that Divine nature, the fullness of the Godhead bodily, which dwelt in him.

[¶24] The first-born of every creature - I suppose this phrase to mean the same as that, [Phi 2:9] : God hath given him a name which is above every name; he is as man at the head of all the creation of God; nor can he with any propriety be considered as a creature, having himself created all things, and existed before any thing was made. If it be said that God created him first, and that he, by a delegated power from God, created all things, this is most flatly contradicted by the apostle's reasoning in the 16th and 17th verses. As the Jews term Jehovah בכורו של עולם becoro shel olam, the first-born of all the world, or of all the creation, to signify his having created or produced all things; (see Wolfius in loc.) so Christ is here termed, and the words which follow in the 16th and 17th verses are the proof of this. The phraseology is Jewish; and as they apply it to the supreme Being merely to denote his eternal pre-existence, and to point him out as the cause of all things; it is most evident that St. Paul uses it in the same way, and illustrates his meaning in the following words, which would be absolutely absurd if we could suppose that by the former he intended to convey any idea of the inferiority of Jesus Christ.

### Verse 16

[¶26] For by him were all things created, etc - These two verses contain parts of the same subject. I shall endeavor to distinguish the statements of the apostle, and reason from them in such a way as the premises shall appear to justify, without appealing to any other scripture in proof of the doctrine which I suppose these verses to vindicate.

[¶27] Four things are here asserted:

[¶28] 1. That Jesus Christ is the Creator of the universe; of all things visible and invisible; of all things that had a beginning, whether they exist in time or in eternity.

[¶29] 2. That whatsoever was created was created For himself; that he was the sole end of his own work.

[¶30] 3. That he was prior to all creation, to all beings, whether in the visible or invisible world.

[¶31] 4. That he is the preserver and governor of all things; for by him all things consist.

[¶32] Now, allowing St. Paul to have understood the terms which he used, he must have considered Jesus Christ as being truly and properly God.

[¶33] I. Creation is the proper work of an infinite, unlimited, and unoriginated Being; possessed of all perfections in their highest degrees; capable of knowing, willing, and working infinitely, unlimitedly, and without control: and as creation signifies the production of being where all was absolute nonentity, so it necessarily implies that the Creator acted of and from himself; for as, previously to this creation, there was no being, consequently he could not be actuated by any motive, reason, or impulse, without himself; which would argue there was some being to produce the motive or impulse, or to give the reason. Creation, therefore, is the work of him who is unoriginated, infinite, unlimited, and eternal. But Jesus Christ is the Creator of all things, therefore Jesus Christ must be, according to the plain construction of the apostle's words, truly and properly God.

[¶34] II. As, previously to creation, there was no being but God, consequently the great First Cause must, in the exertion of his creative energy, have respect to himself alone; for he could no more have respect to that which had no existence, than he could be moved by nonexistence, to produce existence or creation. The Creator, therefore, must make every thing For himself. Should it be objected that Christ created officially or by delegation, I answer: This is impossible; for, as creation requires absolute and unlimited power, or omnipotence, there can be but one Creator; because it is impossible that there can be two or more Omnipotents, Infinites, or Eternals. It is therefore evident that creation cannot be effected officially, or by delegation, for this would imply a Being conferring the office, and delegating such power; and that the Being to whom it was delegated was a dependent Being; consequently not unoriginated and eternal; but this the nature of creation proves to be absurd.

[¶35] 1. The thing being impossible in itself, because no limited being could produce a work that necessarily requires omnipotence.

[¶36] 2. It is impossible, because, if omnipotence be delegated, he to whom it is delegated had it not before, and he who delegates it ceases to have it, and consequently ceases to be God; and the other to whom it was delegated becomes God, because such attributes as those with which he is supposed to be invested are essential to the nature of God. On this supposition God ceases to exist, though infinite and eternal, and another not naturally infinite and eternal becomes such; and thus an infinite and eternal Being ceases to exist, and another infinite and eternal Being is produced in time, and has a beginning, which is absurd. Therefore, as Christ is the Creator, he did not create by delegation, or in any official way. Again, if he had created by delegation or officially, it would have been for that Being who gave him that office, and delegated to him the requisite power; but the text says that all things were made By him and For him, which is a demonstration that the apostle understood Jesus Christ to be truly and essentially God.

[¶37] III. As all creation necessarily exists in time, and had a commencement, and there was an infinite duration in which it did not exist, whatever was before or prior to that must be no part of creation; and the Being who existed prior to creation, and before all things - all existence of every kind, must be the unoriginated and eternal God: but St. Paul says, Jesus Christ was before all things; ergo, the apostle conceived Jesus Christ to be truly and essentially God.

[¶38] IV. As every effect depends upon its cause, and cannot exist without it; so creation, which is an effect of the power and skill of the Creator, can only exist and be preserved by a continuance of that energy that first gave it being. Hence, God, as the Preserver, is as necessary to the continuance of all things, as God the Creator was to their original production. But this preserving or continuing power is here ascribed to Christ, for the apostle says, And by him do all things consist; for as all being was derived from him as its cause, so all being must subsist by him, as the effect subsists by and through its cause. This is another proof that the apostle considered Jesus Christ to be truly and properly God, as he attributes to him the preservation of all created things, which property of preservation belongs to God alone; ergo, Jesus Christ is, according to the plain obvious meaning of every expression in this text, truly, properly, independently, and essentially God.

[¶39] Such are the reasonings to which the simple letter of these two verses necessarily leads me. I own it is possible that I may have misapprehended this awful subject, for humanum est errare et nescire; but I am not conscious of the slightest intentional flaw in the argument. Taking, therefore, the apostle as an uninspired man, giving his own view of the Author of the Christian religion, it appears, beyond all controversy, that himself believed Christ Jesus to be God; but considering him as writing under the inspiration of the Holy Ghost, then we have, from the plain grammatical meaning of the words which he has used, the fullest demonstration (for the Spirit of God cannot lie) that he who died for our sins and rose again for our justification, and in whose blood we have redemption, was God over all. And as God alone can give salvation to men, and God only can remit sin; hence with the strictest propriety we are commanded to believe on the Lord Jesus, with the assurance that we shall be saved. Glory be to God for this unspeakable gift! See my discourse on this subject.

### Verse 18

[¶41] He is the head of the body - What the apostle has said in the two preceding verses refers to the Divine nature of Jesus Christ; he now proceeds to speak of his human nature, and to show how highly that is exalted beyond all created things, and how, in that, he is head of the Church - the author and dispenser of light, life, and salvation, to the Christian world; or, in other words, that from him, as the man in whom the fullness of the Godhead bodily dwelt, all the mercy and salvation of the Gospel system is to be received.

[¶42] The beginning, the first-born from the dead - In [1Cor 15:20], Christ is called the first-fruits of them that slept; and here, the chief and first-born from the dead; he being the first that ever resumed the natural life, with the employment of all its functions, never more to enter the empire of death, after having died a natural death, and in such circumstances as precluded the possibility of deception. The αρχη, chief, head, or first, answers in this verse to the απαρχη, or first-fruits, [1Cor 15:20]. Jesus Christ is not only the first who rose from the dead to die no more, but he is the first-fruits of human beings; for as surely as the first-fruits were an indication and pledge of the harvest, so surely was the resurrection of Christ the proof that all mankind should have a resurrection from the dead.

[¶43] That in all - he might have the pre-eminence - That he might be considered, in consequence of his mediatorial office, as possessing the first place in and being chief over all the creation of God; for is it to be wondered at that the human nature, with which the great Creator condescended to unite himself, should be set over all the works of his hands?

## 596. Colossians · 3 of 9

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### Verse 19

[¶1] For it pleased the Father that in him should all fullness dwell - As the words, the Father are not in the text, some have translated the verse thus: For in him it seemed right that all fullness should dwell; that is, that the majesty, power, and goodness of God should be manifested in and by Christ Jesus, and thus by him the Father reconciles all things to himself. The πληρωμα, or fullness, must refer here to the Divine nature dwelling in the man Christ Jesus.

### Verse 20

[¶3] And, having made peace through the blood of his cross - Peace between God and man; for man being in a sinful state, and there being no peace to the wicked, it required a reconciliation to be made to restore peace between heaven and earth; but peace could not be made without an atonement for sin, and the consequence shows that the blood of Christ shed on the cross was necessary to make this atonement.

[¶4] To reconcile all things unto himself - The enmity was on the part of the creature; though God is angry with the wicked every day, yet he is never unwilling to be reconciled. But man, whose carnal mind is enmity to God, is naturally averse from this reconciliation; it requires, therefore, the blood of the cross to atone for the sin, and the influence of the Spirit to reconcile the transgressor to him against whom he has offended! See the notes on [2Cor 5:19], etc.

[¶5] Things in earth, or things in heaven - Much has been said on this very obscure clause; but, as it is my object not to write dissertations but notes, I shall not introduce the opinions of learned men, which have as much ingenuity as variety to recommend them. If the phrase be not a kind of collective phrase to signify all the world, or all mankind, as Dr. Hammond supposed the things in heaven may refer, according to some, to those persons who died under the Old Testament dispensation, and who could not have a title to glory but through the sacrificial death of Christ: and the apostle may have intended these merely to show that without this sacrifice no human beings could be saved, not only those who were then on the earth, and to whom in their successive generations the Gospel should be preached, but even those who had died before the incarnation; and, as those of them that were faithful were now in a state of blessedness, they could not have arrived there but through the blood of the cross, for the blood of calves and goats could not take away sin. After all, the apostle probably means the Jews and the Gentiles; the state of the former being always considered a sort of Divine or celestial state, while that of the latter was reputed to be merely earthly, without any mixture of spiritual or heavenly good. It is certain that a grand part of our Lord's design, in his incarnation and death, was to reconcile the Jews and the Gentiles, and make them one fold under himself, the great Shepherd and Bishop of souls. That the enmity of the Jews was great against the Gentiles is well known, and that the Gentiles held them in supreme contempt is not less so. It was therefore an object worthy of the mercy of God to form a scheme that might reconcile these two grand divisions of mankind; and, as it was his purpose to reconcile and make them one, we learn from this circumstance, as well as from many others, that his design was to save the whole human race.

### Verse 21

[¶7] And you, that were sometime alienated - All men are alienated from God, and all are enemies in their minds to him, and show it by their wicked works; but this is spoken particularly of the Gentiles. The word απαλλοτριοω, which we render to alienate, to give to another, to estrange, expresses the state of the Gentiles: while the Jews were, at least by profession, dedicated to God, the Gentiles were alienated, that is, given up to others; they worshipped not the true God, but had gods many and lords many, to whom they dedicated themselves, their religious service, and their property. The verb αλλοτριοω, to alienate, being compounded here with the preposition απο, from, signifies to abalienate, to estrange utterly, to be wholly the property of another. Thus the Gentiles had alienated themselves from God, and were alienated or rejected by him, because of their wickedness and idolatry.

[¶8] Enemies in your mind - They had the carnal mind, which is enmity against God; and this was expressed in their outward conduct by wicked works. See the note on [Rom 5:10]. The mind is taken here for all the soul, heart, affections, passions, etc.

### Verse 22

[¶10] In the body of his flesh - By Christ's assumption of a human body, and dying for man, he has made an atonement for sin, through which men become reconciled to God and to each other.

[¶11] To present you holy - Having saved you from your sins.

[¶12] Unblamable - Having filled you with his Spirit, and written his law in your hearts, so that his love, shed abroad in your hearts, becomes the principle and motive to every action. The tree therefore being good, the fruit is also good.

[¶13] And unreprovable - For, being filled with love, joy, peace, meekness, gentleness, and goodness, against these there is no law; and as they were called to love God with all their heart, soul, mind, and strength, and their neighbor as themselves, the whole spirit and design of the law was fulfilled in them, for love is the fulfilling of the law.

[¶14] In his sight - At the day of judgment. None can enjoy heaven who have not been reconciled to God here, and shown forth the fruits of that reconciliation in being made holy and unblamable, that, when they come to be judged, they may be found unreprovable.

### Verse 23

[¶16] If ye continue in the faith - This will be the case if you, who have already believed in Christ Jesus, continue in that faith, grounded in the knowledge and love of God, and settled - made firm and perseveringly steadfast, in that state of salvation.

[¶17] And be not moved away - Not permitting yourselves to be seduced by false teachers.

[¶18] The hope of the Gospel - The resurrection of the body, and the glorification of it and the soul together, in the realms of blessedness. This is properly the Gospel Hope.

[¶19] To every creature which is under heaven - A Hebraism for the whole human race, and particularly referring to the two grand divisions of mankind, the Jews and Gentiles; to both of these the Gospel had been preached, and to each, salvation by Christ had been equally offered. And as none had been excluded from the offers of mercy, and Jesus Christ had tasted death for every man, and the Jews and Gentiles, in their great corporate capacity, had all been invited to believe the Gospel; therefore, the apostle concludes that the Gospel was preached to every creature under heaven, as being offered without restrictions or limitations to these two grand divisions of mankind, including the whole human race.

### Verse 24

[¶21] Rejoice in my sufferings for you - St. Paul always considers his persecutions, as far as the Jews were concerned in them, as arising from this simple circumstance - his asserting that God had chosen the Gentiles, and called them to enjoy the very same privileges with the Jews, and to constitute one Church with them.

[¶22] It was on this account that the Jews attempted his life at Jerusalem, when, in order to save it, he was obliged to appeal to Caesar; the consequences of which persecution he was now suffering in his imprisonment in Rome. See on [Col 4:2] (note).

[¶23] That which is behind of the afflictions of Christ - I have still some afflictions to pass through before my race of glory be finished; afflictions which fall on me on account of the Gospel; such as Christ bore from the same persecuting people.

[¶24] It is worthy of remark that the apostle does not say παθηματα, the passion of Christ, but simply θλιψεις, the afflictions; such as are common to all good men who bear a testimony against the ways and fashions of a wicked world. In these the apostle had his share, in the passion of Christ he could have none. He trod the wine press alone, of the people there were none with him.

[¶25] His body's sake - Believers, both of Jews and Gentiles, who form that one body, of which Christ is the head.

### Verse 25

[¶27] Whereof I am made a minister - Having received especial commission from God to preach salvation to the Gentiles.

[¶28] According to the dispensation - Κατα την οικονομιαν· According to the Gospel economy or institution; the scheme or plan of salvation by Christ crucified.

[¶29] To fulfill the word of God - The Greek πληρωσαι τον λογον του Θεου may be translated, fully to preach the doctrine of God. See [Rom 15:19], and the note there. Were we to take the word in its common meaning, it might signify to accomplish the purpose of God, as predicted by the prophets.

### Verse 26

[¶31] The mystery which hath been hid - The mystery is this: that God had designed to grant the Gentiles the same privileges with the Jews, and make them his people who were not his people. That this is what St. Paul means by the mystery, see [Eph 3:3], etc.

[¶32] Made manifest to his saints - It is fully known to all who have embraced the doctrine of Christ crucified; to all Christians.

### Verse 27

[¶34] The riches of the glory - God manifests to these how abundantly glorious this Gospel is among the Gentiles; and how effectual is this doctrine of Christ crucified to the salvation of multitudes.

[¶35] Which is Christ in you, the hope of glory - In this and the following verse there are several remarkable particulars: -

[¶36] I. We find here the sum and substance of the apostle's preaching.

[¶37] 1. He preached Christ, as the only Savior of sinners.

[¶38] 2. He proclaimed this Christ as being in them; for the design of the Gospel is to put men in possession of the Spirit and power of Christ, to make them partakers of the Divine nature, and thus prepare them for an eternal union with himself. Should it be said that the preposition εν should be translated among, it amounts to the same; for Christ was among them, to enlighten, quicken, purify, and refine them, and this he could not do without dwelling in them.

[¶39] 3. He preached this present and indwelling Christ as the hope of glory; for no man could rationally hope for glory who had not the pardon of his sins, and whose nature was not sanctified; and none could have pardon but through the blood of his cross; and none could have glorification but through the indwelling, sanctifying Spirit of Christ.

[¶40] II. We see the manner in which the apostles preached.

[¶41] 1. They warned every one - they showed every man his danger; they proved that both Jews and Gentiles were under sin; and that the wrath of God was revealed against all ungodliness and unrighteousness of men; that time and life were uncertain; and that now was the day of salvation.

[¶42] 2. They taught every man in all wisdom - they considered the world in a state of ignorance and darkness, every man being through sin ignorant of himself and God; and the apostles taught them to know themselves, viz., that they were sinners, wretched, helpless, and perishing; and they taught them to know God, in his purity, justice, and truth, and in his mercy through Christ Jesus. Thus they instructed men in all wisdom; for the knowledge of a man's self and his God constitutes all that is essentially necessary to be known for present and eternal happiness.

[¶43] III. The end which the apostles had in view in thus preaching Christ: to present every man perfect in Christ Jesus. The words τελειον εν Χριστῳ, perfect in or through Christ, signify two things:

[¶44] 1. That they should be thoroughly instructed in the doctrines of Christianity, so that they should know the truth as it is in Jesus.

[¶45] 2. That they should be made partakers of the grace of the Gospel, so that they might be saved from all their sins, and be filled with His fullness. The succeeding chapter amply proves that nothing less than this entered into the apostle's design. Men may dispute as they please about Christian perfection, but without it no soul shall ever see God. He who is not saved from all sin here, cannot, to his joy, see God hereafter. This perfection of which the apostle speaks, and to which he labored to bring all men, was something to be attained in and through Christ. The apostles preached Christ in the people; and they preached him as crucified for mankind. He who died for them was to live in them, and fill their whole souls with his own purity. No indwelling sin can be tolerated by an indwelling Christ; for he came into the world to save his people from their sins.

## 597. Colossians · 4 of 9

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[¶0] IV. We see who were the objects of the apostle's ministry: the Jews and Gentiles; παντα ανθρωπον, every man, the whole human race. Every man had sinned; and for every sinner Christ had died; and he died for them that they might be saved from all their sins. The apostles never restrained the offers of salvation; they made them frankly to all, believing that it was the will of God that all should believe and be saved: hence they warned and taught every man that they might, at the day of judgment, present every man perfect in Christ Jesus; for, although their own personal ministry could not reach all the inhabitants of the earth, yet it is by the doctrines which they preached, and by the writings which they have left on record, that the earth is to be filled with the knowledge and glory of God, and the souls of men brought to the enjoyment of the fullness of the blessing of the Gospel of peace.

### Verse 29

[¶2] Whereunto I also labor - In order to accomplish this end, I labor with the utmost zeal and earnestness; and with all that strength with which God has most powerfully furnished me. Whoever considers the original words, αγωνιζομενος κατα την ενεργειαν αυτου την ενεργουμενην - εν δυναμει, will find that no verbal translation can convey their sense. God worked energetically in St. Paul, and he wrought energetically with God; and all this was in reference to the salvation of mankind.

[¶3] 1. The preceding chapter contains the highest truths in the Christian religion, conveyed in language peculiar to this apostle; a language never taught by man, clothing ideas as vast as the human mind can grasp, and both coming immediately from that inspiration of the Almighty which giveth understanding.

[¶4] 2. What the apostle says on the Godhead of Christ has already been distinctly noted; and from this we must conclude that, unless there be some secret way of understanding the 16th and 17th verses, which God has nowhere revealed, taken in their sober and rational sense and meaning they must for ever settle this very important point. Let any man of common sense and reason hear these words, whose mind had not been previously warped by any sentiment on the subject, and who only knew, in religious matters, this one great truth, that there is a God, and that he made and governs all things; and then let him be asked, Of whom doth the apostle speak this? Would he not immediately answer, He speaketh of God? As to the difficulties on this subject, we must consider them difficulties rather to our limited intellect, than as belonging to the subject. We can know but little of an infinite and eternal Being; nothing, properly speaking, but what himself is pleased to reveal. Let us receive, this with gratitude and reverence. See my discourse on the sum and substance of apostolic preaching.

### Introduction

[¶6] The apostle shows his great concern for the Church at Colosse and at Laodicea; and exhorts them to steadfastness in the faith, and to beware of being seduced by specious and enticing words, [Col 2:1-5]. And to walk in Christ, as they had been taught, and to abound in faith and holiness, [Col 2:6], [Col 2:7]. To beware of false teachers, who strove to pervert the Gospel, and to lead their minds from him in whom the fullness of the Godhead dwells; with whom they were filled; by whom they had received spiritual circumcision; and into whom they were baptized and were quickened, and raised from a death of sin to a life of righteousness, [Col 2:8-12]. He points out their former state, and the great things which Christ had done for them, [Col 2:13-15]. Warns them against particular tenets of the Judaizing teachers relative to meats, drinks, holydays, festivals, and the specious pretences of deceivers, [Col 2:16-19]. And shows that all the things taught by these, though they had a show of wisdom, yet perished in the using, and were the commandments and doctrines of men, [Col 2:20-23].

### Verse 1

[¶8] What great conflict - The word αγων, which we here render conflict, is to be understood as implying earnest care and solicitude, accompanied, undoubtedly, with the most fervent application to the throne of grace in their behalf. The αγωνιζομενος of the preceding verse gave the apostle occasion to use the word αγων here. He agonized with God, and his agony was for them.

[¶9] Laodicea - A city of Asia Minor, on the borders of Caria, Phrygia, and Lydia. It was originally called Diospolis, or the city of Jupiter, and afterwards Rhoas; but obtained the name of Laodicea from Laodice, the wife of Antiochus. It is now called Ladik. It was formerly celebrated for its commerce, and the fine black wool of its sheep. Colosse, or the city of the Colossians, lay between it and Hierapolis. This Hierapolis was also a town of Phrygia, famous for its hot baths: it is now called Bambukholasi.

[¶10] As many as have not seen my face in the flesh - From this it has been conjectured that St. Paul had never been at either Colosse or Laodicea, and this, from the letter of the text, appears probable; and yet, his having passed more than once through this country, preaching and strengthening the Churches, renders it very improbable. It is, therefore, most likely that we should understand the apostle as speaking collectively; that he had the most earnest concern, not only for the welfare of those Churches with which he was acquainted, such as Colosse and Laodicea, but also for those to whom he was not personally known.

### Verse 2

[¶12] That their hearts might be comforted - That they might have continual happiness in God, having constant affiance in him.

[¶13] Being knit together in love - The word συμβιβασθεντων, or συμβιβασθεντες, which is the true reading, but both of equal import here, signifies being united, as the beams or the timbers of a building, by mortices and pins. The visible Church of Christ cannot be in union with God unless it have unity in itself, and without love this unity is impossible.

[¶14] Unto all riches of the full assurance of understanding - That is, that they might have the most indubitable certainty of the truth of Christianity, of their own salvation, and of the general design of God to admit the Gentiles into his Church. This is the grand mystery of God, which was now laid open by the preaching of the Gospel.

[¶15] And of the Father, and of Christ - These words are variously written in different MSS., versions, and fathers: The mystery of God - of God in Christ - of God who is in Christ - of God concerning Christ - of God who is Christ - of the God Christ - of God and Christ - of God the Father of Christ - of God the Father, and our Lord Christ - of God and the Father of Christ - of God the Father, in Christ - of the God Christ Jesus, Father and Lord, etc., etc., etc.

[¶16] This great variety of versions leaves the strongest presumption that the words in question are glosses which have crept into the text, and are of no authority. Griesbach has left them out of the text.

### Verse 3

[¶18] In whom are hid - Or rather in which; referring to the mystery mentioned above. In this glorious scheme of Christianity all the treasures - the abundance and excellency, of wisdom and knowledge are contained. No scheme of salvation, or Divine knowledge, ever equalled in its depth and excellency the Gospel plan. A scheme which the wisdom of God alone could devise, and which his power and infinite mercy alone could accomplish.

### Verse 4

[¶20] Lest any man should beguile you - The word παραλογιζηται means to deceive by sophistry or subtle reasoning, in which all the conclusions appear to be fairly drawn from the premises, but the premises are either assumed without evidence, or false in themselves; but this not being easily discovered, the unthinking or unwary are carried away by the conclusions which are drawn from these premises. And this result is clearly intimated by the term πιθανολογια, enticing words, plausible conclusions or deductions from this mode of reasoning. The apostle seems to allude to the Gentile philosophers, who were notorious for this kind of argumentation. Plato and Socrates are not free from it.

### Verse 5

[¶22] For though I be absent in the flesh - It is hardly possible that such words as these in this verse could have been used to perfect strangers; they argue a considerable knowledge of the people, and a knowledge founded on personal acquaintance. The original is exceedingly soft and musical: - Ει γαρ και τη σαρκι απειμι, Αλλα τῳ πνευματι συν ὑμιν ειμι, Χαιρων και βλεπων ὑμων την ταξιν, κ.τ.λ.

[¶23] The whole verse shows that this Church was sound in doctrine, and strict in discipline. They had steadfast faith in Christ, and regular order or discipline among themselves.

### Verse 6

[¶25] As ye have therefore received Christ Jesus - Many persons lay a certain stress on the words as and so, and make various fine heads of discourses from them; viz. As ye received Christ in a spirit of humility, so walk in him; as ye received him in a spirit of faith, so walk in him, etc., etc. This may be all proper in itself; but nothing of the kind was intended by the apostle. His meaning is simply this: Seeing ye have embraced the doctrine of Christ, continue to hold it fast, and not permit yourselves to be turned aside by sophistical or Judaizing teachers.

### Verse 7

[¶27] Rooted and built up in him - It is not usual with the apostle to employ this double metaphor, taken partly from the growth of a tree and the increase of a building. They are to be rooted; as the good seed had been already sown, it is to take root, and the roots are to spread far, wide, and deep. They are to be grounded; as the foundation has already been laid, they are to build thereon. In the one case, they are to bear much fruit; in the other, they are to grow up to be a habitation of God through the Spirit. See the notes on [Eph 2:21], [Eph 2:22] (note); [Eph 3:17] (note).

[¶28] Abounding therein with thanksgiving - No limitation is ever set to the operations of God on the soul, or to the growth of the soul in the knowledge, love, and image of God. Those who are brought into such a state of salvation should abound in gratitude and loving obedience, as they grow in grace.

### Verse 8

[¶30] Beware lest any man spoil you - The word συλαγωγων, from συλη, prey, and αγειν, to lead or carry away, signifies to rob, or spoil of their goods, as if by violence or rapine. Their goods were the salvation they had received from Christ; and both the Gentile and Jewish teachers endeavored to deprive them of these, by perverting their minds, and leading them off from the truths of Christianity.

[¶31] Philosophy and vain deceit - Or, the vain or empty deceit of philosophy; such philosophizing as the Jewish and Gentile teachers used. As the term philosophy stood in high repute among the Gentiles, the Jews of this time affected it; and both Philo and Josephus use the word to express the whole of the Mosaic institutions. So the former: Ὁι κατα Μωσην φιλοσοφουντες· "Those who embraced the philosophy of Moses;" Phil., De Nomin. Mutand. And the latter; Τρια παρα Ιουδαιοις ειδη φιλοσοφειται· "There are three systems of philosophy among the Jews," (Bell. Jud., lib. ii. cap 8, sec. 2), meaning the Pharisees, Sadducees, and Essenes, as immediately follows. The Jewish philosophy, such as is found in the Cabala, Midrashim, and other works, deserves the character of vain deceit, in the fullest sense and meaning of the words. The inspired writers excepted, the Jews have ever been the most puerile, absurd, and ridiculous reasoners in the world. Even Rabbi Maymon, or Maimonides, the most intelligent of them all, is often in his master piece (the Moreh Nevochim, the Teacher of the Perplexed) most deplorably empty and vain.

[¶32] After the rudiments of the world - According to the doctrine of the Jewish teachers; or, according to the Mosaic institutions, as explained and glossed by the scribes, Pharisees, and rabbins in general. We have often seen that העולם הזה haolam hazzeh, this world, of which του κοσμου τουτου is a literal translation, is frequently used to express the Jewish system of rites, ceremonies, and institutions in general; what the apostle calls the tradition of men, namely, what men, unauthorized by God, have taught as doctrines received from him. Our Lord frequently refers to and condemns these traditions.

[¶33] Not after Christ - Not according to the simple doctrine of Christ, viz.: He died for our offenses; believe on the Lord Jesus, and thou shalt be saved.

### Verse 9

[¶35] For in him dwelleth all the fullness - This is opposed to the vain or empty doctrine of the Gentile and Jewish philosophers: there is a fullness in Christ suited to the empty, destitute state of the human soul, but in the philosophy of the Jews and Gentiles nothing like this was found; nor indeed in the more refined and correct philosophy of the present day. No substitute has ever been found for the grace of the Lord Jesus, and those who have sought for one have disquieted themselves in vain.

[¶36] By the Godhead or Deity, Θεοτης, we are to understand the state or being of the Divine nature; and by the fullness of that Deity, the infinite attributes essential to such a nature.

[¶37] Bodily - Συματικως signifies truly, really; in opposition to typically, figuratively. There was a symbol of the Divine presence in the Hebrew tabernacle, and in the Jewish temple; but in the body of Christ the Deity, with all its plenitude of attributes, dwelt really and substantially: for so the word σωματικως means; and so it was understood by the ancient Greek fathers, as is fully shown by Suicer, in his Thesaurus, under the word. "The fullness of the Godhead dwelt in Christ 'bodily,' as opposed to the Jewish tabernacle, or temple; truly and really, in opposition to types and figures; not only effectively, as God dwells in good men, but substantially or personally, by the strictest union, as the soul dwells in the body; so that God and man are one Christ." See Parkhurst.

### Verse 10

[¶39] And ye are complete in him - Και εστε εν αυτῳ πεπληρωμενοι· And, ye are filled with him. Our word complete quite destroys the connection subsisting in the apostle's ideas. The philosophy of the world was empty, κενη, but there was a πληρωμα, or fullness, in Christ; the Colossians were empty - spoiled and deprived of every good, while following the empty philosophy and groundless traditions of Jewish and Gentile teachers; but since they had received Christ Jesus they were πεπληρωμενοι, filled with him. This is the true meaning of the word, and by this the connection and assemblage of ideas in the apostle's mind are preserved. No fanciful completeness in Christ, of a believer, while incomplete in himself, is either expressed or intended by St. Paul. It is too bad a doctrine to exist in the oracles of God.

[¶40] The head of all principality - See the notes on [Col 1:16-17] (note).

### Verse 11

[¶42] In whom also ye are circumcised - All that was designed by circumcision, literally performed, is accomplished in them that believe through the Spirit and power of Christ. It is not a cutting off of a part of the flesh, but a putting off the body of the sins of the flesh, through the circumcision of Christ; he having undergone and performed this, and all other rites necessary to qualify him to be a mediator between God and man; for, being made under the law, he was subject to all its ordinances, and every act of his contributed to the salvation of men. But by the circumcision of Christ, the operation of his grace and Spirit may be intended; the law required the circumcision of the flesh, the Gospel of Christ required the circumcision of the heart. The words των ἁμαρτιων, of the sins, are omitted by ABCD*EFG, several others, by the Coptic, Ethiopic, Armenian, Vulgate, and Itala; and by Clement, Athanasius, Basil, Cyril, and several others. Griesbach has omitted them.

### Verse 12

[¶44] Buried with him in baptism - Alluding to the immersions practised in the case of adults, wherein the person appeared to be buried under the Water, as Christ was buried in the heart of the earth. His rising again the third any, and their emerging from the water, was an emblem of the resurrection of the body; and, in them, of a total change of life.

## 598. Colossians · 5 of 9

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/598/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/598/#p-N

[¶0] The faith of the operation of God - They were quickened, changed, and saved, by means of faith in Christ Jesus; which faith was produced by the operation or energy of God. Believing is the act of the soul; but the grace or power to believe comes from God himself.

### Verse 13

[¶2] And you, being dead in your sins - See the notes on [Eph 2:1], etc.

[¶3] The uncircumcision of your flesh - This must refer to that part of the Colossian Church which was made up of converted heathens, for the heathens alone were uncircumcised.

### Verse 14

[¶5] Blotting out the hand-writing of ordinances - By the hand-writing of ordinances the apostle most evidently means the ceremonial law: this was against them, for they were bound to fulfill it; and it was contrary to them, as condemning them for their neglect and transgression of it. This law God himself has blotted out.

[¶6] Blotting out the hand-writing is probably an allusion to [Num 5:23], where the curses written in the book, in the case of the woman suspected of adultery, are directed to be blotted out with the bitter waters. And there can be little doubt of a farther allusion, viz., to the custom of discharging the writing from parchment by the application of such a fluid as the muriatic acid, which immediately dissolves those ferruginous calces which constitute the blackening principle of most inks. But the East India inks, being formed only of simple black, such as burnt ivory, or cork, and gum water, may be wiped clean off from the surface of the paper or parchment by the application of a wet sponge, so as to leave not one legible vestige remaining: this I have often proved.

[¶7] Nailing it to his cross - When Christ was nailed to the cross, our obligation to fulfill these ordinances was done away. There may be another reference here to some ancient mode of annulling legal obligations, by nailing them to a post; but I do not recollect at present an instance or example. Antiquated laws are said to have been thus abrogated.

### Verse 15

[¶9] And having spoiled principalities and powers - Here is an allusion to the treatment of enemies when conquered: they are spoiled of their armor, so much the word απεκδυειν implies; and they are exhibited with contumely and reproach to the populace, especially when the victor has the honor of a triumph; to the former of which there is an allusion in the words εδειγματισεν εν παρῥησιᾳ, making a public exhibition of them; and to the latter in the words θριαμβευσας αυτους, triumphing over them. And the principalities and powers refer to the emperors, kings, and generals taken in battle, and reserved to grace the victor's triumph. It is very likely that by the αρχας και εξουσιας, principalities and powers, over whom Christ triumphed, the apostle means the נשיאות nesioth and רשות roshoth, who were the rulers and chiefs in the Sanhedrin and synagogues, and who had great authority among the people, both in making constitutions and explaining traditions. The propagation of Christianity in Judea quite destroyed their spiritual power and domination; just as the propagation of Protestantism, which was Christianity revived, destroyed, wherever it appeared, the false doctrine and domination of the pope of Rome.

[¶10] In it - The words εν αυτῳ refer rather to Christ, than to the cross, if indeed they be genuine; of which there is much reason to doubt, as the versions and fathers differ so greatly in quoting them. Griesbach has left them out of the text.

### Verse 16

[¶12] Let no man - judge you in meat, or in drink - The apostle speaks here in reference to some particulars of the hand-writing of ordinances, which had been taken away, viz., the distinction of meats and drinks, what was clean and what unclean, according to the law; and the necessity of observing certain holydays or festivals, such as the new moons and particular sabbaths, or those which should be observed with more than ordinary solemnity; all these had been taken out of the way and nailed to the cross, and were no longer of moral obligation. There is no intimation here that the Sabbath was done away, or that its moral use was superseded, by the introduction of Christianity. I have shown elsewhere that, Remember the Sabbath day, to keep it holy, is a command of perpetual obligation, and can never be superseded but by the final termination of time. As it is a type of that rest which remains for the people of God, of an eternity of bliss, it must continue in full force till that eternity arrives; for no type ever ceases till the antitype be come. Besides, it is not clear that the apostle refers at all to the Sabbath in this place, whether Jewish or Christian; his σαββατων, of sabbaths or weeks, most probably refers to their feasts of weeks, of which much has been said in the notes on the Pentateuch.

### Verse 17

[¶14] Which are a shadow - All these things were types, and must continue in force till the Christ, whom they represented, came; the apostle therefore says that the body - the substance or design of them was of Christ - pointed him out, and the excellent blessings which he has procured. The word σκια, shadow, is often used to express any thing imperfect or unsubstantial; while the term σωμα, body, was used in the opposite sense, and expressed any thing substantial, solid, and firm. The law was but the shadow or representation of good things to come; none should rest in it; all that it pointed out is to be sought and obtained in Christ.

### Verse 18

[¶16] Let no man beguile you - Μηδεις ὑμας καταβραβευετω· Let no man take the prize from you which the βραβευς, brabeus, or judge in the contests, has assigned you, in consequence of your having obtained the victory. This any reader will see, is an allusion to the Olympic and Isthmian games, and to the prizes assigned to these who had obtained the victory in one or more of the contests which there took place. The Colossians had fought and conquered under the direction of Christ, and he, as the sole judge in this contest, had assigned to them the prize; the false teachers, affecting great modesty, humility, and sanctity, endeavored to turn them aside from the Gospel, and to induce them to end in the flesh who had begun in the Spirit. Against these the apostle warns them.

[¶17] In a voluntary humility and worshiping of angels - This is a difficult passage, and in order to explain it, I shall examine the meaning of some of the principal terms of the original. The word θελειν, to will, signifies also to delight; and ταπειμοφροσυνη signifies not only lowliness or humility of mind, but also affliction of mind; and ταπεινουν την ψυχην, [Lev 16:20], [Lev 16:31], and in many other places, signifies to afflict the soul by fasting, and self-abnegation; and θρησκεια signifies reverence and modesty. Hence the whole passage has been paraphrased thus: Let no man spoil you of the prize adjudged to you, who delights in mortifying his body, and walking with the apparent modesty of an angel, affecting superior sanctity in order to gain disciples; intruding into things which he has not seen; and, notwithstanding his apparent humility, his mind is carnal, and he is puffed up with a sense of his superior knowledge and piety. It is very likely that the apostle here alludes to the Essenes, who were remarkably strict and devout, spent a principal part of their time in the contemplation of the Divine Being, abstained from all sensual gratifications, and affected to live the life of angels upon earth. With their pretensions all the apostle says here perfectly agrees, and on this one supposition the whole of the passage is plain and easy. Many have understood the passage as referring to the adoration of angels, which seems to have been practised among the Jews, who appear (from Tobit, xii. 15; Philo, in lib. de Somn.; Josephus, War. lib. ii. cap. 8, sec. 7) to have considered them as a sort of mediators between God and man; presenting the prayers of men before the throne; and being, as Philo says, μεγαλου Βασιλεως οφθαλμοι και ωτα, the eyes and ears of the great King. But this interpretation is not so likely as the foregoing.

### Verse 19

[¶19] And not holding the Head - Not acknowledging Jesus Christ as the only Savior of mankind, and the only Head or chief of the Christian Church, on whom every member of it depends, and from whom each derives both light and life. For a farther explanation of these words see the notes on [Eph 4:16], where the figures and phraseology are the same.

### Verse 20

[¶21] If ye be dead with Christ - See the notes on [Rom 6:3], [Rom 6:5] (note).

[¶22] From the rudiments of the world - Ye have renounced all hope of salvation from the observance of Jewish rites and ceremonies, which were only rudiments, first elements, or the alphabet, out of which the whole science of Christianity was composed. We have often seen that the world and this world signify the Jewish dispensation, or the rites, ceremonies, and services performed under it.

[¶23] Why, as though living in the world - Why, as if ye were still under the same dispensation from which you have been already freed, are ye subject to its ordinances, performing them as if expecting salvation from this performance?

### Verse 21

[¶25] Touch not; taste not; handle not - These are forms of expression very frequent among the Jews. In Maccoth, fol. xxi. 1: "If they say to a Nazarite, Don't drink, don't drink; and he, notwithstanding, drinks; he is guilty. If they say, Don't shave, don't shave; and he shaves, notwithstanding; he is guilty. If they say, Don't put on these clothes, don't put on these clothes; and he, notwithstanding, puts on heterogeneous garments; he is guilty." See more in Schoettgen.

### Verse 22

[¶27] Which all are to perish with the using - These are not matters of eternal moment; the different kinds of meats were made for the body, and go with it into corruption: in like manner, all the rites and ceremonies of the Jewish religion now perish, having accomplished the end of their institution; namely, to lead us to Christ, that we might be justified by faith.

[¶28] After the commandments and doctrines of men? - These words should follow the 20th verse, of which they form a part; and it appears from them that the apostle is here speaking of the traditions of the elders, and the load of cumbrous ceremonies which they added to the significant rites prescribed by Moses.

### Verse 23

[¶30] Which things have indeed a show of wisdom - All these prescriptions and rites have indeed the appearance of wisdom, and are recommended by plausible reasons; but they form a worship which God has not commanded, and enjoin macerations of the body, accompanied with a humiliation of spirit, that are neither profitable to the soul, nor of any advantage to the body; so that the whole of their religion is nothing worth.

[¶31] What is here termed will-worship, εθελοθρησκεια, signifies simply a mode of worship which a man chooses for himself, independently of the revelation which God has given. The whole system of Deism is an εθελοθρησκεια, a worship founded in the will or caprices of man, and not in the wisdom or will of God; and it is just as profitable to body and soul as that of which the apostle speaks. God will be served in his own way; it is right that he should prescribe to man the truths which he is to believe, and the ordinances which he is to use. To refuse to receive his teaching in order to prefer our own fancies, is to light a farthing candle as a substitute for the noonday sun. From the beginning of the world God has prescribed the worship which was best pleasing to himself, and never left a matter of such moment to man. The nations which have either not had a revelation, or refused to receive that which God has given, show, by their diversity of worship, superstition, absurdity, and in many cases cruelty, what the state of the whole would have been, had not God, in his infinite mercy, blessed it with a revelation of his will. God has given directions concerning his worship; and he has appointed the seventh day for the peculiar exercises of spiritual duties: other times he has left to man's convenience; and they abuse the text who say that the appointment of particular times and places for religious service is will-worship. God prescribes the thing, and leaves it to man, except in the case of the Sabbath, to appoint the time and the place; nor is it possible to be too frequent in God's worship, any more than to be too fervent.

### Introduction

[¶33] The apostle exhorts the Colossians to heavenly-mindedness after the example of Christ, that they may be prepared to appear with him in glory, [Col 3:1-4]. Exhorts them also to mortify their members, and calls to their remembrance their former state, [Col 3:5-7]. Shows how completely they were changed from that state, and gives them various directions relative to truth, compassion, meekness, long-suffering, forgiveness, charity, [Col 3:8-14]. Shows that they are called to unity and holiness; and commands them to have the doctrine of Christ dwelling richly in them; and how they should teach and admonish each other, and do every thing, in the name of the Lord Jesus, [Col 3:15-17]. The relative duties of wives, [Col 3:18]. Of husbands, [Col 3:19]. Of children, [Col 3:20]. Of fathers, [Col 3:21]. Of servants, [Col 3:22]. He concludes by showing that he that does wrong shall be treated accordingly, for God is no respecter of persons, [Col 3:23-25].

### Verse 1

[¶35] If ye then - Ει ουν· Seeing then that ye are risen with Christ; this refers to what he had said, [Col 2:12] : Buried with him in baptism, wherein also ye are risen with him. As, therefore, ye have most cordially received the doctrine of Christ; and profess to be partakers of a spiritual religion, that promises spiritual and eternal things; seek those things, and look to be prepared for the enjoyment of them.

### Verse 2

[¶37] Set your affection on things above - Τα ανω φρονειτε· Love heavenly things; study them; let your hearts be entirely engrossed by them. Now, that ye are converted to God, act in reference to heavenly things as ye did formerly in reference to those of earth; and vice versa. This is a very good general rule: "Be as much in earnest for heavenly and eternal things, as ye formerly were for those that are earthly and perishing."

### Verse 3

[¶39] For ye are dead - To all hopes of happiness from the present world; and, according to your profession, should feel no more appetite for the things of this life, than he does whose soul is departed into the invisible state.

[¶40] Your life is hid with Christ in God - Christ is your treasure; and where your treasure is, there is your heart. Christ lives in the bosom of the Father; as your heart is in him, ye also sit in heavenly places with Christ Jesus. Christ is the life of your souls; and as he is hidden in the bosom of the Father, so are ye, who live through and in him.

### Verse 4

[¶42] When Christ, who is our life - When Christ comes to judge the world, ye shall appear with him in his glory, and in an eternal state of blessedness.

### Verse 5

[¶44] Mortify, therefore, you members - Νεκρωσατε· Put them to death: the verb is used metaphorically to signify, to deprive a thing of its power, to destroy its strength. Use no member of your body to sin against God; keep all under dominion; and never permit the beast to run away with the man. To gratify any sensual appetite is to give it the very food and nourishment by which it lives, thrives, and is active. However the body may suffer by excessive sensual indulgences, the appetite increases with the indulgence. Deny yourselves, and let reason rule; and the animal will not get the ascendency over the rational man. See the notes on [Rom 6:11], etc.

## 599. Colossians · 6 of 9

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/599/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/599/#p-N

[¶0] Inordinate affection - Παθος· Unnatural and degrading passion; bestial lusts. See [Rom 1:26], [Rom 1:27]; and the notes there.

[¶1] Evil concupiscence - Επιθυμιαν κακην. As επιθυμια signifies strong and vehement desire of any kind, it is here joined with κακη, evil, to show the sense more particularly in which the apostle uses it.

[¶2] Covetousness, which is idolatry - For the covetous man makes his money his god. Now, it is the prerogative of God to confer happiness; every godly man seeks his happiness in God; the covetous man seeks that in his money which God alone can give; therefore his covetousness is properly idolatry. It is true his idol is of gold and silver, but his idolatry is not the less criminal on that account.

### Verse 6

[¶4] The wrath of God cometh - God is angry with such persons, and he inflicts on them the punishment which they deserve.

### Verse 7

[¶6] In the which ye also walked sometime - When ye were in your unconverted state, ye served divers lusts and pleasures. See on [Rom 7:5] (note), and [Eph 2:2] (note).

### Verse 8

[¶8] But now ye also put on all these - See on [Eph 4:22] (note). Being now converted, sin had no more dominion over them.

[¶9] Anger, wrath, etc - They had not only lived in the evils mentioned [Col 3:5], but also in those enumerated here; and they had not only laid aside the former, but they had laid aside the latter also. They retained no bosom, no easily besetting, sin. They were risen with Christ, and they sought the things which were above.

[¶10] Blasphemy - The word seems here to mean injurious and calumnious speaking.

### Verse 9

[¶12] Lie not one to another - Do not deceive each other; speak the truth in all your dealings; do not say, "My goods are so and so," when you know them to be otherwise; do not undervalue the goods of your neighbor, when your conscience tells you that you are not speaking the truth. It is naught, it is naught, saith the buyer; but afterwards he boasteth; i.e. he underrates his neighbour's property till he gets him persuaded to part with it for less than its worth; and when he has thus got it, he boasts what a good bargain he has made. Such a knave speaks not truth with his neighbor.

[¶13] Ye have put off the old man - See the notes on [Rom 6:6]; and particularly on [Rom 13:11-14] (note). Ye have received a religion widely different from that ye had before; act according to its principles.

### Verse 10

[¶15] And have put on the new man - See on [Rom 12:1-2] (note).

[¶16] Is renewed in knowledge - Ignorance was the grand characteristic of the heathen state; Knowledge, of the Christian. The utmost to which heathenism could pretend was a certain knowledge of nature. How far this went, and how much it fell short of the truth, may be seen in the writings of Aristotle and Pliny. Christianity reveals God himself, the author of nature; or, rather, God has revealed himself, in the Christian system with which he has blessed mankind. Christianity teaches a man the true knowledge both of himself and of God; but it is impossible to know one's self but in the light of God; the famous γνωθι σεαυτον, know thyself, was practicable only under the Christian religion.

[¶17] After the image of him that created him - We have already seen that God made man in his own image; and we have seen in what that image consisted. See the notes on [Gen 1:26], and on [Eph 4:23] (note), [Eph 4:24] (note). Does not the apostle refer here to the case of an artist, who wishes to make a perfect resemblance of some exquisite form or person? God in this case is the artist, man is the copy, and God himself the original from which this copy is to be taken. Thus, then, man is made by his Creator, not according to the image or likeness of any other being, but according to his own; the image του Κτισαντος, of the Creator. And as the Divine nature cannot exist in forms or fashions, moral qualities alone are those which must be produced. Hence the apostle, interpreting the words of Moses, says that the image in which man was made, and in which he must be remade, ανακαινουμενον, made anew, consists in knowledge, righteousness, and true holiness.

### Verse 11

[¶19] Where there is neither Greek nor Jew - In which new creation no inquiry is made what nation the persons belonged to, or from what ancestry they had sprung, whether in Judea or Greece.

[¶20] Circumcision nor uncircumcision - Nor is their peculiar form of religion of any consideration, whether circumcised like the Jews, or uncircumcised like the heathens.

[¶21] Barbarian, Scythian - Nor whether of the more or less tractable of the nations of the world; for although knowledge, and the most refined and sublime knowledge, is the object to be attained, yet, under the teaching and influence of the blessed Spirit, the most dull and least informed are perfectly capable of comprehending this Divine science, and becoming wise unto salvation.

[¶22] Bond nor free - Nor does the particular state or circumstances in which a man may be found, either help him to or exclude him from the benefit of this religion; the slave having as good a title to salvation by grace as the freeman.

[¶23] But Christ is all, and in all - All mankind are his creatures, all conditions are disposed and regulated by his providence, and all human beings are equally purchased by his blood. He alone is the source whence all have proceeded, and to him alone all must return. He is the Maker, Preserver, Savior, and Judge of all men.

### Verse 12

[¶25] Put on - as the elect of God - As the principal design of the apostle was to show that God had chosen the Gentiles, and called them to the same privileges as the Jews, and intended to make them as truly his people as the Jews ever were, he calls them the elect or chosen of God; and as the Jews, who were formerly the elect, were still beloved, and called to be holy, so he calls the Colossians beloved, and shows them that they are called with the same holy calling.

[¶26] Bowels of mercies, etc - Be merciful, not in act merely, but in spirit and affection. In all cases of this kind let your heart dictate to your hand; be clothed with bowels of mercy - let your tenderest feelings come in contact with the miseries of the distressed as soon as ever they present themselves. Though I know that to put on, and to be clothed with, are figurative expressions, and mean to assume such and such characters and qualities; yet there may be a higher meaning here. The apostle would have them to feel the slightest touch of another's misery; and, as their clothes are put over their body, so their tenderest feeling should be always within the reach of the miserable. Let your feelings be at hand, and feel and commiserate as soon as touched. See on [Eph 4:2] (note). Instead of οικτιρμον mercies, in the plural, almost every MS. of importance, with many of the fathers, read οικτιρμου, bowels of mercy, in the singular. This various reading makes scarcely any alteration in the sense.

### Verse 13

[¶28] Forbearing one another - Avoid all occasions of irritating or provoking each other.

[¶29] Forgiving one another - If ye receive offense, be instantly ready to forgive on the first acknowledgment of the fault.

[¶30] Even as Christ forgave you - Who required no satisfaction, and sought for nothing in you but the broken, contrite heart, and freely forgave you as soon as you returned to Him. No man should for a moment harbour ill will in his heart to any; but the offended party is not called actually to forgive, till the offender, with sorrow, acknowledges his fault. He should be ready to forgive, and while he is so, he can neither feel hatred nor malice towards the offender; but, as Christ does not forgive us till with penitent hearts we return unto him, acknowledging our offenses, so those who have trespassed against their neighbor are not to expect any act of forgiveness from the person they have injured, till they acknowledge the offense. Forgive, says the apostle, καθως και ὁ Χριστος even as Christ forgave you - show the same disposition and the same readiness to forgive your offending brethren, as Christ showed towards you.

### Verse 14

[¶32] And above all these things - Επι πασι δε τουτοις· Upon all, over all; as the outer garment envelopes all the clothing, so let charity or love invest and encompass all the rest. Even bowels of mercy are to be set in motion by love; from love they derive all their feeling, and all their power and promptitude to action. Let this, therefore, be as the upper garment; the surtout that invests the whole man.

[¶33] Which is the bond of perfectness - Love to God and man is not only to cover all, but also to unite and consolidate the whole. It is therefore represented here under the notion of a girdle, by which all the rest of the clothing is bound close about the body. To love God with all the heart, soul, mind, and strength, and one's neighbor as one's self, is the perfection which the new covenant requires, and which the grace and Spirit of Christ work in every sincerely obedient, humble believer; and that very love, which is the fulfilling of the law and the perfection itself which the Gospel requires, is also the bond of that perfection. It is by love to God and man that love is to be preserved. Love begets love; and the more a man loves God and his neighbor, the more he is enabled to do so. Love, while properly exercised, is ever increasing and reproducing itself.

[¶34] Instead of τελειοτητος, perfection, several reputable MSS., with the Itala, read ἑνοτητος, unity; but the former is doubtless the genuine reading.

### Verse 15

[¶36] And let the peace of God - Instead of Θεου, God, Χριστου, Christ, is the reading of ABC*D*FG, several others, both the Syriac, the Arabic of Erpen, Coptic, Ethopic, Armenian, Vulgate, and Itala, with several of the fathers; on this evidence Griesbach has inserted it in the text.

[¶37] Rule in your hearts - Βραβευετω· Let the peace of Christ judge, decide, and govern in your hearts, as the brabeus, or judge, does in the Olympic contests. No heart is right with God where the peace of Christ does not rule; and the continual prevalence of the peace of Christ is the decisive proof that the heart is right with God. When a man loses his peace, it is an awful proof that he has lost something else; that he has given way to evil, and grieved the Spirit of God. While peace rules, all is safe.

[¶38] In one body - Ye cannot have peace with God, in yourselves, nor among each other, unless ye continue in unity; and, as one body, continue in connection and dependence on him who is your only head: to this ye are called; it is a glorious state of salvation, and ye should be for ever thankful that ye are thus privileged.

### Verse 16

[¶40] Let the word of Christ dwell in you richly - I believe the apostle means that the Colossians should be well instructed in the doctrine of Christ; that it should be their constant study; that it should be frequently preached, explained, and enforced among them; and that all the wisdom comprised in it should be well understood. Thus the doctrine of God would dwell richly, that is, abundantly, among them. But there appears to be here an allusion to the Shechinah, or symbol of the Divine presence, which dwelt in the tabernacle and first temple; and to an opinion common among the Jews, which is thus expressed in Melchita, fol. 38, 4: כל מקום שהתורה שם שבינה שם עמה; In whatever place the Law is, there the Shechinah is present with it. Nor is this a vain supposition; wherever God's word is seriously read, heard, or preached, there is God himself; and in that Church or religious society where the truth of God is proclaimed and conscientiously believed, there is the constant dwelling of God. Through bad pointing this verse is not very intelligible; the several members of it should be distinguished thus: Let the doctrine of Christ dwell richly among you; teaching and admonishing each other in all wisdom; singing with grace in your hearts unto the Lord, in psalms, hymns, and spiritual songs. This arrangement the original will not only bear, but it absolutely requires it, and is not sense without it. See the note on [Eph 5:19].

[¶41] The singing which is here recommended is widely different from what is commonly used in most Christian congregations; a congeries of unmeaning sounds, associated to bundles of nonsensical, and often ridiculous, repetitions, which at once both deprave and disgrace the Church of Christ. Melody, which is allowed to be the most proper for devotional music, is now sacrificed to an exuberant harmony, which requires, not only many different kinds of voices, but different musical instruments to support it. And by these preposterous means the simplicity of the Christian worship is destroyed, and all edification totally prevented. And this kind of singing is amply proved to be very injurious to the personal piety of those employed in it; even of those who enter with a considerable share of humility and Christian meekness, how few continue to sing with Grace in their hearts unto the Lord?

### Verse 17

[¶43] Whatsoever ye do in word or deed - Let your words be right, and your actions upright.

[¶44] Do all in the name of the Lord Jesus - Begin with him, and end with him; invoke his name, and pray for his direction and support, in all that ye do; and thus every work will be crowned with all requisite success. Doing every thing in the name of God, and referring every thing to his glory, is as rational as it is pious. Could it be ever supposed that any person would begin a bad work in God's name? However, it is so. No people in the universe more strictly adhere to the letter of this advice than the Mohammedans; for they never undertake a work, eat meat, nor write a book, without prefacing all with: -

## 600. Colossians · 7 of 9

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/600/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/600/#p-N

[¶0] Bismillahi, Arrahmani, Arraheemi; "In the name of the most merciful and compassionate God."

[¶1] Not only books of devotion, but books on all arts and sciences, books of tales and romances, books of poetry, and those on the elements of reading, etc., begin thus; nay, it is prefixed to the Lizit un Nissa, one of the most abominable productions that ever came from the pen of man, and is precisely the same among the Mohammedans, as the infamous work of Nicholas Chorier, called Elegantiae Latini Sermonis, falsely attributed to John Meursius, has been among some called Christians. Of both, with a trifling hyperbole, it may be said: "Surely these books were written in hell, and the author of them must certainly be the devil."

[¶2] Giving thanks to God - Even praises, as well as prayers, must ascend to God through this Mediator. We have no authority to say that God will accept even our thanksgiving, unless it ascend to him through Christ Jesus.

### Verse 18

[¶4] Wives, submit yourselves - Having done with general directions, the apostle comes to particular duties, which are commonly called relative; because they only belong to persons in certain situations; and are not incumbent on all. No woman has the duty of a wife to perform but she who is one, and no man has the duty of a husband to perform but he who is married.

[¶5] The directions here to wives, husbands, children, parents, servants, and masters, are so exactly the same in substance with those in [Eph 5:22-33] (note); [Eph 6:1-9] (note), that there is no need to repeat what has been said on those passages; and to the notes there the reader is requested to refer.

[¶6] As it is fit in the Lord - God commands it; and it is both proper and decent.

### Verse 19

[¶8] Be not bitter against them - Wherever bitterness is, there love is wanting. And where love is wanting in the married life, there is hell upon earth.

### Verse 20

[¶10] Children, obey - in all things - That is, in the Lord - in every thing that your parents command you, which is not contrary to the will or word of God.

### Verse 21

[¶12] Fathers, provoke not - See the notes on [Eph 6:4].

### Verse 22

[¶14] Servants, obey - See on [Eph 6:5-8] (note).

### Verse 24

[¶16] The reward of the inheritance - Here, ye have neither lands nor property; ye are servants or slaves; be not discouraged, ye have an inheritance in store; be faithful unto God and to your employers, and Christ will give you a heavenly inheritance.

### Verse 25

[¶18] But he that doeth wrong - It is possible for an unfaithful servant to wrong and defraud his master in a great variety of ways without being detected; but let all such remember what is here said: He that doeth wrong shall receive for the wrong which he has done; God sees him, and will punish him for his breach of honesty and trust. Wasting, or not taking proper care of the goods of your master, is such a wrong as God will resent. He that is unfaithful in that which is little, will be unfaithful in much, if he have opportunity; and God alone is the defense against an unfaithful servant.

[¶19] There is no respect - God neither esteems nor despises any man because of his outward condition and circumstances; for there is no respect of persons with him. Every man is, in the eye of God, what he is in his soul: if holy, loved; if wicked, despised and rejected.

### Introduction

[¶21] The duty of masters to their servants, [Col 4:1]. Continuance in prayer recommended, to which watchfulness and thanksgiving should be joined, [Col 4:2]. And to pray particularly for the success of the Gospel, [Col 4:3], [Col 4:4]. Directions concerning walking wisely, redeeming of time, and godly conversation, [Col 4:5], [Col 4:6]. He refers them to Tychicus and Onesimus, whom he sends to them for particulars relative to his present circumstances, [Col 4:7-9]. Mentions the salutations of several then at Rome, of whom he gives some interesting particulars, [Col 4:10-14]. Sends his own salutations to the brethren in Laodicea, and to Nymphas and the Church at his house, [Col 4:15]. Directs this epistle to be read in the Church of the Laodiceans, and that to them to be read at Colosse, [Col 4:16]. Directions to Archippus relative to his ministry, [Col 4:17]. Concludes with salutations to the people at Colosse, to whom he sends his apostolical benediction, [Col 4:18].

### Verse 1

[¶23] Masters, give unto your servants - This verse should have been added to the preceding, to which it properly belongs; and this chapter should have begun with [Col 4:2].

[¶24] That which is just and equal - As they are bondmen or slaves of whom the apostle speaks, we may at once see with what propriety this exhortation is given. The condition of slaves among the Greeks and Romans was wretched in the extreme; they could appeal to no law; and they could neither expect justice nor equity. The apostle, therefore, informs the proprietors of these slaves that they should act towards them both according to justice and equity; for God, their Master, required this of them, and would at last call them to account for their conduct in this respect. Justice and equity required that they should have proper food, proper raiment, due rest, and no more than moderate work. This is a lesson that all masters throughout the universe should carefully learn. Do not treat your servants as if God had made them of an inferior blood to yours.

### Verse 2

[¶26] Continue in prayer - This was the apostle's general advice to all; without this, neither wives, husbands, children, parents, servants, nor masters, could fulfill the duties which God, in their respective stations, required of them.

[¶27] All might, power, and life come from God; his creatures are continually dependent upon him for all these: to earnest, persevering prayer, he has promised every supply; but he who prays not has no promise. How few wives feel it their duty to pray to God to give them grace to behave as wives! How few husbands pray for the grace suited to their situation, that they may be able to fulfill its duties! The like may be said of children, parents, servants, and masters. As every situation in life has its peculiar duties, trials, etc.; so to every situation there is peculiar grace appointed. No man can fulfill the duties of any station without the grace suited to that station. The grace suited to him, as a member of society in general, will not be sufficient for him as a husband, father, or master. Many proper marriages become unhappy in the end, because the parties have not earnestly besought God for the grace necessary for them as husbands and wives. This is the origin of family broils in general; and a proper attention to the apostle's advice would prevent them all.

[¶28] Watch in the same - Be always on your guard; and when you have got the requisite grace by praying, take care of it, and bring it into its proper action by watchfulness; by which you will know when, and where, and how to apply it.

[¶29] With thanksgiving - Being always grateful to God, who has called you into such a state of salvation, and affords you such abundant means and opportunities to glorify him.

### Verse 3

[¶31] Praying also for us - Let the success and spread of the Gospel be ever dear to you; and neglect not to pray fervently to God that it may have free course, run, and be glorified.

[¶32] A door of utterance - Θυραν του λογου· The word θυρα, which commonly signifies a door, or such like entrance into a house or passage through a wall, is often used metaphorically for an entrance to any business, occasion or opportunity to commence or perform any particular work. So in [Act 14:27] : The Door of faith is opened to the Gentiles; i.e. there is now an opportunity of preaching the Gospel to the nations of the earth. [1Cor 16:9] : A great and effectual Door is opened unto me; i.e. I have now a glorious opportunity of preaching the truth to the people of Ephesus. [2Cor 2:12] : When I came to Troas - a Door was opened unto me; I had a fine opportunity of preaching Christ crucified at that place. So, here, the θυρατου λογου, which we translate door of utterance, signifies an occasion, opportunity, or entrance, for the doctrine of the Gospel. The same metaphor is used by the best Latin writers. Cicero, xiii. Ep. 10: Amiciliae fores aperiuntur; the Doors of friendship are opened - there is now an opportunity of reconciliation. And Ovid, Amor. lib. iii., Eleg. xii. ver. 12: -

[¶33] Janua per nostras est adaperta manus. "The gate is opened by our hands."

[¶34] Of this use of the word among the Greek writers Schleusner gives several examples. See also [Rev 3:8], where the word is used in the same sense. To multiply examples would be needless; the apostle excites them to pray, not that a door of utterance, i.e. a readiness and fluency of speech, may be given to him and his fellow laborers, but that they may have an opportunity of preaching the doctrine of Christ; and so the term λογος is to be understood here, as well as in many other places of the New Testament, in most of which we have either lost or obscured its meaning by translating it word instead of doctrine.

[¶35] The mystery of Christ - The Gospel, which had been hidden from all former times, and which revealed that purpose long hidden in the Divine councils, that the Gentiles should be called to enjoy the same privileges with the Jews.

[¶36] For which I am also in bonds - He was suffering under Jewish malice, and for preaching this very mystery; for they could not bear to hear announced, as from heaven, that the Gentiles, whom they considered eternally shut out from any participation of the Divine favor, should be made fellow heirs with them of the grace of life; much less could they bear to hear that they were about to be reprobated, and the Gentiles elected in their place. It was for asserting these things that they persecuted Paul at Jerusalem, so that to save his life he was obliged to appeal to Caesar; and being taken to Rome, he was detained a prisoner till his case was fully heard; and he was a prisoner at Rome on this very account when he wrote this Epistle to the Colossians. See the note on [Col 1:24].

### Verse 4

[¶38] That I may make it manifest - It was a mystery, and he wished to make it manifest - to lay it open, and make all men see it.

### Verse 5

[¶40] Walk in wisdom - Act wisely and prudently in reference to them who are without - who yet continue unbelieving Gentiles or persecuting Jews.

[¶41] The Church of Christ was considered an enclosure; a field, or vineyard, well hedged or walled. Those who were not members of it, were considered without; i.e. not under that especial protection and defense which the true followers of Christ had. This has been since called "The pale of the Church," from palus, a stake; or, as Dr. Johnson defines it, "A narrow piece of wood, joined above and below to a rail, to enclose grounds." As to be a Christian was essential to the salvation of the soul, so to be in the Church of Christ was essential to the being a Christian; therefore it was concluded that "there was no salvation out of the pale of the Church." Now this is true in all places where the doctrines of Christianity are preached; but when one description of people professing Christianity, with their own peculiar mode of worship and creed, arrogate to themselves, exclusive of all others, the title of The Church; and then, on the ground of a maxim which is true in itself, but falsely understood and applied by them, assert that, as they are The Church, and there is no Church besides, then you must be one of them, believe as they believe, and worship as they worship, or you will be infallibly damned; I say, when this is asserted, every man who feels he has an immortal spirit is called on to examine the pretensions of such spiritual monopolists. Now, as the Church of Christ is formed on the foundation of the prophets and apostles, Jesus Christ being the chief corner stone, the doctrines of this Christian Church must be sought for in the sacred Scriptures. As to fathers, councils, and human authorities of all kinds, they are, in this question, lighter than vanity; the book of God alone must decide. The Church, which has been so hasty to condemn all others, and, by its own soi disant or self-constituted authority, to make itself the determiner of the fates of men, dealing out the mansions of glory to its partisans, and the abodes of endless misery to all those who are out of its antichristian and inhuman pale; this Church, I say, has been brought to this standard, and proved by the Scriptures to be fallen from the faith of God's elect, and to be most awfully and dangerously corrupt; and to be within its pale, of all others professing Christianity, would be the most likely means of endangering the final salvation of the soul. Yet even in it many sincere and upright persons may be found, who, in spirit and practice, belong to the true Church of Christ. Such persons are to be found of all religious persuasions, and in all sorts of Christian societies.

[¶42] Redeeming the time - See on [Eph 5:16] (note).

### Verse 6

[¶44] Let your speech be alway with grace, seasoned with salt - Let it be such as has a tendency to oppose and preserve from the corruption of sin. The rabbins say: "He who, in prayer, omits any word, should begin again at the beginning; for he who does not is like boiled pottage, in which there is no salt." Berachoth, fol. 34, 1. Let all your conversation be such as may tend to exemplify and recommend Christianity; let it not only be holy, but wise, gracious, and intelligent. A harsh method of proposing or defending the doctrines of Christianity only serves to repel men from those doctrines, and from the way of salvation. Salt, from its use in preserving food from corruption, and rendering it both savoury and wholesome, has always been made the emblem of wisdom. The word has been also used to express in composition or conversation what is terse, comprehensive, useful, elegant, and impressive. The term Attic salt has been used to express some of the principal beauties of the Greek tongue; of such beauties the Gospel of Christ has an endless store. See on [Mat 5:13] (note), and [Mar 9:50] (note).

## 601. Colossians · 8 of 9

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/601/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/601/#p-N

[¶0] How ye ought to answer every man - That your discourse may be so judiciously managed, that ye may discern how to treat the prejudices and meet the objections both of Jews and Gentiles.

### Verse 7

[¶2] All my state shall Tychicus - See the note on [Eph 6:21]. Tychicus well knew the apostle's zeal and perseverance in preaching the Gospel, his sufferings on that account, his success in converting both Jews and Gentiles, and the converts which were made in Caesar's household; he could give these to the Colossians in ample detail, and some of them it would not have been prudent to commit to writing.

### Verse 8

[¶4] That he might know your estate - Instead of ἱνα γνῳ τα περι ὑμων, that He may know Your affairs, ABD*FG, many others, with the Ethiopic, Itala, Theodoret, and Damascenus, read ἱνα γνωτε τα περι ἡμων, that Ye may know Our affairs; which is probably the true reading. Tychicus was sent to them, not to know their affairs, but with Onesimus, to carry this epistle and make the apostle's state known to them, and comfort their hearts by the good news which he brought. The next verse confirms this meaning.

### Verse 9

[¶6] With Onesimus - who is one of you - Onesimus was a native of some part of Phrygia, if not of Colosse itself; and being lately converted to the Christian faith by the instrumentality of the apostle, he would be able, on this account, to give them satisfactory information concerning the apostle's state, which would be doubly acceptable to them as he was their countryman. See the Epistle to Philemon.

[¶7] All things which are done here - FG, the Vulgate, Itala, Jerome, and Bede, add here πραττομενα, what is done, which we have supplied in Italics in our translation. These brethren could give an account of the transactions at Rome, relative to the apostle and Christianity, which it might not be prudent for him to commit to writing. See on [Col 4:7] (note). The reign of Nero was not only cruel, but suspicious, jealous, and dangerous.

### Verse 10

[¶9] Aristarchus my fellow prisoner - Concerning Aristarchus, see [Act 19:29]; [Act 20:4]; [Act 27:2]; and see the note on [Act 27:2]. Aristarchus and Epaphras are mentioned as saluters in this epistle, and in that to Philemon written at the same time; but here he is said to be a prisoner, and Epaphras not. In that to Philemon, Epaphras is called a prisoner, and Aristarchus not. One of them is wrong, though it is uncertain which; unless both were prisoners. See Wall's Crit. Notes. As Aristarchus had been a zealous and affectionate adherent to St. Paul, and followed him in all his journeys, ministering to him in prison, and assisting him in preaching the Gospel in Rome, he might have been imprisoned on this account. We need not suppose that both he and Epaphras were imprisoned at the same time; about the same time they might be imprisoned, but it might be so ordered by the providence of God that when Aristarchus was imprisoned Epaphras was at liberty, and while Epaphras was in prison Aristarchus was at liberty. This is a very possible and easily to be conceived case.

[¶10] Marcus - See the account of this person, [Act 15:39]. Though there had been some difference between the apostle and this Mark, yet from this, and [2Tim 4:11], we find that they were fully reconciled, and that Mark was very useful to St. Paul in the work of the ministry.

[¶11] Touching whom ye received commandments - What these were we cannot tell; it was some private communication which had been previously sent to the Colossian Church.

### Verse 11

[¶13] Jesus, which is called Justus - Jesus, Joshua, or Jehoshua, was his name among his countrymen the Jews; Justus was the name which he bore among the Greeks and Romans.

[¶14] These only - That is, only Aristarchus, Marcus, and Jesus Justus, who were formerly Jews or proselytes; for οἱ οντες εκ περιτομης, they were of the circumcision, and assisted the apostle in preaching the Gospel. There were others who did preach Christianity, but they did it from envy and strife, in order to add affliction to the apostle's bonds. It is evident, therefore, that St. Peter was not now at Rome, else he certainly would have been mentioned in this list; for we cannot suppose that he was in the list of those who preached Christ in an exceptionable way, and from impure and unholy motives: indeed, there is no evidence that St. Peter ever saw Rome. And as it cannot be proved that he ever was bishop or pope of that city, the keystone of the triumphal arch of the pope of Rome is pulled out; this building, therefore, of his supremacy, cannot stand.

### Verse 12

[¶16] Epaphras, who is one of you - A native of some part of Phrygia, and probably of Colosse itself.

[¶17] A servant of Christ - A minister of the Gospel.

[¶18] Labouring fervently for you - Αγωνιζομενος· Agonizing; very properly expressed by our translators, labouring fervently.

[¶19] That ye may stand perfect and complete - Ἱνα στητε τελειοι και πεπληρμενοι. That ye may stand firm, perfectly instructed, and fully persuaded of the truth of those doctrines which have been taught you as the revealed will of God: this I believe to be the meaning of the apostle.

[¶20] Instead of πεπληρωμενοι, complete or filled up, almost all the MSS. of the Alexandrian rescension, which are considered the most authentic and correct, have πεπληροφορημενοι, that ye may be fully persuaded. The word πληροφορια signifies such a complete persuasion of the certainty of a thing, as leaves the mind which has it neither room nor inclination to doubt; and πληροφορεω, the verb, has the same meaning, viz., to be thus persuaded, or to persuade thus, by demonstrative argumentation and exhibition of unquestionable facts.

[¶21] This is such a persuasion as the Spirit of God, by means of the Gospel, gives to every sincere and faithful man; and from which arises the solid happiness of the genuine Christian. They who argue against it, prove, at least, that they have not got it.

### Verse 13

[¶23] He hath a great zeal for you - Instead of ζηλον πολυν, much zeal, ABCD**, several others, with versions and fathers, read πολυν πονον, much labor; they are here nearly of the same meaning, though the latter appears to be the better and genuine reading.

[¶24] Laodicea, and - Hierapolis - These were both cities of Phrygia, between which Colosse, or the city of Colassa, was situated. See [Col 2:1]. The latter was called Hierapolis, or the holy city, from the multitude of its temples. Apollo, Diana, Esculapius, and Hygeia, were all worshipped here, as appears by the coins of this city still extant.

### Verse 14

[¶26] Luke, the beloved physician - This is generally supposed to be the same with Luke the evangelist. See the preface to the notes on this gospel. Some, however, suppose them to be different persons; because, where it is evident that Luke the evangelist is meant, he never has more than his simple name Luke; and because the apostle is supposed to intend a different person here, he adds, ὁ ιατρος ὁ αγαπητος, the beloved physician. The word ιατρος signifies a healer, and must not be restricted to physician, in the sense in which we use that word; he was surgeon, physician, and dispenser of medicines, etc., for all these were frequently combined in the same person.

### Verse 15

[¶28] Salute - Nymphas, and the Church - in his house - This person, and his whole family, which probably was very numerous, appear to have received the Gospel; and it seems that, for their benefit and that of his neighbors, he had opened his house for the worship of God. In those primitive times there were no consecrated places, for it was supposed that the simple setting apart of any place for the worship of God was a sufficient consecration. See of those domestic churches, [Rom 16:5] (note); [1Cor 16:19] (note)

### Verse 16

[¶30] Cause that it be read also in the Church of the Laodiceans - That is: Let a copy be taken, and sent to them, that it may be read there also. This appears to have been a regular custom in the apostolic Church.

[¶31] That ye likewise read the epistle from Laodicea - Some suppose that this was an epistle sent from Laodicea to the apostle, which he now sent by Aristarchus to the Colossians, that they might peruse it; that thereby they might see the propriety of sending a copy of his epistle to them, to the Laodicean Church. Many eminent critics are of this opinion, which appears to me to be both forced and far fetched. Others think that the Epistle to the Ephesians is the epistle in question, and that it was originally directed to them, and not to the Ephesians. See the notes on [Eph 1:1], etc. But others, equally learned, think that there was an epistle, different from that to the Ephesians, sent by St. Paul to the Laodiceans, which is now lost. There was an epistle under this direction in the times of Theodoret and Jerome, for both of them mention it; but the latter mentions it as apocryphal, Legunt quidam et ad Laodicenses Epistolam, sed ab omnibus exploditur; "Some read an Epistle to the Laodiceans, but it is exploded by all." The seventh Ecumenic council, held in 787, states that the ancients allowed that there was an epistle with this direction, but that all the orthodox rejected it as supposititious.

[¶32] An epistle ad Laodicenses is still extant in the Latin language, a very ancient copy of which is in the library Sancti Albani Andegavensis, St. Alban's of Anjou. Hutter has translated it into Greek, but his translation is of no authority. Calmet has published this epistle, with various readings from the above MS. I shall subjoin it at the end of this epistle, and give my opinion relative to its use and authenticity. A copy of this epistle stands in this place as a portion of Divine revelation in one of my own MSS. of the Vulgate.

### Verse 17

[¶34] Say to Archippus - Who this person was we cannot tell; there have been various conjectures concerning him; some think he was bishop, or overseer of the Church at Colosse, in the absence of Epaphras. Whatever he was, it has been supposed that he had been remiss in discharging the duties of his office; and hence this direction of the apostle, which appears here in the light of a reprehension. But if the same person be meant as in the Epistle to Philemon, [Plm 1:2], whom St. Paul calls his fellow laborer and fellow soldier, it cannot be supposed that any reproof is here intended; for, as the Epistle to the Colossians, and that to Philemon, were evidently written about the end of the year 62, Archippus could not be a fellow laborer and fellow soldier of the apostle at Rome, and yet a delinquent at Colosse at the same time. It is more likely, therefore, that the words of the apostle convey no censure, but are rather intended to stir him up to farther diligence, and to encourage him in the work, seeing he had so much false doctrine and so many false teachers to contend with.

### Verse 18

[¶36] The salutation by the hand of me Paul - The preceding part of the epistle was written by a scribe, from the mouth of the apostle: this, and what follows, was written by the hand of St. Paul himself. A similar distinction we find, [1Cor 16:21], and in [2Thes 3:17]; and this, it seems, was the means by which the apostle authenticated every epistle which he sent to the different Churches. The salutation of Paul with mine own hand, which is the token in every epistle, so I write.

[¶37] Remember my bonds - See what proof ye have of the truth of the Gospel; I am in bonds on this account; I suffer patiently, yea, exult in the Lord Jesus, so perfectly am I upheld by the grace of the Gospel. Remember my bonds, and take courage. How eloquent were these concluding words! That such a man should be in bonds for the Gospel, was the fullest proof of the truth of the Gospel. A cunningly devised fable could not have imposed on Saul of Tarsus; he was fully satisfied of the truth of the doctrines of Christianity; he proclaimed them as truths from heaven; and for their sake cheerfully suffered the loss of all things. The bonds of such a man are a plenary proof of the truth of the doctrines for which he was bound.

[¶38] Grace be with you - May you still possess the favor and blessing of our Lord Jesus Christ: the apostle ends, as he began, this epistle. Without the grace of Christ they could not have become a Church; without this grace they could not continue to be one.

[¶39] Amen - This is omitted by the most ancient and correct MSS.

[¶40] The subscriptions, as usual, are various and uncertain: -

[¶41] The common Greek text has, To the Colossians, written from Rome by Tychicus and Onesimus.

[¶42] The Epistle to the Colossians; written at Rome, and sent by the hand of Tychicus. Syriac.

[¶43] To the Colossians. Ethiopic.

[¶44] In the Vulgate there is no subscription.

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[¶0] The end of the epistle; and it was written from Rome, and sent by the hand of Tychicus and Onesimus. Praise be to God for ever and ever; and may his mercy be upon us. Amen. Arabic.

[¶1] Written from Athens by Tychicus, and Onesimus, and Mark, his disciples. Coptic.

[¶2] The MSS. are not less various than the versions:

[¶3] To the Colossians. - That to the Colossians is completed; that to the Philippians begins. - That to the Colossians is finished; the First Epistle to the Thessalonians begins. - To the Colossians, from Rome. - Written to the Colossians from Rome. - Written from Rome by Tychicus, and Timotheus, and Onesimus. - Written by Paul and Timothy, and sent by Tychicus, and Onesimus.

[¶4] That the epistle was written from Rome there is little cause to doubt: that Timothy might be the scribe is very probable, because it appears he was at Rome with the apostle in the same year in which this epistle was written. See [Phi 2:19]. And that it was sent by Tychicus and Onesimus, seems evident from the 8th and 9th verses of this chapter.

[¶5] The common subscription has the consent of the greater number of the most recent and comparatively recent MSS., but this is not, in general, a proof of authenticity.

## 603. 1 Thessalonians · 1 of 7

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### Preface to the First Epistle of Paul the Apostle to the Thessalonians

[¶1] Thessalonica, now called by the Turks Salonichi, a mere corruption of its ancient name, is a seaport town of Turkey in Europe, situated on what was called the Thermaic Gulf, and was anciently the capital of Macedonia. According to Stephanus Byzantinus, it was embellished and enlarged by Philip, king of Macedon, father of Alexander the Great, who called it Thessalonica, or the Victory of Thessalia, on account of the victory he obtained there over the Thessalians; prior to which it was called Thermae. Strabo, Tzetzes, and Zonaras say that it obtained the name of Thessalonica from Thessalonica, wife of Cassander, and daughter of Philip.

[¶2] In 1431, it was taken from the Venetians by the Turks, in whose possession it still continues. It is still a large, rich, and populous city, being ten miles in circumference, and carrying on an extensive trade in silk, the principal merchants being Greek Christians and Jews.

[¶3] Christianity has never been extinct in Thessalonica since the year 51 or 52, in which it was planted there by the Apostle Paul; see Acts 17, etc. It contains at present thirty churches belonging to the Greek Christians, and as many Jewish synagogues, besides some Mohammedan mosques. Thessalonica is the see of an archbishop; and is well fortified, being surrounded with walls flanked with towers, and defended on the land side by a citadel; and near the harbor, with three forts.

[¶4] St. Paul, in company with Silas, first preached the Gospel in this city and the adjacent country, about a.d. 52 or 53. Though the Jews, who were sojourners in this city, rejected the Gospel in general, yet a great multitude of the devout Greeks, i.e., such as were proselytes to Judaism, or the descendants of Jewish parents, born and naturalized in Greece, believed and associated with Paul and Silas, and not a few of the chief women of the city embraced the Christian faith. [Act 17:4].

[¶5] As the Jews found that, according to the doctrine of the Gospel, the Gentiles were called to enjoy the same privileges with themselves, without being obliged to submit to circumcision and other ordinances of the law, they persecuted that Gospel, and those who proclaimed it; for, moved with indignation, they employed certain lewd fellows of the baser sort - the beasts of the people, set the city on an uproar, assaulted the house of Jason, where the apostles lodged, dragged him and certain brethren before the rulers, and charged them with seditious designs and treason against the Roman emperor! The apostles escaped, and got to Berea, where they began anew their important evangelical labors: thither the Jews of Thessalonica, pursuing them, raised a fresh tumult; so that the apostle, being counselled by the brethren, made his escape to Athens; [Act 17:5-15]. Thus he followed the command of his Master: Being persecuted in one city, he fled to another; not to hide himself, but to proclaim, in every place, the saving truths of the Gospel of Christ.

[¶6] It does not appear that St. Paul stayed long at Athens; he soon went thence to Corinth, where Timothy and Silas were, but probably not before Timothy met him, for whom he had sent, [Act 17:15], to come to him speedily; and whom, it appears, he sent immediately back to Thessalonica, to establish the believers there, and comfort them concerning the faith; [1Thes 3:2]. While Paul abode at Corinth, Timothy and Silas came to him from Thessalonica, and hearing by them of the steadfastness of the Thessalonian converts in the faith of Christ, he wrote this epistle, and shortly after the second, to comfort and encourage them; to give them farther instructions in the doctrines of Christianity, and to rectify some mistaken views, relative to the day of judgment, which had been propagated amongst them. See the preface to the second epistle.

[¶7] Who the persons were who formed the apostolic Church at Thessalonica is not easy to determine. They were not Jews, for these in general persecuted the apostle and the Gospel in this place. We are therefore left to infer that the Church was formed, 1st, of Jewish proselytes, called, [Act 17:4], devout Greeks. And 2dly, of converts from heathenism; for, on the preaching of the Gospel to them, it is said; [1Thes 1:9], that they turned to God from idols, to serve the living and true God. Though some of the Jews believed on the preaching of Paul and Silas, [Act 17:3], [Act 17:4], yet it is evident that the great bulk of the Church was composed of Grecian proselytes and converts from heathenism. Hence we find in this epistle but few allusions to the Jews, and but few references to the peculiarities of their religious or civil institutions.

[¶8] There is a remarkable reading in the text of [Act 17:4], which I neglected to quote in the note on that place: instead of των σεβομενων, Ελληνων πολυ πληθος, of devout Greeks a great multitude; the Codex Alexandrinus, Codex Bezae, both in the Greek and Latin, two others, with the Vulgate, read των σεβομενων και Ἑλληνων, of the devout, i.e., those who worshipped the true God; And of the Greeks, i.e., those who were previously heathens, a great multitude; so that,

[¶9] 1. Some few Jews;

[¶10] 2. A great number of those who acknowledged the true God; and

[¶11] 3. A great multitude of heathens, besides many of the chief women, received the doctrine preached by the apostle, and became members of the Church at Thessalonica. See Dr. Paley's remarks on this various reading.

[¶12] The First Epistle to the Thessalonians is allowed on all hands to be the first epistle that St. Paul wrote to any of the Churches of God; and from it two things may be particularly noted:

[¶13] 1. That the apostle was full of the Spirit of love;

[¶14] 2. That the Church at Thessalonica was pure, upright, and faithful, as we scarcely find any reprehension in the whole epistle: the Thessalonian converts had Faith that worked, a Love that labored, and a Hope which induced them to bear afflictions patiently and wait for the coming of the Lord Jesus Christ.

[¶15] This epistle has been divided into different parts by commentators; but these are arbitrary, the apostle having made no division of this kind; for, although he treats of several subjects, yet he has not so distinguished them from each other as to show that he had any formal division in his mind. In the divisions imposed on this epistle by commentators we do not find two of them alike; a full proof that the apostle has made no divisions, else some of these learned men would have certainly found them out. Technical distinctions of this nature are of little use to a proper understanding of the contents of this epistle.

[¶16] The inscription by Paul, Silvanus, and Timotheus, to the Church of the Thessalonians, [1Thes 1:1]. St. Paul gives thanks to God for their good estate, and prays for their continuance in the faith, [1Thes 1:2-4]. Shows how the Gospel came to them, and the blessed effects it produced in their life and conversation, [1Thes 1:5-7], How it became published from them through Macedonia and Achaia, and how their faith was everywhere celebrated, [1Thes 1:8]. He shows farther, that the Thessalonians had turned from idolatry, become worshippers of the true God, and were waiting for the revelation of Christ, [1Thes 1:9], [1Thes 1:10].

### Verse 1

[¶18] Paul, and: Silvanus, and Timotheus - Though St. Paul himself dictated this letter, yet he joins the names of Silas and Timothy, because they had been with him at Thessalonica, and were well known there. See [Act 17:4], [Act 17:14].

[¶19] And Silvanus - This was certainly the same as Silas, who was St. Paul's companion in all his journeys through Asia Minor and Greece; see [Act 15:22]; [Act 16:19]; [Act 17:4], [Act 17:10]. Him and Timothy, the apostle took with him into Macedonia, and they continued at Berea when the apostle went from thence to Athens; from this place St. Paul sent for them to come to him speedily, and, though it is not said that they came while he was at Athens, yet it is most probable that they did; after which, having sent them to Thessalonica, he proceeded to Corinth, where they afterwards rejoined him, and from whence he wrote this epistle. See the preface.

### Verse 2

[¶21] We give thanks - See [Phi 1:3], [Phi 1:4], and [Col 1:3]; where the same forms of speech are used.

### Verse 3

[¶23] Your work of faith - This verse contains a very high character of the believers at Thessalonica. They had Faith, not speculative and indolent, but true, sound, and operative; their faith worked. They had Love, not that gazed at and became enamoured of the perfections of God, but such a love as labored with faith to fulfill the whole will of God. Faith worked; but love, because it can do more, did more, and therefore labored - worked energetically, to promote the glory of God and the salvation of men. They had Hope; not an idle, cold, heartless expectation of future good, from which they felt no excitement, and for which they could give no reason, but such a hope as produced a satisfying expectation of a future life and state of blessedness, the reality of which faith had descried, and love anticipated; a hope, not hasty and impatient to get out of the trials of life and possess the heavenly inheritance, but one that was as willing to endure hardships as to enjoy glory itself, when God might be most honored by this patient endurance. Faith worked, Love labored, and Hope endured patiently.

[¶24] It is not a mark of much grace to be longing to get to heaven because of the troubles and difficulties of the present life; they who love Christ are ever willing to suffer with him; and he may be as much glorified by patient suffering, as by the most active faith or laborious love. There are times in which, through affliction or other hinderances, we cannot do the will of God, but we can suffer it; and in such cases he seeks a heart that bears submissively, suffers patiently, and endures, as seeing him who is invisible, without repining or murmuring. This is as full a proof of Christian perfection as the most intense and ardent love. Meekness, gentleness, and long-suffering, are in our present state of more use to ourselves and others, and of more consequence in the sight of God, than all the ecstasies of the spirits of just men made perfect, and than all the raptures of an archangel. That Church or Christian society, the members of which manifest the work of faith, labor of love, and patience of hope, is most nearly allied to heaven, and is on the suburbs of glory.

### Verse 4

[¶26] Knowing your election of God - Being assured, from the doctrine which I have delivered to you, and which God has confirmed by various miracles, and gifts of the Holy Spirit, that he has chosen and called the Gentiles to the same privileges to which he chose and called the Jews; and that, as they have rejected the offers of the Gospel, God has now elected the Gentiles in their stead. This is the election which the Thessalonians knew; and of which the apostle treats at large in his Epistle to the Romans, and also in his Epistles to the Galatians and Ephesians. No irrespective, unconditional, eternal, and personal election to everlasting glory, is meant by the apostle. As God had chosen the Jews, whom, because of their obstinate unbelief, he had now rejected; so he had now chosen or elected the Gentiles. And in neither case was there any thing absolute; all was most specifically conditional, as far as their final salvation was concerned; without any merit on their side, they were chosen and called to those blessings which, if rightly used, would lead them to eternal glory. That these blessings could be abused - become finally useless and forfeited, they had an ample proof in the case of the Jews, who, after having been the elect of God for more than 2000 years, were now become reprobates.

### Verse 5

[¶28] For our Gospel - That is, the glad tidings of salvation by Jesus Christ, and of your being elected to enjoy all the privileges to which the Jews were called, without being obliged to submit to circumcision, or fulfill the rites and ceremonies of the Mosaic law.

[¶29] Came not unto you in word only - It was not by simple teaching or mere reasoning that the doctrines which we preached recommended themselves to you, we did not insist on your using this or the other religious institution; we insisted on a change of heart and life, and we held out the energy which was able to effect it.

[¶30] But also in power - Εν δυναμει· With miraculous manifestations, to your eyes and to your hearts, which induced you to acknowledge that this Gospel was the power of God unto salvation.

[¶31] And in the Holy Ghost - By his influence upon your hearts, in changing and renewing them; and by the testimony which ye received from him, that you were accepted through the Beloved, and become the adopted children of God.

[¶32] And in much assurance - Εν πληροφοριᾳ πολλῃ. The Holy Spirit which was given you left no doubt on your mind, either with respect to the general truth of the doctrine, or the safety of your own state. Ye had the fullest assurance that the Gospel was true, and the fullest assurance that ye had received the remission of sins through that Gospel; the Spirit himself bearing witness with your spirit, that you are the sons and daughters of God Almighty.

[¶33] What manner of men we were - How we preached, and how we lived; our doctrines and our practices ever corresponding. And for your sakes we sustained difficulties, endured hardships, and were incessant in our labors.

### Verse 6

[¶35] Ye became followers of us - Ye became imitators, μιμηται, of us-ye believed the same truths, walked in the same way, and minded the same thing; knowing that our doctrine was of the Lord, and that the way in which we walked was prescribed by himself, and that he also suffered the contradictions of ungodly men.

[¶36] Having received the word in much affliction - That they received the doctrine of the Gospel in the midst of much persecution we may learn from the history in general, and from [Act 17:5], [Act 17:6].

[¶37] With joy of the Holy Ghost - The consolations which they received, in consequence of believing in Christ, more than counterbalanced all the afflictions which they suffered from their persecutors.

### Verse 7

[¶39] Ye were ensamples - Τοπους· Types, models, or patterns; according to which all the Churches in Macedonia and Achaia formed both their creed and their conduct.

### Verse 8

[¶41] From you sounded out - As Thessalonica vas very conveniently situated for traffic, many merchants from thence traded through Macedonia, Achaia, and different parts of Greece. By these, the fame of the Thessalonians having received the doctrine of the Gospel was doubtless carried far and wide. And it appears that they had walked so conscientiously before God and man, that their friends could speak of them without a blush, and their adversaries could say nothing to their disgrace.

### Verse 9

[¶43] How ye turned to God from idols - This could not be spoken either of the Jews or of the devout persons, but of the heathen Greeks, and of such it appears that the majority of the Church was formed. See what is said on this subject in the preface to this epistle.

[¶44] To serve the living and true God - The living God; in opposition to the idols, which were either inanimate stocks or stones, or the representations of dead men.

## 604. 1 Thessalonians · 2 of 7

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[¶0] The true God - In opposition to the whole system of idolatry, which was false in the objects of its adoration, false in its pretensions, false in its promises, and false in all its prospects.

### Verse 10

[¶2] And to wait for his Son from heaven - To expect a future state of glory, and resurrection of the body, according to the Gospel doctrine, after the example of Jesus Christ, who was raised from the dead, and ascended unto heaven, ever to appear in the presence of God for us.

[¶3] Delivered us from the wrath to come - From all the punishment due to us for our sins, and from the destruction which is about to come on the unbelieving and impenitent Jews.

[¶4] This was the news, the sounding out, that went abroad concerning the converted Thessalonians. Every where it was said: They have believed the Gospel; they have renounced idolatry; they worship the living and true God; they have received the gifts and graces of the Holy Spirit; they are happy in their souls, unspotted in their lives, and full of joy; expecting an eternal glory through that Christ who had died for and purged their sins, and who shall fashion their degraded bodies and make them like to his glorious body, and give them an eternal residence with himself in a state of blessedness.

[¶5] These were glorious news; and, wherever they were told, prepared the way of the Gospel among the heathen. The mere preaching of the Gospel has done much to convince and convert sinners, but the lives of the sincere followers of Christ, as illustrative of the truth of these doctrines, have done much more: Truth represented in action seems to assume a body, and thus renders itself palpable. In heathen countries, which are under the dominion of Christian powers, the Gospel, though established there, does little good, because of the profane and irreligious lives of those who profess it. Why has not the whole peninsula of India been long since evangelized? The Gospel has been preached there; but the lives of the Europeans professing Christianity there have been, in general, profligate, sordid, and base. From them sounded out no good report of the Gospel; and therefore the Mohammedans continue to prefer their Koran, and the Hindoos their Vedas and Shasters, to the Bible. It should now ever be acknowledged, to the glory of God, that of late years a few apostolic men in that country are turning the tide in favor of the Gospel; and several eminent Europeans have warmly espoused the doctrine of Christ, and are labouring to circulate the word of God through the whole of British India.

### Introduction

[¶7] The apostle sets forth how the Gospel was brought and preached to the Thessalonians, in consequence of his being persecuted at Philippi, [1Thes 2:1], [1Thes 2:2]. The manner in which the apostles preached, the matter of their doctrine, and the tenor of their lives, [1Thes 2:3-11]. He exhorts them to walk worthy of God, [1Thes 2:12]. And commends them for the manner in which they received the Gospel, [1Thes 2:13]. How they suffered from their own countrymen, as the first believers did from the Jews, who endeavored to prevent the apostles from preaching the Gospel to the Gentiles, [1Thes 2:14-16]. St. Paul's apology for his absence from them; and his earnest desire to see them, founded on his great affection for them, [1Thes 2:17-20].

### Verse 1

[¶9] Our entrance in unto you - His first coming to preach the Gospel was particularly owned of the Lord, many of them having been converted under his ministry. This consideration gave him a right to deliver all the following exhortations.

### Verse 2

[¶11] Shamefully entreated - at Philippi - There Paul and Silas had been beaten with many stripes, shut up in the inner prison, and their feet made fast in the stocks. See [Act 16:23], etc.; and the notes there.

[¶12] With much contention - The words εν πολλῳ αγωνι not only signify, with intense labor and earnestness, but may here mean, exposed to the greatest danger; at the peril of our lives. The Greek phrase quoted by Rosenmuller is to the point, αγων προφασιν ουκ αναμενει, in danger we must not delay - activity and despatch are then indispensably necessary.

### Verse 3

[¶14] Our exhortation - The word παρακλησιςhas a very extensive meaning; it signifies not only exhortation and teaching in general, but also encouragement, consolation, and the like. When the apostles exhorted or admonished men, it was that they should turn from evil to good, from misery to happiness, from Satan to God, and from hell to heaven. Their exhortations having this object, every word was consolatory; and as the truth which they delivered was unquestionable, therefore their ministry was a subject of the highest encouragement and joy.

[¶15] Not of deceit - We did not endeavor to allure you with false pretences; we did not deceive you, nor were we deceived ourselves.

[¶16] Nor of uncleanness - Such as the teachings of the Gentile philosophers were; their supreme gods were celebrated for their adulteries, fornications, uncleannesses, thefts, barbarities, and profligacies of the most odious kind. Our Gospel was pure; came from the pure and holy God; was accompanied with the influences of the Holy Spirit, and produced purity both in the hearts and lives of all that received it.

[¶17] Nor in guile - We had no false pretences, and were influenced by no sinister motives.

### Verse 4

[¶19] But as we were allowed of God - Καθως δεδοκιμασμεθα· As we were accounted worthy to be put in trust - as God put confidence in us, and sent us on his most especial message to mankind, even so we speak, keeping the dignity of our high calling continually in view; and, acting as in the sight of God, we speak not to please or flatter men, though our doctrine is the most consolatory that can be conceived, but to please that God who searcheth the heart, and before whom all our motives are constantly without a veil.

### Verse 5

[¶21] Flattering words - Though we proclaimed the Gospel or glad tidings, yet we showed that without holiness none should see the Lord.

[¶22] Ye know - That while we preached the whole Gospel we never gave any countenance to sin.

[¶23] For a cloak of covetousness - We did not seek temporal emolument; nor did we preach the Gospel for a cloak to our covetousness: God is witness that we did not; we sought you, not yours. Hear this, ye that preach the Gospel! Can ye call God to witness that in preaching it ye have no end in view by your ministry but his glory in the salvation of souls? Or do ye enter into the priesthood for a morsel of bread, or for what is ominously and impiously called a living, a benefice? In better days your place and office were called a cure of souls; what care have you for the souls of them by whose labors you are in general more than sufficiently supported? Is it your study, your earnest labor, to bring sinners to God; to preach among your heathen parishioners the unsearchable riches of Christ?

[¶24] But I should speak to the thousands who have no parishes, but who have their chapels, their congregations, pew and seat rents, etc., etc. Is it for the sake of these that ye have entered or continue in the Gospel ministry? Is God witness that, in all these things, ye have no cloak of covetousness? Happy is the man who can say so, whether he has the provision which the law of the land allows him, or whether he lives on the free-will offerings of the people.

[¶25] The faithful laborer is worthy of his hire; for the ox that treads out the corn should not be muzzled; and they that preach the Gospel should live, not riot, by the Gospel. But wo to that man who enters into the labor for the sake of the hire! he knows not Christ; and how can he preach him?

### Verse 6

[¶27] Nor of men sought we glory - As we preached not for worldly gain, so we preached not for popular applause; we had what we sought for-the approbation of God, and the testimony of a good conscience.

[¶28] When we might have been burdensome - They had a right to their maintenance while they devoted themselves wholly to the work of the Gospel for the sake of the people's souls. Others understand the words εν βαρει ειναι, to be honorable; we sought no glory of you nor of others, though we were honorable as the apostles of Christ. כבוד cabod, in Hebrew, to which the Greek βαρος answers, signifies not only weight but glory; and in both these senses the apostle uses it, [2Cor 4:17].

### Verse 7

[¶30] But we were gentle among you - Far from assuming the authority which we had, we acted towards you as a tender nurse or parent does to a delicate child. We fed, counselled, cherished, and bore with you; we taught you to walk, preserved you from stumbling, and led you in a right path.

[¶31] Instead of ηπιοι, gentle, many MSS., and several versions and fathers, have νηπιοι, young children. But this never can be considered the original reading, the scope of the place being totally opposed to it. It is the Thessalonians whom the apostle considers as young children, and himself and fellow laborers as the nurse; he could with no propriety say that he was among them as a little child, while himself professed to be their nurse.

### Verse 8

[¶33] Being affectionately desirous of you - We had such intense love for you that we were not only willing and forward to preach the unsearchable riches of Christ to you, but also to give our own lives for your sake, because ye were dear, διοτι αγαπητοι ἡμιν, because ye were beloved by us. The words used here by the apostle are expressive of the strongest affection and attachment.

### Verse 9

[¶35] Ye remember - our labor and travail - From this it appears that St. Paul spent much more time at Thessalonica than is generally supposed; for the expressions in this verse denote a long continuance of a constantly exercised ministry, interrupted only by manual labor for their own support; labouring night and day, because we would not be chargeable to you. Probably Paul and his companions worked with their hands by day, and spent a considerable part of the night, or evenings, in preaching Christ to the people.

### Verse 10

[¶37] Ye are witnesses, and God also, how holily - i.e., in reference to God; how justly in reference to men; and unblamably in reference to our spirit and conduct, as ministers of Christ, we behaved ourselves among you. What a consciousness of his own integrity must St. Paul have had to use the expressions that are here! No hypocrite, and none who did the work of the Lord carelessly, could make such an appeal both to God and man.

### Verse 11

[¶39] How we exhorted - What pastoral care is marked here! They exhorted - were continually teaching and instructing, the objects of their charge; this was their general work.

[¶40] And comforted - They found many under trials and temptations, and those they encouraged.

[¶41] And charged - Μαρτυρουμενοι· Continued witness to the people that all the threatenings and promises of God were true; that he required faith, love, and obedience; that he could not behold sin with allowance; that Jesus died to save them from their sins; and that, without holiness, none should see God. And all these things they did, not in a general way only, but they spoke to every man; none was left unnoticed, unadmonished, uncomforted. The spirit in which they performed all these branches of the pastoral care was that which was most likely to insure success; as a father treats his children, so they treated every member of the Church.

### Verse 12

[¶43] That ye would walk worthy of God - That they should, in every respect, act up to their high calling, that it would not be a reproach to the God of holiness to acknowledge them as his sons and daughters. See the notes on [Eph 4:1]; [Phi 1:27] (note); and [Col 1:10] (note).

[¶44] His Kingdom and glory - His Church here, for that is the kingdom of God among men; and his glory hereafter, for that is the state to which the dispensations of grace in his Church lead. The words, how ever, may be a hendiadys, and signify his glorious kingdom.

## 605. 1 Thessalonians · 3 of 7

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### Verse 13

[¶1] Ye received the word of God - Ye received the doctrine of God, not as any thing fabricated by man, but as coming immediately from God himself, we being only his messengers to declare what he had previously revealed to us. And ye have had the fullest proof that ye have not believed in vain; for that doctrine, under the power and influence of the Holy Ghost, has worked most powerfully in you, filling you with light, life, and holiness.

### Verse 14

[¶3] Ye - became followers of the Churches of God - There is not a word here of the Church of Rome being the model after which the other Churches were to be formed; it had no such pre-eminence: this honor belonged to the Churches of Judea; it was according to them, not the Church at Rome, that the Asiatic Churches were modelled. The purest of all the apostolic Churches was that of the Thessalonians, and this was formed after the Christian Churches in Judea.

[¶4] Had any pre-eminence or authority belonged to the Church of Rome, the apostle would have proposed this as a model to all those which he formed either in Judea, Asia Minor, Greece, or Italy.

[¶5] Ye also have suffered - of your own countrymen - It is worthy of remark that, in almost every case, the Jews were the leaders of all persecutions against the apostles and the infant Church. And what they could not do themselves, they instigated others to do; and, by gathering together lewd fellows of the baser sort from among the Gentiles, they made frequent uproars, and especially at Thessalonica, where the opposition to the Gospel was very high, and the persecution of the Christians very hot.

### Verse 15

[¶7] Who hath killed the Lord Jesus, etc. - What a finished but just character is this of the Jews!

[¶8] 1. They slew the Lord Jesus, through the most unprincipled and fell malice.

[¶9] 2. They killed their own prophets; there was no time in which the seed of the serpent did not hate and oppose spiritual things, they slew even their own prophets who declared to them the will of God.

[¶10] 3. They persecuted the apostles; showing the same spirit of enmity to the Gospel which they had shown to the law.

[¶11] 4. They did not please God, nor seek to please him; though they pretended that their opposition to the Gospel was through their zeal for God's glory, they were hypocrites of the worst kind.

[¶12] 5. They were contrary to all men; they hated the whole human race, and judged and wished them to perdition.

[¶13] 6. They forbade the apostles to preach to the Gentiles, lest they should be saved; this was an inveteracy of malice completely superhuman; they persecuted the body to death, and the soul to damnation! They were afraid that the Gentiles should get their souls saved if the Gospel was preached to them!

[¶14] 7. They filled up their sins always; they had no mere purposes or outlines of iniquity, all were filled up; every evil purpose was followed, as far as possible, with a wicked act! Is it any wonder, therefore, that wrath should come upon them to the uttermost? It is to be reckoned among the highest mercies of God that the whole nation was not pursued by the Divine justice to utter and final extinction.

### Verse 17

[¶16] Being taken from you for a short time - Through the persecution raised by the Jews, see Acts 17, he was obliged to leave Thessalonica, and yield to a storm that it would have been useless for him to have withstood.

[¶17] Being taken from you - in presence, not in heart - The apostle had compared himself to a parent or nurse, [1Thes 2:7], [1Thes 2:11]; and the people he considered as his most beloved children; here he represents himself as feeling what an affectionate father must feel when torn from his children; for this is the import of the word απορφανισθεντες, bereft of children, which we tamely translate being taken from you.

[¶18] Endeavoured the more abundantly - His separation from them did not destroy his parental feelings, and the manner in which he was obliged to leave them increased his desire to visit them as soon as possible.

### Verse 18

[¶20] Even I Paul - He had already sent Timothy and Silas to them; but he himself was anxious to see them, and had purposed this once and again, but Satan hindered; i.e., some adversary, as the word means, whether the devil himself, or some of his children. There was, however, such a storm of persecution raised up against him, that his friends did not think it prudent to permit him to go till the storm had been somewhat allayed.

### Verse 19

[¶22] For what is our hope - I can have no prospects from earth; I have forsaken all for the Gospel; and esteem every thing it can afford as dross and dung, that I may gain Christ. Why then should I continually labor at the risk of my life, preaching the Gospel? Is it not to get your souls saved, that ye may be my crown of rejoicing in the day of Christ? For this I labor; and, having planted the Gospel among you, I wish to take every opportunity of watering it, that it may grow up unto eternal life.

### Verse 20

[¶24] For ye are our glory and joy - Ye are the seal of our apostleship; your conversion and steadiness are a full proof that God hath sent us. Converts to Christ are our ornaments; persevering believers, our joy in the day of judgment.

[¶25] 1. In the preceding chapter we have the character and marks of a genuine pastor laid down in such a manner as not to be misunderstood. Every man who preaches the Gospel should carefully read this chapter and examine himself by it. Most preachers, on reading it conscientiously, will either give up their place to others, or purpose to do the work of the Lord more fervently for the future. He who expects nothing but the approbation of Christ, will labor for Christ; and he, who has the glory of his Master only in view, will ever have his Master's presence and blessing. Those who enter into this work for human applause or secular emolument, may have their reward; but in that, one smile of approbation from Christ is not included.

[¶26] 2. God, for reasons best known to himself, often permits the most pious and benevolent purposes of his servants to be frustrated for a time. It is well that the good purpose was in the heart; but God knows the fittest time and place to bring it to effect. Satan is ever opposing all that is pure, good, and benevolent and he appears frequently to succeed; but this is not really the case: if at any time he prevents the followers of God from bringing a pious purpose into effect, that was the time in which it could not have been done to secure its full effect. Let the purpose be retained, and the best time and place will be duly provided. As Satan constantly endeavors to oppose every good work, no wonder he is found opposing a good purpose, even at the very time that God sees it improper to bring it to the intended effect. Man proposes, but God disposes.

[¶27] 3. The apostle speaks of the wrath coming upon the Jews: it was about twenty years after this that their city was destroyed, their temple burnt, more than a million of them destroyed, their civil polity utterly subverted, and what remained of this wretched nation scattered to all the winds of heaven; and in this state, without a nation, without a temple, without worship, and apparently without any religion, they continue, to this day, a monument of God's displeasure, and a proof of the Divine inspiration both of the prophets and apostles, who, in the most explicit manner, had predicted all the evils which have since befallen them. Their crimes were great; to these their punishment is proportioned. For what end God has preserved them distinct from all the people of the earth among whom they sojourn, we cannot pretend to say; but it must unquestionably be for an object of the very highest importance. In the meantime, let the Christian world treat them with humanity and mercy.

### Introduction

[¶29] St Paul informs them how, being hindered himself from visiting them, he had sent Timothy to comfort them, of whom he gives a high character, [1Thes 3:1], [1Thes 3:2]. Shows that trials and difficulties are unavoidable in the present state, [1Thes 3:3], [1Thes 3:4]. Mentions the joy he had on hearing by Timothy of their steadiness in the faith, for which he returns thanks to God; and prays earnestly for their increase, [1Thes 3:5-10]. Prays also that God may afford him an opportunity of seeing them, [1Thes 3:11]. And that they may abound in love to God and one another, and be unblamable in holiness at the coming of Christ, [1Thes 3:12], [1Thes 3:13].

### Verse 1

[¶31] Wherefore, when we could no longer, etc. - The apostle was anxious to hear of their state, and as he could obtain no information without sending a messenger express, he therefore sent Timothy from Athens; choosing rather to be left alone, than to continue any longer in uncertainty relative to their state.

### Verse 2

[¶33] Timotheus, our brother - It appears that Timothy was but a youth when converted to God; he had now however been some years in the work of God; Paul therefore calls him his brother, being one of the same Christian family, a son of God by adoption: elsewhere he calls him his own son, [1Tim 1:2]; and his dearly beloved son, [2Tim 1:2]; because he was brought to the knowledge of the true God, and to salvation by Christ, through the apostle's instrumentality. See the preface to the First Epistle to Timothy.

[¶34] Minister of God - Employed by God to preach the Gospel; this was God's work, and he had appointed Timothy to do it, and to do it at this time in conjunction with St. Paul; and therefore he calls him his fellow laborer. There were no sinecures then; preaching the Gospel was God's work; the primitive preachers were his workmen, and labored in this calling. It is the same still, but who works?

### Verse 3

[¶36] That no man should be moved - That is, caused to apostatize from Christianity.

[¶37] We are appointed thereunto - Εις τουτο κειμεθα· We are exposed to this, we lie open to such, they are unavoidable in the present state of things; as the Latins say, sic est sors nostra, "this is our lot." God appoints nothing of this kind, but he permits it: for he has made man a free agent.

### Verse 4

[¶39] That we should suffer tribulation - I prepared you for it, because I knew that it was according to their nature for wicked men to persecute the followers of God.

### Verse 5

[¶41] For this cause - Knowing that you would be persecuted, and knowing that your apostasy was possible, I sent to know your faith - whether you continued steadfast in the truth, lest you might have been tempted by Satan to consult your present ease, and abandon the Gospel, for which you suffered persecution.

### Verse 6

[¶43] When Timotheus came - We have already seen that he and Silas stayed behind at Thessalonica, when Paul was obliged to leave it; for the persecution seems to have been principally directed against him. When Paul came to Athens, he sent pressingly to him and Silas to come to him with all speed to that city. We are not informed that they did come, but it is most likely that they did, and that Paul sent Timothy back to Thessalonica to comfort and build up these new converts. After Paul had sent away Timothy, it is likely he went himself straight to Corinth, and there Timothy soon after met him, with the good news of the steadiness of the Thessalonian Church.

[¶44] Your faith and charity - The good tidings which Timothy brought from Thessalonica consisted of three particulars:

## 606. 1 Thessalonians · 4 of 7

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[¶0] 1. Their faith; they continued steadfast in their belief of the Gospel.

[¶1] 2. Their charity; they loved one another, and lived in unity and harmony.

[¶2] 3. They were affectionately attached to the apostle; they had good remembrance of him, and desired earnestly to see him.

### Verse 7

[¶4] Therefore - we were comforted - My afflictions and persecutions seemed trifles when I heard of your perseverance in the faith.

### Verse 8

[¶6] For now we live - Your steadfastness in the faith gives me new life and comfort; I now feel that I live to some purpose, as my labor in the Lord is not in vain.

### Verse 9

[¶8] What thanks can we render to God - The high satisfaction and uncommon joy which the apostle felt are strongly depicted in the language he uses. How near his heart did the success of his ministry lie! It was not enough for him that he preached so often, labored so hard, suffered so much; what were all these if souls were not converted? And what were all conversions, if those who embraced the Gospel did not walk steadily in the way to heaven, and persevere?

### Verse 10

[¶10] Night and day praying exceedingly - Supplicating God at all times; mingling this with all my prayers; ὑπερεκπερισσου δεομενοι, abounding and superabounding in my entreaties to God to permit me to revisit you. How strong was his affection for this Church!

[¶11] Might perfect that which is lacking - That I might have the opportunity of giving you the fullest instructions in the doctrine of Christ, that ye might have every thing in the most ample detail; so that the great outlines of truth which you already know may be filled up, that ye may be perfectly fitted to every good word and work.

### Verse 11

[¶13] Now God himself and our Father - That is: God who is our Father, who has adopted us into the heavenly family, and called us his sons and daughters.

[¶14] Direct our way - As he was employed in God's work he dared not consult his own inclinations, he looked for continual directions from God, where, when, and how to do his Master's work.

### Verse 12

[¶16] Make you to increase and abound in love - They had already love to each other, so as to unite them in one Christian body; and he prays that they may have an increase and an abundance of it; that they might feel the same love to each other which he felt for them all.

### Verse 13

[¶18] To the end he may establish your hearts - Without love to God and man, there can be no establishment in the religion of Christ. It is love that produces both solidity and continuance. And, as love is the fulfilling of the law, he who is filled with love is unblamable in holiness: for he who has the love of God in him is a partaker of the Divine nature, for God is love.

[¶19] At the coming of our Lord - God is coming to judge the world; every hour that passes on in the general lapse of time is advancing his approach; whatsoever he does is in reference to this great event: and whatsoever we do should be in reference to the same. But who in that great day shall give up his accounts with joy? That person only whose heart is established in holiness before God; i.e., so as to bear the eye and strict scrutiny of his Judge. Reader, lay this to heart, for thou knowest not what a moment may bring forth. When thy soul departs from thy body it will be the coming of the Lord to thee.

### Introduction

[¶21] The apostle exhorts them to attend to the directions which he had already given them, that they might know how to walk and please God, [1Thes 4:1], [1Thes 4:2]. Gives them exhortations concerning continence, chastity, and matrimonial fidelity, [1Thes 4:3-8]. Speaks concerning their love to each other, and love to the Churches of Christ; and exhorts them to continue and increase in it, [1Thes 4:9], [1Thes 4:10]. Counsels them to observe an inoffensive conduct, to mind their own affairs, to do their own business, and to live honestly, [1Thes 4:11], [1Thes 4:12]. Not to sorrow for the dead, as persons who have no hope of a resurrection; because to Christians the resurrection of Christ is a proof of the resurrection of his followers, [1Thes 4:13], [1Thes 4:14]. Gives a short but awful description of the appearing of Christ to judge the world, [1Thes 4:15].

### Verse 1

[¶23] We beseech you, brethren, and exhort - We give you proper instructions in heavenly things, and request you to attend to our advice. The apostle used the most pressing entreaties; for he had a strong and affectionate desire that this Church should excel in all righteousness and true holiness.

[¶24] Please God more and more - God sets no bounds to the communications of his grace and Spirit to them that are faithful. And as there are no bounds to the graces, so there should be none to the exercise of those graces. No man can ever feel that he loves God too much, or that he loves man too much for God's sake.

### Verse 2

[¶26] Ye know what commandments we gave you - This refers to his instructions while he was among them; and to instructions on particular subjects, which he does not recapitulate, but only hints at.

### Verse 3

[¶28] This is the will of God, even your sanctification - God has called you to holiness; he requires that you should be holy; for without holiness none can see the Lord. This is the general calling, but in it many particulars are included. Some of these he proceeds to mention; and it is very likely that these had been points on which he gave them particular instructions while among them.

[¶29] That ye should abstain from fornication - The word πορνεια, as we have seen in other places, includes all sorts of uncleanness; and it was probably this consideration that induced several MSS., some versions and fathers, to add here πασης, all. Directions of this kind were peculiarly necessary among the Greeks, and indeed heathens in general, who were strongly addicted to such vices.

### Verse 4

[¶31] How to possess his vessel - Let every man use his wife for the purpose alone for which God created her, and instituted marriage. The word σκευοςanswers to the Hebrew כלי keli, which, though it signifies vessel in general, has several other meanings. That the rabbins frequently express wife by it, Schoettgen largely proves; and to me it appears very probable that the apostle uses it in that sense here. St. Peter calls the wife the weaker Vessel, [1Pet 3:7]. Others think that the body is meant, which is the vessel in which the soul dwells. In this sense St. Paul uses it, [2Cor 4:7] : We have this treasure in earthen Vessels; and in this sense it is used by both Greek and Roman authors. There is a third sense which interpreters have put on the word, which I forbear to name. The general sense is plain; purity and continency are most obviously intended, whether the word be understood as referring to the wife or the husband, as the following verse sufficiently proves.

### Verse 5

[¶33] Not in the lust of concupiscence - Having no rational object, aim, nor end. Some say, "not like beasts;" but this does not apply as they who use it wish, for the males and females of the brute creation are regular and consistent in their intercourse, and scarcely ever exceed such bounds as reason itself would prescribe to those most capable of observing and obeying its dictates.

[¶34] The Gentiles which know not God - These are the beasts; their own brutes are rational creatures when compared with them. Enough has been said on this subject on Romans 1, and 2: They who wish to see more may consult Juvenal, and particularly his 6th and 9th Satires; and indeed all the writers on Greek and Roman morals.

### Verse 6

[¶36] That no man go beyond and defraud his brother - That no man should by any means endeavor to corrupt the wife of another, or to alienate her affections or fidelity from her husband; this I believe to be the apostle's meaning, though some understand it of covetousness, overreaching, tricking, cheating, and cozenage in general.

[¶37] The Lord is the avenger of all such - He takes up the cause of the injured husband wherever the case has not been detected by man, and all such vices he will signally punish. Every species of uncleanness was practised among the heathens, nor were they reputed as vices. Their gods, their emperors, their philosophers, and their great men in general, gave them examples of every species of impurity; and they had no system of ethics which forbade these abominations. The Christian religion not only discountenances these things, but forbids them on the most awful penalties; therefore wherever Christianity prevails, these vices, if practised at all, are obliged to seek the deepest gloom of midnight to cover them from the eyes of men. On this account they are comparatively rare, even among the mere professors of Christianity; they exist, but do not flourish.

### Verse 7

[¶39] God hath not called us unto uncleanness - He is the creator of male and female, and the institutor of marriage, and he has called men and women to this state; but the end of this and all the other callings of God to man is holiness, not uncleanness. And they who use the marriage state as he directs, will find it conducive to their holiness and perfection.

### Verse 8

[¶41] He therefore that despiseth - He who will not receive these teachings, and is led either to undervalue or despise them, despises not us but God, from whom we have received our commission, and by whose Spirit we give these directions. See Clarke's note on [1Thes 4:15].

[¶42] Hath also given unto us his Holy Spirit - Instead of εις ἡμας, unto Us, εις ὑμας, unto You, is the reading of BDEFG, a great many others, the Syriac, all the Arabic, Armenian, later Syriac in the margin, some of the Itala, Clement, Didymus, and Ambrosiaster; this seems to be the better reading. God has taught us that we may teach you; and he has also given you his Holy Spirit that ye might understand and be enabled to practice these things. It is one thing to receive a revelation from the Spirit of God; it is another thing to receive that Spirit to enable a man to live according to that revelation. In the first sense the apostles alone received this Holy Spirit; in the latter sense all true Christians, as well as the Thessalonians, receive it. I think ὑμας, you, is the true reading, and that it is confirmed by the following verse: For ye yourselves are Taught of God to love one another. Griesbach has inserted it in the margin, but has not admitted it into the text, because it has not what he deemed full support from those MSS. which are of the Alexandrian recension; but he thought its genuineness very probable.

### Verse 9

[¶44] Touching brotherly love - They were remarkable for this; and though the apostle appears to have had this as a topic on which he intended to write to them, yet, from the account which he received of their prosperous state by Timothy, he finds that it is unnecessary to spend any time in inculcating a doctrine which they fully understood and practised. See [1Thes 3:6].

## 607. 1 Thessalonians · 5 of 7

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### Verse 10

[¶1] Ye do it toward all the brethren - Ye not only love one another at Thessalonica, but ye love all the brethren in Macedonia; ye consider them all as children of the same Father; and that all the Churches which are in Christ make one great and glorious body, of which he is the head.

### Verse 11

[¶3] That ye study to be quiet - Though in general the Church at Thessalonica was pure and exemplary, yet there seem to have been some idle, tattling people among them, who disturbed the peace of others; persons who, under the pretense of religion, gadded about from house to house; did not work, but were burdensome to others; and were continually meddling with other people's business, making parties, and procuring their bread by religious gossiping. To these the apostle gives those directions which the whole Church of God should enforce wherever such troublesome and dangerous people are found; viz.: That they should study to be quiet, ἡσυχαζειν, to hold their peace, as their religious cant will never promote true religion; that they should do their own business, and let that of others alone; and that they should work with their own hands, and not be a burden to the Church of God, or to those well meaning but weak and inconsiderate people who entertain them, being imposed on by their apparent sanctity and glozing conversation. An idle person, though able to discourse like an angel, or pray like an apostle, cannot be a Christian; all such are hypocrites and deceivers; the true members of the Church of Christ walk, work, and labor.

### Verse 12

[¶5] That ye may walk honestly - Ευσχημονως· Becomingly, decently, respectably; as is consistent with the purity, holiness, gravity, and usefulness of your Christian calling.

[¶6] Them that are without - The unconverted Gentiles and Jews. See this expression explained at large on [Col 4:5].

[¶7] That ye may have lack of nothing - That ye may be able to get your bread by honest labor, which God will ever bless; and be chargeable to no man. He that is dependent on another is necessarily in bondage; and he who is able to get his own bread by the sweat of his brow, should not be under obligation even to a king.

[¶8] I do not recollect whether, in any other part of this work, I have given the following story from the Hatem Tai Nameh. Hatem Tai was an Arabian nobleman, who flourished some time before the Mahommedan era; he was reputed the most generous and liberal man in all the east. One day he slew one hundred camels, and made a feast, to which all the Arabian lords and all the peasantry in the district were invited. About the time of the feast he took a walk towards a neighboring wood, to see if he could find any person whom he might invite to partake of the entertainment which he had then provided. Walking along the skirt of the wood, he espied an old man coming out of it, laden with a burden of faggots; he accosted him and asked if he had not heard of the entertainment made that day by Hatem Tai. The old man answered in the affirmative. He asked him why he did not attend and partake with the rest. The old man answered: "He that is able to gain his bread even by collecting faggots in the wood, should not be beholden even to Hatem Tai." This is a noble saying, and has long been a rule of conduct to the writer of this note.

### Verse 13

[¶10] I would not have you to be ignorant - Instead of εχομεν, have, θελομεν, wish, is the reading of ADEFG, many others, besides the Arabic, Ethiopic, Armenian, some of the Slavonian, the Vulgate, and Itala, with many of the Greek fathers. This is undoubtedly the true reading: Brethren, I would not wish you to be ignorant; or, I would not that you should be ignorant.

[¶11] This was probably one of the points which were lacking in their faith, that he wished to go to Thessalonica to instruct them in.

[¶12] Them which are asleep - That is, those who are dead. It is supposed that the apostle had heard that the Thessalonians continued to lament over their dead, as the heathens did in general who had no hope of the resurrection of the body; and that they had been puzzled concerning the doctrine of the resurrection. To set them right on this important subject, he delivers three important truths:

[¶13] 1. He asserts, as he had done before, that they who died in the Lord should have, in virtue of Christ's resurrection, a resurrection unto eternal life and blessedness.

[¶14] 2. He makes a new discovery, that the last generation should not die at all, but be in a moment changed to immortals.

[¶15] 3. He adds another new discovery, that, though the living should not die, but be transformed, yet the dead should first be raised, and be made glorious and immortal; and so, in some measure, have the preference and advantage of such as shall then be found alive. See Dodd.

### Verse 14

[¶17] For if we believe that Jesus died and rose again - Ει γαρ· Seeing that we believe; knowing that the resurrection of Christ is as fully authenticated as his death.

[¶18] Even so them - It necessarily follows that them who sleep - die, in him - in the faith of the Gospel, will God bring with him - he will raise them up as Jesus was raised from the dead, in the same manner, i.e. by his own eternal power and energy; and he will bring them with him - with Christ, for he is the head of the Church, which is his body.

### Verse 15

[¶20] This we say unto you by the word of the Lord - This I have, by express revelation, from the Lord: what he now delivers, he gives as coming immediately from the Spirit of God. Indeed, human reason could not have found out the points which he immediately subjoins; no conjectures could lead to them. Allowing even the general doctrine of the resurrection to be believed, yet what follows does not flow from the premises; they are doctrines of pure revelation, and such as never could have been found out by human ingenuity. In no place does the apostle speak more confidently and positively of his inspiration than here; and we should prepare ourselves to receive some momentous and interesting truth.

[¶21] We which are alive, and remain - By the pronoun we the apostle does not intend himself, and the Thessalonians to whom he was then writing; he is speaking of the genuine Christians which shall be found on earth when Christ comes to judgment. From not considering the manner in which the apostle uses this word, some have been led to suppose that he imagined that the day of judgment would take place in that generation, and while he and the then believers at Thessalonica were in life. But it is impossible that a man, under so direct an influence of the Holy Spirit, should be permitted to make such a mistake: nay, no man in the exercise of his sober reason could have formed such an opinion; there was nothing to warrant the supposition; no premises from which it could be fairly deduced; nor indeed any thing in the circumstances of the Church, nor in the constitution of the world, that could have suggested a hint of the kind. The apostle is speaking of the thing indefinitely as to the time when it shall happen, but positively as to the Order that shall be then observed.

[¶22] Shall not prevent them which are asleep - Those who shall be found living in that day, though they shall not pass through death, but be suddenly changed, shall not go to glory before them that are dead, for the dead in Christ shall rise first - they shall be raised, their bodies made glorious, and be caught up to meet the Lord, before the others shall be changed. And this appears to be the meaning of the apostle's words, μη φθασωμεν, which we translate shall not prevent; for, although this word prevent, from prae and venio, literally signifies to go before, yet we use it now in the sense of to hinder or obstruct. Φθανειν τινα signifies the same, according to Hesychius, as προηκειν, to go before, προλαμβανειν, to anticipate, be before. Those who shall be found alive on that day shall not anticipate glory before the dead in Christ; for they shall rise first, and begin the enjoyment of it before the others shall be changed. This appears to be the apostle's meaning.

### Verse 16

[¶24] The Lord himself - That is: Jesus Christ shall descend from heaven; shall descend in like manner as he was seen by his disciples to ascend, i.e. in his human form, but now infinitely more glorious; for thousands of thousands shall minister unto him, and ten thousand times ten thousand shall stand before him; for the Son of man shall come on the throne of his glory: but who may abide the day of his coming, or stand when he appeareth?

[¶25] With a shout - Or order, εν κελευσματι· and probably in these words: Arise, ye dead, and come to judgment; which order shall be repeated by the archangel, who shall accompany it with the sound of the trump of God, whose great and terrible blasts, like those on mount Sinai, sounding louder and louder, shall shake both the heavens and the earth!

[¶26] Observe the order of this terribly glorious day:

[¶27] 1. Jesus, in all the dignity and splendor of his eternal majesty, shall descend from heaven to the mid region, what the apostle calls the air, somewhere within the earth's atmosphere.

[¶28] 2. Then the κελευσμα, shout or order, shall be given for the dead to arise.

[¶29] 3. Next the archangel, as the herald of Christ, shall repeat the order, Arise, ye dead, and come to judgment!

[¶30] 4. When all the dead in Christ are raised, then the trumpet shall sound, as the signal for them all to flock together to the throne of Christ. It was by the sound of the trumpet that the solemn assemblies, under the law, were convoked; and to such convocations there appears to be here an allusion.

[¶31] 5. When the dead in Christ are raised, their vile bodies being made like unto his glorious body, then,

[¶32] 6. Those who are alive shall be changed, and made immortal.

[¶33] 7. These shall be caught up together with them to meet the Lord in the air.

[¶34] 8. We may suppose that the judgment will now be set, and the books opened, and the dead judged out of the things written in those books.

[¶35] 9. The eternal states of quick and dead being thus determined, then all who shall be found to have made a covenant with him by sacrifice, and to have washed their robes, and made them white in the blood of the Lamb, shall be taken to his eternal glory, and be for ever with the Lord. What an inexpressibly terrific glory will then be exhibited! I forbear to call in here the descriptions which men of a poetic turn have made of this terrible scene, because I cannot trust to their correctness; and it is a subject which we should speak of and contemplate as nearly as possible in the words of Scripture.

### Verse 18

[¶37] Comfort one another with these words - Strange saying! comfort a man with the information that he is going to appear before the judgment-seat of God! Who can feel comfort from these words? That man alone with whose spirit the Spirit of God bears witness that his sins are blotted out, and the thoughts of whose heart are purified by the inspiration of Gods Holy Spirit, so that he can perfectly love him, and worthily magnify his name. Reader, thou art not in a safe state unless it be thus with thee, or thou art hungering and thirsting after righteousness. If so, thou shalt be filled; for it is impossible that thou shouldst be taken away in thy sins, while mourning after the salvation of God. They that seek shall find.

### Introduction

[¶39] The apostle continues to speak of Christ's coming to judgment, and the uncertainty of the time in which it shall take place, and the careless state of sinners, [1Thes 5:1-3]. Shows the Thessalonians that they are children of the light; that they should watch and pray, and put on the armor of God, being called to obtain salvation by Christ, who died for them; that whether dead or alive, when the day of judgment comes, they may live for ever with him; and that they should comfort and edify each other with these considerations, [1Thes 5:4-11]. He exhorts them to remember those who labor among them, and are over them in the Lord; and to esteem such highly for their work's sake, [1Thes 5:12], [1Thes 5:13]. He charges them to warn, comfort, and support those who stood in need of such assistance, and to be patient and beneficent towards all, [1Thes 5:14], [1Thes 5:15]. He points out their high spiritual privileges; warns them against neglecting or misimproving the gifts of the Spirit, and the means of grace, [1Thes 5:16-20]. They are also exhorted to prove all things; to abstain from all evil; and to expect to be sanctified, through spirit, soul, and body, by him who has promised this, and who is faithful to his promises, [1Thes 5:21-24]. Recommends himself and brethren to their prayers; shows them how they are to greet each other; charges them to read this epistle to all the brethren; and concludes with the usual apostolical benediction, [1Thes 5:25-28].

### Verse 1

[¶41] But of the times and the seasons - It is natural to suppose, after what he had said in the conclusion of the preceding chapter concerning the coming of Christ, the raising of the dead, and rendering those immortal who should then be found alive, without obliging them to pass through the empire of death, that the Thessalonians would feel an innocent curiosity to know, as the disciples did concerning the destruction of Jerusalem, when those things should take place, and what should be the signs of those times, and of the coming of the Son of man. And it is remarkable that the apostle answers, here, to these anticipated questions as our Lord did, in the above case, to the direct question of his disciples; and he seems to refer in these words, Of the times and the seasons ye have no need that I write unto you, for yourselves know that the day of the Lord cometh as a thief in the night, to what our Lord said, [Mat 24:44]; [Mat 25:13]; and the apostle takes it for granted that they were acquainted with our Lord's prediction on the subject: For you yourselves know perfectly that the day of the Lord so cometh as a thief in the night. It is very likely therefore, that the apostle, like our Lord, couples these two grand events-the destruction of Jerusalem and the final judgment. And it appears most probable that it is of the former event chiefly that he speaks here, as it was certainly of the latter that he treated in the conclusion of the preceding chapter. In the notes on [Act 1:6], [Act 1:7], it has already been shown that the χρονους η καιρους, times or seasons, (the very same terms which are used here), refer to the destruction of the Jewish commonwealth; and we may fairly presume that they have the same meaning in this place.

### Verse 3

[¶43] For when they shall say, Peace and safety - This points out, very particularly, the state of the Jewish people when the Romans came against them; and so fully persuaded were they that God would not deliver the city and temple to their enemies, that they refused every overture that was made to them.

[¶44] Sudden destruction - In the storming of their city and the burning of their temple, and the massacre of several hundreds of thousands of themselves; the rest being sold for slaves, and the whole of them dispersed over the face of the earth.

## 608. 1 Thessalonians · 6 of 7

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/608/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/608/#p-N

[¶0] As travail upon a woman - This figure is perfectly consistent with what the apostle had said before, viz.: that the times and seasons were not known: though the thing itself was expected, our Lord having predicted it in the most positive manner. So, a woman with child knows that, if she be spared, she will have a bearing time; but the week, the day, the hour, she cannot tell. In a great majority of cases the time is accelerated or retarded much before or beyond the time that the woman expected; so, with respect to the Jews, neither the day, week, month, nor year was known. All that was specifically known was this: their destruction was coming, and it should be sudden, and they should not escape.

### Verse 4

[¶2] But ye, brethren, are not in darkness - Probably St. Paul refers to a notion that was very prevalent among the Jews, viz.: that God would judge the Gentiles in the night time, when utterly secure and careless; but he would judge the Jews in the day time, when employed in reading and performing the words of the law. The words in Midrash Tehillim, on [Psa 9:8], are the following: When the holy blessed God shall judge the Gentiles, it shall be in the night season, in which they shall be asleep in their transgressions; but when he shall judge the Israelites, it shall be in the day time, when they are occupied in the study of the law. This maxim the apostle appears to have in view in the 4th, 5th, 6th, 7th, and 8th verses. ([1Thes 5:4-8])

### Verse 5

[¶4] Ye are all the children of light - Ye are children of God, and enjoy both his light and life. Ye are Christians - ye belong to him who has brought life and immortality to light by his Gospel. This dispensation, under which ye are, has illustrated all the preceding dispensations; in its light all is become luminous; and ye, who walked formerly in heathen ignorance, or in the darkness of Jewish prejudices, are now light in the Lord, because ye have believed in him who is the light to lighten the Gentiles, and the glory and splendor of his people Israel.

[¶5] We are not of the night, nor of darkness - Our actions are such as we are not afraid to expose to the fullest and clearest light. Sinners hate the light; they are enemies to knowledge; they love darkness; they will not receive instructions; and their deeds are such as cannot bear the light.

### Verse 6

[¶7] Let us not sleep, as do others - Let us who are of the day - who believe the Gospel and belong to Christ, not give way to a careless, unconcerned state of mind, like to the Gentiles and sinners in general, who are stupefied and blinded by sin, so that they neither think nor feel; but live in time as if it were eternity; or rather, live as if there were no eternity, no future state of existence, rewards, or punishments.

[¶8] Let us watch - Be always on the alert; and be sober, making a moderate use of all things.

### Verse 7

[¶10] For they that sleep - Sleepers and drunkards seek the night season; so the careless and the profligate persons indulge their evil propensities, and avoid all means of instruction; they prefer their ignorance to the word of God's grace, and to the light of life. There seems to be here an allusion to the opinion mentioned under [1Thes 5:4] (note), to which the reader is requested to refer. It may be remarked, also, that it was accounted doubly scandalous, even among the heathen, to be drunk in the day time. They who were drunken were drunken in the night.

### Verse 8

[¶12] Putting on the breastplate - We are not only called to Work, but we are called also to fight; and that we may not be surprised, we must watch; and that we may be in a condition to defend ourselves, we must be sober; and that we may be enabled to conquer, we must be armed: and what the breastplate and helmet are to a soldier's heart and head, such are faith, love, and hope to us. Faith enables us to endure, as seeing him who is invisible; love excites us to diligence and activity, and makes us bear our troubles and difficulties pleasantly; hope helps us to anticipate the great end, the glory that shall be revealed, and which we know we shall in due time obtain, if we faint not. For an explanation of the different parts of the Grecian armor, as illustrating that of the Christian, see the notes on Ephesians 6 (note), where the subject is largely explained.

### Verse 9

[¶14] For God hath not appointed us to wrath - So then it appears that some were appointed to wrath, εις οργην, to punishment; on this subject there can be no dispute. But who are they? When did this appointment take place? And for what cause? These are supposed to be "very difficult questions, and such as cannot receive a satisfactory answer; and the whole must be referred to the sovereignty of God." If we look carefully at the apostle's words, we shall find all these difficulties vanish. It is very obvious that, in the preceding verses, the apostle refers simply to the destruction of the Jewish polity, and to the terrible judgments which were about to fall on the Jews as a nation; therefore, they are the people who were appointed to wrath; and they were thus appointed, not from eternity, nor from any indefinite or remote time, but from that time in which they utterly rejected the offers of salvation made to them by Jesus Christ and his apostles; the privileges of their election were still continued to them, even after they had crucified the Lord of glory; for, when he gave commandment to his disciples to go into all the world, and preach the Gospel to every creature, he bade them begin at Jerusalem. They did so, and continued to offer salvation to them, till at last, being everywhere persecuted, and the whole nation appearing with one consent to reject the Gospel, the kingdom of God was wholly taken away from them, and the apostles turned to the Gentiles. Then God appointed them to wrath; and the cause of that appointment was their final and determined rejection of Christ and his Gospel. But even this appointment to wrath does not signify eternal damnation; nothing of the kind is intended in the word. Though we are sure that those who die in their sins can never see God, yet it is possible that many of those wretched Jews, during their calamities, and especially during the siege of their city, did turn unto the Lord who smote them, and found that salvation which he never denies to the sincere penitent.

[¶15] When the Jews were rejected, and appointed to wrath, then the Gentiles were elected, and appointed to obtain salvation by our Lord Jesus Christ, whose Gospel they gladly received, and continue to prize; while the remnant of the Jews continue, in all places of their dispersion, the same irreconcilable and blasphemous opponents of the Gospel of Christ. On these accounts the election of the Gentiles and the reprobation of the Jews still continue.

### Verse 10

[¶17] Who died for us - His death was an atoning sacrifice for the Gentiles as well as for the Jews.

[¶18] Whether we wake or sleep - Whether we live or die, whether we are in this state or in the other world, we shall live together with him-shall enjoy his life, and the consolations of his Spirit, while here; and shall be glorified together with him in the eternal world. The words show that every where and in all circumstances genuine believers, who walk after God, have life and communion with him, and are continually happy, and constantly safe.

[¶19] The apostle, however, may refer to the doctrine he has delivered, [1Thes 4:15], concerning the dead in Christ rising first; and the last generation of men not dying, but undergoing such a change as shall render them immortal. On that great day, all the followers of God, both those who had long slept in the dust of the earth, and all those who shall be found living, shall be acknowledged by Christ as his own, and live together for ever with him.

### Verse 11

[¶21] Comfort - one another - Rest assured that, in all times and circumstances, it shall be well with the righteous; let every man lay this to heart; and with this consideration comfort and edify each other in all trials and difficulties.

### Verse 12

[¶23] Know them - Act kindly towards them; acknowledge them as the messengers of Christ; and treat them with tenderness and respect. This is a frequent meaning of the word γινωσκω. See on [Joh 1:10] (note).

[¶24] Them which labor among you - The words τους κοπιωντας have appeared to some as expressing those who had labored among them; but as it is the participle of the present tense, there is no need to consider it in this light. Both it and the word προΐσταμενους, the superintendents, refer to persons then actually employed in the work of God. These were all admonishers, teachers, and instructers of the people, devoting their time and talents to this important work.

### Verse 13

[¶26] Esteem them very highly in love - Christian ministers, who preach the whole truth, and labor in the word and doctrine, are entitled to more than respect; the apostle commands them to be esteemed ὑπερεκπερισσου, abundantly, and superabundantly; and this is to be done in love; and as men delight to serve those whom they love, it necessarily follows that they should provide for them, and see that they want neither the necessaries nor conveniences of life; I do not say comforts, though these also should be furnished; but of these the genuine messengers of Christ are frequently destitute. However, they should have food, raiment, and lodging for themselves and their household. This they ought to have for their work's sake; those who do not work should not eat. As ministers of Christ, such as labor not are unworthy either of respect or support.

### Verse 14

[¶28] Warn them that are unruly - The whole phraseology of this verse is military; I shall consider the import of each term. Ατακτους· Those who are out of their ranks, and are neither in a disposition nor situation to perform the work and duty of a soldier; those who will not do the work prescribed, and who will meddle with what is not commanded. There are many such in every Church that is of considerable magnitude.

[¶29] Comfort the feeble-minded - Τους ολιγοψυχους· Those of little souls; the faint-hearted; those who, on the eve of a battle, are dispirited, because of the number of the enemy, and their own feeble and unprovided state. Let them know that the battle is not theirs, but the Lord's; and that those who trust in him shall conquer.

[¶30] Support the weak - Αντεχεσθε των ασθενων· Shore up, prop them that are weak; strengthen those wings and companies that are likely to be most exposed, that they be not overpowered and broken in the day of battle.

[¶31] Be patient toward all - Μακροθυμειτε προς παντας· The disorderly, the feeble-minded, and the weak, will exercise your patience, and try your temper. If the troops be irregular, and cannot in every respect be reduced to proper order and discipline, let not the officers lose their temper nor courage; let them do the best they can; God will be with them, and a victory will give confidence to their troops. We have often seen that the Christian life is compared to a warfare, and that the directions given to soldiers are, mutatis mutandis; allowing for the different systems, suitable to Christians. This subject has been largely treated on, Ephesians 6. The ministers of Christ, being considered as officers, should acquaint themselves with the officers' duty. He who has the direction and management of a Church of God will need all the skill and prudence he can acquire.

### Verse 15

[¶33] See that none render evil for evil - Every temper contrary to love is contrary to Christianity. A peevish, fretful, vindictive man may be a child of Satan; he certainly is not a child of God.

[¶34] Follow that which is good - That by which ye may profit your brethren and your neighbors of every description, whether Jews or Gentiles.

### Verse 16

[¶36] Rejoice evermore - Be always happy; the religion of Christ was intended to remove misery. He that has God for his portion may constantly exult. Four MSS. of good note add εν τῳ Κυριῳ, in the Lord: Rejoice in the Lord evermore.

### Verse 17

[¶38] Pray without ceasing - Ye are dependent on God for every good; without him ye can do nothing; feel that dependence at all times, and ye will always be in the spirit of prayer; and those who feel this spirit will, as frequently as possible, be found in the exercise of prayer.

### Verse 18

[¶40] In every thing give thanks - For this reason, that all things work together for good to them that love God; therefore, every occurrence may be a subject of gratitude and thankfulness. While ye live to God, prosperity and adversity will be equally helpful to you.

[¶41] For this is the will of God - That ye should be always happy; that ye should ever be in the spirit of prayer; and that ye should profit by every occurrence in life, and be continually grateful and obedient; for gratitude and obedience are inseparably connected.

### Verse 19

[¶43] Quench not the Spirit - The Holy Spirit is represented as a fire, because it is his province to enlighten and quicken the soul; and to purge, purify, and refine it. This Spirit is represented as being quenched when any act is done, word spoken, or temper indulged, contrary to its dictates. It is the Spirit of love, and therefore anger, malice, revenge, or any unkind or unholy temper, will quench it so that it will withdraw its influences; and then the heart is left in a state of hardness and darkness. It has been observed that fire may be quenched as well by heaping earth on it as by throwing water on it; and so the love of the world will as effectually grieve and quench the Spirit as any ordinary act of transgression.

[¶44] Every genuine Christian is made a partaker of the Spirit of God; and he who has not the spirit of Christ is none of his. It cannot be the miraculous gifts of the Spirit which the apostle means, for these were given to few, and not always; for even apostles could not work miracles when they pleased; but the direction in the text is general, and refers to a gift of which they were generally partakers.

## 609. 1 Thessalonians · 7 of 7

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/609/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/609/#p-N

### Verse 20

[¶1] Despise not prophesyings - Do not suppose that ye have no need of continual instruction; without it ye cannot preserve the Christian life, nor go on to perfection. God will ever send a message of salvation by each of his ministers to every faithful, attentive hearer. Do not suppose that ye are already wise enough; you are no more wise enough than you are holy enough. They who slight or neglect the means of grace, and especially the preaching of God's holy word, are generally vain, empty, self-conceited people, and exceedingly superficial both in knowledge and piety.

### Verse 21

[¶3] Prove all things - Whatever ye hear in these prophesyings or preachings, examine by the words of Christ, and by the doctrines which, from time to time, we have delivered unto you in our preaching and writings. Try the spirits - the different teachers, by the word of God.

[¶4] Hold fast that which is good - Whatever in these prophesyings has a tendency to increase your faith, love, holiness, and usefulness, that receive and hold fast. There were prophets or teachers even at that time who professed to be of God, and yet were not.

### Verse 22

[¶6] Abstain from all appearance of evil - Sin not, and avoid even the appearance of it. Do not drive your morality so near the bounds of evil as to lead even weak persons to believe that ye actually touch, taste, or handle it. Let not the form of it, ειδος, appear with or among you, much less the substance. Ye are called to holiness; be ye holy, for God is holy.

### Verse 23

[¶8] And the very God of peace - That same God who is the author of peace, the giver of peace; and who has sent, for the redemption of the world, the Prince of peace; may that very God sanctify you wholly; leave no more evil in your hearts than his precepts tolerate evil in your conduct. The word wholly, ὁλοτελεις means precisely the same as our phrase, to all intents and purposes. May he sanctify you to the end and to the uttermost, that, as sin hath reigned unto death, even so may grace reign through righteousness unto eternal life, by Jesus Christ our Lord.

[¶9] Your whole spirit and soul and body - Some think that the apostle alludes to the Pythagorean and Platonic doctrine, which was acknowledged among the Thessalonians. I should rather believe that he refers simply to the fact, that the creature called man is a compound being, consisting,

[¶10] 1. Of a body, σωμα, an organized system, formed by the creative energy of God out of the dust of the earth; composed of bones, muscles, and nerves; of arteries, veins, and a variety of other vessels, in which the blood and other fluids circulate.

[¶11] 2. Of a soul, ψυχη, which is the seat of the different affections and passions, such as love, hatred, anger, etc., with sensations, appetites, and propensities of different kinds.

[¶12] 3. Of spirit, πνευμα, the immortal principle, the source of life to the body and soul, without which the animal functions cannot be performed, how perfect soever the bodily organs may be; and which alone possesses the faculty of intelligence, understanding, thinking, and reasoning, and produces the faculty of speech wherever it resides, if accident have not impaired the organs of speech.

[¶13] The apostle prays that this compound being, in all its parts, powers, and faculties, which he terms ὁλοκληρον, their whole, comprehending all parts, every thing that constitutes man and manhood, may be sanctified and preserved blameless till the coming of Christ; hence we learn,

[¶14] 1. That body, soul, and spirit are debased and polluted by sin.

[¶15] 2. That each is capable of being sanctified, consecrated in all its powers to God, and made holy.

[¶16] 3. That the whole man is to be preserved to the coming of Christ, that body, soul, and spirit may be then glorified for ever with him.

[¶17] 4. That in this state the whole man may be so sanctified as to be preserved blameless till the coming of Christ. And thus we learn that the sanctification is not to take place in, at, or after death. On the pollution and sanctification of flesh and spirit, see the note on [2Cor 7:1].

### Verse 24

[¶19] Faithful is he that calleth you - In a great variety of places in his word God has promised to sanctify his followers, and his faithfulness binds him to fulfill his promises; therefore he will do it. He who can believe will find this thing also possible to him.

### Verse 25

[¶21] Pray for me - Even apostles, while acting under an extraordinary mission, and enjoying the inspiration of the Holy Ghost, felt the necessity of the prayers of the faithful. God requires that his people should pray for his ministers; and it is not to be wondered at, if they who pray not for their preachers should receive no benefit from their teaching. How can they expect God to send a message by him, for whom they, who are the most interested, have not prayed? If the grace and Spirit of Christ be not worth the most earnest prayers which a man can offer, they, and the heaven to which they lead, are not worth having.

### Verse 26

[¶23] Greet all the brethren - See the note on [Rom 16:16]. Instead of all the brethren, the Coptic has, greet one another; a reading not noticed by either Griesbach or Wetstein.

### Verse 27

[¶25] I charge you by the Lord, that this epistle be read - There must have been some particular reason for this solemn charge; he certainly had some cause to suspect that the epistle would be suppressed in some way or other, and that the whole Church would not be permitted to hear it; or he may refer to the smaller Churches contiguous to Thessalonica, or the Churches in Macedonia in general, whom he wished to hear it, as well as those to whom it was more immediately directed. There is no doubt that the apostles designed that their epistles should be copied, and sent to all the Churches in the vicinity of that to which they were directed. Had this not been the case, a great number of Churches would have known scarcely any thing of the New Testament. As every Jewish synagogue had a copy of the law and the prophets, so every Christian Church had a copy of the gospels and the epistles, which were daily, or at least every Sabbath, read for the instruction of the people. This the apostle deemed so necessary, that he adjured them by the Lord to read this epistle to all the brethren; i.e. to all the Christians in that district. Other Churches might get copies of it; and thus, no doubt, it soon became general. In this way other parts of the sacred writings were disseminated through all the Churches of the Gentiles; and the errors of the different scribes, employed to take copies, constituted what are now called the various readings.

### Verse 28

[¶27] The grace of our Lord Jesus - As the epistle began so it ends; for the grace of Christ must be at the beginning and end of every work, in order to complete it, and bring it to good effect.

[¶28] Amen - This is wanting in BD*FG and some others. It was probably not written by St. Paul.

[¶29] The subscriptions are, as in other cases, various and contradictory. The chief MSS. conclude as follows: The first to the Thessalonians is completed; the second to the Thessalonians begins - DFG. The first to the Thessalonians written from Athens - AB, and others. From Laodicea - Cod. Claromont. The first to the Thessalonians, written from Athens - Common Greek text.

[¶30] The Versions conclude thus: -

[¶31] The First Epistle to the Thessalonians was written at Athens, and sent by the hands of Timotheus. - Syriac.

[¶32] To the Thessalonians. - Aethiopic.

[¶33] Nothing in the Vulgate.

[¶34] The end of the epistle: it was written from a city of the Athenians, and sent by the hand of Timotheus.

[¶35] And to the Lord be praise for ever and ever. Amen. - Arabic.

[¶36] Written from Athens, and sent by Silvanus and Timotheus. - Coptic.

[¶37] That it was not sent by either Silvanus or Timothy is evident enough from the inscription, for St. Paul associates these two with himself, in directing it to the Thessalonian Church. Others say that it was sent by Tychicus and Onesimus, but this also is absurd; for Onesimus was not converted till a considerable time after the writing of this epistle. That it was written by St. Paul, there is no doubt; and that it was written at Corinth, and not at Athens, has been shown in the preface.

[¶38] 1. The two preceding chapters are certainly among the most important and the most sublime in the New Testament. The general judgment, the resurrection of the body, and the states of the quick and dead, the unrighteous and the just, are described, concisely indeed, but they are exhibited in the most striking and affecting points of view. I have attempted little else than verbal illustrations; the subject is too vast for my comprehension; I cannot order my speech by reason of darkness. Though there are some topics handled here which do not appear in other parts of the sacred writings, yet the main of what we learn is this. "Our God will come, and will not keep silence; a fire shall burn before him, and it shall be very tempestuous round about him; he shall call to the heavens above, and to the earth beneath, that he may judge his people. "The day of judgment! what an awful word is this! what a truly terrific time! when the heavens shall be shrivelled as a scroll, and the elements melt with fervent heat; when the earth and its appendages shall be burnt up, and the fury of that conflagration be such that there shall be no more sea! A time when the noble and ignoble dead, the small and the great, shall stand before God, and all be judged according to the deeds done in the body; yea, a time when the thoughts of the heart and every secret thing shall be brought to light; when the innumerable millions of transgressions, and embryo and abortive sins, shall be exhibited in all their purposes and intents; a time when Justice, eternal Justice, shall sit alone upon the throne, and pronounce a sentence as impartial as irrevocable, and as awful as eternal! There is a term of human life; and every human being is rapidly gliding to it as fast as the wings of time, in their onward motion, incomprehensibly swift, can carry him! And shall not the living lay this to heart? Should we not live in order to die? Should we not die in order to be judged? And should we not live and die so as to live again to all eternity, not with Satan and his angels, but with God and his saints? O thou man of God! thou Christian! thou immortal spirit! think of these things.

[¶39] 2. The subject in [1Thes 5:27] of the last chapter I have but slightly noticed: I charge you, by the Lord, that this epistle be read unto all the holy brethren. This is exceedingly strange; the Epistles to the Romans, the Corinthians, Galatians, Ephesians, Philippians, Colossians, and Thessalonians, were directed to the whole Church in each of those places; why, then, after directing this, as he did all the rest, to the whole Church, should he at the conclusion adjure them, by the Lord, that it should be read to all the holy brethren; that is, to the very persons to whom it was addressed? Is there not some mystery here? Has it not been the endeavor of Satan, from the beginning, to keep men from consulting the oracles of God; and has he not used even the authority of the Church to accomplish this his purpose! Was not the prohibiting the use of the Scriptures to the people at large the mystery of iniquity which then began to work, and against which the adjuration of the apostle is directed? see second epistle, chap. 2; this mystery, which was the grand agent in the hands of Mystery, Babylon the Great, to keep the people in darkness, that the unauthorized and wicked pretensions of this mother of the abominations of the earth might not be brought to the test; but that she might continue to wear her crown, sit on her scarlet beast, and subject the Christian world to her empire. Was it not the Christian world's total ignorance of God's book which the Romish Church took care to keep from the people at large, that induced them patiently, yet with terror, to bow down to all her usurpations, and to swallow down monstrous doctrines which she imposed upon them as Christian verities? Was it not this deplorable ignorance which induced kings and emperors to put their necks, literally, under the feet of this usurped and antichristian power? This mystery of iniquity continues still to work; and with all the pretensions of the Romish Church, the Scriptures are in general withheld from the people, or suffered to be read under such restrictions and with such notes as totally subvert the sense of those passages on which this Church endeavors to build her unscriptural pretensions. It is generally allowed that the Vulgate version is the most favorable to these pretensions, and yet even that version the rulers of the Church dare not trust in the hands of any of their people, even under their general ecclesiastical restrictions, without their counteracting notes and comments. How strange is this! and yet in this Church there have been, and still are, many enlightened and eminent men; surely truth has nothing to fear from the Bible. When the Romish Church permits the free use of this book, she may be stripped, indeed, of some of her appendages, but she will lose nothing but her dross and tin, and become what the original Church at Rome was, beloved of God, called to be saints; and have her faith, once more, spoken of throughout all the world, [Rom 1:7], [Rom 1:8]. She has, in her own hands the means of her own regeneration; and a genuine Protestant will wish, not her destruction, but her reformation; and if she consent not to be reformed, her total destruction is inevitable.

[¶40] Finished correcting for a new edition, on the shortest day of 1831. - A. C.

## 610. 2 Thessalonians · 1 of 5

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/610/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/610/#p-N

### Preface to the Second Epistle of Paul the Apostle to the Thessalonians

[¶1] For an account of Thessalonica, and St. Paul's labors there, the reader is requested to consult the preface to the preceding epistle. That this second epistle was written shortly after the first, and from the same place too, is very probable, from this circumstance, that the same persons, Paul, Silvanus, and Timotheus, who addressed the Church at Thessalonica in the former epistle, address the same Church in this; and as three such apostolic men were rarely long together in the same place, it is very likely that the two epistles were written not only in the same year, but also within a very short time of each other. It appears that the person who carried the first epistle returned speedily to Corinth, and gave the apostle a particular account of the state of the Thessalonian Church; and, among other things, informed him that many were in expectation of the speedy arrival of the day of judgment; and that they inferred from his epistle already sent, [1Thes 4:15], [1Thes 4:17]; [1Thes 5:4], [1Thes 5:6], that it was to take place while the apostle and themselves should be yet alive. And it appears probable, from some parts of this epistle, that he was informed also that some, expecting this sudden appearance of the Lord Jesus, had given up all their secular concerns as inconsistent with a due preparation for such an important and awful event; see [2Thes 3:6-13]. To correct such a misapprehension, and redeem them from an error, which, if appearing to rest on the authority of an apostle, must in its issue be ruinous to the cause of Christianity, St. Paul would feel himself constrained to write immediately; and this is a sufficient reason why these epistles should appear to have been written at so short a distance from each other. What rendered this speedy intervention of the apostle's authority and direction the more necessary, was, that there appear to have been some in that Church who professed to have a revelation concerning this thing, and to have endeavored to confirm it by a pretended report from the apostle himself, and from the words already referred to in the former epistle; see here on [2Thes 2:1-2] (note): "We beseech you, brethren, be not soon shaken in mind, or be troubled, neither by Spirit, nor by Word, nor by Letter as from us, as that the day of Christ is at hand." As the apostle, in this epistle, [2Thes 3:2], entreats the Thessalonians to pray the Lord that he and his companions might be delivered from unreasonable and wicked men, Dr. Macknight supposes that the epistle was written soon after the insurrection of the Jews at Corinth, in which they dragged Paul before Gallio, the proconsul of Achaia, and accused him of persuading men to worship God contrary to the law; [Act 18:13]. This argument places it also in the year 52, or 53, in the twelfth or thirteenth of Claudius the successor of Caius.

[¶2] As there have been some eminent Christian writers who have entertained the same opinion with those at Thessalonica, that not only St. Paul, but other apostles of Christ, did believe that the day of general judgment should take place in their time, which opinion is shown by the event to be absolutely false; it appears to be a matter of the utmost consequence to the credit of Divine revelation, to rescue the character of the apostles from such an imputation. Dr. Macknight has written well on this subject, as the following extract from his preface to this epistle will prove: - "Grotius, Locke, and others," says he, "have affirmed that the apostles believed that the end of the world was to happen in their time; and that they have declared this to be their belief in various passages of their epistles. But these learned men, and all who join them in that opinion, have fallen into a most pernicious error; for thereby they destroy the authority of the Gospel revelation, at least as far as it is contained in the discourses and writings of the apostles; because, if they have erred in a matter of such importance, and which they affirm was revealed to them by Christ, they may have been mistaken in other matters also, where their inspiration is not more strongly asserted by them than in this instance. It is therefore necessary to clear them from so injurious an imputation. "And first, with respect to Paul, who was an apostle of Christ, and Silvanus, who was a prophet, and a chief man among the brethren, and Timothy, who was eminent for his spiritual gifts, I observe that the epistle under our consideration affords the clearest proof that these men knew the truth concerning the coming of Christ to judge the world; for in it they expressly assured the Thessalonians that the persons who made them believe the day of judgment was at hand were deceiving them; that, before the day of judgment, there was to be a great apostasy in religion, occasioned by the man of sin, who at that time was restrained from showing himself, but who was to be revealed in his season; that, when revealed, he will sit, that is, remain a long time in the Church of God, as God, and showing himself that he is God; and that, afterwards, he is to be destroyed. Now, as these events could not be accomplished in the course of a few years, the persons who foretold they were to happen before the coming of Christ certainly did not think the day of judgment would be in their lifetime. Besides, St. Paul, [Rom 11:23-26], by a long chain of reasoning, having showed that, after the general conversion of the Gentiles, the Jews, in a body, are to be brought into the Christian Church, can any person be so absurd as to persevere in maintaining that this apostle believed the end of the world would happen in his lifetime? "Next, with respect to the Apostle Peter, I think it plain, from the manner in which he has spoken of the coming of Christ, that he knew it was at a great distance; [2Pet 3:3], [2Pet 3:4], [2Pet 3:8], [2Pet 3:9] : 'Knowing this first, that scoffers will come in the last days, walking after their own lusts, and saying, Where is the promise of his coming? For, from the time the fathers fell asleep, all things continue as at the beginning of the creation. But this one thing, let it not escape you, beloved, that one day is with the Lord as a thousand years, and a thousand years as one day. The Lord, who hath promised, doth not delay, in the manner some account delaying.' Now, seeing Peter has here foretold that, in the last age, the wicked will mock at the promise of Christ's coming, on account of its being long delayed; and, from the stability and regularity of the course of nature during so many ages, will argue that there is no probability that the world will ever come to an end; it is evident that he also knew the coming of Christ to judgement was at a very great distance at the time he wrote that epistle. "The same may be said of James; for, in the hearing of the apostles, elders, and brethren assembled in the council of Jerusalem, he quoted passages from the Jewish prophets, to show that all the Gentiles were, at some future period, to seek after the Lord; [Act 15:17]. But, if James looked for the general conversion of the Gentiles, he certainly could not imagine the end of the world would happen in his time. "Lastly, the Apostle John, in his book of the Revelation, having foretold a great variety of important events respecting the political and religious state of the world, which could not be accomplished in a few years, but required a series of ages to give them birth; there cannot be the least doubt that he likewise knew the truth concerning his Master's second coming; and therefore, to suppose that he imagined the day of judgment was to happen in his own lifetime, is a palpable mistake. "Upon the whole, seeing the apostles and other inspired teachers of our religion certainly knew that the coming of Christ to judgment was at a great distance, every impartial person must be sensible they have been much injured, not by the enemies of revelation alone, but by some of its friends; who, upon the strength of certain expressions, the meaning, of which they evidently misunderstood, have endeavored to persuade the world that the apostle ignorantly believed the day of judgment was at hand. These expressions may all be applied to other events, as shall be showed in the next section, and therefore they ought to be so applied; because candour requires that sense to be put on an author's words which renders him most consistent with himself." As the term coming of Christ has several acceptations in the sacred writings, and the applying any one of these to the subject to which in a given place it does not belong, may lead to very erroneous if not dangerous conclusions, as it appears to have done at Thessalonica; it is necessary to consider the different senses in which this phrase is used, that we may know its specific meaning in the different places where it occurs. Dr. Macknight, in the fourth section of his preface, intitled, Different Comings of Christ are spoken of in the New Testament, has treated this subject also with considerable judgment, as the reader will at once perceive. "In this article I propose to show that there are other comings of Christ spoken of in Scripture besides his coming to judgement; and that there are other things besides this mundane system whose end is there foretold; and that it is of these other matters the apostles speak, when they represent the day of their Master and the end of all things as at hand. "First, then, in the prophetic writings of the Jews ([2Sam 22:10], [2Sam 22:12]; [Psa 97:2-5]; [Isa 19:1]) great exertions of the Divine power, whether for the salvation or destruction of nations, are called the coming, the appearance, the presence of God. Hence it was natural for the apostles, who were Jews, to call any signal and evident interposition of Christ, as Governor of the world, for the accomplishment of his purposes, his coming and his day; accordingly, those exertions of his power and providence, whereby he destroyed Jerusalem and the temple, abrogated the Mosaic institutions, and established the Gospel, are called by the apostles his coming, and day; not only in allusion to the ancient prophetic language, but because Christ himself, in his prophecy concerning these events, recorded [Mat 24:30] etc., has termed them the coming of the Son of man, in allusion to the following prophecy of Daniel, of which his own prophecy is an explication; [Dan 7:13], [Dan 7:14] : 'I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days. And they brought him near before him. And there was given him dominion, and glory, and a kingdom; that all people, nations, and languages, should serve him. His dominion is an everlasting dominion, which shall not pass away; and his kingdom that which shall not be destroyed.' This prophecy the Jewish doctors, with one consent, attribute to the Messiah, and of that temporal kingdom which they expected was to be given him. Farther, they supposed he would erect that temporal kingdom by great and visible exertions of his power for the destruction of his enemies; but they little suspected that themselves were of the number of those enemies whom he was to destroy; and that his kingdom was to be established upon the ruin of their state. Yet that was the true meaning of the coming of the Son of man in the clouds of heaven. For, while the Jewish nation continued in Judea, and observed the institutions of Moses, they violently opposed the preaching of the Gospel, by which the Messiah was to reign over all people, nations, and languages. Wherefore, that the everlasting kingdom might be established effectually, it was necessary that Jerusalem and the Jewish state should be destroyed by the Roman armies. Now, since our Lord foretold this sad catastrophe in the words of the prophet Daniel, [Mat 24:30], 'And they shall see the Son of man coming in the clouds of heaven with power and great glory;' and after describing every particular of it with the greatest exactness, seeing he told his disciples, [Mat 24:34], 'This generation shall not pass till all these things be fulfilled;' can there be any doubt that the apostles, (who, when they wrote their epistles, certainly understood the true import of this prophecy), by their Master's coming and by the end of all things, which they represent as at hand, mean his coming to destroy Jerusalem, and to put an end to the institutions of Moses? It is no objection to this, that, when the apostles heard Christ declare, 'There shall not be left here one stone upon another that shall not be thrown down,' they connected the end of the world or age with that event; [Mat 24:3] : 'Tell us, when shall these things be? and what shall be the sign of thy coming, και συντελειας του αιωνος, and of the end of the age?' For as the Jewish doctors divided the duration of the world into three ages; the age before the law, the age under the law, and the age under the Messiah; the apostle knew that the age under the law was to end when the age under the Messiah began; and therefore by the end of the age they meant, even at that time, not the end of the world, but the end of the age under the law, in which the Jews had been greatly oppressed by the heathens. And although they did not then understand the purpose for which their Master was to come, nor the true nature of his kingdom; nor suspect that he was to make any chance in the institutions of Moses; yet when they wrote their epistles, being illuminated by the Holy Ghost, they certainly knew that the institutions of Moses were to be abolished; and that their Master's kingdom was not a temporal but a spiritual dominion, in which all people, nations, and languages were to be governed, not by external force, but by the operation of truth upon their minds through the preaching of the Gospel. "Farther, that the apostles, by the coming of Christ, which they represented as at hand when they wrote their epistles, meant his coming to establish his spiritual kingdom over all people, nations, and languages, and not his coming to put an end to this mundane system, is evident from what Christ himself told them, [Mat 16:28] : 'There be some standing here who shall not taste of death till they see the Son of man coming in his kingdom.' And, agreeably to this account of the coming of Christ and of the end of all things, I observe that every passage of their epistles, in which the apostles have spoken of these things as at hand, may with the greatest propriety be interpreted of Christ's coming to establish his everlasting kingdom over all people, nations, and languages, by destroying Jerusalem, putting an end to the law of Moses, and spreading the Gospel through the world. Thus, [1Cor 11:11] : 'These things - are written for our admonition, upon whom τα τελη των αιωνων, the ends of the ages are come,' means the end of the age under the law, and the beginning of the age under the Messiah. [Phi 4:5] : 'Let your moderation be known to all men: the Lord is nigh;' namely, to destroy the Jews, your greatest adversaries. [Heb 9:26] : 'But now once επι συντελειᾳ των αιωνων, at the conclusion of the ages, (the Jewish jubilees), hath he been manifested to abolish sin-offering by the sacrifice of himself.' [Heb 10:25] : 'Exhorting one another daily; and so much the more, as ye see the day approaching,' the day of Christ's coming to destroy Jerusalem and the Jewish state. [Heb 10:37] : 'For yet a little while, and he who is coming will come, and will not tarry.' [Jam 5:7] : 'Wherefore, be patient, brethren, unto the coming of the Lord.' [Jam 5:8] : 'Be ye also patient, strengthen your hearts, for the coming of the Lord (to destroy the Jews, your persecutors) draweth nigh.' [Jam 5:9] : 'Behold the Judge standeth before the door.' [1Pet 4:7] : 'The end of all things (the end of Jerusalem, and of the temple, and of all the Mosaic institutions) hath approached. Be ye therefore sober, and watch unto prayer.' [1Jn 2:18] : 'Young children, it is the last hour of the Jewish state; and as ye have heard (from Christ, in his prophecy of the destruction of Jerusalem) that antichrist cometh, so now there are many antichrists, whence we know that it is the last hour of the Jewish state.'

[¶3] 2. "There is another coming of Christ spoken of by the apostles, different likewise from his coming to judge the world, and to put an end to the present state of things; viz. his coming to destroy the man of sin. [2Thes 2:8] : 'Him the Lord will consume by the breath of his mouth, and will render ineffectual by the bright shining of his coming.' This singular event, which will contribute greatly to the honor of God and the good of his Church, being accomplished by a visible and extraordinary interposition of the power of Christ in the government of the world, is, agreeably to the Scripture style, fitly called the coming of the Lord, and the bright shining of his coming; but this coming is nowhere in the Scriptures said to be at hand.

[¶4] 3. "There is likewise a day or coming of Christ, spoken of by Paul, different from his coming to judgment, and from both the former comings; I mean his releasing his people from their present trial by death. [1Cor 1:8] : 'He also will confirm you unto the end, without accusation, in the day of our Lord Jesus Christ.' [Phi 1:6] : 'He who hath begun in you a good work, will be completing it until the day of our Lord Jesus Christ.' It is true, the release of Christ's servants from their present trial by death is accomplished, for the most part, by no extraordinary display of his power; yet it is fitly enough called his day and coming, because by his appointment all men die, and by his power each is carried to his own place after death. Besides, his servants in particular being put on their duty, like soldiers, must remain at their several posts till released by their commander: and when he releases them, he is fitly said to come for that purpose.

[¶5] 4. "Besides all these, there is a day or coming of the Lord to judge the world, and to put an end to the present state of things. This coming Christ himself has promised. [Mat 16:27] : 'The Son of man shall come in the glory of his Father with his holy angels; and then shall he reward every man according to his work.' Now this, being a real, personal appearing of Christ in the body, is, more properly than any other of his comings, called the day and coming of Christ. And the purposes of it being more important than those of his other comings, the exertions of his power for accomplishing them will be most signal and glorious. Hence this coming is, with great propriety, termed the revelation of Jesus Christ, and the day of his revelation, when he shall be glorified in his saints, and admired of all them who believe. "Thus it appears that, when the apostles wrote, there were four comings of Christ to happen, three of them figurative, but the fourth a real appearance; that these different comings are frequently spoken of in Scripture; and that, although the coming of Christ to destroy Jerusalem, and to establish his everlasting kingdom, be represented by the apostles as then at hand, no passage from their writings can be produced in which his personal appearance to judge the world is said, or even insinuated, to be at hand. The truth is, if the different comings of Christ are distinguished as they ought to be, we shall find that the apostles have spoken of each of them according to truth; and that the opinion which some Christians have unadvisedly espoused, to the great discredit of the inspiration of the apostles, has not the least foundation in Scripture." The epistle naturally divides itself into three parts, and each is contained in a separate chapter.

[¶6] Part 1. [2Thes 1:1-12] - Contains the address, and motives of consolation in their afflicted and persecuted state.

[¶7] Part 2. Chap. 2 - Is partly prophetical, and partly didactic. It contains the doctrine concerning Christ's coming to judgment, and a prophecy concerning some future but great apostasy from the Christian faith.

[¶8] Part 3. Chap. 3 - Is wholly hortatory; and contains a number of important advices relative to Christian virtues, and a proper behavior in those situations in life in which it had pleased God to call them.

[¶9] This is the shortest of all St. Paul's epistles to the Churches, but is of very great importance, and in many places very sublime, especially in the second part; and in this there are several very great difficulties, and some things hard to be understood. After all the pains and labor of learned men, it would be hazardous to say, the meaning of every part is now clearly made out. What increases the difficulty is, that the apostle refers to some private communication with themselves, no part of which is on record, and without which it would require St. Paul's inspiration to be able to fix the sense and meaning of all we find here. May the Father of lights give the reader a wise understanding in all things! Amen.

[¶10] The salutation of St. Paul and his companions, [2Thes 1:1], [2Thes 1:2]. The apostle gives thanks to God for their faith, love, and union; and for their patience under persecutions, [2Thes 1:3], [2Thes 1:4]. Speaks of the coming of our Lord Jesus Christ, the punishment of the ungodly, and the glorification of the righteous, [2Thes 1:5-10]. Prays that God may count them worthy of their calling, that the name of Jesus may be glorified in them, [2Thes 1:11], [2Thes 1:12].

### Verse 1

[¶12] Paul, and Silvanus, etc. - See the notes on [1Thes 1:1]. This epistle was written a short time after the former: and as Silas and Timothy were still at Corinth, the apostle joins their names with his own, as in the former case.

### Verse 3

[¶14] Your faith groweth exceedingly - The word ὑπεραυξανει signifies to grow luxuriantly, as a good and healthy tree planted in a good soil; and if a fruit tree, bearing an abundance of fruit to compensate the labor of the husbandman. Faith is one of the seeds of the kingdom; this the apostle had sowed and watered, and God gave an abundant increase. Their faith was multiplied, and their love abounded; and this was not the case with some distinguished characters only, it was the case with every one of them.

### Verse 4

[¶16] We ourselves glory in you in the Churches of God - We hold you up as an example of what the grace of God, can produce when communicated to honest and faithful hearts.

[¶17] For your patience and faith - From [Act 17:5], [Act 17:13], and from [1Thes 2:14], we learn, that the people of Thessalonica had suffered much persecution, both from the Jews and their own countrymen; but being thoroughly convinced of the truth of the Gospel, and feeling it to be the power of God unto salvation, no persecution could turn them aside from it. And having suffered for the truth, it was precious to them. Persecution never essentially injured the genuine Church of God.

### Verse 5

[¶19] A manifest token of the righteousness judgement of God - The persecutions and tribulations which you endure, are a manifest proof that God has judged righteously in calling you Gentiles into his Church; and these sufferings are also a proof that ye are called in; for they who enter into the kingdom of God go through great tribulation; your going through that tribulation is a proof that ye are entering in, and God sees it right and just that ye should be permitted to suffer before ye enjoy that endless felicity.

[¶20] The words, however, may be understood in another sense, and will form this maxim: "The sufferings of the just, and the triumphs of the wicked, in this life, are a sure proof that there will be a future judgment, in which the wicked shall be punished and the righteous rewarded. "This maxim is not only true in itself, but it is most likely that this is the apostle's meaning.

[¶21] That ye may be counted worthy - Your patient endurance of these sufferings is a proof that ye are rendered meet for that glory on account of which ye suffer and, in a true Gospel sense of the word, worthy of that glory; for he who is a child of God, and a partaker of the Divine nature, is worthy of God's kingdom, not because he has done any thing to merit it, but because he bears the image of God; and the image is that which gives the title.

### Verse 6

[¶23] Seeing it is a righteous thing - Though God neither rewards nor punishes in this life in a general way, yet he often gives proofs of his displeasure, especially against those who persecute his followers. They, therefore, who have given you tribulation, shall have tribulation in recompense.

### Verse 7

[¶25] And to you who are troubled, rest with us - And while they have tribulation, you shall have that eternal rest which remains for the people of God.

[¶26] When the Lord Jesus shall be revealed - But this fullness of tribulation to them, and rest to you, shall not take place till the Lord Jesus come to judge the world.

[¶27] With his mighty angels - The coming of God to judge the world is scarcely ever spoken of in the sacred writings without mentioning the holy angels, who are to accompany him, and to form his court or retinue. See [Deu 33:2]; [Mat 25:31]; [Mat 16:27]; [Mat 26:64]; [Mar 8:38].

### Verse 8

[¶29] In flaming fire - Εν φλογι πυρος· In thunder and lightning, taking vengeance - inflicting just punishment on them that know not God - the heathen who do not worship the true God, and will not acknowledge him, but worship idols; and on them that obey not the Gospel - the Jews, particularly who have rejected the Gospel, and persecuted Christ and his messengers; and all nominal Christians who, though they believe the Gospel as a revelation from God, yet do not obey it as a rule of life.

### Verse 9

[¶31] Who shall be punished - What this everlasting destruction consists in we cannot tell. It is not annihilation, for their being continues; and as the destruction is everlasting, it is an eternal continuance and presence of substantial evil, and absence of all good; for a part of this punishment consists in being banished from the presence of the Lord - excluded from his approbation, for ever; so that the light of his countenance can be no more enjoyed, as there will be an eternal impossibility of ever being reconciled to him.

[¶32] The glory of his power - Never to see the face of God throughout eternity is a heart-rending, soul-appalling thought; and to be banished from the glory of his power, that power the glory of which is peculiarly manifested in saving the lost and glorifying the faithful, is what cannot be reflected on without confusion and dismay. But this must be the lot of all who acknowledge not God, and obey not the Gospel of our Lord Jesus Christ.

### Verse 10

[¶34] When he shall come to be glorified in his saints - As the grace of God is peculiarly glorified in saving sinners and making them into saints, this gracious power will be particularly manifested in the great day, when countless millions will appear before that throne who have come out of great tribulation, and have washed their robes and made them white in the blood of the Lamb.

[¶35] And to be admired - Οαυμασθηναι· To be wondered at among and on the account of all them that believe. Much as true believers admire the perfections of the Redeemer of mankind, and much as they wonder at his amazing condescension in becoming man, and dying for the sins of the world; all their present amazement and wonder will be as nothing when compared with what they shall feel when they come to see him in all his glory, the glory that he had with the father before the world was. In reference to this we may apply those words of St. John: "Beloved, now are we the sons of God; and it doth not yet appear what we shall be: but we know that when he shall appear we shall be like him; for we shall see him as he is." [1Jn 3:2].

[¶36] Instead of τοις πιστευουσιν, them that believe, τοις πιστευσασιν, them that have believed, is the reading of ABCDEF, many others, the later Syriac, Slavonic, Vulgate, and Itala, with most of the Greek fathers. This reading is undoubtedly genuine.

[¶37] Because our testimony - was believed in that day - The members of this sentence seem to have been strangely transposed. I believe it should be read thus: "In that day, when he shall come to be glorified in his saints, and admired among all them that have believed; for our testimony was believed among you." The Thessalonians had credited what the apostles had said and written, not only concerning Jesus Christ in general, but concerning the day of judgment in particular.

### Verse 11

[¶39] We pray - that our God would count you worthy - It is our earnest prayer that God would make you worthy, αξιωσῃ, afford those continual supplies of grace by his Holy Spirit, without which you cannot adorn your holy vocation; you are called into the Christian Church, and, to be proper members of this Church, you must be members of the mystical body of Christ; and this implies that you should be holy, as he who has called you is holy.

[¶40] Fulfil all the good pleasure of his goodness -

[¶41] 1. The goodness of God - his own innate eternal kindness, has led him to call you into this state of salvation.

[¶42] 2. It is the pleasure of that goodness to save you unto eternal life.

[¶43] 3. It is the good pleasure; nothing can please God more than your receiving and retaining his utmost salvation.

[¶44] 4. It is all the good pleasure of his goodness thus to save you; this he has amply proved by sending his Son to die for you, beyond which gift he has none greater. In this, all the good pleasure of his goodness is astonishingly manifested.

## 611. 2 Thessalonians · 2 of 5

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[¶0] 5. And if you be faithful to his grace, he will fulfill - completely accomplish, all the good pleasure of his goodness in you; which goodness is to be apprehended and is to work by faith, the power of which must come from him, though the act or exercise of that power must be of yourselves; but the very power to believe affords excitement to the exercise of faith.

### Verse 12

[¶2] That the name of our Lord - This is the great end of your Christian calling, that Jesus who hath died for you may have his passion and death magnified in your life and happiness; that ye may show forth the virtues of him who called you from darkness into his marvellous light.

[¶3] And ye in him - That his glorious excellence may be seen upon you; that ye may be adorned with the graces of his Spirit, as he is glorified by your salvation from all sin.

[¶4] According to the grace - That your salvation may be such as God requires, and such as is worthy of his grace to communicate. God saves as becomes God to save; and thus the dignity of his nature is seen in the excellence and glory of his work.

[¶5] 1. It is an awful consideration to the people of the world, that persecutions and afflictions should be the lot of the true Church, and should be the proof of its being such; because this shows more than any thing else the desperate state of mankind, their total enmity to God; they persecute, not because the followers of God have done or can do them hurt, but they persecute because they have not the Spirit of Christ in them! Men may amuse themselves by arguing against the doctrine of original sin, or the total depravity of the soul of man; but while there is religious persecution in the world, there is the most absolute disproof of all their arguments. Nothing but a heart wholly alienated from God could ever devise the persecution or maltreatment of a man, for no other cause but that he has given himself up to glorify God with his body and spirit, which are his.

[¶6] 2. The everlasting destruction of the ungodly is a subject that should be continually placed before the eyes of men by the preachers of the Gospel. How shall a man be induced to take measures to escape a danger of the existence of which he is not convinced? Show him the hell which the justice of God has lighted up for the devil and his angels, and in which all Satan's children and followers must have their eternal portion. All the perfections of God require that he should render to every man his due. And what is the due of a sinner or a persecutor, of one who is a determinate enemy to God, goodness, and good men? Why, everlasting destruction from the presence of the Lord and the glory of his power. And if God did not award this to such persons, he could not be the God of justice.

[¶7] 3. The grand object of God in giving his Gospel to mankind is to save them from their sins, make them like himself, and take them to his eternal glory. He saves according to the measure of his eternal goodness; the scanty salvation contended for and expected by the generality of Christians, it would be dishonorable to God to administer. He saves according to his grace. His own eternal goodness and holiness is the measure of his salvation to man; not the creeds and expectations of any class of Christians. To be saved at all, we must not only be saved in God's way, and upon his own terms, but also according to his own measure. He who is not filled with the fullness of God cannot expect the glory of God.

[¶8] 4. Another proof of the fall and degeneracy of men is, their general enmity to the doctrine of holiness; they cannot bear the thought of being sanctified through body, soul, and spirit, so as to perfect holiness in the fear of God. A spurious kind of Christianity is gaining ground in the world. Weakness, doubtfulness, littleness of faith, consciousness of inward corruptions, and sinful infirmities of different kinds, are by some considered the highest proofs of a gracious state; whereas in the primitive Church they would have been considered as evidences that the persons in question had received just light enough to show them their wretchedness and danger, but not the healing virtue of the blood of Christ.

### Introduction

[¶10] He exhorts the Thessalonians to stand fast in the faith, and not to be alarmed at the rumors they heard concerning the sudden coming of Christ, [2Thes 2:1], [2Thes 2:2]. Because, previously to this coming, there would be a great apostasy from the true faith, and a manifestation of a son of perdition, of whose unparalleled presumption he gives an awful description; as well as of his pernicious success among men, and the means which he would use to deceive and pervert the world; and particularly those who do not receive the love of the truth, but have pleasure in unrighteousness, [2Thes 2:3-12]. He thanks God for their steadfastness; shows the great privileges to which they were called; and prays that they may be comforted and established in every good word and work, [2Thes 2:13-17].

### Verse 1

[¶12] We beseech you - by the coming of our Lord - It is evident that the Thessalonians, incited by deceived or false teachers, had taken a wrong meaning out of the words of the first epistle, [1Thes 4:15], etc., concerning the day of judgment; and were led then to conclude that that day was at hand; and this had produced great confusion in the Church: to correct this mistake, the apostle sent them this second letter, in which he shows that this day must be necessarily distant, because a great work is to be done previously to its appearing.

[¶13] Of the day of general judgment he had spoken before, and said that it should come as a thief in the night, i.e. when not expected; but he did not attempt to fix the time, nor did he insinuate that it was either near at hand, or far off. Now, however, he shows that it must necessarily be far off, because of the great transactions which must take place before it can come.

### Verse 2

[¶15] Be not soon shaken in mind - Απο του νοος· From the mind; i.e. that they should retain the persuasion they had of the truths which he had before delivered to them; that they should still hold the same opinions, and hold fast the doctrines which they had been taught.

[¶16] Neither by spirit - Any pretended revelation.

[¶17] Nor by word - Any thing which any person may profess to have heard the apostle speak.

[¶18] Nor by letter - Either the former one which he had sent, some passages of which have been misconceived and misconstrued; or by any other letter, as from us - pretending to have been written by us, the apostles, containing predictions of this kind. There is a diversity of opinion among critics concerning this last clause, some supposing that it refers simply to the first epistle; others supposing that a forged epistle is intended. I have joined the two senses. The word σαλευθηναι, to be shaken, signifies to be agitated as a ship at sea in a storm, and strongly marks the confusion and distress which the Thessalonians had felt in their false apprehension of this coming of Christ.

[¶19] As that the day of Christ is at hand - In the preface to this epistle I have given a general view of the meaning of the phrase the coming of Christ. Now the question is: Whether does the apostle mean, the coming of Christ to execute judgment upon the Jews, and destroy their polity, or his coming at the end of time, to judge the world? There are certainly many expressions in the following verses that may be applied indifferently to either, and some seem to apply to the one, and not to the other; and yet the whole can scarcely be so interpreted as to suit any one of these comings exclusively. This is precisely the case with the predictions of our Lord relative to these great events; one is used to point out and illustrate the other. On this ground I am led to think that the apostle, in the following confessedly obscure words, has both these in view, speaking of none of them exclusively; for it is the custom of the inspired penmen, or rather of that Spirit by which they spoke, to point out as many certain events by one prediction as it was possible to do, and to choose the figures, metaphors, and similes accordingly; and thus, from the beginning, God has pointed out the things that were not by the things that then existed, making the one the types or significations of the other. As the apostle spoke by the same Spirit, he most probably followed the same plan; and thus the following prophecy is to be interpreted and understood.

### Verse 3

[¶21] Except there come a falling away first - We have the original word αποστασια in our word apostasy; and by this term we understand a dereliction of the essential principles of religious truth - either a total abandonment of Christianity itself, or such a corruption of its doctrines as renders the whole system completely inefficient to salvation. But what this apostasy means is a question which has not yet, and perhaps never will be, answered to general satisfaction. At present I shall content myself with making a few literal remarks on this obscure prophecy, and afterwards give the opinions of learned men on its principal parts.

[¶22] That man of sin - Ὁ ανθρωπος της ἁμαρτιας· The same as the Hebrew expresses by איש און ish aven, and איש בליעל ish beliyaal; the perverse, obstinate, and iniquitous man. It is worthy of remark that, among the rabbins, Samael, or the devil, is called איש בליעל ואיש און ish beliyaal veish aven, the man of Belial, and the man of iniquity; and that these titles are given to Adam after his fall.

[¶23] The son of perdition - Ὁ υἱος της απωλειας· The son of destruction; the same epithet that is given to Judas Iscariot, [Joh 17:12] (note). The son of perdition, and the man of sin, or, as some excellent MSS. and versions, with several of the fathers, read, ανθρωπος της ανομιας, the lawless man, see [2Thes 2:8], must mean the same person or thing. It is also remarkable that the wicked Jews are styled by Isaiah, [Isa 1:4], בנים משחיתים benim mashchithim, "children of perdition;" persons who destroy themselves and destroy others.

### Verse 4

[¶25] Who opposeth and exalteth - He stands against and exalts himself above all Divine authority, and above every object of adoration, and every institution relative to Divine worship, σεβασμα, himself being the source, whence must originate all the doctrines of religion, and all its rites and ceremonies; so that sitting in the temple of God - having the highest place and authority in the Christian Church, he acts as God - taking upon himself God's titles and attributes, and arrogating to himself the authority that belongs to the Most High.

[¶26] The words ως Θεον, as God, are wanting in ABD, many others, Erpen's Arabic, the Coptic, Sahidic, Ethiopic, Armenian, the Vulgate, some copies of the Itala, and the chief of the Greek fathers. Griesbach has left them out of the text, and Professor White says, Certissime delenda; "They should most certainly be erased." There is indeed no evidence of their being authentic, and the text reads much better with out them: So that he sitteth in the temple of God, etc.

### Verse 5

[¶28] I told you these things - In several parts of this description of the man of sin, the apostle alludes to a conversation which had taken place between him and the members of this Church when he was at Thessalonica; and this one circumstance will account for much of the obscurity that is in these verses. Besides, the apostle appears to speak with great caution, and does not at all wish to publish what he had communicated to them; the hints which he drops were sufficient to call the whole to their remembrance.

### Verse 6

[¶30] And now ye know what withholdeth - I told you this among other things; I informed you what it was that prevented this man of sin, this son of perdition, from revealing himself fully.

### Verse 7

[¶32] For the mystery of iniquity doth already work - There is a system of corrupt doctrine, which will lead to the general apostasy, already in existence, but it is a mystery; it is as yet hidden; it dare not show itself, because of that which hindereth or withholdeth. But when that which now restraineth shall be taken out of the way, then shall that wicked one be revealed-it will then be manifest who he is, and what he is. See the observations at the end of this chapter (note).

### Verse 8

[¶34] Whom the Lord shall consume - He shall blast him so, that he shall wither and die away; and this shall be done by the spirit of his mouth - the words of eternal life, the true doctrine of the Gospel of Jesus; this shall be the instrument used to destroy this man of sin: therefore it is evident his death will not be a sudden but a gradual one; because it is by the preaching of the truth that he is to be exposed, overthrown, and finally destroyed.

[¶35] The brightness of his coming - This may refer to that full manifestation of the truth which had been obscured and kept under by the exaltation of this man of sin.

### Verse 9

[¶37] Whose coming is after the working of Satan - The operation of God's Spirit sends his messengers; the operation of Satan's spirit sends his emissaries. The one comes κατ' ενεργειαν του Θεου, after or according to the energy or inward powerful working of God; the other comes κατ' ενεργειαν του Σατανα, according to the energy or inward working of Satan.

[¶38] With all power - Πασῃ δυναμει· All kinds of miracles, like the Egyptian magicians; and signs and lying wonders: the word lying may be applied to the whole of these; they were lying miracles, lying signs, and lying wonders; only appearances of what was real, and done to give credit to his presumption and imposture. Whereas God sent his messengers with real miracles, real signs, and real wonders; such Satan cannot produce.

### Verse 10

[¶40] And with all deceivableness of unrighteousness - With every art that cunning can invent and unrighteousness suggest, in order to delude and deceive.

[¶41] In them that perish - Εν τοις απολλυμενοις· Among them that are destroyed; and they are destroyed and perish because they would not receive the love of the truth, that they might be saved. So they perish because they obstinately refuse to be saved, and receive a lie in preference to the truth. This has been true of all the Jews from the days of the apostle until now.

### Verse 11

[¶43] God shall send them strong delusion - For this very cause, that they would not receive the love of the truth, but had pleasure in unrighteousness, therefore God permits strong delusion to occupy their minds; so that they believe a lie rather than the truth, prefer false apostles and their erroneous doctrines to the pure truths of the Gospel, brought to them by the well-accredited messengers of God; being ever ready to receive any false Messiah, while they systematically and virulently reject the true one.

## 612. 2 Thessalonians · 3 of 5

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### Verse 12

[¶1] That they all might be damned - Ἱνα κριθωσι· So that they may all be condemned who believed not the truth when it was proclaimed to them; but took pleasure in unrighteousness, preferring that to the way of holiness. Their condemnation was the effect of their refusal to believe the truth; and they refused to believe it because they loved their sins. For a farther and more pointed illustration of the preceding verses, see the conclusion of this chapter (note).

### Verse 13

[¶3] God hath from the beginning chosen you to salvation, etc. - In your calling, God has shown the purpose that he had formed from the beginning, to call the Gentiles to the same privileges with the Jews, not through circumcision, and the observance of the Mosaic law, but by faith in Christ Jesus; but this simple way of salvation referred to the same end - holiness, without which no man, whether Jew or Gentile, can see the Lord.

[¶4] Let us observe the order of Divine grace in this business:

[¶5] 1. They were to hear the truth - the doctrines of the Gospel.

[¶6] 2. They were to believe this truth when they heard it preached.

[¶7] 3. They were to receive the Spirit of God in believing the truth.

[¶8] 4. That Spirit was to sanctify their souls-produce an inward holiness, which was to lead to all outward conformity to God.

[¶9] 5. All this constituted their salvation - their being fitted for the inheritance among the saints in light.

[¶10] 6. They were to obtain the glory of our Lord Jesus Christ - that state of felicity for which they were fitted, by being saved here from their sins, and by being sanctified by the Spirit of God.

### Verse 15

[¶12] Therefore, brethren, stand fast - Their obtaining eternal glory depended on their faithfulness to the grace of God; for this calling did not necessarily and irresistibly lead to faith; nor their faith to the sanctification of the spirit; nor their sanctification of the spirit to the glory of our Lord Jesus. Had they not attended to the calling, they could not have believed; had they not believed, they could not have been sanctified; had they not been sanctified they could not have been glorified. All these things depended on each other; they were stages of the great journey; and at any of these stages they might have halted, and never finished their Christian race.

[¶13] Hold the traditions which ye have been taught - The word παραδοσις, which we render tradition, signifies any thing delivered in the way of teaching; and here most obviously means the doctrines delivered by the apostle to the Thessalonians; whether in his preaching, private conversation, or by these epistles; and particularly the first epistle, as the apostle here states. Whatever these traditions were, as to their matter, they were a revelation from God; for they came by men who spake and acted under the inspiration of the Holy Spirit; and on this ground the passage here can never with any propriety be brought to support the unapostolical and anti-apostolical traditions of the Romish Church; those being matters which are, confessedly, not taken from either Testament, nor were spoken either by a prophet or an apostle.

### Verse 16

[¶15] Now our Lord Jesus - As all your grace came from God through Christ, so the power that is necessary to strengthen and confirm you unto the end must come in the same way.

[¶16] Everlasting consolation - Παρακλησιν αιωνιαν· The glad tidings of the Gospel, and the comfort which ye have received through believing; a gift which God had in his original purpose, in reference to the Gentiles; a purpose which has respected all times and places, and which shall continue to the conclusion of time; for the Gospel is everlasting, and shall not be superseded by any other dispensation. It is the last and best which God has provided for man; and it is good tidings, everlasting consolation - a complete system of complete peace and happiness. The words may also refer to the happiness which the believing Thessalonians then possessed.

[¶17] And good hope through grace - The hope of the Gospel was the resurrection of the body, and the final glorification of it and the soul throughout eternity. This was the good hope which the Thessalonians had; not a hope that they should be pardoned or sanctified, etc. Pardon and holiness they enjoyed, therefore they were no objects of hope; but the resurrection of the body and eternal glory were necessarily future; these they had in expectation; these they hoped for; and, through the grace which they had already received they had a good hope - a well-grounded expectation, of this glorious state.

### Verse 17

[¶19] Comfort your hearts - Keep your souls ever under the influence of his Holy Spirit: and stablish you - confirm and strengthen you in your belief of every good word or doctrine, which we have delivered unto you; and in the practice of every good work, recommended and enjoined by the doctrines of the Gospel. It is not enough that we believe the truth; we must love the truth.

[¶20] Antinomianism says: "Believe the doctrines, and ye are safe." The testimony borne by the Gospel is: Believe, love, obey: none of these can subsist without the other. The faith of a devil may exist without loving obedience; but the faith of a true believer worketh by love; and this faith and love have not respect to some one commandment, but to all; for God writes his whole law on the heart of every genuine Christian, and gives him that love which is the fulfilling of the law.

[¶21] The reader will have observed that, in going through this chapter, while examining the import of every leading word, I have avoided fixing any specific meaning to terms: the apostasy or falling away; the man of sin; son of perdition; him who letteth or withholdeth, etc. The reason is, I have found it extremely difficult to fix any sense to my own satisfaction; and it was natural for me to think that, if I could not satisfy myself, it was not likely I could satisfy my readers. But, as something should be said relative to the persons and things intended by the apostle, I choose to give rather what others have said, than attempt any new mode of interpretation. The great variety of explanations given by wise and learned men only prove the difficulty of the place.

[¶22] 1. The general run of Protestant writers understand the whole as referring to the popes and Church of Rome, or the whole system of the papacy.

[¶23] 2. Others think that the defection of the Jewish nation, from their allegiance to the Roman emperor, is what is to be understood by the apostasy or falling off; and that all the other terms refer to the destruction of Jerusalem.

[¶24] 3. The fathers understood the Antichrist to be intended, but of this person they seem to have formed no specific idea.

[¶25] 4. Dr. Hammond refers the apostasy to the defection of the primitive Christians to the Gnostic heresy; and supposes that, by the man of sin and son of perdition, Simon Magus is meant.

[¶26] 5. Grotius applies the whole to Caius Caesar.

[¶27] 6. Wetstein applies the apostasy to the rebellion and slaughter of the three princes that were proclaimed by the Roman armies, previously to the reign of Vespasian; and supposes Titus and the Flavian family to be intended by the man of sin and son of perdition.

[¶28] 7. Schoettgen contends strongly that the whole refers to the case of the Jews, incited to rebellion by the scribes and Pharisees, and to the utter and final destruction of the rabbinic and Pharisaic system; and thinks he finds something in their spirit and conduct, and in what has happened to them, to illustrate every word in this prophecy. Dr. Whitby is nearly of the same sentiments.

[¶29] 8. Calmet follows, in the main, the interpretation given by the ancient fathers; and wonders at the want of candour in the Protestant writers, who have gleaned up every abusive tale against the bishops and Church of Rome; and asks them, would they be willing that the Catholics should credit all the aspersions cast on Protestantism by its enemies?

[¶30] 9. Bishop Newton has examined the whole prophecy with his usual skill and judgment. The sum of what he says, as abridged by Dr. Dodd, I think it right to subjoin. The principal part of modern commentators follow his steps. He applies the whole to the Romish Church: the apostasy, its defection from the pure doctrines of Christianity; and the man of sin, etc. the general succession of the popes of Rome. But we must hear him for himself, as he takes up the subject in the order of the verses. [2Thes 2:3], [2Thes 2:4]. For that day shall not come, except, etc. - "The day of Christ shall not come except there come the apostasy first." The apostasy here described is plainly not of a civil but of a religious nature; not a revolt from the government, but a defection from the true religion and worship. In the original, it is the apostasy, with an article to give it an emphasis; the article being added signifies, "that famous and before-mentioned prophecy." So likewise is the man of sin with the like article, and the like emphasis. If, then, the notion of the man of sin be derived from any ancient prophet, it must be derived from [Dan 7:25]; [Dan 11:36]. Any man may be satisfied that St. Paul alluded to Daniel's description, because he has not only borrowed the same ideas, but has even adopted some of the phrases and expressions. The man of sin may signify either a single man, or a succession of men; a succession of men being meant in Daniel, it is probable that the same was intended here also. It is the more probable, because a single man appears hardly sufficient for the work here assigned; and it is agreeable to the phraseology of Scripture, and especially to that of the prophets, to speak of a body or number of men, under the character of one: thus, a king, [Dan 7:8]; Revelation 17:1-18, is used for a succession of kings. The man of sin being to be expressed from [Dan 7:24], according to the Greek translation, He shall exceed in evil all that went before him; and he may fulfill the character either by promoting wickedness in general, or by advancing idolatry in particular, as the word sin signifies frequently in Scripture. The son of perdition is also the denomination of the traitor Judas, [Joh 17:12], which implies that the man of sin should be, like Judas, a false apostle; like him, betray Christ; and, like him, be devoted to destruction. Who opposeth, etc., is manifestly copied from Daniel, He shall exalt himself, etc. The features exactly resemble each other: He opposeth and exalteth himself above all; or, according to the Greek, above every one that is called God, or that is worshipped. The Greek word for worshipped is σεβασμα, alluding to the Greek title of the Roman emperors, σεβαστος, which signifies august or venerable. He shall oppose; for the prophets speak of things future as present; he shall oppose and exalt himself, not only above inferior magistrates, (who are sometimes called gods in holy writ), but even above the greatest emperors; and shall arrogate to himself Divine honors. So that he, as God, sitteth in the temple, etc. By the temple of God the apostle could not well mean the temple of Jerusalem; because that, he knew, would be destroyed within a few years. After the death of Christ the temple of Jerusalem is never called by the apostles the temple of God; and if at any time they make mention of the house or temple of God, they mean the Church in general, or every particular believer. Who ever will consult [1Cor 3:16], [1Cor 3:17]; [2Cor 6:16]; [1Tim 3:15]; [Rev 3:12]; will want no examples to prove that, under the Gospel dispensation, the temple of God is the Church of Christ; and the man of sin sitting implies this ruling and presiding there; and sitting there as God implies his claiming Divine authority in things spiritual as well as temporal; and showing himself that he is God, implies his doing it with ostentation. [2Thes 2:5], [2Thes 2:6], [2Thes 2:7]. Remember ye not, etc. - The apostle thought it part of his duty, as he made it a part of his preaching and doctrine, to forewarn his new converts of the grand apostasy that would infect the Church, even while he was at Thessalonica. From these verses it appears that the man of sin was not then revealed; his time was not yet come, or the season of his manifestation. The mystery of iniquity was indeed already working; the seeds of corruption were sown, but they were not grown up to maturity; the man of sin was yet hardly conceived in the womb; it must be some time before he could be brought forth; there was some obstacle that hindered his appearing. What this was we cannot determine with absolute certainty at so great a distance of time; but if we may rely upon the concurrent testimony of the fathers, it was the Roman empire. Most probably it was somewhat relating to the higher powers, because the apostle observes such caution; he mentioned it in discourse, but would not commit it to writing. [2Thes 2:8]. Then shall that Wicked be revealed - When the obstacle, mentioned in the preceding verse, should be removed, then shall that wicked, etc. Nothing can be plainer than that the lawless, (ὁ ανομος), as the Greek signifies, the wicked one, here mentioned, and the man of sin, must be one and the same person. The apostle was speaking before of what hindered that he should be revealed, and would continue to hinder it till it was taken away; and then the wicked one, etc. Not that he should be consumed immediately after he was revealed. But the apostle, to comfort the Thessalonians, no sooner mentions his revelation than he foretells also his destruction, even before he describes his other qualifications. His other qualifications should have been described first, in order of time; but the apostle hastens to what was first and warmest in his thoughts and wishes: Whom the Lord shall consume, etc. If these two clauses refer to two distinct and different events, the meaning manifestly is, that the Lord Jesus shall gradually consume him with the free preaching and publication of his word; and shall utterly destroy him at his second coming, in the glory of his Father, with all the holy angels. If these two clauses relate to one and the same event, it is a pleonasm very usual in the sacred, as well as other oriental writings; and the purport plainly is, that the Lord Jesus shall destroy him with the greatest facility, when he shall be revealed from heaven, as the apostle has expressed it in the preceding chapter. [2Thes 2:9-12]. Whose coming is after, etc. - The apostle was eager to foretell the destruction of the man of sin; and for this purpose having broken in upon his subject, he now returns to it again, and describes the other qualifications by which this wicked one should advance and establish himself in the world. He should rise to credit and authority by the most diabolical methods; should pretend to supernatural powers; and boast of revelations, visions, and miracles, false in themselves, and applied to promote false doctrines. [2Thes 2:9]. He should likewise practice all other wicked acts of deceit; should be guilty of the most impious frauds and impositions upon mankind; but should prevail only among those who are destitute of a sincere affection for the truth; whereby they might attain eternal salvation. [2Thes 2:10]. And indeed it is a just and righteous judgment of God, to give them over to vanities and lies in this world, and to condemnation in the next, who have no regard to truth and virtue, but delight in falsehood and wickedness; [2Thes 2:11], [2Thes 2:12].

[¶31] Upon this survey there appears little room to doubt of the genuine sense and meaning of the passage. The Thessalonians, as we have seen from some expressions in the former epistle, were alarmed as if the end of the world was at hand. The apostle, to correct their mistake and dissipate their fears, assures them that a great apostasy, or defection of the Christians from the true faith and worship, must happen before the coming of Christ. This apostasy all the concurrent marks and characters will justify us in charging upon the Church of Rome. The true Christian worship is the worship of the one only God, through the one only Mediator, the man Christ Jesus; and from this worship the Church of Rome has most notoriously departed, by substituting other mediators, and invocating and adoring saints and angels, nothing is apostasy, if idolatry be not. And are not the members of the Church of Rome guilty of idolatry in the worship of images, in the adoration of the host, in the invocation of angels and saints, and in the oblation of prayers and praises to the Virgin Mary, as much or more than to God blessed for ever? This is the grand corruption of the Christian Church: this is the apostasy as it is emphatically called, and deserves to be called; which was not only predicted by St. Paul, but by the Prophet Daniel likewise. If the apostasy be rightly charged upon the Church of Rome, it follows of consequence that the man of sin is the pope; not meaning any pope in particular, but the pope in general, as the chief head and supporter of this apostasy. He is properly the man of sin, not only on account of the scandalous lives of many popes, but by reason of their most scandalous doctrines and principles; dispensing with the most necessary duties; and granting, or rather selling, pardons and indulgences to the most abominable crimes. Or, if by sin be meant idolatry in particular, as in the Old Testament, it is evident how he has perverted the worship of God to superstition and idolatry of the grossest kind. He also, like the false apostle, Judas, is the son of perdition; whether actively, as being the cause of destruction to others; or passively, as being devoted to destruction himself. He opposeth - he is the great adversary of God and man; persecuting and destroying, by croisades, inquisitions, and massacres, those Christians who prefer the word of God to the authority of men. The heathen emperor of Rome may have slain his thousands of innocent Christians; but the Christian bishop of Rome has slain his ten thousands. He exalteth himself above all that is called God, or is worshipped - not only above inferior magistrates, but likewise above bishops and primates; not only above bishops and primates, but likewise above kings and emperors; deposing some, obliging them to kiss his toe, to hold his stirrup, treading even upon the neck of a king, and kicking off the imperial crown with his foot; nay, not only kings and emperors, but likewise above Christ and God himself; making even the word of God of none effect by his traditions - forbidding what God has commanded; as marriage, the use of the Scriptures, etc.; and also commanding or allowing what God has forbidden, as idolatry, persecution, etc. So that he, as God, sitteth in the temple of God, etc.; he is therefore in profession a Christian, and a Christian bishop. His sitting in the temple of God implies plainly his having a seat or cathedra in the Christian Church; and he sitteth there as God, especially at his inauguration, when he sits upon the high altar in St. Peter's church, and makes the table of the Lord his footstool, and in that position receives adoration. At all times he exercises Divine authority in the Church, showing himself that he is God - affecting Divine titles, and asserting that his decrees are of the same or greater authority than the word of God. So that the pope is evidently, according to the titles given him in the public decretals, The God upon earth; at least there is no one, like him, who exalteth himself above every god; no one, like him, who sitteth as God in the temple of God, showing himself that he is God. The foundations of popery were laid in the apostle's days, but of which the superstructure was raised by degrees; and several ages passed before the building was completed, and the man of sin revealed in full perfection. The tradition that generally prevailed was that that which hindered was the Roman empire: this tradition might have been derived even from the apostle himself; and therefore the primitive Christians, in the public offices of the Church, prayed for its peace and welfare, as knowing that, when the Roman empire should be dissolved and broken in pieces, the empire of the man of sin would be raised upon its ruins. In the same proportion as the power of the empire decreased, the authority of the Church increased, and the latter at the expense and ruin of the former; till at length the pope grew up above all, and the wicked, or lawless one, was fully manifested and revealed. His coming is after the energy of Satan, etc; and does it require any particular proof that the pretensions of the pope, and the corruption of the Church of Rome, are all supported and authorized by feigned visions and miracles, by pious frauds and impositions of every kind? But how much soever the man of sin may be exalted, and how long soever he may reign, yet at last the Lord shall consume him, etc. This is partly taken from [Isa 11:4], And with the breath of his lips shall he slay the wicked one; where the Jews put an emphasis upon the words the wicked one; as appears from the Chaldee, which renders it, "He shall destroy the wicked Roman." If the two clauses, as said in the note on [2Thes 2:8] (note), relate to two different events, the meaning is, "that the Lord Jesus shall gradually consume him with the free preaching of the Gospel; and shall utterly destroy him at his second coming in the glory of the Father." The former began to take effect at the Reformation; and the latter will be accomplished in God's appointed time. The man of sin is now upon the decline, and he will be totally abolished when Christ shall come in judgment. Justin Martyr, Tertullian, Origen, Lactantius, Cyril of Jerusalem, Ambrose, Hilary, Jerome, Augustine, and Chrysostom, give much the same interpretation that has here been given of the whole passage. And it must be owned that this is the genuine meaning of the apostle; that this only is consistent with the context; that every other interpretation is forced and unnatural; that this is liable to no material objection; that it coincides perfectly with Daniel; that it is agreeable to the tradition of the primitive Church; and that it has been exactly fulfilled in all its particulars; which cannot be said of any other interpretation whatever. Such a prophecy as this is an illustrious proof of Divine revelation, and an excellent antidote to the poison of popery.

[¶32] See the Dissertations on the Prophecies; and Dodd, as above.

[¶33] 10. Dr. Macknight proceeds, in general, on the plan of Bishop Newton; but, as he thinks that the apostle had the prophecy of Daniel, in Dan. 7, and 8, particularly in view, he collates his words with those of the prophet in the following way: - [2Thes 2:3]. That man of sin be revealed, the son of perdition - Ὁ ανθρωπος της ἁμαρτιας, ὁ υἱος της απωλειας· "The article," says he, "joined to these appellations, is emphatical, as in the former clause, importing that the ancient prophets had spoken of these persons, though under different names; particularly the Prophet Daniel, whose description of the little horn and blasphemous king agrees so exactly in meaning with Paul's descriptions of the man of sin, and son of perdition, and lawless one, that there can be little doubt of their being the same persons; but this will best appear by a comparison of the passages: - [2Thes 2:3]. And that man of sin be revealed, the son of perdition. [Dan 7:21]. And the same horn made war with the saints, and prevailed against them. [Dan 7:25]. And he shall speak great words against the Most High; and shall wear out the saints of the Most High. [2Thes 2:4]. Who opposeth and exalteth himself above all that is called God, or that is worshipped so that he, as God, sitteth in the temple of God, showing himself that he is God. [Dan 11:36]. And the king shall do according to his will; and he; shall exalt himself above every god, and shall speak marvellous things against the God of gods. [Dan 8:25]. He shall also stand up against the Prince of princes. [2Thes 2:7]. Only he who now letteth will let, until he be taken out of the way. [Dan 7:8]. I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots. [2Thes 2:8]. And there shall that wicked one be revealed. [Dan 7:25]. And he shall think to change times and laws, and they shall be given into his hand. See [Dan 8:24]. [1Tim 4:1]. Giving heed to seducing spirits, and doctrines of devils. [Dan 11:38]. In his estate he shall honor the god of forces (Mahuzzim, gods who are protectors, that is, tutelary angels and saints.) [1Tim 4:3]. Forbidding to marry. [Dan 11:37]. Neither shall he regard the God of his fathers, nor the desire of women. [2Thes 2:8]. Whom the Lord shall consume with the Spirit mouth, and shall destroy with the brightness of his coming. [Dan 7:11]. I beheld then, because of his of the voice of the great words which the horn spake; I beheld, even till the beast was slain, and his body destroyed, and given to the burning flame. [Dan 7:26]. And they shall take away his dominion, to consume and destroy it unto the end. [Dan 8:25]. He shall be broken without hand. After entering into great detail in his notes, he sums up in the following manner: - "Now as, in the prophecies of Daniel, empires governed by a succession of kings are denoted by a single emblem; such as, by a part of an image, a single beast, a horn, etc., of a beast; so in Paul's prophecy, the man of sin, and son of perdition, and the lawless one, may denote an impious tyranny, exercised by a succession of men who cause great misery and ruin to others; and who, at length, shall be destroyed themselves. It is true, the papists contend that one person only is meant by these appellations, because they are in the singular number, and have the Greek article prefixed to them. But in Scripture we find other words in the singular number, with the article, used to denote a multitude of persons; for example, [Rom 1:17]; ὁ δικαιος, the just one, by faith, shall live; that is, all just persons whatever: [Tit 1:7]; ὁ επισκοπος, the bishop must be blameless; that is, all bishops must be so: [2Jn 1:7]; ὁ πλανος, the deceiver, signifies many deceivers, as is plain from the preceding clause, where many deceivers are said to have gone out. In like manner the false teachers, who deceived Christ's servants to commit fornication and idolatry, are called that woman Jezebel, [Rev 2:20], and the whore of Babylon, [Rev 17:5]; and in this prophecy, [Rev 17:7], the Roman emperors, and magistrates under them, are called ὁ κατεχων, he who restraineth. Farther, a succession of persons, arising one after another, is denoted by appellations in the singular number with the article; for example: the succession of the Jewish high priests is thus denoted in the laws concerning them, [Lev 21:10], [Lev 21:15]; [Num 35:25-28]. As also the succession of the Jewish kings, [Deu 17:14]; [1Sam 8:11]. From these examples, therefore, it is plain that the names, man of sin, son of perdition, lawless one, although in the singular number, and with the article prefixed, may, according to the Scripture idiom, denote a multitude, and even a succession of persons arising one after another. "The facts and circumstances mentioned in these prophecies are, for the most part, so peculiarly marked, that they will not easily apply, except to the persons and events intended by the Spirit of God. And therefore, in every case where different interpretations have been given of any prophecy, the proper method of ascertaining its meaning is to compare the various events to which it is thought to relate with the words of the prophecy, and to adopt that as the event intended which most exactly agrees in all its parts to the prophetic description. "According to this rule, though many different interpretations have been given of the prophecy under consideration, that, in my opinion, will appear the best founded which makes it a prediction of the corruptions of Christianity, which began to be introduced into the Church in the apostle's days, and wrought secretly all the time the heathen magistrates persecuted the Christians, but which showed themselves more openly after the empire received the faith of Christ, a.d. 312, and, by a gradual progress, ended in the monstrous errors and usurpations of the bishops of Rome, when the restraining power of the emperors was taken out of the way by the incursions of the barbarous nations, and the breaking of the empire into the ten kingdoms prefigured by the ten horns of Daniel's fourth beast. Now, to be convinced of this, we need only compare the rise and progress of the papal tyranny with the descriptions of the man of sin, and of the mystery of iniquity, given in the writings of Daniel and Paul. "And first, we have shown in note 1, on [2Thes 2:7], that the mystery of iniquity, or the corrupt doctrines which ended in the errors and usurpations of the see of Rome, was working secretly in the apostle's days, as he affirms, [2Thes 2:7]; and that the power of the Roman emperors, and of the magistrates under them, was that which then, and during the succeeding ages, restrained the mystery of iniquity in its working, and the man of sin from revealing himself. For, while the power of the state continued in the hands of the heathen rulers, and while they employed that power in persecuting the Christians, the corrupt doctrines and practices introduced by the false teachers did not spread so fast as otherwise they would have done. At least they were not produced to public view as the decisions of Heaven, to which all men were bound to pay implicit obedience. But, after the heathen magistrates were taken out of the way by the conversion of Constantine, and after he and his successors called the Christian bishops to meet in general councils, and enforced their assumption of Divine authority by the civil power; then did they in these councils arrogate to themselves the right of establishing what articles of faith and discipline they thought proper, and of anathematizing all who rejected their decrees; a claim which, in after times, the bishops of Rome transferred from general councils to themselves. It was in this period that the worship of saints and angels was introduced; celibacy was praised as the highest piety; meats of certain kinds were prohibited; and a variety of superstitious mortifications of the body were enjoined by the decrees of councils, in opposition to the express laws of God. In this period, likewise, idolatry and superstition were recommended to the people by false miracles, and every deceit which wickedness could suggest; such as the miraculous cures pretended to be performed by the bones and other relics of the martyrs, in order to induce the ignorant vulgar to worship them as mediators; the feigned visions of angels, who they said had appeared to this or that hermit, to recommend celibacy, fastings, mortifications of the body, and living in solitude; the apparitions of souls from purgatory, who begged that certain superstitions might be practised, for delivering them from that confinement: by all which, those assemblies of ecclesiastics, who by their decrees enjoined these practices, showed themselves to be the man of sin, and lawless one, in his first form, whose coming was to be with all power, and signs, and miracles of falsehood; and who opposed every one that is called god, or that is worshipped. For these general councils, by introducing the worship of saints and angels, robbed God of the worship due to him; and, by substituting saints and angels as mediators, in the place of Christ, they degraded him from his office as mediator, or rendered it altogether useless. However, though they thus opposed God and Christ by their unrighteous decrees, they did not yet exalt themselves above every one who is called God, or an object of worship; neither did they sit yet in the temple of God, as God, and openly show themselves to be God. These blasphemous extravagances were to be acted in after times by a number of particular persons in succession, I mean by the bishops of Rome, after the power of the Christian Roman emperors and of the magistrates under them, was taken out of the way. For the bishops of that see, having very early obtained from the Christian emperors decrees in their own favor, soon raised themselves above all other bishops; and, by a variety of artifices, made the authority and influence of the whole body of the clergy center in themselves; and claimed that infallible authority which was formerly exercised by general councils, of making articles of faith; and of establishing rules of discipline for the whole Christian community; and of determining, in the last resort, all differences among the clergy; and of anathematizing every one who did not submit to their unrighteous decisions. In this manner did the bishops of Rome establish in their own persons a spiritual dominion over the whole Christian world. But not content with this height of power, by dexterously employing the credit and influence which the ecclesiastics, now devoted to their will, had over the laity in all the countries where they lived, they interfered in many civil matters also; till at length they reared that intolerable fabric of spiritual and civil tyranny conjoined, whereby the understandings, the persons, and the properties, not of the laity only, but also of the clergy themselves, have for along time been most grievously enthralled, in all the countries where Christianity was professed. "This height, however, of spiritual and civil tyranny united, the bishops of Rome did not attain till, as the apostle foretold, that which restrained was taken out of the way; or, till an end was put to the authority of the Roman emperors in the west, by the inroads of the barbarous nations; and, more especially, till the western empire was broken into the ten kingdoms, prefigured in Daniel's vision by the ten horns of the fourth beast; for then it was that the bishops of Rome made themselves the sovereigns of Rome and of its territory, and so became the little horn which Daniel beheld coming up among the ten horns, and which had the eyes of a man, and a mouth speaking great things; to show that its dominion was founded on the deepest policy, and that its strength consisted in the bulls, excommunications, and anathemas, which, with intolerable audacity, it uttered against all who opposed its usurpations. And in process of time, the bishops of Rome having got possession of three of the kingdoms into which the western empire was broken, signified by three of the horns of Daniel's fourth beast being plucked up by the roots before the little horn, they call themselves the vicars of Christ, on pretense that Christ had transferred his whole authority to them. They also thought to change times and laws, as Daniel foretold; for, as the vicars of Christ, they assumed the power of saving and damning men at their own pleasure; and altered the terms of salvation, making it depend, not on faith and holiness, but on the superstitious practices which they had established; and sold the pardon of sins past, and even the liberty of sinning for the future, for money. Moreover, they openly made war with the saints who resisted their corrupt doctrines and practices, and prevailed against them, and wore out the saints of the Most High; for, by the cruel and bloody persecutions which they obliged the princes who acknowledged their authority to carry on against those who adhered to the pure doctrines and worship of Christ, they destroyed incredible numbers of them. Nay, by the terror of their excommunications and interdicts, they forced even the most powerful sovereigns to bend to their yoke: thus with their mouth did they speak very great things. At length they assumed the right of conferring kingdoms and of deposing princes, and actually deposed some, with the help of the potentates of their communion, who put their mandates in execution. Lastly, to render this exercise of their tyranny the more effectual, they arrogated the power of loosing subjects from their oaths of allegiance; whereby they made void the most sacred of all moral obligations, the obligation of allegiance. But this impious scheme of false doctrine, and the spiritual tyranny built upon it, agreeably to the predictions of the Prophet Daniel and of the Apostle Paul, began at the Reformation to be consumed by the breath of the Lord's mouth; that is, by the Scriptures put into the hands of the laity, and by the preaching of true doctrine out of the Scriptures. "Upon the whole, I think every impartial person who attentively considers the foregoing sketch must be sensible that, in the bishops of Rome, all the characters and actions ascribed by Daniel to the little horn, and by Paul to the man of sin and the lawless one, are clearly united. For, according to the strong workings of Satan, with all power, and signs, and miracles of falsehood, they have opposed Christ, and exalted themselves above all that is called god, or an object of worship; and have long sat in the temple of God, as God, showing themselves that they are God: that is, they exercise the power and prerogatives of God. And seeing, in the acquisition and exercise of their spiritual tyranny, they have trampled upon all laws, human and Divine; and have encouraged their votaries in the most enormous acts of wickedness; the Spirit of God has, with the greatest propriety, given them the appellations of the man of sin, the son of perdition, and the lawless one. Farther, as it is said the man of sin was to be revealed in his season, there can be little doubt that the dark ages, in which all learning was overturned by the irruption of the northern barbarians, were the season allotted to the man of sin for revealing himself. Accordingly, we know that in these ages the corruptions of Christianity and the usurpations of the clergy were carried to the greatest height. In short, the annals of the world cannot produce persons and events to which the things written in this passage can be applied with so much fitness as to the bishops of Rome. Why then should we be in any doubt concerning the interpretation and application of this famous prophecy? "At the conclusion of our explication of the prophecy concerning the man of sin, it may be proper to observe, that the events foretold in it being such as never took place in the world before, and, in all probability, never will take place in it again; the foreknowledge of them was certainly a matter out of the reach of human conjecture or foresight. It is evident, therefore, that this prophecy, which from the beginning has stood on record, taken in conjunction with the accomplishment of it verified by the concurrent testimony of history, affords an illustrious proof of the Divine original of that revelation of which it makes a part, and of the inspiration of the person from whose mouth it proceeded." See Dr. Macknight's Commentary and Notes, vol. iii., p. 100, etc.

[¶34] With all this evidence before him, the intelligent reader will now be enabled to judge for himself, and to adopt for his own that opinion which appears to be the best supported by circumstances and facts. The labors of the above learned men have certainly narrowed the principal subjects of inquiry; and we may now safely state that, in this very obscure prophecy, the Spirit of God had in view either the Jewish or an apostate Christian Church, possessing great spiritual and secular influence and jurisdiction. That the words appear to apply best to the conduct of many of the popes, and the corruptions of the Romish Church, needs no proof; but to which of these Churches, or to what other Church or system, we should apply them, some men, as eminent for their piety as for their learning, hesitate to declare: yet I must acknowledge, that the most pointed part of the evidence here adduced tends to fix the whole on the Romish Church, and on none other.

[¶35] Whatever may be intended here by the words mystery of iniquity, we may safely assert that it is a mystery of iniquity to deny the use of the sacred Scriptures to the common people; and that the Church that does so is afraid to come to the light. Nothing can be more preposterous and monstrous than to call people to embrace the doctrines of Christianity, and refuse them the opportunity of consulting the book in which they are contained. Persons who are denied the use of the sacred writings may be manufactured into different forms and modes; and be mechanically led to believe certain dogmas, and perform certain religious acts; but without the use of the Scriptures, they never can be intelligent Christians; they do not search the Scriptures, and therefore they cannot know Him of whom these Scriptures testify. The mystery of iniquity contained in this prohibition works now, and has worked long; but did it work in the apostles' times? Did it work in the Church at Thessalonica? Is it possible that the present crop should have been produced from so remote a seed? What does that most solemn adjuration of the apostle, [1Thes 5:27], mean? I charge you by the Lord, that this epistle be Read unto All the holy brethren. Why was such a charge necessary? Why should it be given in so awful a manner? Does it not absolutely imply that there would be attempts made to keep all the holy brethren from seeing this epistle? And can we conceive that less was referred to in the delivery of this very awful adjuration? This mystery of iniquity did work then in the Christian Church; even then attempts were made to hide the Scriptures from the common people. And does not this one consideration serve more to identify the prophecy than any thing else? Let him that readeth understand. See the notes on [1Thes 5:27], and at the end of that chapter (note).

### Introduction

[¶37] The apostle recommends himself and his brethren to the prayers of the Church, that their preaching might be successful, and that they might be delivered from wicked men, [2Thes 3:1], [2Thes 3:2]. Expresses his confidence in God and them, and prays that they may patiently wait for the coming of Christ, [2Thes 3:3-5]. Gives them directions concerning strict discipline in the Church; and shows how he and his fellow laborers had behaved among them, not availing themselves of their own power and authority, [2Thes 3:6-9]. Shows them how to treat disorderly and idle people, and not to get weary in well doing, [2Thes 3:10-13]. Directs them not to associate with those who obey not the orders contained in this epistle, [2Thes 3:14], [2Thes 3:15], Prays that they may have increasing peace, 16, And concludes with his salutation and benediction, [2Thes 3:17], [2Thes 3:18].

### Verse 1

[¶39] Finally, brethren - The words το λοιπον do not mean finally, but, furthermore - to come to a conclusion - what remains is this - I shall only add - any of these phrases expresses the sense of the original.

[¶40] Pray for us - God, in the order of his grace and providence, has made even the success of his Gospel dependent, in a certain measure, on the prayers of his followers. Why he should do so we cannot tell, but that he has done so we know; and they are not a little criminal who neglect to make fervent supplications for the prosperity of the cause of God.

[¶41] May have free course - They were to pray that the doctrine of the Lord, ὁ λογος του Κυριου, might run, τρεχῃ, an allusion to the races in the Olympic games: that, as it had already got into the stadium or race course, and had started fairly, so it might run on, get to the goal, and be glorified; i.e., gain the crown, appointed for him that should get first to the end of the course.

### Verse 2

[¶43] Unreasonable and wicked men - The word ατοπων, which we translate unreasonable, signifies rather disorderly, unmanageable; persons out of their place - under no discipline, regardless of law and restraint, and ever acting agreeably to the disorderly and unreasonable impulse of their own minds.

[¶44] For all men have not faith - The word πιστις is without doubt, to be taken here for fidelity or trustworthiness, and not for faith; and this is agreeable to the meaning given to it in the very next verse: But the Lord is faithful, πιστος δε εστιν ὁ Κυριος.

[¶45] There are many, even of those who have received a measure of the Divine light, in whom we cannot confide; they are irregular, disorderly, and cannot be brought under regular discipline: to these we cannot trust either ourselves or any thing that concerns the cause of God. But the Lord is worthy of your whole confidence; doubt him not; he will establish you, and keep you from any evil to which you may be exposed by these or such like persons.

## 613. 2 Thessalonians · 4 of 5

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/613/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/613/#p-N

### Verse 3

[¶1] From evil - Απο του πονηρου may be translated, from the devil or from the evil one. They had disorderly men, wicked men, and the evil one or the devil, to contend with; God alone could support and give them the victory; he had promised to do it, and he might ever be confided in as being invariably faithful.

### Verse 4

[¶3] And we have confidence - We have no doubt of God's kindness towards you; he loves you, and will support you: and we can confide in you, that ye are now acting as we have desired you, and will continue so to do.

### Verse 5

[¶5] The Lord direct your hearts into the love of God - The love of God is the grand motive and principle of obedience; this must occupy your hearts: the heart is irregular in all its workings; God alone, by his Spirit, can direct it into his love, and keep it right; κατευθυναι, give a proper direction to all its passions, and keep them in order, regularity and purity.

[¶6] The patience of Christ - Such patience, under all your sufferings and persecutions, as Christ manifested under his. He bore meekly the contradiction of sinners against himself; and when he was reviled, he reviled not again.

### Verse 6

[¶8] That ye withdraw yourselves - Have no fellowship with those who will not submit to proper discipline; who do not keep their place; ατακτως, such as are out of their rank, and act according to their own wills and caprices; and particularly such as are idle and busybodies. These he had ordered, [1Thes 4:11], [1Thes 4:12], that they should study to be quiet, mind their own business, and work with their hands; but it appears that they had paid no attention to this order, and now he desires the Church to exclude such from their communion.

[¶9] And not after the tradition - This evidently refers to the orders contained in the first epistle; and that first epistle was the tradition which they had received from him. It was, therefore, no unwritten word, no uncertain saying, handed about from one to another; but a part of the revelation which God had given, and which they found in the body of his epistle. These are the only traditions which the Church of God is called to regard.

### Verse 7

[¶11] We behaved not ourselves disorderly - Ουκ ητακτησαμεν· We did not go out of our rank - we kept our place, and discharged all its duties.

### Verse 8

[¶13] Neither did we eat any man's bread for naught - We paid for what we bought, and worked with our hands that we might have money to buy what was necessary.

[¶14] Labour and travail night and day - We were incessantly employed, either in preaching the Gospel, visiting from house to house, or working at our calling. As it is very evident that the Church at Thessalonica was very pious, and most affectionately attached to the apostle, they must have been very poor, seeing he was obliged to work hard to gain himself the necessaries of life. Had they been able to support him he would not have worked with labor and travail night and day, that he might not be burdensome to them; and, as we may presume that they were very poor, he could not have got his support among them without adding to their burdens. To this his generous mind could not submit; it is no wonder, therefore, that he is so severe against those who would not labor, but were a burden to the poor followers of God.

### Verse 9

[¶16] Not because we have not power - We have the power, εξουσιαν, the right, to be maintained by those in whose behalf we labor. The laborer is worthy of his hire, is a maxim universally acknowledged and respected; and they who preach the Gospel should live by the Gospel: the apostle did not claim his privilege, but labored for his own support, that he might be an example to those whom he found otherwise disposed, and that he might spare the poor. See [1Cor 9:1], etc.

### Verse 10

[¶18] If any would not work, neither should he eat - This is a just maxim, and universal nature inculcates it to man. If man will work, he may eat; if he do not work, he neither can eat, nor should he eat. The maxim is founded on these words of the Lord: In the sweat of thy brow thou shall eat bread. Industry is crowned with God's blessing; idleness is loaded with his curse. This maxim was a proverb among the Jews. Men who can work, and will rather support themselves by begging, should not get one morsel of bread. It is a sin to minister to necessities that are merely artificial.

### Verse 11

[¶20] For we hear that there are some - It is very likely that St. Paul kept up some sort of correspondence with the Thessalonian Church; for he had heard every thing that concerned their state, and it was from this information that he wrote his second epistle.

[¶21] Disorderly - Ατακτως· Out of their rank - not keeping their own place.

[¶22] Working not at all - Either lounging at home, or becoming religious gossips; μηδεν εργαζομενους, doing nothing.

[¶23] Busybodies - Περιεργαζομενους· Doing every thing they should not do - impertinent meddlers with other people's business; prying into other people's circumstances and domestic affairs; magnifying or minifying, mistaking or underrating, every thing; newsmongers and telltales; an abominable race, the curse of every neighborhood where they live, and a pest to religious society. There is a fine paronomasia in the above words, and evidently intended by the apostle.

### Verse 12

[¶25] With quietness they work - Μετα ἡσυχιας· With silence; leaving their tale-bearing and officious intermeddling. Less noise and more work!

[¶26] That - they work, and eat their own bread - Their own bread, because earned by their own honest industry. What a degrading thing to live on the bounty or mercy of another, while a man is able to acquire his own livelihood! He who can submit to this has lost the spirit of independence; and has in him a beggar's heart, and is capable of nothing but base and beggarly actions. Witness the great mass of the people of England, who by their dependence on the poor rates are, from being laborious, independent, and respect able, become idle, profligate, and knavish; the propagators and perpetrators of crime; a discredit to the nation, and a curse to society. The apostle's command is a cure for such; and the Church of God should discountenance such, and disown them.

### Verse 13

[¶28] Be not weary in well-doing - While ye stretch out no hand of relief to the indolent and lazy, do not forget the real poor - the genuine representatives of an impoverished Christ; and rather relieve a hundred undeserving objects, than pass by one who is a real object of charity.

### Verse 14

[¶30] If any man obey not - They had disobeyed his word in the first epistle, and the Church still continued to bear with them; now he tells the Church, if they still continue to disregard what is said to them, and particularly his word by this second epistle, they are to mark them as being totally incorrigible, and have no fellowship with them.

[¶31] Some construe the words δια της επιστολης with τουτον σημειουσθε· Give me information of that man by a letter - let me hear of his continued obstinacy, and send me his name. This was probably in order to excommunicate him, and deliver him over to Satan for the destruction of the body, that the spirit might be saved in the day of the Lord Jesus. The words of the original will bear either construction, that in the text, or that given above.

### Verse 15

[¶33] Count him not as an enemy - Consider him still more an enemy to himself than to you; and admonish him as a brother, though you have ceased to hold religious communion with him. His soul is still of infinite value; labor to get it saved.

### Verse 16

[¶35] The Lord of peace - Jesus Christ, who is called our peace, [Eph 2:14]; and The Prince of peace, [Isa 9:6]. May he give you peace, for he is the Fountain and Dispenser of it.

[¶36] Always - Both in your own consciences, and among yourselves.

[¶37] By all means - Παντι τροπῳ· By all means, methods, occasions, instruments, and occurrences; peace or prosperity in every form and shape.

[¶38] Instead of εν παντι τροπῳ, in every way, etc., εν παντι τοπῳ, in every place, is the reading of A*D*FG, some others; with the Vulgate and Itala. Chrysostom, Ambrosiaster, Augustine, and others, have the same reading: May God grant you prosperity always, and everywhere.

[¶39] The Lord be with you all - This is agreeable to the promise of our Lord: Lo, I am with you alway, even unto the end of the world; [Mat 28:20]. May the Lord, who has promised to be always with his true disciples, be with you! Christians are the temple of God, and the temple of God has the Divine presence in it. May you ever continue to be his Church, that the Lord God may dwell among you!

### Verse 17

[¶41] The salutation of Paul with mine own hand - It is very likely that Paul employed an amanuensis generally, either to write what he dictated, or to make a fair copy of what he wrote. In either case the apostle always subscribed it, and wrote the salutation and benediction with his own hand; and this was what authenticated all his epistles. A measure of this kind would be very necessary if forged epistles were carried about in those times. See the note on [1Cor 16:21], and see [Col 4:18] (note).

### Verse 18

[¶43] The grace - The favor, blessing, and influence of our Lord Jesus Christ, be with you all - be your constant companion. May you ever feel his presence, and enjoy his benediction!

[¶44] Amen - So let be! God grant it! This word in this place, has more evidence in favor of its genuineness than it has in most other places; and was probably added here by the apostle himself, or by the Church of the Thessalonians.

## 614. 2 Thessalonians · 5 of 5

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/614/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/614/#p-N

[¶0] The subscriptions to this epistle are various in the MSS. and Versions. The latter are as follows: -

[¶1] The Second Epistle to the Thessalonians was written from Athens. - Common Greek text.

[¶2] The Second Epistle to the Thessalonians, which was written at Laodicea in Pisidia, was sent by the hands of Tychicus. - Syriac.

[¶3] The end of the Epistle; and it was written at Athens. - Arabic.

[¶4] To the Thessalonians. - Aethiopic.

[¶5] Written from Athens, and sent by Silvanus and Timotheus. - Coptic.

[¶6] No subscription in the Vulgate.

[¶7] Written at Corinth. - Author of the Synopsis. - sent by Titus and Onesimus. - Latin Prologue.

[¶8] The Second Epistle to the Thessalonians, written from Rome. - No. 71, a MS. of the Vatican library, written about the eleventh century.

[¶9] The chief of the MSS. either have no subscription, or agree with some of the above versions.

[¶10] That the epistle was neither written at Athens, Laodicea, nor Rome, has been sufficiently proved; and that it was written, as well as the first, at Corinth, is extremely probable. See the preface, and what has been said on the preceding epistle.

[¶11] I have often had occasion to observe that the subscriptions at the end of the sacred books are not of Divine origin; they are generally false; and yet some have quoted them as making a part of the sacred test, and have adduced them in support of some favourite opinions.

[¶12] Finished correcting this epistle for a new edition, the shortest day in 1831. - A. C.

## 615. 1 Timothy · 1 of 14

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/615/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/615/#p-N

### Preface to the First Epistle of Paul the Apostle to Timothy

[¶1] In order to find out who this person was, it will be necessary to consult the Acts of the Apostles, where the first mention is made of him; and by collating what is there said with certain passages in the epistle, we shall find who he was, and the probable time in which the epistle was addressed to him.

[¶2] Paul and Barnabas, in the course of their first apostolic journey among the Gentiles, came to Lystra, a city of Lycaonia, where they preached the Gospel for some time, and, though persecuted, with considerable success. See [Act 14:5], [Act 14:6]. It is very likely that here they converted to the Christian faith a Jewess named Lois, with her daughter Eunice, who had married a Gentile, by whom she had Timothy, and whose father was probably at this time dead; the grandmother, daughter, and son living together.

[¶3] Compare [Act 16:1-3] with [2Tim 1:5]. It is likely that Timothy was the only child; and it appears that he had been brought up in the fear of God, and carefully instructed in the Jewish religion by means of the Holy Scriptures. Compare [2Tim 1:5] with [2Tim 3:15]. It appears, also, that this young man drank into the apostle's spirit, became a thorough convert to the Christian faith, and that a very tender intimacy subsisted between St. Paul and him.

[¶4] When the apostle came from Antioch, in Syria, the second time to Lystra, he found Timothy a member of the Church, and so highly reputed and warmly recommended by the Church in that place, that St. Paul took him to be his companion in his travels. [Act 16:1-3]. From this place we learn that, although Timothy had been educated in the Jewish faith, he had not been circumcised, because his father, who was a Gentile, would not permit it. When the apostle had determined to take him with him, he found it necessary to have him circumcised, not from any supposition that circumcision was necessary to salvation, but because of the Jews, who would neither have heard him nor the apostle had not this been done: the Gospel testimony they would not have received from Timothy, because a heathen; and they would have considered the apostle in the same light, because he associated with such. See the notes on [Act 16:3].

[¶5] It is pretty evident that Timothy had a special call of God to the work of an evangelist, which the elders of the Church at Lystra knowing, set him solemnly apart to the work by the imposition of hands; [1Tim 4:14]. And they were particularly led to this by several prophetic declarations relative to him, by which his Divine call was most clearly ascertained. See [1Tim 1:18], and [1Tim 3:14]. Some think that, after this appointment by the elders, the apostle himself laid his hands on him, not for the purpose of his evangelical designation, but that he might receive those extraordinary gifts of the Holy Spirit so necessary in those primitive times to demonstrate the truth of the Gospel. See [2Tim 1:6], [2Tim 1:7]. Yet, it is likely that Timothy had not two ordinations; one by the elders of Lystra, and another by the apostle; as it is most probable that St. Paul acted with that πρεσβυτεριον or eldership mentioned [1Tim 4:14], among whom, in the imposition of hands, he would undoubtedly act as chief.

[¶6] Timothy, thus prepared to be the apostle's fellow laborer in the Gospel, accompanied him and Silas when they visited the Churches of Phrygia, and delivered to them the decrees of the apostles and elders at Jerusalem, freeing the Gentiles from the law of Moses, as a term of salvation. Having gone through these countries, they at length came to Troas, where Luke joined them; as appears from the phraseology of his history, [Act 16:10], [Act 16:11], etc. In Troas a vision appeared to Paul, directing them to go into Macedonia. Loosing therefore from Troas, they all passed over to Neapolis; and from thence went to Philippi, where they converted many, and planted a Christian Church. From Philippi they went to Thessalonica, leaving Luke at Philippi; as appears from his changing the phraseology of his history at [Act 16:40]. We may therefore suppose, that at their departing they committed the converted at Philippi to Luke's care. In Thessalonica they were opposed by the unbelieving Jews, and obliged to flee to Berea, whither the Jews from Thessalonica followed them. To elude their rage, Paul, who was most obnoxious to them, departed from Berea by night to go to Athens, leaving Silas and Timothy at Berea. At Athens, Timothy came to the apostle and gave him such an account of the afflicted state of the Thessalonian brethren, as induced him to send Timothy back to comfort them. After that Paul preached at Athens, hut with so little success that he judged it proper to leave Athens and go forward to Corinth, where Silas and Timothy came to him, and assisted in converting the Corinthians. And when he left Corinth they accompanied him, first to Ephesus, then to Jerusalem, and after that to Antioch, in Syria. Having spent some time in Antioch, Paul set out with Timothy on his third apostolical journey; in which, after visiting all the Churches of Galatia and Phrygia, in the order in which they had been planted, they came to Ephesus the second time, and there abode for a considerable time. In short, from the time Timothy first joined the apostle, as his assistant, he never left him except when sent by him on some special errand. And by his affection, fidelity, and zeal, he so recommended himself to all the disciples, and acquired such authority over them, that Paul inserted his name in the inscription of several of the letters which he wrote to the Churches, to show that their doctrine was one and the same. His esteem and affection for Timothy the apostle expressed still more conspicuously, by writing to him those excellent letters in the canon which bear his name; and which have been of the greatest use to the ministers of the Gospel ever since their publication, by directing them to discharge all the duties of their function in a proper manner.

[¶7] The date of this epistle has been a subject of much controversy, some assigning it to the year 56, which is the common opinion; and others to 64 or 65. A great balance of probability appears to be in favor of this later date; and it appears to me that the arguments of Drs. Macknight and Paley are decisive in favor of the later date. The former, in his preface, gives a very clear view of the question.

[¶8] In the third verse of the first chapter of this epistle the apostle says: "As I entreated thee to abide in Ephesus, when going into Macedonia, so do; that thou mayest charge some not to teach differently." From this it is plain,

[¶9] 1. That Timothy was in Ephesus when the apostle wrote his first letter to him;

[¶10] 2. That he had been left there by the apostle, who at parting with him entreated him to abide at Ephesus;

[¶11] 3. That this happened when Paul was going from Ephesus to Macedonia; and,

[¶12] 4. That he had entreated Timothy to abide in Ephesus, for the purpose of charging some teachers in that Church not to teach differently from the apostles.

[¶13] In the history of the Acts of the Apostles there is no mention of Paul's going from Ephesus to Macedonia but once; viz. after the riot of Demetrius, [Act 20:1], for which reason Theodoret, among the ancients, and among the moderns, Estius, Baronius, Capellus, Grotius, Lightfoot, Salmasius, Hammond, Witsius, Lardner, Pearson, and others, have given it as their opinion, that the apostle speaks of that journey in his First Epistle to Timothy. Yet, if I am not mistaken, the following circumstance will show their opinion to be ill founded: -

[¶14] 1. When the apostle went from Ephesus to Macedonia, as related [Act 20:1], Timothy was not in Ephesus, having gone from that city into Macedonia with Erastus by the apostle's direction; [Act 19:22]. And in the First Epistle to the Corinthians, which was written after Timothy's departure from Ephesus, we are informed that he was to go from Macedonia to Corinth. [1Cor 4:17] : "I have sent to you Timothy." [1Cor 16:10], [1Cor 16:11] : "If Timothy be come, take care that he be among you without fear. Send him forward in peace, that he may come to me, for I expect him with the brethren." But before Timothy returned from Corinth, the apostle left Ephesus and went into Macedonia, where the brethren above mentioned met him, [2Cor 2:12], [2Cor 2:13], having Timothy in their company; as is plain from his joining the apostle in his Second Epistle to the Corinthians, which all agree was written from Macedonia, immediately after the brethren from Corinth gave the apostle an account of the success of his first letter. Wherefore, since Timothy was not in Ephesus when the apostle left the city after the riot, it could not be the occasion on which the apostle said to him: "As I entreated thee to abide in Ephesus, when going into Macedonia, so do." But the journey into Macedonia, of which he speaks, must have been some other journey not mentioned in the Acts. To remove this difficulty we are told that Timothy returned from Corinth to the apostle be lore his departure from Ephesus, and that he was left there after the riot; but that something happened, which occasioned him to follow the apostle into Macedonia; that there he joined him in writing his Second Epistle to the Corinthians; and, having finished his business in Macedonia, he returned to Ephesus and abode there, agreeably to the apostle's request. But as these suppositions are not warranted by the history of the Acts, Timothy's joining the apostle in his Second Epistle to the Corinthians may still be urged as a proof that he came with the brethren directly from Corinth to Macedonia. Farther, that Timothy did not go from Macedonia to Ephesus after joining the apostle in his Second Epistle to the Corinthians, but returned with him to Corinth to receive the collections, is, I think, plain from [Act 20:4], where he is mentioned as one of those who accompanied Paul from Corinth to Jerusalem with the collections.

[¶15] 2. When the apostle wrote his First Epistle to Timothy, "he hoped to come to him soon," [1Tim 3:14]; but from the history of the Acts it is certain that in no letter written to Timothy after the riot, till his first confinement in Rome, could the apostle say that he hoped to come to him soon. He could not say so in any letter written from Troas, the first place he stopped at after leaving Ephesus; for at that time he was going into Macedonia and Achaia to receive the collections for the poor from the Churches in these provinces. Neither could he say so after writing his Second Epistle to the Corinthians from Macedonia; for in that epistle he told the Corinthians he was coming to them with the Macedonian brethren, who were commissioned to attend him in his voyage to Jerusalem, with the collections, [2Cor 9:4], and that he meant to sail directly from Corinth to Judea, [2Cor 1:16]. As little could he write to Timothy that he hoped to come to him soon, when he altered his resolution on the occasion of the lying in wait of the Jews, and returned into Macedonia, [Act 20:3]. For he was then in such haste to be in Jerusalem on the day of pentecost, that when he came to Miletus, instead of going to Ephesus, he sent for the elders of that Church to come to him, [Act 20:16], [Act 20:17]. When he arrived in Judea, he could not write that he hoped to come to Ephesus soon, for he was imprisoned a few days after he went up to Jerusalem; and having continued two years in prison at Caesarea, he was sent bound to Rome, where likewise being confined, he could not, till towards the conclusion of that confinement, write to Timothy that he hoped to come to him soon. And even then he did not write his First Epistle to Timothy, for Timothy was with him at the conclusion of his confinement, [Phi 2:19], [Phi 2:23].

[¶16] 3. From the first epistle we learn that the following were the errors Timothy was left in Ephesus to oppose:

[¶17] 1. Fables invented by the Jewish doctors to recommend the observance of the law of Moses as necessary to salvation.

[¶18] 2. Uncertain genealogies, by which individuals endeavored to trace their descent from Abraham, in the persuasion that they would be saved, merely because they had Abraham for their father.

[¶19] 3. Intricate questions and strifes about some words in the law; perverse disputings of men of corrupt minds, who reckoned that which produced most gain to be the best kind of godliness.

[¶20] 4. Oppositions of knowledge, falsely so named. But these errors had not taken place in the Ephesian Church before the apostle's departure; for in his charge to the Ephesian elders at Miletus, he foretold that the false teachers were to enter in among them after his departing. [Act 20:29], [Act 20:30] : "I know that after my departing, shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things to draw away disciples after them." The same thing appears from the two epistles which the apostle wrote to the Corinthians; the one from Ephesus before the riot of Demetrius, the other from Macedonia after that event; and from the epistle which he wrote to the Ephesians themselves from Rome, during his confinement there. For in none of these letters is there any notice taken of the above mentioned errors, as subsisting among the Ephesians at the time they were written; which cannot be accounted for on supposition that they were prevalent in Ephesus when the apostle went into Macedonia after the riot. I am therefore of opinion that the first to Timothy, in which the apostle desired him to abide in Ephesus for the purpose of opposing the Judaizers and their errors, could not be written either from Troas or from Macedonia after the riot, as those who contend for the early date of the epistle suppose; but it must have been written some time after the apostle's release from confinement in Rome, when no doubt he visited the Church at Ephesus, and found the Judaizing teachers there busily employed in spreading their pernicious errors.

[¶21] 4. In the first Epistle to Timothy the same sort of persons, doctrines, and practices, are reprobated, which are condemned in the second. Compare [1Tim 4:1-6] with [2Tim 3:1-5]; and [1Tim 6:20] with [2Tim 2:14]; and [1Tim 6:4] with [2Tim 2:16]. The same commands, instructions, and encouragements are given to Timothy in the first epistle as in the second. Compare [1Tim 6:13], [1Tim 6:14], with [2Tim 4:1-5]. The same remedies for the corruptions which had taken place among the Ephesians are prescribed in the first epistle as in the second. Compare [1Tim 4:14] with [2Tim 1:6], [2Tim 1:7]; and as in the second epistle, so in the first, every thing is addressed to Timothy as superintendent both of the teachers and of the laity in the Church at Ephesus; all which, I think, imply that the state of things among the Ephesians was the same when the two epistles were written; consequently that the first epistle was written only a few months before the second, and not long before the apostle's death.

[¶22] These arguments appeared so convincing to Pearson, Le Clerc, L'Enfant, Cave, Fabricius, Mill, Whitby, and others, that they were unanimously of opinion Timothy was left by the apostle in Ephesus as he went into Macedonia, not after the riot of Demetrius, but after he was released from his first confinement at Rome. And from that circumstance they infer that he did not write his first epistle till some time in the end of the year 64, or in the beginning of 65. I think it was written from Nicopolis.

[¶23] To the late date of this first epistle, there are three plausible objections which must not be overlooked: -

[¶24] 1. It is thought that, if the First Epistle to Timothy was written after the apostle's release, he could not with any propriety have said to Timothy, [1Tim 4:12] : "Let no man despise thy youth;" but it is replied: That Servius Tullius, in classing the Roman people, as Aulus Gellius relates, lib. x. c. 28, divided their age into three periods: Childhood he limited to the age of seventeen; youth, from that to forty-six; and old age, from that to the end of life. Now, supposing Timothy to have been eighteen years old, a.d. 50, when he became Paul's assistant, he would be no more than 32, a.d. 64, two years after the apostle's release, when it is supposed this epistle was written. Wherefore, being then in the period of life which, by the Greeks as well as the Roman, was considered as youth, the apostle with propriety might say to him, Let no man despise thy youth.

[¶25] 2. When the apostle touched at Miletus, in his voyage to Jerusalem with the collections, the Church at Ephesus had a number of elders, that is, of bishops and deacons, who came to him at Miletus, [Act 20:17]. It is therefore asked: What occasion was there in an epistle written after the apostle's release, to give Timothy directions concerning the ordination of bishops and deacons, in a Church where there were so many elders already? The answer is: The elders who came to the apostle at Miletus in the year 58 may have been too few for the Church at Ephesus, in her increased state, in the year 65. Besides, false teachers had then entered, to oppose whom more bishops and deacons might be needed than were necessary in the year 58; not to mention that some of the first elders having died, others were wanted to supply their places.

[¶26] 3. Because the apostle wrote to Timothy that "he hoped to come to him soon," [1Tim 3:14], it is argued that the letter in which this is said must have been written before the apostle said to the Ephesian elders, [Act 20:25] : "I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more." But if, by this, the First Epistle to Timothy is proved to have been written before the apostle's interview with the elders at Miletus, his Epistles to the Philippians, to the Hebrews, and to Philemon, in which he promised to visit them, must likewise have been written before the interview; in regard, his declaration respected the Philippians, the Hebrews, and Philemon, as well as the Ephesians; for they certainly were persons among whom the apostle had gone preaching the kingdom of God. Yet no commentator ever thought the epistles above mentioned were written to them before the apostle's interview with the Ephesian elders; on the contrary, it is universally acknowledged that these epistles were written four years after the interview; namely, during the apostle's first imprisonment at Rome. Wherefore, when he told the Ephesian elders that they, and his other converts, among whom he had gone preaching the kingdom of God, should see his face no more, as it was no point either of faith or practice which he spake, he may well be supposed to have declared nothing but his own opinion, resulting from his fears. He had lately escaped the rage of the Jews, who laid wait for him in Cenchrea to kill him, [Act 20:3]. This, with their fury on former occasions, filled him with such anxiety that, in writing to the Romans from Corinth; he requested them "to strive together with him in their prayers that he might be delivered from the unbelieving in Judea;" [Rom 15:30], [Rom 15:31]. Farther, that in his own speech to the Ephesian elders the apostle only declared his own persuasion, dictated by his fears, and not any suggestion of the Spirit, I think plain from what he had said immediately before, [Act 20:22], [Act 20:23] : "Behold, I go bound in the spirit to Jerusalem, not knowing the things that shall befall me there: save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me." Wherefore, although his fears were happily disappointed, and he actually visited the Ephesians after his release; his character as an inspired apostle is not hurt in the least, if, in saying he knew they should see his face no more, he declared, as I have said, his own persuasion only, and no dictate of the Holy Ghost.

[¶27] Dr. Paley's arguments are the same in substance; but he does not mention Dr. Macknight, who wrote before him, and whose work he must have seen.

[¶28] The principal difficulty in this opinion is, that it necessarily implies that St. Paul visited Ephesus after his liberation at Rome; which appears so contrary to what he said to the Ephesian Church, that they should see his face no more. Dr. Paley, however, finds some farther presumptive evidences that the apostle must have visited Ephesus. The Epistles to the Philippians and to Philemon were written while the apostle was a prisoner at Rome; to the former he says: "I trust in the Lord, that I also myself shall come shortly;" and to the latter, who was a Colossian, he gives this direction: "But withal, prepare me also a lodging, for I trust that through your prayers I shall be given unto you." An inspection of the map will show us that Colosse was a city of Asia Minor, lying eastward, and at no great distance from Ephesus; Philippi was on the other, i.e. the western, side of the Aegean Sea. Now if the apostle executed his purpose, and came to Philemon at Colosse soon after his liberation, it cannot be supposed that he would omit to visit Ephesus, which lay so near it, and where he had spent three years of his ministry. As he was also under a promise to visit the Church at Philippi shortly, if he passed from Colosse to Philippi he could hardly avoid taking Ephesus in his way. See Paley's Horae Paulinae, page 293. This, taken in connection with the preceding arguments, can leave little doubt that the date of this epistle must be referred to a time subsequent to St. Paul's liberation from Rome, and consequently to the end of the year 64, or the beginning of the year 65.

[¶29] Paul's salutation to Timothy, [1Tim 1:1], [1Tim 1:2]. For what purpose he had left him at Ephesus, [1Tim 1:3]. What the false apostles taught in opposition to the truth, [1Tim 1:4-7]. The true use of the law, [1Tim 1:8-11]. He thanks God for his own conversion, and describes his former state, [1Tim 1:12-17]. Exhorts Timothy to hold fast faith and a good conscience, and speaks of Hymeneus and Alexander who had made shipwreck of their faith, [1Tim 1:18-20].

### Verse 1

[¶31] Paul an apostle - by the commandment of God - We have already seen that the term αποστολος, apostle, literally signifies a person sent from one to another, without implying any particular dignity in the person, or importance in the message. But it is differently used in the New Testament, being applied to those who were sent expressly from God Almighty, with the message of salvation to mankind. It is, therefore, the highest character any human being can have; and he message is the most important which even God himself can send to his intelligent creatures. It was by the express command of God that St. Paul went to the Gentiles preaching the doctrine of salvation by faith in Christ Jesus.

[¶32] Jesus Christ - our hope - Without Jesus, the world was hopeless; the expectation of being saved can only come to mankind by his Gospel. He is called our hope, as he is called our life, our peace, our righteousness, etc., because from him hope, life, peace, righteousness, and all other blessings proceed.

### Verse 2

[¶34] My own son in the faith - Brought to salvation through Christ by my ministry alone. Probably the apostle speaks here according to this Jewish maxim: כל המלמר בן תכירו תורה מעלה עליו הכתוב כאלו ילרו He who teaches the law to his neighbour's son is considered by the Scripture as if he had begotten him; Sanhedrin, fol. xix. 2. And they quote [Num 3:1], as proving it: These are the generations of Aaron and Moses - and these are the names of the sons of Aaron. "Aaron," say they, "begot them, but Moses instructed them; therefore they are called by his name." See Schoettgen.

[¶35] But γνησιῳ τεκνῳ may mean my beloved son; for in this sense το γνησιον is not unfrequently used.

[¶36] In the faith - The word πιστις, faith, is taken here for the whole of the Christian religion, faith in Christ being its essential characteristic.

[¶37] Grace, mercy, and peace -

[¶38] Grace, the favor and approbation of God.

[¶39] Mercy, springing from that grace, pardoning, purifying, and supporting.

[¶40] Peace, the consequence of this manifested mercy, peace of conscience, and peace with God; producing internal happiness, quietness, and assurance.

### Verse 3

[¶42] I besought thee - The apostle had seen that a bad seed had been sown in the Church; and, as he was obliged to go then into Macedonia, he wished Timothy, on whose prudence, piety, and soundness in the faith he could depend, to stay behind and prevent the spreading of a doctrine that would have been pernicious to the people's souls. I have already supposed that this epistle was written after Paul had been delivered from his first imprisonment at Rome, about the end of the year 64, or the beginning of 65. See the preface. When, therefore, the apostle came from Rome into Asia, he no doubt visited Ephesus, where, ten years before, he had planted a Christian Church, and, as he had not time to tarry then, he left Timothy to correct abuses.

[¶43] That thou mightest charge some - He does not name any persons; the Judaizing teachers are generally supposed to be those intended; and the term τισι, some, certain persons, which he uses, is expressive of high disapprobation, and at the same time of delicacy: they were not apostles, nor apostolic men; but they were undoubtedly members of the Church at Ephesus, and might yet be reclaimed.

## 616. 1 Timothy · 2 of 14

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### Verse 4

[¶1] Neither give heed to fables - Idle fancies; things of no moment; doctrines and opinions unauthenticated; silly legends, of which no people ever possessed a greater stock than the Jews. Their Talmud abounds with them; and the English reader may find them in abundance in Stehlin's Jewish Traditions, 2 vols. 8vo.

[¶2] Endless genealogies - I suppose the apostle to mean those genealogies which were uncertain - that never could be made out, either in the ascending or descending line; and, principally, such as referred to the great promise of the Messiah, and to the priesthood. The Jews had scrupulously preserved their genealogical tables till the advent of Christ and the evangelists had recourse to them, and appealed to them in reference to our Lord's descent from the house of David; Matthew taking this genealogy in the descending, Luke in the ascending, line. And whatever difficulties we may now find in these genealogies, they were certainly clear to the Jews; nor did the most determined enemies of the Gospel attempt to raise one objection to it from the appeal which the evangelists had made to their own public and accredited tables. All was then certain; but we are told that Herod destroyed the public registers; he, being an Idumean, was jealous of the noble origin of the Jews; and, that none might be able to reproach him with his descent, be ordered the genealogical tables, which were kept among the archives in the temple, to be burnt. See Euseb. H. E., lib. i. cap. 8. From this time the Jews could refer to their genealogies only from memory, or from those imperfect tables which had been preserved in private hands; and to make out any regular line from these must have been endless and uncertain. It is probably to this that the apostle refers; I mean the endless and useless labor which the attempts to make out these genealogies must produce, the authentic tables being destroyed. This, were all other proofs wanting, would be an irresistible argument against the Jews that the Messiah is come; for their own prophets had distinctly marked out the line by which he was to come; the genealogies are now all lost; nor is there a Jew in the universe that can show from what tribe he is descended. There can, therefore, be no Messiah to come, as none could show, let him have what other pretensions he might, that he sprang from the house of David. The Jews do not, at present, pretend to have any such tables; and, far from being able to prove the Messiah from his descent, they are now obliged to say that, when, the Messiah comes, he will restore the genealogies by the Holy Spirit that shall rest upon him. "For," says Maimonides, "in the days of the Messiah, when his kingdom shall be established, all the Israelites shall be gathered together unto him; and all shall be classed in their genealogies by his mouth, through the Holy Spirit that shall rest upon him; as it is written, [Mal 3:3] : He shall sit as a refiner and purifier of silver, and he shall purify the sons of Levi. First he will purify the Levites, and shall say: 'This man is a descendant from the priests; and this, of the stock of the Levites;' and he shall cast out those who are not of the stock of Israel; for behold it is said, [Ezr 2:63] : And the Tirshatha said-they should not eat of the most holy things, till there stood up a priest with Urim and Thummim. Thus, by the Holy Spirit, the genealogies are to be revised." See Schoettgen.

[¶3] Some learned men suppose that the apostle alludes here to the Aeons, among the Gnostics and Valentinians, of whom there were endless numbers to make up what was called their pleroma; or to the sephiroth, or splendours of the Cabalists. But it is certain that these heresies had not arrived to any formidable head in the apostle's time; and it has long been a doubt with me whether they even existed at that time: and I think it the most simple way, and most likely to be the intention of the apostle, to refer all to the Jewish genealogies, which he calls Jewish fables, [Tit 1:14], to which we know they were strongly and even conscientiously attached and which, at this time, it must have been extremely difficult to make out.

[¶4] Instead of γενεαλογιαις, genealogies, some learned men have conjectured that the original word was κενολογιαις, empty words, vain speeches; but this conjecture is not supported by any MS. or version.

[¶5] Which minister questions - They are the foundation of endless altercations and disputes; for, being uncertain and not consecutive, every person had a right to call them in question; as we may naturally suppose, from the state in which the genealogical tables of the Jews then were, that many chasms must be supplied in different lines, and consequently much must be done by conjecture.

[¶6] Rather than godly edifying - Such discussions as these had no tendency to promote piety. Many, no doubt, employed much of that time in inquiring who were their ancestors, which they should have spent in obtaining that grace by which, being born from above, they might have become the sons and daughters of God Almighty.

[¶7] Instead of οικοδομιαν Θεου, godly edifying, or the edification of God, οικονομιαν Θεου, the economy or dispensation of God, is the reading of almost every MS. in which this part of the epistle is extant, (for some MSS. are here mutilated), and of almost all the versions, and the chief of the Greek fathers. Of the genuineness of this reading scarcely a doubt can be formed; and though the old reading, which is supported by the Latin fathers and the Vulgate, gives a good sense, yet the connection and spirit of the place show that the latter must be the true reading. Griesbach has received this reading into the text.

[¶8] What had Jewish genealogies to do with the Gospel? Men were not to be saved by virtue of the privileges or piety of their ancestors. The Jews depended much on this. We have Abraham to our father imposed silence on every check of conscience, and every godly reproof which they received for their profligacy and unbelief. In the dispensation of God, Faith in Christ Jesus was the only means and way of salvation. These endless and uncertain genealogies produced no faith; indeed they were intended as a substitute for it; for those who were intent on making out their genealogical descent paid little attention to faith in Christ. They ministered questions rather than that economy of God which is by faith. This dispensation, says the apostle, is by faith, οικονομιαν Θεου την εν πιστει· It was not by natural descent, nor by works, but by faith in Christ; therefore it was necessary that the people who were seeking salvation in any other way should be strictly informed that all their toil and labor would be vain.

### Verse 5

[¶10] Now the end of the commandment is charity - These genealogical questions lead to strife and debate; and the dispensation of God leads to love both to God and man, through faith in Christ. These genealogical questions leave the heart under the influence of all its vile tempers and evil propensities; Faith in Jesus purifies the heart. No inquiry of this kind can add to any thing by which the guilt of sin can be taken away; but the Gospel proclaims pardon, through the blood of the Lamb, to every believing penitent. The end, aim, and design of God in giving this dispensation to the world is, that men may have an unfeigned faith, such as lays hold on Christ crucified, and produces a good conscience from a sense of the pardon received, and leads on to purity of heart; Love to God and man being the grand issue of the grace of Christ here below, and this fully preparing the soul for eternal glory. He whose soul is filled with love to God and man has a pure heart, a good conscience, and unfeigned faith. But these blessings no soul can ever acquire, but according to God's dispensation of faith.

[¶11] The paraphrase and note of Dr. Macknight on this verse are very proper: "Now the scope of the charge to be given by thee to these teachers is, that, instead of inculcating fables and genealogies, they inculcate love to God and man, proceeding from a pure heart, and directed by a good conscience, and nourished by unfeigned faith in the Gospel doctrine. The word παραγγελια denotes a message or order, brought to one from another, and delivered by word of mouth. The charge here meant is that which the apostle ordered Timothy to deliver to the teachers in Ephesus; for he had said, [1Tim 1:3] : I had besought thee to abide still at Ephesus, ἱνα παραγγειλῃς, that thou mightest charge some: here he tells him what the scope of this charge was to be."

[¶12] Of faith unfeigned - Πιστεως ανυποκριτου· A faith not hypocritical. The apostle appears to allude to the Judaizing teachers, who pretended faith in the Gospel, merely that they might have the greater opportunity to bring back to the Mosaic system those who had embraced the doctrine of Christ crucified. This Is evident from the following verse.

### Verse 6

[¶14] From which some having swerved - From which some, though they have pretended to aim at the τελος, scope, or mark, have missed that mark. This is the import of the original word αστοχησαντες.

[¶15] Turned aside unto vain jangling - The original term, ματαιολογιαν, signifies empty or vain talking; discourses that turn to no profit; a great many words and little sense; and that sense not worth the pains of hearing. Such, indeed, is all preaching where Jesus Christ is not held forth.

### Verse 7

[¶17] Teachers of the law - To be esteemed or celebrated as rabbins; to be reputed cunning in solving knotty questions and enigmas, which answered no end to true religion. Of such the rabbinical teaching was full.

[¶18] Understanding neither what they say - This is evident from almost all the Jewish comments which yet remain. Things are asserted which are either false or dubious; words, the import of which they did not understand, were brought to illustrate them: so that it may be said, They understand not what they say, nor whereof they affirm. I will give one instance from the Jerusalem Targum, on [Gen 1:15] : And God made two great lights, and they were equal in splendor twenty-one years, the six hundred and seventy-second part of an hour excepted: and afterwards the moon brought a false accusation against the sun, and therefore she was lessened; and God made the sun the greater light to superintend the day, etc. I could produce a thousand of a similar complexion.

### Verse 8

[¶20] But we know that the law is good - The law as given by God, is both good in itself and has a good tendency. This is similar to what the apostle had asserted, [Rom 7:12-16] : The law is holy; and the commandment is holy, just, and good; see the note on [Rom 7:12], etc.

[¶21] If a man use it lawfully - That is, interpret it according to its own spirit and design, and use it for the purpose for which God has given it; for the ceremonial law was a schoolmaster to lead us unto Christ, and Christ is the end of that law for justification to every one that believes. Now those who did not use the law in reference to these ends, did not use it lawfully - they did not construe it according to its original design and meaning.

### Verse 9

[¶23] The law is not made for a righteous man - There is a moral law as well as a ceremonial law: as the object of the latter is to lead us to Christ; the object of the former is to restrain crimes, and inflict punishment on those that commit them. It was, therefore, not made for the righteous as a restrainer of crimes, and an inflicter of punishments; for the righteous avoid sin, and by living to the glory of God expose not themselves to its censures. This seems to be the mind of the apostle; he does not say that the law was not Made for a righteous man, but ου κειται, it does not Lie against a righteous man; because he does not transgress it: but it lies against the wicked; for such as the apostle mentions have broken it, and grievously too, and are condemned by it. The word κειται, lies, refers to the custom of writing laws on boards, and hanging them up in public places within reach of every man, that they might be read by all; thus all would see against whom the law lay.

[¶24] The lawless - Ανομοις· Those who will not be bound by a law, and acknowledge none, therefore have no rule of moral conduct.

[¶25] Disobedient - Ανυποτακτοις· Those who acknowledge no authority; from α, negative, and ὑποτασσω, to subject; they neither acknowledge law, nor executive authority, and consequently endeavor to live as they list; and from such dispositions all the crimes in the following catalogue may naturally spring.

[¶26] For the ungodly - Ασεβεσι· The irreligious - those who do not worship God, or have no true worship; from α, negative, and σεβω, to worship. For sinners, ἁμαρτωλοις those who transgress the laws; from α, negative, and μαρπτω, to hit the mark. This has been elsewhere explained.

[¶27] For unholy - Ανοσιοις· Persons totally polluted - unclean within, and unclean without; from α, negative, and ὁσιος, holy.

[¶28] And profane - Βεβηλοις· Such who are so unholy and abominable as not to be fit to attend any public worship; from βε, denoting privation or separation, and βηλος, a threshold or pavement, particularly of a temple. Our word profane comes from procul a fano, "far from the temple." When the ancients, even heathens, were about to perform some very sacred rites, they were accustomed to command the irreligious to keep at a distance; hence that saying in a fragment of Orpheus: - Φθεγξομαι οἱς θεμις εστι· θυρας δ' επιθεσθε βεβηλοις Πασιν ὁμως. "I will speak to whom it is lawful; but these doors, O, shut against the profane."

[¶29] And that of Virgil, Aen. vi. ver. 258.

[¶30] Procul! O procul! este profani.

[¶31] Far! ye profane! get hence.

[¶32] Murderers of fathers - Πατραλῳαις. The murderer of a father or a mother, notwithstanding the deep fall of man, and the general profligacy of the world, has been so rare, and is a crime so totally opposite to nature, that few civilized nations have found it necessary to make laws against it. Yet, such monsters, like the most awful and infrequent portents, have sometimes terrified the world with their appearance. But I think the original does not necessarily imply the murder of a father or of a mother; πατραλῳας comes from πατερα, a father, and αλοιαω, to strike, and may mean simply beating or striking a father or mother: this is horrible enough; but to murder a parent out-herods Herod.

[¶33] Manslayers - Ανδροφονοις· Murderers simply; all who take away the life of a human being contrary to law. For no crime, unless it be murder, should any man lose his life. If the law did not speak differently, I should not scruple to say that he whose life is taken away, except for murder, is murdered.

### Verse 10

[¶35] For whoremongers - Πορνοις· Adulterers, fornicators, and prostitutes of all sorts.

[¶36] Them that defile themselves with mankind - Αρσενοκοιταις· From αρσην, a male, and κοιτη, a bed; a word too bad to be explained. A sodomite.

[¶37] Men-stealers - Ανδραποδισταις· Slave-dealers; whether those who carry on the traffic in human flesh and blood; or those who steal a person in order to sell him into bondage; or those who buy such stolen men or women, no matter of what color or what country; or those who sow dissensions among barbarous tribes in order that they who are taken in war may be sold into slavery; or the nations who legalize or connive at such traffic: all these are men-stealers, and God classes them with the most flagitious of mortals.

[¶38] For liars - Ψευσταις· They who speak for truth what they know to be false; and even they who tell the truth in such a way as to lead others to draw a contrary meaning from it.

[¶39] For perjured persons - Επιορκοις· From επι, against, and ὁρκος, an oath; such as do or leave undone any thing contrary to an oath or moral engagement, whether that engagement be made by what is called swearing, or by an affirmation or promise of any kind.

[¶40] And if there be any other thing - Every species of vice and immorality, all must be necessarily included, that is contrary to sound doctrine - to the immutable moral law of God, as well as to the pure precepts of Christianity where that law is incorporated, explained, and rendered, if possible, more and more binding.

### Verse 11

[¶42] According to the glorious Gospel - The sound doctrine mentioned above, which is here called ευαγγελιον της δοξης του μακαριου Θεου, the Gospel of the glory of the blessed or happy God - a dispensation which exhibits the glory of all his attributes; and, by saving man in such a way as is consistent with the glory of all the Divine perfections, while it brings peace and good will among men, brings glory to God in the highest. Sin has dishonored God, and robbed him of his glory; the Gospel provides for the total destruction of sin, even in this world, and thus brings back to God his glory.

### Verse 12

[¶44] I thank Christ - I feel myself under infinite obligation to Christ who hath strengthened me, ενδυναμωσαντι, who hath endued me with various miraculous gifts of his Holy Spirit, and put me into the ministry, διακονιαν, the deaconship, the service of mankind, by preaching the Gospel, for that he counted me - he knew that I would be, faithful to the charge that was delivered to me.

## 617. 1 Timothy · 3 of 14

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/617/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/617/#p-N

### Verse 13

[¶1] A blasphemer - Speaking impiously and unjustly of Jesus, his doctrine, his ways, and his followers.

[¶2] And - persecutor - Endeavouring, to the uttermost of his power, to exterminate all who called on the name of the Lord Jesus.

[¶3] And injurious - Και ὑβριστην· As full of insolence as I was of malevolence; and yet, all the while, thinking I did God service, while sacrificing men and women to my own prejudices and intolerance.

[¶4] I did it ignorantly in unbelief - Not having considered the nature and evidences of Christianity, and not having believed that Jesus was the promised Messiah, I acted wholly under the prejudices that influenced my countrymen in general. God therefore showed me mercy, because I acted under this influence, not knowing better. This extension of mercy, does not, however, excuse the infuriated conduct of Saul of Tarsus, for he says himself that he was exceedingly mad against them. Let us beware, lest we lose the man's former crimes in his after character.

### Verse 14

[¶6] The grace of our Lord was exceeding abundant - The original is very emphatic, that grace of our Lord, ὑπερεπλεονασε, hath superabounded - it manifested itself in a way of extraordinary mercy.

[¶7] With faith and love - Not only pardoning such offenses, but leading me to the full experimental knowledge of Christianity; of that faith and love which are essential to it; and giving me authority to proclaim it to mankind.

### Verse 15

[¶9] Christ Jesus came into the world to save sinners - This is one of the most glorious truths in the book of God; the most important that ever reached the human ear, or can be entertained by the heart of man. All men are sinners; and as such condemned, justly condemned, to eternal death. Christ Jesus became incarnate, suffered, and died to redeem them; and, by his grace and Spirit, saves them from their sins. This saying or doctrine he calls, first, a faithful or true saying; πιστος ὁ λογος, it is a doctrine that may be credited, without the slightest doubt or hesitation; God himself has spoken it; and the death of Christ and the mission of the Holy Ghost, sealing pardon on the souls of all who believe, have confirmed and established the truth.

[¶10] Secondly, it is worthy of all acceptation; as all need it, it is worthy of being received by all. It is designed for the whole human race, for all that are sinners is applicable to all, because all are sinners; and may be received by all, being put within every man's reach, and brought to every man's ear and bosom, either by the letter of the word, or, where that revelation is not yet come, by the power of the Divine Spirit, the true light from Christ that lightens every man that cometh into the world. From this also it is evident that the death of Christ, and all its eternally saving effects, were designed for every man.

[¶11] Of whom I am chief - Ὡν πρωτος ειμι εγω. Confounding Paul the apostle, in the fullness of his faith and love, with Saul of Tarsus, in his ignorance, unbelief, and persecuting rage, we are in the habit of saying: "This is a hyperbolical expression, arguing the height of the apostle's modesty and humility and must not be taken according to the letter." I see it not in this light; I take it not with abatement; it is strictly and literally true: take the whole of the apostle's conduct, previously to his conversion, into consideration, and was there a greater sinner converted to God from the incarnation to his own time? Not one; he was the chief; and, keeping his blasphemy, persecution, and contumely in view, he asserts: Of all that the Lord Jesus came into the world to save, and of all that he had saved to that time, I am chief. And who, however humble now, and however flagitious before, could have contested the points with him? He was what he has said, and as he has said it. And it is very probable that the apostle refers to those in whom the grace and mercy of God were, at the first promulgation of the Gospel, manifested: and comparing himself with all these he could with propriety say, ὡν πρωτος ειμι, of whom I am the first; the first who, from a blasphemer, persecutor (and might we not add murderer? see the part he took in the martyrdom of Stephen), became a preacher of that Gospel which I had persecuted. And hence, keeping this idea strictly in view, he immediately adds: Howbeit, for this cause I obtained mercy; that in me First, πρωτῳ, Jesus Christ might show forth all longsuffering, for a pattern To Them which should Hereafter, των μελλοντων believe on him to life everlasting. And this great display of the pardoning mercy of God, granted in so singular a manner, at the very first promulgation of the Gospel, was most proper to be produced as a pattern for the encouragement of all penitent sinners to the end of time. If Jesus Christ, with whom there can be no respect of persons, saved Saul of Tarsus, no sinner need despair.

### Verse 17

[¶13] Now unto the King eternal - This burst of thanksgiving and gratitude to God, naturally arose from the subject then under his pen and eye. God has most wondrously manifested his mercy, in this beginning of the Gospel, by saving me, and making me a pattern to all them that shall hereafter believe on Christ. He is βασιλευς των αιωνων, the king of eternities; the eternity a parte ante, and the eternity a parte post; the eternity that was before time was, and the eternity that shall be when time is no more. Therefore, ever living to justify and save sinners, to the end of the world.

[¶14] Immortal - Αφθαρτῳ· Incorruptible - not liable to decay or corruption; a simple uncompounded essence, incapable, therefore, of decomposition, and consequently permanent and eternal. One MS., the later Syriac in the margin, the Vulgate, one copy of the Itala, and some of the Latin fathers, read αθανατῳ, immortal, which our translation follows; but it is not the original reading.

[¶15] Invisible - Αορατῳ· One who fills all things, works everywhere, and yet is invisible to angels and men; the perfect reverse of false gods and idols, who are confined to one spot, work nowhere, and, being stocks and stones, are seen by every body.

[¶16] The only wise God - The word σοφῳ wise, is omitted by AD*FG, Syriac, Erpen's Arabic, Coptic, Sahidic, Ethiopic, Armenian, Vulgate, and Itala. Some of the Greek fathers quote it sometimes, and omit it at others; which shows that it was an unsettled reading, probably borrowed from [Rom 16:27] (note). Griesbach leaves it out of the text. Without it the reading is very strong and appropriate: To the only God; nothing visible or invisible being worthy of adoration but himself.

[¶17] Be honor - All the respect and reverence that can be paid by intelligent beings, ascribing to him at the same time all the glory - excellences, and perfections, which can be possessed by an intelligent, unoriginated, independent, and eternal Being; and this for ever and ever-through eternity.

### Verse 18

[¶19] This charge - See the note on [1Tim 1:5]. It was a charge that the Judaizing teachers should not teach differently from that doctrine which the apostle had delivered to him. See [1Tim 1:3].

[¶20] According to the prophecies - This may refer to some predictions by inspired men, relative to what Timothy should be: and he wishes him to act in all things conformably to those predictions. It was predicted that he should have this high and noble calling; but his behavior in that calling was a matter of contingency, as it respected the use he might make of the grace of his calling. The apostle therefore exhorts him to war a good warfare, etc. He was now called to that estate to which the prophecies referred; and now he is to act worthily or unworthily of that calling, according as he fought or did not fight the good warfare, and according as he held or did not hold faith and a good conscience.

[¶21] Some think that the προαγουσας προφητειας, the foregoing prophecies, refer to revelations which the apostle himself had received concerning Timothy; while others think that the word is to be understood of advices, directions, and exhortations, which the apostle had previously delivered to him; we know that προφητευω signifies to speak to men to edification, to exhortation, and to comfort. See [1Cor 14:3]. This is a very sober and good sense of the passage.

[¶22] War a good warfare - The trials and afflictions of the followers of God are often represented as a warfare or campaign. See [Isa 40:2]; [1Cor 9:7]; [2Cor 10:4]; and see the reasons of this metaphorical form of speech, in the notes on [Eph 6:13].

### Verse 19

[¶24] Holding faith - All the truths of the Christian religion, firmly believing them, and fervently proclaiming them to others.

[¶25] And a good conscience - So holding the truth as to live according to its dictates, that a good conscience may be ever preserved. As the apostle had just spoken of the Christian's warfare, so he here refers to the Christian armor, especially to the shield and breastplate; the shield of faith, and the breastplate of righteousness. See on [Eph 6:13], etc., (note), and [1Thes 5:8] (note).

[¶26] Which some having put away - Απωσαμενοι· Having thrust away; as a fool-hardy soldier might his shield and his breastplate, or a mad sailor his pilot, helm, and compass.

[¶27] Concerning faith - The great truths of the Christian religion.

[¶28] Have made shipwreck - Being without the faith, that only infallible system of truth; and a good conscience, that skillful pilot, that steady and commanding helm, that faithful and invariable loadstone; have been driven to and fro by every wind of doctrine, and, getting among shoals, quicksands, and rocks, have been shipwrecked and ingulfed.

### Verse 20

[¶30] Of whom is Hymeneus and Alexander - Who had the faith but thrust it away; who had a good conscience through believing, but made shipwreck of it. Hence we find that all this was not only possible, but did actually take place, though some have endeavored to maintain the contrary; who, confounding eternity with a state of probation, have supposed that if a man once enter into the grace of God in this life, he must necessarily continue in it to all eternity. Thousands of texts and thousands of facts refute this doctrine.

[¶31] Delivered unto Satan - For the destruction of the flesh, that the spirit might be saved in the day of the Lord Jesus. See what is noted on [1Cor 5:5]; what this sort of punishment was no man now living knows. There is nothing of the kind referred to in the Jewish writings. It seems to have been something done by mere apostolical authority, under the direction of the Spirit of God.

[¶32] Hymeneus, it appears, denied the resurrection, see [2Tim 2:17], [2Tim 2:18]; but whether this Alexander be the same with Alexander the coppersmith, [2Tim 4:14], or the Alexander, [Act 19:33], cannot be determined. Probably, he was the same with the coppersmith. Whether they were brought back to the acknowledgment of the truth does not appear. From what is said in the second epistle the case seems extremely doubtful. Let him who most assuredly standeth, take heed lest he fall.

[¶33] He that is self-confident is already half fallen. He who professes to believe that God will absolutely keep him from falling finally, and neglects watching unto prayer, is not in a safer state. He who lives by the moment, walks in the light, and maintains his communion with God, is in no danger of apostasy.

### Introduction

[¶35] Prayer, supplication, and thanksgiving, must be made for all men; because God will that all should be saved, [1Tim 2:1-4]. There is but one God and one Mediator, [1Tim 2:5-7]. How men should pray, [1Tim 2:8]. How women should adorn themselves, [1Tim 2:9], [1Tim 2:10]. They are not suffered to teach, nor to nor to usurp authority over men, [1Tim 2:11-14]. How they may expect to be saved in child-bearing, [1Tim 2:15].

### Verse 1

[¶37] I exhort - that, first of all - Prayer for the pardon of sin, and for obtaining necessary supplies of grace, and continual protection from God, with gratitude and thanksgiving for mercies already received, are duties which our sinful and dependent state renders absolutely necessary; and which should be chief in our view, and first of all performed. It is difficult to know the precise difference between the four words used here by the apostle. They are sometimes distinguished thus: -

[¶38] Supplications - Δεησεις· Prayers for averting evils of every kind.

[¶39] Prayers - Προσευχας· Prayers for obtaining the good things, spiritual and temporal, which ourselves need.

[¶40] Intercessions - Εντευξεις· Prayers in behalf of others.

[¶41] Giving of thanks - Ευχαριστιας· Praises to God, as the parent of all good, for all the blessings which we and others have received. It is probable that the apostle gives directions here for public worship; and that the words may be thus paraphrased: "Now, I exhort first of all that, in the public assemblies, deprecations of evils, and supplications for such good things as are necessary, and intercessions for their conversion, and thanksgiving for mercies, be offered in behalf of all men - for heathens as well as for Christians, and for enemies as well as for friends." See Macknight.

### Verse 2

[¶43] For kings - As it is a positive maxim of Christianity to pray for all secular governors, so it has ever been the practice of Christians. When St. Cyprian defended himself before the Roman proconsul, he said: Hunc (Deum) deprecamur-pro nobis et pro omnibus hominibus; et pro incolumitate ipsorum Imperatorum. "We pray to God, not only for ourselves, but for all mankind, and particularly for the emperors." Tertullian, in his Apology, is more particular: Oramus pro omnibus Imperatoribus, vitam illis prolixam, imperium securum, domum tutam, exercitus fortes, senatum fidelem, populum probum, orbem quietum, et quaecunque hominis et Caesaris vota sunt. Apol., cap. 30. "We pray for all the emperors, that God may grant them long life, a secure government, a prosperous family, vigorous troops, a faithful senate, an obedient people; that the whole world may be in peace; and that God may grant, both to Caesar and to every man, the accomplishment of their just desires."

[¶44] So Origen: Ευχομεθα τους βασιλεις και αρχοντας μετα της βασιλικης δυναμεως και σωφρονα τον λογισμον εχοντας εὑρεθηναι. Cont. Cels., lib. viii. "We pray for kings and rulers, that with their royal authority they may be found possessing a wise and prudent mind." Indeed they prayed even for those by whom they were persecuted. If the state be not in safety, the individual cannot be secure; self-preservation, therefore, should lead men to pray for the government under which they live. Rebellions and insurrections seldom terminate even in political good; and even where the government is radically bad, revolutions themselves are most precarious and hazardous. They who wish such commotions would not be quiet under the most mild and benevolent government.

[¶45] That we may lead a quiet and peaceable life - We thus pray for the government that the public peace may be preserved. Good rulers have power to do much good; we pray that their authority may be ever preserved and well directed. Bad rulers have power to do much evil; we pray that they may be prevented from thus using their power. So that, whether the rulers be good or bad, prayer for them is the positive duty of all Christians; and the answer to their prayers, in either ease, will be the means of their being enabled to lead a quiet and peaceable life in all godliness and honesty.

## 618. 1 Timothy · 4 of 14

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### Verse 3

[¶1] This is good and acceptable - Prayer for all legally constituted authorities is good in itself, because useful to ourselves and to the public at large, and it is acceptable in the sight of God our Savior; and this is its highest sanction and its highest character: it is good; it is well pleasing to God.

### Verse 4

[¶3] Who will have all men to be saved - Because he wills the salvation of all men; therefore, he wills that all men should be prayed for. In the face of such a declaration, how can any Christian soul suppose that God ever unconditionally and eternally reprobated any man? Those who can believe so, one would suppose, can have little acquaintance either with the nature of God, or the bowels of Christ.

[¶4] And to come unto the knowledge of the truth - The truth - the Gospel of Christ, should be proclaimed to them; and it is the duty of all who know it, to diffuse it far and wide, and when it is made known, then it is the duty of those who hear it to acknowledge and receive it. This is the proper import of the original word, that they may come, εις επιγνωσιν αληθειας, to the acknowledgment of the truth - that they may receive it as the truth, and make it the rule of their faith, the model and director of their life and actions.

### Verse 5

[¶6] There is one God - Who is the maker, governor, and preserver of all men, of every condition, and of every nation, and equally wills the salvation of all.

[¶7] And one mediator - The word μεσιτης, mediator, signifies, literally, a middle person, one whose office it is to reconcile two parties at enmity; and hence Suidas explains it by ειρηνοποιος, a peace-maker. God was offended with the crimes of men; to restore them to his peace, Jesus Christ was incarnated; and being God and man, both God and men met in and were reconciled by him. But this reconciliation required a sacrifice on the part of the peace-maker or mediator; hence what follows.

### Verse 6

[¶9] Who gave himself a ransom - The word λυτρον signifies a ransom paid for the redemption of a captive; and αντιλυτρον, the word used here, and applied to the death of Christ, signifies that ransom which consists in the exchange of one person for another, or the redemption of life by life; or, as Schleusner has expressed it in his translation of these words, Qui morte sua omnes liberavit a vitiositatis vi et poenis, a servitute quassi et miseria peccatorum. "He who by his death has redeemed all from the power and punishment of vice, from the slavery and misery of sinners." As God is the God and father of all, (for there is but one God, [1Tim 2:5]), and Jesus Christ the mediator of all, so he gave himself a ransom for all; i.e., for all that God made, consequently for every human soul; unless we could suppose that there are human souls of which God is not the Creator; for the argument of the apostle is plainly this:

[¶10] 1. There is one God;

[¶11] 2. This God is the Creator of all;

[¶12] 3. He has made a revelation of his kindness to all;

[¶13] 4. He will have all men to be saved, and come unto the knowledge of the truth; and

[¶14] 5. He has provided a mediator for all, who has given himself a ransom for all. As surely as God has created all men, so surely has Jesus Christ died for all men. This is a truth which the nature and revelation of God unequivocally proclaim.

[¶15] To be testified in due time - The original words, το μαρτυριον καιροις ιδιοις, are not very clear, and have been understood variously. The most authentic copies of the printed Vulgate have simply, Testimonium temporibus suis; which Calmet translates: Rendant ainsi temoignage au tems marqu; "Thus rendering testimony at the appointed time." Dr. Macknight thus: Of which the testimony is in its proper season. Wakefield thus: "That testimony reserved to its proper time" Rosenmullen: Haec est doctrina, temporibus suis reservata. "This is the doctrine which is reserved for its own times;" that is, adds he, quoe suo tempore in omni terrarum orbe tradetur, "the doctrine which in its own time shall be delivered to all the inhabitants of the earth." Here he translates μαρτυριον, doctrine; and contends that this, not testimony, is its meaning, not only in this passage, but in [1Cor 1:6]; [1Cor 2:1], etc. Instead of μαρτυριον, testimony, one MS., Cod. Kk., vi. 4, in the public library, Cambridge, has, μυστηριον, mystery; but this is not acknowledged by any other MS., nor by any version. In D*FG the whole clause is read thus: οὑ το μαρτυριον καιροις ιδιοις εδοθη· The testimony of which was given in its own times. This is nearly the reading which was adopted in the first printed copies of the Vulgate. One of them now before me reads the passage thus: Cujus testimonium temporibus suis confirmatum est. "The testimony of which is confirmed in its own times." This reading was adopted by Pope Sixtus V., in the famous edition published by him; but was corrected to the reading above, by Pope Clement VIII. And this was rendered literally by our first translator: Whos witnessinge is confermyd in his timis. This appears to be the apostle's meaning: Christ gave himself a ransom for all. This, in the times which seemed best to the Divine wisdom, was to be testified to every nation, and people, and tongue. The apostles had begun this testimony; and, in the course of the Divine economy, it has ever since been gradually promulgated; and at present runs with a more rapid course than ever.

### Verse 7

[¶17] I am ordained a preacher - I am set apart, ετεθην, appointed. The word does not imply any imposition of hands by either bishop or presbytery, as is vulgarly supposed.

[¶18] I speak the truth in Christ - As I have received my commission from him, so I testify his truth. I did not run before I was sent; and I speak nothing but what I have received.

[¶19] A teacher of the Gentiles - Being specially commissioned to preach the Gospel, not to the Jews, but to the nations of the world.

[¶20] In faith and verity - Faithfully and truly; preaching the Truth, the whole Truth, and nothing but the Truth; and this fervently, affectionately, and perseveringly.

[¶21] Instead of εν πιστει, in faith, the Cod. Alexand. has εν πνευματι, in spirit. "A teacher of the Gentiles in spirit and truth."

### Verse 8

[¶23] I will therefore - Seeing the apostle had his authority from Christ, and spoke nothing but what he received from him, his βουλομαι, I will, is equal to I command.

[¶24] That men pray - That is, for the blessings promised in this testimony of God. For, although God has provided them, yet he will not give them to such as will not pray. See the note on [1Tim 2:1], the subject of which is here resumed.

[¶25] Everywhere - Εν παντι τοπῳ· In every place. That they should always have a praying heart, and this will ever find a praying place. This may refer to a Jewish superstition. They thought, at first, that no prayer could be acceptable that was not offered at the temple at Jerusalem; afterward this was extended to the Holy Land; but, when they became dispersed among the nations, they built oratories or places of prayer, principally by rivers and by the seaside; and in these they were obliged to allow that public prayer might be legally offered, but nowhere else. In opposition to this, the apostle, by the authority of Christ, commands men to pray everywhere; that all places belong to God's dominions; and, as he fills every place, in every place he may be worshipped and glorified. As to ejaculatory prayer, they allowed that this might be performed standing, sitting, leaning, lying, walking by the way, and during their labor. Beracoth, fol. xi. 1. And yet in some other places they teach differently. See Schoettgen.

[¶26] Lifting up holy hands - It was a common custom, not only among the Jews, but also among the heathens, to lift up or spread out their arms and hands in prayer. It is properly the action of entreaty and request; and seems to be an effort to embrace the assistance requested. But the apostle probably alludes to the Jewish custom of laying their hands on the head of the animal which they brought for a sin-offering, confessing their sins, and then giving up the life of the animal as an expiation for the sins thus confessed. And this very notion is conveyed in the original term επαιροντας, from αιρω to lift up, and επι, upon or over. This shows us how Christians should pray. They should come to the altar; set God before their eyes; humble themselves for their sins; bring as a sacrifice the Lamb of God; lay their hands on this sacrifice; and by faith offer it to God in their souls' behalf, expecting salvation through his meritorious death alone.

[¶27] Without wrath - Having no vindictive feeling against any person; harbouring no unforgiving spirit, while they are imploring pardon for their own offenses.

[¶28] The holy hands refer to the Jewish custom of washing their hands before prayer; this was done to signify that they had put away all sin, and purposed to live a holy life.

[¶29] And doubting - Διαλογισμου or διαλογισμων, as in many MSS., reasonings, dialogues. Such as are often felt by distressed penitents and timid believers; faith, hope, and unbelief appearing to hold a disputation and controversy in their own bosoms, in the issue of which unbelief ordinarily triumphs. The apostle therefore wills them to come, implicitly relying on the promises of God, and the sacrifice and mediation of Jesus Christ.

### Verse 9

[¶31] In like manner also - That is, he wills or commands what follows, as he had commanded what went before.

[¶32] That women adorn themselves - Και τας γυναικας ες καταστολῃ κοσμιῳ. The apostle seems to refer here to different parts of the Grecian and Roman dress. The στολη, stola, seems to have been originally very simple. It was a long piece of cloth, doubled in the middle, and sewed up on both sides, leaving room only for the arms; at the top, a piece was cut out, or a slit made, through which the head passed. It hung down to the feet, both before and behind, and was girded with the zona round the body, just under the breasts. It was sometimes made with, sometimes without, sleeves; and, that it might sit the better, it was gathered on each shoulder with a band or buckle. Some of the Greek women wore them open on each side, from the bottom up above the knee, so as to discover a part of the thigh. These were termed φαινομηριδες, showers (discoverers) of the thigh; but it was, in general, only young girls or immodest women who wore them thus.

[¶33] The καταστολη seems to have been the same as the pallium or mantle, which, being made nearly in the form of the stola, hung down to the waist, both in back and front, was gathered on the shoulder with a band or buckle, had a hole or slit at top for the head to pass through, and hung loosely over the stola, without being confined by the zona or girdle. Representations of these dresses may be seen in Lens' Costume des Peuples de l'Antiquit, fig. 11, 12, 13, and 16. A more modest and becoming dress than the Grecian was never invented; it was, in a great measure, revived in England about the year 1805, and in it, simplicity, decency, and elegance were united; but it soon gave place to another mode, in which frippery and nonsense once more prevailed. It was too rational to last long; and too much like religious simplicity to be suffered in a land of shadows, and a world of painted outsides.

[¶34] With shamefacedness and sobriety - The stola, catastola, girdle, etc., though simple in themselves, were often highly ornamented both with gold and precious stones; and, both among the Grecian and Roman women, the hair was often crisped and curled in the most variegated and complex manner. To this the apostle alludes when he says: Μη εν πλεγμασιν, η χρυσῳ, η μαργαριταις, η ἱματισμῳ πολυτελει· Not with plaited hair, or gold, or pearls, or costly raiment. The costly raiment might refer to the materials out of which the raiment was made, and to the workmanship; the gold and pearls, to the ornaments on the raiment.

[¶35] With shame-facedness or modesty, μετα αιδους. This would lead them to avoid every thing unbecoming or meretricious in the mode or fashion of their dress.

[¶36] With sobriety, μετα σωφροσυνης. Moderation would lead them to avoid all unnecessary expense. They might follow the custom or costume of the country as to the dress itself, for nothing was ever more becoming than the Grecian stola, catastola, and zona; but they must not imitate the extravagance of those who, through impurity or littleness of mind, decked themselves merely to attract the eye of admiration, or set in lying action the tongue of flattery. Woman has been invidiously defined: An animal fond of dress. How long will they permit themselves to be thus degraded?

[¶37] Those beautiful lines of Homer, in which he speaks of the death of Euphorbus, who was slain by Menelaus, show how anciently the Grecians plaited and adorned their hair: - Αντικρυ δ' απαλοιο δι' αυχενος ηλυθ' ακωκη· Δουπησεν δε πεσων, αραβησε δε τευχε' επ' αυτῳ. Αἱματι οἱ δευοντο κομαι, Χαριτεσσιν ὁμοιαι, Πλοχμοι θ' οἱ χρυσῳ τε και αργυρῳ εσφηκωντο.

[¶38] Il. xvii., ver. 49.

[¶39] Wide through the neck appears the ghastly wound;

[¶40] Prone sinks the warrior, and his arms rebound.

[¶41] The shining circlets of his golden hair,

[¶42] Which e'en the Graces might be proud to wear,

[¶43] Instarr'd with gems and gold bestrew the shore,

[¶44] With dust dishonor'd, and deform'd with gore.

## 619. 1 Timothy · 5 of 14

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[¶0] Pope.

[¶1] Or thus, more literally: -

[¶2] Sounding he fell; loud rang his batter'd arms.

[¶3] His locks, which e'en the Graces might have own'd,

[¶4] Blood sullied, and his ringlets wound about

[¶5] With twine of gold and silver, swept the dust.

[¶6] Cowper.

[¶7] The extravagance to which the Grecian and Asiatic women went in their ornaments might well be a reason for the apostle's command.

[¶8] Kypke, however, denies that any particular article of dress is intended here, and says that καταστολη is to be understood as coming from καταστελλω, to restrain, repress; and he refers it to that government of the mind, or moderation which women should exercise over their dress and demeanour in general, and every thing that may fall under the observation of the senses. All this, undoubtedly, the apostle had in view.

[¶9] When either women or men spend much time, cost, and attention on decorating their persons, it affords a painful proof that within there is little excellence, and that they are endeavoring to supply the want of mind and moral good by the feeble and silly aids of dress and ornament. Were religion out of the question, common sense would say in all these things: Be decent; but be moderate and modest.

### Verse 10

[¶11] But (which becometh, etc. - That is: Good works are the only ornaments with which women professing Christianity should seek to be adorned. The Jewish matrons were accustomed to cry to the bride: "There is no need of paint, no need of antimony, no need of braided hair; she herself is most beautiful." The eastern women use a preparation of antimony, which they apply both to the eyes and eyelids, and by which the eye itself acquires a wonderful lustre.

### Verse 11

[¶13] Let the woman learn in silence - This is generally supposed to be a prohibition of women's preaching. I have already said what I judge necessary on this subject in the notes on [1Cor 11:5], etc., and [1Cor 14:34] (note), [1Cor 14:35] (note); to which places I beg leave to refer the reader.

### Verse 12

[¶15] Nor to usurp authority - A woman should attempt nothing, either in public or private, that belongs to man as his peculiar function. This was prohibited by the Roman laws: In multis juris nostri articulis deterior est conditio foeminarum quam masculorun,; l. 9, Pap. Lib. 31, Quaest. Foeminoe ab omnibus officiis civilibus vel publicis remotae sunt; et ideo nec judicis esse possunt, nec magistratum gerere, nec postulare, nec pro alio invenire, nec procuratores existere; l. 2, de Reg. Juris. Ulp. Lib. i. Ad Sab. - Vid. Poth. Pand. Justin., vol. i. p. 13. "In our laws the condition of women is, in many respects, worse than that of men. Women are precluded from all public offices; therefore they cannot be judges, nor execute the function of magistrates; they cannot sue, plead, nor act in any case, as proxies." They were under many other disabilities, which may be seen in different places of the Pandects.

[¶16] But to be in silence - It was lawful for men in public assemblies to ask questions, or even interrupt the speaker when there was any matter in his speech which they did not understand; but this liberty was not granted to women. See the note on [1Cor 14:34], [1Cor 14:35] (note).

### Verse 13

[¶18] For Adam was first formed, then Eve - And by this very act God designed that he should have the pre-eminence. God fitted man, by the robust construction of his body, to live a public life, to contend with difficulties, and to be capable of great exertions. The structure of woman's body plainly proves that she was never designed for those exertions required in public life. In this the chief part of the natural inferiority of woman is to be sought.

### Verse 14

[¶20] Adam was not deceived - It does not appear that Satan attempted the man; the woman said: The serpent beguiled me, and I did eat. Adam received the fruit from the hand of his wife; he knew he was transgressing, he was not deceived; however, she led the way, and in consequence of this she was subjected to the domination of her husband: Thy desire shall be to thy husband, and he shall rule over thee; [Gen 3:16]. There is a Greek verse, but it is not English law, that speaks a language nearly similar to that above: - Γυναικι δ' αρχειν ου διδωσιν ἡ φυσις.

[¶21] For nature suffers not a woman's rule.

[¶22] God has not only rendered her unfit for it, but he has subjected her, expressly, to the government of the man.

### Verse 15

[¶24] She shalt be saved in child-bearing - Σωθησεται δε δια της τεκνογονιας· She shall be saved through child-bearing - she shall be saved by means, or through the instrumentality, of child-bearing or of bringing forth a child. Amidst the different opinions given of the meaning of this very singular text, that of Dr. Macknight appears to me the most probable, which I shall give in his paraphrase and note. "However, though Eve was first in the transgression, and brought death on herself, her husband, and all her posterity, the female sex shall be saved (equally with the male) through child-bearing - through bringing forth the Savior, if they live in faith, and love, and chastity, with that sobriety which I have been recommending. "The word σωθησεται, saved, in this verse refers to ἡ γυνη, the woman, in the foregoing verse, which is certainly Eve. But the apostle did not mean to say that she alone was to be saved through child-bearing, but that all her posterity, whether male or female, are to be saved through the child-bearing of a woman; as is evident from his adding, If they live in faith and love and holiness, with sobriety. For safety in child-bearing does not depend on that condition at all; since many pious women die in child-bearing, while others of a contrary character are preserved. The salvation of the human race, through child-bearing, was intimated in the sentence passed on the serpent, [Gen 3:15] : I will put enmity between thee and the woman, and between thy seed and her seed. It shall bruise thy head. Accordingly, the Savior being conceived in the womb of his mother by the power of the Holy Ghost, he is truly the seed of the woman who was to bruise the head of the serpent; and a woman, by bringing him forth, has been the occasion of our salvation." This is the most consistent sense, for in the way in which it is commonly understood it does not apply. There are innumerable instances of women dying in child-bed who have lived in faith and charity and holiness, with sobriety; and equally numerous instances of worthless women, slaves to different kinds of vices, who have not only been saved in child-bearing, but have passed through their travail with comparatively little pain; hence that is not the sense in which we should understand the apostle. Yet it must be a matter of great consolation and support, to all pious women labouring of child, to consider that, by the holy virgin's child-bearing, salvation is provided for them and the whole human race; and that, whether they die or live, though their own child-bearing can contribute nothing to their salvation, yet he who was born of a woman has purchased them and the whole human race by his blood.

[¶25] If they continue - Εαν μεινωσιν is rightly translated, if they live; for so it signifies in other passages, particularly [Phi 1:25]. The change in the number of the verb from the singular to the plural, which is introduced here, was designed by the apostle to show that he does not speak of Eve; nor of any particular woman, but of the whole sex. See Macknight.

[¶26] Without faith it is impossible to please God, or to be saved; and without love it will be impossible to obey. Faith and Love are essentially necessary to holiness and sobriety; and unless both men and women live in these, they cannot, scripturally, expect to dwell with God for ever. Some foolish women have supposed, from this verse, that the very act of bringing forth children shall entitle them to salvation; and that all who die in childbed infallibly go to glory! Nothing can be more unfounded than this; faith, love, holiness, and sobriety, are as absolutely requisite for the salvation of every daughter of Eve, as they are for the salvation of every son of Adam. Pain and suffering neither purify nor make atonement. On the mercy of God, in Christ, dispensing remission of sins and holiness, both men and women may confidently rely for salvation; but on nothing else. Let her that readeth understand.

[¶27] On the subject of dress I will conclude in the words of a late writer: "What harm does it do to adorn ourselves with gold, or pearls, or costly array, suppose we can afford it? The first harm it does is, it engenders pride; and, where it is already, increases it. Nothing is more natural than to think ourselves better because we are dressed in better clothes. One of the old heathens was so well apprised of this, that when he had a spite to a poor man, and had a mind to turn his head; he made him a present of a suit of fine clothes.

[¶28] Eutrapelus cuicunque nocere volebat,

[¶29] Vestimenta dabat pretiosa.

[¶30] He could not then but imagine himself to be as much better, as he was finer, than his neighbor; inferring the superior value of his person from the value of his clothes." - Rev. J. Wesley's Sermons.

### Introduction

[¶32] Concerning bishops, their qualifications and work, [1Tim 3:1-7]. Of deacons, and how they should be proved, [1Tim 3:8-10]. Of their wives and children, and how they should be governed, [1Tim 3:11-13]. How Timothy should behave himself in the Church, [1Tim 3:14], [1Tim 3:15]. The great mystery of godliness, [1Tim 3:16].

### Verse 1

[¶34] This is a true saying - Πιστος ὁ λογος· This is a true doctrine. These words are joined to the last verse of the preceding chapter by several of the Greek fathers, and by them referred to the doctrine there stated.

[¶35] The office of a bishop - Επισκοπης· The episcopacy, overseership or superintendency. The word ορεγεται, which we translate desire, signifies earnest, eager, passionate desire; and επιθυμει, which we translate desire, also signifies earnestly to desire or covet. It is strange that the episcopacy, in those times, should have been an object of intense desire to any man; when it was a place of danger, awl exposure to severe labor, want, persecution, and death, without any secular emolument whatsoever. On this ground I am led to think that the Spirit of God designed these words more for the ages that were to come, than for those which were then; and in reference to after ages the whole of what follows is chiefly to be understood.

[¶36] A good work - A work it then was; heavy, incessant, and painful. There were no unpreaching prelates in those days, and should be none now. Episcopacy in the Church of God is of Divine appointment, and should be maintained and respected. Under God, there should be supreme governors in the Church as well as in the state. The state has its monarch, the Church has its bishop; one should govern according to the laws of the land, the other according to the word of God.

[¶37] What a constitutional king should be, the principles of the constitution declare; what a bishop should be, the following verses particularly show.

### Verse 2

[¶39] A bishop then must be blameless - Our term bishop comes from the Anglo-Saxon, which is a mere corruption of the Greek επισκοπος, and the Latin episcopus; the former being compounded of επι, over, and σκεπτομαι, to look or inspect, signifies one who has the inspection or oversight of a place, persons, or business; what we commonly term a superintendent. The New Testament writers have borrowed the term from the Septuagint, it being the word by which they translate the פקיד pakid of the Hebrew text, which signifies a visiter, one that personally inspects the people or business over which he presides. It is given by St. Paul to the elders at Ephesus, who had the oversight of Christ's flock, [Act 20:28]; and to such like persons in other places, [Phi 1:1]; [1Tim 3:2], the place in question; and [Tit 1:7].

[¶40] Let us consider the qualifications of a Christian bishop, and then we shall soon discover who is fit for the office.

[¶41] First - is Christian bishop must be blameless; ανεπιληπτον, a person against whom no evil can be proved; one who is everywhere invulnerable; for the word is a metaphor, taken from the case of an expert and skillful pugilist, who so defends every part of his body that it is impossible for his antagonist to give one hit. So this Christian bishop is one that has so conducted himself, as to put it out of the reach of any person to prove that he is either unsound in a single article of the Christian faith, or deficient in the fulfillment of any duty incumbent on a Christian. He must be irreprehensible; for how can he reprove that in others which they can reprove in him?

[¶42] Second - must be the husband of one wife. He should be a married man, but he should be no polygamist; and have only one wife, i.e. one at a time. It does not mean that, if he has been married, and his wife die, he should never marry another. Some have most foolishly spiritualized this, and say, that by one wife the Church is intended! This silly quibbling needs no refutation. The apostle's meaning appears to be this: that he should not be a man who has divorced his wife and married another; nor one that has two wives at a time. It does not appear to have been any part of the apostle's design to prohibit second marriages, of which some have made such a serious business. But it is natural for some men to tithe mint and cummin in religion, while they neglect the weightier matters of the law.

[¶43] Third - must be vigilant; νηφαλεον, from νη, not and πιω, to drink. Watchful; for as one who drinks is apt to sleep, so he who abstains from it is more likely to keep awake, and attend to his work and charge. A bishop has to watch over the Church, and watch for it; and this will require all his care and circumspection. Instead of νηφαλεον, many MSS. read νηφαλιον· this may be the better orthography, but makes no alteration in the sense.

[¶44] Fourth - must be sober; σωφρονα, prudent or, according to the etymology of the word, from σως, sound, and φρην, mind, a man of a sound mind; having a good understanding, and the complete government of all his passions. A bishop should be a man of learning, of an extensive and well cultivated mind, dispassionate, prudent, and sedate.

## 620. 1 Timothy · 6 of 14

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[¶0] Fifth - must be of good behavior; κοσμιον, orderly, decent, grave, and correct in the whole of his appearance, carriage, and conduct. The preceding term, σωφρονα, refers to the mind; this latter, κοσμιον, to the external manners. A clownish, rude, or boorish man should never have the rule of the Church of God; the sour, the sullen, and the boisterous should never be invested with a dignity which they would most infallibly disgrace.

[¶1] Sixth - must be given to hospitality; φιλοξενον, literally, a lover of strangers; one who is ready to receive into his house and relieve every necessitous stranger. Hospitality, in those primitive times, was a great and necessary virtue; then there were few inns, or places of public entertainment; to those who were noted for benevolence the necessitous stranger had recourse. A Christian bishop, professing love to God and all mankind, preaching a religion, one half of the morality of which was included in, Thou shalt love thy neighbor as thyself, would naturally be sought to by those who were in distress and destitute of friends. To enable them to entertain such, the Church over which they presided must have furnished them with the means. Such a bishop as St. Paul, who was often obliged to labor with his hands for his own support, could have little to give away. But there is a considerable difference between an apostolical bishop and an ecclesiastical bishop: the one was generally itinerant, the other comparatively local; the former had neither house nor home, the latter had both; the apostolical bishop had charge of the Church of Christ universally, the ecclesiastical bishop of the Churches in a particular district. Such should be addicted to hospitality, or works of charity; especially in these modern times, in which, besides the spiritualities, they possess the temporalities, of the Church.

[¶2] Seventh - should be apt to teach; διδακτικον, one capable of teaching; not only wise himself, but ready to communicate his wisdom to others. One whose delight is, to instruct the ignorant and those who are out of the way. He must be a preacher; an able, zealous, fervent, and assiduous preacher.

[¶3] He is no bishop who has health and strength, and yet seldom or never preaches; i.e. if he can preach - if he have the necessary gifts for the office.

[¶4] In former times bishops wrote much and preached much; and their labors were greatly owned of God. No Church since the apostle's days has been more honored in this way than the British Church. And although bishops are here, as elsewhere, appointed by the state, yet we cannot help adoring the good providence of God, that, taken as a body, they have been an honor to their function; and that, since the reformation of religion in these lands, the bishops have in general been men of great learning and probity, and the ablest advocates of the Christian system, both as to its authenticity, and the purity and excellence of its doctrines and morality.

[¶5] Chaucer's character of the Clerke of Oxenford is a good paraphrase on St. Paul's character of a primitive bishop: -

[¶6] Of studie tookin he moste cure and hede,

[¶7] Nought oo word spak he more than there was nede,

[¶8] And that was selde in forme and and reverence,

[¶9] And short, and quick, and full of high sentence;

[¶10] Sowning in moral vertue was speche,

[¶11] And gladly wolde he lerne, and gladly teache.

### Verse 3

[¶13] An eighth article in his character is, he must not be given to wine; μη παροινον. This word not only signifies one who is inordinately attached to wine, a winebibber or tippler, but also one who is imperious, abusive, insolent, whether through wine or otherwise. Kypke contends for this latter acceptation here. See his proofs and examples.

[¶14] Ninth - He must be no striker; μη πληκτην, not quarrelsome; not ready to strike a person who may displease him; no persecutor of those who may differ from him; not prone, as one wittily said, "To prove his doctrine orthodox

[¶15] By apostolic blows and knocks."

[¶16] It is said of Bishop Bonner, of infamous memory, that, when examining the poor Protestants whom he termed heretics, when worsted by them in argument he was used to smite them with his fists, and sometimes scourge and whip them. But though he was a most ignorant and consummate savage, yet from such a scripture as this he might have seen the necessity of surrendering his mitre.

[¶17] Tenth - He must not be greedy of filthy lucre; μη αισχροκερδη, not desirous of base gain; not using base and unjustifiable methods to raise and increase his revenues; not trading or trafficking; for what would be honorable in a secular character, would be base and dishonorable in a bishop. Though such a trait should never appear in the character of a Christian prelate, yet there is much reason to suspect that the words above are not authentic; they are omitted by ADFG, many others, the Syriac, all the Arabic, Coptic, (and Sahidic), Ethiopic, Armenian, later Syriac, (but it appears in the margin), the Vulgate and Itala, and by most of the Greek fathers. Griesbach has left it out of the text, in which it does not appear that it ever had a legitimate place. The word covetous, which we have below, expresses all the meaning of this; and it is not likely that the apostle would insert in the same sentence two words of the same meaning, because they were different in sound. It appears to have been borrowed from [1Tim 3:8].

[¶18] Eleventh - He must be patient; επιεικη, meek, gentle; the opposite to πληκτην, a quarrelsome person, which it immediately follows when the spurious word αισχροκερδη is removed. Where meekness and patience do not reign, gravity cannot exist, and the love of God cannot dwell.

[¶19] Twelfth - He must not be a brawler; αμαχον, not contentious or litigious, but quiet and peaceable.

[¶20] Thirteenth - He must not be covetous; αφιλαργυρον, not a lover of money; not desiring the office for the sake of its emoluments. He who loves money will stick at nothing in order to get it. Fair and foul methods are to him alike, provided they may be equally productive. For the sake of reputation he may wish to get all honourably; but if that cannot be, he will not scruple to adopt other methods. A brother heathen gives him this counsel: "Get money if thou canst by fair means; if not, get it by hook and by crook."

### Verse 4

[¶22] The fourteenth qualification of a Christian bishop is, that he ruleth well his own house; του ιδιου οικου καλως προΐσταμενον, one who properly presides over and governs his own family. One who has the command, of his own house, not by sternness, severity, and tyranny, but with all gravity; governing his household by rule, every one knowing his own place, and each doing his own work, and each work having the proper time assigned for its beginning and end. This is a maxim of common sense; no family can be prosperous that is not under subjection, and no person can govern a family but the head of it, the husband, who is, both by nature and the appointment of God, the head or governor of his own house. See the note on [Eph 5:22].

### Verse 5

[¶24] For if a man know not - Method is a matter of great importance in all the affairs of life. It is a true saying, He that does little with his head must do much with his hands; and even then the business is not half done for want of method. Now, he who has a proper method of doing business will show it in every affair of life, even the least. He who has a disorderly family has no government of that family; he probably has none because he has no method, no plan, of presiding. It was natural for the apostle to say, If a man know not how to rule his own house, how shall he take care of the Church of God? Look at a man's domestic arrangements; if they be not good, he should not be trusted with any branch of government, whether ecclesiastical or civil.

### Verse 6

[¶26] Fifteenth - It is required that he be not a novice - Νεοφυτον· Not a young plant, not recently ingrafted, that is, one not newly converted to the faith; (old MS. Bible); one who has been of considerable standing in the Christian Church, if he have the preceding qualifications, may be safely trusted with the government of that Church. It is impossible that one who is not long and deeply experienced in the ways of God can guide others in the way of life. Hence presbyters or elders were generally appointed to have the oversight of the rest, and hence presbyter and bishop seem to have been two names for the same office; yet all presbyters or elders certainly were not bishops, because all presbyters had not the qualifications marked above. But the apostle gives another reason: Lest being lifted up with pride he fall into the condemnation of the devil. It is natural for man to think himself of more importance than his fellows when they are intrusted to his government. The apostle's term τυφωθεις, puffed up, inflated, is a metaphor taken from a bladder when filled with air or wind. It is a substance, has a certain size, is light, can be the sport of the wind, but has nothing in it but air. Such is the classical coxcomb; a mere puffball, a disgrace to his function, and despised by every intelligent man. Should we not say to those whom it may concern, "From such apostles, O ye mitred heads,

[¶27] Preserve the Church; and lay not careless hands

[¶28] On skulls that cannot teach, and will not learn."

[¶29] From these words of the apostle we are led to infer that pride or self-conceit was the cause of the devil's downfall. In Ecclus. 10 there are some excellent sayings concerning pride: "Pride is hurtful before God and man." "Why is earth and ashes proud?" "The beginning of pride is when one departeth from God." "For pride is the beginning of sin; and he that hath it shall pour out abomination." "Pride was not made for Men." See verses 7, 9, 12, 13, and 18, of the above chapter.

### Verse 7

[¶31] The sixteenth requisite is, that he should have a good report of them which are without - That he should be one who had not been previously a profligate, or scandalous in his life. Such a person, when converted, may be a worthy private member of religious society; but I believe God rarely calls such to the work of the ministry, and never to the episcopate. Them that are without are the Jews, Gentiles, and the unconverted of all kinds. For the meaning of this term see the note on [Col 4:5].

[¶32] Lest he fall into reproach - For his former scandalous life.

[¶33] And the snare of the devil - Snares and temptations, such as he fell in and fell by before. This is called the snare of the devil; for, as he well knows the constitution of such persons, and what is most likely to prevail, he infers that what was effectual before to their transgressing may be so still; therefore on all suitable occasions he tempts them to their old sins. Backsliders in general fall by those sins to which they were addicted previously to their conversion. Former inveterate habits will revive in him who does not continue to deny himself, and watch unto prayer.

[¶34] The snare of the devil. - Some would translate παγιδα του διαβολου, the snare of the accuser; and they give the same meaning to the word in [1Tim 3:6], because it is evident that διαβολους has that meaning, [1Tim 3:11], and our translators render it slanderers. Now, though διαβολος signifies an accuser, yet I do not see that it can, with any propriety, be restrained to this meaning in the texts in question, and especially as the word is emphatically applied to Satan himself; for he who, in [Rev 12:10], is called the accuser of the brethren, is, in [Rev 12:9], called the great dragon, the old serpent, the Devil, διαβολος, and Satan.

### Verse 8

[¶36] Likewise must the deacons - The term deacon, διακονος, simply signifies a regular or stated servant: from δια, through or emphatic, and κονεω, to minister or serve. See it explained in the note on [Mat 20:26]. As nearly the same qualifications were required in the deacons as in the bishops, the reader may consult what is said on the preceding verses.

[¶37] Grave - Of a sedate and dignified carriage and conduct.

[¶38] Not double-tongued - Speaking one thing to one person, and another thing to another, on the same subject. This is hypocrisy and deceit. This word might also be translated liars.

[¶39] Not given to much wine - Neither a drunkard, tippler, nor what is called a jovial companion. All this would be inconsistent with gravity.

[¶40] Not greedy of filthy lucre - See on [1Tim 3:3] (note).

### Verse 9

[¶42] Holding the mystery of the faith - Instead of της πιστεως, the faith, one MS. (the readings of which are found in the margin of a copy of Mill's Greek text in the Bodleian library, and which is marked 61 in Griesbach) reads αναστασεως, of the resurrection. This reading, like many others in this MS., is found nowhere else; and is worthy of little regard, but as expressing what appeared to the writer to be the apostle's meaning. One of the greatest mysteries of the faith was undoubtedly the resurrection of the dead; and this was held in a pure conscience when the person so exercised himself as to have a conscience void of offense towards God and towards men. See [Act 24:16]. What has been since called Antinomianism, that is, making void the moral law, by a pretended faith in the righteousness of Christ, is that which the apostle has here particularly in view.

### Verse 10

[¶44] Let these - be proved - Let them not be young converts, or persons lately brought to the knowledge of the truth. This is the same in spirit with what is required of the bishops, [1Tim 3:6].

## 621. 1 Timothy · 7 of 14

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[¶0] Let no man be put into an office in the Church till he has given full proof of his sincerity and steadiness, by having been for a considerable time a consistent private member of the Church.

[¶1] Being found blameless - Ανεγκλητοι οντες· Being irreproachable; persons against whom no evil can be proved. The same as in [1Tim 3:2], though a different word is used. See the note on [1Tim 3:2].

### Verse 11

[¶3] Even so must their wives be grave - I believe the apostle does not mean here the wives either of the bishops or deacons in particular, but the Christian women in general. The original is simply: Γυναικας ὡσαυτως σεμνας· Let the women likewise be grave. Whatever is spoken here becomes women in general; but if the apostle had those termed deaconesses in his eye, which is quite possible, the words are peculiarly suitable to them. That there was such an order in the apostolic and primitive Church, and that they were appointed to their office by the imposition of hands, has already been noticed on [Rom 16:1] (note). Possibly, therefore, the apostle may have had this order of deaconesses in view, to whom it was as necessary to give counsels and cautions as to the deacons themselves; and to prescribe their qualifications, lest improper persons should insinuate themselves into that office.

[¶4] Not slanderers - Μη διαβολους· Literally, not devils. See on [1Tim 3:7] (note) This may be properly enough translated slanderers, backbiters, tale-bearers, etc., for all these are of their father, the devil, and his lusts they will do. Let all such, with the vast tribe of calumniators and dealers in scandal, remember that the apostle ranks them all with malicious, fallen spirits; a consideration which one would suppose might be sufficient to deter them from their injurious and abominable conduct.

[¶5] Sober - See on [1Tim 3:2] (note)

[¶6] Faithful in all things - The deaconesses had much to do among the poor, and especially among poor women, in dispensing the bounty of the Church. They were not only faithfully to expend all they had got, and for the purpose for which they got it; but they must do this with impartiality, showing no respect of persons, the degree of distress being the only rule by which the distribution was to be regulated.

### Verse 12

[¶8] Let the deacons be the husbands of one wife - This is the same that is required of the bishops. See on [1Tim 3:2] (note) [1Tim 3:4] (note), and [1Tim 3:5] (note).

### Verse 13

[¶10] That have used the office of a deacon well - They who, having been tried or proved, [1Tim 3:10], have shown by their steadiness, activity, and zeal, that they might be raised to a higher office, are here said to have purchased to themselves a good degree, βαθμον καλον· for, instead of having to administer to the bodies and bodily wants of the poor, the faithful deacons were raised to minister in holy things; and, instead of ministering the bread that perisheth, they were raised to the presbyterate or episcopate, to minister the bread of life to immortal souls. And hence the apostle adds; And great boldness in the faith; πολλην παρῥησιαν, great liberty of speech; i.e. in teaching the doctrines of Christianity, and in expounding the Scriptures, and preaching. It seems to have been a practice dictated by common sense, that the most grave and steady of the believers should be employed as deacons; the most experienced and zealous of the deacons should be raised to the rank of elders; and the most able and pious of the elders be consecrated bishops. As to a bishop of bishops, that age did not know such. The pope of Rome was the first who took this title. The same office, but not with the same powers nor abuse, is found in the patriarch of the Greek Church, and the archbishop of the Protestant Church. As the deacon had many private members under his care, so the presbyter or elder had several deacons under his care; the bishop, several presbyters; and the archbishop, several bishops. But I speak now more of the modern than of the ancient Church. The distinction in some of these offices is not so apparent in ancient times; and some of the offices themselves are modern, or comparatively so. But deacon, presbyter, and bishop, existed in the apostolic Church, and may therefore be considered of Divine origin.

### Verse 14

[¶12] These things write I - That is: I write only these things; because I hope to come unto thee shortly.

### Verse 15

[¶14] But if I tarry long - That is: Not withstanding I hope to come to thee shortly, and therefore do not feel the necessity of writing at large; yet, lest I should be delayed, I write what I judge necessary to direct thy conduct in the Church of God.

[¶15] The house of God - This is spoken in allusion to the ancient tabernacle; which was God's house, and in which the symbol of the Divine Majesty dwelt. So the Christian Church is God's house, and every believer is a habitation of God through the Spirit.

[¶16] The Church of the living God - The assembly in which God lives and works; each member of which is a living stone, all of whom, properly united among themselves, grow up unto a holy temple in the Lord.

[¶17] The pillar and ground of the truth - Never was there a greater variety of opinions on any portion of the sacred Scripture than has been on this and the following verse. Commentators and critics have given senses and meanings till there is no meaning to be seen. It would be almost impossible, after reading all that has been said on this passage, for any man to make up his own mind. To what, or to whom, does the pillar and ground of the truth refer?

[¶18] 1. Some say to Timothy, who is called the pillar, etc., because left there to support and defend the truth of God against false doctrines and false teachers; and is so called for the same reason that Peter, James, and John, are said to be pillars, i.e. supporters of the truth of God. [Gal 2:9].

[¶19] 2. Others suppose that the pillar and ground of the truth is spoken of God; and that ὁς εστι, who is, should be supplied as referring immediately to Θεος, God, just before. By this mode of interpretation the passage will read thus: That thou mayest know how thou oughtest to behave thyself in the house of God, which is the Church of the living God, Who Is (ὁς εστι) the pillar and ground of the truth. How God may be fitly termed the pillar and ground of truth, requires no explanation.

[¶20] 3. Others think that the words should be understood of the Church of the living God; and in this case the feminine relative ἡτις εστι, which is, must be repeated immediately after εκκλησια, the Church. The house of God is the Church of the living God; Which (Church) Is the pillar and ground of the truth. That is: The full revelation of God's truth is in the Christian Church. The great doctrines of that Church are the truth without error, metaphor, or figure. Formerly the truth was but partially revealed, much of it being shadowed with types, ceremonies, and comparatively dark prophecies; but now all is plain, and the full revelation given; and the foundation on which this truth rests are the grand facts detailed in the Gospel, especially those which concern the incarnation, miracles, passion, death, and resurrection of Christ, and the mission of the Holy Spirit.

[¶21] 4. Lastly, others refer the whole to το της ευσεβειας μυστηριον, the mystery of godliness; and translate the clause thus: The mystery of godliness is the pillar and ground of the truth; and, without controversy, a great thing. This gives a very good sense, but it is not much favored by the arrangement of the words in the original.

### Verse 16

[¶23] And, without controversy - Και ὁμολογουμενες· And confessedly, by general consent, it is a thing which no man can or ought to dispute; any phrase of this kind expresses the meaning of the original.

[¶24] God was manifest in the flesh - If we take in the whole of the 14th, 15th, and 16th verses, we may make a consistent translation in the following manner, and the whole paragraph will stand thus: Hoping to see thee shortly; but should I tarry long, these things I now write unto thee, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the Church of the living God. The mystery of godliness, which is the pillar and ground of the truth, is, without controversy, a great thing. And then he proceeds to show what this mystery of godliness is, which he sums up in the six following particulars:

[¶25] 1. God was manifest in the flesh;

[¶26] 2. Justified in the Spirit;

[¶27] 3. Seen of angels;

[¶28] 4. Preached unto the Gentiles;

[¶29] 5. Believed on in the world;

[¶30] 6. Received up into glory.

[¶31] Though all this makes a very plain and consistent sense, yet we are perplexed by various readings on the first clause, Θεος εφανερωθη εν σαρκι, God was manifest in the flesh; for instead of Θεος, God, several MSS., versions, and fathers, have ὁς or ὁ, who or which. And this is generally referred to the word mystery; Great is the mystery of godliness, Which was manifest in the flesh.

[¶32] The insertion of, Θεος for ὁς, or ὁς for Θεος, may be easily accounted for. In ancient times the Greek was all written in capitals, for the common Greek character is comparatively of modern date. In these early times words of frequent recurrence were written contractedly, thus: for πατηρ, πρ; Θεος, θς; Κυριος, κς· Ιησους, ιης, etc. This is very frequent in the oldest MSS., and is continually recurring in the Codex Bexae, and Codex Alexandrinus. If, therefore, the middle stroke of the Θ, in ΘΣ, happened to be faint, or obliterated, and the dash above not very apparent, both of which I have observed in ancient MSS., then ΘΣ, the contraction for Θεος, God, might be mistaken for ΟΣ, which or who; and vice versa. This appears to have been the case in the Codex Alexandrinus, in this passage. To me there is ample reason to believe that the Codex Alexandrinus originally read ΘΣ, God, in this place; but the stroke becoming faint by length of time and injudicious handling, of which the MS. in this place has had a large proportion, some person has supplied the place, most reprehensibly, with a thick black line. This has destroyed the evidence of this MS., as now it can neither be quoted pro or con, though it is very likely that the person who supplied the ink line, did it from a conscientious conviction that ΘΣ was the original reading of this MS. I examined this MS. about thirty years ago, and this was the conviction that rested then on my mind. I have seen the MS. several times since, and have not changed my opinion. The enemies of the Deity of Christ have been at as much pains to destroy the evidence afforded by the common reading in support of this doctrine as if this text were the only one by which it can be supported; they must be aware that [Joh 1:1], and [Joh 1:14], proclaim the same truth; and that in those verses there is no authority to doubt the genuineness of the reading. We read, therefore, God was manifested in the flesh, and I cannot see what good sense can be taken out of, the Gospel was manifested in the flesh; or, the mystery of godliness was manifested in the flesh. After seriously considering this subject in every point of light, I hold with the reading in the commonly received text.

[¶33] Justified in the Spirit - By the miracles which were wrought by the apostle in and through the name of Jesus; as well as by his resurrection from the dead, through the energy of the Holy Ghost, by which he was proved to be the Son of God with power. Christ was, justified from all the calumnies of the Jews, who crucified him as an impostor. All these miracles, being wrought by the power of God, were a full proof of his innocence; for, had he not been what he professed to be, God would not have borne such a decisive testimony to his Messiahship.

[¶34] Seen of angels - By αγγελοι here, some understand not those celestial or infernal beings commonly called angels, but apostles and other persons who became messengers, to carry far and wide and attest the truth of his resurrection from the dead. If, however, we take the word seen, in its Jewish acceptation, for made known, we may here retain the term angels in its common acceptation; for it is certain that previously to our Lord's ascension to heaven, these holy beings could have little knowledge of the necessity, reasons, and economy of human salvation; nor of the nature of Christ as God and man. St. Peter informs us that the angels desire to look into these things, [1Pet 1:12]. And St. Paul says the same thing, [Eph 3:9], [Eph 3:10], when speaking of the revelation of the Gospel plan of salvation, which he calls the mystery, which From the Beginning of the World had been Hid in God; and which was now published, that unto the Principalities and Powers in heavenly places might be Made Known, by the Church, the manifold wisdom of God. Even those angelic beings have got an accession to their blessedness, by an increase of knowledge in the things which concern Jesus Christ, and the whole scheme of human salvation, through his incarnation, passion, death, resurrection, ascension, and glorification.

[¶35] Preached unto the Gentiles - This was one grand part of the mystery which had been hidden in God, that the Gentiles should be made fellow heirs with the Jews, and be admitted into the kingdom of God. To the Gentiles, therefore, he was proclaimed as having pulled down the middle wall of partition between them and the Jews; that, through him, God had granted unto them repentance unto life; and that they also might have redemption in his blood, the forgiveness of sins.

[¶36] Believed on in the world - Was received by mankind as the promised Messiah, the Anointed of God, and the only Savior of fallen man. This is a most striking part of the mystery of godliness, that one who was crucified as a malefactor, and whose kingdom is not of this world, and whose doctrines are opposed to all the sinful propensities of the human heart, should, wherever his Gospel is preached, be acknowledged as the only Savior of sinners, and the Judge of quick and dead! But some would restrict the meaning to the Jews, whose economy is often denominated עולם הזה olam hazzeh, this world, and which words both our Lord and the apostles often use in the same sense. Notwithstanding their prejudices, many even of the Jews believed on him; and a great company of the priests themselves, who were his crucifiers, became obedient to the faith. [Act 6:7]. This was an additional proof of Christ's innocence.

[¶37] Received up into glory - Even that human nature which he took of the Virgin Mary was raised, not only from the grave, but taken up into glory, and this in the most visible and palpable manner. This is a part of the mystery of godliness which, while we have every reasonable evidence to believe, we have not powers to comprehend. His reception into glory is of the utmost consequence to the Christian faith; as, in consequence, Jesus Christ in his human nature ever appears before the throne as our sacrifice and as our Mediator.

[¶38] 1. The directions given in this chapter concerning bishops and deacons should be carefully weighed by every branch of the Christian Church. Not only the offices which are of Divine appointment, such as bishop, presbyter, and deacon, should be most religiously preserved in the Church; but, that they may have their full effect, the persons exercising them should be such as the apostle prescribes. Religion will surely suffer, when religious order is either contemned or neglected; and even the words of God will be treated with contempt, if ministered by unholy persons. Let order, therefore, be duly observed; and let those who fill these orders be not only wholly irreprehensible in their conduct, but also able ministers of the new covenant. A wicked man can neither have, nor communicate, authority to dispense heavenly mysteries; and a fool, or a blockhead, can never teach others the way of salvation. The highest abilities are not too great for a preacher of the Gospel; nor is it possible that he can have too much human learning. But all is nothing unless he can bring the grace and Spirit of God into all his ministrations; and these will never accompany him unless he live in the spirit of prayer and humility, fearing and loving God, and hating covetousness.

[¶39] 2. It is well known that almost every Church supposes itself to be The true Church; and some consider themselves the only Church, and deny salvation to all who are not of their communion. To such a Church the two last verses in this chapter have been confidently self-applied, as being the pillar and ground of the truth - the possessor and dispenser of all the mysteries of God. But, supposing that the words in [1Tim 3:15] are spoken of the Church, it is the Christian Church, as defined under article the third above, that must be meant; and we may see from this the vanity of applying the words to any particular Church, as if it had all the truth without error, and none else could pretend either to truth or ecclesiastical authority. The Christian Church is a widely different thing; it is the whole system of Christianity as laid down in the New Testament; it is built on the great foundation of prophets and apostles, Jesus Christ himself being the chief corner stone. It is composed of all who hold the doctrines of Christianity; who acknowledge Jesus as their Teacher, Redeemer, and only Advocate; of all who love God with all their heart, soul, mind, and strength, and their neighbor as themselves; or who are labouring after this conformity to the mind and command of their Creator. It is not known by any particular name; it is not distinguished by any particular form in its mode of worship; it is not exclusively here or there. It is the house of God - it is where God's Spirit dwells, where his precepts are obeyed, and where pure, unadulterated love to God and man prevails. It is not in the creed or religious confessions of any denomination of Christians; for, as all who hold the truth and live a holy life, acknowledging Jesus alone as the head of the Church and Savior of the world, are members of his mystical body; (and such may be found in all sects and parties); so the Church of Christ may be said to be everywhere, and to be confined nowhere; i.e. in whatever place Christianity is credited and acknowledged. The wicked of all sorts, no matter what their profession may be, and all persecutors of religious people, who differ from them, are without the pale of this Church. Essentially must their spirit and conduct be changed, before the living Head of this spiritual building can acknowledge them as members of the heavenly family.

[¶40] This text, therefore, will never apply to the Romish Church, till that Church be, both in doctrine and discipline, what the Christian Church should be. When it is the established religion of any country it gives no toleration to those who differ from it; and in Protestant countries its cry for toleration and secular authority is loud and long. I wish its partisans the full and free exercise of their religion, even to its superstitions and nonsense; but how can they expect toleration who give none? The Protestant Church tolerates it fully; it persecutes the Protestants to bonds and death when it has power; which then is the true Church of Christ?

### Introduction

[¶42] Apostasy from the true faith predicted, and in what that apostasy should consist, [1Tim 4:1-5]. Exhortations to Timothy to teach the truth, [1Tim 4:6]. To avoid old wives' fables; to exercise himself to godliness, [1Tim 4:7], [1Tim 4:8]. To labor, command, and teach, [1Tim 4:9], [1Tim 4:10], [1Tim 4:11]. To act so that none might despise his youth, [1Tim 4:12]. To give attendance to reading and preaching, [1Tim 4:13], [1Tim 4:14]. To give up himself wholly to the Divine work, [1Tim 4:15]. And so doing he should both save himself and them that heard him, [1Tim 4:16].

### Verse 1

[¶44] Now the Spirit speaketh expressly - Ῥητως· Manifestly, openly. It is very likely that the apostle refers here to a prophecy then furnished by the Holy Ghost, and probably immediately after he had written the words in the preceding verses; and as this prophecy contains things nowhere else spoken of in the sacred writings, and of the utmost moment to the Christian Church, we cannot hear or read them with too much reverence or respect.

## 622. 1 Timothy · 8 of 14

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[¶0] In the latter times - This does not necessarily imply the last ages of the world, but any times consequent to those in which the Church then lived.

[¶1] Depart from the faith - Αποστησονται - της πιστεως· They will apostatize from the faith, i.e. from Christianity; renouncing the whole system in effect, by bringing in doctrines which render its essential truths null and void, or denying and renouncing such doctrines as are essential to Christianity as a system of salvation. A man may hold all the truths of Christianity, and yet render them of none effect by holding other doctrines which counteract their influence; or he may apostatize by denying some essential doctrine, though he bring in nothing heterodox.

[¶2] Giving heed to seducing spirits - Πνευμασι πλανοις· Many MSS. and the chief of the fathers have πνευμασι πλανης· spirits of deceit; which is much more emphatic than the common reading. Deception has her spirits, emissaries of every kind, which she employs to darken the hearts and destroy the souls of men. Pretenders to inspiration, and false teachers of every kind, belong to this class.

[¶3] And doctrines of devils - Δαιμονιων· Demons; either meaning fallen spirits, or dead men, spectres, etc., or doctrines inspired by Satan relative to these, by which he secures his own interest, and provides for his own worship.

### Verse 2

[¶5] Speaking lies in hypocrisy - Persons pretending, not only to Divine inspiration, but also to extraordinary degrees of holiness, self-denial, mortification, etc., in order to accredit the lies and false doctrines which they taught. Multitudes of lies were framed concerning miracles wrought by the relics of departed saints, as they were termed. For, even in this country, Thomas a Becket was, deemed a saint, his relics wrought numerous miracles; and his tomb was frequented by multitudes of pilgrims! However, as he works none now, we may rest assured that he never did work any. In 1305, King Edward I. was prevailed on by his clergy to write to Pope Clement V. to canonize Thomas de Cantelupo, bishop of Hereford, because a multitude of miracles had been wrought by his influence; In tantum, says the king, quod ipsius meritis et intercessionibus gloriosis, lumen caecis, surdis auditus, verbum mutis, et gressus claudis, et alia pleraque beneficia ipsius patrocinium implorantibus, caelesti dextra conferuntur. "Insomuch that, by his glorious merits and intercessions, the blind receive their sight, the deaf hear, the dumb speak, and the lame walk; and many other benefits are conferred by the right hand of the Divine Being on those who implore his patronage." And therefore he prays that this dead bishop may be added to the calendar, "that he and his kingdom may enjoy his suffrages and merit his patronage in heaven, who had the benefit of his conversation on earth." Nos attendentes, per Dei gratiam, fideles in Christo, nosque praecipue, et populum regni nostri, ejus posse suffragiis adjuvari, ut, quem familiarem habuimus in terris, mereamur habere patronum in caelis. Foedera, vol. i., p. 976. Edit. 1816.

[¶6] Having their conscience seared with a hot iron - They bear the marks of their hypocrisy as evidently and as indelibly in their conscience in the sight of God, as those who have been cauterized for their crimes do in their bodies in the sight of men. It was customary in ancient times to mark those with a hot iron who had been guilty of great crimes, such as sacrilege, etc. And the heathens supposed that even in the other world they bear such marks; and by these the infernal judges knew the quantum of their vices, and appointed the degrees of their punishment. There is a saying much like that of the apostle in the invective of Claudian against Rufinus, whom he supposes to be thus addressed by Rhadamanthus, one of the infernal judges: -

[¶7] Quid demens manifesta negas? En pectus InUstae

[¶8] Deformant Maculae! vitiisque inolevit imago,

[¶9] Nec sese commissa tegunt. "Thou fool, why dost thou deny what is so manifest? Behold the deep-burnt marks deform thy conscience; the appearance of them has grown up with thy vices; neither can the crimes which thou hast committed hide themselves."

### Verse 3

[¶11] Forbidding to marry - These hypocritical priests pretending that a single life was much more favorable to devotion, and to the perfection of the Christian life. This sentiment was held by the Essenes, a religious sect among the Jews; and we know that it is a favourite opinion among the Romanists, who oblige all their clergy to live a single life by a vow of continency.

[¶12] To abstain from meats - Both among the heathens, Jews, and Romanists, certain meats were prohibited; Some always, others at particular times. This the apostle informs us was directly contrary to the original design of God; and says that those who know the truth, know this.

### Verse 4

[¶14] For every creature of God is good - That is: Every creature which God has made for man's nourishment is good for that purpose, and to be thankfully received whenever necessary for the support of human life; and nothing of that sort is at any time to be refused, ουδεν αποβλητον, rejected or despised. We find a saying very similar to this in Lucian's Timon: Ουτοι αποβλητα εισι δωρα τα παρα Διος. The gifts which are from Jove ought not to be Despised. This appears to have been a proverbial saying among the heathens.

### Verse 5

[¶16] For it is sanctified by the word of God - Δια λογου Θεου· By the command of God; probably referring to [Gen 1:29] : And God said, I have given you every herb - and every tree - to you it shall be for meat; and to [Gen 9:3] : Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things; i.e. I have given you every animal that is proper for food, as I have given you every herb and fruit proper for nourishment. Therefore, all this was sanctified, set apart, and appropriated to this use by this command. And when man is about to use it, he is to sanctify or set it apart to that use by prayer to God,

[¶17] 1. That it may answer the end to us for which it was designed;

[¶18] 2. That we may use it with gratitude and moderation;

[¶19] 3. That all the strength derived from it may be devoted to God, in filling up the duties of those situations in which his providence has placed us.

[¶20] Those who thank not God for their food, and pray not for his blessing in the use of it, are unworthy even of a morsel of bread, and of the breath they breathe. Bishop Newton's opinion of this prophecy I have reserved to the end of this chapter.

### Verse 6

[¶22] If thou put the brethren in remembrance of these things - Show the Church that, even now, there is danger of this apostasy; put them on their guard against it; for the forewarned are half armed. Schoettgen supposes from this verse that what is spoken above refers to the Jews alone; and that there is no reference here to a Church which in after ages might apostatize from, or corrupt, the true doctrine of our Lord and Savior. Bishop Newton and others are of a different opinion. See at the end of this chapter.

[¶23] Nourished up in the words of faith - By acting as I command thee, thou wilt show that thou art a good minister of Jesus Christ, and that thou hast been nourished from thy youth upon the doctrines of faith. The apostle seems to allude here to Timothy's Christian education. See the preface to this epistle.

[¶24] Whereunto thou hast attained - Ἡ παρηκολουθηκας· Which thou hast thoroughly understood. For the meaning of this word, see the note on [Luk 1:3].

### Verse 7

[¶26] But refuse profane and old wives' fables - This seems to refer particularly to the Jews, whose Talmudical writings are stuffed with the most ridiculous and profane fables that ever disgraced the human intellect. It may with equal propriety be applied to the legends of the Romish Church. Let any man read the Aurea Legenda, and he will find of profane and old wives' fables what may stand, with considerable propriety, column for column with the Talmud. See Joseline's Life of St. Patrick for miracles, without rhyme or reason, abundantly more numerous and more stupendous than all the necessary ones wrought by Jesus Christ and his apostles. This is enough to persuade a man that the Spirit of God had these very corruptions and this corrupt Church particularly in view.

[¶27] Exercise thyself rather unto godliness - To understand this expression it is necessary to know that the apostle alludes here to the gymnastic exercises among the Greeks, which were intended as a preparation for, their contests at the public games. They did this in order to obtain a corruptible or fading crown, i. e, a chaplet of leaves, which was the reward of those who conquered in those games; Timothy was to exercise himself unto godliness, that he might be prepared for the kingdom of heaven, and there receive a crown that fadeth not away. See the notes on [1Cor 9:24], etc.

### Verse 8

[¶29] For bodily exercise profiteth little - Προς ολιγον εστιν ωφελιμος. Those gymnastic exercises, so highly esteemed among the Greeks, are but little worth; they are but of short duration; they refer only to this life, and to the applause of men: but godliness has the promise of this life, and the life to come; it is profitable for all things; and for both time and eternity.

[¶30] But godliness is profitable unto all things - By godliness we are to understand every thing that the Christian religion either promises or prescribes: the life of God in the soul of man; and the glory of God as the object and end of that life. To receive the first, a man must renounce his sins, deny himself, take up his cross, and follow his Lord through evil and through good report. To obtain the latter, a man must labor to enter into that rest which remains for the people of God.

[¶31] Having promise, of the life that now is - The man that fears, loves, and serves God, has God's blessing all through life. His religion saves him from all those excesses, both in action and passion, which sap the foundations of life, and render existence itself often a burden. The peace and love of God in the heart produces a serenity and calm which cause the lamp of life to burn clear, strong, and permanent. Evil and disorderly passions obscure and stifle the vital spark. Every truly religious man extracts the uttermost good out of life itself, and through the Divine blessing gets the uttermost good that is in life; and, what is better than all, acquires a full preparation here below for an eternal life of glory above. Thus godliness has the promise of, and secures the blessings of, both worlds.

### Verse 9

[¶33] This is a faithful saying - The truth of this doctrine none need doubt; and every man has it in his power to put this to the proof. See on [1Tim 1:15] (note).

### Verse 10

[¶35] For therefore we both labor - This verse was necessary to explain what he had before said; and here he shows that his meaning was not that the followers of God should enjoy worldly prosperity and exemption from natural evils; for, said he, it is because we exercise ourselves to godliness that we have both labor and reproach, and we have these because we trust In the living God: but still we have mental happiness, and all that is necessary for our passage through life; for in the midst of persecutions and afflictions we have the peace of God that passeth knowledge, and have all our crosses and sufferings so sanctified to us that we consider them in the number of our blessings.

[¶36] Who is the Savior of all men - Who has provided salvation for the whole human race, and has freely offered it to them in his word and by his Spirit.

[¶37] Specially of those that believe - What God intends for All, he actually gives to them that believe in Christ, who died for the sins of the world, and tasted death for every man. As all have been purchased by his blood so all may believe; and consequently all may be saved. Those that perish, perish through their own fault.

### Verse 11

[¶39] These things command and teach - Let it be the sum and substance of thy preaching, that true religion is profitable for both worlds; that vice destroys both body and soul; that Christ tasted death for every man; and that he saves to the uttermost all them that believe in his name.

### Verse 12

[¶41] Let no man despise thy youth - Act with all the gravity and decorum which become thy situation in the Church. As thou art in the place of an elder, act as an elder. Boyish playfulness ill becomes a minister of the Gospel, whatever his age may be. Concerning Timothy's age see the conclusion of the preface to this epistle.

[¶42] Be thou an example of the believers - It is natural for the flock to follow the shepherd; if he go wrong, they will go wrong also. "Himself a wanderer from the narrow way,

[¶43] His silly sheep, no wonder if they stray."

[¶44] Though, according to the just judgement of God, they who die in their sins have their blood on their own head; yet, if they have either gone into sin or continued in it through the watchman's fault, their blood will God require at his hand. How many have endeavored to excuse their transgressions by alleging, in vindication of their conduct, "Our minister does so, and he is more wise and learned than we." What an awful account must such have to give to the Head of the Church when he appears!

## 623. 1 Timothy · 9 of 14

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[¶0] In word - Εν λογῳ· In doctrine; teach nothing but the truth of God, because nothing but that will save souls.

[¶1] In conversation - Εν αναστροφῃ· In the whole of thy conduct in every department which thou fillest in all thy domestic as well as public relations, behave thyself well.

[¶2] In charity - Εν αγαπῃ· In love to God and man; show that this is the principle and motive of all thy conduct.

[¶3] In spirit - Εν πνευματι· In the manner and disposition in which thou dost all things. How often is a holy or charitable work done in an unholy, uncharitable, and peevish spirit! To the doer, such work is unfruitful.

[¶4] These words are wanting in ACDFG, and several others; both the Syriac, Erpen's Arabic, Ethiopic, Armenian, Vulgate, and Itala, and many of the fathers. Griesbach leaves them out of the text. They have in all probability been added by a later hand.

[¶5] In faith - Εν πιστει· This word πιστις is probably taken here for fidelity, a sense which it often bears in the New Testament. It cannot mean doctrine, for that has been referred to before. Be faithful to thy trust, to thy flock, to thy domestics, to the public, to thy God. Fidelity consists in honestly keeping, preserving, and delivering up when required, whatever is intrusted to our care; as also in improving whatever is delivered in trust for that purpose. Lose nothing that God gives, and improve every gift that he bestows.

[¶6] In purity - Εν ἁγνεια· Chastity of body and mind; a direction peculiarly necessary for a young minister, who has more temptations to break its rules than perhaps any other person. "Converse sparingly with women, and especially with young women," was the advice of a very holy and experienced minister of Christ.

### Verse 13

[¶8] Give attendance to reading - Timothy could easily comprehend the apostle's meaning; but at present this is not so easy. What books does the apostle mean? The books of the Old Testament were probably what he intended; these testified of Jesus, and by these he could either convince or confound the Jews. But, whether was the reading of these to be public or private? Probably both. It was customary to read the law and the prophets in the synagogue, and doubtless in the assemblies of the Christians; after which there was generally an exhortation founded upon the subject of the prophecy. Hence the apostle says: Give attendance to reading, to Exhortation, to Doctrine. Timothy was therefore to be diligent in reading the sacred writings at home, that he might be the better qualified to read and expound them in the public assemblies to the Christians, and to others who came to these public meetings.

[¶9] As to other books, there were not many at that time that could be of much use to a Christian minister. In those days the great business of the preacher was to bring forward the grand facts of Christianity, to prove these, and to show that all had happened according to the prediction of the prophets; and from these to show the work of God in the heart, and the evidence of that work in a holy life.

[¶10] At present the truth of God is not only to be proclaimed, but defended; and many customs or manners, and forms of speech, which are to us obsolete, must be explained from the writings of the ancients, and particularly from the works of those who lived about the same times, or nearest to them, and in the same or contiguous countries. This will require the knowledge of those languages in which those works have been composed, the chief of which are Hebrew and Greek, the languages in which the Holy Scriptures of the Old and New Testaments have been originally written.

[¶11] Latin is certainly of the next consequence; a language in which some of the most early comments have been written; and it is worth the trouble of being learned, were it only for the sake of the works of St. Jerome, who translated and wrote a commentary on the whole of the Scriptures; though in many respects it is both erroneous and superficial.

[¶12] Arabic and Syriac may be added with great advantage: the latter being in effect the language in which Christ and his apostles spoke and preached in Judea; and the former being radically the same with the Hebrew, and preserving many of the roots of that language, the derivatives of which often occur in the Hebrew Bible, but the roots never.

[¶13] The works of various scholars prove of how much consequence even the writings of heathen authors, chiefly those of Greece and Italy, are to the illustration of the sacred writings. And he who is best acquainted with the sacred records will avail himself of such helps, with gratitude both to God and man. Though so many languages and so much reading are not absolutely necessary to form a minister of the Gospel, (for there are many eminent ministers who have not such advantages), yet they are helps of the first magnitude to those who have them and know how to use them.

### Verse 14

[¶15] Neglect not the gift that is in thee - The word χαρισμα here must refer to the gifts and graces of the Divine Spirit, which Timothy received when set apart to the work of an evangelist by the imposition of St. Paul's hands, [2Tim 1:6], and by that of the presbytery or eldership; for it most evidently appears, from this verse and that above quoted, that he received this double imposition, not probably at different times, but on one and the same occasion. These very gifts and graces might be improved; and we have reason to believe, if not improved, would be withdrawn by the great Head of the Church.

[¶16] Given thee by prophecy - It has already been conjectured (see the preface, and the note on [1Tim 1:18]) that there had been some remarkable prediction relative to the future destiny and usefulness of Timothy. And probably it was in consequence of this that he was set apart to the office of evangelist and bishop in the Church at Ephesus. When apostles laid their hands on men, they ordinarily received the Holy Spirit with this imposition. This may be what the apostle calls to the remembrance of Timothy, and tells him not to neglect what he had received, nor the purpose for which he had received it.

### Verse 15

[¶18] Meditate upon these things - Ταυτα μελετα· Revolve them frequently in thy mind; consider deeply their nature and importance; get them deeply fastened in thy heart, and let all thy conduct flow from this inward feeling and conviction. Let the nature, reasons, and motives of thy ministry, be ever in the view of thy heart and conscience.

[¶19] Give thyself wholly to them - Εν τουτοις ισθι· Be thou in these things. Horace has a similar expression: Omnis in hoc sum. "I am absorbed in this." Occupy thyself wholly with them; make them not only thy chief but thy sole concern. Thou art called to save thy own soul, and the souls of them that hear thee; and God has given thee the Divine gifts for this and no other purpose. To this let all thy reading and study be directed; this is thy great business, and thou must perform it as the servant and steward of the Lord. Bengel has a good saying on this verse, which I will quote: In his qui est, minus erit in sodalitatibus mundanis, in studiis alienis, in colligendis libris, conchis, nummis, quibus multi pastores notabilem aetatis partem insistentes conterunt; "He who is wholly in these things will be little in worldly company, in foreign studies, in collecting books, shells, and coins, in which many ministers consume a principal part of their life." Such persons are worthy of the deepest reprehension, unless all these studies, collections, etc., be formed with the express view, of illustrating the sacred records; and to such awful drudgery few Christian ministers are called. Many, when they have made such collections, seem to know nothing of their use; they only see them and show them, but can never bring them to their assistance in the work of the ministry. These should be prayed for and pitied.

[¶20] That thy profiting may appear to all - By being made a universal blessing; convincing and converting sinners; and building up the Church of God on its most holy faith.

### Verse 16

[¶22] Take heed unto thyself - See that the life of God remains and the work of God prospers in thine own soul. Take heed to thy doctrine, that the matter be pure and orthodox; that thou teach nothing for truth but what God has revealed.

[¶23] Continue in them - i.e., In taking heed to thyself and to thy doctrine; for this must be thy continual study. Without this, the Divine influence shall recede from thy heart, and the Divine gift from thy intellect; and, like Samson shorn of his strength, thou wilt soon become as another man, as any common man; thy power will depart from thee, and thou shalt be no longer able to persuade; the Unction shall depart from thee, and, destitute of spiritual feeling thyself, thou shalt not be able to cause others to feel. Take the apostle's advice, and thou shalt save thy own soul, and the souls of them that hear thee.

[¶24] In the course of the preceding notes I have referred to Bishop Newton's opinion and application of the prophecy contained in the first five verses. Not being fully persuaded in my own, mind to what Church this, and the prophecy in the Epistle to the Thessalonians, should be applied, I produce an accredited author, who, for his Dissertations on the Prophecies, has a high and, honored name in the Church. "I. The first thing to be considered is, the apostasy here predicted. 'Some shall depart, or rather apostatize, from the faith.' An apostasy from the faith may be either total or partial; either when we renounce the whole, or when we deny some principal and essential article of it. It is not every error, or every heresy, that is apostasy from the faith. It is a revolt in a principal and essential article, when we worship God by any image or representation, or when we worship other beings besides God, and pray unto other mediators besides the one Mediator between God and man, the man Christ Jesus. This is the very essence of Christian worship, to worship the one true God, through the one true Christ; and to worship any other god, or any other mediator, is apostasy and rebellion against God and against Christ. Such is the nature of apostasy from the faith; and it is implied that this apostasy shall be general, and affect great numbers. For, though it be said only some shall apostatize, yet by some, here, many are understood. The original word frequently signifies a multitude and there are abundant instances in Scripture where it is used in that sense, as the reader may perceive from [Joh 6:64-66]; [Rom 11:17]; [1Cor 11:5], [1Cor 11:6]. This apostasy may be general and extensive, and include many but not all. "II. It is more particularly shown wherein the apostasy should consist, in the following words: Giving heed to seducing spirits and doctrines of devils; or rather: `Giving heed to erroneous spirits and doctrines concerning demons.' Spirits seem to be much the same in sense as doctrines, the latter word may be considered as explanatory of the former; and error sometimes signifying idolatry, erroneous doctrines may comprehend idolatrous as well as false doctrines. But it is still farther added, for explanation, that these doctrines should be doctrines of devils or of demons, where the genitive case is not to be taken actively, as if demons were the authors of these doctrines, but passively, as if demons were the subject of these doctrines. In [Jer 10:8]; [Act 13:12]; [Heb 6:2], the genitive case is used in this manner; and, by the same construction, doctrines of demons are doctrines about or concerning demons. This is, therefore, a prophecy that the idolatrous theology of demons, professed by the Gentiles ,should be revived among Christians. Demons, according to the theology of the Gentiles, were middle powers between the gods and mortal men; and were regarded as mediators and agents between the gods and men. Of these demons there were accounted two kinds: one kind were the souls of men deified or canonized after death; the other kind were such as had never been the souls of men, nor ever dwelt in mortal bodies. These latter demons may be paralleled with angels, as the former may with canonized saints; and as we Christians believe there are good and evil angels, so did the Gentiles that there were good and evil demons. It appears then as if the doctrine of demons, which prevailed so long in the heathen world, was to be revived and established in the Christian Church. And is not the worship of saints and angels now, in all respects, the same that the worship of demons was in former times? The name only is different, the thing is essentially the same. The heathens looked upon their demons as mediators and intercessors between God and men; and are not the saints and angels regarded in the same light by many professed Christians? The promoters of this worship were sensible that it was the same, and that the one succeeded the other; and as the worship is the same, so likewise it is performed with the same ceremonies. Nay, the very same temples, the very same images, the very same altars, which once were consecrated to Jupiter and the other demons, are now reconsecrated to the Virgin Mary and other saints. The very same titles and inscriptions are ascribed to both; the very same prodigies and miracles are related of these as of those. In short, the whole almost of paganism is converted and applied to popery, the one is manifestly formed upon the same plan and principles as the other. "III. Such an apostasy as this - of reviving the doctrines of demons, and worshipping the dead - was not likely to take place immediately, it should prevail and prosper in the latter days. The phrase of the latter times or days, or the last times or days, signifies any time yet to come; but denotes more particularly the times of Christianity. The times of Christianity may properly be called the latter times or days, or the last times or days, because it is the last of all God's revelations to mankind. [Heb 1:1], [Heb 1:2]; [1Pet 1:20]. "IV. Another remarkable peculiarity of this prophecy is, the solemn and emphatic manner in which it is delivered: The Spirit speaketh expressly. By the Spirit is meant the Holy Spirit of God, which inspired the prophets and apostles. The Spirit speaking expressly, may signify his speaking precisely and certainly, not obscurely and involvedly, as he is wont to speak in the prophets; or it may be said, The Spirit speaketh expressly, when he speaks in express words in some place or other of Divine writ; and the Spirit hath spoken the same thing in express words before in the prophecy of Daniel. Daniel has foretold, in express words, the worship of new demons or demi-gods; [Dan 11:38]. The mauzzim of Daniel are the same as the demons of St. Paul; gods protectors, or saints protectors, defenders and guardians of mankind. This, therefore, is a prophecy, not merely dictated by private suggestion and inspiration, but taken out of the written word. It is a prophecy not only of St. Paul's, but of Daniel's too; or rather of Daniel, confirmed and approved by St. Paul. "V. The apostle proceeds, [1Tim 4:2], to describe by what means and by what persons this apostasy should be propagated and established in the world. Speaking lies in hypocrisy, etc.; or rather, through the hypocricy of liars, having their conscience, etc.; for the preposition rendered in, frequently signifies through or by. Liars too, or speaking lies, cannot, possibly be joined with the original word rendered some, and that rendered giving heed, because they are in the nominative case, and this is in the genitive. Neither can it well be joined in the construction with the word rendered devils, or demons; for how can demons, or devils, be said to speak lies in hypocrisy, and to have their conscience seared, etc.? It is plain, then, that the great apostasy of the latter times was to prevail, through the hypocrisy of liars, etc. And has not the great idolatry of Christians, and the worship of the dead particularly, been diffused and advanced in the world by such instruments and agents? by fabulous books, forged under the names of the apostles and saints; by fabulous legends of their lives; by fabulous miracles, ascribed to their relics; by fabulous dreams and revelations; and even by fabulous saints, who never existed but in imagination. "VI. [1Tim 4:3]. Forbidding to marry, etc. - This is a farther character of the promoters of this apostasy. The same hypocritical liars who should promote the worship of demons should also prohibit lawful marriage. The monks were the first who brought a single life into repute; they were the first also who revived and promoted the worship of demons. One of the primary and most essential laws and constitutions of all monks was the profession of a single life, and it is equally clear that the monks had the principal share in promoting the worship of the dead. The monks then were the principal promoters of the worship of the dead in former times. And who are the great patrons and advocates of the same worship now? Are not their legitimate successors and descendants, the monks and priests and bishops of the Church of Rome? And do not they also profess and recommend a single life, as well as the worship of saints and angels? Thus have the worship of demons, and the prohibition of marriage, constantly gone hand in hand together; and as they who maintain one maintain the other, so it is no less remarkable that they who disclaim the one, disclaim the other. "VII. The last mark and character of these men is: Commanding to abstain from meats, etc. The same lying hypocrites who should promote the worship of demons, should not only prohibit lawful marriage, but likewise impose unnecessary abstinence from meats; and these too, as indeed it is fit they should, usually go together as constituent parts of the same hypocrisy. It is as much the law of monks to abstain from meats, as from marriage. Some never eat any flesh; others only certain kinds, on certain days. Frequent fasts are the rule and boast of their orders. So lived the monks of the ancient Church; so live, with less strictness perhaps, but with greater ostentation, the monks and friars of the Church of Rome; and these have been the principal propagators and defenders of the worship of the dead, both in former and in latter times. The worship of the dead is indeed so monstrously absurd as well as impious, that there was hardly any probability of its ever prevailing in the world but by hypocrisy and lies. But that these particular sorts of hypocrisy - celibacy, under pretense of chastity; and abstinence, under pretense of devotion - should be employed for this purpose, the Spirit of God alone could foresee and foretell. There is no necessary connection between the worship of the dead, and forbidding to marry, and commanding to abstain from meats; and yet it is certain that the great advocates for this worship have, by their pretended purity and mortification, procured the greater reverence to their persons, and the readier reception to their doctrines. But this idle, popish, monkish abstinence is as unworthy of a Christian as it is unnatural to a man; it is preventing the purpose of nature, and commanding to abstain from meats, which God hath created to be received with thanksgiving by believers, and them who know the truth." See Bishop Newton's Dissertations on the Prophecies; and Dr. Dodd's notes.

[¶25] Which mode of interpretation is best, I shall not attempt to say: to determine the meaning of prophecies is a difficult task; and, in a case of this kind, I rather choose to trust to the judgment of others than to my own. It is to be deplored that all the preceding particulars apply but too well to the corruptions in the Romish Church, therefore to it they appear peculiarly applicable. But whether God had this Church alone in view, I dare not affirm.

### Introduction

[¶27] Rules to be observed in giving reproofs to the old and to the young, [1Tim 5:1], [1Tim 5:2]. Directions concerning widows, [1Tim 5:3-16]. Of elders that rule well, [1Tim 5:17], [1Tim 5:18]. How to proceed against elders when accused, and against notorious offenders, [1Tim 5:10-21]. Directions concerning imposition of hands, [1Tim 5:22]. Concerning Timothy's health, [1Tim 5:23]. Reasons why no person should be hastily appointed to sacred offices, [1Tim 5:24], [1Tim 5:25].

### Verse 1

[¶29] Rebuke not an elder - That is, an elderly person; for the word πρεσβυτερος is here taken in its natural sense, and signifies one advanced in years. At [1Tim 5:17], it is taken in what may be termed its ecclesiastical meaning, and signifies, an officer in the Church, what we commonly call a presbyter or bishop; for sometimes these terms were confounded. There are but few cases in which it at all becomes a young man to reprove an old man, and especially one who is a father in the Church. If such a one does wrong, or gets out of the way, he should be entreated as a father, with great caution and respect. To this at least his age entitles him. The word επιπληξῃς signifies, do not smite; i.e. do not treat them harshly, nor with magisterial austerity.

[¶30] The younger men as brethren - Showing humility, and arrogating nothing to thyself on account of thy office. Feel for them as thou oughtest to feel for thy own brethren.

### Verse 2

[¶32] The elder women as mothers - Treating them with the respect due to their age.

[¶33] The younger as sisters - Feel for every member of the Church, old and young, male and female; consider them as fathers, mothers, brothers, and sisters; treat them all with gentleness; and labor to keep them in, not to expel them from, the Church.

[¶34] With all purity - Εν πασῃ ἁγνειᾳ· With all chastity. See the note on [1Tim 4:12].

[¶35] There are some who seem to take a barbarous pleasure in expelling members from, the Church. They should be continued in as long as possible; while they are in the Church - under its ordinances and discipline, there is some hope that their errors may be corrected; but when once driven out again into the world, that hope must necessarily become extinct. As judgment is God's strange work, so excommunication should be the strange, the last, and the most reluctantly performed work of every Christian minister.

### Verse 3

[¶37] Honor widows that are widows indeed - One meaning of the word τιμαω, to honor, is to support, sustain, etc., [Mat 15:4], [Mat 15:5]; and here it is most obviously to be taken in this sense. Provide for those widows especially which are widows indeed - persons truly destitute, being aged and helpless, and having neither children nor friends to take care of them, and who behave as becometh their destitute state. But see the note on [1Tim 5:10].

### Verse 4

[¶39] But if any widow have children or nephews - This shows that widows indeed are those that have neither children nor nephews, i.e. no relatives that either will or can help them, or no near relatives alive.

[¶40] Let them learn first to show piety at home - Let these children and nephews provide for their aged or helpless parents or relatives, and not burden the Church with them while they are able to support them.

[¶41] And to requite their parents - Και αμοιβας αποδιδοναι τοις προγονοις· Let them learn to give benefit for benefit. Your parents supported and nourished you when you were young and helpless; you ought therefore to support them when they are old and destitute. This is called showing piety; and there is doubtless an allusion to the fifth commandment: Honour thy father and thy mother - provide for them in their old age and afflictions; God commands this.

### Verse 5

[¶43] And desolate - Και μεμονωμενη· Left entirely alone - having neither children nor relatives to take care of her.

[¶44] Trusteth in God - Finding she has no other helper, she continues in prayer and supplication, that she may derive that from God which, in the course of his providence, he has deprived her of among men.

## 624. 1 Timothy · 10 of 14

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### Verse 6

[¶1] But she that liveth in pleasure - Ἡ δε σπαταλωσα· She that liveth delicately - voluptuously indulging herself with dainties; it does not indicate grossly criminal pleasures; but simply means one who indulges herself in good eating and drinking, pampering her body at the expense of her mind. The word is used in reference to what we term petted and spoiled children; and a remarkable passage, is produced by Kypke, from an epistle of Theanus to Eubulus, found in Opusc. Myth. Galaei, page 741, where he says: "What can be done with that boy, who, if he have not food when and as he pleases, bursts out into weeping; and, if he eats, must have dainties and sweetmeats? If the weather be hot he complains of fatigue; if it be cold, he trembles; if he be reproved, he scolds; if every thing be not provided for him according to his wish, he is enraged. If he eats not, he breaks out into fits of anger. He basely indulges himself in pleasure; and in every respect acts voluptuously and effeminately. Knowing then, O friend, ὁτι τα σπαταλωντα των παιδιων, ὁταν ακμασῃ προς ανδρας, ανδραποδα γινεται, τας τοιαυτας ἡδονας αφαιρει· that boys living thus voluptuously, when they grow up are wont to become slaves; take away, therefore, such pleasures from them." I have introduced this long quotation, the better to fix the meaning of the apostle, and to show that the life of pleasure mentioned here does not mean prostitution or uncleanness of any kind, though such a life may naturally lead to dissolute manners.

[¶2] Is dead while she liveth - No purpose of life is answered by the existence of such a person. Seneca, in Epist. 60, says of pleasure-takers, and those who live a voluptuous life: Hos itaque animalium loco numeremus, non hominum: quosdam vero ne animalium quidem, sed mortuorum - mortem antecesserunt. "We rank such persons with brutes, not with men; and some of them not even with brutes, but with dead carcasses. They anticipate their own death." Such persons are, as the apostle says elsewhere, dead in trespasses, and dead in sins.

### Verse 7

[¶4] That they may be blameless - Charge the whole Church to attend to these things, that they may be blameless. The words are not spoken of the widows only, but of the Church or its officers; it cannot be restricted to the widows, for the adjective ανεπιληπτοι is both of the masculine and feminine gender.

### Verse 8

[¶6] But if any provide not for his own - His own people or relatives.

[¶7] Those of his own house - That is, his own family, or a poor widow or relative that lives under his roof.

[¶8] Hath denied the faith - The Christian religion, which strongly inculcates love and benevolence to all mankind.

[¶9] Is worse than an infidel - For what are called the dictates of nature lead men to feel for and provide for their own families. Heathen writers are full of maxims of this kind; Tacitus says: Liberos cuique ac propinquos Natura carissimos esse voluit. "Nature dictates that to every one his own children and relatives should be most dear." And Cicero, in Epist. ad Caption: Suos quisque debet tueri. "Every man should take care of his own family."

### Verse 9

[¶11] Taken into the number - Let her not be taken into the list of those for which the Church must provide. But some think that the apostle means the list of those who were deaconesses in the Church; and that no widow was to be admitted into that rank who did not answer to the following character. See on [1Tim 5:10] (note).

[¶12] Under threescore years - As it might be supposed that, previously to this age, they might be able to do something towards their own support. See on [1Tim 5:10] (note).

[¶13] Having been the wife of one man - Having lived in conjugal fidelity with her husband; or having had but one husband at a time; or, according to others, having never been but once married. But the former is the opinion of some of the most eminent of the Greek fathers, and appears to be that most consistent with the scope of the place, and with truth.

### Verse 10

[¶15] Well reported of for good works - Numbers being able to bear testimony, as the word implies, that she has not only avoided all sin, but that she has walked according to the testimony of God.

[¶16] Brought up children - It was customary among the Gentiles to expose their children, when so poor that they were not able to provide for them. Pious and humane people took these up; and fed, clothed, and educated them. The words brought up may refer to the children of others, who were educated in the Christian faith by pious Christian women.

[¶17] Lodged strangers - If she have been given to hospitality, freely contributing to the necessitous, when she had it in her power.

[¶18] Washed the saints' feet - This was an office of humanity shown to all strangers and travelers in the eastern countries, who, either walking barefoot, or having only a sort of sole to defend the foot, needed washing when they came to their journey's end. Pious women generally did this act of kindness.

[¶19] Relieved the afflicted - Visited and ministered to the sick.

[¶20] Diligently followed every good work - In a word, if she have been altogether a Christian, living according to the precepts of the Gospel, and doing the Lord's work with all her heart, soul, and strength.

[¶21] From the character given here of the widow indeed, it may be doubted whether χηρα, widow, was not in some cases the name of an office, which name it might have from being ordinarily filled by widows. It can hardly be supposed that any widow, unless she had considerable property, could have done the things enumerated in this verse, some of which would occasion no small expense. The widow indeed may mean a person who was to be employed in some office in the Church; and Timothy is enjoined not to take any into that office unless she had been before remarkable for piety and humanity. Some think that the widows of whom the apostle speaks had been deaconesses, and wished now to be taken on what might be termed the superannuated list; and the apostle lays down rules for the admission of such, the sum of which is: Let none come on this superannuated list unless she be at least sixty years of age, and can bring proof of her having conscientiously discharged the office and duty of a deaconess.

### Verse 11

[¶23] But the younger widows refuse - Do not admit those into this office who are under sixty years of age. Probably those who were received into such a list promised to abide in their widowhood. But as young or comparatively young women might have both occasion and temptations to remarry, and so break their engagement to Christ, they should not be admitted. Not that the apostle condemns their remarrying as a crime in itself, but because it was contrary to their engagement. See on [1Tim 5:14] (note).

[¶24] Wax wanton - Καταστρηνιασωσι· From κατα, intensive, and στρηνιαω, to act in a luxurious or wanton manner. The word is supposed to be derived from στερειν, to remove, and ἡνια, the rein; and is a metaphor taken from a pampered horse, from whose mouth the rein has been removed, so that there is nothing to check or confine him. The metaphor is plain enough, and the application easy.

### Verse 12

[¶26] Having damnation - In the sense in which we use this word I am satisfied the apostle never intended it. It is likely that he refers here to some promise or engagement which they made when taken on the list already mentioned, and now they have the guilt of having violated that promise; this is the κριμα, or condemnation, of which the apostle speaks.

[¶27] They have cast off their first faith - By pledging their fidelity to a husband they have cast off their fidelity to Christ, as a married life and their previous engagement are incompatible. Dr. Macknight translates these two verses thus: But the younger widows reject, for when they cannot endure Christ's rein, they will marry; incurring condemnation, because they have put away their first fidelity.

### Verse 13

[¶29] And withal they learn to be idle - They do not love work, and they will not work.

[¶30] Wandering about from house to house - Gadding, gossiping; never contented with home; always visiting.

[¶31] And not only idle - If it went no farther, this would be intolerable; but they are tattlers - tale-bearers; whisperers; light, trifling persons; all noise and no work.

[¶32] Busybodies - Persons who meddle with the concerns of others; who mind every one's business but their own.

[¶33] Speaking things which they ought not - Lies, slanders, calumnies; backbiting their neighbors, and everywhere sowing the seed of dissension.

### Verse 14

[¶35] I will therefore that the younger women marry - As the preceding discourse has been about the younger widows, and this is an inference from it; it is most evident that by the younger women the apostle means the young widows. These he considers unfit for the office of the female diaconate, and therefore wills them to marry, educate children, and give themselves wholly up to domestic affairs. Here the apostle, so far from forbidding second marriages, positively enjoins or at least recommends them. And what man of sense could have done otherwise in the cases he mentions? It is no sin in any case to marry, bear children, and take care of a family; but it is a sin in every case to be idle persons, gadders about, tattlers, busybodies, sifting out and detailing family secrets, etc., etc. The good sentiment, put by an able poet and pious divine into the mouths of little children, cannot be ill applied to multitudes of women, mothers, and grandmothers: - "See how the little busy bee Improves each shining hour, And gathers honey all the day From every opening flower! In works of labor or of skill, We should be busy too; For Satan finds some mischief, still, For idle hands to do." Dr. Watts.

[¶36] The adversary - Any person, whether Jew or Gentile, who might be watching for an occasion to reproach, through the misconduct of its professors, the cause of Christianity.

### Verse 15

[¶38] For some are already turned aside - Some of these young widows, for he appears to be still treating of them, are turned aside to idolatry, to follow Satan instead of Christ. Slight deviations, in the first instance, from a right line, may lead at last to an infinite distance from Christ.

### Verse 16

[¶40] If any man or woman that believeth - If any Christian man or woman have poor widows, which are their relatives, let them relieve them - provide them with the necessaries of life, and not burden the Church with their maintenance, that the funds may be spared for the support of those widows who were employed in its service, teaching children, visiting the sick, etc., etc. For the performing of such offices it is very likely that none but widows were employed; and these were chosen, other things being equal, out of the most indigent of the widows, and therefore called by the apostle, here and in [1Tim 5:3], αἱς οντως χηραι, widows indeed - widows desolate, without support, and without relatives. See on [1Tim 5:10] (note).

### Verse 17

[¶42] Let the elders that rule well - Elder is probably here the name of an ecclesiastical officer, similar to what we now term presbyter. See on [1Tim 5:1] (note). Dr. Macknight has remarked that, "in the first age, the name πρεσβυτερος, elder, was given to all who exercised any sacred office in the Church, as is plain from [Act 20:28], where the persons are called επισκοποι, bishops, who, [Act 20:17], were called πρεσβυτεροι, elders. The same thing appears from [Tit 1:5], where those are called elders who, [Tit 1:7], are named bishops; and from [1Tim 4:14], where, collectively, all who held sacred offices in Lystra are called πρεσβυτεριον, the presbytery or eldership, and are said to have concurred with St. Paul in setting Timothy apart to the ministry."

[¶43] Double honor - Διπλης τιμης. Almost every critic of note allows that τιμη here signifies reward, stipend, wages. Let him have a double or a larger salary who rules well; and why? Because in the discharge of his office he must be at expense, in proportion to his diligence, in visiting and relieving the sick, in lodging and providing for strangers; in a word, in his being given to hospitality, which was required of every bishop or presbyter.

[¶44] Especially they who labor in the word and doctrine - Those who not only preach publicly, but instruct privately, catechize, etc. Some think this refers to distinct ecclesiastical orders; but these technical distinctions were, in my opinion, a work of later times.

## 625. 1 Timothy · 11 of 14

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### Verse 18

[¶1] The Scripture saith, Thou shalt not muzzle the ox - This is a manifest proof that by τιμη, honor, in the preceding verse, the apostle means salary or wages: "Let the elders that rule well be accounted worthy of double honor," a larger salary than any of the official widows mentioned before, for "the laborer is worthy of his hire." The maintenance of every man in the Church should be in proportion to his own labor, and the necessities of his family. He that does no work should have no wages. In the Church of Christ there never can be a sinecure. They who minister at the altar should live by the altar; the ox that treadeth out the corn should not be muzzled; the laborer is worthy of his hire: but the altar should not support him who does not minister at it; if the ox won't tread out the corn, let him go to the common or be muzzled; if the man will not labor, let him have no hire.

### Verse 19

[¶3] Against an elder - Be very cautious of receiving evil reports against those whose business it is to preach to others, and correct their vices. Do not consider an elder as guilty of any alleged crime, unless it be proved by two or three witnesses. This the law of Moses required in respect to all. Among the Romans, a plebeian might be condemned on the deposition of one credible witness; but it required two to convict a senator. The reason of this difference is evident: those whose business it is to correct others will usually have many enemies; great caution, therefore, should be used in admitting accusations against such persons.

### Verse 20

[¶5] Them that sin rebuke before all - That is, before the members of the Church; which was the custom of the Jews in their synagogues. But, if the words refer to the elders alone, then the transgressing elder is to be reproved before his fellows, and be tried by them.

[¶6] That others also may fear - This is the grand object of Church censures, to reclaim the transgressors, and to give warning to others.

### Verse 21

[¶8] I charge thee before God - The apostle would have Timothy to consider that all he did should be done as in the sight of God, the Father of the spirits of all flesh; in the sight of Christ, the Savior of sinners, who purchased the Church with his own blood; and in the sight of the most holy, approved, and eminent angels, whose office it was to minister to the heirs of salvation. The word εκλεκτοι, elect, applied to the angels here, is supposed to distinguish those who stood, when others fell from their first estate. The former were elect, or approved; the latter reprobate, or disapproved. This is not an unfrequent sense of the word εκλεκτος, elect. Perhaps there is nothing else meant than the angels that are chosen out from among others, by the Lord himself, to be ministering servants to the Church.

[¶9] Without preferring one before another - Χωρις προκριματος· Without prejudice. Promote no man's cause; make not up thy mind on any case, till thou hast weighed both sides, and heard both parties, with their respective witnesses; and then act impartially, as the matter may appear to be proved. Do not treat any man, in religious matters, according to the rank he holds in life, or according to any personal attachment thou mayest have for him. Every man should be dealt with in the Church as he will be dealt with at the judgment-seat of Christ. A minister of the Gospel, who, in the exercise of discipline in the Church, is swayed and warped by secular considerations, will be a curse rather than a blessing to the people of God. Accepting the persons of the rich, in ecclesiastical matters, has been a source of corruption in Christianity. With some ministers the show of piety in a rich man goes farther than the soundest Christian experience in the poor. What account can such persons give of their stewardship?

### Verse 22

[¶11] Lay hands suddenly on no man - Do not hastily appoint any person to the sacred ministry: let the person be well proved before he receives the imposition of hands. Some understand this of laying hands on the sick.

[¶12] Neither be partaker of other men's sins - It is a sin for any improper person to thrust himself into the sacred office; and he partakes of that sin who introduces, helps him forward, or sanctions him in it. O, what an account will rash, undiscerning, and prejudiced bishops, presbyters, and others, have to render to God for their ordinations! Their laying rash or careless hands "on skulls that cannot teach, and will not learn;" while probably they refuse inducting others well qualified for the Christian ministry.

[¶13] Keep thyself pure - From this and every other evil.

### Verse 23

[¶15] Drink no longer water, but use a little wine - The whole of this verse seems, to several learned critics and divines, strangely inserted in this place; it might have been, according to them, a note which the apostle inserted in the margin of his letter, on recollecting the precarious state of Timothy's health, and his great abstemiousness and self-denial. I believe the verse to be in its proper place; and, for reasons which I shall adduce, not less necessary than the directions which precede and follow it. But it may be necessary to inquire a little into the reasons of the advice itself. The priests under the Mosaic law, while performing sacred rites, were forbidden to drink wine: Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: it shall be a statute for ever through your generations; [Lev 10:9]; [Eze 44:21]. It was the same with the Egyptian priests. It was forbidden also among the Romans, and particularly to women and young persons. Plato, De Legibus, lib. ii., edit. Bip., vol. viii., page 86, speaks thus: Αρ' ου νομοθετησομεν, πρωτον μεν, τους παιδας μεχρις ετων οκτωκαιδεκα τοπαραπαν οινου μη γευεσται; - μετα δε τουτο, οινου μεν δη γευεσθαι του μετριου, μεχρι τριακοντα ετων· - τετταρακοντα δε επιβαινοντα ετων, εν τοις ξυσσιτιοις ευωχηθεντα, κ. τ. λ. "Shall we not ordain by law, in the first place, that boys shall not, on any account, taste wine till they are eighteen years old? In the next place, we should inform them that wine is to be used moderately till they are thirty years old. But when they have attained the fortieth year, then they may attend feasts; for Bacchus has bestowed wine upon men as a remedy against the austerity of old age, της του γηρως αυστηροτητος εδωρησατο τον οινον φαρμακον, ὡστ' ανηβᾳν ἡμας, και δυσθυμιας ληθην γιγνεσθαι, μαλακωτερον εκ σκληροτερου το της ψυχης ηθος, καθαπερ εις πυρ σιδηρον εντεθεντα, γιγνομενον· that through this we might acquire a second youth, forget sorrow, and the manners of the mind be rendered softer, as iron is softened by the action of the fire." But wine, according to the assertions of some, was given to men as a punishment, that they might be rendered insane: Ὁ δε νυν λεγομενος ὑφ' ἡμων, φαρμακον επι τουναντιον φησιν αιδους μεν ψυχης κτησεως ἑνεκα δεδοσθαι, σωματος δε ὑγιειας τε και ισχυος· page 100. "But we have now said that it is, on the contrary, medicine; and was given that the soul might acquire modesty, and the body health and vigor."

[¶16] From Athenaeus we learn that the Greeks often mingled their wine with water; sometimes one part of wine to two of water; three parts of water to one of wine; and at other times three parts of water to two of wine. See his Deipnosophistae, lib. ix. "Among the Locrians, if any one was found to have drunk unmixed wine, unless prescribed by a physician, he was punished with death; the laws of Zaleucus so requiring. And among the Romans, no servant, nor free woman, ουτε των ελευθερων οἱ εφηβοι μεχρι τριακοντα ετων, nor youths of quality, drank any wine till they were thirty years of age." Deipnosoph., lib. x. c. 7, p. 429. And it was a maxim among all, that continued water-drinking injured the stomach. Thus Libanius, Epist. 1578. Πεπτωκε και ἡμιν ὁ στομαχος ταις συνεχεσιν ὑδροποσιαις· "Our stomach is weakened by continual water-drinking."

[¶17] From [1Tim 4:12], we learn that Timothy was a young man; but as among the Greeks and Roman the state of youth or adolescence was extended to thirty years, and no respectable young men were permitted to drink wine before that time; allowing that Timothy was about twenty when Paul had him circumcised, which was, according to Calmet, in the year of our Lord 51, and that this epistle was written about a.d. 64 or 65, then Timothy must have been about thirty-five when he received this epistle; and as that was on the borders of adolescence, and as the Scripture generally calls that youth that is not old age, Timothy might be treated as a young man by St. Paul, as in the above text, and might still feel himself under the custom of his country relative to drinking wine, (for his father was a Greek, [Act 16:1]), and, through the influence of his Christian profession, still continue to abstain from wine, drinking water only; which must have been very prejudicial to him, his weak state of health considered, the delicacy of his stomach, and the excess of his ecclesiastical labors.

[¶18] As Timothy's life was of great consequence to the Church of God at Ephesus, it was not unworthy of the Spirit of God to give the direction in the text, and to mingle it immediately with what some have called more solemn and important advice.

[¶19] 1. It was necessary that the work should be done in the Church at Ephesus which the apostle appointed to Timothy.

[¶20] 2. There was no person at Ephesus fit to do this work but Timothy.

[¶21] 3. Timothy could not continue to do it if he followed his present mode of abstemiousness.

[¶22] 4. It was necessary, therefore, that he should receive direction from Divine authority relative to the preservation of his life, and consequently the continuation of his usefulness, as it is not likely that a minor authority would have weighed with him.

### Verse 24

[¶24] Some men's sins are open beforehand - In appointing men to sacred offices in the Church, among the candidates Timothy would find,

[¶25] 1. Some of whom he knew nothing, but only that they professed Christianity; let such be tried before they are appointed.

[¶26] 2. Some of whose faith and piety he had the fullest knowledge, and whose usefulness in the Church was well known.

[¶27] 3. Some whose lives were not at all or but partially reformed, who were still unchanged in their hearts, and unholy in their lives.

[¶28] The sins of these latter were known to all; they go before to judgment; with them he could have no difficulty. With the first class he must have more difficulty; there might have been hypocrites among them, whose sins could not be known till after they were brought into the sacred office. The characters of all should be fully investigated. The sins of some, before this investigation, might be so manifest as to lead at once εις κρισιν to condemnation. The sins of others might be found out after, or in consequence of, this investigation; and those that were otherwise could not be long hid from his knowledge, or the knowledge of the Church. On all these accounts the exhortation is necessary: Lay hands suddenly on no man.

### Verse 25

[¶30] Likewise also the good works of some - Though those who are very holy and very useful in the Church cannot be unknown, yet there are others not less holy who need to be brought forward; who do much good in private; and their character and good works are not fully known till after diligent inquiry. These are they who do not let their left hand know what their right doeth.

[¶31] 1. After so long and minute an examination of the subjects in this chapter, little remains to be said in the way of farther and more satisfactory explanation. The whole account concerning the widows, who they were, and what their provision, and what their occupation, and how supported, are to me questions of considerable difficulty. In the notes I have given the best account of the different subjects in my power. If the reader be satisfied and edified, I have gained my end.

[¶32] 2. On the subject of the imposition of hands, or what is vulgarly but improperly called ordination, I have not said much here, having given my views of the subject elsewhere in these notes. See on [1Tim 3:1] (note), etc. I must again state my conviction that what is said on this subject in this chapter, and indeed in the epistle, is rather to be understood prophetically; and to have been intended for a much lower age of the Christian Church. That any person should, from impure or secular motives, desire to be appointed to the ministerial office at such a time, when poverty and persecution were the least they would reasonably expect, to me seems altogether inexplicable. But that many, after the Church got accredited and established, and an ample revenue appointed for its ministers by emperors and kings, should wish to get into the priesthood for its emoluments, is a melancholy truth, which every year's experience testifies. To those who have the authority from the state to appoint ministers for the Church, this chapter reads a solemn and awful lesson. And not to them only, but to all who have the appointment of ministers or preachers in every sect and party. How few are there who would kindle a fire on God's altar were there not secular emoluments attending it! I am afraid the Scottish poet spoke the truth who said: - "'Tis gow'd maks sogers feight the fiercer,

[¶33] Without it, preaching wad be scarcer."

[¶34] Gold or money is the primum mobile through every department of life. Proh dolor!

### Introduction

[¶36] Of the duty of servants, [1Tim 6:1], [1Tim 6:2]. Of false teachers, who suppose gain to be godliness, [1Tim 6:3-5]. Of true godliness, and contentment, [1Tim 6:6-8]. Of those, and their dangerous state, who determine to be rich; and of the love of money, [1Tim 6:9], [1Tim 6:10]. Timothy is exhorted to fight the good fight of faith, and to keep the charge delivered to him, [1Tim 6:11-14]. A sublime description of the majesty of God, [1Tim 6:15], [1Tim 6:16]. How the rich should behave themselves; and the use they should make of their property, [1Tim 6:17-19]. Timothy is once more exhorted to keep what was committed to his trust; and to avoid profane babblings, through which some have erred from the faith, [1Tim 6:20], [1Tim 6:21].

### Verse 1

[¶38] Let as many servants as are under the yoke - The word δουλοι here means slaves converted to the Christian faith; and the ζυγον, or yoke, is the state of slavery; and by δεσποται, masters, despots, we are to understand the heathen masters of those Christianized slaves. Even these, in such circumstances, and under such domination, are commanded to treat their masters with all honor and respect, that the name of God, by which they were called, and the doctrine of God, Christianity, which they had professed, might not be blasphemed - might not be evilly spoken of in consequence of their improper conduct. Civil rights are never abolished by any communications from God's Spirit. The civil state in which a man was before his conversion is not altered by that conversion; nor does the grace of God absolve him from any claims, which either the state or his neighbor may have on him. All these outward things continue unaltered. See the notes on [Eph 6:5], etc.; and [1Cor 7:21] (note), etc., and especially the observations at the end of that chapter.

### Verse 2

[¶40] And they that have believing masters - Who have been lately converted as well as themselves.

[¶41] Let them not despise them - Supposing themselves to be their equals, because they are their brethren in Christ; and grounding their opinion on this, that in him there is neither male nor female, bond nor free; for, although all are equal as to their spiritual privileges and state, yet there still continues in the order of God's providence a great disparity of their station: the master must ever be in this sense superior to the servant.

[¶42] But rather do them service - Obey them the more cheerfully, because they are faithful and beloved; faithful to God's grace, beloved by him and his true followers.

[¶43] Partakers of the benefit - Της ευεργεσιας αντιλαμβανομενοι· Joint partakers of the benefit. This is generally understood as referring to the master's participation in the services of his slaves. Because those who are partakers of the benefit of your services are faithful and beloved; or it may apply to the servants who are partakers of many benefits from their Christian masters. Others think that benefit here refers to the grace of the Gospel, the common salvation of believing masters and slaves; but Dr. Macknight well observes that ευεργεσια is nowhere used to denote the Gospel. One of Uffenbach's MSS. has εργασιας, of the service; this reading is plainly a gloss; it is not acknowledged by any other MS., nor by any version. FG, and the Codex Augustanus 6, have ευσεβειας, of godliness; a term by which the whole Gospel doctrine is expressed, [1Tim 4:7], [1Tim 4:8], as also in the 6th verse of this chapter ([1Tim 6:6]).

## 626. 1 Timothy · 12 of 14

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/626/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/626/#p-N

### Verse 3

[¶1] If any man teach otherwise - It appears that there were teachers of a different kind in the Church, a sort of religious levellers, who preached that the converted servant had as much right to the master's service as the master had to his. Teachers of this kind have been in vogue long since the days of Paul and Timothy.

[¶2] And consent not to wholesome words - Ὑγιαινουσι λογοις Healing doctrines - doctrines which give nourishment and health to the soul, which is the true character of all the doctrines taught by our Lord Jesus Christ; doctrines which are according to godliness - securing as amply the honor and glory of God, as they do the peace, happiness, and final salvation of man.

[¶3] All this may refer to the general tenor of the Gospel; and not to any thing said, or supposed to have been said, by our Lord, relative to the condition of slaves. With political questions, or questions relative to private rights, our Lord scarcely ever meddled; he taught all men to love one another; to respect each other's rights; to submit to each other; to show all fidelity; to be obedient, humble, and meek; and to know that his kingdom was not of this world.

### Verse 4

[¶5] He is proud - Τετυφωται· He is blown up, or inflated with a vain opinion of his own knowledge; whereas his knowledge is foolishness, for he knows nothing.

[¶6] Doting about questions - He is sick, distempered, about these questions relative to the Mosaic law and the traditions of the elders; for it is most evident that the apostle has the Judaizing teachers in view, who were ever, in questions of theology, straining out a gnat, and swallowing a camel.

[¶7] Strifes of words - Λογομαχιας· Logomachies; verbal contentions; splitting hairs; producing Hillel against Shammai, and Shammai against Hillel, relative to the particular mode in which the punctilios of some rites should be performed. In this sort of sublime nonsense the works of the Jewish rabbins abound.

[¶8] Whereof cometh envy, strife, etc. - How little good have religious disputes ever done to mankind, or to the cause of truth! Most controversialists have succeeded in getting their own tempers soured, and in irritating their opponents. Indeed, truth seems rarely to be the object of their pursuit; they labor to accredit their own party by abusing and defaming others; from generals they often descend to particulars; and then personal abuse is the order of the day. Is it not strange that Christians either cannot or will not see this? Cannot any man support his own opinions, and give his own views of the religion of Christ, without abusing and calumniating his neighbor? I know not whether such controversialists should not be deemed disturbers of the public peace, and come under the notice of the civil magistrate. Should not all Christians know that the wrath of man worketh not the righteousness of the Lord?

### Verse 5

[¶10] Perverse disputings of men of corrupt minds - Disputations that cannot be settled, because their partisans will not listen to the truth; and they will not listen to the truth because their minds are corrupt. Both under the law and under the Gospel the true religion was: Thou shalt love the Lord thy God with all thy heart, soul, mind, and strength; and thy neighbor as thyself. Where, therefore, the love of God and man does not prevail, there there is no religion. Such corrupt disputers are as destitute of the truth as they are of love to God and man.

[¶11] Supposing that gain is godliness - Professing religion only for the sake of secular profit; defending their own cause for the emoluments it produced; and having no respect to another world.

[¶12] From such withdraw thyself - Have no religions fellowship with such people. But this clause is wanting in AD*FG, some others, the Coptic, Sahidic, Ethiopic, Vulgate, and Itala, one copy excepted. It is probably spurious.

### Verse 6

[¶14] But godliness with contentment is great gain - The word godliness, ευσεβεια, here, and in several other places of this epistle, signifies the true religion, Christianity; and the word contentment, αυταρκεια, signifies a competency, a sufficiency; that measure or portion of secular things which is necessary for the support of life, while the great work of regeneration is carrying on in the soul. Not what this or the other person may deem a competency, but what is necessary for the mere purposes of life in reference to another world; food, raiment, and lodging. See [1Tim 6:7]. So, if a man have the life of God in his soul, and just a sufficiency of food and raiment to preserve and not burden life, he has what God calls great gain, an abundant portion.

[¶15] It requires but little of this world's goods to satisfy a man who feels himself to be a citizen of another country, and knows that this is not his rest.

### Verse 7

[¶17] We brought nothing into this world - There are some sayings in Seneca which are almost verbatim with this of St. Paul: Nemo nascitur dives; quisquis exit in lucem jussus est lacte et panno esse contentus; Epist. xx, "No man is born rich; every one that comes into the world is commanded to be content with food and raiment." Excutit natura redeuntem, sicut intrantem; non licet plus auferre, quam intuleris; Epist., cap. ii. "Nature, in returning, shakes off all incumbrances as in entering; thou canst not carry back more than thou broughtest in." Seneca and St. Paul were contemporary; but all the Greek and Latin poets, and especially the stoic philosophers, are full of such sentiments. It is a self-evident truth; relative to it there can be no controversy.

### Verse 8

[¶19] Having food and raiment, let us be therewith content - Αρκεσθησομεθα· Let us consider this a competency. And it is evident that the apostle considers this a competency, and by these words explains what he said [1Tim 6:6].

[¶20] The word ακεπασματα, which we translate raiment, signifies covering in general; and here means house or lodging, as well as clothing.

### Verse 9

[¶22] But they that will be rich - Οἱ δε βουλομενοι πλουτειν. The words are emphatic, and refer to persons who are determined to get riches; who make this their object and aim in life; who live to get money; who get all they can, save all they can, and keep all they get; and yet are apprehensive of no danger, because they seek to be rich by honest means; for it is likely that the apostle does not refer to those who wish to get riches by robbery, plunder, extortion, etc.

[¶23] By the term rich it is very likely that the apostle refers to what he had said above: Having food and raiment, let us be therewith content. He that has more than these is rich in the sense in which the apostle uses the term.

[¶24] Fall into temptation and a snare - Του διαβολου, Of the devil, is added by D*FG, Vulgate, Itala, and many of the fathers. It is in consequence of the temptation of the devil that they have determined to be rich; this temptation once received, others quickly succeed: and when they have swallowed down the temptation to the thing, then they drink in a thousand temptations to the means; and all these lead them εις παγιδα, into an unforeseen and concealed trap. Παγις signifies a net, trap, gin, snare, spring, or pit dug in the ground filled with sharp stakes, and slightly covered over; so that when a man, or any animal, steps upon it, he tumbles in, and is taken or destroyed. Such a snare is that into which those who will be rich must necessarily fall. But who will believe this? See on [1Tim 6:10] (note)

[¶25] And into many foolish and hurtful lusts - The whole conduct of such a person is a tissue of folly; scraping, gathering, and heaping up riches, and scarcely affording to take the necessaries of life out of them for himself. These lusts or desires are not only foolish, but they are hurtful; the mind is debased and narrowed by them; benevolent and generous feelings become extinct; charity perishes; and selfishness, the last and lowest principle in mental degradation, absorbs the soul; for these foolish and hurtful lusts drown men in destruction and perdition - the soul is destroyed by them here, and brought through them into a state of perdition hereafter. The apostle considers these persons like mariners in a storm; by the concurrence of winds, waves, and tide, they are violently driven among the rocks, the vessel is dashed to pieces, and in a moment they are all ingulfed in the great deep! Such is the lot and unavoidable catastrophe of them that will be rich, even though they should strive to accomplish their desires by means the most rigidly honest.

[¶26] In this place I beg leave to refer the reader to a sermon on this text by the late Rev. John Wesley, in which the whole of this subject is treated by the hand of a master; and, for usefulness, the sermon is superior to every thing of the kind ever published. It is entitled, The Danger of Riches; and is found in his Works, Vol. 2, page 248, American edit.

### Verse 10

[¶28] The love of money is the root of all evil - Perhaps it would be better to translate παντων των κακων, of all these evils; i.e. the evils enumerated above; for it cannot be true that the love of money is the root of all evil, it certainly was not the root whence the transgression of Adam sprang, but it is the root whence all the evils mentioned in the preceding verse spring. This text has been often very incautiously quoted; for how often do we hear, "The Scripture says, Money is the root of all evil!" No, the Scripture says no such thing. Money is the root of no evil, nor is it an evil of any kind; but the love of it is the root of all the evils mentioned here.

[¶29] While some coveted after - Ορεγομενοι· Insatiably desiring.

[¶30] Have erred from the faith - Απεπλανηθησαν· Have totally erred - have made a most fatal and ruinous departure from the religion of Christ.

[¶31] And pierced themselves through with many sorrows - The word περιεπειραν signifies to be transfixed in every part; and is an allusion to one of those snares, παγιδα, mentioned [1Tim 6:9], where a hole is dug in the earth, and filled full of sharp stakes, and, being slightly covered over with turf, is not perceived; and whatever steps on it falls in, and is pierced through and through with these sharp stakes, the οδυναις πολλαις, the many torments, mentioned by the apostle. See on [1Tim 6:9] (note).

### Verse 11

[¶33] But thou, O man of God - Thou, who hast taken God for thy portion, and art seeking a city that hath foundations, whose builder is the living God, flee these things. Escape for thy life. Even thou art not out of the reach of the love of money. How many of the ministers of religion have been ruined by this! And how much has religion itself suffered by their love of money!

[¶34] Follow after righteousness - Justice and uprightness in all thy dealings with men. Godliness - a thorough conformity to the image of God and mind of Christ. Faith in Jesus, and in all that he has spoken; and fidelity to the talents thou hast received, and the office with which thou art intrusted.

[¶35] Love - To God and all mankind. Patience in all trials and afflictions.

[¶36] Meekness - Bearing up with an even mind under all adversities and contradictions.

### Verse 12

[¶38] Fight the good fight of faith - "Agonize the good agony." Thou hast a contest to sustain in which thy honor, thy life, thy soul, are at stake. Live the Gospel, and defend the cause of God. Unmask hypocrites, expel the profligate, purge and build up the Church, live in the spirit of thy religion, and give thyself wholly to this work.

[¶39] Lay hold on eternal life - All this is in allusion to the exercises in the public Grecian games: Fight, conquer, and seize upon the prize; carry off the crown of eternal life!

[¶40] Whereunto thou art also called - The allusion to the public games is still carried on: Thou hast been called into this palaestra; thou hast been accepted as one proper to enter the lists with any antagonists that may offer; in the presence of many witnesses thou hast taken the necessary engagements upon thee, and submitted to be governed by the laws of the stadium; many eyes are upon thee, to see whether thou wilt fight manfully, and be faithful. Timothy's faith was undoubtedly tried by severe persecution. In [Heb 13:23], it is said: Know ye that our brother Timothy is set at liberty. Hence it appears that he was imprisoned for the testimony of Christ, and perhaps it was then, more than at his ordination, that he made the good confession here mentioned. He risked his life and conquered. If not a martyr, he was a confessor.

### Verse 13

[¶42] I give thee charge - This is similar to that in [1Tim 5:21] (note).

[¶43] Who quickeneth all things - God, who is the fountain of life, and who is the resurrection; and who will raise thee up at the last day to a life of ineffable glory, if thou be faithful unto death. And should thy life fall a sacrifice to the performance of thy duty, all will be safe; for thy life is hid with Christ in God, and when he who is thy life shall appear, then shalt thou also appear with him in glory! Thy kingdom is not of this world; remember that this good confession was made by thy Master before Pilate. Keep disentangled from all earthly things, live to and for God, and all will be well.

[¶44] A good confession - The confession made by Christ before Pontius Pilate is, that he was Messiah the King; but that his kingdom was not of this world; and that hereafter he should be seen coming in the clouds of heaven to judge the quick and dead. See [Joh 18:36], [Joh 18:37]; and [Mar 14:61], [Mar 14:62].

## 627. 1 Timothy · 13 of 14

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/627/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/627/#p-N

### Verse 14

[¶1] That thou keep this commandment without spot - Two things are mentioned here:

[¶2] 1. That the commandment itself - the whole doctrine of Christ, should be kept entire.

[¶3] 2. That his life should be agreeable to that doctrine. Keep it without spot - let there be no blot on the sacred book; add nothing to it; take nothing from it; change nothing in it. Deliver down to thy successors the truth as thou hast had it from God himself.

[¶4] Unrebukable - Let there be nothing in thy conduct or spirit contrary to this truth. Keep the truth, and the truth will keep thee.

[¶5] Until the appearing of our Lord - Hand it down pure, and let thy conduct be a comment on it, that it may continue in the world and in the Church till the coming of Christ.

### Verse 15

[¶7] Which in his times he shall show - Jesus will appear in the most proper time; the time which the infinite God in his wisdom has appointed for the second coming of his Son.

[¶8] The blessed and only Potentate - Δυναστης, Potentate, is applied to secular governors; but none of these can be styled ὁ μακαριος και μονος, the happy and only One; ὁ Βασιλευς των βασιλευοντων, the King of kings, or the King over all kings; and Κυριος των κυριευοντων, the Lord over all lords or rulers. These are titles which could not be given to any mortals. This is made more specific by the verse following.

### Verse 16

[¶10] Who only hath immortality - All beings that are not eternal must be mutable; but there can be only one eternal Being, that is God; and he only can have immortality.

[¶11] Dwelling in the light which no man can approach unto - All this is said by the apostle in three words φως οικων απροσιτον, inhabiting unapproachable light. Such is the excessive glory of God, that neither angel nor man can approach it. It is indeed equally unapproachable to all created beings.

[¶12] Whom no man hath seen, nor can see - Moses himself could only see the symbol of the Divine presence; but the face of God no man could ever see. Because he is infinite and eternal, therefore he is incomprehensible; and if incomprehensible to the mind, consequently invisible to the eye.

[¶13] To whom - As the author of being, and the dispenser of all good, be ascribed honor and power - the sole authority of all-pervading, all-superintending, all-preserving, and everlasting might.

[¶14] The words of St. Paul are inimitably sublime. It is a doubt whether human language can be carried much higher, even under the influence of inspiration, in a description of the supreme Being. It is well known that St. Paul had read the Greek poets. He quotes Aratus, Epimenides, and Menander; this is allowed on all hands. But does he not quote, or refer to, Aeschylus and Sophocles too? Scarcely any person suspects this; and yet there is such a complete similarity between the following quotations from the above poets and the apostle's words, that we are almost persuaded he had them in his eye. But if so, he extends the thought infinitely higher, by language incomparably more exalted. I shall introduce and compare with the text the passages I refer to. [1Tim 6:15] Ὁ μακαριος και μονος Δυναστης, ὁ Βασιλευς των βασιλευοντων, και Κυριος των κυριευοντων.

[¶15] The supreme Being is also styled the King of kings, and the Blessed, by Aeschylus in his tragedy of the Supplicants: - Αναξ ανακτων, μακαρων Μακαρτατε, και τελεων Τελειοτατον κρατος.

[¶16] Ver 520. Ed. Porson. "O King of kings! most Blessed of the blessed! most Perfect of the perfect!" [1Tim 6:16] Ὁ μονος εχων αθανασιαν, φως οικων απροσιτον.

[¶17] In the Antigone of Sophocles there is a sublime address to Jove, of which the following is an extract: Αγηρως χρονῳ Δυναστας, Κατεχεις Ολυμπου Μαρμαροεσσαν αιγλαν.

[¶18] Ver. 608. Edit. Brunk. "But thou, an ever-during Potentate, dost inhabit the refulgent splendor of Olympus!"

[¶19] This passage is grand and noble; but how insignificant does it appear when contrasted with the superior sublimity of the inspired writer! The deity of Sophocles dwells in the dazzling splendor of heaven; but the God of Paul inhabits light so dazzling and so resplendent that it is perfectly unapproachable!

[¶20] Synesius, in his third hymn, has a fine idea on the mode of God's existence, which very probably he borrowed from St. Paul: - Κεκαλυμμενε νου Ιδιαις αυγαις. "O intellectual Being! veiled in thine own effulgence!"

[¶21] And a few lines after, he says, - Συ το κρυπτομενον Ιδιαις αυγαις. "Thou art He who art concealed by thy splendors."

[¶22] All these are excellent, but they are stars of the twelfth magnitude before the apostolic Sun.

[¶23] See a quotation from Euripides, [2Tim 4:8].

### Verse 17

[¶25] Charge them that are rich - He had before, in [1Tim 6:9], [1Tim 6:10], given them a very awful lesson concerning their obtaining riches; and now he gives them one equally so concerning their use of them.

[¶26] That they be not high-minded - That they do not value themselves on account of their wealth, for this adds nothing to mind or moral worth.

[¶27] Nor trust in uncertain riches - Πλουτου αδηλοτητι· The uncertainty of riches; things which are never at a stay, are ever changing, and seldom continue long with one proprietor; therefore, as well as on many other accounts, they are not to be trusted in: they cannot give happiness, because they are not fixed and permanent; neither can they meet the wishes of an immortal spirit; but in the living God, who is the unchangeable fountain of perfection.

[¶28] Who giveth us richly all things to enjoy - Who not only has all good, but dispenses it liberally for the supply of the wants of all his creatures; and he does not give merely what is necessary, but he gives what tends to render life comfortable. The comforts of life come from God, as well as the necessaries. He not only gives us a bare subsistence, but he gives us enjoyments. Were it not for the oppression and rapine of wicked men, every situation and state in life would be comparatively comfortable. God gives liberally; man divides it badly.

### Verse 18

[¶30] That they do good - That they relieve the wants of their fellow creatures, according to the abundance which God has given them. The highest luxury a human being can enjoy on this side of the grave.

[¶31] Rich in good works - That their good works may be as abundant as their riches.

[¶32] Ready to distribute - Ευμεταδοτους ειναι· That they give nothing through partiality or favor, but be guided in their distribution by the necessities of the objects presented to them; and that they confine not their charity at home, but scatter it abroad.

[¶33] Willing to communicate - Κοινωνικους· Bringing every poor person into a state of fellowship with themselves.

### Verse 19

[¶35] Laying up in store for themselves a good foundation - St. Paul seems to have borrowed this form of speech from Tobit. See 4:8, 9: If thou hast abundance, give alms accordingly: if thou hast but a little, be not afraid to give according to that little: for thou treasurest up a good reward for thyself against the day of necessity. Θεμα ραρ αγαθον θησαυριζεις σεαυτω εις ἡμεραν αναγκης. The apostle says: Αποθησαυριζοντας ἑαυτοις θεμελιον καλον εις το μελλον, ἱνα επιλαβωνται της αιωνιου ζωης "Treasuring up a good foundation to them for the future, that they may lay hold on eternal life." The sentiment is the same in both writers; the words nearly so; and the meaning is simply this, as it is judiciously paraphrased by Mr. J. Wesley in his note on this passage: "Treasuring up for themselves a good foundation, of an abundant reward by the free mercy of God, that they may lay hold on eternal life. This cannot be done by almsdeeds; yet, they come up for a memorial before God; [Act 10:4]. And the lack even of this may be the cause why God will withhold grace and salvation from us." Christ has said: Blessed are the merciful for they shall obtain mercy. They who have not been merciful according to their power, shall not obtain mercy; they that have, shall obtain mercy: and yet the eternal life which they obtain they look for from the mercy of God through Jesus Christ.

### Verse 20

[¶37] O Timothy, keep that which is committed to thy trust - This is another repetition of the apostolic charge. (See [1Tim 1:5], [1Tim 1:18], [1Tim 1:19]; [1Tim 4:6], [1Tim 4:7],[1Tim 4:14], [1Tim 4:15], [1Tim 4:16]; [1Tim 5:21]; [1Tim 6:13].) Carefully preserve that doctrine which I have delivered to thee. Nothing can be more solemn and affectionate than this charge.

[¶38] Avoiding profane and vain babblings - See on [1Tim 1:4] (note), and [1Tim 4:7] (note)

[¶39] And oppositions of science falsely so called - Και αντιθεσεις της ψευδωνυμου γνωσεως· And oppositions of knowledge falsely so named. Dr. Macknight's note here is worthy of much attention: "In the enumeration of the different kinds of inspiration bestowed on the first preachers of the Gospel, [1Cor 12:8], we find the word of knowledge mentioned; by which is meant that kind of inspiration which gave to the apostles and superior Christian prophets the knowledge of the true meaning of the Jewish Scriptures. This inspiration the false teachers pretending to possess, dignified their misinterpretations of the ancient Scriptures with the name of knowledge, that is, inspired knowledge; for so the word signifies, [1Cor 14:6]. And as by these interpretations they endeavored to establish the efficacy of the Levitical atonements, the apostle very properly termed these interpretations oppositions of knowledge, because they were framed to establish doctrines opposite to, and subversive of, the Gospel. To destroy the credit of these teachers, he affirmed that the knowledge from which they proceeded was falsely called inspired knowledge; for they were not inspired with the knowledge of the meaning of the Scriptures, but only pretended to it." Others think that the apostle has the Gnostics in view. But it is not clear that these heretics, or whatever they were, had any proper existence at this time. On the whole, Dr. Macknight's interpretation seems to be the best.

### Verse 21

[¶41] Which some professing - Which inspired knowledge some pretending to, have set up Levitical rites in opposition to the great Christian sacrifice, and consequently have erred concerning the faith - have completely mistaken the whole design of the Gospel. See [1Tim 1:6], [1Tim 1:7].

[¶42] Grace be with thee - May the favor and influence of God be with thee, and preserve thee from these and all other errors!

[¶43] Amen - This word, as in former cases, is wanting in the most ancient MSS. In a majority of cases it appears to have been added by different transcribers nearly in the same way in which we add the word Finis, simply to indicate the end of the work.

[¶44] The subscriptions as usual are various. The following are the most remarkable afforded by the MSS.: -

[¶45] The first to Timothy is completed; the second to Timothy begins. - DE.

## 628. 1 Timothy · 14 of 14

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[¶0] The First Epistle to Timothy is completed; the second to him begins. - G. The first to Timothy, written from Laodicea. - A. The first to Timothy, written from Ladikia. - Claromont. Written from Laodicea, which is the metropolis of Phrygia. - The first to Timothy, written from Laodicea, which is the metropolis of Phrygia of Pacatiana. - Common Greek Text, and several MSS. Instead of Pacatiana, some have Pancatiana, Capatiana, and Paracatiana.

[¶1] The Versions are not less discordant: -

[¶2] The First Epistle to Timothy, which, was written from Laodicea. - Syr.

[¶3] The Vulgate has no subscription.

[¶4] The end of the epistle. It was written from Laodicea, which is the metropolis of the cities of Phrygia. - Arab.

[¶5] To the man Timothy. - Aethiopic.

[¶6] The First Epistle to Timothy, written from Athens. - Arabic of Erpenius.

[¶7] Written from Athens, and sent by Titus, his disciple. - Coptic.

[¶8] Written from Macedonia. - Auctor Synops.

[¶9] The First Epistle to Timothy is ended. It was written from Laodicea, the metropolis of Phrygia of Pacatiana. - Philoxenian Syriac.

[¶10] There is one authority in Griesbach, Mt. c., for its being written from Nicopolis. This is the opinion also of Dr. Macknight.

[¶11] That the epistle was not written from Laodicea nor Athens, but from Macedonia, has been rendered probable by the arguments produced in the preface, to which the reader is referred for this and the date of the epistle itself.

[¶12] Review of 1 Timothy

[¶13] In reviewing the whole of this epistle, I cannot help considering it of the first consequence to the Church of God. In it we see more clearly than elsewhere what the ministers of the Gospel should be, and what is the character of the true Church. Bishops, presbyters, and deacons are particularly described; and their qualifications so circumstantially detailed, that it is impossible to be ignorant on this head. What the Church should be is also particularly stated; it is the house of the living God; the place where he lives, works, and manifests himself. The doctrines and discipline of the Church are not less specifically noted. All these subjects are considered at large in the notes, and here nothing need be added.

[¶14] Should it be said, the apostle, in giving the qualifications of a bishop, "nowhere insists on human learning," it may be answered in general, that no ignorant person in those times could have possibly got admittance into the Church as a teacher of Christianity. Every person, acknowledged as a teacher, was himself well taught in the word of God, and well taught by the Spirit of God; and much teaching of the Divine Spirit was then necessary, as the New Testament Scriptures were not then completed; and, if we were to allow the earlier date of this epistle, scarcely any part of the New Testament had then been written. The gospels had not come as yet into general circulation; and only a few of St. Paul's epistles, viz. those to the Thessalonians, and that to the Galatians, and the first to the Corinthians, had been written before the year 56. At such times much must have been done by immediate revelations, and a frequent communication of miraculous powers.

[¶15] It is natural for men to run into extremes; and there is no subject on which they have run into wider extremes than that of the necessity of human learning; for in order to a proper understanding of the sacred Scriptures, on one hand, all learning has been cried down, and the necessity of the inspiration of the Holy Spirit, as the sole interpreter, strongly and vehemently argued. On the other, all inspiration has been set aside, the possibility of it questioned, and all pretensions to it ridiculed in a way savouring little of Christian charity or reverence for God. That there is a middle way from which these extremes are equally distant, every candid man who believes the Bible must allow. That there is an inspiration of the Spirit which every conscientious Christian may claim, and without which no man can be a Christian, is sufficiently established by innumerable scriptures, and by the uninterrupted and universal testimony of the Church of God; this has been frequently proved in the preceding notes. If any one, professing to be a preacher of the Gospel of Jesus, denies, speaks, or writes against this, he only gives awful proof to the Christian Church how utterly unqualified he is for his sacred function. He is not sent by God, and therefore he shall not profit the people at all. With such, human learning is all in all; it is to be a substitute for the unction of Christ, and the grace and influences of the Holy Spirit.

[¶16] But while we flee from such sentiments, as from the influence of a pestilential vapour, shall we join with those who decry learning and science, absolutely denying them to be of any service in the work of the ministry, and often going so far as to assert that they are dangerous and subversive of the truly Christian temper and spirit, engendering little besides pride, self-sufficiency, and intolerance?

[¶17] That there have been pretenders to learning, proud and intolerant, we have too many proofs of the fact to doubt it; and that there have been pretenders to Divine inspiration, not less so, we have also many facts to prove. But such are only pretenders; for a truly learned man is ever humble and complacent, and one who is under the influence of the Divine Spirit is ever meek, gentle, and easy to be entreated. The proud and the insolent are neither Christians nor scholars. Both religion and learning disclaim them, as being a disgrace to both.

[¶18] But what is that learning which may be a useful handmaid to religion in the ministry of the Gospel? Perhaps we may find an answer to this important question in one of the qualifications which the apostle requires in a Christian minister, [1Tim 3:2] : He should be apt to teach - capable of teaching others. See the note on [1Tim 3:2]. Now, if he be capable of teaching others, he must be well instructed himself; and in order to this he will need all the learning that, in the course of the Divine providence, he is able to acquire.

[¶19] But it is not the ability merely to interpret a few Greek and Latin authors that can constitute a man a scholar, or qualify him to teach the Gospel. Thousands have this knowledge who are neither wise unto salvation themselves, nor capable of leading those who are astray into the path of life. Learning is a word of extensive import; it signifies knowledge and experience; the knowledge of God and of nature in general, and of man in particular; of man in all his relations and connections; his history in all the periods of his being, and in all the places of his existence; the means used by Divine providence for his support; the manner in which he has been led to employ the powers and faculties assigned to him by his Maker; and the various dispensations of grace and mercy by which he has been favored. To acquire this knowledge, an acquaintance with some languages, which have long ceased to be vernacular, is often not only highly expedient, but in some cases indispensably necessary. But how few of those who pretend most to learning, and who have spent both much time and much money in seats of literature in order to obtain it, have got this knowledge! All that many of them have gained is merely the means of acquiring it; with this they become satisfied, and most ignorantly call it learning. These resemble persons who carry large unlighted tapers in their hand, and boast how well qualified they are to give light to them who sit in darkness, while they neither emit light nor heat, and are incapable of kindling the taper they hold. Learning, in one proper sense of the word, is the means of acquiring knowledge; but multitudes who have the means seem utterly unacquainted with their use, and live and die in a learned ignorance. Human learning, properly applied and sanctified by the Divine Spirit, is of inconceivable benefit to a Christian minister in teaching and defending the truth of God. No man possessed more of it in his day than St. Paul, and no man better knew its use. In this, as well as in many other excellences, he is a most worthy pattern to all the preachers of the Gospel. By learning a man may acquire knowledge; by knowledge reduced to practice, experience; and from knowledge and experience wisdom is derived. The learning that is got from books or the study of languages is of little use to any man, and is of no estimation, unless practically applied to the purposes of life. He whose learning and knowledge have enabled him to do good among men, and who lives to promote the glory of God and the welfare of his fellow creatures, can alone, of all the literati, expect to hear in the great day: Well done, good and faithful servant! Enter thou into the joy of thy Lord.

[¶20] How necessary learning is at present to interpret the sacred writings, any man may see who reads with attention; but none can be so fully convinced of this as he who undertakes to write a comment on the Bible. Those who despise helps of this kind are to be pitied. Without them they may, it is true, understand enough for the mere salvation of their souls; and yet even much of this they owe, under God, to the teaching of experienced men. After all, it is not a knowledge of Latin and Greek merely that can enable any man to understand the Scriptures, or interpret them to others; if the Spirit of God take not away the veil of ignorance from the heart, and enlighten and quicken the soul with his all-pervading energy, all the learning under heaven will not make a man wise unto salvation.

[¶21] Finished correcting for a new edition, Dec. 22d, 1831. - A.C.

## 629. 2 Timothy · 1 of 9

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### Preface to the Second Epistle of Paul the Apostle to Timothy

[¶1] In the preface to the first of these epistles, particular mention has been made of the parentage, country, and education of Timothy; his call to the evangelic office; and of his appointment to the presidency of the Church at Ephesus. And for every particular of this kind the reader is referred to that preface. What remains to be done in reference to the present epistle is to inquire into the time in which it was most probably written. The disagreement on this question among learned men is very great; some arguing that it was written about the year 61, others referring it to the year 66. Some asserting that it is the first, in order of time, of these two epistles; and that it was written on Paul's first imprisonment at Rome. Several of the most eminent critics are of this opinion; and they have supported their sentiments with arguments of no small weight. Hammond, Lightfoot, and Lardner, as well as several critics on the continent, contend for this earlier date. Macknight and Paley take the opposite side. Were I convinced that the weight of the argument lay with the former, I should have fixed its chronology accordingly; but the latter appearing to me to have the more direct and the most weighty evidence in their favor, I am led, from the reasons which they give, to adopt their opinion.

[¶2] Dr. Paley observes, that it was the uniform tradition of the primitive Church that St. Paul visited Rome twice, and twice there suffered imprisonment; and that at the conclusion of his second imprisonment he was put to death; and he thinks that the opinion concerning these two journeys of St. Paul is confirmed by many hints and allusions in this epistle, compared with what St. Paul has said in other epistles, which are allowed to have been written from Rome. I shall give his principal reasons: - "That this epistle was written while Paul was a prisoner is distinctly marked by the 8th verse of the first chapter: 'Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner.' And that it was written whilst he was prisoner at Rome is proved by the 16th and 17th verses of the same chapter: ([2Tim 1:16], [2Tim 1:17]) 'The Lord give mercy to the house of Onesiphorus, for he often refreshed me, and was not ashamed of my chain; but when he was in Rome, he sought me out very diligently, and found me.' Since it appears from the former quotation that St. Paul wrote this epistle in confinement, it will hardly admit of doubt that the word chain in the latter quotation refers to that confinement - the chain by which he was then bound, the custody in which he was then kept. And if the word chain designate the author's confinement at the time of writing this epistle, the next words determine it to have been written from Rome: 'He was not ashamed of my chain, but when he was in Rome, he sought me out very diligently.'" Dr. Macknight thinks that Paul was now a close prisoner, very different in his circumstances from his first imprisonment, in which he was permitted to dwell alone in his own hired house, and receive all that came to him, and publicly to preach the Gospel, being guarded only by a single soldier. That he was in close confinement he argues from the circumstance that when Onesiphorus came to Rome he found that Paul was no longer that well-known public character which he had been while in his first imprisonment, but being closely confined he had some difficulty to find him out; and this appears to be fully implied in the apostle's words: Σπουδαιοτερον εζητησε με, και εὑρε. "He very diligently sought me out, and found me;" [2Tim 1:17] And, that crimes were now laid to his charge widely different from those formerly alleged against him, appears from [2Tim 2:9] : Κακοπαθω μεχρι δεσμων, ὡς κακουργος· "I suffer evil even to bonds as a malefactor;" plainly implying that he was not only abridged of all liberty, but was bound hands and feet in a close dungeon. And this was probably on the pretense that he was one of those Christians whom Nero accused with having set Rome on fire. Hence the word malefactor, κακουργος, which may mean here that the apostle was treated as the worst of criminals.

[¶3] That this epistle was not written during St. Paul's first imprisonment at Rome, or during the time in which the Epistles to the Ephesians, Colossians, Philippians, and Philemon were written, may be gathered, says Dr. Paley, with considerable evidence from a comparison of these several epistles with the present.

[¶4] I. "In the former epistles the author confidently looked forward to his liberation from confinement, and his speedy departure from Rome. He tells the Philippians, [Phi 2:24] : 'I trust in the Lord that I also myself shall come shortly.' Philemon he bids to prepare for him a lodging; 'for I trust (says he) that through your prayers I shall be given unto you;' [Plm 1:22]. In the epistle before us he holds a language extremely different. 'I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day;' [2Tim 4:6-8]."

[¶5] Those who espouse the contrary opinion suppose that these words only express the strong apprehensions and despair of life which the apostle had when he was first imprisoned; but that afterwards, finding he was treated with kindness, he altered his language, and so strongly anticipated that he predicted his enlargement. This reflects little honor upon the apostle's character; it shows him to be a person subject to alarms, and presaging the worst from every gloomy appearance. The whole of St. Paul's conduct shows him to have been the reverse of what this opinion represents him.

[¶6] II. "When the former epistles were written from Rome, Timothy was with St. Paul, and is joined with him in writing to the Colossians, the Philippians, and Philemon; the present epistle implies that he was absent.

[¶7] III. "In the former epistles Demas was with St. Paul at Rome: 'Luke the beloved physician, and Demas, greet you.' In the epistle now before us: 'Demas hath forsaken me, having loved this present world, and is gone to Thessalonica.'

[¶8] IV. "So the former epistles Mark was with St. Paul, and joins in saluting the Colossians. In the present epistle Timothy is ordered to bring him with him, 'for he is profitable to me for the ministry;' [2Tim 4:11]."

[¶9] The circumstance of Demas being with St. Paul while he wrote the former epistles, which was certainly during his first imprisonment, and of his having forsaken him when he wrote this, is a strong proof of the posterior date of this epistle; nor can the feelings of the apostle, so contradictorily expressed in this and the preceding epistles, be ever cleared (on the supposition of their relating to the same time and circumstances) from weakness and contradiction.

[¶10] Lewis Capellus has suggested the following considerations, which are still more conclusive: -

[¶11] 1. "In [2Tim 4:20], St. Paul informs Timothy that Erastus abode at Corinth, Εραστος εμεινεν εν Κορινθῳ· the form of expression (the verb being in the first aorist) implies that Erastus had stayed behind at Corinth when St. Paul left it: but this could not be meant of any journey from Corinth which St. Paul took prior to his first imprisonment at Rome; for when Paul departed from Corinth, as related in the 20th chapter of the Acts, Timothy was with him; and this was the last time the apostle left Corinth before his coming to Rome, because he left it on his way to proceed to Jerusalem soon after his arrival, at which place he was taken into custody, and continued in that custody till he was brought to Caesar's tribunal.

[¶12] There could be no need, therefore, to inform Timothy that Erastus stayed behind at Corinth, upon this occasion; because, if the fact were so, it must have been known to Timothy, who was present as well as St. Paul.

[¶13] 2. "In the same verse our epistle also states the following article: 'Trophimus have I left at Miletus sick.' When St. Paul passed through Miletus, on his way to Jerusalem, as related Acts 20, Trophimus was not left behind, but accompanied him to that city. He was indeed the occasion of the uproar at Jerusalem, in consequence of which St. Paul was apprehended: 'For they had seen,' says the historian, 'before with him in the city, Trophimus an Ephesian, whom they supposed that Paul had brought into the temple.' This was evidently the last time of Paul's being at Miletus before his first imprisonment; for, as has been said, after his apprehension at Jerusalem he remained in custody till he was sent to Rome. "In these two articles we have a journey referred to, which must have taken place subsequent to the conclusion of St. Luke's history; and, of course, after St. Paul's liberation from his first imprisonment. The epistle, therefore, which contains this reference, since it appears from other parts of it to have been written while St. Paul was a prisoner at Rome, proves that he had returned to that city again, and undergone there a second imprisonment. "These particulars," adds Dr. Paley, "I have produced, not merely for the support they lend to the testimony of the fathers concerning St. Paul's second imprisonment, but to remark their consistency and agreement with one another. They are all resolvable into one supposition, viz., that this epistle was not written during St. Paul's first residence at Rome, but in some future imprisonment in that city. The epistle touches upon names and circumstances connected with the date and with the history of the first imprisonment, and mentioned in letters during that imprisonment; and so touches upon them as to leave what is said of one consistent with what is said of others, and consistent also with what is said of them in different epistles."

[¶14] From the whole, there seems the fullest evidence,

[¶15] 1. That this epistle was not written during St. Paul's first imprisonment at Rome.

[¶16] 2. That he was at Rome when he wrote this epistle.

[¶17] 3. That he was there a prisoner, and in such confinement as we know, from the Acts of the Apostles, he was not in during the time of his first imprisonment there.

[¶18] 4. That this must have been some subsequent imprisonment.

[¶19] 5. That as the general consent of all Christian antiquity states that St. Paul was twice imprisoned at Rome, and that from his second imprisonment he was never liberated, but was at its conclusion martyred; therefore this epistle must have been written while St. Paul was in his second imprisonment at Rome, and but a short time before his martyrdom.

[¶20] And as the Christian Church has generally agreed that this apostle's martyrdom took place on the 29th of June, a.d. 66, the Second Epistle to Timothy might have been written sometime towards the end of the spring or beginning of summer of that year. It is supposed that St. Paul went from Crete to Rome, about the end of the year 65, on hearing of the persecution which Nero was then carrying on against the Christians, on pretense that they had set Rome on fire: for, as he knew that the Church must be then in great tribulation, he judged that his presence would be necessary to comfort, support, and build it up. Like a true soldier of Jesus Christ, he was ever at the post of danger; and in this case he led on the forlorn hope.

[¶21] Other matters relative to the state and circumstances of the apostle, and those of Timothy; and the Church at Ephesus, will be carefully brought before the reader in the course of the notes on this epistle.

[¶22] Paul's address to Timothy, and declaration of his affection for him, [2Tim 1:1-4]. His account of the piety of Timothy's mother and grandmother, and the religious education they had given their son, [2Tim 1:5]. He exhorts him to stir up the gift of God that is in him, and not to be ashamed of the testimony of the Lord, [2Tim 1:6-8]. How God has saved them that believe; and how Christ has brought life and immortality to light by the Gospel, [2Tim 1:9], [2Tim 1:10]. The apostle's call to preach it, and the persecutions which he had been obliged in consequence to endure, [2Tim 1:11], [2Tim 1:12]. Timothy is exhorted to hold fast the form of sound words, [2Tim 1:13], [2Tim 1:14]. And is informed of the apostasy of several in Asia: and particularly of Phygellus and Hermogenes, [2Tim 1:15]. And of the great kindness of Onesiphorus to the apostle in his imprisonment, [2Tim 1:16-18].

### Verse 1

[¶24] Paul an apostle - St. Paul at once shows his office, the authority on which he held it, and the end for which it was given him. He was an apostle - an extraordinary ambassador from heaven. He had his apostleship by the will of God - according to the counsel and design of God's infinite wisdom and goodness. And he was appointed that he might proclaim that eternal life which God had in view for mankind by the incarnation of his Son Jesus Christ, and which was the end of all the promises he had made to men, and the commandments he had delivered to all his prophets since the world began. The mention of this life was peculiarly proper in the apostle, who had now the sentence of death in himself, and who knew that he must shortly seal the truth with his blood. His life was hidden with Christ in God; and he knew that, as soon as he should be absent from the body, he should be present with the Lord. With these words he both comforted himself and his son Timothy.

### Verse 2

[¶26] To Timothy, my dearly beloved son - See the note on [1Tim 1:2].

### Verse 3

[¶28] Whom I serve from my forefathers - Being born a Jew, I was carefully educated in the knowledge of the true God, and the proper manner of worshipping him.

[¶29] With pure conscience - Ever aiming to please him, even in the time when through ignorance I persecuted the Church.

[¶30] Without ceasing I have remembrance of thee - The apostle thanks God that he has constant remembrance of Timothy in his prayers. It is a very rare thing now in the Christian Church, that a man particularly thanks God that he is enabled to pray for Others. And yet he that can do this most must have an increase of that brotherly love which the second greatest commandment of God requires: Thou shalt love thy neighbor as thyself. It is also a great blessing to be able to maintain the spirit of a pure friendship, especially through a considerable lapse of time and absence. He that can do so may well thank God that he is saved from that fickleness and unsteadiness of mind which are the bane of friendships, and the reproach of many once warm-hearted friends.

### Verse 4

[¶32] Being mindful of thy tears - Whether the apostle refers to the affecting parting with the Ephesian Church, mentioned [Act 20:37], or to the deep impressions made on Timothy's heart when he instructed him in the doctrine of Christ crucified, or to some interview between themselves, it is not certainly known. The mention of this by the apostle is no small proof of his most affectionate regards for Timothy, whom he appears to have loved as a father loves his only son.

### Verse 5

[¶34] The unfeigned faith that is in thee - Timothy had given the fullest proof of the sincerity of his conversion, and of the purity of his faith.

[¶35] Which dwelt first in thy grandmother Lois - In [Act 16:1], we are informed that Paul came to Derbe and Lystra; and behold, a certain disciple was there, named Timotheus, the son of a certain woman, who was a Jewess, and believed; but his father was a Greek. Luke, the historian, it appears, was not particularly acquainted with the family; Paul evidently was. Luke mentions the same circumstance which the apostle mentions here; but in the apostle's account there are particulars which argue an intimate acquaintance with the family and its history. Luke says Timothy's father was a Greek, consequently we may believe him to have been then in his heathen state; Paul, in mentioning the grandmother, mother, and son, passes by the father in silence; which intimates that either the father remained in his unconverted state, or was now dead. Lois and Eunice are both Grecian, and indeed heathen names; hence we are led to conclude that, although Timothy's mother was a Jewess according to St. Luke, yet she was a Grecian or Hellenist by birth. Lois, the grandmother, appears to have been the first convert to Christianity: she instructed her daughter Eunice, and both brought up Timothy in the Christian faith; so that he had a general knowledge of it before he met with St. Paul at Lystra. There, it appears the apostle was the instrument of the conversion of his heart to God; for a man may be well instructed in Divine things, have a very orthodox creed, and yet his heart not be changed. Instruction precedes conversion; conversion should follow it. To be brought up in the fear of God is a great blessing; and a truly religious education is an advantage of infinite worth.

### Verse 6

[¶37] Stir up the gift of God, which is in thee - The gift which Timothy had received was the Holy Spirit; and through him, a particular power to preach and defend the truth. This gift is represented here, under the notion of a fire, which, if it be not frequently stirred up, and fresh fuel added to it, will go out. This is the precise idea which the apostle had in his mind; hence the term αναζωπυρειν, which signifies to stir up the fire; to add fresh fuel to it. From this it plainly appears, that if Timothy had not continued to be a daily worker with God, he would have received the grace of God in vain. The Latins have a similar metaphor, excitare igniculos ingenii, to stir up the sparks of genius.

[¶38] By the putting on of my hands - See on [1Tim 4:14] (note).

### Verse 7

[¶40] God hath not given us the spirit of fear - Here is an allusion to the giving of the law on mount Sinai. This was communicated with such terrible majesty as to engender fear in all the Israelites: even Moses, on the occasion, did exceedingly fear and tremble. The Gospel was ushered in, in a much milder manner; every thing was placed on a level with the human intellect; and within reach of every human spirit. Nothing was terrific, nothing forbidding; but all was inviting. The very spirit and genius of it was a spirit of power, of love, and of a sound mind.

[¶41] Instead of δειλιας, fear, some MSS. and versions have δουλειας, servitude or bondage; God hath not given unto us the spirit of Bondage - but of power, δυναμεως, to work miracles, to confound enemies, to support us in trials, and enable us to do that which is lawful and right in his sight. And of love, which enables us to hear, believe, hope, and endure all things; and is the incentive to all obedience. Of a sound mind, σωφρονισμου, of self-possession and government, according to some. But a sound mind implies much more; it means a clear understanding, a sound judgment, a rectified will, holy passions, heavenly tempers; in a word, the whole soul harmonized in all its powers and faculties; and completely regulated and influenced so as to think, speak, and act aright in all things. The apostle says, God hath given the spirit of these things; they are not factitious; they are not assumed for times and circumstances; they are radical powers and tempers; each produced by its proper principle.

### Verse 8

[¶43] Be not - ashamed of the testimony - The testimony of Christ is the Gospel in general, which proclaims Christ crucified, and redemption through his blood. In the sight of the world, there appeared to be reason why a man should be ashamed of this; ashamed of him who was crucified as a malefactor; but, when this Gospel became the power of God to the salvation of every one that believed, it was a subject to exult in. Hence the apostle, [Rom 1:16] (note), said, I am not ashamed of the Gospel of Christ.

[¶44] Nor of me his prisoner - When our friends are in power and credit, we can readily acknowledge them, and take opportunities to show that we have such and such connections; but when the person falls into disgrace or discredit, though we cannot pretend not to know him, yet we take care not to acknowledge him. This induced Cicero, in relation to friendships, to give for a maxim - Amicus certus in re incerta cernitur: "A true friend is known in adverse circumstances;" and from this we have borrowed our proverb, A friend in need, is a friend indeed.

## 630. 2 Timothy · 2 of 9

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[¶0] Be thou partaker of the afflictions of the Gospel - No parent could love a child better than Paul loved Timothy; and, behold! he who could wish him nothing but what was great, honorable, and good, wishes him to be a partaker of the afflictions of the Gospel! Because, to suffer for Christ, and suffer with Christ, was the highest glory to which any human being in this state could arrive. The royal way to the crown of glory, is by the cross of Christ.

[¶1] According to the power of God - While thou hast no more affliction than thou hast grace to sustain thee under, thou canst have no cause to complain. And God will take care that if a faithful discharge of thy duty shall expose thee to afflictions, his power manifested in thee shall be in proportion to thy necessities. His load cannot be oppressive, who is strengthened to bear it by the power of God.

### Verse 9

[¶3] Who hath saved us - From sin; the spirit of bondage, and all tormenting fear. This is the design of the Gospel.

[¶4] And called us with a holy calling - Invited us to holiness and comfort here; and to eternal glory hereafter.

[¶5] Not according to our works - We have not deserved any part of the good we have received; and can never merit one moment of the exceeding great and eternal weight of glory which is promised. See the notes on the parallel passages.

[¶6] Before the world began - Προ χρονων αιωνιων. Before the Mosaic dispensation took place, God purposed the salvation of the Gentiles by Christ Jesus; and the Mosaic dispensation was intended only as the introducer of the Gospel. The law was our schoolmaster unto Christ, [Gal 3:24]. See the parallel places, and the notes there.

### Verse 10

[¶8] But is now made manifest - This purpose of God to save the Gentiles as well as the Jews, and call them to the same state of salvation by Jesus Christ, was, previously to the manifestation of Christ, generally hidden; and what was revealed of it, was only through the means of types and ceremonies.

[¶9] Who hath abolished death - Καταργησαντος μεν τον θανατον. Who has counterworked death; operated against his operations, destroyed his batteries, undersunk and destroyed his mines, and rendered all his instruments and principles of attack useless. By death here, we are not to understand merely natural death, but that corruption and decomposition which take place in consequence of it; and which would be naturally endless, but for the work and energy of Christ. By him alone, comes the resurrection of the body; and through him eternal life and glory are given to the souls of believers.

[¶10] Brought life and immortality to light - The literal translation of the original is, He hath illustrated life and incorruption by the Gospel. Life eternal, or the doctrine of life eternal, even implying the resurrection of the body, was not unknown among the Jews. They expected this, for they found it in their prophets. It abounded among them long before the incarnation: and they certainly never borrowed any notion in it from the Christians; therefore the Gospel could not be stated as bringing to light what certainly was in the light before that time. But this doctrine was never illustrated and demonstrated before; it existed in promise, but had never been practically exhibited. Jesus Christ died, and lay under the empire of death; he arose again from the dead, and thus illustrated the doctrine of the resurrection: he took the same human body up into heaven, in the sight of his disciples; and ever appears in the presence of God for us; and thus, has illustrated the doctrine of incorruption. In his death, resurrection, and ascension, the doctrine of eternal life, and the resurrection of the human body, and its final incorruptibility, are fully illustrated by example, and established by fact.

### Verse 11

[¶12] Whereunto I am appointed a preacher - Κηρυξ, a herald. See the notes at [Mat 3:17].

[¶13] And an apostle - Sent immediately from God to man.

[¶14] A teacher - One whose business it is to instruct men, and particularly the Gentiles, to whom he was especially sent; to proclaim the doctrines of eternal life, the resurrection and final incorruptibility of the human body; and, in a word, the salvation both of the body and soul of man by Christ Jesus.

### Verse 12

[¶16] I am not ashamed - Though I suffer for the Gospel, I am not ashamed of the Gospel; nor am I confounded in my expectation; his grace being at all times sufficient for me.

[¶17] For I know whom I have believed - I am well acquainted with the goodness, mercy, and power of Christ; and know that I cannot confide in him in vain.

[¶18] That which I have committed unto him - This is variously understood. Some think he means his life, which he had put, as it were, into the hands of Christ, in order that he might receive it again, in the resurrection, at the great day. Others think he means his soul. This he had also given into the hands of his faithful Creator, knowing that although wicked men might be permitted to take away his life, yet they could not destroy his soul, nor disturb its peace. Others think that he is speaking of the Gospel, which he knows will be carefully preserved by the great Head of the Church; for, though he shall be soon called to seal the truth with his blood, yet he knows that God will take care that the same truth shall be proclaimed to the world by others, whom God shall raise up for that very purpose.

### Verse 13

[¶20] Hold fast the form of sound words - The word ὑποτυπωσις signifies the sketch, plan, or outline of a building, picture, etc.; and here refers to the plan of salvation which the apostle had taught Timothy. No man was left to invent a religion for his own use, and after his own mind. God alone knows that with which God can be pleased. If God did not give a revelation of himself, the inventions of man, in religious things, would be endless error, involving itself in contortions of unlimited confusion. God gives, in his mercy to man, a form of sound words or doctrines; a perfect plan and sketch of the original building; fair and well defined outlines of every thing which concerns the present and eternal welfare of man, and his own glory.

[¶21] In faith and love - Faith credits the Divine doctrines. Love reduces them all to practice. Faith lays hold on Jesus Christ, and obtains that love by which every precept is cheerfully and effectually obeyed.

### Verse 14

[¶23] That good thing - The everlasting Gospel, keep by the Holy Ghost; for without a continual spiritual energy man can do nothing. This indwelling Spirit will make them effectual to thy own salvation, and enable thee to preach them to the salvation of the souls of others.

### Verse 15

[¶25] All they which are in Asia - It seems as if the apostle must refer to the Asiatic Christians which were then at Rome, or had been lately there. Finding the apostle in disgrace, and thinking it dangerous to own him or his cause, they neither visited him, or confessed Christianity. He cannot be speaking of any general defection of the Asiatic Churches, but of those Asiatics who had professed a particular friendship for him.

[¶26] Phygellus and Hermogenes - These were two of the persons of whom he complains; but who they were, or what office they held, or whether they were any thing but private Christians who had for a time ministered to St. Paul in prison, and, when they found the state determined to destroy him, ceased to acknowledge him, we cannot tell.

### Verse 16

[¶28] The Lord give mercy - Onesiphorus had acknowledged him, and continued to do so; he, and his house, or family, ministered to him in prison, and were not ashamed of their imprisoned pastor, nor of the cause for which he was in disgrace and suffering. As he showed mercy to the apostle, the apostle prays the Lord to show mercy to him.

### Verse 17

[¶30] When he was in Rome - Onesiphorus was no doubt an Asiatic, (probably an Ephesian, see below), who had frequent business at Rome; and when he came sought out the apostle, who, it is supposed, had been confined in some close and private prison, (see the preface), so that it was with great difficulty he could find him out. This man had entertained the apostle when he was at Ephesus, and now he sought him out at Rome. Pure love feels no loads. Here was a true friend, one that sticketh closer than a brother.

### Verse 18

[¶32] The Lord grant - that he may find mercy of the Lord - Some think that this is a prayer to God the Father to communicate grace to him, that he might find mercy in the great day at the hand of Jesus Christ the Judge. It is probably only a Hebraism for, God grant that he may here be so saved by Divine grace, that in the great day he may receive the mercy of the Lord Jesus Christ unto eternal life. See a similar form of expression, [Gen 9:16]; [Gen 19:24]; [Exo 24:1], [Exo 24:2].

[¶33] It is impossible to read this chapter over without feeling deeply interested for this most noble and amiable of men. To what trials did God expose him! His life was a life of perils and tribulations, his labors were superabundant, and his success all but incredible. Wherever he went, he left a track of light and life behind him. To him, as the grand instrument of God, the Gentiles, the whole habitable world, owe their salvation. Yet see him, in his old age, neglected by his friends, apparently forsaken of God, and abandoned to the hands of ruthless men; in prison and in chains; triumphing over sufferings and death; perfectly unshaken, unstumbled, with the evils with which he is obliged to contend, having the fullest persuasion of the truth of the doctrines which he had preached, and the strongest and most encouraging anticipation of the glory that was about to be revealed. He felt no evil, and he feared none. Sin had lost its power, and death its sting; the grave its victory, and hell its horrors. He had the happiness which heathenism spoke of, but could not attain, because it knew not the great Source whence it must proceed. This God he knew, feared, loved, obeyed, and was happy. Who but the righteous man can sing: -

[¶34] Felix, qui potuit rerum cognoscere causas;

[¶35] Atque metus omnes et inexorabile fatum

[¶36] Subjecit pedibus, strepitumque Acherontis avari! -

[¶37] Illum non populi fasces, non purpura regum

[¶38] Flexit, et infidos agitans discordia fratres; -

[¶39] Non res Romanae, perituraque regna.

[¶40] Virg. Georg. ii. v. 490.

[¶41] No murmur is heard from his heart; he is persuaded that all things work together for good to them that love God; the miserable uncertainty of friendship, the defection of cowardly brethren, and the apostasy of once zealous professors, did not move him. As far as it is lawful, he courts death, knowing that to be absent from the body is to be present with the Lord. Glorious system of truth by which such an apostle was formed! and glorious apostle by whom this system was illustrated and confirmed! The character and conduct of St. Paul must make Christianity doubly amiable to believers and highly respectable even to its enemies.

### Introduction

[¶43] He exhorts Timothy to constancy, fidelity, and courage; and to acquit himself as a true soldier of Jesus Christ; and patiently expect the fruit of his labors, [2Tim 2:1-7]. What the apostle's doctrine was relative to Christ, [2Tim 2:8]. He mentions his own sufferings and consolations, [2Tim 2:9-13]. What Timothy is to preach, how he is to acquit himself, and what he is to shun, [2Tim 2:14-16]. Of Hymeneus and Philetus, and their errors, [2Tim 2:17], [2Tim 2:18]. Of the foundation of God, and its security, [2Tim 2:19]. The simile of a great house and its utensils, [2Tim 2:20], [2Tim 2:21]. Timothy is to avoid youthful lusts, and foolish and unlearned questions, [2Tim 2:22], [2Tim 2:23]. How he is to act in reference to false teachers, [2Tim 2:24-26].

## 631. 2 Timothy · 3 of 9

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### Verse 1

[¶1] Be strong in the grace - Though the genuine import of the word grace is favor, yet it often implies an active principle communicated from God; light directing how to act, and power enabling to act according to the light.

### Verse 2

[¶3] The things that thou hast heard of me - Those doctrines which I have preached the most publicly, and which many persons can attest. But he seems to refer here to the doctrines delivered to him when, in the presence of many witnesses, he laid his hands upon him; see [1Tim 6:12]. Then the apostle gave him the proper form of sound words which he was to teach; and now he tells him to commit those truths to faithful men in the same way that they were committed to him, that the truth might be preserved in the Church, and holy men appointed successively to preach it. These truths are still continued in the Church, and still there are faithful men who proclaim them. But where is the uninterrupted apostolical succession! Who can tell? Probably it does not exist on the face of the world. All the pretensions to it by certain Churches are as stupid as they are idle and futile. He who appeals to this for his authority as a Christian minister, had best sit down till he has made it out; and this will be by the next Greek kalends.

### Verse 3

[¶5] Endure hardness - He considers a Christian minister under the notion of a soldier, not so much for his continual conflicts with the world, the devil, and the flesh, for these are in a certain sense common to all Christians, but for the hardships and difficulties to which he must be exposed who faithfully preaches the Gospel of Christ.

### Verse 4

[¶7] No man that warreth entangleth, etc. - It is well remarked by Grotius, on this passage, that the legionary soldiers among the Romans were not permitted to engage in husbandry, merchandise, mechanical employments, or any thing that might be inconsistent with their calling. Many canons, at different times, have been made to prevent ecclesiastics from intermeddling with secular employments. The who will preach the Gospel thoroughly, and wishes to give full proof of his ministry, had need to have no other work. He should be wholly in this thing, that his profiting may appear unto all. There are many who sin against this direction. They love the world, and labor for it, and are regardless of the souls committed to their charge. But what are they, either in number or guilt, compared to the immense herd of men professing to be Christian ministers, who neither read nor study, and consequently never improve? These are too conscientious to meddle with secular affairs, and yet have no scruple of conscience to while away time, be among the chief in needless self-indulgence, and, by their burdensome and monotonous ministry, become an incumbrance to the Church! Do you inquire: In what sect or party are these to be found? I answer: In All. Idle drones: -

[¶8] Fruges consumere nati, "Born to consume the produce of the soil," disgrace every department in the Christian Church. They cannot teach because they will not learn.

### Verse 5

[¶10] If a man also strive for masteries - Εαν δε και αθλῃ τις· If a man contend in the public games - the Olympic or Isthmian games among the Greeks, so often alluded to and particularly explained in the notes on [1Cor 9:24-26], to which the reader is referred for a full illustration of this verse.

[¶11] Is he not crowned - Though he may have conquered, except he strive lawfully - unless he enter according to the rules of the athlete, and act as these direct. No man, however zealous he may have been, is to expect the Well done, good and faithful servant, from Jesus Christ, unless he have labored in the word and doctrine, preached the truth as it is in Jesus, and built up the Church upon Him who is its only Foundation.

### Verse 6

[¶13] The husbandman that laboureth - That is: The husbandman must first till his ground before he can expect a crop; and he must till it according to the proper rules of agriculture, else he cannot have a crop. The combatant must fight and conquer, and fight according to the laws of the agones, before he can be crowned; so the Christian minister must labor in the spiritual vineyard, and labor too under the eye and according to the direction of his Master, before he can expect that crown of righteousness that fadeth not away.

### Verse 7

[¶15] Consider what I say - Apply my metaphors and similitudes in a proper manner.

[¶16] And the Lord give thee understanding - But instead of δῳη, may he give, ACDEFG, several others, besides versions and fathers, have δωσει he will give. Consider thou properly, and God will give thee a proper understanding of all things that concern thy own peace, and the peace and prosperity of his Church. Think as well as read.

### Verse 8

[¶18] Remember that Jesus Christ - The apostle seems to say: Whatever tribulations or deaths may befall us, let us remember that Jesus Christ, who was slain by the Jews, rose again from the dead, and his resurrection is the proof and pledge of ours. We also shall rise again to a life of glory and blessedness.

[¶19] According to my Gospel - The false teaching of Hymeneus and Philetus stated that the resurrection was past already. Paul preached the resurrection from the dead; and founded his doctrine on the resurrection and promise of Christ. This was his Gospel; the other was of a different nature.

### Verse 9

[¶21] Wherein I suffer trouble, as an evil doer - This verse contains one of the proofs that this epistle was written while St. Paul was a prisoner the second time at Rome. See the preface, where this is particularly considered.

### Verse 10

[¶23] For the elect's sake - For the sake of the Gentiles, elected by God's goodness to enjoy every privilege formerly possessed by the Jews, and, in addition to these, all the blessings of the Gospel; the salvation of Christ here, and eternal glory hereafter.

### Verse 11

[¶25] If we be dead with him - That is: As surely as Christ rose again from the dead, so surely shall we rise again; and if we die for him, we shall surely live again with him. This, says the apostle, is πιστος ὁ λογος, a true doctrine. This is properly the import of the word; and we need not seek, as Bp. Tillotson and many others have done, for some saying of Christ which the apostle is supposed to be here quoting, and which he learned from tradition.

### Verse 12

[¶27] If we suffer - with him - These are other parts of the true doctrine, which the apostle mentions above.

### Verse 13

[¶29] If we believe not - Should we deny the faith and apostatize, he is the same, as true to his threatenings as to his promises; he cannot deny - act contrary to, himself.

### Verse 14

[¶31] That they strive not about words - Words, not things, have been a most fruitful source of contention in the Christian world; and among religious people, the principal cause of animosity has arisen from the different manner of apprehending the same term, while, in essence, both meant the same thing. All preachers and divines should be very careful, both in speaking and writing, to explain the terms they use, and never employ them in any sense but that in which they have explained them.

[¶32] The subverting of the hearers - This is the general tendency of all polemical divinity and controversial preaching, when angry passions are called in to support the doctrines of the Gospel.

### Verse 15

[¶34] Study to show thyself approved unto God - Endeavour so to cultivate and improve thy heart and mind, that thou mayest not be a reproach to him from whom thou professest to receive thy commission.

[¶35] Rightly dividing the word of truth - It is generally supposed that the apostle alludes here to the care taken to divide the sacrifices under the law; the priests studied, in dividing the victim down the spine, to do it so scrupulously that one half of the spinal marrow should be found on each side the backbone. Probably nothing was much farther from the apostle's thoughts than this view, which is now commonly taken of the subject. Indeed this scrupulously dividing does not appear to have been any original ordinance among the Jews; much stress was laid upon it in later times, but from the beginning it was not so. The word ορθοτομειν signifies,

[¶36] 1. Simply to cut straight, or to rectify.

[¶37] 2. To walk in the right way; it is thus used by Gregory Nazianzen, who, in Orat. Apol. fugae, opposes ορθοτομειν to κακως ὁδευειν, walking in a right way to walking in a bad way. Thus, καινοτομειν signifies to walk in a new way, and κατευθυνειν to walk in a straight way. See Kypke.

[¶38] Therefore, by rightly dividing the word of truth, we are to understand his continuing in the true doctrine, and teaching that to every person; and, according to our Lord's simile, giving each his portion of meat in due season - milk to babes, strong meat to the full grown, comfort to the disconsolate, reproof to the irregular and careless; in a word, finding out the necessities of his hearers, and preaching so as to meet those necessities.

### Verse 16

[¶40] Shun profane and vain babblings - This is the character he gives of the preaching of the false teachers. Whatever was not agreeable to the doctrine of truth was, in the sight of God, empty and profane babbling; engendering nothing but ungodliness, and daily increasing in that.

### Verse 17

[¶42] Their word will eat as doth a canker - Ὡς γαγγραινα· As a gangrene; i.e. as a mortification in the flesh, where the circulation is entirely stopped, and putrefaction takes place, which continues to corrupt all the circumjacent flesh, spreading more and more till death takes place, unless stopped by a timely and judicious application of medicine. Such is the influence of false doctrine; it fixes its mortal seed in the soul, which continues to corrupt and assimilate every thing to itself, till, if not prevented by a timely application of the word of life, under the direction of the heavenly Physician, it terminates in the bitter pains of an eternal death. To such a gangrene the apostle compares the corrupt doctrines of Hymeneus and Philetus.

### Verse 18

[¶44] Who concerning the truth have erred - They had the truth, but erred or wandered from it, saying the resurrection was already past, and thus denying the resurrection of the body, and, by consequence, future rewards and punishments; and this necessarily sapped the foundation of all religion: and thus the gangrene had, in reference to their unhappy votaries, a rapid and unchecked operation.

## 632. 2 Timothy · 4 of 9

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### Verse 19

[¶1] The foundation of God standeth sure - The word θεμελιος signifies literally a foundation, and especially the foundation of a building; and metaphorically, the building itself, and often a noble mansion or palace. In this place the apostle compares the religion of Christ to a great or noble mansion. See [2Tim 2:20]. And as this religion is founded on the authority and power of the Almighty, it necessarily must stand sure and be permanent. This house has an inscription on it, for so σφραγις, seal, is frequently understood; and this is evidently an allusion to the ancient temples. Above the door of the temple of Delphi there was the Greek word ει thou art, on which Plutarch has written an express treatise. In many of the Mohammedan mosques the walls are covered with inscriptions, which are ordinarily sentences taken from the Koran, relative to the majesty of God, or the nature of his worship. And we know that there was an inscription on the mitre of the high priest among the Jews, viz.: קדש ליהוה kodesh laihovah, "Holiness to the Lord;" [Exo 28:36]; [Exo 39:30]. See also [Zac 14:20]. And this inscription may here be represented as being made with the seal of God, for he stamps this on all things belonging to himself and his worship.

[¶2] But some suppose θεμελιος here to signify a contract or covenant by which two parties are bound to fulfill certain conditions and duties, the obligation to which, each takes on him by sealing the instrument with his seal. Among the Asiatics, these seals have scarcely ever any image or figure on them, but always some very expressive inscription. I have seen many of these, and several of them are now before me. The twofold inscription, i.e. one on the seal of each party, may be here alluded to; that on God's seal is, Εγνω Κυριος τους οντας αὑτου· The Lord approveth of them that are his. That on the seal of his followers is, Αποστητω απο αδικιας πας ὁ ονομαζων το ονομα Κυριου. Let every one who nameth the name of the Lord (every Christian) depart from iniquity. Thus each has his peculiar inscription. Κυριου, Lord, instead of Χριστου, Christ, is the reading of almost all the MSS. of importance, and the principal versions.

[¶3] The Lord knoweth - i.e. Approves, watches over, and provides for, them that are his true followers. To this his followers most cheerfully subscribe, and say: Let every one that nameth this Lord avoid every appearance of evil.

### Verse 20

[¶5] But in a great house - Here the apostle carries on the allusion introduced in the preceding verse. As the foundation of God refers to God's building, i.e. the whole system of Christianity, so here the great house is to be understood of the same; and the different kinds of vessels mean the different teachers, as well as the different kinds of members. In this sacred house at Ephesus there were vessels of gold and silver - eminent, holy, sincere, and useful teachers and members, and also vessels of wood and of earth - false and heretical teachers, such as Hymeneus and Philetus, and their followers. There are also in such houses vessels employed, some in a more honorable, others in a less honorable, office. To these he seems also to compare the same persons.

### Verse 21

[¶7] If a man therefore purge himself from these - He that takes heed to his ways and to his doctrines, and walks with God, will separate himself, not only from all false doctrine, but from all wicked men, and thus be sanctified and proper to be employed by the Master in every good word and work. The apostle has not made the application of these different similes, and it is very difficult to tell what he means.

### Verse 22

[¶9] Flee also youthful lusts - Not only all irregular and sensual desires, but pride, ambition, and, above all, the lust of power, to which most men will sacrifice all other propensities, their ease, pleasure, health, etc. This is the most bewitching passion in the human heart. Both in Church and state it is ruinous; but particularly so in the former. Timothy was now between thirty and forty years of age, the very age in which ambition and the love of power most generally prevail. Carnal pleasures are the sins of youth; ambition and the love of power the sins of middle age; covetousness and carking cares the crimes of old age.

[¶10] Follow righteousness - Flee from sin, pursue goodness. Righteousness - whatever is just, holy, and innocent. Faith - fidelity both to God and man, improving that grace by which thy soul may be saved, and faithfully discharging the duties of thy office, that thou mayest save the souls of others. Charity - love to God and man. Peace among all the members of the Church, and as far as possible with all men; but especially among those who invoke the Lord out of a pure desire to glorify his name.

### Verse 23

[¶12] Foolish and unlearned questions - See the notes on [1Tim 1:4]; [1Tim 4:7] (note), and [Tit 3:9] (note).

### Verse 24

[¶14] The servant of the Lord must not strive - See on [1Tim 3:2] (note), [1Tim 3:3] (note).

### Verse 25

[¶16] Those that oppose - Αντιδιατιθεμενους. This seems to refer to those who opposed the apostle's authority; and hence the propriety of the allusion to the rebellion of Korah and his company. See observations at the end of the chapter.

[¶17] If God peradventure - He was to use every means which he had reason to believe God might bless; and the apostle intimates that, bad as they were, they were not out of the reach of God's mercy.

### Verse 26

[¶19] And that they may recover themselves - The construction of this verse is extremely difficult, though the sense given by our translation is plain enough. I shall set down the original, and the principal English translations: - Και ανανηψωσιν εκ της του διαβολου παγιδος, εζωγρημενοι ὑπ' αυτου εις εκεινου θελημα.

[¶20] And thei rise agein fro snaaris of the debyl, of whome thei ben holde captyffis at his wille. - Wiclif. First translation into English, 1378.

[¶21] And to turne agayne from the snare of devell, which are holden in prison of him at his will. - Coverdale. First printed English Bible, 1535.

[¶22] That they may come to themselves agayne out of the snare of the devyll, which are now taken of him at hys will. - Edward VIth's Bible, by Becke, 1549.

[¶23] And they may recover their senses to perform his will, after being rescued alive by the servant of the Lord out of the snare of the devil. - Wakefield; who refers αυτου, him, to the servant of the Lord, [2Tim 2:24].

[¶24] And being caught alive by him out of the snare of the devil, they may awake to do his will. - Macknight; who remarks that αυτου, the relative, means the servant of the Lord; and εκεινου, the demonstrative, refers to God, mentioned [2Tim 2:15].

[¶25] I leave these different translations with the reader.

[¶26] I Have referred, in the preceding notes, to inscriptions which appear on the buildings and coins of the Asiatics; such inscriptions are, in general, very curious, and carry with them a considerable show of piety to God, in the acknowledgment of his providence and mercy. I shall quote one merely as a curiosity, without supposing it to be immediately applicable to the illustration of the text.

[¶27] There is extant a gold circular coin of the Great Mogul Shah Jehan, struck at Delhi, A. H. 1062, a.d. 1651, five inches and a half in diameter; on each side of this coin is a square, the angles of which touch the periphery; within this square, and in the segments, there are the following inscriptions: -

[¶28] 1. Within the square, on one side,

[¶29] The bright star of religion, Mohammed (a second Sahib Kiran) Shah Jehan, the victorious emperor.

[¶30] 2. In the segment on the upper side of the square,

[¶31] The impression upon this coin of 200 mohurs, was struck through the favor of God.

[¶32] 3. On the lateral segment to the left,

[¶33] By the second Sahib Kiran, Shah Jehan, the defender of the faith.

[¶34] 4. On the bottom segment,

[¶35] May the golden countenance from the sculpture of this coin enlighten the world.

[¶36] 5. On the lateral segment to the right,

[¶37] As long as the splendid face of the moon is illuminated by the rays of the sun!

[¶38] 1. On the reverse, within the square,

[¶39] There is no god but God; and Mohammed is the prophet of God. Struck in the capital of Shah Jehanabad, A. H. 1062.

[¶40] 2. On the top of the square,

[¶41] Religion was illuminated by the truth of Abu Beker.

[¶42] 3. On the left hand compartment,

[¶43] The faith was strengthened by the justice of Omar.

[¶44] 4. On the bottom compartment,

[¶45] Piety was refreshed by the modesty and mildness of Othman.

## 633. 2 Timothy · 5 of 9

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[¶0] 5. On the right hand compartment,

[¶1] The world was enlightened by the learning of Aly.

[¶2] On these inscriptions it may be just necessary to observe that Abu Beker, Omar, Othman, and Aly, were the four khalifs who succeeded Mohammed. Abu Beker was the father of Ayesha, one of Mohammed's wives. Othman was son-in-law of Mohammed, having married his two daughters, Rakiah, and Omal-Calthoom. And Aly, son of Abi Taleb, Mohammed's uncle, was also one of the sons-in-law of Mohammed, having married Fatima, the daughter of his favourite wife, Ayesha. The Ottoman empire was not so called from Othman, the third khalif, but from Ottoman, the successful chief, who conquered a small part of the Grecian empire in Asia, and thus laid the foundation for the Turkish.

[¶3] Grotius and others have supposed that the apostle alludes to the custom of putting an inscription on the foundation stone of a city or other building, giving an account of the time in which it was founded, built, etc. Sometimes engraved stones were placed over the principal gates of cities and fortresses, particularly in the east, specifying the date of erection, repairs, etc., and containing some religious sentiment or verse from the Koran. But I do not think it likely that the apostle refers to any thing of this kind. There appears to be an allusion here to the rebellion of Korah and his company against the authority of Moses, [Num 16:5], where, it is said: The Lord will show who are his: here the words of the Septuagint are nearly the same that the apostle uses in this verse, εγνω ὁ Θεος τους οντας αὑτου· God knoweth or approveth of them that are his. And the words in [Num 16:26], Depart from the tents of these wicked men, are similar to those of the apostle, Let every one that nameth the name of the Lord depart from iniquity. We may therefore take it for granted that those false teachers, the chief of whom were Hymeneus and Philetus, had risen up against the authority of St. Paul; and he, in effect, informs Timothy here that God will deal with them as he did with Korah, Dathan, and Abiram, and their company. And as the true Israelites were to separate themselves from the tents of those wicked men, so he and the believers at Ephesus were to hold no sort of communion with those workers of iniquity. This subject he farther illustrates by a contract between two parties, each of which sets his seal to the instrument, the seal bearing the motto peculiar to the party. This I conceive to be the meaning; but the common mode of interpretation will, it is probable, be most commonly followed.

### Introduction

[¶5] Dangerous times in the latter days, from the apostasy and wickedness of men, of whom an affecting description is given, [2Tim 3:1-7]. It shall happen to them as to Jannes and Jambres, who withstood Moses, [2Tim 3:8], [2Tim 3:9]. The apostle speaks of his persecutions and sufferings, and shows that all those who will live a godly life must suffer persecution, [2Tim 3:10-12], because evil men and seducers will wax worse and worse, [2Tim 3:13]. Timothy is exhorted to continue in the truths he had received, having known the Scriptures from a child, [2Tim 3:14], [2Tim 3:15]. All Scripture is given by Divine inspiration, [2Tim 3:16], [2Tim 3:17].

### Verse 1

[¶7] In the last days - This often means the days of the Messiah, and is sometimes extended in its signification to the destruction of Jerusalem, as this was properly the last days of the Jewish state. But the phrase may mean any future time, whether near or distant.

### Verse 2

[¶9] For men shall be - The description in this and the following verses the Papists apply to the Protestants; the Protestants in their turn apply it to the Papists; Schoettgen to the Jews; and others to heretics in general. There have been both teachers and people in every age of the Church, and in every age of the world, to whom these words may be most legitimately applied. Both Catholics and Protestants have been lovers of their own selves, etc.; but it is probable that the apostle had some particular age in view, in which there should appear some very essential corruption of Christianity.

[¶10] Lovers of their own selves - Φιλαυτοι· Selfish, studious of their own interest, and regardless of the welfare of all mankind.

[¶11] Covetous - Φιλαργυροι· Lovers of money, because of the influence which riches can procure.

[¶12] Boasters - Αλαζονες· Vain glorious: self-assuming; valuing themselves beyond all others.

[¶13] Proud - Ὑπερηφανοι· Airy, light, trifling persons; those who love to make a show - who are all outside; from ὑπερ, above, and φαινω, to show.

[¶14] Blasphemers - Βλασφημοι· Those who speak impiously of God and sacred things, and injuriously of men.

[¶15] Disobedient to parents - Γονευσιν απειθεις· Headstrong children, whom their parents cannot persuade.

[¶16] Unthankful - Αχαριστοι· Persons without grace, or gracefulness; who think they have a right to the services of all men, yet feel no obligation, and consequently no gratitude.

[¶17] Unholy - Ανοσιοι· Without piety; having no heart reverence for God.

### Verse 3

[¶19] Without natural affection - Αστοργοι· Without that affection which parents bear to their young, and which the young bear to their parents. An affection which is common to every class of animals; consequently, men without it are worse than brutes.

[¶20] Truce-breakers - Ασπονδοι· From α, negative, and σπονδη, a libation, because in making treaties libations both of blood and wine were poured out. The word means those who are bound by no promise, held by no engagement, obliged by no oath; persons who readily promise any thing, because they never intend to perform.

[¶21] False accusers - Διαβολοι· Devils; but properly enough rendered false accusers, for this is a principal work of the devil. Slanderers; striving ever to ruin the characters of others.

[¶22] Incontinent - Ακρατεις· From α, negative, and κρατος, power. Those who, having sinned away their power of self-government, want strength to govern their appetites; especially those who are slaves to uncleanness.

[¶23] Fierce - Ανημεροι· From α, negative, and ἡμερος, mild or gentle. Wild, impetuous, whatever is contrary to pliability and gentleness.

[¶24] Despisers of those that are good - Αφιλαγαθοι· Not lovers of good men. Here is a remarkable advantage of the Greek over the English tongue, one word of the former expressing five or six of the latter. Those who do not love the good must be radically bad themselves.

### Verse 4

[¶26] Traitors - Προδοται· From προ, before, and διδωμι, to deliver up. Those who deliver up to an enemy the person who has put his life in their hands; such as the Scots of 1648, who delivered up into the hands of his enemies their unfortunate countryman and king, Charles the First; a stain which no lapse of ages can wipe out.

[¶27] Heady - Προπετεις· From προ, forwards, and πιπτω, to fall; headstrong, precipitate, rash, inconsiderate.

[¶28] High-minded - Τετυφωμενοι· From τυφος, smoke; the frivolously aspiring; those who are full of themselves, and empty of all good.

[¶29] Lovers of pleasures more than lovers of God - This is nervously and beautifully expressed in the Greek, φιληδονοι μαλλον η φιλοθεοι lovers of pleasure rather than lovers of God; i.e. pleasure, sensual gratification, is their god; and this they love and serve; God they do not.

### Verse 5

[¶31] Having a form of godliness - The original word μορφωσις signifies a draught, sketch, or summary, and will apply well to those who have all their religion in their creed, confession of faith, catechism, bodies of divinity, etc., while destitute of the life of God in their souls; and are not only destitute of this life, but deny that such life or power is here to be experienced or known. They have religion in their creed, but none in their hearts. And perhaps to their summary they add a decent round of religious observances. From such turn away - not only do not imitate them, but have no kind of fellowship with them; they are a dangerous people, and but seldom suspected, because their outside is fair.

### Verse 6

[¶33] For of this sort are they - He here refers to false teachers and their insinuating manners, practising upon weak women, who, seeing in them such a semblance of piety, entertain them with great eagerness, and at last become partakers with them in their impurities. Among the Jews there are remarkable cases of this kind on record, and not a few of them among the full fed monks of the Romish Church. But in what sect or party have not such teachers been occasionally found? yet neither Judaism, Protestantism, nor Roman Catholicism makes any provision for such men.

### Verse 7

[¶35] Ever learning - From their false teachers, and never able to come to the knowledge of the truth, because that teaching never leads to the truth; for, although there was a form of godliness, which gave them a sort of authority to teach, yet, as they denied the power of godliness, they never could bring their votaries to the knowledge of the saving power of Christianity.

[¶36] There are many professors of Christianity still who answer the above description. They hear, repeatedly hear, it may be, good sermons; but, as they seldom meditate on what they hear, they derive little profit from the ordinances of God. They have no more grace now than they had several years ago, though hearing all the while, and perhaps not wickedly departing from the Lord. They do not meditate, they do not think, they do not reduce what they hear to practice; therefore, even under the preaching of an apostle, they could not become wise to salvation.

### Verse 8

[¶38] Now as Jannes and Jambres withstood Moses - This refers to the history of the Egyptian magicians, given in Exodus 7 (see on [Exo 7:11] (note) and [Exo 7:12] (note)), and particularly the concluding observations at the end of that chapter, (note) where several things are said concerning these two men.

[¶39] Men of corrupt minds - It appears as if the apostle were referring still to some Judaizing teachers who were perverting the Church with their doctrines, and loudly calling in question the authority and doctrine of the apostle.

[¶40] Reprobate concerning the faith - Αδοκιμοι· Undiscerning or untried; they are base metal, unstamped; and should not pass current, because not standard. This metaphor is frequent in the sacred writings.

### Verse 9

[¶42] But they shall proceed no farther - Such teaching and teachers shall never be able ultimately to prevail against the truth; for the foundation of God standeth sure.

[¶43] Their folly shall be manifest - As the Scriptures, which are the only rule of morals and doctrine, shall ever be preserved; so, sooner or later, all false doctrines shall be tried by them: and the folly of men, setting up their wisdom against the wisdom of God, must become manifest to all. False doctrine cannot prevail long where the sacred Scriptures are read and studied. Error prevails only where the book of God is withheld from the people. The religion that fears the Bible is not the religion of God. Is Popery or Protestantism this religion?

## 634. 2 Timothy · 6 of 9

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### Verse 10

[¶1] Thou hast fully known my doctrine - And having long had the opportunity of knowing me, the doctrine I preached, my conduct founded on these doctrines, the object I have in view by my preaching, my fidelity to God and to my trust, my long-suffering with those who walked disorderly, and opposed themselves to the truth, and did what they could to lessen my authority and render it suspected, my love to them and to the world in general, and my patience in all my adversities; thou art capable of judging between me and the false teachers, and canst easily discern the difference between their doctrines, conduct, motives, temper, spirit, etc., and mine.

### Verse 11

[¶3] Persecutions - which came unto me at Antioch - The Antioch mentioned here was Antioch in Pisidia, to which place Paul and Barnabas came in their first apostolic progress, and where Paul delivered that memorable discourse which is preserved in the 13th chapter of Acts, Acts 13:16-43. In this city, it is said, the Jews stirred up the devout and honorable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts; but they shook of the dust of their feet against them, and came to Iconium, [Act 13:50], [Act 13:51]. Here there was an assault made both of the Gentiles and also of the Jews with their rulers, to treat them despitefully, and to stone them, and they fled unto Lystra and Derbe; and there came thither certain Jews, who persuaded the people, and having stoned Paul, drew him out of the city, supposing he had been dead. The historian informs us that his life was miraculously restored, and that he departed thence, and came to Derbe, and afterwards returned to Lystra, Iconium, and Antioch, where they had lately been so grievously persecuted. See [Act 14:5], [Act 14:6], [Act 14:19-21]. These are the persecutions, etc., to which the apostle alludes; and we find that he mentions them here precisely in the same order in which, according to the relation of St. Luke, they occurred. Now it is said here that Timothy fully knew all these things; and we may naturally suppose they could not be unknown to him, when it is evident he was either a native of, or resided in, those parts; for when the apostle, sometime after the above, visited Derbe and Lystra, behold, a certain disciple was there named Timotheus, well reported of by the brethren that were at Lystra and Iconium; [Act 16:1], [Act 16:2]. As these things happened in his own neighborhood, Timothy must have known them; for a person who had such a religious education as he had could not be unacquainted with these persecutions, especially as we may believe that his mother and grandmother had been converts to Christianity at that time. See several useful remarks in Dr. Paley's Horae Paulinae, on these circumstances, page 312.

### Verse 12

[¶5] All that will live godly - So opposite to the spirit and practice of the world is the whole of Christianity, that he who gives himself entirely up to God, making the Holy Scriptures the rule of his words and actions, will be less or more reviled and persecuted. "If religion gives no quarter to vice, the vicious will give no quarter to religion and its professors."

### Verse 13

[¶7] Evil men and seducers shall wax worse - They will yet get on for a season, deceiving themselves and deceiving others; but, by and by, their folly will become manifest to all, [2Tim 3:9]. The word γοητες, which we render seducers, signifies jugglers, pretenders to magical arts; probably persons dealing in false miracles, with whom the Church in all ages has been not a little disgraced.

### Verse 14

[¶9] But continue thou - No man, however well instructed in the things of God, or grounded in Divine grace, is out of the reach of temptation, apostasy, and final ruin; hence the necessity of watching unto prayer, depending upon God, continuing in the faith, and persevering unto the end.

### Verse 15

[¶11] From a child thou hast known the Holy Scriptures - The early religious education of Timothy has been already sufficiently noticed; see [2Tim 1:5], and the preface to the first epistle. St. Paul introduces this circumstance again here for the confirmation of Timothy's faith. He had learned the doctrines of Christianity from a genuine apostle; and, as Christianity is founded on the law and the prophets, Timothy was able to compare its doctrines with all that had been typified and predicted, and consequently was assured that the Christian religion was true.

[¶12] Able to make thee wise unto salvation - The apostle is here evidently speaking of the Jewish Scriptures; and he tells us that they are able to make us wise unto salvation provided we have faith in Jesus Christ. This is the simple use of the Old Testament. No soul of man can be made wise unto salvation by it, but as he refers all to Christ Jesus. The Jews are unsaved though they know these Scriptures, because they believe not in Christ; for Christ is the end of the law for the justification of all that believe.

### Verse 16

[¶14] All Scripture is given by inspiration of God - This sentence is not well translated; the original πασα γραφη θεοκνευστος ωφιλιμος προς διδασκαλιαν, κ. τ. λ. should be rendered: Every writing Divinely inspired is profitable for doctrine, etc. The particle και, and, is omitted by almost all the versions and many of the fathers, and certainly does not agree well with the text. The apostle is here, beyond all controversy, speaking of the writings of the Old Testament, which, because they came by Divine inspiration, he terms the Holy Scriptures, [2Tim 3:15]; and it is of them alone that this passage is to be understood; and although all the New Testament came by as direct an inspiration as the Old, yet, as it was not collected at that time, not indeed complete, the apostle could have no reference to it.

[¶15] The doctrine of the inspiration of the sacred writings has been a subject of much discussion, and even controversy, among Christians. There are two principal opinions on the subject:

[¶16] 1. That every thought and word were inspired by God, and that the writer did nothing but merely write as the Spirit dictated.

[¶17] 2. That God gave the whole matter, leaving the inspired writers to their own language; and hence the great variety of style and different modes of expression.

[¶18] But as I have treated this subject at large in my Introduction to the Four Gospels and Acts of the Apostles, I must refer the reader to that work.

[¶19] Is profitable for doctrine - To teach the will of God, and to point out Jesus Christ till he should come.

[¶20] For reproof - To convince men of the truth; and to confound those who should deny it, particularly the Jews.

[¶21] For correction - Προς επανορθωσιν· For restoring things to their proper uses and places, correcting false notions and mistaken views.

[¶22] Instruction in righteousness - Προς παιδειαν την εν δικαιοσυνῃ. For communicating all initiatory religious knowledge; for schooling mankind. All this is perfectly true of the Jewish Scriptures; and let faith in Christ Jesus be added, see [2Tim 3:15], and then all that is spoken in the following verse will be literally accomplished.

### Verse 17

[¶24] That the man of God - The preacher of righteousness, the minister of the Gospel, the person who derives his commission from God, and always appears as his herald and servant.

[¶25] May be perfect - Αρτιος· From αρω, to fit or adapt. It properly signifies an integer or whole number in arithmetic, to which nothing needs to be added to make it complete.

[¶26] Throughly furnished - Εξηρτισμενος· From εξ, intensive, and αρτιος, complete; see above. Not only complete in himself as to his integrity, religious knowledge, faith in Jesus, and love to God and man, but that he should have all those qualifications which are necessary to complete the character, and insure the success of a preacher, of the Gospel. Timothy was to teach, reprove, correct, and instruct others; and was to be to them a pattern of good works.

[¶27] From what the apostle says here concerning the qualifications of a Christian minister, we may well exclaim: Who is capable of these things? Is it such a person as has not intellect sufficient for a common trade or calling? No. A preacher of the Gospel should be a man of the soundest sense, the most cultivated mind, the most extensive experience, one who is deeply taught of God, and who has deeply studied man; one who has prayed much, read much, and studied much; one who takes up his work as from God, does it as before God, and refers all to the glory of God; one who abides under the inspiration of the Almighty, and who has hidden the word of God in his heart, that he might not sin against him. No minister formed by man can ever be such as is required here. The school of Christ, and that alone, can ever form such a preacher.

### Introduction

[¶29] The apostle charges Timothy to be diligent, incessant, and faithful in his preaching; to watch, suffer patiently, and give full proof of his ministry, [2Tim 4:1-5]. He predicts his own approaching death, and expresses the strongest confidence of being eternally happy, [2Tim 4:6-8]. Desires Timothy to come and see him; shows that several had forsaken him, that others were gone to different districts, and that he had only Luke with him, [2Tim 4:9-12]. Desires him to bring the cloak, book, and parchments, which he had left at Troas, [2Tim 4:13]. Of Alexander the coppersmith's opposition, [2Tim 4:14], [2Tim 4:15]. Tells Timothy how he was deserted by all when obliged to make his first defense before Nero; how God supported him, and the confidence with which he was inspired, [2Tim 4:16-18]. Salutations to different persons at Ephesus, and from different persons at Rome, [2Tim 4:19-21]. The apostolical benediction, [2Tim 4:22].

### Verse 1

[¶31] I charge thee therefore before God - Whose herald thou art; and before the Lord Jesus Christ, whose salvation thou art to proclaim, and who is coming to judge the world - all that shall be found then alive, and all that have died from the foundation of the world.

### Verse 2

[¶33] Preach the word - Κηρυξον τον λογον· Proclaim the doctrine, the doctrine of Christ crucified, for the sins of the whole world; the doctrine, that the Gentiles are invited to be fellow heirs with the Jews, and that for Jews and Gentiles there is no salvation but by faith in Christ.

[¶34] Be instant in season, out of season - Επιστηθι ευκαιρως, ακαιρως. Be urgent whether the times be prosperous or adverse, whenever there is an opportunity; and when there is none, strive to make one. The Judge is at the door, and to every man eternity is at hand! Wherever thou meetest a sinner, speak to him the word of reconciliation. Do not be contented with stated times and accustomed places merely; all time and place belong to God, and are proper for his work. Wherever it can be done, there it should be done. Satan will omit neither time nor place where he can destroy. Omit thou none where thou mayest be the instrument of salvation to any.

[¶35] Reprove - Ελεγξον· Confute, the false teacher.

[¶36] Rebuke - Επιτιμησον· Reprove cuttingly and severely those who will not abandon their sins.

[¶37] Exhort - Παρακαλεσον· Comfort the feeble-minded, the diffident and the tempted.

[¶38] With all long-suffering - In reference to each and all of these cases.

[¶39] And doctrine - The different modes of teaching suited to each.

### Verse 3

[¶41] For the time will come - There is a time coming to the Church when men will not hear the practical truths of the Gospel, when they will prefer speculative opinions, which either do no good to the soul, or corrupt and destroy it, to that wholesome doctrine of "deny thyself, take up thy cross and follow me," which Jesus Christ has left in his Church.

[¶42] But after their own lusts - For these they will follow, and hate those preachers and that doctrine by which they are opposed.

[¶43] Shall they heap to themselves teachers - They will add one teacher to another, run and gad about after all, to find out those who insist not on the necessity of bearing the cross, of being crucified to the world, and of having the mind that was in Jesus. In this disposition interested men often find their account; they set up for teachers, "and widen and strew with flowers the way, down to eternal ruin," taking care to soothe the passions and flatter the vices of a trifling, superficial people.

[¶44] Having itching ears - Endless curiosity, an insatiable desire of variety; and they get their ears tickled with the language and accent of the person, abandoning the good and faithful preacher for the fine speaker.

## 635. 2 Timothy · 7 of 9

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### Verse 4

[¶1] And they shall turn away their ears from the truth - The truth strips them of their vices, sacrifices their idols, darts its lightnings against their easily besetting sins, and absolutely requires a conformity to a crucified Christ; therefore they turn their ears away from it.

[¶2] And shall be turned unto fables - Believe any kind of stuff and nonsense; for, as one has justly observed, "Those who reject the truth are abandoned by the just judgment of God to credit the most degrading nonsense." This is remarkably the case with most deists; their creed often exhibits what is grossly absurd.

### Verse 5

[¶4] But watch thou in all things - It is possible to be overtaken in a fault, to neglect one's duty, and to lose one's soul. Watching unto prayer prevents all these evils.

[¶5] Endure afflictions - Let no sufferings affright thee; nor let the dread of them either cause thee to abandon the truth, or relax in thy zeal for the salvation of men.

[¶6] Do the work of an evangelist - That is: Preach Christ crucified for the sins of the whole world; for this, and this alone, is doing the work of an evangelist, or preacher of the glad tidings of peace and salvation by Christ. An angel from God was first sent to do the work of an evangelist, and how did he do it? Behold, said he, I bring you good tidings of great joy; Ιδου γαρ, ευαγγελιζομαι ὑμιν χαραν μεγαλην, ἡτις εσται παντι τῳ λαῳ. Behold, I evangelize unto you great joy, which shall be to all people; to you is born a Savior. Those who do not proclaim Christ as having tasted death for every man, and who do not implicitly show that every human soul may be saved, do not perform the work of evangelists; they, God help them! limit the Holy One of Israel. Yet, as far as they preach the truth in sincerity, so far God acknowledges and blesses them and their labors; they do a part of the work, but not the whole.

[¶7] Make full proof of thy ministry - Push all thy principles to their utmost power of activity; carry them on to all their consequences; and try what God will do for thee, and by thee. Neglect no part of thy sacred function; perform faithfully all the duties of which it is composed; and do God's work in his own way and in his own spirit.

### Verse 6

[¶9] For I am now ready to be offered - Ηδη σπενδομαι· I am already poured out as a libation. See the note on [Phi 2:17]. He considers himself as on the eve of being sacrificed, and looks upon his blood as the libation which was poured on the sacrificial offering. He could not have spoken thus positively had not the sentence of death been already passed upon him.

### Verse 7

[¶11] I have fought a good fight - Every reader will perceive that the apostle, as was his very frequent custom, alludes to the contests at the Grecian games: Τον αγυνα τον καλον ηγωνισμαι· I have wrestled that good wrestling - I have struggled hard, and have over come, in a most honorable cause.

[¶12] I have finished my course - I have started for the prize, and have come up to the goal, outstripping all my competitors, and have gained this prize also.

[¶13] I have kept the faith - As the laws of these games must be most diligently observed and kept, (for though a man overcome, yet is he not crowned, except he strive lawfully), so I have kept the rules of the spiritual combat and race; and thus, having contended lawfully, and conquered in each exercise, I have a right to expect the prize.

### Verse 8

[¶15] Henceforth there is laid up for me a crown - This I can claim as my due; but the crown I expect is not one of fading leaves, but a crown of righteousness; the reward which God, in his kindness, has promised to them who are faithful to the grace he has bestowed upon them.

[¶16] The Lord, the righteous Judge - He alludes here to the brabeus, or umpire in the Grecian games, whose office it was to declare the victor, and to give the crown.

[¶17] At that day - The day of judgment; the morning of the resurrection from the dead.

[¶18] Unto all them also that love his appearing - All who live in expectation of the coming of Christ, who anticipate it with joyfulness, having buried the world and laid up all their hopes above. Here is a reward, but it is a reward not of debt but of grace; for it is by the grace of God that even an apostle is fitted for glory. And this reward is common to the faithful; it is given, not only to apostles, but to all them that love his appearing. This crown is laid up - it is in view, but not in possession. We must die first.

[¶19] I have several times noted the allusions of St. Paul to the Greek poets, and such as seemed to argue that he quoted immediately from them. There is a passage in the Alcestis of Euripides, in which the very expressions used here by the apostle are found, and spoken on the occasion of a wife laying down her life for her husband, when both his parents had refused to do it. Ουκ ηθελησας ουδ' ετολμησας θανειν Του σου προ παιδος· αλλα την δ' ειασατε Γυναικ' οθνειαν, ἡν εγω και μητερα Πατερα τε γ' ενδικως αν ἡγοιμην μονην· Και τοι καλον γ' αν τανδ' αγων' ηγωνισω, Του σου προ παιδος κατθανων.

[¶20] Alcest. v. 644. "Thou wouldst not, neither darest thou to die for thy son; but hast suffered this strange woman to do it, whom I justly esteem to be alone my father and mother: thou wouldst have fought a good fight hadst thou died for thy son."

[¶21] See Sophocles and Aeschylus, quoted [1Tim 6:15].

[¶22] The καλος αγων, good fight, was used among the Greeks to express a contest of the most honorable kind, and in this sense the apostle uses it.

### Verse 9

[¶24] Do thy diligence to come shortly unto me - He appears to have wished Timothy to be present at his death, that he might have his faith confirmed by seeing how a Christian could die; and, as he had but a short time to live, he begs Timothy to hasten his visit, and particularly so as he had scarcely now any companions.

### Verse 10

[¶26] Demas hath forsaken me - This is another proof of the posteriority of this epistle: for Demas was with the apostle in his first imprisonment, and joins in the salutations, see [Col 4:14], which were written when Paul was a prisoner at Rome for the first time.

[¶27] Having loved this present world - Αγαπησας τον νυν αιωνα Having preferred Judaism to Christianity; or having loved the Jews, and having sought their welfare in preference to that of the Gentiles.

[¶28] The עולם הזה words olam hazzeh, which answer to the Greek τον νυν αιωνα, are generally to be understood as signifying, either the Jewish people, or the system of Judaism. It was now become doubly dangerous to be a Christian; and those who had not religion enough to enable them to burn, or in any other way to expose life for it, took refuge in that religion which was exposed to no persecution. This is a light in which the conduct of Demas may be viewed. It could not have been the love of secular gain which had induced Demas to abandon St. Paul; he must have counted this cost before he became a Christian. See below.

[¶29] Crescens to Galatia - Whether the departure of Crescens was similar to that of Demas, as intimated above, or whether he went on an evangelical embassy, we know not. Charity would hope the latter; for we can hardly suppose that Titus, who is here said to have departed to Dalmatia, had abandoned his Cretan Churches, his apostolical office, and especially his aged father and friend, now about to seal the truth with his blood! It is probable that both these persons had gone on sacred missions, and perhaps had been gone some time before the apostle was brought into such imminent danger. Even for Demas, as standing in this connection, something might be said. It is not intimated that he had denied the faith, but simply that he had left the apostle and gone into Thessalonica; for which this reason is given, that he loved the present world. Now, if αγαπησας, having loved, can be applied to a desire to save the souls of the Jews, and that he went into Thessalonica, where they abounded, for this very purpose, then we shall find all three - Demas, Crescens, and Titus, one at Thessalonica, another at Galatia, and the third at Dalmatia, doing the work of evangelists, visiting the Churches, and converting both Jews and Gentiles. This interpretation I leave to the charitable reader, and must own that, with all the presumptive evidences against it, it has some fair show of probability. Demas has received little justice from interpreters and preachers in general. It is even fashionable to hunt him down.

### Verse 11

[¶31] Only Luke is with me - This was Luke the evangelist, and writer of the Acts of the Apostles, who was always much attached to St. Paul, and it is supposed continued with him even to his martyrdom.

[¶32] Take Mark, and bring him with thee - This was John Mark, the sister's son of Barnabas, who, after having wavered a little at first, became a steady, zealous, and useful man; his name and conduct have been often before the reader. See the parallel passages.

[¶33] For he is profitable to me for the ministry - Εις διακονιαν· For service; that is, he would be very useful to the apostle, to minister to him in his present close confinement. Some think that the apostle means his preaching the Gospel; but at this time, I should suppose, there was very little, if any, public preaching at Rome.

### Verse 12

[¶35] Tychicus have I sent to Ephesus - For this person, see [Act 20:4]; [Eph 6:21]; [Col 4:7]. It is rather strange that the apostle should say, I have sent Tychicus to Ephesus, if Timothy was at Ephesus at this time; but it is probable that Tychicus had been sent to Ephesus some time before this, and therefore the apostle might say, though writing now to Ephesus, Tychicus have I sent, etc.

### Verse 13

[¶37] The cloak that I left at Troas - Τον φελονην is by several translated bag or portmanteau; and it is most likely that it was something of this kind, in which he might carry his clothes, books, and travelling necessaries. What the books were we cannot tell, it is most likely they were his own writings; and as to the parchments, they were probably the Jewish Scriptures and a copy of the Septuagint. These he must have had at hand at all times. The books and parchments now sent for could not be for the apostle's own use, as he was now on the eve of his martyrdom. He had probably intended to bequeath them to the faithful, that they might be preserved for the use of the Church.

### Verse 14

[¶39] Alexander the coppersmith - We are not to understand this of any tradesman, but of some rabbin; for it was not unusual for the Jews to apply the name of some trade as an epithet to their rabbins and literary men. He is, in all probability, the very same mentioned [Act 19:33] (note); and it is not unlikely that he may have been the same whom the apostle was obliged to excommunicate, [1Tim 1:20].

[¶40] The Lord reward him - Αποδῳη αυτῳ ὁ Κυριος· But instead of αποδῳη, which has here the power of a solemn imprecation, αποδωσει, he will reward, is the reading of the very best MSS., several of the versions, and some of the chief Greek fathers. This makes the sentence declaratory: The Lord Will reward him according to his works. This reading is most like the spirit and temper of this heavenly man. See [2Tim 4:16].

### Verse 15

[¶42] Of whom be thou ware also - It seems that this rabbin traveled about from place to place for the purpose of opposing the Gospel, the Jews putting him forward, as it is said, [Act 19:33].

[¶43] He hath greatly withstood our words - Has been a constant opposer of the Christian doctrines.

### Verse 16

[¶45] At my first answer - Εν τῃ τρωτῃ μου απολογιᾳ· At my first apology; this word properly signifies a defense or vindication. To his is the meaning of what we call the apologies of the primitive fathers; they were vindications or defences of Christianity. It is generally allowed that, when St. Paul had been taken this second time by the Romans, he was examined immediately, and required to account for his conduct; and that, so odious was Christianity through the tyranny of Nero, he could procure no person to plead for him. Nero, who had himself set fire to Rome, charged it on the Christians, and they were in consequence persecuted in the most cruel manner; he caused them to be wrapped up in pitched clothes, and then, chaining them to a stake, he ordered them to be set on fire to give light in the streets after night! Tormenti genus! To this Juvenal appears to allude. Sat. i. v. 155.

## 636. 2 Timothy · 8 of 9

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[¶0] Pone Tigellinum, taeda lucebis in illa

[¶1] Qua stantes ardent, qui fixo gulture fumant. "If into rogues omnipotent you rake,

[¶2] Death is your doom, impaled upon a stake;

[¶3] Smear'd o'er with wax, and set on blaze to light

[¶4] The streets, and make a dreadful fire by night."

[¶5] Dryden.

[¶6] I pray God that it may not be laid to their charge - How much more simple, elegant, and expressive are the apostle's own words: Μη αυτοις λογισθειη· let it not be placed to their account! Let them not have to reckon for it with the supreme Judge at the great day!

### Verse 17

[¶8] The Lord stood with me - When all human help failed, God, in a more remarkable manner, interposed; and thus the excellency plainly appeared to be of God, and not of man.

[¶9] That by me the preaching might be fully known - When called on to make his defense he took occasion to preach the Gospel, and to show that the great God of heaven and earth had designed to illuminate the Gentile world with the rays of his light and glory. This must have endeared him to some, while others might consider him an opposer of their gods, and be the more incensed against him.

[¶10] I was delivered out of the mouth of the lion - I escaped the imminent danger at that time. Probably he was seized in a tumultuous manner, and expected to be torn to pieces. The words εκ στοματος or εκ βρυγμου λεοντος ῥυεσθαι, to be rescued from the mouth or jaws of the lion, are a proverbial form of speech for deliverance from the most imminent danger. Several writers think Nero to be intended by the lion, because of his rage and oppressive cruelty. But Helius Caesarinus was at this time prefect of the city; Nero being in Greece. He was a bloody tyrant, and Nero had given him the power of life and death in his absence. The apostle may mean him, if the words be not proverbial.

### Verse 18

[¶12] And the Lord shall deliver me from every evil work - None of the evil designs formed against me to make me unfaithful or unsteady, to cause me to save my life at the expense of faith and a good conscience, shall succeed; my life may go, but he will preserve me unto his heavenly kingdom. A continuance on earth the apostle expects not; but he has glory full in view, and therefore he gives God glory for what he had done, and for what he had promised to do.

### Verse 19

[¶14] Salute Prisca and Aquila - Several MSS., versions, and fathers have Priscilla instead of Prisca: they are probably the same as those mentioned [Act 18:18], [Act 18:26].

[¶15] The household of Onesiphorus - See [2Tim 1:16]. Onesiphorus was probably at this time dead: his family still remained at Ephesus.

### Verse 20

[¶17] Erastus abode at Corinth - He was treasurer of that city, as we learn from [Rom 16:23] (note). The apostle had sent him and Timothy on a mission to Macedonia, [Act 19:22], whence it is probable he returned to Corinth, and there became finally settled.

[¶18] Trophimus have I left at Miletum sick - Even the apostles could not work miracles when they pleased; that power was but rarely given, and that for very special purposes. Trophimus was an Ephesian. See [Act 20:4], and the note there.

[¶19] Miletus was a maritime town of Ionia, not far from Ephesus; but there was another Miletus, in Crete, which some learned men think to be intended here. It appears that St. Paul went from Macedonia to Corinth, where he left Erastus; from Corinth he proceeded to Troas, where he lodged with Carpus: from Troas he went to Ephesus, where he visited Timothy; from Ephesus he went to Miletus, where he left Trophimus sick; and having embarked at Miletus, he went by sea to Rome. See Calmet. It is most likely, therefore, that the Miletus of Ionia is the place intended.

### Verse 21

[¶21] Come before winter -

[¶22] 1. Because the apostle's time was short and uncertain.

[¶23] 2. Because sailing in those seas was very dangerous in winter. Whether Timothy saw the apostle before he was martyred is not known.

[¶24] Eubulus - This person is nowhere else mentioned in the New Testament.

[¶25] Pudens - Of this person we have traditions and legends, but nothing certain. The Catholics make him bishop of Rome.

[¶26] Linus - He also is made, by the same persons, bishop of Rome; but there is no sufficient ground for these pretensions.

[¶27] Claudia - Supposed to be the wife of Pudens. Some think she was a British lady, converted by St. Paul; and that she was the first that brought the Gospel to Britain.

[¶28] All the brethren - All the Christians, of whom there were many at Rome; though of Paul's companions in travel, only Luke remained there.

### Verse 22

[¶30] The Lord Jesus Christ be with thy spirit - This is a prayer addressed to Christ by one of the most eminent of his apostles; another proof of the untruth of the assertion, that prayer is never offered to Christ in the New Testament. He prays that Christ may be with his spirit, enlightening, strengthening, and confirming it to the end.

[¶31] Grace be with you - These words show that the epistle was addressed to the whole Church, and that it is not to be considered of a private nature.

[¶32] Amen - Omitted by ACFG and some others. See the note on this word at the end of the preceding epistle (note).

[¶33] The principal subscriptions, both in the versions and MSS., are the following: -

[¶34] The Second Epistle to Timothy was written from Rome. - Syriac.

[¶35] To the man Timothy. - Aethiopic,

[¶36] Nothing in the Vulgate.

[¶37] End of the epistle; it was written from the city of Rome when Timothy had been constituted bishop over Ephesus; and when Paul had stood the second time in the presence of Nero Caesar, the Roman emperor. Praise to the Lord of glory, perpetual, perennial, and eternal! Amen, Amen, Amen. - Arabic.

[¶38] The Second Epistle to Timothy is ended, who was the first bishop of the Church of Ephesus. It was written from Rome when Paul had stood the second time before Nero, the Roman emperor. - Philoxenian Syriac.

[¶39] Written from Rome, and sent by Onesimus. - Coptic.

[¶40] The MSS. are also various: -

[¶41] The Second Epistle to Timothy is finished; that to Titus begins.

[¶42] The second to Timothy, written from Laodicea. - Codex Alexandrinus.

[¶43] The Second Epistle of Paul the Apostle to Timothy, ordained the first bishop of the Church of the Ephesians, was written from Rome when Paul was brought the second time before Nero Caesar. - Common Greek Text.

[¶44] There are other slighter differences in the MSS., but they are unworthy of note.

## 637. 2 Timothy · 9 of 9

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[¶0] That the epistle was written from Rome, about the year 65 or 66, and a little before St. Paul's martyrdom, is the general opinion of learned men. See the preface.

[¶1] The reader has already been apprized that this is most probably the last epistle the apostle ever wrote; and it is impossible to see him in a more advantageous point of view than he now appears, standing on the verge of eternity, full of God, and strongly anticipating an eternity of glory. For farther observations, see the conclusion of the first epistle, ([1Tim 6:21] (note))

## 638. Titus · 1 of 7

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### Preface to the Epistle of Paul the Apostle to Titus

[¶1] It is strange, that of a person who must have attained considerable eminence in the Christian Church, and one to whom a canonical epistle has been written by the great apostle of the Gentiles, we should know so very little. That Titus was a frequent companion of St. Paul in his journeys we have evidence from his epistles; and although this was the case, he is not once mentioned in the book of the Acts of the Apostles!

[¶2] That he was a Greek, and brought up in heathenism, we learn from [Gal 2:3] : "But neither Titus, who was with me, being a Greek, was compelled to be Circumcised." As he was uncircumcised, he was neither a Jew nor a proselyte of justice, and probably was a mere heathen till he heard the Gospel preached by St. Paul, by whose ministry he was converted to the Christian faith; [Tit 1:4] : "To Titus, my own son, (γνησιῳ τεκνῳ, my genuine son), after the common faith;" which words sufficiently indicate that St. Paul alone had the honor of his conversion. That he was very highly, and consequently deservedly, esteemed by St. Paul, is evident from the manner in which he mentions him in different places: "I had no rest in my spirit till I found Titus, my brother;" [2Cor 2:13]. "Nevertheless, God, that comforteth those who are cast down, comforted us by the coming of Titus; and not by his coming only, but by the consolation wherewith he was comforted in you: therefore, we were comforted in your comfort: yea, and exceedingly the more joyed we for the joy of Titus, because his spirit was refreshed by you all; and his inward affection is more abundant toward you whilst he remembereth how with fear and trembling ye received him;" [2Cor 7:6], [2Cor 7:7], [2Cor 7:13], [2Cor 7:15]. "But thanks be to God, who put the same earnest care into the heart of Titus for you. Whether any do inquire of Titus, he is my partner and fellow helper concerning you;" [2Cor 8:16], [2Cor 8:23]. "Did Titus make a gain of you? Walked we not in the same spirit? walked we not in the same steps? [2Cor 12:18].

[¶3] Though St. Paul's preaching the Gospel in Crete is not expressly mentioned anywhere, yet it may be plainly inferred from [Tit 1:5] : "For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city." It is supposed that this was some time in the year 62, after the apostle was released from his first imprisonment in Rome. But not being able to spend much time in that island, he left the care of the Churches to Titus, and sailed into Judea in the beginning of 63, taking Timothy with him. Having spent some time in Jerusalem, he proceeded to Antioch, comforting and establishing the Churches whithersoever they went. From Antioch he set out on his fifth and last apostolical journey, in which he and Timothy traveled through Syria and Cilicia, and came to Colosse in Phrygia, early in the year 64. On this occasion it is supposed he wrote his Epistle to Titus, in which he desires him to meet him in Nicopolis, as he had intended to spend the winter there; [Tit 3:12]. From Colosse he went with Timothy to Ephesus, where he left him to regulate and govern the Church; from thence he passed into Macedonia, and probably visited Philippi, and different Churches in that province, according to his intention, [Phi 2:24]; and thence to Nicopolis, where he intended to spend the winter, and where he had desired Titus to meet him. See above.

[¶4] Whether Titus ever left Crete we know not; nor how, nor where, he died. Some traditions, on which little dependence can be placed, say he lived till he was 94 years of age, and died and was buried in Crete. He appears to have been a young man when intrusted with the care of the Churches in this island. In such an extensive district, an aged or infirm man would have been of little service.

[¶5] Crete, where Titus was resident, to whom this epistle was sent, is the largest island in the Mediterranean Sea; it lies between 22 and 27 long. E., and between 35 and 36 lat. N. According to Strabo, it is 287 miles in length; Pliny makes it 270, and Scylax 312. Pliny also states that its greatest breadth is 55 miles; and, as its length was so disproportionate to its breadth, it is called, by Stephanus Byzantinus, the long island. It has the Archipelago to the north, the African sea to the south, the Carpathian to the east, and the Ionian to the west. It is now generally computed to be about 250 miles long, about 50 broad, and 600 in circumference. It was anciently called Aeria, Cthonia, Curete, Idaea, and Macaris; but its most common name was Crete. Of it Homer gives us the following description. Odyss., lib. xix. v. 172-179: - Κρητη τις γαι' εστι, μεσῳ ενι οινοπι ποντῳ, Καλη και πιειρα, περιρῥυτος· εν δ' ανθρωποι Πολλοι, απειρεσιοι, και εννηκοντα ποληες. Αλλη δ' αλλων γλωσσα μεμιγμενη· εν μεν Αχαιοι, Εν δ' Ετεοκρητες μεγαλητορες, εν δε Κυδωνες, Δωριεες τε τριχαικες, διοι τε Πελασγοι. Τοισι δ' ενι Κνωσσος μεγαλη πολις· ενθα τε Μινως Εννεωρος βασιλευς Διος μεγαλου οαριστης.

[¶6] Crete awes the circling waves, a fruitful soil;

[¶7] And ninety cities crown the sea-born isle.

[¶8] Mix'd with her genuine sons, adopted names

[¶9] In various tongues avow their various claims.

[¶10] Cidonians, dreadful with the bended yew,

[¶11] And bold Pelasgi, boast a native's due:

[¶12] The Dorians plumed amidst the files of war,

[¶13] Her foodful glebe, with fierce Achaians, share.

[¶14] Cnossus, her capital of high command,

[¶15] Where sceptred Minos, with impartial hand,

[¶16] Divided right; each ninth revolving year

[¶17] By Jove received in council to confer.

[¶18] Pope.

[¶19] Though in the above quotation Homer attributes to this island only ninety cities, εννηκοντα ποληες , yet In other places he gives it the epithet of ἑκατομπολις, hundred cities. And this number it is generally allowed to have had originally; but we must not let the term city deceive us, as in ancient times places were thus named which would rate with villages or hamlets only in these modern times. Few places in antiquity have been more celebrated than Crete: it was not only famous for its hundred cities, but for the arrival of Europa on a bull, or in the ship Taurus, from Phoenicia; for the Labyrinth, the work of Daedalus; for the destruction of the Minotaur, by Theseus; for Mount Ida, where Jupiter was preserved from the jealousy of his father Saturn; for Jupiter's sepulchre; and above all, for its king, Minos, and the laws which he gave to his people; the most pure, wholesome, and equal, of which antiquity can boast.

[¶20] Their lawgiver, Minos, is said by Homer to have held a conference every ninth year with Jupiter, from whom he is reported to have received directions for the farther improvement of his code of laws; though this be fable, it probably states a fact in disguise. Minos probably revised his laws every ninth year, and, to procure due respect and obedience to them, told the people that he received these improvements from Jupiter himself. This was customary with ancient legislators who had to deal with an ignorant and gross people, and has been practised from the days of Minos to those of Mohammed.

[¶21] According to ancient authors, Crete was originally peopled from Palestine. Bochart has shown, Canaan, lib. i. c. 15, col. 420, that that part of Palestine which lies on the Mediterranean was by the Arabs called Keritha, and by the Syrians, Creth; and the Hebrews called its inhabitants Kerethi כרתי or Kerethim כרתים which the Septuagint have translated Κρητας. Thus [Eze 25:16], we find והכרתי את כרתים vehicratti eth Kerethim, which we translate I will cut off the Cherethims, translated by the Septuagint και εξολοθρευσω Κρητας, I will destroy the Cretans; and [Zep 2:5] : "Wo unto the inhabitants of the seacoast, the nation of the Cherethites, (גוי כרתים goi Kerethim, The nation of the Kerethim;") παροικοι Κρητων, Sept., The sojourners of the Cretans. That these prophets do not speak of the island of Crete is plain from their joining the Kerethim with the Pelishtim as one and the same people. "Thus saith the Lord God, Behold I will stretch out my hand upon the Philistines, and will cut off the Cherethims, and destroy the remnant of the seacoast;" [Eze 25:16]. "Wo unto the inhabitants of the seacoasts, the nation of the Cherethites; the word of the Lord is against you: O Canaan, the land of the Philistines, I will even destroy thee;" [Zep 2:5]. Accordingly it appears that the Kerethim were a part of the Philistines. The Kerethim in Palestine were noted for archery; and we find that some of them were employed by David as his life guards, [2Sam 8:18]; [2Sam 15:18]; [2Sam 20:23]; [1Kgs 1:38]; [1Chr 18:17]; in all which places they are called, in our translation, Cherethites; but the Hebrew is כרתי Kerethi, which the Chaldee paraphrase renders קשתיא kashtia, or קשתייה kashtaiyah, archers. See the Targum of Rab. Joseph. It is very likely that the Kerethi or Kerethim of Palestine had their name from their successful use of their favourite instrument the bow, as by it they destroyed many; for כרת carath, in Hebrew, signifies to destroy or lay waste; and hence the paronomasia of the prophet, quoted above, [Eze 25:16] : "I will cut off the Cherethims (והכרתי את כרתים literally, I will destroy the destroyers.")

[¶22] Idomeneus, who assisted Agamemnon in the Trojan war, was the last king of Crete. He left the regency of the island to his adopted son Leucus, who, in the absence of the king, usurped the empire; the usurper was however soon expelled, and Crete became one of the most celebrated republics in antiquity. The Romans at last, under Quintus Metellus, after an immense expenditure of blood and treasure, succeeded in subduing the island, on which he abolished the laws of Minos, and introduced the code of Numa Pompilius. Crete, with the small kingdom of Cyrene, became a Roman province; this was at first governed by proconsul, next by a quaestor and assistant, and lastly by a consul. Constantine the Great, in the new division he made of the provinces of the empire, separated Crete from Cyrene, and left it, with Africa and Illyria, to his third son Constans. In the ninth century, in the reign of Michael II., it was attacked and conquered by the Saracens. About 965, the Emperor Nicephorus Phocas, in the following century, defeated and expelled the Saracens, and reunited the island to the empire, after it had been under the power of the infidels upwards of 100 years. It remained with the empire until the time of Baldwin, earl of Flanders, who, being raised to the throne, rewarded the services of Boniface, marquis of Montferrat, by making him king of Thessalonica, and adding to it the island of Crete. Baldwin, preferring a sum of gold to the government of the island, sold it to the Venetians, a.d. 1194, under whose government it was called Candia, from the Arabic Kandak, a fortification, the name which the Saracens gave to the metropolis which they had built and strongly fortified. In 1645, in the midst of a profound peace, it was attacked by the Turks with a fleet of 400 sail, which had on board an army of 60,000 men, under the command of four pachas, to oppose whom the whole island could only muster 3, 500 infantry, and a small number of cavalry; yet with these they held out against a numerous and continually recruited army, disputing every inch of ground, so that the whole Ottoman power was employed for nearly thirty years before they got the entire dominion of the island. In this long campaign against this brave people the Turks lost about 200,000 men! Since about the year 1675, the whole island has been under the government of the Turks.

[¶23] The island of Crete is perhaps one of the most salubrious in the world. The soil is rich, and it produces no ferocious or poisonous animal. The present number of its inhabitants may amount to about 350, 200, of whom about 200 are Jews, 150,000 Greeks, and 200,000 Turks. This is a large population for a place under Turkish despotism; but had it the blessings of a free government, it could support at least treble the number.

[¶24] The island is divided into twelve bishops' sees, under the patriarch of Constantinople; but though the execrable Turks profess to allow to the Christians the free exercise of their religion, yet they will not permit them to repair their churches. It is only by the influence of large sums of gold, paid to the pachas, that they can keep their religious houses from total dilapidation. The Mohammedans have indeed converted most of the Christian temples into mosques. In Candia, the metropolis, they have left two churches to the Greeks, one to the Armenians, and a synagogue to the Jews. Candia is about five hundred miles from Constantinople. Is it not strange that the maritime powers of Europe have not driven those oppressors of the human race from this and every inch of Christian ground which they have usurped by treachery and violence, and which they continue to govern by despotism and cruelty?

[¶25] Many have observed the affinity that subsists between the First Epistle to Timothy and this to Titus. Both epistles are directed to persons left by the writer to preside in their respective Churches during his absence. Both epistles are principally occupied in describing the qualifications of those who should be appointed to ecclesiastical offices; and the ingredients in this description are nearly the same in both epistles. Timothy and Titus are both cautioned against the same prevailing corruptions; the phrases and expressions in both letters are nearly the same; and the writer accosts his two disciples with the same salutations, and passes on to the business of his epistle with the same transition.

[¶26] For example: -

[¶27] Unto Timothy, my own son in the faith - as I besought thee to abide still at Ephesus, etc.; [1Tim 1:1-3].

[¶28] To Titus, my own son after the common faith - for this cause left I thee in Crete; [Tit 1:4], [Tit 1:5].

[¶29] If Timothy was not to give heed to fables and endless genealogies which minister questions, [1Tim 1:4];

[¶30] Titus was also to avoid foolish questions and genealogies, [Tit 3:9]; not giving heed to Jewish fables, [Tit 1:14].

[¶31] If Timothy was to be a pattern, (τυπος), [1Tim 4:12]; so was Titus, [Tit 2:7].

[¶32] If Timothy was to let no man despise his youth, [1Tim 4:12]; Titus was also to let no man despise him, [Tit 2:15].

[¶33] This verbal consent is also observable in some very peculiar expressions, which have no relation to the particular character of Timothy or Titus.

[¶34] The phrase πιστος ὁ λογος, it is a faithful saying, occurs thrice in the First Epistle to Timothy, once in the second, and once in that to Titus; and in no other part of St. Paul's writings. These three epistles were probably written towards the close of his life, and are the only epistles written after his first imprisonment at Rome.

[¶35] The same observation belongs to another singularity of expression, viz. the epithet sound, (ὑγιαινων), as applied to words or doctrine. It is thus used twice in the First Epistle to Timothy, twice in the second, and thrice in the Epistle to Titus; besides two cognate expressions, ὑγιαινοντας τῃ πιστει, sound in the faith, and λογον ὑγιη, sound speech. And the word is not found in the same sense in any other part of the New Testament.

[¶36] The phrase God our Savior stands in the same predicament. It is repeated three times in the First Epistle to Timothy, and thrice in the Epistle to Titus; but does not occur in any other book of the New Testament, except once in the Epistle of Jude.

[¶37] Similar terms, though intermixed with others, are employed in the two epistles, in enumerating the qualifications required in those who should be advanced to the station of authority in the Church; compare [1Tim 3:2-4] with [Tit 1:6-8].

[¶38] The most natural accounts which can be given of these resemblances, is to suppose that the two epistles were written nearly at the same time, and whilst the same ideas and phrases dwelt in the writer's mind.

[¶39] The journey of St. Paul to Crete, alluded to in this epistle, in which Titus was left in Crete to set in order the things which were wanting, must be carried to the period which intervened between his first and second imprisonment. For the history of the Acts, which reaches to the time of St. Paul's imprisonment, contains no account of his going to Crete, except upon his voyage as a prisoner to Rome; and that this could not be the occasion referred to in this epistle, is evident from hence, that when St. Paul wrote this epistle he appears to have been at liberty; whereas, after that voyage, he continued at least two years in confinement.

[¶40] It is agreed that St. Paul wrote his First Epistle to Timothy from Macedonia; and that he was in these parts, i.e. in the Peninsula, when he wrote the Epistle to Titus, is rendered probable by his directing Titus to come to him in Nicopolis. The most noted city of that name was in Epirus, near to Actium; but the form of speaking, as well as the nature of the case, renders it probable that the writer was in the neighborhood of this city when he dictated this direction to Titus.

[¶41] Upon the whole, if we be allowed to suppose that St. Paul, after his liberation at Rome, sailed into Asia, taking Crete in his way; and that from Asia, and from Ephesus its capital, he proceeded to Macedonia, and, crossing the Peninsula in his progress, came into the neighborhood of Nicopolis; we have a route which falls in with every thing. It executes the intention expressed by the apostle of visiting Colosse and Philippi, as soon as he should be set at liberty at Rome. It allows him to leave "Titus at Crete," and "Timothy at Ephesus, as he went into Macedonia;" and he wrote to both not long after from the Peninsula of Greece, and probably the neighborhood of Nicopolis; thus bringing together the dates of these two epistles, and thereby accounting for that affinity between them, both in subject and language, which has been above pointed out. Though the journey thus traced out for St. Paul be in a great measure hypothetical, yet it is a species of consistency which seldom belongs to falsehood, to admit of an hypothesis which includes a great number of independent circumstances without contradiction. See Paley's Horae Paulinae, p. 321

[¶42] The apostle's statement of his character, his hope, and his function, [Tit 1:1-3]. His address to Titus, and the end for which he left him in Crete, [Tit 1:4], [Tit 1:5]. The qualifications requisite in those who should be appointed elders and bishops in the Church of God, [Tit 1:6-9]. Of false teachers, [Tit 1:10], [Tit 1:11]. The character of the Cretans, and how they were to be dealt with, [Tit 1:12-14]. Of the pure, the impure, and false professors of religion, [Tit 1:15], [Tit 1:16].

### Verse 1

[¶44] Paul, a servant of God - In several places of his other epistles St. Paul styles himself the servant of Jesus Christ, but this is the only place where he calls himself the servant of God. Some think that he did this to vindicate himself against the Jews, who supposed he had renounced God when he admitted the Gentiles into his Church. But if thus to vindicate himself was at all necessary, why was it not done in his Epistle to the Romans, the grand object of which was to prove that the Gentiles came legally into the Church on believing in Christ, with out submitting to circumcision, or being laid under obligation to observe the rites and ceremonies of the Jewish law? This reason seems too fanciful. It is very likely that in the use of the phrase the apostle had no particular design; for, according to him, he who is the servant of Christ is the servant of God, and he who is God's servant is also the servant of Christ.

## 639. Titus · 2 of 7

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/639/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/639/#p-N

[¶0] The faith of God's elect - The Christians, who were now chosen in the place of the Jews, who, for their obstinate rejection of the Messiah, were reprobated; i.e. cast out of the Divine favor.

[¶1] The acknowledging of the truth - For the propagation of that truth, or system of doctrines, which is calculated to promote godliness, or a holy and useful life.

### Verse 2

[¶3] In hope of eternal life - In expectation of a state of being and well being which should last through eternity, when time should be no more. This includes, not only the salvation of the soul and its eternal beatification, but also the resurrection of the body. This was a point but ill understood, and not very clearly revealed, under the Mosaic law; but it was fully revealed under the Gospel, and the doctrine illustrated by the resurrection and ascension of Christ.

[¶4] Which God, that cannot lie, promised - We have often seen that the phrase, the foundation of the world, means the Jewish economy, and, before the foundation of the world, the times antecedent to the giving of the law. This is evidently the meaning here. See [2Tim 1:9-11].

[¶5] Supposing the word αιωνιων in this verse to signify eternal, says Dr. Macknight, the literal translation of προ χρονων αιωνιων would be, before eternal times; but that being a contradiction in terms, our translators, contrary to the propriety of the Greek language, have rendered it before the world began, as Mr. Locke observes on [Rom 16:25]. The true literal translation is before the secular times, referring us to the Jewish jubilees, by which times were computed among the Hebrews, as among the Gentiles they were computed by generations of men. Hence, [Col 1:26], The mystery which was kept hid απο των αιωνων και απο των γενεων, from the ages and from the generations, signifies the mystery which was kept hid from the Jews and from the Gentiles.

### Verse 3

[¶7] But hath in due times - Καιροις ιδιοις· In its own times. See [1Tim 2:6]; [Gal 4:4]; [Eph 1:10]; [Eph 2:7]. God caused the Gospel to be published in that time in which it could be published with the greatest effect. It is impossible that God should prematurely hasten, or causelessly delay, the accomplishment of any of his works. Jesus was manifested precisely at the time in which that manifestation could best promote the glory of God and the salvation of man.

[¶8] Manifested his word - Τον λογον αὑτου· His doctrine - the doctrine of eternal life, by the incarnation, passion, death, and resurrection of Jesus Christ.

[¶9] Which is committed unto me - That is, to preach it among the Gentiles.

[¶10] According to the commandment of God our Savior - This evidently refers to the commission which he had received from Christ. See [Act 9:15] : "He is a chosen vessel unto me, to bear my name before the Gentiles." For, "I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; delivering thee from the people and from the Gentiles, unto whom now I send thee; to open their eyes, to turn them from darkness to light," etc,; [Act 26:16], etc. This is the commandment; and according to it he became the apostle of the Gentiles.

[¶11] God our Savior. - As the commission was given by Jesus Christ alone, the person whom he terms here God our Savior must be Jesus Christ only; and this is another proof that St. Paul believed Jesus Christ to be God. This eternal life God had promised in a comparatively obscure way before the foundation of the world, the Jewish dispensation; but now under the Gospel, he had made it manifest - produced it with all its brightness, illustrations, and proofs.

### Verse 4

[¶13] To Titus, mine own son - Him whom I have been the instrument of converting to the Christian faith; and in whom, in this respect, I have the same right as any man can have in his own begotten son. See the preface; and see on [1Tim 1:2] (note).

### Verse 5

[¶15] For this cause left I thee in Crete - That St. Paul had been in Crete, though nowhere else intimated, is clear from this passage. That he could not have made such an important visit, and evangelized an island of the first consequence, without its being mentioned by his historian, Luke, had it happened during the period embraced in the Acts of the Apostles, must be evident. That the journey, therefore, must have been performed after the time in which St. Luke ends his history, that is, after St. Paul's first imprisonment at Rome, seems almost certain.

[¶16] Set in order the things that are wanting - It appears from this that the apostle did not spend much time in Crete, and that he was obliged to leave it before he had got the Church properly organized. The supplying of this defect, he tells Titus, he had confided to him as one whose spiritual views coincided entirely with his own.

[¶17] Ordain elders in every city - That thou mightest appoint, καταστησῃς, elders - persons well instructed in Divine things, who should be able to instruct others, and observe and enforce the discipline of the Church. It appears that those who are called elders in this place are the same as those termed bishops in [Tit 1:7]. We have many proofs that bishops and elders were of the same order in the apostolic Church, though afterwards they became distinct. Lord Peter King, in his view of the primitive Church, has written well on this subject.

[¶18] In every city. - Κατα πολιν. This seems to intimate that the apostle had gone over the whole of the hecatompolis or hundred cities for which this island was celebrated. Indeed it is not likely that he would leave one in which he had not preached Christ crucified.

### Verse 6

[¶20] If any be blameless - See the notes on [1Tim 3:2], etc.

[¶21] Having faithful children - Whose family is converted to God. It would have been absurd to employ a man to govern the Church whose children were not in subjection to himself; for it is an apostolic maxim, that he who cannot rule his own house, cannot rule the Church of God; [1Tim 3:5].

### Verse 7

[¶23] Not self-willed - Μη αυθαδη· Not one who is determined to have his own way in every thing; setting up his own judgment to that of all others; expecting all to pay homage to his understanding. Such a governor in the Church of God can do little good, and may do much mischief.

[¶24] Not soon angry - Μη οργιλον· Not a choleric man; one who is irritable; who is apt to be inflamed on every opposition; one who has not proper command over his own temper.

### Verse 8

[¶26] A lover of hospitality - Φιλοξενον· A lover of strangers. See the note on [1Tim 3:2]. Instead of φιλοξενον, one MS. has φιλοπτωχον, a lover of the poor. That minister who neglects the poor, but is frequent in his visits to the rich, knows little of his Master's work, and has little of his Master's spirit.

[¶27] A lover of good men - Φιλαγαθον· A lover of goodness or of good things in general.

[¶28] Sober - Prudent in all his conduct. Just in all his dealings. Holy in his heart.

[¶29] Temperate - self-denying and abstemious, in his food and raiment; not too nice on points of honor, nor magisterially rigid in the exercise of his ecclesiastical functions. Qualifications rarely found in spiritual governors.

### Verse 9

[¶31] Holding fast the faithful word - Conscientiously retaining, and zealously maintaining, the true Christian doctrine, κατα την διδαχην, according to the instructions, or according to the institutions, form of sound doctrine, or confession of faith, which I have delivered to thee.

[¶32] That he may be able by sound doctrine - If the doctrine be not sound, vain is the profession of it, and vain its influence. It is good to be zealously affected in a good thing; but zeal for what is not of God will do no good to the souls of men, how sincere soever that zeal may be.

[¶33] To exhort - Them to hold the faith, that they may persevere.

[¶34] And to convince - Refute the objections, confound the sophistry, and convert the gainsayers; and thus defend the truth.

### Verse 10

[¶36] There are many unruly - Persons who will not receive the sound doctrine, nor come under wholesome discipline.

[¶37] Vain talkers - Empty boasters of knowledge, rights, and particular privileges; all noise, empty parade, and no work.

[¶38] Deceivers - Of the souls of men by their specious pretensions.

[¶39] They of the circumcision - The Judaizing teachers, who maintained the necessity of circumcision, and of observing the rites and ceremonies of the Mosaic law, in order to the perfecting of the Gospel.

### Verse 11

[¶41] Whose mouths must be stopped - Unmask them at once; exhibit them to the people; make manifest their ignorance and hypocrisy; and let them be confounded before the people whom they are endeavoring to seduce.

[¶42] Subvert whole houses - Turn whole Christian families from the faith, attributing to the broad way what belongs only to the strait gate; ministering to disorderly passions, and promising salvation to their proselytes, though not saved from their sins.

### Verse 12

[¶44] One of themselves, even a prophet of their own - This was Epimenides, who was born at Gnossus, in Crete, and was reckoned by many the seventh wise man of Greece, instead of Periander, to whom that honor was by them denied. Many fabulous things are related of this poet, which are not proper to be noticed here. He died about 538 years before the Christian era. When St. Paul calls him a prophet of their own, he only intimates that he was, by the Cretans, reputed a prophet. And, according to Plutarch, (in Solone), the Cretans paid him divine honors after his death. Diogenes Laertius mentions some of his prophecies: beholding the fort of Munichia, which guarded the port of Athens, he cried out: "O ignorant men! if they but knew what slaughters this fort shall occasion, they would pull it down with their teeth!" This prophecy was fulfilled several years after, when the king, Antipater, put a garrison in this very fort, to keep the Athenians in subjection. See Diog. Laert., lib. i. p. 73.

## 640. Titus · 3 of 7

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[¶0] Plato, De Legibus, lib. ii., says that, on the Athenians expressing great fear of the Persians, Epimenides encouraged them by saying "that they should not come before ten years, and that they should return after having suffered great disasters." This prediction was supposed to have been fulfilled in the defeat of the Persians in the battles of Salamis and Marathon.

[¶1] He predicted to the Lacedemonians and Cretans the captivity to which they should one day be reduced by the Arcadians. This took place under Euricrates, king of Crete, and Archidamus, king of Lacedemon; vide Diog. Laert., lib. i. p. 74, edit. Meibom.

[¶2] It was in consequence of these prophecies, whether true or false, that his countrymen esteemed him a prophet; that he was termed ανηρ αθειος, a divine man, by Plato; and that Cicero, De Divin., lib. i., says he was futura praesciens, et vaticinans per furorem: "He knew future events, and prophesied under a divine influence." These things are sufficient to justify the epithet of prophet, given him here by St. Paul. It may also be remarked that vates and poeta, prophet and poet, were synonymous terms among the Romans.

[¶3] The Cretians are always liars - The words quoted here by the apostle are, according to St. Jerome, Socrates, Nicephorus, and others, taken from a work of Epimenides, now no longer extant, entitled Περι χρησμων· Concerning Oracles. The words form a hexameter verse: - Κρητες αει ψευσται, κακα θηρια, γαστερες αργαι.

[¶4] The Cretans are always liars; destructive wild beasts; sluggish gluttons.

[¶5] That the Cretans were reputed to be egregious liars, several of the ancients declare; insomuch that Κρητιζειν, to act like a Cretan, signifies to lie; and χρησθαι Κρητισμῳ, to deceive. The other Greeks reputed them liars, because they said that among them was the sepulchre of Jupiter, who was the highest object of the Greek and Roman worship. By telling this truth, which all others would have to pass for a lie, the Cretans showed that the object of their highest admiration was only a dead man.

[¶6] Evil beasts - Ferocious and destructive in their manners.

[¶7] Slow bellies - Addicted to voluptuousness, idleness, and gluttony; sluggish or hoggish men.

### Verse 13

[¶9] This witness is true - What Epimenides said of them nearly 600 years before continued still to be true. Their original character had undergone no moral change.

[¶10] Rebuke them sharply - Αποτομως· Cuttingly, severely; show no indulgence to persons guilty of such crimes.

[¶11] That they may be sound in the faith - That they may receive the incorrupt doctrine, and illustrate it by a holy and useful life.

### Verse 14

[¶13] Not giving heed to Jewish fables - See on [1Tim 1:4] (note); [1Tim 4:7] (note).

[¶14] Commandments of men - The injunctions of the scribes and Pharisees, which they added to the law of God.

[¶15] That turn from the truth - For such persons made the word of God of none effect by their traditions. Sometimes the verb αποστρεφομαι signifies to be averse from, slight, or despise. So, here, the persons in question despised the truth, and taught others to do the same.

### Verse 15

[¶17] Unto the pure all things are pure - This appears to have been spoken in reference to the Jewish distinctions of clean and unclean meats. To the genuine Christian every kind of meat proper for human nourishment is pure, is lawful, and may be used without scruple. This our Lord had long before decided. See on [Luk 11:39-41] (note).

[¶18] But unto them that are defiled - In their consciences, and unbelieving, απιστοις, unfaithful both to offered and received grace, nothing is pure - they have no part in Christ, and the wrath of God abides upon them. Their mind is contaminated with impure and unholy images and ideas, and their conscience is defiled with the guilt of sins already committed against God.

### Verse 16

[¶20] They profess that they know God - He still speaks concerning the unbelieving Jews, the seducing teachers, and those who had been seduced by their bad doctrine. None were so full of pretensions to the knowledge of the true God as the Jews. They would not admit that any other people could have this knowledge; nor did they believe that God ever did or ever would reveal himself to any other people; they supposed that to give the law and the prophets to the Gentiles would be a profanation of the words of God. Hence they became both proud, uncharitable, and intolerant; and in this disposition they continue till the present day.

[¶21] But in works they deny him - Their profession and practice were at continual variance. Full of a pretended faith, while utterly destitute of those works by which a genuine faith is accredited and proved. Dio Cassius represents Caesar as saying of his mutinous soldiers: Ονομα Ῥωμαιων εχοντας, εργα δε Κελτων δρωντας. "Having the name of Romans, while they had the manners of the Gauls." How near are those words to the saying of the apostle!

[¶22] Being abominable - Βδελυκτοι. This word sometimes refers to unnatural lusts.

[¶23] And disobedient - Απειθεις· Unpersuadable, unbelieving, and consequently disobedient. Characters remarkably applicable to the Jews through all their generations.

[¶24] Unto every good work reprobate - Αδοκιμοι· Adulterate; like bad coin, deficient both in the weight and goodness of the metal, and without the proper sterling stamp; and consequently not current. If they did a good work, they did not do it in the spirit in which it should be performed. They had the name of God's people; but they were counterfeit. The prophet said; Reprobate silver shall men call them.

[¶25] 1. Though the principal part of this chapter, and indeed of the whole epistle, may be found in nearly the same words in the First Epistle to Timothy, yet there are several circumstances here that are not so particularly noted in the other; and every minister of Christ will do well to make himself master of both; they should be carefully registered in his memory, and engraven on his heart.

[¶26] 2. The truth, which is according to godliness, in reference to eternal life, should be carefully regarded. The substantial knowledge of the truth must have faith for its foundation, godliness for its rule, and eternal life for its object and end. He who does not begin well, is never likely to finish fair. He who does not refer every thing to eternity, is never likely to live either well or happily in time.

[¶27] 3. There is one subject in this chapter not sufficiently attended to by those who have the authority to appoint men to ecclesiastical offices; none should be thus appointed who is not able, by sound doctrine, both to exhort and convince the gainsayers. The powers necessary for this are partly natural, partly gracious, and partly acquired.

[¶28] 1. If a man have not good natural abilities, nothing but a miracle from heaven can make him a proper preacher of the Gospel; and to make a man a Christian minister, who is unqualified for any function of civil life, is sacrilege before God.

[¶29] 2. If the grace of God do not communicate ministerial qualifications, no natural gifts, however splendid, can be of any avail. To be a successful Christian minister, a man must feel the worth of immortal souls in such a way as God only can show it, in order to spend and be spent in the work. He who has never passed through the travail of the soul in the work of regeneration in his own heart, can never make plain the way of salvation to others.

[¶30] 3. He who is employed in the Christian ministry should cultivate his mind in the most diligent manner; he can neither learn nor know too much. If called of God to be a preacher, (and without such a call he had better be a galley slave), he will be able to bring all his knowledge to the assistance and success of his ministry. If he have human learning, so much the better; if he be accredited, and appointed by those who have authority in the Church, it will be to his advantage; but no human learning, no ecclesiastical appointment, no mode of ordination, whether Popish, Episcopal, Protestant, or Presbyterian, can ever supply the Divine unction, without which he never can convert and build up the souls of men. The piety of the flock must be faint and languishing when it is not animated by the heavenly zeal of the pastor; they must be blind if he be not enlightened; and their faith must be wavering when he can neither encourage nor defend it.

[¶31] 4. In consequence of the appointment of improper persons to the Christian ministry, there has been, not only a decay of piety, but also a corruption of religion. No man is a true Christian minister who has not grace, gifts, and fruit; if he have the grace of God, it will appear in his holy life and godly conversation. If to this he add genuine abilities, he will give full proof of his ministry; and if he give full proof of his ministry, he will have fruit; the souls of sinners will be converted to God through his preaching, and believers will be built up on their most holy faith. How contemptible must that man appear in the eyes of common sense, who boasts of his clerical education, his sacerdotal order, his legitimate authority to preach, administer the Christian sacraments, etc., while no soul is benefited by his ministry! Such a person may have legal authority to take tithes, but as to an appointment from God, he has none; else his word would be with power, and his preaching the means of salvation to his perishing hearers.

### Introduction

[¶33] Sundry directions to aged men, [Tit 2:1], [Tit 2:2]. To aged women, [Tit 2:3]. To young women, [Tit 2:4], [Tit 2:5]. To young men, [Tit 2:6]. Directions to Titus, relative to his own conduct, [Tit 2:7], [Tit 2:8]. Directions to servants, [Tit 2:9], [Tit 2:10]. What the Gospel of the grace of God teaches all men, [Tit 2:11], [Tit 2:12]. The glorious prospect held out by it; salvation from all sin, and final glory, [Tit 2:13-15].

### Verse 1

[¶35] But speak thou the things - This is a conclusion drawn from the preceding chapter: the Judaizing teachers not only taught a false doctrine, but they led an unholy life; Titus was to act directly opposite; he must teach a sacred doctrine, and the things which become it; he must proclaim the truth, and illustrate that truth. The people must not only be well instructed, but they must be holy in their lives. Principle and practice must go hand in hand.

### Verse 2

[¶37] That the aged men be sober - It is very likely that the word aged is to be taken here in its literal sense; that it refers to advanced years, and not to any office in the Church: the whole context seems to require this sense.

[¶38] For an old man to be a drunkard, a light and trifling person, and a glutton, and not to be sober, grave, and temperate, is not only blamable but monstrous. Seneca has well said: Luxuriosus adolescens peccat; senew insanit. "A young man addicted to a life of luxury transgresses; an old man thus addicted runs mad."

### Verse 3

[¶40] The aged women likewise - I believe elderly women are meant, and not deaconesses.

[¶41] That they be in behavior - Εν καταστηματι ἱεροπρεπεις· That they be in their dress, gait, and general deportment, such as their holy calling requires; that they be not like the world, but like the Church, decent without, and adorned with holiness within.

[¶42] Not false accusers - Μη διαβολους· Not devils; we have had the same expression applied in the same way, [1Tim 3:11] (note).

[¶43] Not given to much wine - Μη οινῳ πολλῳ δεδουλωμενας· Not enslaved by much wine, not habitual drunkards or tipplers; habit is a species of slavery. Both among the Greeks and Romans old women were generally reputed to be fond of much wine; hence the ancient scholiast on Homer, Il. vi., speaking of old women, says: Χαιρει τῳ οινῳ ἡ ἡλικια αυτη· At this age they delight in wine; which words Ovid seems to have translated literally: Vinosior aetas haec erat. It is likely, therefore, that it was customary among the elderly women, both Greeks and Romans, to drink much wine, and because it was inconsistent with that moderation, which the Gospel requires, the apostle forbids it: doubtless it was not considered criminal among them, because it was a common practice; and we know that the Greek philosophers and physicians, who denied wine to young persons, judged it to be necessary for the aged. See the note on [1Tim 5:23].

## 641. Titus · 4 of 7

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### Verse 4

[¶1] That they may teach the young women to be sober - That it was natural for the young to imitate the old will be readily allowed; it was therefore necessary that the old should be an example of godly living to the young. St. Jerome, taking it for granted that drunkenness and impurity are closely connected, asks this serious question: Quomodo potest docere anus adolescentulas castitatem, cum, si ebrietatem vetulae mulieris adolescentula fuerit imitata, pudica esse non possit? "How can an elderly woman teach young women chastity, when, if the young woman should imitate the drunkenness of the matron, it would be impossible for her to be chaste?"

[¶2] To love their husbands - The duties recommended in this and the following verses are so plain as to need no comment; and so absolutely necessary to the character of a wife, that no one deserves the name who does not live in the practice of them.

### Verse 5

[¶4] Keepers at home - Οικουρους. A woman who spends much time in visiting, must neglect her family. The idleness, dirtiness, impudence, and profligacy of the children, will soon show how deeply criminal the mother was in rejecting the apostle's advice. Instead of οικουρους, keepers of the house, or keepers at home, ACD*EFG, and several of the Itala, have οικουργους, workers at home; not only staying in the house and keeping the house, but working in the house. A woman may keep the house very closely, and yet do little in it for the support or comfort of the family.

[¶5] That the word of God be not blasphemed - The enemies of the Gospel are quick-eyed to spy out imperfections in its professors; and, if they find women professing Christianity living an irregular life, they will not fail to decry the Christian doctrine on this account: "Behold your boasted religion! it professes to reform all things, and its very professors are no better than others! Our heathenism is as good as your Christianity." These are cutting reproaches; and much they will have to answer for who give cause for these blasphemies.

### Verse 6

[¶7] Young men - exhort to be sober-minded - Reformation should begin with the old; they have the authority, and they should give the example. The young of both sexes must also give an account of themselves to God; sober-mindedness in young men is a rare qualification, and they who have it not plunge into excesses and irregularities which in general sap the foundation of their constitution, bring on premature old age, and not seldom lead to a fatal end.

### Verse 7

[¶9] In all things showing thyself a pattern - As the apostle had given directions relative to the conduct of old men, [Tit 2:2], of old women, [Tit 2:3], of young women, [Tit 2:4], and of young men, [Tit 2:6], the words περι παντα, which we translate in all things, should be rather considered in reference to the above persons, and the behavior required in them: showing thyself a pattern of good works to all these persons - being, in sobriety, gravity, temperance, what thou requirest others to be.

[¶10] In doctrine showing uncorruptness - Mixing nothing with the truth; taking nothing from it; adding nothing to it; and exhibiting it in all its connection, energy, and fullness.

### Verse 8

[¶12] Sound speech - Λογον ὑγιη· Sound or healing doctrine. Human nature is in a state of disease; and the doctrine of the Gospel is calculated to remove the disease, and restore all to perfect health and soundness. All false doctrines leave men under the influence of this spiritual disease; the unadulterated doctrine of the Gospel alone can heal men.

[¶13] He that is of the contrary part - Whether this may refer to the Judaizing teachers in general, or to some one who might, by his false doctrine, have been disturbing the peace of the Churches in Crete, we cannot tell.

[¶14] Having no evil thing to say of you - Against a person who is sound in his doctrine, and holy in his life, no evil can be justly alleged. He who reports evil of such a person must be confounded when brought to the test. Instead of περι ὑμων, of You, περι ἡμων, of Us, is the reading of CDEFG, and about forty others; with both the Syriac, all the Arabic, Slavonic, Vulgate, Itala, and several of the primitive fathers. This reading makes a better sense, and is undoubtedly genuine.

### Verse 9

[¶16] Exhort servants to be obedient - The apostle refers to those who were slaves, and the property of their masters; even these are exhorted to be obedient ιδιοις δεσποταις, to their own despots, though they had no right over them on the ground of natural justice.

[¶17] Please them well in all things - They were to endeavor to do this in all things, though they could not hope to succeed in every thing.

[¶18] Not answering again - Μη αντιλεγοντας· Not contradicting or gainsaying. This is no part of a servant's duty; a servant is hired to do his master's work, and this his master has a right to appoint.

### Verse 10

[¶20] Not purloining - Μη νοσφιζομενους· Neither giving away, privately selling, nor in any way wasting, the master's goods. The word signifies, not only stealing but embezzling another's property; keeping back a part of the price of any commodity sold on the master's account. In [Act 5:2], we translate it, to keep back part of the price; the crime of which Ananias and Sapphira were guilty. It has been remarked that among the heathens this species of fraud was very frequent; and servants were so noted for purloining and embezzling their master's property that fur, which signifies a thief, was commonly used to signify a servant; hence that verse in Virgil, Eclog. iii. 16: -

[¶21] Quid domini faciant, audent cum talia Fures? "What may not masters do, when servants (thieves) are so bold?"

[¶22] On which Servius remarks: Pro Servo Furem posuit, furta enim specialiter servorum sunt. Sic Plautus de servo, Homo es trium literarum, i.e. fur. "He puts fur, a thief, to signify a servant, because servants are commonly thieves. Thus Plautus, speaking of a servant, says: Thou art a man of three letters, i.e. f-u-r, a thief." And Terence denominates a number of servants, munipulus furum, "a bundle of thieves." Eun. 4, 7, 6. The place in Plautus to which Servius refers is in Aulul., act ii. scene iv. in fine: - - Tun', trium literarum homo,

[¶23] Me vituperas? F-u-r, etiam fur trifurcifer. "Dost thou blame me, thou man of three letters?

[¶24] Thou art a thief, and the most notorious of all knaves."

[¶25] It was necessary, therefore, that the apostle should be so very particular in his directions to servants, as they were in general thieves almost by profession.

### Verse 11

[¶27] The grace of God that bringeth salvation hath appeared to all men - Επεφανη γαρ ἡ χαρις του Θεου ἡ σωτηριος πασιν ανθρωποις· Literally translated, the words stand thus: For the grace of God, that which saves, hath shone forth upon all men. Or, as it is expressed in the margin of our authorized version: The grace of God, that bringeth salvation to all men, hath appeared. As God's grace signifies God's favor, any benefit received from him may be termed God's grace. In this place, and in [Col 1:6], the Gospel, which points out God's infinite mercy to the world, is termed the grace of God; for it is not only a favor of infinite worth in itself, but it announces that greatest gift of God to man, the incarnation and atoning sacrifice of Jesus Christ. Now it cannot be said, except in a very refined and spiritual sense, that this Gospel had then appeared to all men; but it may be well said that it bringeth salvation to all men; this is its design; and it was to taste death for every man that its author came into the world. There is a beauty and energy in the word επεφανη, hath shined out, that is rarely noted; it seems to be a metaphor taken from the sun. As by his rising in the east and shining out, he enlightens, successively, the whole world; so the Lord Jesus, who is called the Sun of righteousness, [Mal 4:2], arises on the whole human race with healing in his wings. And as the light and heat of the sun are denied to no nation nor individual, so the grace of the Lord Jesus, this also shines out upon all; and God designs that all mankind shall be as equally benefited by it in reference to their souls, as they are in respect to their bodies by the sun that shines in the firmament of heaven. But as all the parts of the earth are not immediately illuminated, but come into the solar light successively, not only in consequence of the earth's diurnal revolution round its own axis, but in consequence of its annual revolution round its whole orbit; so this Sun of righteousness, who has shined out, is bringing every part of the habitable globe into his Divine light; that light is shining more and more to the perfect day; so that gradually and successively he is enlightening every nation, and every man; and, when his great year is filled up, every nation of the earth shall be brought into the light and heat of this unspotted, uneclipsed, and eternal Sun of righteousness and truth. Wherever the Gospel comes, it brings salvation - it offers deliverance from all sin to every soul that hears or reads it. As freely as the sun dispenses his genial influences to every inhabitant of the earth, so freely does Jesus Christ dispense the merits and blessings of his passion and death to every soul of man. From the influences of this spiritual Sun no soul is reprobated any more than from the influences of the natural sun. In both cases, only those who wilfully shut their eyes, and hide themselves in darkness, are deprived of the gracious benefit. It is no objection to this view of the subject, that whole nations have not yet received the Divine light. When the earth and the sun were created, every part of the globe did not come immediately into the light; to effect this purpose fully there must be a complete revolution, as has been marked above, and this could not be effected till the earth had not only revolved on its own axis, but passed successively through all the signs of the zodiac. When its year was completed, and not till then, every part had its due proportion of light and heat. God may, in his infinite wisdom, have determined the times and the seasons for the full manifestation of the Gospel to the nations of the world, as he has done in reference to the solar light; and when the Jews are brought in with the fullness of the Gentiles, then, and not till then, can we say that the grand revolution of the important Year of the Sun of righteousness is completed. But, in the meantime, the unenlightened parts of the earth are not left in total darkness; as there was light " - ere the infant sun

[¶28] Was rolled together, or had tried his beams

[¶29] Athwart the gloom profound;" light being created, and in a certain measure dispersed, at least three whole days before the sun was formed; (for his creation was a part of the fourth day's work); so, previously to the incarnation of Christ, there was spiritual light in the world; for he diffused his beams while his orb was yet unseen. And even now, where by the preaching of his Gospel he is not yet manifested, he is that true light which enlightens every man coming into the world; so that the moral world is no more left to absolute darkness, where the Gospel is not yet preached, than the earth was the four days which preceded the creation of the sun, or those parts of the world are where the Gospel has not yet been preached. The great year is rolling on, and all the parts of the earth are coming successively, and now rapidly, into the light. The vast revolution seems to be nearly completed, and the whole world is about to be filled with the light and glory of God. A heathen poet, apparently under the inspiration of God (for God has his witnesses every where) speaks of those glorious times in words and numbers which nothing but the Spirit of God can equal. It gratifies myself to refer to them, and it will gratify my reader to find them entered here: -

[¶30] Ultima Cumaei venit jam carminis aetas:

[¶31] Magnus ab integro saeclorum nascitur ordo. -

[¶32] Talia saecla suis dixerunt, currite, fusis

[¶33] Concordes stabili fatorum numine Parcae. -

[¶34] Aspice convexo nutantem pondere mundum,

[¶35] Terrasque, tractusque maris, coelumque profundum:

[¶36] Aspice, venturo laetentur ut omnia saeclo!

[¶37] The last great age, foretold by sacred rhymes,

[¶38] Renews its finish'd course; Saturnian times

[¶39] Roll round again; and mighty years, begun

[¶40] From their first orb, in radiant circles run.

[¶41] Majestic months, with swift but steady pace,

[¶42] Set out with him on their appointed race. -

[¶43] The Fates, when they their happy web have spun,

[¶44] Shall bless the clew, and bid it smoothly run. -

[¶45] See labouring nature calls thee to sustain

## 642. Titus · 5 of 7

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[¶0] The nodding frame of heaven and earth and main;

[¶1] See, to their base restored, earth, seas, and air,

[¶2] And joyful ages from behind appear In crowding ranks.

[¶3] Dryden.

[¶4] Hasten the time, thou God of ages! Even so. Amen. Come, Lord Jesus!

### Verse 12

[¶6] Teaching us, that, denying, etc. - Παιδευουσα· Instructing us as children are instructed. Christ is the great teacher; and men, in order to learn, must become his disciples - must put themselves under his tuition, and learn of him.

[¶7] Denying ungodliness - Ασεβειαν· All things contrary to God; whatever would lead us to doubt his being, deny any of his essential attributes; his providence or government of the world, and his influence on the souls of men. Every thing, also, which is opposed to his true worship; theoretical and practical atheism, deism, and irreligion in general.

[¶8] Worldly lusts - Such desires, affections, and appetites, as men are governed by who have their portion in this life, and live without God in the world. Gluttony, drunkenness, lasciviousness, anger, malice, and revenge; together with the immoderate love of riches, power, and fame.

[¶9] We should live soberly - Having every temper, appetite, and desire, under the government of reason, and reason itself under the government of the Spirit of God.

[¶10] Righteously - Rendering to every man his due, injuring no person in his body, mind, reputation, or property; doing unto all as we would they should do to us; and filling up the duties of the particular stations in which it has pleased God to fix us, committing no sin, omitting no duty.

[¶11] And godly - Ευσεβως. Just the reverse of what is implied in ungodliness. See above.

[¶12] In this present world - Not supposing that any thing will be purified in the world to come that is not cleansed in this. The three words above evidently include our duty to God, to our neighbor, and to ourselves.

[¶13] 1. We are to live soberly in respect to ourselves.

[¶14] 2. Righteously in respect to our neighbor. And

[¶15] 3. Godly, or piously, in respect to our Maker.

### Verse 13

[¶17] Looking for that blessed hope - Expecting the grand object of our hope, eternal life. See [Tit 1:2]. This is what the Gospel teaches us to expect, and what the grace of God prepares the human heart for. This is called a blessed hope; those who have it are happy in the sure prospect of that glory which shall be revealed.

[¶18] The glorious appearing - Και επιφανειαν της δοξης του μεγαλου Θεου και σωτηρος ἡμων Ιησου Χριστου. This clause, literally translated, is as follows: And the appearing of the glory of the great God, even our Savior Jesus Christ. On this passage I must refer the reader to the Essay on the Greek Article, by H. S. Boyd, Esq., appended to the notes on the Epistle to the Ephesians, where both the structure and doctrine of this passage are explained at large.

[¶19] Some think that the blessed hope and glorious appearing mean the same thing; but I do not think so. The blessed hope refers simply to eternal glorification in general; the glorious appearing, to the resurrection of the body; for when Christ appears he will change this vile body, and make it like unto his Glorious Body, according to the working by which he is able even to subdue all things to himself. See [Phi 3:20], [Phi 3:21].

### Verse 14

[¶21] Who gave himself for us - Who gave his own life as a ransom price to redeem ours. This is evidently what is meant, as the words λυτρωσηται and λαον περιουσιον imply. The verb λυτροω signifies to redeem or ransom by paying a price, as I have often had occasion to observe; and περιουσιος signifies such a peculiar property as a man has in what he has purchased with his own money. Jesus gave his life for the world, and thus has purchased men unto himself; and, having purchased the slaves from their thraldom, he is represented as stripping them of their sordid vestments, cleansing and purifying them unto himself that they may become his own servants, and bringing them out of their dishonorable and oppressive servitude, in which they had no proper motive to diligence and could have no affection for the despot under whose authority they were employed. Thus redeemed, they now become his willing servants, and are zealous of good works - affectionately attached to that noble employment which is assigned to them by that Master whom it is an inexpressible honor to serve. This seems to be the allusion in the above verse.

### Verse 15

[¶23] These things speak - That is, teach; for λαλει, speak, has the same meaning here as διδασκε, teach, which, as being synonymous, is actually the reading of the Codex Alexandrinus.

[¶24] And exhort - Παρακαλει· Repeat them again and again, and urge them on their attention and consciences.

[¶25] And rebuke - Ελεγχε· Demonstrate the importance, utility, and necessity of them; and show them that God requires their obedience.

[¶26] With all authority - Μετα πασης επιταγης· With all that authority with which thy office invests thee, and which thou hast received from God.

[¶27] Let no man despise thee - That is: Act so that no person shall have any cause to despise thee, either for thy work, or the manner and spirit is which thou dost perform it.

[¶28] 1. Few portions of the New Testament excel this chapter. It may well form the creed, system of ethics, and text book of every Christian preacher. Does any man inquire what is the duty of a Gospel minister! Send him to the second chapter of the Epistle to Titus for a complete answer. There he will find what he is to believe, what he is to practice, and what he is to preach. Even his congregation is parcelled out to him. The old and the young of both sexes, and those who are in their employment, are considered to be the objects of his ministry; and a plan of teaching, in reference to those different descriptions of society, is laid down before him. He finds here the doctrine which he is to preach to them, the duties which he is required to inculcate, the motives by which his exhortations are to be strengthened, and the end which both he and his people should have invariably in view.

[¶29] 2. The Godhead of Jesus Christ is here laid down in a most solemn and explicit manner: He is the great God our Savior, ὁ μεγας Θεος και Σωτηρ· human language can go no higher, and the expressions are such, and are so placed, that it is impossible either to misunderstand or to misapply them. He who is the great God, higher than the highest, is our Savior; he who is our Savior is the great God; but Jesus Christ is our Savior, and Jesus Christ is here stated to be the great God.

[¶30] 3. The extent of human redemption is here also pointed out. The saving grace of this great God hath shone out upon every man; none has been passed by, none left uninfluenced, none without the first offer of life eternal, and a sufficiency of grace to qualify him for the state.

[¶31] 4. The operation of Divine grace in preparing the soul for glory is next referred to. It cleanses us from all unrighteousness, it purifies us unto God, and makes us fervent and abundant in good works. This system is worthy of God, and is properly suited to the state and necessities of man. These are truths which must be preached, which are not preached enough, and which cannot be preached too often. Awake, pastors! and do not the work of the Lord carelessly. Awake, people! and believe to the saving of your souls. How shall he who is styled a minister of the Gospel, and who neither knows, feels, nor heartily inculcates these things, give an account in the great day, of himself, his calling, and his flock, to God? And when this Gospel is preached faithfully and zealously, how shall the people escape who neglect so great a salvation? Neglect, in such a case, is the highest contempt which man can offer to his Maker. Surely such conduct must expect judgment without mixture of mercy. Reader, lay this to heart.

### Introduction

[¶33] The necessity of obedience to the civil powers, and of meek and gentle deportment towards all men, is to be diligently enforced, [Tit 3:1], [Tit 3:2]. The wretched state of man, previously to the advent of Christ, [Tit 3:3]. The wonderful change which the grace of God makes, and the means which it uses to bring men to glory, [Tit 3:4-7]. The necessity of a holy life, and of avoiding things which produce strifes and contentions, and are unprofitable and vain, [Tit 3:8], [Tit 3:9]. How to deal with those who are heretics, [Tit 3:10], [Tit 3:11]. St. Paul directs Titus to meet him at Nicopolis, and to bring Zenas and Apollos with him, [Tit 3:12]; 13. Concluding directions and salutations, [Tit 3:14], [Tit 3:15].

### Verse 1

[¶35] Put them in mind to be subject to principalities, etc. - By principalities, αρχαις, we are to understand the Roman emperors, or the supreme civil powers in any place.

[¶36] By powers, εξουσιαις, we are to understand the deputies of the emperors, such as proconsuls, etc., and all such as are in authority - under the supreme powers wherever we dwell. See the doctrine of obedience to the civil powers discussed at large in the notes on [Rom 13:1-7].

[¶37] This doctrine of obedience to the civil powers was highly necessary for the Cretans, who were reputed a people exceedingly jealous of their civil privileges, and ready to run into a state of insurrection when they suspected any attempt on the part of their rulers to infringe their liberties. Suidas, under the word ανεσειον, they stirred up, gives the following fragment: Οἱ δε Κρητες, φοβουμενοι μη τι τιμωριας τυχωσιν, ανεσειον τα πληθη, παρακαλουντες την εξ αιωνος παραδεδομενην ελευθεριαν διαφυλαττειν. "But the Cretans, fearing lest they should be punished, stirred up the populace, exhorting them that they should carefully preserve that liberty which they had received from their ancestors." What part of the history of Crete this refers to I cannot tell; the words stand thus insulated in Suidas, without introduction or connection. To be jealous of our civil rights and privileges, and most strenuously to preserve them, is highly praiseworthy; but to raise a public tumult to avoid merited chastisement, under pretense that our civil privileges are in danger, is not the part of patriots but insurgents. For such advice as that given here the known character of the Cretans is a sufficient reason: "They were ever liars, ferocious wild beasts, and sluggish gluttons." Such persons would feel little disposition to submit to the wholesome restraints of law.

### Verse 2

[¶39] To speak evil of no man - Μηδενα βλασφημειν· To blaspheme no person, to reproach none, to speak nothing to any man's injury; but, on the contrary, bearing reproach and contumely with patience and meekness.

### Verse 3

[¶41] For we ourselves - All of us, whether Jews or Gentiles, were, before our conversion to Christ, foolish, disobedient, and deceived. There is no doubt that the apostle felt he could include himself in the above list, previously to his conversion. The manner in which he persecuted the Christians, to whose charge he could not lay one moral evil, is a sufficient proof that, though he walked according to the letter of the law, as to its ordinances and ceremonies, blameless, yet his heart was in a state of great estrangement from God, from justice, holiness, mercy, and compassion.

[¶42] Foolish - Ανοητοι· Without understanding - ignorant of God, his nature, his providence, and his grace.

[¶43] Disobedient - Απειθεις· Unpersuaded, unbelieving, obstinate, and disobedient.

[¶44] Deceived - Πλανωμενοι· Erring - wandering from the right way in consequence of our ignorance, not knowing the right way; and, in consequence of our unbelief and obstinacy, not choosing to know it. It is a true saying, "There are none so blind as those who will not see." Such persons are proof against conviction, they will not be convinced either by God or man.

## 643. Titus · 6 of 7

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[¶0] Serving divers lusts and pleasures - Δουλευοντες· Being in a state of continual thraldom; not served or gratified by our lusts and pleasures, but living, as their slaves, a life of misery and wretchedness.

[¶1] Divers lusts - Επιθυμιαις· Strong and irregular appetites of every kind.

[¶2] Pleasures - Ἡδοναις· Sensual pleasures. Persons intent only on the gratification of sense, living like the brutes, having no rational or spiritual object worthy the pursuit of an immortal being.

[¶3] Living in malice and envy - Εν κακιᾳ και φθονῳ διαγοντες· Spending our life in wickedness and envy - not bearing to see the prosperity of others, because we feel ourselves continually wretched.

[¶4] Hateful - Στυγητοι· Abominable; hateful as hell. The word comes from Στυξ, Styx, the infernal river by which the gods were wont to swear; and he who (according to the mythology of the heathens) violated this oath, was expelled from the assembly of the gods, and was deprived of his nectar and ambrosia for a year; hence the river was hateful to them beyond all things, and the verb στυγεω, formed from this, signifies to shiver with horror.

[¶5] It maybe taken actively, says Leigh, as it is read, hateful; or else passively, and so may be read hated, that is, justly execrable and odious unto others, both God and man.

[¶6] Hating one another - Μισουντες αλληλους· This word is less expressive than the preceding: there was no brotherly love, consequently no kind offices; they hated each other, and self-interest alone could induce them to keep up civil society. This is the true state of all unregenerate men. The words which the apostle uses in this place give a finished picture of the carnal state of man; and they are not true merely of the Cretans and Jews that then were, but of all mankind in every age and country; they express the wretched state of fallen man.

[¶7] Some of the Greek moralists expressed a dissolute and sensual life by nearly the same expressions as those employed by the apostle. Plutarch, in Precept. Conjug., says: Σωματος εστι κηδεσθαι, μη δουλευοντα ταις ἡδοναις αυτου, και ταις επιθυμιαις· "We must take care of the body, that we may not be enslaved by its lusts and pleasures." And Josephus, speaking of Cleopatra, Antiq., lib. xv. cap. 4, says: Γυναικα πολυτελη, και δουλευουσαν ταις επιθυμιαις· "She was an expensive woman, enslaved to lusts."

### Verse 4

[¶9] But after that the kindness and love of God - By χρηστοτης we may understand the essential goodness of the Divine nature; that which is the spring whence all kindness, mercy, and beneficence proceed.

[¶10] Love toward man - Φιλανθρωπια· Philanthropy. It is to be regretted that this attribute of the Divine nature, as it stands in relation to man, should have been entirely lost by a paraphrastical translation. Philanthropy is a character which God gives here to himself; while human nature exists, this must be a character of the Divine nature. God loves man; he delighted in the idea when formed in his own infinite mind, he formed man according to that idea, and rejoiced in the work of his hands; when man fell, the same love induced him to devise his redemption, and God the Savior flows from God the Philanthropist. Where love is it will be active, and will show itself. So the philanthropy of God appeared, επεφανη, it shone out, in the incarnation of Jesus Christ, and in his giving his life for the life of the world.

### Verse 5

[¶12] Not by works of righteousness - Those who were foolish, disobedient, and deceived, serving divers lusts and pleasures, could not possibly have works of righteousness to plead; therefore, if saved at all, they must be saved by mercy. See the note on [Eph 2:8]; and see a discourse entitled, Salvation by Faith proved, 8vo., 1816, in which I have examined every system invented by man for his restoration to the Divine favor and image: and have demonstrated, by mere reason, their utter insufficiency to answer the end for which they have been invented; and have proved that the doctrine of salvation by faith is the only rational way of salvation.

[¶13] By the washing of regeneration - Δια λουτρου παλιγγενεσιας· Undoubtedly the apostle here means baptism, the rite by which persons were admitted into the Church, and the visible sign of the cleansing, purifying influences of the Holy Spirit, which the apostle immediately subjoins. Baptism is only a sign, and therefore should never be separated from the thing signified; but it is a rite commanded by God himself, and therefore the thing signified should never be expected without it.

[¶14] By the renewing of the Holy Ghost we are to understand, not only the profession of being bound to live a new life, but the grace that renews the heart, and enables us thus to live; so the renewing influences are here intended. Baptism changes nothing; the grace signified by it cleanses and purifies. They who think baptism to be regeneration, neither know the Scriptures nor the power of God; therefore they do greatly err.

### Verse 6

[¶16] Which he shed on us abundantly - Οὑ εξεχεεν· Which he poured out on us, as the water was poured out on them in baptism, to which there is here a manifest allusion; but as this was sometimes only sprinkled on the person, the heavenly gift was poured out, not in drops, but πλουσιως, richly, in great abundance.

[¶17] Through Jesus Christ - Baptism is nothing in itself; and there had been no outpouring of the Holy Spirit, had there been no saving and atoning Christ. Through him alone all good comes to the souls of men.

### Verse 7

[¶19] That, being justified by his grace - Being freed from sin; for the term justification is to be taken here as implying the whole work of the grace of Christ on the heart, in order to its preparation for eternal glory.

[¶20] Should be made heirs - The Gospel not only gave them the hope of an endless state of glory for their souls, but also of the resurrection and final glorification of their bodies; and they who were children of God were to be made heirs of his glory. See the note on [Gal 4:6], [Gal 4:7].

### Verse 8

[¶22] This is a faithful saying - Πιστος ὁ λογος· This is the true doctrine; the doctrine that cannot fail.

[¶23] And these things I will - Και περι τουτων βουλομαι σε διαβεβαιουσθαι· And I will, or desire, thee to maintain earnestly what concerns these points. The things to which the apostle refers are those of which he had just been writing, and may be thus summed up: -

[¶24] 1. The ruined state of man, both in soul and body.

[¶25] 2. The infinite goodness of God which devised his salvation.

[¶26] 3. The manifestation of this goodness, by the incarnation of Jesus Christ.

[¶27] 4. The justification which they who believed received through his blood.

[¶28] 5. The mission of the Holy Spirit, and the purification of the heart by his influence.

[¶29] 6. The hope of the resurrection of the body, and the final glorification of both it and the soul through all eternity.

[¶30] 7. The necessity of obedience to the will of God, and of walking worthy of the vocation wherewith they had been called.

[¶31] 8. And all these points he wills him to press continually on the attention of believers; and to keep constantly in view, that all good comes from God's infinite kindness, by and through Christ Jesus.

[¶32] They which have believed in God - All Christians; for who can maintain good works but those who have the principle from which good works flow, for without faith it is impossible to please God.

[¶33] These things are good and profitable - They are good in themselves, and calculated to promote the well-being of men.

### Verse 9

[¶35] Avoid foolish questions, and genealogies - In these the Jews particularly delighted; they abounded in the most frivolous questions; and, as they had little piety themselves, they were solicitous to show that they had descended from godly ancestors.

[¶36] Of their frivolous questions, and the answers given to them by the wisest and most reputable of their rabbins, the following is a specimen: -

[¶37] Rabbi Hillel was asked: Why have the Babylonians round heads? To which he answered: This is a difficult question, but I will tell the reason: Their heads are round because they have but little wit.

[¶38] Q. Why are the eyes of the Tarmudians so soft?

[¶39] A. Because they inhabit a sandy country.

[¶40] Q. Why have the Africans broad feet?

[¶41] A. Because they inhabit a marshy country. See more in Schoettgen.

[¶42] But ridiculous and trifling as these are, they are little in comparison to those solemnly proposed and most gravely answered by those who are called the schoolmen. Here is a specimen, which I leave the reader to translate: -

[¶43] Utrum essent excrementa in Paradiso? Utrum sancti resurgent cum intestinis? Utrum, si deipara fuisset vir, potuisset esse naturalis parens Christi?

[¶44] These, with many thousands of others, of equal use to religion and common sense, may be found in their writings. See the Summa of Thomas Aquinas, passim. Might not the Spirit have these religious triflers in view, rather than the less ridiculous Jews? See the notes on [1Tim 1:4]; [2Tim 2:23] (note).

## 644. Titus · 7 of 7

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[¶0] Contentions, and strivings about the law - Of legal contentions, and different and conflicting decisions about the meaning of particular rites and ceremonies, the Talmud is full.

### Verse 10

[¶2] A man that is a heretic - Generally defined, one that is obstinately attached to an opinion contrary to the peace and comfort of society, and will neither submit to Scripture nor reason. Here it means a person who maintains Judaism in opposition to Christianity, or who insists on the necessity of circumcision, etc., in order to be saved. This is obviously the meaning of the word heretic in the only place in which it occurs in the sacred writings.

[¶3] After the first and second admonition, reject - Labour to convince him of his error; but if he will not receive instruction, if he have shut his heart against conviction, then - burn him alive? No: even if demonstrably a heretic in any one sense of that word, and a disturber of the peace of the Church, God gives no man any other authority over him but to shun him, παραιτου. Do him no harm in body, soul, character, or substance; hold no communion with him; but leave him to God. See the notes on [Act 5:17]; [Act 24:14] (note), where the word heresy is particularly explained.

### Verse 11

[¶5] Is subverted - Is turned out of the way in which he may be saved, and consequently sinneth - enters into that way that leads to destruction.

[¶6] Being condemned of himself - This refers to the Judaizing teacher, who maintained his party and opinions for filthy lucre's sake. He was conscious of his own insincerity; and that he proclaimed not his system from a conscientious love of truth, but from a desire to get his livelihood. Were the Church in all countries, whether established by law or unestablished, strictly scrutinized, multitudes of heretics of this kind would be found. And perhaps this is the only bad sense in which the word should be understood.

### Verse 12

[¶8] When I shall send Artemas - or Tychicus - These were either deacons or presbyters, which the apostle intended to send to Crete, to supply the place of Titus. Who Artemas was we know not; he is not mentioned in any other place in the New Testament. Tychicus was a native of Asia, as we learn from [Act 20:4] (note).

[¶9] Be diligent to come unto me to Nicopolis - Nicopolis was a city of Epirus, on the gulf of Ambracia, near to Actium, which Augustus built in commemoration of his victory over Mark Antony. There was another Nicopolis in Thrace, at the entrance of Macedonia, on the river Nessus; but the former is supposed to be the place here intended.

[¶10] For I have determined there to winter - Hence the apostle was at liberty, seeing his spending the winter at this or at any other practicable place depended on his own determination. It was probably now pretty late in the autumn, and the apostle was now drawing near to Nicopolis; for he certainly was not yet arrived, else he would not have said, I have determined εκει, There, to winter.

### Verse 13

[¶12] Bring Zenas the lawyer - This person is only mentioned in this place; whether he was a Jewish, Roman, or Greek lawyer, we cannot tell.

[¶13] And Apollos - Of this person we have some valuable particulars in [Act 18:24]; [1Cor 1:12]; [1Cor 3:5], [1Cor 3:6]; [1Cor 4:6]. Either St. Paul had left these at Crete when he visited that island, or he had heard that, in their evangelical itinerancy, they were about to pass through it.

[¶14] On their journey diligently - Afford them the means to defray their expenses. The Churches through which these evangelists passed, bore their expenses from one to the other. See [3Jn 1:6].

### Verse 14

[¶16] And let others also learn to maintain good works - There is something very remarkable in this expression. The words καλων εργων προΐστασθαι, which we translate to maintain good works, occur also in [Tit 3:8]; and some think they mean, to provide for our own, and the necessities of others, by working at some honest occupation; and that this was necessary to be taught to the Cretans, let Ours also learn, etc., who were naturally and practically idle gluttons. Kypke observed that the words mean,

[¶17] 1. To be employed in good works.

[¶18] 2. To defend good works, and to recommend the performance of them.

[¶19] 3. To promote and forward good works; to be always first in them.

[¶20] For necessary uses - That they may be able at all times to help the Church of God, and those that are in want.

[¶21] That they be not unfruitful - As they must be if they indulge themselves in their idle, slothful disposition.

### Verse 15

[¶23] All that are with me - He means his companions in the ministry.

[¶24] Salute thee - Wish thee well, and desire to be affectionately remembered to thee.

[¶25] Greet them that love us in the faith, - All that love us for Christ's sake, and all that are genuine Christians.

[¶26] Grace be with you - May the Divine favor be your portion for ever.

[¶27] Some MSS. read, The grace of the Lord be with you all; others, The grace of God be with you all; and one, Grace be with Thy spirit, as if the greeting was sent to Titus only, whereas the others send it to the whole Church at Crete.

[¶28] Amen - This is wanting in ACD, and some others.

[¶29] The subscriptions are, as usual, various. Those of the Versions are the following: -

[¶30] The Epistle to Titus was written from Nicopolis; and sent by the hands of Zena and Apollo. - Syriac.

[¶31] To the man Titus. - Aethiopic.

[¶32] The end of the epistle: it was written from Nicopolis. Incessant and eternal praise be to the God of glory. Amen. - Arabic.

[¶33] Written in Nicopolis, and sent by Artemas, his disciple. - Coptic.

[¶34] The Epistle to Titus is ended, who was the first bishop of the Church of the Cretans: and it was written from Nicopolis of Macedonia. - Philoxenian Syriac.

[¶35] There is no subscription in the Vulgate.

[¶36] The Manuscripts are also various.

[¶37] To Titus. - C, and Clarom.

[¶38] That to Titus is completed: that to Philemon begins. - DEFG.

[¶39] To Titus, written from Nicopolis. - A.

[¶40] To Titus, written from Nicopolis of Macedonia. - of the Macedonians. - From Nicopolis, which is a province of Macedonia.

[¶41] Paul the apostle's Epistle to Titus.

[¶42] To Titus, ordained the first bishop of the Church of the Cretans: written from Nicopolis of Macedonia. - Common Greek Text.

[¶43] To Titus, archbishop of Crete. - One of the Vienna MSS., written a.d. 1331.

[¶44] There is not one of these subscriptions of any authority, and some of them are plainly ridiculous. We do not know that Titus was what we term bishop, much less that he was ordained bishop of Crete, as appointed to a particular see; and still less that he was the first bishop there. As to his being archbishop, that is the fiction of a time of deep darkness. That the epistle was written from some place near to Nicopolis, of Epirus, is very probable. That it was not written at Nicopolis is evident; and that this was not Nicopolis of Macedonia is also very probable. See the preface to this epistle for farther information on this point. And see a treatise by old Mr. Prynne entitled, The unbishoping of Timothy and Titus, 4to. Lond. 1636 and 1660, where, among many crooked things, there are some just observations.

## 645. Philemon · 1 of 3

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### Preface to the Epistle of Paul the Apostle to Philemon

[¶1] It may be thought strange that a short letter, written entirely on a private subject, without reference to the proof or defense of any doctrine of the Gospel, should, by the general consent of the Church of God, from the highest Christian antiquity, have been received into the sacred canon, not only as a genuine production of St. Paul, but as a piece designed by the Holy Spirit for the edification of the Church. However, such is the fact; and we may add, that this very piece was held so sacred that even the ancient heretics did not attempt to impugn its authenticity or corrupt its matter, while making dangerously free with the four gospels, and all the other epistles!

[¶2] Philemon, the person to whom it is addressed, was undoubtedly, at the time in which this epistle was sent, an inhabitant of Colosse, (concerning which city, see the preface to the Epistle to the Colossians), and was probably a Colossian by birth, though some suppose that he was of Ephesus. It is evident, from [Plm 1:19] of this epistle, that he was converted to the Christian faith by St. Paul; this is agreed on all hands; but as some suppose that the apostle had not visited Colosse previously to the writing of this epistle, they think it probable that he might have met with him at Ephesus, or in same other part of Asia Minor, where he formed an acquaintance with him, and became the means of his conversion. But there is no need for this supposition, as it is most probable that the apostle had not only visited Colosse prior to this, but that the Gospel was planted in that city, as in all other parts of Phrygia, by himself. See the preface to the Colossians, and the note on [Col 2:1].

[¶3] That Philemon was a person of some consideration in his own city, and in the Church in that place, is very evident from this epistle. He had a Church in his house, [Plm 1:2], and was so opulent as to be extensive in works of charity, and in entertaining those Christians who from different quarters had occasion to visit Colosse. See [Plm 1:5-7].

[¶4] Whether he had any office in the Church is not clear: some think he was a bishop, others an elder or deacon; but of this there is no evidence. He was probably no more than a private member, whose house, hand, and property were consecrated to God, his Church, and the poor. He who, by the good providence of God, has property and influence thus to employ, and a heart to do it, need not envy the state of the highest ecclesiastic in the Church of Christ. Both the heart and the means to do secular good are possessed by few, whereas multitudes are found willing both to teach in and govern the Church.

[¶5] The occasion of writing this letter was the following: Onesimus, a slave, had on some pretense or other run away from his master Philemon, and had come to Rome, where St. Paul was at that time in prison, though not in close confinement, for he dwelt in his own hired house, in which he assiduously preached the Gospel, being guarded only by one soldier. See [Act 28:16], [Act 28:23].

[¶6] It appears that Onesimus sought out Paul, whose public preaching, both to Jews and Gentiles, had rendered him famous in the city; and it is very likely that he was led to visit the apostle from having formerly seen him at his master's house in Colosse, and the word of life, preached by the apostle, became the means of his conversion. Being thus brought back to God, he became affectionately attached to his spiritual father, and served him zealously as his son in the Gospel. Onesimus, being thus brought to the acknowledgment of the truth which is according to godliness, gave the apostle a full account of his elopement from his master, and no doubt intimated his wish to return and repair the breach which he had made.

[¶7] Though he was now both dear and necessary to St. Paul, yet, as justice required that reparation should be made, he resolved to send him back; and to remove all suspicion from the mind of Philemon, and to reconcile him to his once unfaithful servant, he wrote the following letter, in which, as Dr. Macknight expresses it, "with the greatest softness of expression, warmth of affection, and delicacy of address, he not only interceded for Onesimus's pardon, but urged Philemon to esteem him, and put confidence in him as a sincere Christian; and because restitution, by repairing the injury that had been done, restores the person who did it to the character he had lost, the apostle, to enable Onesimus to appear in Philemon's family with some degree of reputation, bound himself in this epistle, by his handwriting, [Plm 1:18], [Plm 1:19], not only to repay all that Onesimus owed to Philemon, but to make full reparation also for whatever injury he had done to him by running away." It is generally thought that Onesimus had robbed his master; but there is certainly nothing in the epistle from which this can be legitimately inferred; the words, "If he hath wronged thee, or oweth thee aught, put that on mine account," [Plm 1:18], certainly do not prove it; they only state a possible case, that he might have wronged his master, or have been under some pecuniary obligation to him; and the apostle, by appearing to assume this, greatly strengthened his own argument, and met the last objection which Philemon could be supposed capable of making. There is neither justice nor piety in making things worse than they appear to be, or in drawing the most unfavourable conclusions from premises which, without constraint, will afford others more consonant to the spirit of charity.

[¶8] That this epistle was written about the same time with those to the Philippians and Colossians is proved by several coincidences. "As the letter to Philemon and that to the Colossians were written," says Dr. Paley, "at the same time, and sent by the same messenger, the one to a particular inhabitant, the other to the Church of Colosse, it may be expected that the same or nearly the same persons would be about St. Paul, and join with him, as was the practice, in the salutations of the epistle. Accordingly we find the names of Aristarchus, Marcus, Epaphras, Luke, and Demas, in both epistles. Timothy, who is joined with St. Paul in the superscription of the Epistle to the Colossians, is joined with him in this. Tychicus did not salute Philemon because he accompanied the epistle to Colosse, and would undoubtedly there see him." It will not be forgotten that Onesimus, the bearer of this epistle, was one of the bearers of that sent to the Colossians, [Col 4:9]; that when the apostle wrote that he was in bonds, [Col 4:3], [Col 4:18], which was his case also when he wrote this; (see [Plm 1:1], [Plm 1:10], [Plm 1:13], [Plm 1:23]); from which, and various other circumstances, we may conclude that they were written about the same time, viz. the ninth year of Nero, a.d. 62. Other particulars relative to this epistle will be pointed out in the course of the notes, and particularly the uses which the Church of God and the private Christian may derive from it.

[¶9] Paul's salutation to Philemon, and the Church at his house, [Plm 1:1-3]. He extols his faith, love, and Christian charity, [Plm 1:4-7]. Entreats forgiveness for his servant Onesimus, [Plm 1:8-14]. Urges motives to induce Philemon to forgive him, [Plm 1:15-17]. Promises to repair any wrong he had done to his master, [Plm 1:18], [Plm 1:19]. Expresses his confidence that Philemon will comply with his request, [Plm 1:20], [Plm 1:21]. Directs Philemon to prepare him a lodging, [Plm 1:22]. Salutations and apostolical benediction, [Plm 1:23-25].

### Verse 1

[¶11] Paul, a prisoner of Jesus Christ - It has already been noted, in the preface, that Paul was a prisoner at Rome when he wrote this epistle, and those to the Colossians and Philippians. But some think that the term prisoner does not sufficiently point out the apostle's state, and that the original word δεσμιος should be translated bound with a chain: this is certainly its meaning; and it shows us in some measure his circumstances - one arm was bound with a chain to the arm of the soldier to whose custody he had been delivered.

[¶12] It has also been remarked that Paul does not call himself an apostle here, because the letter was a letter of friendship, and on private concerns. But the MSS. are not entirely agreed on this subject. Two MSS. have δουλος, a servant; the Codex Claromontanus and the Codex Sangermanensis, both in the Greek and Latin, have αποστολος, apostle; and Cassiodorus has αποστολος δεσμιος, Paul, an imprisoned apostle of Jesus Christ. They, however, generally agree in the omission of the word αποστολος.

[¶13] Unto Philemon our dearly beloved - There is a peculiarity in the use of proper names in this epistle which is not found in any other part of St. Paul's writings. The names to which we refer are Philemon, Apphia, Archippus, and Onesimus.

[¶14] Philemon, Φιλημων. Affectionate or beloved, from φιλημα, a kiss; this led the apostle to say: To Philemon our Dearly Beloved.

### Verse 2

[¶16] Apphia. Απφια. Under the word Απφα Suidas says: Αδελφης και αδελφου ὑπακορισμα· Appha is the affectionate address of a brother or sister; or the diminutive of a brother and sister, used to express kindness and affection. Hence the apostle, referring to the meaning of the word, says: Και Απφιᾳ τῃ αδελφῃ αγαπητῃ· And to Apphia the beloved sister. Though αδελφῃ, sister, be not in our common text, it is found in AD*EFG, several others, the Itala, Vulgate, Slavonic, etc.; and is undoubtedly genuine.

[¶17] Archippus, Αρχιππος. The ruler or master of the horse; from αρχων, a chief, and ἱππος, a horse. Heroes of old were, both among the Greeks and Trojans, celebrated for their skill in managing and taming the horse, and employing him in war; this frequently occurs in Homer. The import of the name of Archippus might suggest this idea to the apostle's mind, and lead him to say: Archippus our Fellow Soldier.

[¶18] Suidas mentions a person of this name, who was once victor at the games, in the ninety-first Olympiad.

[¶19] There was one of the pupils of Pythagoras of this name; and I introduce him here for the sake of a quotation from St. Jerome, (Apol. adv. Ruffin.), relative to the doctrines taught by him and his fellow disciple, Lysis: Φευκτεον πανταπασι και εκκοπτεον ασθενειαν μεν του σωματος, απαιδευσιαν δε της ψυχης, ακολασιαν δε της γαστρος, στασιν δε της πολεως, την δε διαφωνιαν απο της οικιας, και κοινῃ απο παντων το ακρατες· "By all means and methods these evils are to be shunned and cut off: effeminacy from the body; Ignorance from the soul; delicacies from the belly; sedition from the city; discord from the house; and, in general, intemperance from all things." Vid. Fab. Thes. Erud. Schol.

[¶20] Onesimus, Ονησιμος. Useful or profitable; from ονημι, to help. The import of this name led the apostle to play upon the word thus: I beseech thee for any son Onesimus - which in time past was to thee Unprofitable, but now Profitable to thee and me.

[¶21] To the Church in thy house - The congregation of Christians frequently assembling in Philemon's house; for at this time the Christians had neither temples, churches, nor chapels. See the note on [Rom 16:5], and the reference there.

[¶22] It is very probable that Apphia was the wife of Philemon, and Archippus, their son, the pastor of the Church at Philemon's house.

### Verse 4

[¶24] I thank my God - For all the good he has bestowed upon you, making mention of thee always in my prayers, that thou mayest hold fast all that thou hast got, and get all that thou dost farther need.

### Verse 5

[¶26] Hearing of thy love and faith - His faith in Christ Jesus, his love to the saints. Several excellent MSS. and some versions put faith before love, which makes a more natural reading. There is no figure of speech which would vindicate our saying faith in the saints; so that, if we do not allow of the arrangement in the MSS. referred to, we shall be obliged to have recourse to the transposition, because faith must refer to Jesus Christ, and love to the saints.

### Verse 6

[¶28] That the communication of thy faith - The words ἡ κοινωνια της πιστεως σου, the fellowship or communication of thy faith, may be understood as referring to the work of love towards the saints - the poor Christians, which his faith in Christ enabled him to perform, faith being taken here for its effects; and indeed the word κοινωνια itself is not unfrequently used to denote liberality, almsgiving; and this is very properly remarked by Theophylact here: Κοινωνιαν πιστεως ελεημοσυνην καλει, ὡς απο πιστεως πολλης γενομενην· He terms almsgiving the communication of faith, because it is the fruit of much faith."

[¶29] May become effectual - Dr. Macknight understands these words thus: "That the many good offices which thou dost to the saints may become effectual in bringing others to the acknowledgment of every good disposition which is in you towards Christ Jesus, or towards his members."

[¶30] Instead of ενεργης, energetic or effectual, the Vulgate and some of the fathers, as well as several Latin MSS., have read εναργης, evident. This makes a very good sense, and seems to agree best with the scope of the place.

[¶31] Instead of εν ὑμιν, in You, εν ἡμιν in Us, is the reading of all the best MSS., as well as of several versions and fathers.

### Verse 7

[¶33] For we have great joy - This verse does not read harmoniously. The Greek authorizes the following arrangement: For we have great joy and consolation in thy love, O brother, because the bowels of the saints are refreshed by thee. The apostle speaks here of the works of charity in which Philemon abounded towards poor Christians.

### Verse 8

[¶35] Wherefore, though I might be much bold - It would be better to read: Wherefore, although I have much authority through Christ, to command thee to do what is proper; yet, on account of my love to thee, I entreat thee.

[¶36] The tenderness and delicacy of this epistle, says Dr. Paley, have long been admired: "Though I might be much bold in Christ to enjoin thee that which is convenient; yet, for love's sake, I rather beseech thee, being such a one as Paul the aged, and now also a prisoner of Christ Jesus, I beseech thee for my son Onesimus, whom I have begotten in my bonds."

[¶37] There is something certainly very melting and persuasive in this and every part of the epistle. Yet, in my opinion, the character of St. Paul prevails in it throughout. The warm, affectionate, authoritative teacher is interceding with an absent friend for a beloved convert. He urges his suit with an earnestness befitting, perhaps, not so much the occasion as the ardour and sensibility of his own mind. Here also, as everywhere, he shows himself conscious of the weight and dignity of his mission; nor does he suffer Philemon, for a moment, to forget it: "I might be much bold in Christ, to enjoin thee that which is convenient." He is careful also to recall, though obliquely, to Philemon's memory, the sacred obligation under which he had laid him, by bringing him to the knowledge of Christ: "I do not say to thee, how thou owest to me even thine own self besides." Without laying aside, therefore, the apostolic character, our author softens the imperative style of his address, by mixing with it every sentiment and consideration that could move the heart of his correspondent. Aged, and in prison, he is content to supplicate and entreat. Onesimus was rendered dear to him by his conversation and his services; the child of his affliction, and "ministering unto him in the bonds of the Gospel." This ought to recommend him, whatever had been his fault, to Philemon's forgiveness: "Receive him as myself, as my own bowels." Every thing, however, should be voluntary. St. Paul was determined that Philemon's compliance should flow from his own bounty; "Without thy mind would I do nothing, that thy benefit should not be as it were of necessity, but willingly;" trusting, nevertheless, to his gratitude and attachment for the performance of all that he requested, and for more: "Having confidence in thy obedience, I wrote unto thee, knowing that thou wilt also do more than I say." St. Paul's discourse at Miletus; his speech before Agrippa; his Epistle to the Romans; that to the Galatians, [Gal 4:11-20]; to the Philippians, [Phi 1:29]; [Phi 2:2]; the second to the Corinthians, [2Cor 6:1-13]; and indeed some part or other of almost every epistle, exhibit examples of a similar application to the feelings and affections of the persons whom he addresses. And it is observable that these pathetic effusions, drawn for the most part from his own sufferings and situation, usually precede a command, soften a rebuke, or mitigate the harshness of some disagreeable truth. Horae Paulinae, p. 334.

### Verse 9

[¶39] Paul the aged - If we allow St. Paul to have been about 25 years of age at the utmost, in the year 31, when he was assisting at the martyrdom of Stephen, [Act 7:58]; as this epistle was written about a.d. 62, he could not have been at this time more than about 56 years old. This could not constitute him an aged man in our sense of the term; yet, when the whole length of his life is taken in, being martyred about four years after this, he may not improperly be considered an aged or elderly man, though it is generally allowed that his martyrdom took place in the 66th year of our Lord.

[¶40] But the word πρεσβυς signifies, not only an old man, but also an ambassador; because old or elderly men were chosen to fulfill such an office, because of their experience and solidity; and πρεσβυτης, for πρεσβευτης, is used in the same sense and for the same reason by the Septuagint; hence some have thought that we should translate here, Paul the ambassador. This would agree very well with the scope and even the design of the place.

### Verse 10

[¶42] I beseech thee for my son Onesimus - It is evident from this that Onesimus was converted by St. Paul while he was prisoner at Rome, and perhaps not long before he wrote this epistle.

### Verse 11

[¶44] Was to thee unprofitable - Alluding to the meaning of Onesimus's name, as has been already noted; though the apostle uses a different Greek word to express the same idea.

## 646. Philemon · 2 of 3

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### Verse 12

[¶1] Whom I have sent again - The Christian religion never cancels any civil relations; a slave, on being converted, and becoming a free man of Christ, has no right to claim, on that ground, emancipation from the service of his master. Justice, therefore, required St. Paul to send back Onesimus to his master, and conscience obliged Onesimus to agree in the propriety of the measure; but love to the servant induced the apostle to write this conciliating letter to the master.

### Verse 13

[¶3] That in thy stead he might have ministered unto me - As Philemon was one of Paul's converts, he became thereby his spiritual father, and had a right to his services when in need. This was a strong argument, not only to induce Philemon to forgive his servant, but to send him back to the apostle, that he might minister to him in his master's stead.

### Verse 14

[¶5] That thy benefit should not be as it were of necessity - If the apostle had kept Onesimus in his service, and written to Philemon to forgive him and permit him to stay, to this it is probable he would have agreed; but the benefit thus conceded might have lost much of its real worth by the consideration that, had he been at Colosse, Philemon would not have sent him to Rome; but, being there and in the apostle's service, he could not with propriety order him home: thus the benefit to the apostle would have appeared to have been of necessity. The apostle, therefore, by sending him back again, gave Philemon the opportunity to do all as if self-moved to it. This is a very delicate touch.

### Verse 15

[¶7] He - departed for a season - This is another most delicate stroke. He departed thy slave, thy unfaithful slave; he departed for a short time; but so has the mercy of God operated in his behalf, and the providence of God in thine, that he now returns, not an unfaithful slave, in whom thou couldst repose no confidence, but as a brother, a beloved brother in the Lord, to be in the same heavenly family with thee for ever. Thou hast, therefore, reason to be thankful to God that he did depart, that he might be restored to thee again infinitely better than he was when be left thee. God has permitted his unfaithfulness, and overruled the whole both to his advantage and thine. The apology for Onesimus is very similar to that made by Joseph for his brethren, [Gen 45:5].

### Verse 16

[¶9] Not now as a servant? - Do not receive him merely as thy slave, nor treat him according to that condition; but as a brother - as a genuine Christian, and particularly dear to me.

[¶10] Both in the flesh and in the Lord? - There is no reason to believe that Onesimus was of the kindred of Philemon; and we must take the term flesh, here, as referring to the right which Philemon had in him. He was a part of his property and of his family; as a slave, this was his condition; but he now stood in a twofold relation to Philemon:

[¶11] 1. According to the flesh, as above explained, he was one of his family.

[¶12] 2. In the Lord; he was now also a member of the heavenly family, and of the Church at Philemon's house. Philemon's interest in him was now doubled, in consequence of his conversion to Christianity.

### Verse 17

[¶14] If thou count me therefore a partner - If thou dost consider me as a friend; if I have still the place of a friend in thy affection, receive him as myself; for, as I feel him as my own soul, in receiving him thou receivest me.

[¶15] There is a fine model of recommending a friend to the attention of a great man in the epistle of Horace to Claudius Nero, in behalf of his friend Septimius, Epistolar. lib. i., Ep. 9, which contains several strokes not unlike some of those in the Epistle to Philemon. It is written with much art; but is greatly exceeded by that of St. Paul. As it is very short I shall insert it: -

[¶16] Septimius, Claudi, nimirum intelligit unus,

[¶17] Quanti me facias; nam cum rogat, et prece cogit

[¶18] Scilicet, ut tibi se laudare, et tradere coner,

[¶19] Dignum mente domoque legentis honesta

[¶20] Neronis, Munere cum fungi propioris censet amici;

[¶21] Quid possim videt, ac novit me valdius ipso.

[¶22] Multa quidem dixi, cur excusatus abirem:

[¶23] Sed timui, mea ne finxisse minora putarer,

[¶24] Dissimulator opis propriae, mihi commodus uni.

[¶25] Sic ego, majoris fugiens opprobria culpae,

[¶26] Frontis ad urbanae descendi praemia.

[¶27] Quod si Depositum laudas, ob amici jussa, pudorem;

[¶28] Scribe tui gregis hunc, et fortem crede bonumque. "O Claudius Septimius alone knows what value thou hast for me; for he asks and earnestly entreats me to recommend him to thee, as a man worthy of the service and confidence of Nero, who is so correct a judge of merit. When he imagines that I possess the honor of being one of thy most intimate friends, he sees and knows me more particularly than I do myself. I said indeed many things to induce him to excuse me; but I feared lest I should be thought to dissemble my interest with thee, that I might reserve it all for my own advantage. Therefore, in order to shun the reproach of a greater fault, I have assumed all the consequence of a courtier, and have, at the request of my friend, laid aside becoming modesty; which if thou canst pardon, receive this man into the list of thy domestics, and believe him to be a person of probity and worth."

[¶29] This is not only greatly outdone by St. Paul, but also by a letter of Pliny to his friend Sabinianus, in behalf of his servant, who, by some means, had incurred his master's displeasure. See it at the conclusion of these notes ([Plm 1:25] (note)).

### Verse 18

[¶31] If he hath wronged thee, or oweth thee aught - Had the apostle been assured that Onesimus had robbed his master, he certainly would not have spoken in this hypothetical way; he only puts a possible case: If he have wronged thee, or owe thee aught, place all to my account; I will discharge all he owes thee.

### Verse 19

[¶33] I Paul have written it with mine own hand - It is likely that the whole of the letter was written by St. Paul himself, which was not his usual custom. See on [2Thes 3:17] (note). But by thus speaking he bound Philemon to do what he requested, as an act of common civility, if he could not feel a higher motive from what he had already urged.

[¶34] Albeit I do not say to thee how thou owest unto me - I ask thee to do this thing to oblige me, though I will not say how much thou owest unto me; even thine own self, as having been the means of thy conversion.

### Verse 20

[¶36] Yea, brother - It is even so, that thou art thus indebted to me. Let me have joy of thee, in forgiving Onesimus, and receiving him into thy favor. In the words εγε σου οναιμην, which we should translate, let me have Profit of thee, there is an evident paronomasia, or play on the name of Onesimus. See on [Plm 1:2] (note), [Plm 1:11] (note).

[¶37] Refresh my bowels - Gratify the earnest longing of my soul in this. I ask neither thy money nor goods; I ask what will enrich, not impoverish, thee to give.

### Verse 21

[¶39] Having confidence in thy obedience - I know that it will please thee thus to oblige thy friend, and I know that thou wilt do more than I request, because thou feelest the affection of a son to thy spiritual father. Some think that the apostle hints to Philemon that he should manumit Onesimus.

### Verse 22

[¶41] But withal prepare me also a lodging - Does not the apostle mention this as conferring an obligation on Philemon? I will begin to repay thee by taking up my abode at thy house, as soon as I shall be enlarged from prison. But some think he wished Philemon to hire him a house, that he might have a lodging of his own when he returned to Colosse.

[¶42] For I trust that through your prayers - It is very likely that this epistle was written a short time before the liberation of the apostle from his first imprisonment at Rome. See [Act 28:30], and [Phi 2:24]; and that he had that liberation now in full prospect.

### Verse 23

[¶44] Epaphras, my fellow prisoner - Epaphras was a Colossian, as we learn from [Col 4:12] : Epaphras, who is one of you. But there is no account there of his being in prison, though the not mentioning of it does not necessarily imply that he was not. Some time or other he had suffered imprisonment for the truth of the Gospel; and on that account St. Paul might, in a general way, call him his fellow prisoner.

## 647. Philemon · 3 of 3

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### Verse 24

[¶1] Marcus, Aristarchus, etc. - These were all acquaintances of Philemon, and probably Colossians; and may be all considered as joining here with St. Paul in his request for Onesimus. Some think that Marcus was either the evangelist, or John Mark, the nephew of Barnabas, [Act 12:12], [Act 12:25]. Aristarchus was probably the same with him mentioned [Act 19:29]; [Act 20:4]; [Act 27:2]. See [Col 4:10].

[¶2] Demas - Is supposed to be the same who continued in his attachment to Paul till his last imprisonment at Rome; after which he left him for what is supposed to have been the love of the world, but see the note on [2Tim 4:10].

[¶3] Lucas - Is supposed to be Luke the evangelist, and author of the Acts of the Apostles. On these suppositions little confidence can be placed: they may be correct; they may be otherwise.

### Verse 25

[¶5] The grace of our Lord Jesus Christ be with your spirit - By using the plural, ὑμων, your, the apostle in effect directs or addresses the epistle, not only to Philemon, but to all the Church at his house.

[¶6] Amen - Is wanting as usual in the best MSS.

[¶7] The subscriptions are also various, as in preceding cases.

[¶8] Versions:

[¶9] The Epistle to Philemon was written at Rome, and sent by the hand of Onesimus. - Syriac.

[¶10] Through the help of God the epistle is finished. It was written at Rome by the hand of Onesimus, servant to Philemon. - Arabic.

[¶11] To the man Philemon. - Aethiopic.

[¶12] It was written at Rome, and sent by Onesimus. - Coptic.

[¶13] Vulgate, nothing.

[¶14] The Epistle to Philemon, Apphia, and Archippus: the end of the Epistle to Philemon and Apphia, the master and mistress of Onesimus; and to Archippus, the deacon of the Church at Colosse: it was written from Rome by Onesimus, a servant. - Philoxesian Syriac.

[¶15] Manuscripts:

[¶16] To Philemon. - To Philemon is finished. - To Philemon, written from Rome by Onesimus - Onesiphorus. - From Paul, by Onesimus, a servant. - From the presence of Paul and Timothy. - The Epistle of Paul the apostle to Philemon. - The common Greek text has, To Philemon, written from Rome by Onesimus, a servant.

[¶17] As some have thought it strange that a private letter, of a particular business and friendship, should have got a place in the sacred canon, others have been industrious to find out the general uses which may be made of it. The following are those which seem to come most naturally from the text: -

[¶18] 1. In a religious point of view, all genuine Christian converts are on a level; Onesimus, the slave, on his conversion becomes the apostle's beloved son, and Philemon's brother.

[¶19] 2. Christianity makes no change in men's civil affairs; even a slave did not become a freeman by Christian baptism.

[¶20] 3. No servant should be either taken or retained from his own master, without the master's consent, [Plm 1:13], [Plm 1:14].

[¶21] 4. We should do good unto all men, and not be above helping the meanest slave when we have the opportunity.

[¶22] 5. Restitution is due where an injury has been done, unless the injured party freely forgive, [Plm 1:18].

[¶23] 6. We should do all in our power to make up quarrels and differences, and reconcile those that are at variance.

[¶24] 7. We should be grateful to our benefactors, and be ready to compensate one good turn with another.

[¶25] 8. We should forgive the penitent who have offended us, and rejoice in the opportunity of being reconciled to them.

[¶26] 9. Authority is not always to be used; a prudent man who is possessed of it will rather use a mild and obliging manner, than have recourse to the authority of his office.

[¶27] 10. The ministers of the Gospel should learn to know the worth of an immortal soul, and be as ready to use their talents for the conversion of slaves and the ignoble as the great and opulent, and prize the converted slave as highly as the converted lord, showing no sinful respect of persons.

[¶28] 11. Christianity properly understood, and its doctrines properly applied, become the most powerful means of the melioration of men; the wicked and profligate, when brought under its influence, become useful members of society. It can transform a worthless slave into a pious, amiable, and useful man; and make him, not only happier and better in himself, but also a blessing to the community.

[¶29] 12. We should never despair of reclaiming the wicked. No man is out of the reach of God's mercy as long as he breathes. Pretending to say that such and such cases are hopeless, is only a colouring for our want of zeal, and a pretense to excuse our slothfulness.

[¶30] 13. The anxiety which the apostle showed for the welfare of Onesimus, in return for his affectionate services, could not fail to cherish good dispositions in the breast of Philemon. We do a man a great kindness when we even engage him in acts of mercy and benevolence.

[¶31] 14. From this epistle we learn what sort of man the apostle was in private life. He has here displayed qualities which are in the highest estimation among men; a noble spirit arising from a consciousness of his own dignity, consummate prudence, uncommon generosity, the warmest friendship, the most skillful address, and the greatest politeness, as well as purity of manners; qualities which are never found either in the enthusiast or impostor. See Macknight and Dodd.

[¶32] There is extant an epistle of Pliny on the very same subject, directed to his friend Sabinianus in behalf of his manumitted slave who had offended him, and was consequently cast out of favor. Dr. Doddridge says that "that epistle, though penned by one who was allowed to excel in the epistolary style, and though it undoubtedly has many beauties, will be found by persons of taste much inferior to this animated composition of the Apostle Paul.

[¶33] I have already introduced an epistle of Horace on a somewhat similar subject; but that of Pliny is so exactly parallel, and so truly excellent, that I am sure its insertion will gratify every intelligent reader, and I insert it the rather because the works of Pliny are in but few hands, and his epistles are known to very few except the learned.

[¶34] C. Plinius Sabiniano suo, S.

[¶35] Libertus tuus, cui succensere te dixeras, venit ad me, advolatusque pedibus meis, tanquam tuis, haesit. Flevit multum, multum rogavit, multum etiam tacuit: in summa, fecit mihi fidem poenitentiae. Vere credo emendatum, quia deliquisse se sentit. Irasceris scio; et irasceris merito, id quoque scio: sed tunc praecipua mansuetudinis laus, cum irae causa justissima est. Amasti hominem; et, spero, amabis: interim sufficit, ut exorari te sinas. Licebit rursus irasci, si meruerit: quod exoratus excusatius facies.

[¶36] Remitte aliquid adolescentiae ipsius; remitte lachrymis; remitte indulgentiae tuae; ne torseris illum, ne torseris etiam te. Torqueris enim, cum tam lenis irasceris. Vereor, ne videar non rogare, sed cogere, si precibus ejus meas junxero. Jungam tamen tanto plenius et effusius, quanto ipsum acrius severiusque corripui, districte minatus nunquam me postea rogaturum. Hoc illi, quem terreri oportebat; tibi non idem. Nam fortasse iterum rogabo, impetrabo iterum: sit modo tale, ut togare me, ut praestare te deceat. Vale. - Epistolar. Iib. ix., Ep. 21. "Caius Plinius to Sabinianus his friend, health. "Thy freed man, with whom thou didst inform me thou wert incensed, came to me and threw himself at my feet, and grasped them as if they had been thine. He wept much, earnestly entreated, and yet said more by his silence. In short, he fully convinced me that he is a penitent. I do verily believe him reformed, because he feels his guilt. Thou art incensed against him I know,, and I know that he has justly merited thy displeasure; but then, clemency has its chief praise when there is the greatest cause for irritation. Thou didst once love the man, and I hope thou wilt love him again. In the meantime permit thyself to be entreated in his behalf. Should he again merit thy displeasure thou wilt have the stronger excuse for indulging it, shouldst thou pardon him now. Consider his youth, consider his tears, consider thy own gentleness of disposition. Do not torment him, do not torment thyself; for, with thy mild disposition, thou must be tormented if thou suffer thyself to be angry. I fear, were I to join my prayers to his, that I should rather seem to compel than to supplicate. Yet I will unite them, and the more largely and earnestly too, as I have sharply and severely reproved him, solemnly threatening, should he offend again, never more to intercede for him. This I said to him, it being necessary that I should alarm him; but I do not say the same to thee, for probably I may entreat thee again, and command thee again, should there be a sufficient reason to induce me to request, and thee to concede. Farewell."

[¶37] Nothing on the subject can be finer than this; but Paul has the advantage, because he had Christian motives to urge. If the energetic Roman had had these, we should have found it difficult to decide between his Latin and the apostle's Greek. It may be now asked whether St. Paul's application in behalf of Onesimus was successful? We have no direct answer to this question, but we may fairly suppose that such pleading could not be in vain. Philemon was a Christian, and owed too much to his God and Savior, and too much to the apostle, as the instrument of his salvation, not to concede a favor which it is congenial to the very spirit of Christianity to grant. The application of Horace in behalf of Septimius was successful, and both Claudius Nero and Augustus took him into their warmest confidence. But this was only a common case of recommendation, and had no difficulties in the way. But did the heathen Sabinianus yield to the entreaties of his friend, and forgive his slave? He did; and we have the record of it in another very elegant letter, in which Pliny expresses his obligation to his friend for his prompt attention to his request. I will transcribe it, and give a translation for the farther satisfaction of the reader.

[¶38] C. Plinius Sabiniano suo, S.

[¶39] Bene fecisti quod libertum aliquando tibi carum, reducentibus epistolis meis, in domum, in animum recepisti. Juvabit hoc te: me certe juvat; primum quod te talem video, ut in ira regi possis: deinde quod tantum mihi tribuis, ut vel auctoritati meae pareas, vel precibus indulgeas. Igitur, et laudo, et gratias ago. Simul in posterum moneo, ut te erroribus tuorum, etsi non fuerit, qui deprecetur, placabilem praestes. Vale - Epistolar. lib. ix., Ep. 24. "Caius Plinius to his friend Sabinianus, health. "Thou hast done well, that, in compliance with my letter, thou hast received thy freed man both into thy house and into thy heart. This must be pleasing to thyself, and it is certainly pleasing to me; first, because I find thee to be a person capable of being governed in thy anger; and secondly, because thou showest so much regard for me, as either to yield this to my authority, or concede it to my entreaties. Therefore I both praise and return thee thanks. 'At the same time I admonish thee to be always ready to forgive the errors of thy servants, although there should be no one to intercede in their behalf. Farewell."

[¶40] These letters contain such excellent lessons of instruction that it will be impossible to read them without profit. They are master pieces in their kind; and no Christian need be ashamed to be indebted to them, whether in regulating his own conduct in respect to forgiveness of injuries, or whether in interceding for them who have fallen under the displeasure of others. Reader, go thou and do likewise.

[¶41] Finished correcting for a new edition, Dec. 23, 1831.

## 648. Hebrews · 1 of 35

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### Preface to the Epistle of Paul the Apostle to the Hebrews

[¶1] The Epistle to the Hebrews, on which the reader is about to enter, is by far the most important and useful of all the apostolic writings; all the doctrines of the Gospel are in it embodied, illustrated, and enforced in a manner the most lucid, by references and examples the most striking and illustrious, and by arguments the most cogent and convincing. It is an epitome of the dispensations of God to man, from the foundation of the world to the advent of Christ. It is not only the sum of the Gospel, but the sum and completion of the Law, on which it is also a most beautiful and luminous comment. Without this, the law of Moses had never been fully understood, nor God's design in giving it. With this, all is clear and plain, and the ways of God with man rendered consistent and harmonious. The apostle appears to have taken a portion of one of his own epistles for his text - Christ is the End of the Law for Righteousness to them that Believe, and has most amply and impressively demonstrated his proposition. All the rites, ceremonies, and sacrifices of the Mosaic institution are shown to have had Christ for their object and end, and to have had neither intention nor meaning but in reference to him; yea, as a system to be without substance, as a law to be without reason, and its enactments to be both impossible and absurd, if taken out of this reference and connection. Never were premises more clearly stated; never was an argument handled in a more masterly manner; and never was a conclusion more legitimately and satisfactorily brought forth. The matter is everywhere the most interesting; the manner is throughout the most engaging; and the language is most beautifully adapted to the whole, everywhere appropriate, always nervous and energetic, dignified as is the subject, pure and elegant as that of the most accomplished Grecian orators, and harmonious and diversified as the music of the spheres.

[¶2] So many are the beauties, so great the excellency, so instructive the matter, so pleasing the manner, and so exceedingly interesting the whole, that the work may be read a hundred times over without perceiving any thing of sameness, and with new and increased information at each reading. This latter is an excellency which belongs to the whole revelation of God; but to no part of it in such a peculiar and supereminent manner as to the Epistle to the Hebrews.

[¶3] To explain and illustrate this epistle multitudes have toiled hard; and exhibited much industry, much learning, and much piety. I also will show my opinion; and ten thousand may succeed me, and still bring out something that is new. That it was written to Jews, naturally such, the whole structure of the epistle proves. Had it been written to the Gentiles, not one in ten thousand of them could have comprehended the argument, because unacquainted with the Jewish system; the knowledge of which the writer of this epistle everywhere supposes. He who is well acquainted with the Mosaic law sits down to the study of this epistle with double advantages; and he who knows the traditions of the elders, and the Mishnaic illustrations of the written, and pretended oral law of the Jews, is still more likely to enter into and comprehend the apostle's meaning. No man has adopted a more likely way of explaining its phraseology than Schoettgen, who has traced its peculiar diction to Jewish sources; and, according to him, the proposition of the whole epistle is this: -

[¶4] Jesus of Nazareth Is the True God

[¶5] And in order to convince the Jews of the truth of this proposition, the apostle uses but three arguments:

[¶6] 1. Christ is superior to the angels.

[¶7] 2. He is superior to Moses.

[¶8] 3. He is superior to Aaron.

[¶9] These arguments would appear more distinctly were it not for the improper division of the chapters; as he who divided them in the middle ages (a division to which we are still unreasonably attached) had but a superficial knowledge of the word of God. In consequence of this it is that one peculiar excellency of the apostle is not noticed, viz. his application of every argument, and the strong exhortation founded on it. Schoettgen has very properly remarked, that commentators in general have greatly misunderstood the apostle's meaning through their unacquaintance with the Jewish writings and their peculiar phraseology, to which the apostle is continually referring, and of which he makes incessant use. He also supposes, allowing for the immediate and direct inspiration of the apostle, that he had in view this remarkable saying of the rabbins, on [Isa 52:13] : "Behold, my servant will deal prudently." Rab. Tanchum, quoting Yalcut Simeoni, part ii., fol. 53, says: זה מלך המשיה, "This is the King Messiah, who shall be greatly extolled, and elevated: he shall be elevated beyond Abraham; shall be more eminent than Moses; and more exalted than ממלאכי השרה the ministering angels." Or, as it is expressed in Yalcut Kadosh, fol. 144: משיה גדול מן האבות ומן משה ומן מלאכי השרה Mashiach gadol min ha-aboth; umin Mosheh; umin Malakey hashshareth. "The Messiah is greater than the patriarchs; than Moses; and than the ministering angels." These sayings he shows to have been fulfilled in our Messiah; and as he dwells on the superiority of our Lord to all these illustrious persons because they were at the very top of all comparisons among the Jews; he, according to their opinion, who was greater than all these, must be greater than all created beings.

[¶10] This is the point which the apostle undertakes to prove, in order that he may show the Godhead of Christ; therefore, if we find him proving that Jesus was greater than the patriarchs, greater than Aaron, greater than Moses, and greater than the angels, he must be understood to mean, according to the Jewish phraseology, that Jesus is an uncreated Being, infinitely greater than all others, whether earthly or heavenly. For, as they allowed the greatest eminence (next to God) to angelic beings, the apostle concludes "that he who is greater than the angels is truly God: but Christ is greater than the angels; therefore Christ is truly God." Nothing can be clearer than that this is the apostle's grand argument; and the proofs and illustrations of it meet the reader in almost every verse.

[¶11] That the apostle had a plan on which he drew up this epistle is very clear, from the close connection of every part. The grand divisions seem to be three: -

[¶12] I. The proposition, which is very short, and is contained in chap. [Heb 1:1-3]. The majesty and pre-eminence of Christ.

[¶13] II. The proof or arguments which support the proposition, viz.: -

[¶14] Christ Is Greater than the Angels

[¶15] 1. Because he has a more excellent name than they, chap. [Heb 1:4], [Heb 1:5].

[¶16] 2. Because the angels of God adore him, [Heb 1:6].

[¶17] 3. Because the angels were created by him, [Heb 1:7].

[¶18] 4. Because, in his human nature, he was endowed with greater gifts than they, [Heb 1:8], [Heb 1:9].

[¶19] 5. Because he is eternal, [Heb 1:10], [Heb 1:11], [Heb 1:12].

[¶20] 6. Because he is more highly exalted, [Heb 1:13].

[¶21] 7. Because the angels are only the servants of God; he, the Son, [Heb 1:14].

[¶22] In the application of this argument he exhorts the Hebrews not to neglect Christ, chap. [Heb 2:1], by arguments drawn,: -

[¶23] 1. From the minor to the major, [Heb 2:2], [Heb 2:3].

[¶24] 2. Because the preaching of Christ was confirmed by miracles, [Heb 2:4].

[¶25] 3. Because, in the economy of the New Testament, angels are not the administrators; but the Messiah himself, to whom all things are subject, [Heb 2:5].

[¶26] Here the apostle inserts a twofold objection, professedly drawn from Divine revelation: -

[¶27] 1. Christ is man, and is less than the angels. What is man - thou madest him a little lower than the angels, [Heb 2:6], [Heb 2:7]. Therefore he cannot be superior to them.

[¶28] To this it is answered:

[¶29] 1. Christ as a mortal man, by his death and resurrection, overcame all enemies, and subdued all things to himself; therefore he must be greater than the angels, [Heb 2:9].

[¶30] 2. Though Christ died, and was in this respect inferior to the angels, yet it was necessary that he should take on him this mortal state, that he might be of the same nature with those whom he was to redeem; and this he did without any prejudice to his Divinity, [Heb 2:10-18].

[¶31] Christ Is Greater than Moses

[¶32] 1. Because Moses was only a servant; Christ, the Lord, [Heb 3:2-6].

[¶33] The application of this argument he makes from [Psa 95:7-11], which he draws out at length, [Heb 3:7-18]; [Heb 4:1-13].

[¶34] Christ Is Greater than Aaron, and All the Other High Priests

[¶35] 1. Because he has not gone through the veil of the tabernacle to make an atonement for sin, but has entered for this purpose into heaven itself, [Heb 4:14].

[¶36] 2. Because he is the Son of God, [Heb 4:14].

[¶37] 3. Because it is from him we are to implore grace and mercy, [Heb 4:15], [Heb 4:16], and [Heb 4:1], [Heb 4:2], [Heb 4:3].

[¶38] 4. Because he was consecrated High Priest by God himself, [Heb 5:4-10].

[¶39] 5. Because he is not a priest according to the order of Aaron, but according to the order of Melchisedec, which was much more ancient, and much more noble, chap. 7. For the excellence and prerogatives of this order, see the notes on [Heb 7:26].

[¶40] 6. Because he is not a typical priest, prefiguring good things to come, but the real Priest, of whom the others were but types and shadows, 8:1-9:11. For the various reasons by which this argument is supported, see also the notes on [Heb 8:1-13] (note) and Hebrews 9 (note).

[¶41] In this part of the epistle the apostle inserts a digression, in which he reproves the ignorance and negligence of the Hebrews in their mode of treating the sacred Scriptures. See [Heb 5:11], and chap. 6.

[¶42] The application of this part contains the following exhortations: -

[¶43] 1. That they should carefully retain their faith in Christ as the true Messiah, [Heb 10:19-23].

[¶44] 2. That they should be careful to live a godly life, [Heb 10:24], [Heb 10:25].

## 649. Hebrews · 2 of 35

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[¶0] 3. That they should take care not to incur the punishment of disobedience, [Heb 10:32-37], and [Heb 12:3-12].

[¶1] 4. That they should place their whole confidence in God, live by faith, and not turn back to perdition [Heb 10:38]; [Heb 12:2].

[¶2] 5. That they should consider and imitate the faith and obedience of their eminent ancestors, chap. 11.

[¶3] 6. That they should take courage, and not be remiss in the practice of the true religion, [Heb 12:12-24].

[¶4] 7. That they should take heed not to despise the Messiah, now speaking to them from heaven, [Heb 12:25-29].

[¶5] III. Practical and miscellaneous exhortations relative to sundry duties, chap. 13.

[¶6] All these subjects, (whether immediately designed by the apostle himself, in this particular order, or not), are pointedly considered in this most excellent epistle; in the whole of which the superiority of Christ, his Gospel, his priesthood, and his sacrifice, over Moses, the law, the Aaronic priesthood, and the various sacrifices prescribed by the law, is most clearly and convincingly shown.

[¶7] Different writers have taken different views of the order in which these subjects arc proposed, but most commentators have produced the same results.

[¶8] For other matters relative to the author of the epistle, the persons to whom it was sent, the language in which it was composed, and the time and place in which it was written, the reader is referred to the introduction, where these matters are treated in sufficient detail.

[¶9] Different discoveries made of the Divine will to the ancient Israelites by the prophets, [Heb 1:1]. The discovery now perfected by the revelation of Jesus Christ, of whose excellences and glories a large description is given, [Heb 1:2-13]. Angels are ministering spirits to the heirs of salvation, [Heb 1:14].

### Verse 1

[¶11] God, who at sundry times and in divers manners - We can scarcely conceive any thing more dignified than the opening of this epistle; the sentiments are exceedingly elevated, and the language, harmony itself! The infinite God is at once produced to view, not in any of those attributes which are essential to the Divine nature, but in the manifestations of his love to the world, by giving a revelation of his will relative to the salvation of mankind, and thus preparing the way, through a long train of years, for the introduction of that most glorious Being, his own Son. This Son, in the fullness of time, was manifested in the flesh that he might complete all vision and prophecy, supply all that was wanting to perfect the great scheme of revelation for the instruction of the world, and then die to put away sin by the sacrifice of himself. The description which he gives of this glorious personage is elevated beyond all comparison. Even in his humiliation, his suffering of death excepted, he is infinitely exalted above all the angelic host, is the object of their unceasing adoration, is permanent on his eternal throne at the right hand of the Father, and from him they all receive their commands to minister to those whom he has redeemed by his blood. in short, this first chapter, which may be considered the introduction to the whole epistle is, for importance of subject, dignity of expression, harmony and energy of language, compression and yet distinctness of ideas, equal, if not superior, to any other part of the New Testament.

[¶12] Sundry times - Πολυμερως, from πολυς, many, and μερος, a part; giving portions of revelation at different times.

[¶13] Divers manners - Πολυτροπως, from πολυς, many, and τροπος, a manner, turn, or form of speech; hence trope, a figure in rhetoric. Lambert Bos supposes these words to refer to that part of music which is denominated harmony, viz. that general consent or union of musical sounds which is made up of different parts; and, understood in this way, it may signify the agreement or harmony of all the Old Testament writers, who with one consent gave testimony to Jesus Christ, and the work of redemption by him. To him gave all the prophets witness, that, through his name, whosoever believeth in him shall receive remission of sins; [Act 10:43].

[¶14] But it is better to consider, with Kypke, that the words are rather intended to point out the imperfect state of Divine revelation under the Old Testament; it was not complete, nor can it without the New be considered a sufficiently ample discovery of the Divine will. Under the Old Testament, revelations were made πολυμερως και πολυτροπως, at various times, by various persons, in various laws and forms of teaching, with various degrees of clearness, under various shadows, types, and figures, and with various modes of revelation, such as by angels, visions, dreams, mental impressions, etc. See [Num 12:6], [Num 12:8]. But under the New Testament all is done ἁπλως, simply, by one person, i.e. Jesus, who has fulfilled the prophets, and completed prophecy; who is the way, the truth, and the life; and the founder, mediator, and governor of his own kingdom.

[¶15] One great object of the apostle is, to put the simplicity of the Christian system in opposition to the complex nature of the Mosaic economy; and also to show that what the law could not do because it was weak through the flesh, Jesus has accomplished by the merit of his death, and the energy of his Spirit.

[¶16] Maximus Tyrius, Diss. 1, page 7, has a passage where the very words employed by the apostle are found, and evidently used nearly in the same sense: Τῃ του ανθρωπου ψυχῃ δυο οργανων οντων προς συνεσιν, του μεν ἁπλου, ὁν καλουμεν νουν, του δε ποικιλου και πολυμερους και πολυτροπου, ἁς αισθησεις καλουμεν. "The soul of man has two organs of intelligence: one simple, which we call mind; the other diversified, and acting in various modes and various ways, which we term sense."

[¶17] A similar form of expression the same writer employs in Diss. 15, page 171: "The city which is governed by the mob, πολυφωνον τε ειναι και πολυμερη και πολυπαθη, is full of noise, and is divided by various factions and various passions." The excellence of the Gospel above the law is here set down in three points:

[¶18] 1. God spake unto the faithful under the Old Testament by Moses and the prophets, worthy servants, yet servants; now the Son is much better than a servant, [Heb 1:4].

[¶19] 2. Whereas the body of the Old Testament was long in compiling, being about a thousand years from Moses to Malachi; and God spake unto the fathers by piecemeal, one while raising up one prophet, another while another, now sending them one parcel of prophecy or history, then another; but when Christ came, all was brought to perfection in one age; the apostles and evangelists were alive, some of them, when every part of the New Testament was completely finished.

[¶20] 3. The Old Testament was delivered by God in divers manners, both in utterance and manifestation; but the delivery of the Gospel was in a more simple manner; for, although there are various penmen, yet the subject is the same, and treated with nearly the same phraseology throughout; James, Jude, and the Apocalypse excepted. See Leigh.

### Verse 2

[¶22] Last days - The Gospel dispensation, called the last days and the last time, because not to be followed by any other dispensation; or the conclusion of the Jewish Church and state now at their termination.

[¶23] By his Son - It is very remarkable that the pronoun αὑτου, his, is not found in the text; nor is it found in any MS. or version. We should not therefore supply the pronoun as our translators have done; but simply read εν Υἱῳ, By a Son, or In a Son, whom he hath appointed heir of all things. God has many sons and daughters, for he is the Father of the spirits of all flesh; and he has many heirs, for if sons, then heirs, heirs of God, and joint heirs with Jesus Christ; but he has no Son who is heir of all things, none by whom he made the worlds, none in whom he speaks, and by whom he has delivered a complete revelation to mankind, but Jesus the Christ.

[¶24] The apostle begins with the lowest state in which Christ has appeared:

[¶25] 1. His being a Son, born of a woman, and made under the law. He then ascends,

[¶26] 2. So his being an Heir, and an Heir of all things.

[¶27] 3. He then describes him as the Creator of all worlds.

[¶28] 4. As the Brightness of the Divine glory.

[¶29] 5. As the express Image of his person, or character of the Divine substance.

[¶30] 6. As sustaining the immense fabric of the universe; and this by the word of his power.

[¶31] 7. As having made an atonement for the sin of the world, which was the most stupendous of all his works. "'Twas great to speak a world from nought; 'Twas greater to redeem."

[¶32] 8. As being on the right hand of God, infinitely exalted above all created beings; and the object of adoration to all the angelic host.

[¶33] 9. As having an eternal throne, neither his person nor his dignity ever changing or decaying.

[¶34] 10. As continuing to exercise dominion, when the earth and the heavens are no more! It is only in God manifested in the flesh that all these excellences can possibly appear, therefore the apostle begins this astonishing climax with the simple Sonship of Christ, or his incarnation; for, on this, all that he is to man, and all that he has done for man, is built.

### Verse 3

[¶36] The brightness of his glory - Απαυγασμα της δοξης The resplendent outbeaming of the essential glory of God. Hesychius interprets απαυγασμα by ᾑλιου φεγγος, the splendor of the sun. The same form of expression is used by an apocryphal writer, Wis. 7:26, where, speaking of the uncreated wisdom of God, he says: "For she is the splendor of eternal light, απαυγασμα γαρ εστι φωτος αΐδιου, and the unsullied mirror of the energy of God, and the image of his goodness." The word αυγασμα is that which has splendor in itself απαυγασμα is the splendor emitted from it; but the inherent splendor and the exhibited splendor are radically and essentially the same.

[¶37] The express image of his person - Χαρακτηρ της ὑποστασεως αυτου· The character or impression of his hypostasis or substance. It is supposed that these words expound the former; image expounding brightness, and person or substance, glory. The hypostasis of God is that which is essential to him as God; and the character or image is that by which all the likeness of the original becomes manifest, and is a perfect fac-simile of the whole. It is a metaphor taken from sealing; the die or seal leaving the full impression of its every part on the wax to which it is applied.

[¶38] From these words it is evident,

[¶39] 1. That the apostle states Jesus Christ to be of the same essence with the Father, as the απαυγασμα, or proceeding splendor, must be the same with the αυγασμα, or inherent splendor.

[¶40] 2. That Christ, though proceeding from the Father, is of the same essence; for if one αυγη, or splendor, produce another αυγη, or splendor, the produced splendor must be of the same essence with that which produces it.

[¶41] 3. That although Christ is thus of the same essence with the Father, yet he is a distinct person from the Father; as the splendor of the sun, though of the same essence, is distinct from the sun itself, though each is essential to the other; as the αυγασμα, or inherent splendor, cannot subsist without its απαυγασμα, or proceeding splendor, nor the proceeding splendor subsist without the inherent splendor from which it proceeds.

[¶42] 4. That Christ is eternal with the Father, as the proceeding splendor must necessarily be coexistent with the inherent splendor. If the one, therefore, be uncreated, the other is uncreated; if the one be eternal, the other is eternal.

[¶43] Upholding all things by the word of his power - This is an astonishing description of the infinitely energetic and all pervading power of God. He spake, and all things were created; he speaks, and all things are sustained. The Jewish writers frequently express the perfection of the Divine nature by the phrases, He bears all things, both above and below; He carries all his creatures; He bears his world; He bears all worlds by his power. The Hebrews, to whom this epistle was written, would, from this and other circumstances, fully understand that the apostle believed Jesus Christ to be truly and properly God.

[¶44] Purged our sins - There may be here some reference to the great transactions in the wilderness.

## 650. Hebrews · 3 of 35

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[¶0] 1. Moses, while in communion with God on the mount, was so impressed with the Divine glories that his face shone, so that the Israelites could not behold it. But Jesus is infinitely greater than Moses, for he is the splendor of God's glory; and,

[¶1] 2. Moses found the government of the Israelites such a burden that he altogether sank under it. His words, [Num 11:12], are very remarkable: Have I conceived all this people? Have I begotten them, that thou shouldest say unto me, Carry them in thy Bosom - unto the land which thou swearest unto their fathers? But Christ not only carried all the Israelites, and all mankind; but he upholds All Things by the word of his power.

[¶2] 3. The Israelites murmured against Moses and against God, and provoked the heavy displeasure of the Most High; and would have been consumed had not Aaron made an atonement for them, by offering victims and incense. But Jesus not only makes an atonement for Israel, but for the whole world; not with the blood of bulls and goats, but with his own blood: hence it is said that he purged our sins δι' αὑτου, by himself his own body and life being the victim. It is very likely that the apostle had all these things in his eye when he wrote this verse; and takes occasion from them to show the infinite excellence of Jesus Christ when compared with Moses; and of his Gospel when compared with the law. And it is very likely that the Spirit of God, by whom he spoke, kept in view those maxims of the ancient Jews, concerning the Messiah, whom they represent as being infinitely greater than Abraham, the patriarchs, Moses, and the ministering angels. So Rabbi Tanchum, on [Isa 52:13], Behold my servant shall deal prudently, says, זה מלך המשיח Zeh melek hammashiach, this is the King Messiah; and shall be exalted, and be extolled, and be very high. "He shall be exalted above Abraham, and shall be extolled beyond Moses, and shall be more sublime than the ministering angels." See the preface.

[¶3] The right hand of the Majesty on high - As it were associated with the supreme Majesty, in glory everlasting, and in the government of all things in time and in eternity; for the right hand is the place of the greatest eminence, [1Kgs 2:19]. The king himself, in eastern countries, sits on the throne; the next to him in the kingdom, and the highest favourite, sits on his right hand; and the third greatest personage, on his left.

### Verse 4

[¶5] So much better than the angels - Another argument in favor of the Divinity of our Lord. The Jews had the highest opinion of the transcendent excellence of angels, they even associate them with God in the creation of the world, and suppose them to be of the privy council of the Most High; and thus they understand [Gen 1:26] : Let us make man in our own image, in our own likeness; "And the Lord said to the ministering angels that stood before him, and who were created the second day, Let us make man," etc. See the Targum of Jonathan ben Uzziel. And they even allow them to be worshipped for the sake of their Creator, and as his representatives; though they will not allow them to be worshipped for their own sake. As, therefore, the Jews considered them next to God, and none entitled to their adoration but God; on their own ground the apostle proves Jesus Christ to be God, because God commanded all the angels of heaven to worship him. He, therefore, who is greater than the angels, and is the object of their adoration, is God. But Jesus Christ is greater than the angels, and the object of their adoration; therefore Jesus Christ must be God.

[¶6] By inheritance obtained - Κεκληρονομηκεν ονομα. The verb κληρονομειν signifies generally to participate, possess, obtain, or acquire; and is so used by the purest Greek writers: Kypke has produced several examples of it from Demosthenes. It is not by inheritance that Christ possesses a more excellent name than angels, but as God: he has it naturally and essentially; and, as God manifested in the flesh, he has it in consequence of his humiliation, sufferings, and meritorious death. See [Phi 2:9].

### Verse 5

[¶8] Thou art my Son, this day have I begotten thee - These words are quoted from [Psa 2:7], a psalm that seems to refer only to the Messiah; and they are quoted by St. Paul, [Act 13:33], as referring to the resurrection of Christ. And this application of them is confirmed by the same apostle, [Rom 1:4], as by his resurrection from the dead he was declared - manifestly proved, to be the Son of God with power; God having put forth his miraculous energy in raising that body from the grave which had truly died, and died a violent death, for Christ was put to death as a malefactor, but by his resurrection his innocence was demonstrated, as God could not work a miracle to raise a wicked man from the dead. As Adam was created by God, and because no natural generation could have any operation in this case, therefore he was called the son of God, [Luk 3:38], and could never have seen corruption if he had not sinned, so the human nature of Jesus Christ, formed by the energy of the eternal Spirit in the womb of the virgin, without any human intervention, was for this very reason called the Son of God, [Luk 1:35]; and because it had not sinned, therefore it could not see corruption, nor was it even mortal, but through a miraculous display of God's infinite love, for the purpose of making a sacrificial atonement for the sin of the world and God, having raised this sacrificed human nature from the dead, declared that same Jesus (who was, as above stated, the Son of God) to be his Son, the promised Messiah; and as coming by the Virgin Mary, the right heir to the throne of David, according to the uniform declaration of all the prophets.

[¶9] The words, This day have I begotten thee, must refer either to his incarnation, when he was miraculously conceived in the womb of the virgin by the power of the Holy Spirit; or to his resurrection from the dead, when God, by this sovereign display of his almighty energy, declared him to be his Son, vindicated his innocence, and also the purity and innocence of the blessed virgin, who was the mother of this son, and who declared him to be produced in her womb by the power of God. The resurrection of Christ, therefore, to which the words most properly refer, not only gave the fullest proof that he was an innocent and righteous man, but also that he had accomplished the purpose for which he died, and that his conception was miraculous, and his mother a pure and unspotted virgin.

[¶10] This is a subject of infinite importance to the Christian system, and of the last consequence in reference to the conviction and conversion of the Jews, for whose use this epistle was sent by God. Here is the rock on which they split; they deny this Divine Sonship of Jesus Christ, and their blasphemies against him and his virgin mother are too shocking to be transcribed. The certainty of the resurrection of Jesus refutes their every calumny; proves his miraculous conception; vindicates the blessed virgin; and, in a word, declares him to be the Son of God with power.

[¶11] This most important use of this saying has passed unnoticed by almost every Christian writer which I have seen; and yet it lies here at the foundation of all the apostle's proofs. If Jesus was not thus the Son of God, the whole Christian system is vain and baseless: but his resurrection demonstrates him to have been the Son of God; therefore every thing built on this foundation is more durable than the foundations of heaven, and as inexpugnable as the throne of the eternal King.

[¶12] He shall be to me a Son? - As the Jews have ever blasphemed against the Sonship of Christ, it was necessary that the apostle should adduce and make strong all his proofs, and show that this was not a new revelation; that it was that which was chiefly intended in several scriptures of the Old Testament, which, without farther mentioning the places where found, he immediately produces. This place, which is quoted from [2Sam 7:14], shows us that the seed which God promised to David, and who was to sit upon his throne, and whose throne should be established for ever, was not Solomon, but Jesus Christ; and indeed he quotes the words so as to intimate that they were so understood by the Jews. See among the observations at the end of the chapter.

### Verse 6

[¶14] And again, when he bringeth in the firstbegotten - This is not a correct translation of the Greek, Ὁταν δε παλιν εισαγαγῃ τον πρωτοτοκον εις την οικουμενην· But when he bringeth again, or the second time, the first-born into the habitable world. This most manifestly refers to his resurrection, which might be properly considered a second incarnation; for as the human soul, as well as the fullness of the Godhead bodily, dwelt in the man, Christ Jesus on and during his incarnation, so when he expired upon the cross, both the Godhead and the human spirit left his dead body; and as on his resurrection these were reunited to his revivified manhood, therefore, with the strictest propriety, does the apostle say that the resurrection was a second bringing of him into the world.

[¶15] I have translated οικουμενη the habitable world, and this is its proper meaning; and thus it is distinguished from κοσμος, which signifies the terraqueous globe, independently of its inhabitants; though it often expresses both the inhabited and uninhabited parts. Our Lord's first coming into the world is expressed by this latter word, [Heb 10:5] : Wherefore when he cometh into the world, διο εισερχομενος εις τον κοσμον, and this simply refers to his being incarnated, that he might be capable of suffering and dying for man. But the word is changed on this second coming, I mean his resurrection, and then οικουμενη is used; and why? (fancy apart) because he was now to dwell with man; to send his gospel everywhere to all the inhabitants of the earth, and to accompany that Gospel wherever he sent it, and to be wherever two or three should be gathered together in his name. Wherever the messengers of Jesus Christ go, preaching the kingdom of God, even to the farthest and most desolate parts of the earth where human beings exist, there they ever find Christ; he is not only in them, and with them, but he is in and among all who believe on him through their word.

[¶16] Let all the angels of God worship him - The apostle recurs here to his former assertion, that Jesus is higher than the angels, [Heb 1:4], that he is none of those who can be called ordinary angels or messengers, but one of the most extraordinary kind, and the object of worship to all the angels of God. To worship any creature is idolatry, and God resents idolatry more than any other evil. Jesus Christ can be no creature, else the angels who worship him must be guilty of idolatry, and God the author of that idolatry, who commanded those angels to worship Christ.

[¶17] There has been some difficulty in ascertaining the place from which the apostle quotes these words; some suppose [Psa 97:7] : Worship him, all ye gods; which the Septuagint translate thus: Προσκυνησατε αυτῳ, παντες αγγελοι αυτου· Worship him, all ye his angels; but it is not clear that the Messiah is intended in this psalm, nor are the words precisely those used here by the apostle. Our marginal references send us with great propriety to the Septuagint version of [Deu 32:43], where the passage is found verbatim et literatim; but there is nothing answering to the words in the present Hebrew text. The apostle undoubtedly quoted the Septuagint, which had then been for more than 300 years a version of the highest repute among the Jews; and it is very probable that the copy from which the Seventy translated had the corresponding words. However this may be, they are now sanctioned by Divine authority; and as the verse contains some singular additions, I will set it down in a parallel column with that of our own version, which was taken immediately from the Hebrew text, premising simply this, that it is the last verse of the famous prophetic song of Moses, which seems to point out the advent of the Messiah to discomfit his enemies, purify the land, and redeem Israel from all his iniquities. [Deu 32:43], from the Hebrew Deuteronomy 32:43, from the Septuagint - Rejoice, ye heaven, together with him; and let all the ... Rejoice, O ye nations, with angels of God worship him. Rejoice, ye Gentiles, with his people ... his people; and let the children of God be strengthened ... for he will avenge in him; for he will avenge the blood of his children; the blood of his servants; - and will render he will avenge, and will repay judgment to his adver- vengeance to his adversaries: - and ... saries; and those who hate him will he recompense: ... will be merciful to his land and to his people and the Lord will purge the land of his people

[¶18] This is a very important verse; and to it, as it stands in the Septuagint, St. Paul has referred once before; see [Rom 15:10]. This very verse, as it stands now in the Septuagint, thus referred to by an inspired writer, shows the great importance of this ancient version; and proves the necessity of its being studied and well understood by every minister of Christ. In Romans 3 there is a large quotation - from [Psa 14:1-7] :, where there are six whole verses in the apostle's quotation which are not found in the present Hebrew text, but are preserved in the Septuagint! How strange it is that this venerable and important version, so often quoted by our Lord and all his apostles, should be so generally neglected, and so little known! That the common people should be ignorant of it, is not to be wondered at, as it has never been put in an English dress; but that the ministers of the Gospel should be unacquainted with it may be spoken to their shame.

### Verse 7

[¶20] Who maketh his angels spirits - They are so far from being superior to Christ, that they are not called God's sons in any peculiar sense, but his servants, as tempests and lightnings are. In many respects they may have been made inferior even to man as he came out of the hands of his Maker, for he was made in the image and likeness of God; but of the angels, even the highest order of them, this is never spoken. It is very likely that the apostle refers here to the opinions of the Jews relative to the angels. In Pirkey R. Elieser, c. 4, it is said: "The angels which were created the second day, when they minister before God, נעשין של אש become fire." In Shemoth Rabba, s. 25, fol. 123, it is said: "God is named the Lord of hosts, because with his angels he doth whatsoever he wills: when he pleases, he makes them sit down; [Jdg 6:11] : And the angel of the Lord came, and sat under a tree. When he pleases, he causes them to stand; [Isa 6:2] : The seraphim stood. Sometimes he makes them like women; [Zac 5:9] : Behold there came two women, and the wind was in their wings. Sometimes he makes them like men; [Gen 18:2] : And, lo, three men stood by him. Sometimes he makes them spirits; [Psa 104:4] : Who maketh his angels spirits. Sometimes he makes them fire; ibid. His ministers a flame of fire."

[¶21] In Yalcut Simeoni, par. 2, fol. 11, it is said: "The angel answered Manoah, I know not in whose image I am made, for God changeth us every hour: sometimes he makes us fire, sometimes spirit, sometimes men, and at other times angels." It is very probable that those who are termed angels are not confined to any specific form or shape, but assume various forms and appearances according to the nature of the work on which they are employed and the will of their sovereign employer. This seems to have been the ancient Jewish doctrine on this subject.

### Verse 8

[¶23] Thy throne, O God, is for ever and ever - If this be said of the Son of God, i.e. Jesus Christ, then Jesus Christ must be God; and indeed the design of the apostle is to prove this. The words here quoted are taken from [Psa 45:6], [Psa 45:7], which the ancient Chaldee paraphrast, and the most intelligent rabbins, refer to the Messiah. On the third verse of this Psalm, Thou art fairer than the children of men, the Targum says: "Thy beauty, מלכא משיחא malca Meshicha, O King Messiah, is greater than the children of men." Aben Ezra says: "This Psalm speaks of David, or rather of his son, the Messiah, for this is his name," [Eze 34:24] : And David my servant shall be a Prince over them for ever. Other rabbins confirm this opinion.

[¶24] This verse is very properly considered a proof, and indeed a strong one, of the Divinity of Christ; but some late versions of the New Testament have endeavored to avoid the evidence of this proof by translating the words thus: God is thy throne for ever and ever; and if this version be correct, it is certain the text can be no proof of the doctrine. Mr. Wakefield vindicates this translation at large in his History of Opinions; and ὁ Θεος, being the nominative case, is supposed to be a sufficient justification of this version. In answer to this it may be stated that the nominative case is often used for the vocative, particularly by the Attics; and the whole scope of the place requires it should be so used here; and, with due deference to all of a contrary opinion, the original Hebrew cannot be consistently translated any other way, כסאך אלהים עולם ועד kisaca Elohim olam vaed, Thy throne, O God, is for ever, and to eternity. It is in both worlds; and extends over all time; and will exist through all endless duration. To this our Lord seems to refer, [Mat 28:18] : All power is given unto me, both in Heaven and Earth. My throne, i.e. my dominion, extends from the creation to the consummation of all things. These I have made, and these I uphold; and from the end of the world, throughout eternity, I shall have the same glory - sovereign, unlimited power and authority, which I had with the Father before the world began; [Joh 17:5]. I may add that none of the ancient versions has understood it in the way contended for by those who deny the Godhead of Christ, either in the Psalm from which it is taken, or in this place where it is quoted. Aquila translates אלהים Elohim, by Θεε, O God, in the vocative case; and the Arabic adds the sign of the vocative ya, reading the place thus: korsee yallaho ila abadilabada, the same as in our version. And even allowing that ὁ Θεος here is to be used as the nominative case, it will not make the sense contended for, without adding εστι to it, a reading which is not countenanced by any version, nor by any MS. yet discovered. Wiclif, Coverdale, and others, understood it as the nominative, and translated it so; and yet it is evident that this nominative has the power of the vocative: forsothe to the sone God thi troone into the world of world: a gerde of equite the gerde of thi reume. I give this, pointing and all, as it stands in my old MS. Bible. Wiclif is nearly the same, but is evidently of a more modern cast: but to the sone he seith, God thy trone is into the world of world, a gherd of equyte is the gherd of thi rewme. Coverdale translates it thus: But unto the sonne he sayeth, God, thi seate endureth for ever and ever: the cepter of thi kyngdome is a right cepter. Tindal and others follow in the same way, all reading it in the nominative case, with the force of the vocative; for none of them has inserted the word εστι, is, because not authorized by the original: a word which the opposers of the Divinity of our Lord are obliged to beg, in order to support their interpretation. See some farther criticisms on this at the end of this chapter.

[¶25] A scepter of righteousness - The scepter, which was a sort of staff or instrument of various forms, was the ensign of government, and is here used for government itself. This the ancient Jewish writers understand also of the Messiah.

### Verse 9

[¶27] Thou hast loved righteousness - This is the characteristic of a just governor: he abhors and suppresses iniquity; he countenances and supports righteousness and truth.

[¶28] Therefore God, even thy God - The original, δια τουτο εχρισε σε ὁ Θεος, ὁ Θεος σου, may be thus translated: Therefore, O God, thy God hath anointed thee. The form of speech is nearly the same with that in the preceding verse; but the sense is sufficiently clear if we read, Therefore God, thy God, hath anointed thee, etc.

[¶29] With the oil of gladness - We have often had occasion to remark that, anciently, kings, priests, and prophets were consecrated to their several offices by anointing; and that this signified the gifts and influences of the Divine Spirit. Christ, ὁ Χριστος, signifies The Anointed One, the same as the Hebrew Messias; and he is here said to be anointed with the oil of gladness above his fellows. None was ever constituted prophet, priest, and king, but himself; some were kings only, prophets only, and priests only; others were kings and priests, or priests and prophets, or kings and prophets; but none had ever the three offices in his own person but Jesus Christ, and none but himself can be a King over the universe, a Prophet to all intelligent beings, and a Priest to the whole human race. Thus he is infinitely exalted beyond his fellows - all that had ever borne the regal, prophetic, or sacerdotal offices.

[¶30] Some think that the word μετοχους, fellows, refers to believers who are made partakers of the same Spirit, but cannot have its infinite plenitude. The first sense seems the best. Gladness is used to express the festivities which took place on the inauguration of kings, etc.

### Verse 10

[¶32] And, Thou, Lord - This is an address to the Son as the Creator, see [Heb 1:2]; for this is implied in laying the foundation of the earth. The heavens, which are the work of his hands, point out his infinite wisdom and skill.

### Verse 11

[¶34] They shall perish - Permanently fixed as they seem to be, a time shall come when they shall be dissolved, and afterward new heavens and a new earth be formed, in which righteousness alone shall dwell. See [2Pet 3:10-13].

[¶35] Shall wax old as doth a garment - As a garment by long using becomes unfit to be longer used, so shall all visible things; they shall wear old, and wear out; and hence the necessity of their being renewed. It is remarkable that our word world is a contraction of wear old; a term by which our ancestors expressed the sentiment contained in this verse. That the word was thus compounded, and that it had this sense in our language, may be proved from the most competent and indisputable witnesses. It was formerly written weorold, and wereld. This etymology is finely alluded to by our excellent poet, Spencer, when describing the primitive age of innocence, succeeded by the age of depravity: - "The lion there did with the lambe consort,

[¶36] And eke the dove sat by the faulcon's side;

[¶37] Ne each of other feared fraude or tort,

[¶38] But did in safe security abide,

[¶39] Withouten perill of the stronger pride:

[¶40] But when the World woxe old, it woxe warre old,

[¶41] Whereof it hight, and having shortly tride

[¶42] The trains of wit, in wickednesse woxe bold,

[¶43] And dared of all sinnes, the secrets to unfold."

[¶44] Even the heathen poets are full of such allusions. See Horace, Carm. lib. iii., od. 6; Virgil, Aen. viii., ver. 324.

## 651. Hebrews · 4 of 35

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[¶0] Thou remainest - Instead of διαμένεις, some good MSS. read διαμενεῖς, the first, without the circumflex, being the present tense of the indicative mood; the latter, with the circumflex, being the future - thou shalt remain. The difference between these two readings is of little importance.

### Verse 12

[¶2] And they shall be changed - Not destroyed ultimately, or annihilated. They shall be changed and renewed.

[¶3] But thou art the same - These words can be said of no being but God; all others are changeable or perishable, because temporal; only that which is eternal can continue essentially, and, speaking after the manner of men, formally the same.

[¶4] Thy years shall not fail - There is in the Divine duration no circle to be run, no space to be measured, no time to be reckoned.

[¶5] All is eternity - infinite and onward.

### Verse 13

[¶7] But to which of the angels - We have already seen, from the opinions and concessions of the Jews, that, if Jesus Christ could be proved to be greater than the angels, it would necessarily follow that he was God: and this the apostle does most amply prove by these various quotations from their own Scriptures; for he shows that while he is the supreme and absolute Sovereign, they are no more than his messengers and servants, and servants even to his servants, i.e. to mankind.

### Verse 14

[¶9] Are they not all ministering spirits - That is, They are all ministering spirits; for the Hebrews often express the strongest affirmative by an interrogation.

[¶10] All the angels, even those of the highest order, are employed by their Creator to serve those who believe in Christ Jesus. What these services are, and how performed, it would be impossible to state. Much has been written on the subject, partly founded on Scripture, and partly on conjecture. They are, no doubt, constantly employed in averting evil and procuring good. If God help man by man, we need not wonder that he helps man by angels. We know that he needs none of those helps, for he can do all things himself; yet it seems agreeable to his infinite wisdom and goodness to use them. This is part of the economy of God in the government of the world and of the Church; and a part, no doubt, essential to the harmony and perfection of the whole. The reader may see a very sensible discourse on this text in vol. ii., page 133, of the Rev. John Wesley's works, American edition. Dr. Owen treats the subject at large in his comment on this verse, vol. iii., page 141, edit. 8vo., which is just now brought to my hand, and which appears to be a very learned, judicious, and important work, but by far too diffuse. In it the words of God are drowned in the sayings of man.

[¶11] The Godhead of Christ is a subject of such great importance, both to the faith and hope of a Christian, that I feel it necessary to bring it full into view, wherever it is referred to in the sacred writings. It is a prominent article in the apostle's creed, and should be so in ours. That this doctrine cannot be established on [Heb 1:8] has been the assertion of many. To what I have already said on this verse, I beg leave to subjoin the following criticisms of a learned friend, who has made this subject his particular study.

### Introduction

[¶13] The use we should make of the preceding doctrine, and the danger of neglecting this great salvation, [Heb 2:1-4]. The future world is not put in subjection to the angels, but all is under the authority of Christ, [Heb 2:5-8]. Jesus has tasted death for every man, [Heb 2:9]. Nor could he accomplish man's redemption without being incarnated and without dying; by which he destroys the devil, and delivers all that believe on him from the fear of death and spiritual bondage, [Heb 2:10-15]. Christ took not upon him the nature of angels, but the nature of Abraham, that he might die, and make reconciliation for the sins of the people, [Heb 2:16-18].

### Verse 1

[¶15] Therefore - Because God has spoken to us by his Son; and because that Son is so great and glorious a personage; and because the subject which is addressed to us is of such infinite importance to our welfare.

[¶16] We ought to give the more earnest heed - We should hear the doctrine of Christ with care, candour, and deep concern.

[¶17] Lest at any time we should let them slip - Μη ποτε παραρῥυωμεν· "Lest at any time we should leak out." This is a metaphor taken from unstanch vessels; the staves not being close together, the fluid put into them leaks through the chinks and crevices. Superficial hearers lose the benefit of the word preached, as the unseasoned vessel does its fluid; nor can any one hear to the saving of his soul, unless he give most earnest heed, which he will not do unless he consider the dignity of the speaker, the importance of the subject, and the absolute necessity of the salvation of his soul. St. Chrysostom renders it μη ποτε απολωμεθα, εκπεσωμεν, lest we perish, lest we fall away.

### Verse 2

[¶19] If the word spoken by angels - The law, (according to some), which was delivered by the mediation of angels, God frequently employing these to communicate his will to men. See [Act 7:53]; and [Gal 3:19]. But the apostle probably means those particular messages which God sent by angels, as in the case of Lot, Genesis 19:, and such like.

[¶20] Was steadfast - Was so confirmed by the Divine authority, and so strict, that it would not tolerate any offense, but inflicted punishment on every act of transgression, every case in which the bounds laid down by the law, were passed over; and every act of disobedience in respect to the duties enjoined.

[¶21] Received a just recompense - That kind and degree of punishment which the law prescribed for those who broke it.

### Verse 3

[¶23] How shall we escape - If they who had fewer privileges than we have, to whom God spoke in divers manners by angels and prophets, fell under the displeasure of their Maker, and were often punished with a sore destruction; how shall we escape wrath to the uttermost if we neglect the salvation provided for us, and proclaimed to us by the Son of God? Their offense was high; ours, indescribably higher. The salvation mentioned here is the whole system of Christianity, with all the privileges it confers; properly called a salvation, because, by bringing such an abundance of heavenly light into the world, it saves or delivers men from the kingdom of darkness, ignorance, error, superstition, and idolatry; and provides all the requisite means to free them from the power, guilt, and contamination of sin. This salvation is great when compared with that granted to the Jews:

[¶24] 1. The Jewish dispensation was provided for the Jews alone; the Christian dispensation for all mankind.

[¶25] 2. The Jewish dispensation was full of significant types and ceremonies; the Christian dispensation is the substance of all those types.

[¶26] 3. The Jewish dispensation referred chiefly to the body and outward state of man - washings and external cleansings of the flesh; the Christian, to the inward state - purifying the heart and soul, and purging the conscience from dead works.

[¶27] 4. The Jewish dispensation promised temporal happiness; the Christian, spiritual.

[¶28] 5. The Jewish dispensation belonged chiefly to time; the Christian, to eternity.

[¶29] 6. The Jewish dispensation had its glory; but that was nothing when compared to the exceeding glory of the Gospel.

[¶30] 7. Moses administered the former; Jesus Christ, the Creator, Governor, and Savior of the world, the latter.

[¶31] 8. This is a great salvation, infinitely beyond the Jewish; but how great no tongue or pen can describe.

[¶32] Those who neglect it, αμελησαντες, are not only they who oppose or persecute it, but they who pay no regard to it; who do not meddle with it, do not concern themselves about it, do not lay it to heart, and consequently do not get their hearts changed by it. Now these cannot escape the coming judgments of God; not merely because they oppose his will and commandment, but because they sin against the very cause and means of their deliverance. As there is but one remedy by which their diseased souls can be saved, so by refusing to apply that one remedy they must necessarily perish.

[¶33] Which at the first began to be spoken - Though John the Baptist went before our Lord to prepare his way, yet he could not be properly said to preach the Gospel; and even Christ's preaching was only a beginning of the great proclamation: it was his own Spirit in the apostles and evangelists, the men who heard him preach, that opened the whole mystery of the kingdom of heaven. And all this testimony had been so confirmed in the land of Judea as to render it indubitable; and consequently there was no excuse for their unbelief, and no prospect of their escape if they should continue to neglect it.

### Verse 4

[¶35] God also bearing them witness - He did not leave the confirmation of these great truths to the testimony of men; he bore his own testimony to them by signs, wonders, various miracles, and distributions of the Holy Ghost, Πνευματος 'Αγιου μερισμοις. And all these were proved to come from himself; for no man could do those miracles at his own pleasure, but the power to work them was given according to God's own will; or rather, God himself wrought them, in order to accredit the ministry of his servants.

[¶36] For the meaning of signs, wonders, etc., See the note on [Deu 4:34].

### Verse 5

[¶38] The world to come - That עולם הבא olam habba, the world to come, meant the days of the Messiah among the Jews, is most evident, and has been often pointed out in the course of these notes; and that the administration of this kingdom has not been intrusted to angels, who were frequently employed under the law, is also evident, for the government is on the shoulder of Jesus Christ; he alone has the keys of death and hell; he alone shuts, and no man opens; opens, and no man shuts; he alone has the residue of the Spirit; he alone is the Governor of the universe, the Spirit, Soul, Heart, and Head of the Church: all is in his authority, and under subjection to him.

[¶39] But some think that the world to come means future glory, and suppose the words are spoken in reference to the Angel of God's presence, [Exo 23:20], who introduced the Israelites into the promised land, which land is here put in opposition to the heavenly inheritance. And it is certain that in this sense also we have an entrance into the holiest only by the blood of Jesus. Dr. Macknight contends for this latter meaning, but the former appears more consistent with the Jewish phraseology.

### Verse 6

[¶41] But one in a certain place - This one is David; and the certain place, [Psa 8:4], [Psa 8:5], [Psa 8:6]. But why does the apostle use this indeterminate mode of quotation? Because it was common thus to express the testimony of any of the inspired writers; אמר ההוא amar hahu kethab, thus saith a certain scripture. So Philo, De Plant. Noe: Ειπε γαρ που, he saith somewhere; ειπε γαρ τις, a certain person saith. Thus even the heathens were accustomed to quote high authorities; so Plato, Tim.: Ὡς εφη τις, as a certain person saith, meaning Heraclitus. See in Rosenmuller. It is such a mode of quotation as we sometimes use when we speak of a very eminent person who is well known; as that very eminent person, that great philosopher, that celebrated divine, that inspired teacher of the Gentiles, the royal psalmist, the evangelical prophet, hath said. The mode of quotation therefore implies, not ignorance, but reverence.

[¶42] What is man - This quotation is verbatim from the Septuagint; and, as the Greek is not as emphatic as the Hebrew, I will quote the original: מה אנוש כי תזכרנו ובן אדם כי תפקדנו mah enosh ki thizkerennu, uben Adam ki thiphkedennu; What is miserable man, that thou rememberest him? and the son of Adam, that thou visitest him? The variation of the terms in the original is very emphatic. Adam, אדם, is the name given to man at his creation, and expresses his origin, and generic distinction from all other animals. Enosh, אנוש, which signifies sick, weak, wretched, was never given to him till after his fall. The son of Adam means here, any one or all of the fallen posterity of the first man. That God should remember in the way of mercy these wretched beings, is great condescension; that he should visit them, manifest himself to them, yea, even dwell among them, and at last assume their nature, and give up his life to ransom them from the bitter pains of eternal death, is mercy and love indescribable and eternal.

### Verse 7

[¶44] Thou madest him a little lower than the angels - We must again have recourse to the original from which this quotation is made: ותחסרהו מעט מאלהים vattechasserehu meat meelohim. If this be spoken of man as he came out of the hands of his Maker, it places him at the head of all God's works; for literally translated it is: Thou hast made him less than God. And this is proved by his being made in the image and likeness of God, which is spoken of no other creature either in heaven or earth; and it is very likely that in his original creation he stood at the head of all the works of God, and the next to his Maker. This sentiment is well expressed in the following lines, part of a paraphrase on this psalm, by the Rev. C. Wesley: - "Him with glorious majesty

## 652. Hebrews · 5 of 35

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[¶0] Thy grace vouchsafed to crown:

[¶1] Transcript of the One in Three,

[¶2] He in thine image shone.

[¶3] Foremost of created things,

[¶4] Head of all thy works he stood;

[¶5] Nearest the great King of kings,

[¶6] And little less than God."

[¶7] If we take the words as referring to Jesus Christ, then they must be understood as pointing out the time of his humiliation, as in [Heb 2:9]; and the little lower, βραχυ τι, in both verses, must mean for a short time, or a little while, as is very properly inserted among our marginal readings. Adam was originally made higher than the angels, but by sin he is now brought low, and subjected to death; for the angelic nature is not mortal. Thus, taking the words in their common acceptation, man in his present state may be said to be lessened below the angels. Jesus Christ, as the eternal Logos, or God with God, could not die, therefore a body was prepared for him; and thus βραχυ τι, for a short while, he was made lower than the angels, that he might be capable of suffering death. And indeed the whole of the passage suits him better than it does any of the children of men, or than even Adam himself in a state of innocence; for it is only under the feet of Jesus that all things are put in subjection, and it was in consequence of his humiliation that he had a name above every name, that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth, [Phi 2:9-11]. Therefore he must be infinitely higher than the angels, for they, as well as all the things in heaven, bow in subjection to him.

[¶8] Thou crownedst him with glory and honor - This was strictly true of Adam in his state of innocence, for he was set over all things in this lower world; all sheep and oxen, the beasts of the field, the fowl of the air, the fish of the sea, and whatsoever passeth over the paths of the seas, [Psa 8:7], [Psa 8:8]. So far all this perfectly applies to Adam; but it is evident the apostle takes all in a much higher sense, that of universal dominion; and hence he says, he left nothing that is not put under him. These verses, collated with the above passage from the Epistle to the Philippians, mutually illustrate each other. And the crowning Christ with glory and honor must refer to his exaltation after his resurrection, in which, as the victorious Messiah, he had all power given to him in heaven and earth. And although we do not yet see all things put under him, for evil men, and evil spirits, are only under the subjection of control, yet we look forward to that time when the whole world shall be bowed to his sway, and when the stone cut out of the mountain without hands shall become great, and fill the whole earth. What was never true of the first Adam, even in his most exalted state, is true of the second Adam, the Lord Jesus Christ; and to him, and to him alone, it is most evident that the apostle applies these things; and thus he is higher than the angels, who never had nor can have such dominion and consequent glory.

### Verse 9

[¶10] Should taste death for every man - In consequence of the fall of Adam, the whole human race became sinful in their nature, and in their practice added transgression to sinfulness of disposition, and thus became exposed to endless perdition. To redeem them Jesus Christ took on him the nature of man, and suffered the penalty due to their sins.

[¶11] It was a custom in ancient times to take off criminals by making them drink a cup of poison. Socrates was adjudged to drink a cup of the juice of hemlock, by order of the Athenian magistrates: Πινειν το φαρμακον, αναγκαζοντων των Αρχοντων. The sentence was one of the most unjust ever pronounced on man. Socrates was not only innocent of every crime laid to his charge, but was the greatest benefactor to his country. He was duly conscious of the iniquity of his sentence, yet cheerfully submitted to his appointed fate; for when the officer brought in the poison, though his friends endeavored to persuade him that he had yet a considerable time in which he might continue to live, yet, knowing that every purpose of life was now accomplished, he refused to avail himself of a few remaining moments, seized the cup, and drank off the poison with the utmost cheerfulness and alacrity; επισχομενος και μαλα ευχερως και ευκολως εξεπιε. Plato, Phaed. sub. fin. The reference in the text seems to point out the whole human race as being accused, tried, found guilty, and condemned, each having his own poisoned cup to drink; and Jesus, the wonderful Jesus, takes the cup out of the hand of each, and cheerfully and with alacrity drinks off the dregs! Thus having drunk every man's poisoned cup, he tasted that death which they must have endured, had not their cup been drunk by another. Is not this the cup to which he refers, [Mat 26:39] : O my Father, if it be possible, let this cup pass from me? But without his drinking it, the salvation of the world would have been impossible; and therefore he cheerfully drank it in the place of every human soul, and thus made atonement for the sin of the whole world: and this he did, χαριτι Θεου, by the grace, mercy, or infinite goodness of God. Jesus Christ, incarnated, crucified, dying, rising, ascending to heaven, and becoming our Mediator at God's right hand, is the full proof of God's infinite love to the human race.

[¶12] Instead of χαριτι Θεου, by the grace of God, some MSS. and the Syriac have χωρις Θεου, without God, or God excepted; i.e. the manhood died, not the Deity. This was probably a marginal gloss, which has crept into the text of many MSS., and is quoted by some of the chief of the Greek and Latin fathers. Several critics contend that the verse should be read thus: "But we see Jesus, who for a little while was made less than angels, that by the grace of God he might taste death for every man, for the suffering of death crowned with glory and honor." Howsoever it be taken, the sense is nearly the same:

[¶13] 1. Jesus Christ was incarnated.

[¶14] 2. He suffered death as an expiatory victim.

[¶15] 3. The persons in whose behalf he suffered were the whole human race; every man - all human creatures.

[¶16] 4. This Jesus is now in a state of the highest glory and honor.

### Verse 10

[¶18] For it became him - It was suitable to the Divine wisdom, the requisitions of justice, and the economy of grace, to offer Jesus as a sacrifice, in order to bring many sons and daughters to glory.

[¶19] For whom - and by whom - God is the cause of all things, and he is the object or end of them.

[¶20] Perfect through sufferings - Without suffering he could not have died, and without dying he could not have made an atonement for sin. The sacrifice must be consummated, in order that he might be qualified to be the Captain or Author of the salvation of men, and lead all those who become children of God, through faith in him, into eternal glory. I believe this to be the sense of the passage; and it appears to be an answer to the grand objection of the Jews: "The Messiah is never to be conquered, or die; but will be victorious, and endure for ever." Now the apostle shows that this is not the counsel of God; on the contrary, that it was entirely congruous to the will and nature of God, by whom, and for whom are all things, to bring men to eternal glory through the suffering and death of the Messiah. This is the decision of the Spirit of God against their prejudices; and on the Divine authority this must be our conclusion. Without the passion and death of Christ, the salvation of man would have been impossible.

[¶21] As there are many different views of this and some of the following verses, I shall introduce a paraphrase of the whole from Dr. Dodd, who gives the substance of what Doddridge, Pearce, and Owen, have said on this subject. [Heb 2:10]. For it became him, etc. - Such has been the conduct of God in the great affair of our redemption; and the beauty and harmony of it will be apparent in proportion to the degree in which it is examined; for, though the Jews dream of a temporal Messiah as a scheme conducive to the Divine glory, it well became him - it was expedient, that, in order to act worthy of himself, he should take this method; Him, for whom are all things, and by whom are all things - that glorious Being who is the first cause and last end of all, in pursuit of the great and important design he had formed, of conducting many, whom he is pleased to adopt as his sons, to the possession of that inheritance of glory intended for them, to make and constitute Jesus, his first-begotten and well beloved Son, the Leader and Prince of their salvation, and to make him perfect, or completely fit for the full execution of his office, by a long train of various and extreme sufferings, whereby he was, as it were, solemnly consecrated to it. [Heb 2:11]. Now, in consequence of this appointment, Jesus, the great Sanctifier, who engages and consecrates men to the service of God, and they who are sanctified, (i.e. consecrated and introduced to God with such acceptance), are all of one family - all the descendants of Adam, and in a sense the seed of Abraham; for which cause he is not ashamed to call them, whom he thus redeems, and presents to the Divine favor, his brethren. [Heb 2:12]. Saying, in the person of David, who represented the Messiah in his sufferings and exaltation, I will declare thy name to my brethren; in the midst of the Church will I praise thee. [Heb 2:13]. And again, speaking as a mortal man, exposed to such exercises of faith in trials and difficulties as others were, he says, in a psalm which sets forth his triumph over his enemies: I will trust in him, as other good men have done in all ages; and again, elsewhere in the person of Isaiah: Behold I, and the children which my God hath given me, are for signs and for wonders. [Heb 2:14]. Seeing then those whom he represents in one place and another, as the children of the same family with himself, were partakers of flesh and blood, he himself in like manner participated in them, that thereby becoming capable of those sufferings to which, without such a union with flesh, this Divine Sanctifier could not have been obnoxious, he might, by his own voluntary and meritorious death, abolish and depose him who, by Divine permission, had the empire of death, and led it in his train when he made the first invasion on mankind; that is, the devil, the great artificer of mischief and destruction; at the beginning the murderer of the human race; who still seems to triumph in the spread of mortality, which is his work, and who may often, by God's permission, be the executioner of it. [Heb 2:15]. But Christ, the great Prince of mercy and life, graciously interposed, that he might deliver those miserable captives of Satan - mankind in general, and the dark and idolatrous Gentiles in particular, who, through fear of death, were, or justly might have been, all their lifetime, obnoxious to bondage; having nothing to expect in consequence of it, if they rightly understood their state, but future misery; whereas now, changing their lord, they have happily changed their condition, and are, as many as have believed in him, the heirs of eternal life."

### Verse 11

[¶23] For both he that sanctifieth - The word ὁ ἁγιαζων does not merely signify one who sanctifies or makes holy, hut one who makes atonement or reconciliation to God; and answers to the Hebrew כפר caphar, to expiate. See [Exo 29:33-36]. He that sanctifies is he that makes atonement; and they who are sanctified are they who receive that atonement, and, being reconciled unto God, become his children by adoption, through grace.

[¶24] In this sense our Lord uses the word, [Joh 17:19] : For their sakes I sanctify myself; ὑπερ αυτων εγω ἁγιαζω εμαυτον, on their account I consecrate myself to be a sacrifice. This is the sense in which this word is used generally through this epistle.

[¶25] Are all of one - Εξ ἑνος παντες. What this one means has given rise to various conjectures; father, family, blood, seed, race, nature, have all been substituted; nature seems to be that intended, see [Joh 17:14]; and the conclusion of this verse confirms it. Both the Sanctifier and the sanctified - both Christ and his followers, are all of the same nature; for as the children were partakers of flesh and blood, i.e. of human nature, he partook of the same, and thus he was qualified to become a sacrifice for man.

[¶26] He is not ashamed to call them brethren - Though, as to his Godhead, he is infinitely raised above men and angels; yet as he has become incarnate, notwithstanding his dignity, he blushes not to acknowledge all his true followers as his brethren.

### Verse 12

[¶28] I will declare thy name - See [Psa 22:22]. The apostle certainly quotes this psalm as referring to Jesus Christ, and these words as spoken by Christ unto the Father, in reference to his incarnation; as if he had said: "When I shall be incarnated, I will declare thy perfections to mankind; and among my disciples I will give glory to thee for thy mercy to the children of men." See the fulfillment of this, [Joh 1:18] : No man hath seen God at any time; the Only-Begotten Son, which is in the bosom of the Father, He Hath Declared Him. Nor were the perfections of God ever properly known or declared, till the manifestation of Christ. Hear another scripture, [Luk 10:21], [Luk 10:22] : In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes, etc. Thus he gave praise to God.

### Verse 13

[¶30] I will put my trust in him - It is not clear to what express place of Scripture the apostle refers: words to this effect frequently occur; but the place most probably is [Psa 18:2], several parts of which psalm seem to belong to the Messiah.

[¶31] Behold I and the children which God hath given me - This is taken from [Isa 8:18]. The apostle does not intend to say that the portions which he has quoted have any particular reference, taken by themselves, to the subject in question; they are only catch-words of whole paragraphs, which, taken together, are full to the point; because they are prophecies of the Messiah, and are fulfilled in him. This is evident from the last quotation: Behold I and the children whom the Lord hath given me are for signs and for wonders in Israel. Jesus and his disciples wrought a multitude of the most stupendous signs and wonders in Israel. The expression also may include all genuine Christians; they are for signs and wonders throughout the earth. And as to the 18th Psalm, the principal part of it seems to refer to Christ's sufferings; but the miracles which were wrought at his crucifixion, the destruction of the Jewish state and polity, the calling of the Gentiles, and the establishment of the Christian Church, appear also to be intended. See among others the following passages: Sufferings - The sorrows of death compassed me - in my distress I called upon the Lord. Miracles at the crucifixion - The earth shook and trembled - and darkness was under his feet. Destruction of the Jewish state - I have pursued mine enemies and overtaken them; they are fallen under my feet. Calling of the Gentiles - Thou hast made me head of the heathen; a people whom I have never known shall serve me; as soon as they hear of me - they shall obey me, etc., etc. A principal design of the apostle is to show that such scriptures are prophecies of the Messiah; that they plainly refer to his appearing in the flesh in Israel; and that they have all been fulfilled in Jesus Christ, and the calling of the Gentiles to the privileges of the Gospel. To establish these points was of great importance.

### Verse 14

[¶33] The children are partakers of flesh and blood - Since those children of God, who have fallen and are to be redeemed, are human beings; in order to be qualified to redeem them by suffering and dying in their stead, He himself likewise took part of the same - he became incarnate; and thus he who was God with God, became man with men. By the children here we are to understand, not only the disciples and all genuine Christians, as in [Heb 2:13], but also the whole human race; all Jews and all Gentiles; so [Joh 11:51], [Joh 11:52] : He prophesied that Jesus should die for that nation; and not for that nation only, but also that he should gather together in one the Children of God that were scattered abroad; meaning, probably, all the Jews in every part of the earth. But collate this with [1Jn 2:2], where: the evangelist explains the former words: He is the propitiation for our sins, (the Jews), and not for ours only, but for the sins of the Whole World. As the apostle was writing to the Hebrews only, he in general uses a Jewish phraseology, pointing out to them their own privileges; and rarely introduces the Gentiles, or what the Messiah has done for the other nations of the earth.

[¶34] That through death - That by the merit of his own death, making atonement for sin, and procuring the almighty energy of the Holy Spirit, he might counterwork καταργηση, or render useless and ineffectual, all the operations of him who had the power, κρατος, or influence, to bring death into the world; so that death, which was intended by him who was a murderer from the beginning to be the final ruin of mankind, becomes the instrument of their exaltation and endless glory; and thus the death brought in by Satan is counterworked and rendered ineffectual by the death of Christ.

[¶35] Him that had the power of death - This is spoken in conformity to an opinion prevalent among the Jews, that there was a certain fallen angel who was called מלאך המות malak hammaveth, the angel of death; i.e. one who had the power of separating the soul from the body, when God decreed that the person should die. There were two of these, according to some of the Jewish writers: one was the angel of death to the Gentiles; the other, to the Jews. Thus Tob haarets, fol. 31: "There are two angels which preside over death: one is over those who die out of the land of Israel, and his name is Sammael; the other is he who presides over those who die in the land of Israel, and this is Gabriel." Sammael is a common name for the devil among the Jews; and there is a tradition among them, delivered by the author of Pesikta rabbetha in Yalcut Simeoni, par. 2, f. 56, that the angel of death should be destroyed by the Messiah! "Satan said to the holy blessed God: Lord of the world, show me the Messiah. The Lord answered: Come and see him. And when he had seen him he was terrified, and his countenance fell, and he said: Most certainly this is the Messiah who shall cast me and all the nations into hell, as it is written [Isa 25:8], The Lord shall swallow up death for ever." This is a very remarkable saying, and the apostle shows that it is true, for the Messiah came to destroy him who had the power of death. Dr. Owen has made some collections on this head from other Jewish writers which tend to illustrate this verse; they may he seen in his comment, vol. i., p. 456, 8vo. edition.

### Verse 15

[¶37] And deliver them who through fear of death - It is very likely that the apostle has the Gentiles here principally in view. As they had no revelation, and no certainty of immortality, they were continually in bondage to the fear of death. They preferred life in any state, with the most grievous evils, to death, because they had no hope beyond the grave. But it is also true that all men naturally fear death; even those that have the fullest persuasion and certainty of a future state dread it: genuine Christians, who know that, if the earthly house of their tabernacle were dissolved, they have a house not made with hands, a building framed of God, eternal in the heavens, only they fear it not. In the assurance they have of God's love, the fear of death is removed; and by the purification of their hearts through faith, the sting of death is extracted. The people who know not God are in continual torment through the fear of death, and they fear death because they fear something beyond death. They are conscious to themselves that they are wicked, and they are afraid of God, and terrified at the thought of eternity. By these fears thousands of sinful, miserable creatures are prevented from hurrying themselves into the unknown world. This is finely expressed by the poet: - "To die, - to sleep, -

[¶38] No more: - and, by a sleep, to say we end

[¶39] The heartache, and the thousand natural shocks

[¶40] That flesh is heir to, - 'tis a consummation

[¶41] Devoutly to be wished. To die, - to sleep, -

[¶42] To sleep! - perchance to dream; - ay, there's the rub;

[¶43] For in that sleep of death what dreams may come,

[¶44] When we have shuffled off this mortal coil,

## 653. Hebrews · 6 of 35

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[¶0] Must give us pause: - There's the respect

[¶1] That makes calamity of so long life:

[¶2] For who could bear the whips and scorns of time,

[¶3] The oppressor's wrong, the proud man's contumely,

[¶4] The pangs of despised love, the law's delay,

[¶5] The insolence of office, and the spurns

[¶6] That patient merit of the unworthy takes,

[¶7] When he himself might his quietus make

[¶8] With a bare bodkin? Who would fardels bear

[¶9] To grunt and sweat under a weary life;

[¶10] But that the dread of something after death, -

[¶11] The undiscovered country from whose bourn

[¶12] No traveler returns, - puzzles the will;

[¶13] And makes us rather bear those ills we have,

[¶14] Than fly to others that we know not of?

[¶15] Thus conscience does make cowards of us all;

[¶16] And thus the native hue of resolution

[¶17] Is sicklied o'er with the pale cast of thought;

[¶18] And enterprises of great pith and moment,

[¶19] With this regard, their currents turn awry

[¶20] And lose the name of action."

[¶21] I give this long quotation from a poet who was well acquainted with all the workings of the human heart; and one who could not have described scenes of distress and anguish of mind so well, had he not passed through them.

### Verse 16

[¶23] For verily he took not on him the nature of angels - Ου γαρ δηπου αγγελων επιλαμβανεται, αλλα σπερματος Αβρααμ επιλαμβανεται· Moreover, he doth not at all take hold of angels; but of the seed of Abraham he taketh hold. This is the marginal reading, and is greatly to be preferred to that in the text Jesus Christ, intending not to redeem angels, but to redeem man, did not assume the angelic nature, but was made man, coming directly by the seed or posterity of Abraham, with whom the original covenant was made, that in his seed all the nations of the earth should be blessed; and it is on this account that the apostle mentioned the seed of Abraham, and not the seed of Adam; and it is strange that to many commentators should have missed so obvious a sense. The word itself signifies not only to take hold of, but to help, succor, save from sinking, etc. The rebel angels, who sinned and fell from God, were permitted to fall down, alle downe, as one of our old writers expresses it, till they fell into perdition: man sinned and fell, and was falling downe, alle downe, but Jesus laid hold on him and prevented him from falling into endless perdition. Thus he seized on the falling human creature, and prevented him from falling into the bottomless pit; but he did not seize on the falling angels, and they fell down into outer darkness. By assuming the nature of man, he prevented this final and irrecoverable fall of man; and by making an atonement in human nature, he made a provision for its restoration to its forfeited blessedness. This is a fine thought of the apostle, and is beautifully expressed. Man was falling from heaven, and Jesus caught hold of the falling creature, and prevented its endless ruin. In this respect he prefers men to angels, and probably for this simple reason, that the human nature was more excellent than the angelic; and it is suitable to the wisdom of the Divine Being to regard all the works of his hands in proportion to the dignity or excellence with which he has endowed them.

### Verse 17

[¶25] Wherefore in all things - Because he thus laid hold on man in order to redeem him, it was necessary that he should in all things become like to man, that he might suffer in his stead, and make an atonement in his nature.

[¶26] That he might be a merciful and faithful high priest - Ἱνα ελεημων γενηται· That he might be merciful - that he might be affected with a feeling of our infirmities, that, partaking of our nature with all its innocent infirmities and afflictions, he might know how to compassionate poor, afflicted, suffering man. And that he might be a faithful high priest in those things which relate to God, whose justice requires the punishment of the transgressors, or a suitable expiation to be made for the sins of the people. The proper meaning of ἱλασκεσθαι τας ἁμαρτιας is to make propitiation or atonement for sins by sacrifice. See the note on [Luk 18:13], where it [this word] is particularly explained. Christ is the great High Priest of mankind;

[¶27] 1. He exercises himself in the things pertaining to God, taking heed that God's honor be properly secured, his worship properly regulated, his laws properly enforced, and both his justice and mercy magnified. Again,

[¶28] 2. He exercises himself in things pertaining to Men, that he may make an atonement for them, apply this atonement to them, and liberate them thereby from the curse of a broken law, from the guilt and power of sin, from its inbeing and nature, and from all the evils to which they were exposed through it, and lastly that he might open their way into the holiest by his own blood; and he has mercifully and faithfully accomplished all that he has undertaken.

### Verse 18

[¶30] For in that he himself hath suffered - The maxim on which this verse is founded is the following: A state of suffering disposes persons to be compassionate, and those who endure most afflictions are they who feel most for others. The apostle argues that, among other causes, it was necessary that Jesus Christ should partake of human nature, exposed to trials, persecutions, and various sufferings, that he might the better feel for and be led to succor those who are afflicted and sorely tried. This sentiment is well expressed by a Roman poet: -

[¶31] Me quoque per multas similis fortuna labores

[¶32] Jactatam hac demum voluit consistere terra:

[¶33] Non ignara mali, miseris succurere disco.

[¶34] Virg. Aen. i., v. 632. "For I myself like you, have been distress'd,

[¶35] Till heaven afforded me this place of rest;

[¶36] Like you, an alien in a land unknown,

[¶37] I learn to pity woes so like my own."

[¶38] Dryden. "There are three things," says Dr. Owen, "of which tempted believers do stand in need:

[¶39] 1. Strength to withstand their temptations;

[¶40] 2. Consolations to support their spirits under them;

[¶41] 3. Seasonable deliverance from them.

[¶42] Unto these is the succor afforded by our High Priest suited; and it is variously administered to them:

[¶43] 1. By his word or promises;

[¶44] 2. By his Spirit; (and, that

## 654. Hebrews · 7 of 35

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[¶0] 1. By communicating to them supplies of grace or spiritual strength;

[¶1] 2. Strong consolation;

[¶2] 3. By rebuking their tempters and temptations); and

[¶3] 3. By his providence disposing of all things to their good and advantage in the issue." Those who are peculiarly tempted and severely tried, have an especial interest in, and claim upon Christ. They, particularly, may go with boldness to the throne of grace, where they shall assuredly obtain mercy, and find grace to help in time of need. Were the rest of the Scripture silent on this subject, this verse might be an ample support for every tempted soul.

### Introduction

[¶5] Jesus is the High Priest of our profession, [Heb 3:1]. And is counted worthy of more honor than Moses, as the Son Israelites did, and were excluded from the earthly rest in Canaan, [Heb 3:7-11]. We should be on our guard against unbelief, [Heb 3:12]. And exhort each other, lest we be hardened through the deceitfulness of sin; and we should hold fast the beginning of our confidence to the end, and not provoke God as the Israelites did, and who were destroyed in the wilderness, [Heb 3:13-17]. They were promised the earthly rest, but did not enter because of unbelief, [Heb 3:18], [Heb 3:19].

### Verse 1

[¶7] Holy brethren - Persons consecrated to God, as the word literally implies, and called, in consequence, to be holy in heart, holy in life, and useful in the world. The Israelites are often called a holy people, saints, etc., because consecrated to God, and because they were bound by their profession to be holy; and yet these appellations are given to them in numberless instances where they were very unholy. The not attending to this circumstance, and the not discerning between actual positive holiness, and the call to it, as the consecration of the persons, has led many commentators and preachers into destructive mistakes. Antinomianism has had its origin here: and as it was found that many persons were called saints, who, in many respects, were miserable sinners, hence it has been inferred that they were called saints in reference to a holiness which they had in another; and hence the Antinomian imputation of Christ's righteousness to unholy believers, whose hearts were abominable before God, and whose lives were a scandal to the Gospel. Let, therefore, a due distinction be made between persons by their profession holy, i.e. consecrated to God; and persons who are faithful to that profession, and are both inwardly and outwardly holy. They are not all Israel who are of Israel: a man, by a literal circumcision, may be a Jew outwardly; but the circumcision of the heart by the Spirit makes a man a Jew inwardly. A man may be a Christian in profession, and not such in heart; and those who pretend that, although they are unholy in themselves, they are reputed holy in Christ, because his righteousness is imputed to them, most awfully deceive their own souls.

[¶8] Dr. Owen has spoken well on the necessity of personal holiness against the Antinomians of his day. "If a man be not made holy he cannot enter into the kingdom of God. It is this that makes them meet for the inheritance of the saints in light; as without it they are not meet for their duty, so are they not capable of their reward. Yea, heaven itself, in the true light and notion of it, is undesirable to an unsanctified person. Such a one neither can nor would enjoy God if he might. In a word, there is no one thing required of the sons of God that an unsanctified person can do, and no one thing promised unto them that he can enjoy. "There is surely then a woful mistake in the world. If Christ sanctify all whom he saves, many will appear to have been mistaken in their expectations at another day. It is grown amongst us almost an abhorrency to all flesh to say, the Church of God is to be holy. What! though God has promised that it should be so; that Christ has undertaken to make it so? What! if it be required to be so? What! if all the duties of it be rejected of God, if it be not so? It is all one, if men be baptized, whether they will or not, and outwardly profess the name of Christ, though not one of them be truly sanctified, yet they are, it is said, the Church of Christ. Why then let them be so; but what are they the better for it? Are their persons or their services therefore accepted with God? Are they related or united to Christ? Are they under his conduct unto glory? Are they meet for the inheritance of the saints in light? Not at all: not all nor any of these things do they obtain thereby. What is it then that they get by the furious contest which they make for the reputation of this privilege? Only this: that, satisfying their minds by it, resting if not priding themselves in it, they obtain many advantages to stifle all convictions of their condition, and so perish unavoidably. A sad success, and for ever to be bewailed! Yet is there nothing at all at this day more contended for in this world than that Christ might be thought to be a captain of salvation to them, unto whom he is not a sanctifier; that he may have an unholy Church, a dead body. These things tend neither to the glory of Christ, nor to the good of the souls of men. Let none then deceive themselves; sanctification is a qualification indispensably necessary to them who will be under the conduct of the Lord Christ unto salvation; he leads none to heaven but whom he sanctifies on earth. The holy God will not receive unholy persons. This living head will not admit of dead members, nor bring men into possession of a glory which they neither love nor like."

[¶9] Heavenly calling - The Israelites had an earthly calling; they were called out of Egypt to go into the promised land: Christians have a heavenly calling; they are invited to leave the bondage of sin, and go to the kingdom of God. These were made partakers of this calling; they had already embraced the Gospel, and were brought into a state of salvation.

[¶10] Apostle and High Priest of our profession - Among the Jews the high priest was considered to be also the apostle of God; and it is in conformity to this notion that the apostle speaks. And he exhorts the Hebrews to consider Jesus Christ to be both their High Priest and Apostle; and to expect these offices to be henceforth fulfilled by him, and by him alone. This was the fullest intimation that the Mosaic economy was at an end, and the priesthood changed. By της ὁμολογιας ἡμων, our profession, or that confession of ours, the apostle undoubtedly means the Christian religion. Jesus was the Apostle of the Father, and has given to mankind the new covenant; and we are to consider the whole system of Christianity as coming immediately from him. Every system of religion must have a priest and a prophet; the one to declare the will of God, the other to minister in holy things. Moses was the apostle under the old testament, and Aaron the priest. When Moses was removed, the prophets succeeded him; and the sons of Aaron were the priests after the death of their father. This system is now annulled; and Jesus is the Prophet who declares the Father's will, and he is the Priest who ministers in the things pertaining to God, see [Heb 2:17]; as he makes atonement for the sins of the people, and is the Mediator between God and man.

### Verse 2

[¶12] Who was faithful to him - In [Num 12:7], God gives this testimony to Moses: My servant Moses - is faithful in all my house; and to this testimony the apostle alludes. House not only means the place where a family dwells, but also the family itself. The whole congregation of Israel was the house or family of God, and God is represented as dwelling among them; and Moses was his steward, and was faithful in the discharge of his office; strictly enforcing the Divine rights; zealously maintaining God's honor; carefully delivering the mind and will of God to the people; proclaiming his promises, and denouncing his judgments, with the most inflexible integrity, though often at the risk of his life. Jesus Christ has his house - the whole great family of mankind, for all of whom he offered his sacrificial blood to God; and the Christian Church, which is especially his own household, is composed of his own children and servants, among and in whom he lives and constantly resides. He has been faithful to the trust reposed in him as the apostle of God; he has faithfully proclaimed the will of the Most High; vindicated the Divine honor against the corrupters of God's worship; testified against them at the continual hazard of his life; and, at last, not only died as a victim to cancel sin, but also as a martyr to his faithfulness. Christ's faithfulness, says Leigh, consists in this: "That he has as fully revealed unto us the doctrine of the Gospel, as Moses did that of the law; and that he hath faithfully performed and fulfilled all the types of himself and all the things signified by Moses' ceremonies, as Moses hath faithfully and distinctly set them down."

[¶13] But there is a sense given to the word נאמן neeman, [Num 12:7], which we translate faithful, by several of the Jewish writers, which is well worthy of note: it signifies, say they, "one to whom secrets are confided, with the utmost confidence of their being safely and conscientiously kept." The secret of God was with Moses, but all the treasures of wisdom and knowledge were in Christ. Life and immortality were comparatively secrets till Christ revealed and illustrated them, and even the Divine nature was but little known, and especially the Divine philanthropy, till Jesus Christ came; and it was Jesus alone who declared that God whom no man had ever seen. Moses received the secrets of God, and faithfully taught them to the people; Jesus revealed the whole will of God to mankind. Moses was thus faithful to a small part of mankind, viz. the Jewish people; but in this sense Jesus was faithful to all mankind: for he was the light to enlighten the Gentiles, and the glory of his people Israel.

### Verse 3

[¶15] For this man was counted - As Jesus Christ, in the character of apostle and high priest, is here intended, the word apostle, or this person or personage, should have been supplied, if any, instead of man. Indeed, the pronoun οὑτος should have been translated this person, and this would have referred immediately to Jesus Christ, [Heb 3:1].

[¶16] More glory than Moses - We have already seen that the apostle's design is to prove that Jesus Christ is higher than the angels, higher than Moses, and higher than Aaron. That he is higher than the angels has been already proved; that he is higher than Moses he is now proving.

[¶17] He who hath builded the house - There can be no doubt that a man who builds a house for his own accommodation is more honorable than the house itself; but the house here intended is the Church of God. This Church, here called a house or family, is built by Christ; he is the Head, Governor, Soul and Life of it; he must therefore be greater than Moses, who was only a member and officer in that Church, who never put a stone in this spiritual building but was even himself put in it by the great Architect. Moses was in this house, and faithful in this house; but the house was the house of God, and builded and governed by Christ.

### Verse 4

[¶19] For every house is builded by some man - The literal sense is plain enough: "Every structure plainly implies an, architect, and an end for which it was formed. The architect may be employed by him for whose use the house is intended; but the efficient cause of the erection is that which is here to he regarded." The word house, here, is still taken in a metaphorical sense as above, it signifies family or Church. Now the general meaning of the words, taken in this sense, is: "Every family has an author, and a head or governor. Man may found families, civil and religious communities, and be the head of these; but God alone is the Head, Author, and Governor, of all the families of the earth; he is the Governor of the universe. But the apostle has a more restricted meaning in the words τα παντα, all these things; and as he has been treating of the Jewish and Christian Churches, so he appears to have them in view here. Who could found the Jewish and Christian Church but God? Who could support, govern, influence, and defend them, but himself? Communities or societies, whether religious or civil, may be founded by man; but God alone can build his own Church. Now as all these things could be builded only by God, so he must be God who has built all these things. But as Jesus is the Founder of the Church, and the Head of it, the word God seems here to be applied to him; and several eminent scholars and critics bring this very text as a proof of the supreme Deity of Christ: and the apostle's argument seems to require this; for, as he is proving that Christ is preferred before Moses because he built this house, which Moses could not do, where he to be understood as intimating that this house was built by another, viz. the Father, his whole argument would fall to the ground; and for all this, Moses might be equal, yea, superior to Christ. On this ground Dr. Owen properly concludes: "This then is that which the apostle intends to declare; namely, the ground and reason whence it is that the house was or could be, in that glorious manner, built by Christ, even because he is God, and so able to effect it; and by this effect of his power, he is manifested so to be."

### Verse 5

[¶21] As a servant - The fidelity of Moses was the fidelity of a servant; he was not the framer of that Church or house; he was employed, under God, to arrange and order it: he was steward to the Builder and Owner.

[¶22] For a testimony of those things - Every ordinance under the law was typical; every thing bore a testimony to the things which were to be spoken after; i.e. to Jesus Christ, his suffering, death, and the glory which should follow; and to his Gospel in all its parts. The faithfulness of Moses consisted in his scrupulous attention to every ordinance of God; his framing every thing according to the pattern showed him by the Lord; and his referring all to that Christ of whom he spoke as the prophet who should come after him, and should be raised up from among themselves; whom they should attentively hear and obey, on pain of being cut off from being the people of the Lord. Hence our Lord told the Jews, [Joh 5:46] : If ye had believed Moses, ye would have believed me, for he wrote of me; "namely;" says Dr. Macknight, "in the figures, but especially in the prophecies, of the law, where the Gospel dispensation, the coming of its Author, and his character as Messiah, are all described with a precision which adds the greatest lustre of evidence to Jesus and to his Gospel."

### Verse 6

[¶24] But Christ as a Son over his own house - Moses was faithful as a servant In the house; Jesus was faithful, as the first-born Son, Over the house of which he is the Heir and Governor. Here, then, is the conclusion of the argument in reference to Christ's superiority over Moses. Moses did not found the house or family, Christ did; Moses was but in the house, or one of the family, Christ was over the house as its Ruler; Moses was but servant in the house, Christ was the Son and Heir; Moses was in the house of another, Christ in his own house.

[¶25] It is well known to every learned reader that the pronoun αυτου, without an aspirate, signifies his simply; and that with the aspirate, αὑτου, it signifies his own: the word being in this form a contraction, not uncommon, of ἑαυτου. If we read αυτου without the aspirate, then his must refer to God, [Heb 3:4].

[¶26] But Christ as a Son over his (that is, God's) house: if we read αὑτου, with the aspirate, as some editions do, then what is spoken refers to Christ; and the words above convey the same sense as those words, [Act 20:28] : Feed the Church of God, which he hath purchased with his own blood. Some editions read the word thus; and it is evident that the edition which our translators used had the word αὑτου, his own, and not αυτου, his. The Spanish and London Polyglots have the same reading. From the most ancient MSS. we can get no help to determine which is to be preferred, as they are generally written without accents. The two first editions of the Greek Testament, that of Complutum, 1514, and that of Erasmus, 1516, have αυτου, his; and they are followed by most other editions: but the celebrated edition of Robert Stephens, 1550, has αὑτου, his own. The reading is certainly important; but it belongs to one of those difficulties in criticism which, if the context or collateral evidence do not satisfactorily solve it, must remain in doubt; and every reader is at liberty to adopt which reading he thinks best.

[¶27] Whose house are we - We Christians are his Church and family; he is our Father, Governor, and Head.

[¶28] If we hold fast the confidence - We are now his Church, and shall continue to be such, and be acknowledged by him If we maintain our Christian profession, την παρῥησιαν, that liberty of access to God, which we now have, and the rejoicing of the hope, i.e. of eternal life, which we shall receive at the resurrection of the dead. The word παρῥησια, which is here translated confidence, and which signifies freedom of speech, liberty of access, etc., seems to be used here to distinguish an important Christian privilege. Under the old testament no man was permitted to approach to God: even the very mountain on which God published his laws must not be touched by man nor beast; and only the high priest was permitted to enter the holy of holies, and that only once a year, on the great day of atonement; and even then he must have the blood of the victim to propitiate the Divine justice. Under the Christian dispensation the way to the holiest is now laid open; and we have παρῥησιαν, liberty of access, even to the holiest, by the blood of Jesus. Having such access unto God, by such a Mediator, we may obtain all that grace which is necessary to fit us for eternal glory; and, having the witness of his Spirit in our heart, we have a well grounded hope of endless felicity, and exult in the enjoyment of that hope. But If we retain not the grace, we shall not inherit the glory.

### Verse 7

[¶30] Wherefore (as the Holy Ghost saith, Today - These words are quoted from [Psa 95:7]; and as they were written by David, and attributed here to the Holy Ghost, it proves that David wrote, by the inspiration of God's Holy Spirit. As these words were originally a warning to the Israelites not to provoke God, lest they should be excluded from that rest which he had promised them, the apostle uses them here to persuade the Christians in Palestine to hold fast their religious privileges, and, the grace they had received, lest they should come short of that state of future glory which Christ had prepared for them. The words strongly imply, as indeed does the whole epistle, the possibility of falling from the grace of God, and perishing everlastingly; and without this supposition these words, and all such like, which make more than two-thirds of the whole of Divine revelation, would have neither sense nor meaning. Why should God entreat man to receive his mercy, if he have rendered this impossible? Why should he exhort a believer to persevere, if it be impossible for him to fall away? What contemptible quibbling have men used to maintain a false and dangerous tenet against the whole tenor of the word of God! Angels fell - Adam fell - Solomon fell - and multitudes of believers have fallen, and, for aught we know, rose no more; and yet we are told that we cannot finally lose the benefits of our conversion! Satan preached this doctrine to our first parents; they believed him, sinned, and fell; and brought a whole world to ruin!

### Verse 8

[¶32] Harden not your hearts - Which ye will infallibly do, if ye will not hear his voice.

[¶33] Provocation - Παραπικρασμος· From παρα, signifying intensity, and πικραινω, to make bitter; the exasperation, or bitter provocation. "The Israelites provoked God first in the wilderness of Sin, (Pelusium), when they murmured for want of bread, and had the manna given them, [Exo 16:4]. From the wilderness of Sin they journeyed to Rephidim, where they provoked God a second time for want of water, and insolently saying, Is the Lord God among us or not? [Exo 17:2-9], on which account the place was called Massah and Meribah. See [1Cor 10:4] (note), note 1. From Rephidim they went into the wilderness of Sinai, where they received the law, in the beginning of the third year from their coming out of Egypt. Here they provoked God again, by making the golden calf, [Exo 32:10]. After the law was given they were commanded to go directly to Canaan, and take possession of the promised land, [Deu 1:6], [Deu 1:7] : God spake unto us in Horeb, saying, Ye have dwelt long enough in this mount: turn you, and take your journey, and go to the mount of the Amorites, and unto all the places nigh thereunto, in the plain, in the hills, and in the vales, and in the south, and by the seaside, to the land if the Canaanites, and unto Lebanon, and unto the great river, the river Euphrates. The Israelites, having received this order, departed from Horeb, and went forward three days' journey, [Num 10:33], till they came to Taberah, [Num 11:3], where they provoked God the fourth time, by murmuring for want of flesh to eat; and for that sin were smitten with a very great plague, [Num 11:33]; this place was called Kibroth-hattaavah, because there they buried the people who lusted. From Kibroth-hattaavah they went to Hazeroth, [Num 11:35], and from thence into the wilderness of Paran, [Num 12:16], to a place called Kadesh, [Num 13:26]. Their journey from Horeb to Kadesh is thus described by Moses, [Deu 1:19-21] : And when we departed from Horeb, we went through all that great and terrible wilderness, which you saw by the way of the mountain of the Amorites, as the Lord our God commanded us; and, we came to Kadesh-barnea. And I said unto you, Ye are come unto the mountain of the Amorites, which the Lord our God doth give unto us. Behold, the Lord thy God hath set the land before thee; go up and possess it. But the people proposed to Moses to send spies, to bring them an account of the land, and of its inhabitants, [Deu 1:22]. These after forty days returned to Kadesh; and, except Caleb and Joshua, they all agreed in bringing an evil report of the land, [Num 13:25-32]; whereby the people were so discouraged that they refused to go up, and proposed to make a captain, and return into Egypt, [Num 14:4]. Wherefore, having thus shown an absolute disbelief of God's promises, and an utter distrust of his power, he sware that not one of that generation should enter Canaan, except Caleb and Joshua, but should all die in the wilderness, [Num 14:20]; [Deu 1:34], [Deu 1:35]; and ordered them to turn, and get into the wilderness, by the way of the Red Sea. In that wilderness the Israelites, as Moses informs us, sojourned thirty-eight years, [Deu 2:14] : And the space in which we came from Kadesh-barnea, until we were come over the brook Zereb, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Wherefore, although the Israelites provoked God to wrath in the wilderness, from the day they came out of the land of Egypt until their arrival in Canaan, as Moses told them, [Deu 9:7], their greatest provocation, the provocation in which they showed the greatest degree of evil disposition, undoubtedly was their refusing to go into Canaan from Kadesh. It was therefore very properly termed the bitter provocation and the day of temptation, by way of eminence; and justly brought on them the oath of God, excluding them from his rest in Canaan. To distinguish this from the provocation at Rephidim, it is called Meribah-Kadesh," [Deu 32:51]. See Dr. Macknight.

### Verse 9

[¶35] When your fathers tempted me - It would be better to translate οὑ where than when, as the Vulgate has done in its ubi; and this translation has been followed by Wiclif, Coverdale, Tindal, and our first translators in general. In my old MS. Bible the 7th, 8th, and 9th verses stand thus: -

[¶36] Wherefore as the Holy Gost seith, to-day gif yhe han herde his voyce: nye yhe herden ghour hertis as in wrath-thinge, after the day of temptacioun in desert. Where ghoure fadris temptiden me: provyden and saiden my werkis. Wherefore fourtye yeere I was offendid or wrothe to this generatoun.

[¶37] In behalf of this translation, Dr. Macknight very properly argues: "The word When implies that, at the time of the bitter provocation, the Israelites had seen God's works forty years; contrary to the history, which shows that the bitter provocation happened, in the beginning of the third year after the Exodus: whereas the translation where, as well as the matter of fact, represents God as saying, by David, that the Israelites tempted God in the wilderness during forty years, notwithstanding all that time they had seen God's miracles."

### Verse 10

[¶39] Wherefore I was grieved - God represents himself as the Father of this great Jewish family, for whose comfort and support he had made every necessary provision, and to whom he had given every proof of tenderness and fatherly affection; and because, they disobeyed him, and walked ill that way in which they could not but be miserable, therefore he represents himself as grieved and exceedingly displeased with them.

[¶40] They do alway err in their hearts - Their affections are set on earthly things, and they do not acknowledge my ways to be right - holy, just, and good. They are radically evil; and they are evil, continually. They have every proof, of my power and goodness, and lay nothing to heart. They might have been saved, but they would not. God was grieved on this account. Now, can we suppose that it would have grieved him if, by a decree of his own, he had rendered their salvation impossible?

### Verse 11

[¶42] So I sware in my wrath - God's grief at their continued disobedience became wrath at their final impenitence, and therefore he excluded them from the promised rest.

### Verse 12

[¶44] Take heed, brethren, lest there be in any of you - Take warning by those disobedient Israelites; they were brought out of the house of bondage, and had the fullest promise of a land of prosperity and rest. By their disobedience they came short of it, and fell in the wilderness. Ye have been brought from the bondage of sin, and have a most gracious promise of an everlasting inheritance among the saints in light; through unbelief and disobedience they lost their rest, through the same ye may lose yours. An evil heart of unbelief will head away from the living God. What was possible in their case, is possible in yours. The apostle shows here five degrees of apostasy:

## 655. Hebrews · 8 of 35

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/655/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/655/#p-N

[¶0] 1. Consenting to sin, being deceived by its solicitations.

[¶1] 2. Hardness of heart, through giving way to sin.

[¶2] 3. Unbelief in consequence of this hardness which leads them to call even the truth of the Gospel in question.

[¶3] 4. This unbelief causing them to speak evil of the Gospel, and the provision God has made for the salvation of their souls.

[¶4] 5. Apostasy itself, or falling off from the living God; and thus extinguishing all the light that was in them, and finally grieving the Spirit of God, so that he takes his flight, and leaves them to a seared conscience and reprobate mind.

[¶5] See Leigh. He who begins to give the least way to sin is in danger of final apostasy; the best remedy against this is to get the evil heart removed, as one murderer in the house is more to be dreaded than ten without.

### Verse 13

[¶7] But exhort one another daily - This supposes a state of chose Church fellowship, without which they could not have had access to each other.

[¶8] While it is called to-day - Use time while you have: it, for by and by there will be no more present time; all will be future; all will be eternity. Daily signifies time continued. To-day, all present time. Your fathers said: Let us make ourselves a captain, and return back unto Egypt, [Num 14:4]. Thus they exhorted each other to depart from the living God. Be ye warned by their example; let not that unbelieving heart be in you that was in them; exhort each other daily to cleave to the living God; lest, if ye, do not, ye, like them, may be hardened through the deceitfulness of sin.

### Verse 14

[¶10] For we are made partakers of Christ - Having believed in Christ as the promised Messiah, and embraced the whole Christian system, they were consequently made partakers of all its benefits in this life, and entitled to the fulfillment of all its exceeding great and precious promises relative to the glories of the eternal world. The former they actually possessed, the latter they could have only in case of their perseverance; therefore the apostle says, If we hold fast the beginning of our confidence steadfast unto the end, i.e. of our life. For our participation of glory depends on our continuing steadfast in the faith, to the end of our Christian race.

[¶11] The word ὑποστασις, which we here translate confidence, from ὑπο, under, and ἱστημι, to place or stand, signifies properly a basis or foundation; that on which something else is builded, and by which it is supported. Their faith in Christ Jesus was this hypostasis or foundation; on that all their peace, comfort, and salvation were builded. If this were not held fast to the end, Christ, in his saving influences, could not be held fast; and no Christ, no heaven. He who has Christ in him, has the well-founded hope of glory; and he who is found in the great day with Christ in his heart, will have an abundant entrance into eternal glory.

### Verse 15

[¶13] While it is said, To-day - You may see the necessity of perseverance from the saying, "Today, if ye will hear his voice," therefore harden not your hearts - do not neglect so great a salvation; hold fast what ye have obtained, and let no man take your crown. See on [Heb 3:7-9] (note) and [Heb 3:12] (note).

### Verse 16

[¶15] For some, when they had heard, did provoke - There is a various reading here, which consists merely in the different placing of an accent, and yet gives the whole passage a different turn: - τινες, from τις, who, if read with the accent on the epsilon, τινὲς, is the plural indefinite, and signifies some, as in our translation; if read with the accent on the iota, τίνες, it has an interrogative meaning; and, according to this, the whole clause, τίνες γαρ ακουσαντες παρεπικραναν; But who were those hearers who did bitterly provoke? αλλ' ου παντες οἱ εξελθοντες εξ Αιγυπτου δια Μωσεως; Were they not all they who came out of the land of Egypt by Moses? Or, the whole clause may be read with one interrogation: But who were those hearers that did bitterly provoke, but all those who came out of Egypt by Moses? This mode of reading is followed by some editions, and by Chrysostom and Theodoret, and by several learned moderns. It is more likely that this is the true reading, as all that follows to the end of the 18th verse is a series of interrogations.

[¶16] Should it be said that all did not provoke, for Joshua and Caleb are expressly excepted; I answer, that the term all may be with great propriety used, when out of many hundreds of thousands only two persons were found who continued faithful. To these also we may add the priests and the whole tribe of Levi, who, it is very likely, did not provoke; for, as Dr. Macknight very properly remarks, they were not of the number of those who were to fight their way into Canaan, being entirely devoted to the service of the sanctuary. See [Num 1:3], [Num 1:45], and [Num 1:49]. And therefore what remained of them after forty years, no doubt, entered Canaan; for it appears from [Num 34:17], and [Jos 24:33], that Eleazar, the son of Aaron, was one of those who did take possession of Canaan. Should it be still said our version appears to be most proper, because all did not provoke; it may be answered, that the common reading, τινὲς, some, is too contracted in its meaning to comprehend the hundreds of thousands who did rebel.

### Verse 17

[¶18] But with whom was he grieved forty years? - I believe it was Surenhusius who first observed that "the apostle, in using the term forty years, elegantly alludes to the space of time which had elapsed since the ascension of our Lord till the time in which this epistle was written, which was about forty years." But this does not exactly agree with what appears to be the exact date of this epistle. However, God had now been a long time provoked by that race rejecting the manifested Messiah, as he was by the conduct of their forefathers in the wilderness; and as that provocation was punished by a very signal judgment, so they might expect this to be punished also. The analogy was perfect in the crimes, and it might reasonably be expected to be so in the punishment. And was not the destruction of Jerusalem a proof of the heinous nature of their crimes, and of the justice of God's outpoured wrath?

[¶19] Whose carcasses fell - Ὡν τα κωλα επεσεν· Whose members fell; for τα κωλα properly signifies the members of the body, and here may be an allusion to the scattered, bleached bones of this people, that were a long time apparent in the wilderness, continuing there as a proof of their crimes, and of the judgments of God.

### Verse 18

[¶21] To whom sware he - God never acts by any kind of caprice; whenever he pours out his judgments, there are the most positive reasons to vindicate his conduct.

[¶22] Those whose carcasses fell in the wilderness were they who had sinned. And those who did not enter into his rest were those who believed not. God is represented here as swearing that they should not enter in, in order to show the determinate nature of his purpose, the reason on which it was founded, and the height of the aggravation which occasioned it.

### Verse 19

[¶24] So we see that they could not enter in - It was no decree of God that prevented them, it was no want of necessary strength to enable them, it was through no deficiency of Divine counsel to instruct them; all these they had in abundance: but they chose to sin, and would not believe. Unbelief produced disobedience, and disobedience produced hardness of heart and blindness of mind; and all these drew down the judgments of God, and wrath came upon them to the uttermost.

[¶25] 1. This whole chapter, as the epistle in general, reads a most awful lesson against backsliders, triflers, and loiterers in the way of salvation. Every believer in Christ is in danger of apostasy, while any remains of the evil heart of unbelief are found in him. God has promised to purify the heart; and the blood of Christ cleanses from all sin. It is therefore the highest wisdom of genuine Christians to look to God for the complete purification of their souls; this they cannot have too soon, and for this they cannot be too much in earnest.

[¶26] 2. No man should defer his salvation to any future time. If God speaks to-day, it is to-day that he should be heard and obeyed. To defer reconciliation to God to any future period, is the most reprehensible and destructive presumption. It supposes that God will indulge us in our sensual propensities, and cause his mercy to tarry for us till we have consummated our iniquitous purposes. It shows that we prefer, at least for the present, the devil to Christ, sin to holiness, and earth to heaven. And can we suppose that God will be thus mocked? Can we suppose that it can at all consistent with his mercy to extend forgiveness to such abominable provocation? What a man sows that shall he reap. If he sows to the flesh, he shall of the flesh reap corruption. Reader, it is a dreadful thing to fall into the hands of the living God.

[¶27] 3. Unbelief has generally been considered the most damning of all sins. I wish those who make this assertion would condescend to explain themselves. What is this unbelief that damns and ruins mankind? Their not permitting their minds to be persuaded of the truths which God speaks. Απιστια, from α, negative, and πιστις, faith, signifies faithless or to be without faith. And this is an effect from another cause. In [Heb 4:11], these very people are said to have fallen through unbelief; but there the word is απειθεια, from α, negative, and πειθω, to persuade. They heard the Divine instructions, they saw God's stupendous miracles; but they would not suffer themselves to be persuaded, that he who said and did such things would perform those other things which he had either threatened or promised: hence they had no faith, because they were unpersuaded; and their unbelief was the effect of their unpersuaded or unpersuadable mind. And their minds were not persuaded of God's truth, because they had ears open only to the dictates of the flesh; see on [Heb 4:2] (note). Here then is the damning sin, the not inferring, from what God has said and done, that he will do those other things which he has either threatened or promised. And how few are there who are not committing this sin daily! Reader, dost thou in this state dream of heaven? Awake out of sleep!

[¶28] 4. Where there are so many snares and dangers it is impossible to be too watchful and circumspect. Satan, as a roaring lion, as a subtle serpent, or in the guise of an angel of light, is momentarily going about seeking whom he may deceive, blind, and devour; and, when it is considered that the human heart, till entirely renewed, is on his side, it is a miracle of mercy that any soul escapes perdition: no man is safe any longer than he maintains the spirit of watchfulness and prayer; and to maintain such a spirit, he has need of all the means of grace. He who neglects any of them which the mercy of God has placed in his power, tempts the devil to tempt him. As a preventive of backsliding and apostasy, the apostle recommends mutual exhortation. No Christian should live for himself alone; he should consider his fellow Christian as a member of the same body, and feel for him accordingly, and have, succor, and protect him. When this is carefully attended to in religious society, Satan finds it very difficult to make an inroad on the Church; but when coldness, distance, and a want of brotherly love take place, Satan can attack each singly, and, by successive victories over individuals, soon make an easy conquest of the whole.

### Introduction

[¶30] As the Christian rest is to be obtained by faith, we should beware of unbelief lest we lose it, as the Hebrews did theirs, [Heb 4:1]. The reason why they were not brought into the rest promised to them, [Heb 4:2]. The rest promised to the Hebrews was a type of that promised to Christians, [Heb 4:3-10]. Into this rest we should earnestly labor to enter, [Heb 4:11]. A description of the word of God, [Heb 4:12], [Heb 4:13]. Jesus is our sympathetic High Priest, [Heb 4:15]. Through him we have confidence to come to God, [Heb 4:16].

### Verse 1

[¶32] Let us therefore fear - Seeing the Israelites lost the rest of Canaan, through obstinacy and unbelief, let us be afraid lest we come short of the heavenly rest, through the same cause.

[¶33] Should seem to come short of it - Lest any of us should actually come short of it; i.e. miss it. See the note on the verb δοκειν, to seem, [Luk 8:18] (note). What the apostle had said before, relative to the rest, might be considered as an allegory; here he explains and applies that allegory, showing that Canaan was a type of the grand privileges of the Gospel of Christ, and of the glorious eternity to which they lead.

[¶34] Come short - The verb ὑστερειν is applied here metaphorically; it is an allusion, of which there are many in this epistle, to the races in the Grecian games: he that came short was he who was any distance, no matter how small, behind the winner. Will it avail any of us how near we get to heaven, if the door be shut before we arrive? How dreadful the thought, to have only missed being eternally saved! To run well, and yet to permit the devil, the world, or the flesh, to hinder in the few last steps! Reader, watch and be sober.

### Verse 2

[¶36] For unto us was the Gospel preached - Και γαρ εσμεν ευηγγελισμενοι· For we also have received good tidings as well as they. They had a gracious promise of entering into an earthly rest; we have a gracious promise of entering into a heavenly rest. God gave them every requisite advantage; he has done the same to us. Moses and the elders spoke the word of God plainly and forcibly to them: Christ and his apostles have done the same to us. They might have persevered; so may we: they disbelieved, disobeyed, and fell: and so may we.

[¶37] But the word preached did not profit them - Αλλ ουκ ωφελησεν ὁ λογος της ακοης εκεινους· But the word of hearing did not profit them. The word and promise to which the apostle most probably refers is that in [Deu 1:20], [Deu 1:21] : Ye are come unto to the mountain of the Amorites, which the Lord our God doth give unto to us. Behold, the Lord thy God hath set the land before thee; go up and possess it, as the Lord God of thy fathers hath said unto thee: fear not. Many exhortations they had to the following effect: Arise, that we may go up against them; for we have seen the land, and, behold, it is very good: and are ye still? Be not slothful to go, and to enter to possess the land; for God hath given it into your hands; a place where there is no want of any thing that is in the earth; [Jdg 18:9], [Jdg 18:10]. But instead of attending to the word of the Lord by Moses, the whole congregation murmured against him and Aaron, and said one to another, Let us make a captain, and let us return into Egypt; [Num 14:2], [Num 14:4]. But they were dastardly through all their generations. They spoke evil of the pleasant land, and did not give credence to his word. Their minds had been debased by their Egyptian bondage, and they scarcely ever arose to a state of mental nobility.

[¶38] Not being mixed with faith in them that heard - There are several various readings in this verse, and some of them important. The principal are on the word συγκεκραμενος, mixed; which in the common text refers to ὁ λογος, the word mixed; but, in ABCD and several others, it is συγκεκραμενους, referring to, and agreeing with, εκεινους, and may be thus translated: The word of hearing did not profit them, they not being mixed with those who heard it by faith. That is, they were not of the same spirit with Joshua and Caleb. There are other variations, but of less importance; but the common text seems best.

[¶39] The word συγκεκραμενος, mixed, is peculiarly expressive; it is a metaphor taken from the nutrition of the human body by mixing the aliment taken into the stomach with the saliva and gastric juice, in consequence of which it is concocted, digested, reduced into chyle, which, absorbed by the lacteal vessels, and thrown into the blood, becomes the means of increasing and supporting the body, all the solids and fluids being thus generated; so that on this process, properly performed, depend (under God) strength, health, and life itself. Should the most nutritive aliment be received into the stomach, if not mixed with the above juices, it would be rather the means of death than of life; or, in the words of the apostle, it would not profit, because not thus mixed. Faith in the word preached, in reference to that God who sent it, is the grand means of its becoming the power of God to the salvation of the soul. It is not likely that he who does not credit a threatening, when he comes to hear it, will be deterred by it from repeating the sin against which it is levelled; nor can he derive comfort from a promise who does not believe it as a pledge of God's veracity and goodness. Faith, therefore, must be mixed with all that we hear, in order to make the word of God effectual to our salvation.

[¶40] This very use of the word, and its explanation, we may find in Maximus Tyrius, in his description of health, Dissert. x., page 101. "Health," says he, it is a certain disposition ὑγρων και ξηρων και ψυχρων και θερμων δυναμεων, η ὑπο τεχνης συγκραθεισων καλως, η ὑπο φυσεως ἁρμοσθεισων τεχνικως, which consists in a proper mixture together of the wet and the dry, the cold and the hot, either by an artificial process, or by the skillful economy of nature."

### Verse 3

[¶42] For we which have believed do enter into rest - The great spiritual blessings, the forerunners of eternal glory, which were all typified by that earthly rest or felicity promised to the ancient Israelites, we Christians do, by believing in Christ Jesus, actually possess. We have peace of conscience, and joy in the Holy Ghost; are saved from the guilt and power of sin; and thus enjoy an inward rest.

[¶43] But this is a rest differing from the seventh day's rest, or Sabbath, which was the original type of Canaan, the blessings of the Gospel, and eternal glory; seeing God said, concerning the unbelieving Israelites in the wilderness, I have sworn in my wrath that they shall not enter into my rest, notwithstanding the works of creation were finished, and the seventh day's rest was instituted from the foundation of the world; consequently the Israelites had entered into that rest before the oath was sworn. See Macknight.

[¶44] We who believe, Οἱ πιστευσαντες, is omitted by Chrysostom, and some few MSS. And instead of εισερχομεθα γαρ, for we do enter, AC, several others, with the Vulgate and Coptic, read εισερχωμεθα ουν, therefore let us enter; and thus it answers to φωβηθωμεν ουν, therefore let us fear, [Heb 4:1]; but this reading cannot well stand unless οι πιστευσαντες be omitted, which is acknowledged to be genuine by every MS. and version of note and importance. The meaning appears to be this: We Jews, who have believed in Christ, do actually possess that rest-state of happiness in God, produced by peace of conscience and joy in the Holy Ghost - which was typified by the happiness and comfort to be enjoyed by the believing Hebrews, in the possession of the promised land. See before.

## 656. Hebrews · 9 of 35

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/656/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/656/#p-N

[¶0] From the foundation of the world - The foundation of the world, καταβολη κοσμου, means the completion of the work of creation in six days. In those days was the world, i.e. the whole system of mundane things, begun and perfected; and this appears to be the sense of the expression in this place.

### Verse 4

[¶2] For he spake in a certain place - This certain place or somewhere, που, is probably [Gen 2:2]; and refers to the completion of the work of creation, and the setting apart the seventh day as a day of rest for man, and a type of everlasting felicity. See the notes on [Gen 2:1], etc., and See here [Heb 2:6] (note).

### Verse 5

[¶4] And in this place again - In the ninety-fifth Psalm, already quoted, [Psa 95:3]. This was a second rest which the Lord promised to the believing, obedient seed of Abraham; and as it was spoken of in the days of David, when the Jews actually possessed this long promised Canaan, therefore it is evident that that was not the rest which God intended, as the next verse shows.

### Verse 6

[¶6] It remaineth that some must enter therein - Why our translators put in the word must here I cannot even conjecture. I hope it was not to serve a system, as some have since used it: "Some must go to heaven, for so is the doctrine of the decree; and there must be certain persons infallibly brought thither as a reward to Christ for his sufferings; and in this the will of man and free agency can have no part," etc, etc. Now, supposing that even all this was true, yet it does not exist either positively or by implication in the text. The words επει ουν απολειπεται τινας εισελθειν εις αυτην, literally translated, are as follows: Seeing then it remaineth for some to enter into it; or, Whereas therefore it remaineth that some enter into it, which is Dr. Owen's translation, and they to whom it was first preached (οἱ προτερον ευαγγελισθεντες, they to whom the promise was given; they who first received the good tidings; i.e., the Israelites, to whom was given the promise of entering into the rest of Canaan) did not enter in because of their unbelief; and the promise still continued to be repeated even in the days of David; therefore, some other rest must be intended.

### Verse 7

[¶8] He limiteth a certain day - The term day signifies not only time in general, but also present time, and a particular space. Day here seems to have the same meaning as rest in some other parts of this verse. The day or time of rest relative to the ancient Jews being over and past, and a long time having elapsed between God's displeasure shown to the disobedient Jews in the wilderness and the days of David, and the true rest not having been enjoyed, God in his mercy has instituted another day - has given another dispensation of mercy and goodness by Christ Jesus; and now it may be said, as formerly, To-day, if ye will hear his voice, harden not your hearts. God speaks now as he spoke before; his voice is in the Gospel as it was in the law. Believe, love, obey, and ye shall enter into this rest.

### Verse 8

[¶10] For if Jesus had given them rest - It is truly surprising that our translators should have rendered the Ιησους of the text Jesus, and not Joshua, who is most clearly intended. They must have known that the יהושע Yehoshua of the Hebrew, which we write Joshua, is everywhere rendered Ιησους, Jesus, by the Septuagint; and it is their reading which the apostle follows. It is true the Septuagint generally write Ιησους Ναυη, or Υἱος Ναυη, Jesus Nave, or Jesus, son of Nave, for it is thus they translate יהושע בן נון Yehoshua ben Nun, Joshua the son of Nun; and this is sufficient to distinguish it from Jesus, son of David. But as Joshua, the captain general of Israel, is above intended, the word should have been written Joshua, and not Jesus. One MS., merely to prevent the wrong application of the name, has Ιησους ὁ του Ναυη, Jesus the son of Nave. Theodoret has the same in his comment, and one Syriac version has it in the text. It is Joshua in Coverdale's Testament, 1535; in Tindal's 1548; in that edited by Edmund Becke, 1549; in Richard Cardmarden's, Rouen, 1565; several modern translators, Wesley, Macknight, Wakefield, etc., read Joshua, as does our own in the margin. What a pity it had not been in the text, as all the smaller Bibles have no marginal readings, and many simple people are bewildered with the expression.

[¶11] The apostle shows that, although Joshua did bring the children of Israel into the promised land, yet this could not be the intended rest, because long after this time the Holy Spirit, by David, speaks of this rest; the apostle, therefore, concludes,

### Verse 9

[¶13] There, remaineth therefore a rest to the people of God - It was not,

[¶14] 1. The rest of the Sabbath; it was not,

[¶15] 2. The rest in the promised land, for the psalmist wrote long after the days of Joshua; therefore there is another rest, a state of blessedness, for the people of God; and this is the Gospel, the blessings it procures and communicates, and the eternal glory which it prepares for, and has promised to, genuine believers.

[¶16] There are two words in this chapter which we indifferently translate rest, καταπαυσις and σαββατισμος· he first signifying a cessation from labor, so that the weary body is rested and refreshed; the second meaning, not only a rest from labor, but a religious rest; sabbatismus, a rest of a sacred kind, of which both soul and body partake. This is true, whether we understand the rest as referring to Gospel blessings, or to eternal felicity, or to both.

### Verse 10

[¶18] For he that is entered into his rest - The man who has believed in Christ Jesus has entered into his rest; the state of happiness which he has provided, and which is the forerunner of eternal glory.

[¶19] Hath ceased from his own works - No longer depends on the observance of Mosaic rites and ceremonies for his justification and final happiness. He rests from all these works of the law as fully as God has rested from his works of creation.

[¶20] Those who restrain the word rest to the signification of eternal glory, say, that ceasing from our own works relates to the sufferings, tribulations, afflictions, etc., of this life; as in [Rev 14:13]. I understand it as including both.

[¶21] In speaking of the Sabbath, as typifying a state of blessedness in the other world, the apostle follows the opinions of the Jews of his own and after times. The phrase שבת עלאה ושבת התאה shabbath illaah, veshabbath tethaah, the sabbath above, and the sabbath below, is common among the Jewish writers; and they think that where the plural number is used, as in [Lev 19:30] : Ye shall keep my Sabbaths, that the lower and higher sabbaths are intended, and that the one is prefigured by the other. See many examples in Schoettgen.

### Verse 11

[¶23] Let us labor therefore - The word σπουδασωμεν implies every exertion of body and mind which can be made in reference to the subject. Rebus aliis omissis, hoc agamus; All things else omitted, this one thing let us do. We receive grace, improve grace, retain grace, that we may obtain eternal glory.

[¶24] Lest any man fall - Lest he fall off from the grace of God, from the Gospel and its blessings, and perish everlastingly. This is the meaning of the apostle, who never supposed that a man might not make final shipwreck of faith and of a good conscience, as long as he was in a state of probation.

### Verse 12

[¶26] For the word of God is quick, and powerful - Commentators are greatly divided concerning the meaning of the phrase Ὁ λογος τον Θεου, the word of God; some supposing the whole of Divine revelation to be intended; others, the doctrine of the Gospel faithfully preached; others, the mind of God or the Divine intellect; and others, the Lord Jesus Christ, who is thus denominated in [Joh 1:1], etc., and [Rev 19:13]; the only places in which he is thus incontestably characterized in the New Testament. The disputed text, [1Jn 5:7], I leave at present out of the question. In the introduction to this epistle I have produced sufficient evidence to make it very probable that St. Paul was the author of this epistle. In this sentiment the most eminent scholars and critics are now agreed. That Jesus Christ, the eternal, uncreated Word, is not meant here, is more than probable from this consideration, that St. Paul, in no part of his thirteen acknowledged epistles, ever thus denominates our blessed Lord; nor is he thus denominated by any other of the New Testament writers except St. John. Dr. Owen has endeavored to prove the contrary, but I believe to no man's conviction who was able to examine and judge of the subject. He has not been able to find more than two texts which even appeared to look his way. The first is, [Luk 1:2] : Us, which - were eye witnesses, and ministers του λογου, of the word; where it is evident the whole of our Lord's ministry is intended. The second is, [Act 20:32] : I commend you to God, and to the word of his grace; where nothing but the gracious doctrine of salvation by faith, the influence of the Divine Spirit, etc., etc., can be meant: nor is there any legitimate mode of construction with which I am acquainted, by which the words in either place can be personally applied to our Lord. That the phrase was applied to denominate the second subsistence in the glorious Trinity, by Philo and the rabbinical writers, I have already proved in my notes on John 1, where such observations are alone applicable.

[¶27] Calmet, who had read all that either the ancients or moderns have said on this subject, and who does not think that Jesus Christ is here intended, speaks thus: "None of the properties mentioned here can be denied to the Son of God, the eternal Word; he sees all things, knows all things, penetrates all things, and can do all things. He is the ruler of the heart, and can turn it where he pleases. He enlightens the soul, and calls it gently and efficaciously, when and how he wills. Finally, he punishes in the most exemplary manner the insults offered to his Father and himself by infidels, unbelievers, and the wicked in general. But it does not appear that the Divine Logos is here intended,

[¶28] 1. Because St. Paul does not use that term to express the Son of God.

[¶29] 2. Because the conjunction γαρ, for, shows that this verse is an inference drawn from the preceding, where the subject in question is concerning the eternal rest, and the means by which it is to be obtained.

[¶30] It is therefore more natural to explain the term of the word, order, and will of God, for the Hebrews represent the revelation of God as an active being, living, all-powerful, illumined, executing vengeance, discerning and penetrating all things. Thus The Wisdom of Solomon 16:26: 'Thy children, O Lord, know that it is not the growing of fruits that nourisheth man, but that it is thy word that preserveth them that put their trust in thee.' See [Deu 8:3]. That is, the sacred Scriptures point out and appoint all the means of life. Again, speaking of the Hebrews who were bitten with the fiery serpents, the same writer says, 16:12: 'For it was neither herb nor mollifying plaster that restored them to health, but thy word, O Lord, which healeth all things;' i.e. which describes and prescribes the means of healing. And it is very likely that the purpose of God, sending the destroying angel to slay the firstborn in Egypt is intended by the same expression, The Wisdom of Solomon 18:15, 16: 'Thine almighty word leaped down from heaven out of thy royal throne, as a fierce man of war into a land of destruction, and brought thine unfeigned commandment as a sharp sword, and, standing up, filled all things with death.' This however may be applied to the eternal Logos, or uncreated Word. "And this mode of speech is exactly conformable to that of the Prophet Isaiah, [Isa 55:10], [Isa 55:11], where to the word of God, spoken by his prophets, the same kind of powers are attributed as those mentioned here by the apostle: For as the rain cometh down and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater; so shall my Word Be that Goeth Forth Out of My Mouth: it shall not return unto me void; but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. The centurion seems to speak a similar language, [Luk 7:7] : But say in a word, (αλλα ειπε λογῳ, speak to thy word), and my servant shall be healed." This is the sum of what this very able commentator says on the subject.

[¶31] In Dr. Dodd's collections we find the following: - "The word of God, which promises to the faithful, an entrance into God's rest in David's time, and now to us, is not a thing which died or was forgotten as soon as it was uttered, but it continues one and the same to all generations; it is ζων, quick or living. So Isaiah says: The word of our God shall stand for ever; [Isa 40:8]. Compare [Isa 51:6]; [Isa 55:11]; 1 Esdras 4:38; [Joh 3:34]; [1Pet 1:23]. And powerful, ενεργης, efficacious, active; sufficient, if it be not actually hindered, to produce its effects; effectual, [Plm 1:6]. See [2Cor 10:4]; [1Thes 2:13]. And sharper than any two-edged sword; τομωτερος ὑπερ, more cutting than. The word of God penetrates deeper into a man than any sword; it enters into the soul and spirit, into all our sensations, passions, appetites, nay, to our very thoughts; and sits as judge of the most secret intentions, contrivances, and sentiments of the heart. Phocylides has an expression very similar to our author, where he says, of reason, 'that it is a weapon which penetrates deeper into a man than a sword.' See also [Isa 40:4]; [Eph 6:17]; [Rev 1:16]; [Rev 2:16]. "Piercing even to the dividing asunder of soul and spirit. - When the soul is thus distinguished from the spirit, by the former is meant that inferior faculty by which we think of and desire what concerns our present being and welfare. By spirit is meant a superior power by which we prefer future things to present, by which we are directed to pursue truth and right above all things, and even to despise what is agreeable to our present state, if it stand in competition with, or is prejudicial to, our future happiness. See [1Thes 5:23]. Some have thought that by the expression before us is implied that the word of God is able to bring death, as in the case of Ananias and Sapphira; for, say they, if the soul and spirit, or the joints and marrow are separated one from another, it is impossible that life can remain. But perhaps the meaning of the latter clause may rather be: 'It can divide the joints and divide the marrow; i.e. enter irresistibly into the soul, and produce some sentiment which perhaps it would not willingly have received; and sometimes discover and punish secret, as well as open wickedness.' Mr. Pierce observes that our author has been evidently arguing from a tremendous judgment of God upon the ancient Israelites, the ancestors of those to whom this epistle is directed; and in this verse, to press upon them that care and diligence he had been recommending, he sets before them the efficacy and virtue of the word of God, connecting this verse with the former by a for in the beginning of it; and therefore it is natural to suppose that what he says of the word of God may have a relation to somewhat remarkable in that sore punishment of which he had been speaking, particularly to the destruction of the people by lightning, or fire from heaven. See [Lev 10:1-5]; [Num 11:1-3], [Num 16:35]; [Psa 78:21]. All the expressions in this view will receive an additional force, for nothing is more quick and living, more powerful and irresistible, sharp and piercing, than lightning. If this idea be admitted, the meaning of the last clause in this verse will be, 'That the word of God is a judge, to censure and punish the evil thoughts and intents of the heart.' And this brings the matter home to the exhortation with which our author began, [Heb 3:12], [Heb 3:13]; for under whatever disguise they might conceal themselves, yet, from such tremendous judgments as God executed upon their fathers, they might learn to judge as Moses did, [Num 32:23] : If ye will not do so, ye have sinned against the Lord; and be sure your sin will find you out." See Hammond, Whitby, Sykes, and Pierce.

[¶32] Mr. Wesley's note on this verse is expressed with his usual precision and accuracy: - "For the word of God - preached, [Heb 4:2], and armed with threatenings, [Heb 4:3], is living and powerful - attended with the power of the living God, and conveying either life or death to the hearers; sharper than any two-edged sword - penetrating the heart more than this does the body; piercing quite through, and laying open, the soul and spirit, joints and marrow - the inmost recesses of the mind, which the apostle beautifully and strongly expresses by this heap of figurative words; and is a discerner, not only of the thoughts, but also of the intentions."

[¶33] The law, and the word of God in general, is repeatedly compared to a two-edged sword among the Jewish writers, חרב שתי פיפיות chereb shetey piphiyoth, the sword with the two mouths. By this sword the man himself lives, and by it he destroys his enemies. This is implied in its two edges. See also Schoettgen.

[¶34] Is a discerner of the thoughts - Και κριτικος ενθυμησεων και εννοιων καρδιας· Is a critic of the propensities and suggestions of the heart. How many have felt this property of God's word where it has been faithfully preached! How often has it happened that a man has seen the whole of his own character, and some of the most private transactions of his life, held up as it were to public view by the preacher; and yet the parties absolutely unknown to each other! Some, thus exhibited, have even supposed that their neighbors must have privately informed the preacher of their character and conduct; but it was the word of God, which, by the direction and energy of the Divine Spirit, thus searched them out, was a critical examiner of the propensities and suggestions of their hearts, and had pursued them through all their public haunts and private ways. Every genuine minister of the Gospel has witnessed such effects as these under his ministry in repeated instances.

[¶35] But while this effect of the word or true doctrine of God is acknowledged, let it not be supposed that it, of itself can produce such effects. The word of God is compared to a hammer that breaks the rock in pieces, [Jer 23:29]; but will a hammer break a stone unless it is applied by the skill and strength of some powerful agent? It is here compared to a two-edged sword; but will a sword cut or pierce to the dividing of joints and marrow, or separation of soul and spirit, unless some hand push and direct it? Surely, no. Nor can even the words and doctrine of God produce any effect but as directed by the experienced teacher, and applied by the Spirit of God. It is an instrument the most apt for the accomplishing of its work; but it will do nothing, can do nothing, but as used by the heavenly workman. To this is the reference in the next verse.

### Verse 13

[¶37] Neither is there any creature that is not manifest - God, from whom this word comes, and by whom it has all its efficacy, is infinitely wise. He well knew how to construct his word, so as to suit it to the state of all hearts; and he has given it that infinite fullness of meaning, so as to suit it to all cases. And so infinite is he in his knowledge, and so omnipresent is he, that the whole creation is constantly exposed to his view; nor is there a creature of the affections, mind, or imagination, that is not constantly under his eye. He marks every rising thought, every budding desire; and such as these are supposed to be the creatures to which the apostle particularly refers, and which are called, in the preceding verse, the propensities and suggestions of the heart.

[¶38] But all things are naked and opened - Παντα δε γυμνα και τετραχηλισμενα. It has been supposed that the phraseology here is sacrificial, the apostle referring to the case, of slaying and preparing a victim to be offered to God.

[¶39] 1. It is slain;

[¶40] 2. It is flayed, so it is naked;

[¶41] 3. It is cut open, so that all the intestines are exposed to view;

[¶42] 4. It is carefully inspected by the priest, to see that all is sound before any part is offered to him who has prohibited all imperfect and diseased offerings; and,

[¶43] 5. It is divided exactly into two equal parts, by being split down the chine from the nose to the rump; and so exactly was this performed, that the spinal marrow was cloven down the center, one half lying in the divided cavity of each side of the backbone. This is probably the metaphor in [2Tim 2:15] (note).

[¶44] But there is reason to suspect that this is not the metaphor here. The verb τραχηλιζω, from which the apostle's τετραχηλισμενα comes, signifies to have the neck bent back so as to expose the face to full view, that every feature might be seen; and this was often done with criminals, in order that they might be the better recognized and ascertained. To this custom Pliny refers in the very elegant and important panegyric which he delivered on the Emperor Trajan, about a.d. 103, when the emperor had made him consul; where, speaking of the great attention which Trajan paid to the public morals, and the care he took to extirpate informers, etc., he says: Nihil tamen gratius, nihil saeculo dignius, quam quod contigit desuper intueri delatorum supina ora, retortasque cervices. Agnoscebamus et fruebamur, cum velut piaculares publicae sollicitudinis victimae, supra sanguinem noxiorum ad lenta supplicia gravioresque poenas ducerentur. Plin. Paneg., cap. 34. "There is nothing, however, in this age which affects us more pleasingly, nothing more deservedly, than to behold from above the supine faces and reverted necks of the informers. We thus knew them, and were gratified when, as expiatory victims of the public disquietude, they were led away to lingering punishments, and sufferings more terrible than even the blood of the guilty."

## 657. Hebrews · 10 of 35

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/657/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/657/#p-N

[¶0] The term was also used to describe the action of wrestlers who, when they could, got their hand under the chin of their antagonists, and thus, by bending both the head and neck, could the more easily give them a fall; this stratagem is sometimes seen in ancient monuments. But some suppose that it refers to the custom of dragging them by the neck. Diogenes the philosopher, observing one who had been victor in the Olympic games often fixing his eyes upon a courtezan, said, in allusion to this custom: Ιδε κριον αρειμανιον, ὡς ὑπο του τυχοντος κορασιου τραχηλιζεται. "See how this mighty champion (martial ram) is drawn by the neck by a common girl." See Stanley, page 305.

[¶1] With whom we have to do - Προς ὁν ἡμιν ὁ λογος· To whom we must give an account. He is our Judge, and is well qualified to be so, as all our hearts and actions are naked and open to him.

[¶2] This is the true meaning of λογος in this place; and it is used in precisely the same meaning in [Mat 12:36]; [Mat 18:23]; [Luk 16:2]. [Rom 14:12] : So then every one of us λογον δωσει, shall give an account of himself to God. And [Heb 13:17] : They watch for your souls, ὡς λογον αποδωσοντες, as those who must give account. We translate the words, With whom we have to do; of which, though the phraseology is obsolete, yet the meaning is nearly the same. To whom a worde to us, is the rendering of my old MS. and Wiclif. Of whom we speake, is the version of our other early translators.

### Verse 14

[¶4] Seeing then that we have a great high priest - It is contended, and very properly, that the particle ουν, which we translate seeing, as if what followed was an immediate inference from what the apostle had been speaking, should be translated now; for the apostle, though he had before mentioned Christ as the High Priest of our profession, [Heb 3:1], and as the High Priest who made reconciliation for the sins of the people, [Heb 2:17], does not attempt to prove this in any of the preceding chapters, but now enters upon that point, and discusses it at great length to the end of chap. 10.

[¶5] After all, it is possible that this may be a resumption of the discourse from [Heb 3:6]; the rest of that chapter, and the preceding thirteen verses of this, being considered as a parenthesis. These parts left out, the discourse runs on with perfect connection. It is very likely that the words, here, are spoken to meet an objection of those Jews who wished the Christians of Palestine to apostatize: "You have no tabernacle - no temple - no high priest - no sacrifice for sin. Without these there can be no religion; return therefore to us, who have the perfect temple service appointed - by God." To these he answers: We have a High Priest who is passed into the heavens, Jesus, the Son of God; therefore let us hold fast our profession. See on [Heb 3:1] (note), to which this verse seems immediately to refer.

[¶6] Three things the apostle professes to prove in this epistle: -

[¶7] 1. That Christ is greater than the angels.

[¶8] 2. That he is greater than Moses.

[¶9] 3. That he is greater than Aaron, and all high priests.

[¶10] The two former arguments, with their applications and illustrations, he has already despatched; and now he enters on the third. See the preface to this epistle.

[¶11] The apostle states,

[¶12] 1. That we have a high priest.

[¶13] 2. That this high priest is Jesus, the Son of God; not a son or descendant of Aaron, nor coming in that way, but in a more transcendent line.

[¶14] 3. Aaron and his successors could only pass into the holy of holies, and that once a year; but our High Priest has passed into the heavens, of which that was only the type. There is an allusion here to the high priest going into the holy of holies on the great day of atonement.

[¶15] 1. He left the congregation of the people.

[¶16] 2. He passed through the veil into the holy place, and was not seen even by the priests.

[¶17] 3. He entered through the second veil into the holy of holies, where was the symbol of the majesty of God. Jesus, our High Priest,

[¶18] 1. Left the people at large.

[¶19] 2. He left his disciples by ascending up through the visible heavens, the clouds, as a veil, screening him from their sight.

[¶20] 3. Having passed through these veils, he went immediately to be our Intercessor: thus he passed ουρανους, the visible or ethereal heavens, into the presence of the Divine Majesty; through the heavens, διεληλυθοτα τους ουρανους, and the empyreum, or heaven of heavens.

### Verse 15

[¶22] For we have not a high priest - To the objection, "Your High Priest, if entered into the heavens, can have no participation with you, and no sympathy for you, because out of the reach of human feelings and infirmities," he answers: Ου γαρ εχομεν Αρχιερεα μη δυναμενον συμπαθησαι ταις ασθενειαις ἡμων· We have not a high priest who cannot sympathize with our weakness. Though he be the Son of God, as to his human nature, and equal in his Divine nature with God; yet, having partaken of human nature, and having submitted to all its trials and distresses, and being in all points tempted like as we are, without feeling or consenting to sin; he is able to succor them that are tempted. See [Heb 2:18], and the note there.

[¶23] The words κατα παντα καθ' ὁμοιοτητα might be translated, in all points according to the likeness, i.e. as far as his human nature could bear affinity to ours; for, though he had a perfect human body and human soul, yet that body was perfectly tempered; it was free from all morbid action, and consequently from all irregular movements. His mind, or human soul, being free from all sin, being every way perfect, could feel no irregular temper, nothing that was inconsistent with infinite purity. In all these respects he was different from us; and cannot, as man, sympathize with us in any feelings of this kind: but, as God, he has provided support for the body under all its trials and infirmities, and for the soul he has provided an atonement and purifying sacrifice; so that he cleanses the heart from all unrighteousness, and fills the soul with his Holy Spirit, and makes it his own temple and continual habitation. He took our flesh and blood, a human body and a human soul, and lived a human life. Here was the likeness of sinful flesh, [Rom 8:5]; and by thus assuming human nature, he was completely qualified to make an atonement for the sins of the world.

### Verse 16

[¶25] Let us therefore come boldly unto the throne of grace - The allusion to the high priest, and his office on the day of atonement, is here kept up. The approach mentioned here is to the כפרת kapporeth, ἱλαστηριον, the propitiatory or mercy-seat. This was the covering of the ark of the testimony or covenant, at each end of which was a cherub, and between them the shechinah, or symbol of the Divine Majesty, which appeared to, and conversed with, the high priest. Here the apostle shows the great superiority of the privileges of the new testament above those of the old; for there the high priest only, and he with fear and trembling, was permitted to approach; and that not without the blood of the victim; and if in any thing he transgressed, he might expect to be struck with death. The throne of grace in heaven answers to this propitiatory, but to this All may approach who feel their need of salvation; and they may approach μετα παρῥησιας, with freedom, confidence, liberty of speech, in opposition to the fear and trembling of the Jewish high priest. Here, nothing is to be feared, provided the heart be right with God, truly sincere, and trusting alone in the sacrificial blood.

[¶26] That we may obtain mercy - Ἱνα λαβωμεν ελεον· That we may take mercy - that we may receive the pardon of all our sins; there is mercy for the taking. As Jesus Christ tasted death for every man, so every man may go to that propitiatory, and take the mercy that is suited to his degree of guilt.

[¶27] And find grace - Mercy refers to the pardon of sin, and being brought into the favor of God. Grace is that by which the soul is supported after it has received this mercy, and by which it is purified from all unrighteousness, and upheld in all trials and difficulties, and enabled to prove faithful unto death.

[¶28] To help in time of need - Εις ευκαιρον βοηθειαν· For a seasonable support; that is, support when necessary, and as necessary, and in due proportion to the necessity. The word βονθεια is properly rendered assistance, help, or support; but it is an assistance in consequence of the earnest cry of the person in distress, for the word signifies to run at the cry, θειν εις βοην, or επι βοην θειν. So, even at the throne of grace, or great propitiatory, no help can be expected where there is no cry, and where there is no cry there is no felt necessity; for he that feels he is perishing will cry aloud for help, and to such a cry the compassionate High Priest will run; and the time of need is the time in which God will show mercy; nor will he ever delay it when it is necessary. We are not to cry to-day to be helped to-morrow, or at some indefinite time, or at the hour of death. We are to call for mercy and grace when we need them; and we are to expect to receive them when we call. This is a part of our liberty or boldness; we come up to the throne, and we call aloud for mercy, and God hears and dispenses the blessing we need.

[¶29] That this exhortation of the apostle may not be lost on us, let us consider: -

[¶30] 1. That there is a throne of grace, i.e. a propitiatory, the place where God and man are to meet.

[¶31] 2. That this propitiatory or mercy-seat is sprinkled with the atoning blood of that Lamb of God which taketh away the sin of the world.

[¶32] 3. That we must come up, προσερχωμεθα, to this throne; and this implies faith in the efficacy of the sacrifice.

[¶33] 4. That we must call aloud on God for his mercy, if we expect him to run to our assistance.

[¶34] 5. That we must feel our spiritual necessities, in order to our calling with fervency and earnestness.

[¶35] 6. That calling thus we shall infallibly get what we want; for in Christ Jesus, as a sacrificial offering, God is ever well pleased; and he is also well pleased with all who take refuge in the atonement which he has made.

[¶36] 7. That thus coming, feeling, and calling, we may have the utmost confidence; for we have boldness, liberty of access, freedom of speech; may plead with our Maker without fear; and expect all that heaven has to bestow; because Jesus, who died, sitteth upon the throne! Hallelujah! the Lord God Omnipotent reigneth.

[¶37] 8. All these are reasons why we should persevere.

### Introduction

[¶39] The nature of the high priesthood of Christ; his pre-eminence, qualifications, and order, [Heb 5:1-10]. Imperfect state of the believing Hebrews, and the necessity of spiritual improvement, [Heb 5:11-14].

### Verse 1

[¶41] For every high priest taken from among men - This seems to refer to [Lev 21:10], where it is intimated that the high priest shall be taken מאחיו meachaiv, from his brethren; i.e. he shall be of the tribe of Levi, and of the family of Aaron.

[¶42] Is ordained for men - Ὑπερ ανθρωπων καθισταται τα προς τον Θεον· Is appointed to preside over the Divine worship in those things which relate to man's salvation.

[¶43] That he may offer both gifts and sacrifices for sins - God ever appeared to all his followers in two points of view:

[¶44] 1. As the author and dispenser of all temporal good.

## 658. Hebrews · 11 of 35

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[¶0] 2. As their lawgiver and judge. In reference to this twofold view of the Divine Being, his worship was composed of two different parts:

[¶1] 1. Offerings or gifts.

[¶2] 2. Sacrifices.

[¶3] 1. As the creator and dispenser of all good, he had offerings by which his bounty and providence were acknowledged.

[¶4] 2. As the lawgiver and judge, against whose injunctions offenses had been committed, he had sacrifices offered to him to make atonement for sin.

[¶5] The δωρα, or gifts, mentioned here by the apostle, included every kind of eucharistical offering. The θυσιαι, sacrifices, included victims of every sort, or animals whose lives were to be offered in sacrifice, and their blood poured out before God, as an atonement for sins. The high priest was the mediator between God and the people; and it was his office, when the people had brought these gifts and sacrifices, to offer them to God in their behalf. The people could not legitimately offer their own offerings, they must be all brought to the priest, and he alone could present them to God. As we have a high priest over the house of God, to offer all our gifts and his own sacrifice, therefore we may come with boldness to the throne of grace. See above.

### Verse 2

[¶7] Who can have compassion on the ignorant - The word μετριοπαθειν, signifies, not merely to have compassion, but to act with moderation, and to bear with each in proportion to his ignorance, weakness, and untoward circumstances, all taken into consideration with the offenses he has committed: in a word, to pity, feel for, and excuse, as far as possible; and, when the provocation is at the highest, to moderate one's passion towards the culprit, and be ready to pardon; and when punishment must be administered, to do it in the gentlest manner.

[¶8] Instead of αγνοουσι, the ignorant, one MS. only, but that of high repute, has ασθενουσι, the weak. Most men sin much through ignorance, but this does not excuse them if they have within reach the means of instruction. And the great majority of the human race sin through weakness. The principle of evil is strong in them; the occasions of sin are many; through their fall from God they are become exceedingly weak; and what the apostle calls, [Heb 12:1], that ευπεριστατον ἁμαρτιαν, the well-circumstanced sin, often occurs to every man. But, as in the above ease, weakness itself is no excuse, when the means of strength and succor are always at hand. However, all these are circumstances which the Jewish high priest took into consideration, and they are certainly not less attended to by the High Priest of our profession.

[¶9] The reason given why the high priest should be slow to punish and prone to forgive is, that he himself is also compassed with weakness; περικειται ασθενειαν; weakness lies all around him, it is his clothing; and as he feels his clothing, so should he feel it; and as he feels it, so he should deplore it, and compassionate others.

### Verse 3

[¶11] And by reason hereof - As he is also a transgressor of the commands of God, and unable to observe the law in its spirituality, he must offer sacrifices for sin, not only for the people, but for himself also: this must teach him to have a fellow feeling for others.

### Verse 4

[¶13] This honor - Την τιμην undoubtedly signifies here the office, which is one meaning of the word in the best Greek writers. It is here an honorable office, because the man is the high priest of God, and is appointed by God himself to that office.

[¶14] But he that is called of God, as was Aaron - God himself appointed the tribe and family out of which the high priest was to be taken, and Aaron and his sons were expressly chosen by God to fill the office of the high priesthood. As God alone had the right to appoint his own priest for the Jewish nation, and man had no authority here; so God alone could provide and appoint a high priest for the whole human race. Aaron was thus appointed for the Jewish people; Christ, for all mankind.

[¶15] Some make this "an argument for the uninterrupted succession of popes and their bishops in the Church, who alone have the authority to ordain for the sacerdotal office; and whosoever is not thus appointed is, with them, illegitimate." It is idle to employ time in proving that there is no such thing as an uninterrupted succession of this kind; it does not exist, it never did exist. It is a silly fable, invented by ecclesiastical tyrants, and supported by clerical coxcombs. But were it even true, it has nothing to do with the text. It speaks merely of the appointment of a high priest, the succession to be preserved in the tribe of Levi, and in the family of Aaron. But even this succession was interrupted and broken, and the office itself was to cease on the coming of Christ, after whom there could be no high priest; nor can Christ have any successor, and therefore he is said to be a priest for ever, for he ever liveth the intercessor and sacrifice for mankind. The verse, therefore, has nothing to do with the clerical office, with preaching God's holy word, or administering the sacraments; and those who quote it in this way show how little they understand the Scriptures, and how ignorant they are of the nature of their own office.

### Verse 5

[¶17] Christ glorified not himself - The man Jesus Christ, was also appointed by God to this most awful yet glorious office, of being the High Priest of the whole human race. The Jewish high priest represented this by the sacrifices of beasts which he offered; the Christian High Priest must offer his own life: Jesus Christ did so; and, rising from the dead, he ascended to heaven, and there ever appeareth in the presence of God for us. Thus he has reassumed the sacerdotal office; and because he never dies, he can never have a successor. He can have no vicars, either in heaven or upon earth; those who pretend to be such are impostors, and are worthy neither of respect nor credit.

[¶18] Thou art my Son - See on [Heb 1:5] (note), and the observations at the end of that chapter. And thus it appears that God can have no high priest but his Son; and to that office none can now pretend without blasphemy, for the Son of God is still the High Priest in his temple.

### Verse 6

[¶20] He saith also in another place - That is, in [Psa 110:4], a psalm of extraordinary importance, containing a very striking prediction of the birth, preaching, suffering, death, and conquests of the Messiah. See the notes on [Psa 110:4]. For the mode of quotation here, See the note on [Heb 2:6].

[¶21] Thou art a priest for ever - As long as the sun and moon endure, Jesus will continue to be high priest to all the successive generations of men, as he was the lamb slain from the foundation of the world. If he be a priest for ever, there can be no succession of priests; and if he have all power in heaven and in earth, and if he be present wherever two or three are gathered together in his name, he can have no vicars; nor can the Church need one to act in his place, when he, from the necessity of his nature, fills all places, and is everywhere present. This one consideration nullifies all the pretensions of the Romish pontiff, and proves the whole to be a tissue of imposture.

[¶22] After the order of Melchisedec - Who this person was must still remain a secret. We know nothing more of him than is written in [Gen 14:18] (note), etc., where see the notes, and particularly the observations at the end of that chapter, in which this very mysterious person is represented as a type of Christ.

### Verse 7

[¶24] Who in the days of his flesh - The time of his incarnation, during which he took all the infirmities of human nature upon him, and was afflicted in his body and human soul just as other men are, irregular and sinful passions excepted.

[¶25] Offered up prayers and supplications - This is one of the most difficult places in this epistle, if not in the whole of the New Testament. The labors of learned men upon it have been prodigious; and even in their sayings it is hard to find the meaning.

[¶26] I shall take a general view of this and the two following verses, and then examine the particular expressions.

[¶27] It is probable that the apostle refers to something in the agony of our Lord, which the evangelists have not distinctly marked.

[¶28] The Redeemer of the world appears here as simply man; but he is the representative of the whole human race. He must make expiation for sin by suffering, and he can suffer only as man. Suffering was as necessary as death; for man, because he has sinned, must suffer, and because he has broken the law, should die. Jesus took upon himself the nature of man, subject to all the trials and distresses of human nature. He is now making atonement; and he begins with sufferings, as sufferings commence with human life; and he terminates with death, as that is the end of human existence in this world. Though he was the Son of God, conceived and born without sin, or any thing that could render him liable to suffering or death, and only suffered and died through infinite condescension; yet, to constitute him a complete Savior, he must submit to whatever the law required; and therefore he is stated to have learned Obedience by the things which he suffered, [Heb 5:8], that is, subjection to all the requisitions of the law; and being made perfect, that is, having finished the whole by dying, he, by these means, became the author of eternal salvation to all them who obey him, [Heb 5:9]; to them who, according to his own command, repent and believe the Gospel, and, under the influence of his Spirit, walk in holiness of life. "But he appears to be under the most dreadful apprehension of death; for he offered up prayers and supplications, with strong crying and tears, unto him that was able to save him from death, [Heb 5:7]." I shall consider this first in the common point of view, and refer to the subsequent notes. This fear of death was in Christ a widely different thing from what it is in men; they fear death because of what lies beyond the grave; they have sinned, and they are afraid to meet their Judge. Jesus could have no fear on these grounds: he was now suffering for man, and he felt as their expiatory victim; and God only can tell, and perhaps neither men nor angels can conceive, how great the suffering and agony must be which, in the sight of infinite Justice, was requisite to make this atonement. Death, temporal and eternal, was the portion of man; and now Christ is to destroy death by agonizing and dying! The tortures and torments necessary to effect this destruction Jesus Christ alone could feel, Jesus Christ alone could sustain, Jesus Christ alone can comprehend. We are referred to them in this most solemn verse; but the apostle himself only drops hints, he does not attempt to explain them: he prayed; he supplicated with strong crying and tears; and he was heard in reference to that which he feared. His prayers, as our Mediator, were answered; and his sufferings and death were complete and effectual as our sacrifice. This is the glorious sum of what the apostle here states; and it is enough. We may hear it with awful respect; and adore him with silence whose grief had nothing common in it to that of other men, and is not to be estimated according to the measures of human miseries. It was: -

[¶29] A weight of wo, more than whole worlds could bear.

[¶30] I shall now make some remarks on particular expressions, and endeavor to show that the words may be understood with a shade of difference from the common acceptation.

[¶31] Prayers and supplications, etc. - There may be an allusion here to the manner in which the Jews speak of prayer, etc. "Rabbi Yehudah said: All human things depend on repentance and the prayers which men make to the holy blessed God; especially if tears be poured out with the prayers. There is no gate which tears will not pass through." Sohar, Exod., fol. 5. "There are three degrees of prayer, each surpassing the other in sublimity; prayer, crying, and tears: prayer is made in silence; crying, with a loud voice; but tears surpass all." Synops. Sohar, p. 33.

[¶32] The apostle shows that Christ made every species of prayer, and those especially by which they allowed a man must be successful with his Maker.

[¶33] The word ἱκετηριας, which we translate supplications, exists in no other part of the New Testament. Ἱκετης signifies a supplicant, from ἱκομαι, I come or approach; it is used in this connection by the purest Greek writers. Nearly the same words are found in Isocrates, De Pace: Ἱκετηριας πολλας και δεησεις ποιουμενοι. Making many supplications and prayers. Ἱκετηρια, says Suidas, καλειται ελαιας κλαδος, στεμματι εστεμμενος· - εστιν, ἡν οἱ δεομενοι κατατιθενται που, η μετα χειρας εχουσις· "Hiketeria is a branch of olive, rolled round with wool - is what suppliants were accustomed to deposite in some place, or to carry in their hands." And ἱκετης , hiketes, he defines to be, ὁ δουλοπρεπως παρακαλων, και δεομενος περι τινος ὁτουουν· "He who, in the most humble and servile manner, entreats and begs any thing from another." In reference to this custom the Latins used the phrase velamenta pratendere, "to hold forth these covered branches," when they made supplication; and Herodian calls them ἱκετηριας θαλλους, "branches of supplication." Livy mentions the custom frequently; see lib. xxv. cap. 25: lib. xxix. c. 16; lib. xxxv. c. 34; lib. xxxvi. c. 20. The place in lib. xxix. c. 16, is much to the point, and shows us the full force of the word, and nature of the custom. "Decem legati Locrensium, obsiti squalore et sordibus, in comitio sedentibus consulibus velamenta supplicium, ramos oleae (ut Graecis mos est), porrigentes, ante tribunal cum flebili vociferatione humi procubuerunt." "Ten delegates from the Locrians, squalid and covered with rags, came into the hall where the consuls were sitting, holding out in their hands olive branches covered with wool, according to the custom of the Greeks; and prostrated themselves on the ground before the tribunal, with weeping and loud lamentation." This is a remarkable case, and may well illustrate our Lord's situation and conduct. The Locrians, pillaged, oppressed, and ruined by the consul, Q. Plemmius, send their delegates to the Roman government to implore protection and redress they, the better to represent their situation, and that of their oppressed fellow citizens, take the hiketeria, or olive branch wrapped round with wool, and present themselves before the consuls in open court, and with wailing and loud outcries make known their situation. The senate heard, arrested Plemmius, loaded him with chains, and he expired in a dungeon. Jesus Christ, the representative of and delegate from the whole human race, oppressed and ruined by Satan and sin, with the hiketeria, or ensign of a most distressed suppliant, presents himself before the throne of God, with strong crying and tears, and prays against death and his ravages, in behalf of those whose representative he was; and he was heard in that he feared - the evils were removed, and the oppressor cast down. Satan was bound, he was spoiled of his dominion, and is reserved in chains of darkness to the judgment of the great day.

[¶34] Every scholar will see that the words of the Roman historian answer exactly to those of the apostle; and the allusion in both is to the same custom. I do not approve of allegorizing or spiritualizing; but the allusion and similarity of the expressions led me to make this application. Many others would make more of this circumstance, as the allusion in the text is so pointed to this custom. Should it appear to any of my readers that I should, after the example of great names, have gone into this house of Rimmon, and bowed myself there, they will pardon their servant in this thing.

[¶35] To save him from death - I have already observed that Jesus Christ was the representative of the human race; and have made some observations on the peculiarity of his sufferings, following the common acceptation of the words in the text, which things are true, howsoever the text may be interpreted. But here we may consider the pronoun αυτον, him, as implying the collective body of mankind; the children who were partakers of flesh and blood, [Heb 2:14]; the seed of Abraham, [Heb 2:16], who through fear of death were all their life subject to bondage. So he made supplication with strong crying and tears to him who was able to save Them from death; for I consider the τουτους, them, of [Heb 2:15], the same or implying the same thing as αυτον, him, in this verse; and, thus understood, all the difficulty vanishes away. On this interpretation I shall give a paraphrase of the whole verse: Jesus Christ, in the days of his flesh, (for he was incarnated that he might redeem the seed of Abraham, the fallen race of man), and in his expiatory sufferings, when representing the whole human race, offered up prayers and supplications, with strong crying and tears, to him who was able to save Them from death: the intercession was prevalent, the passion and sacrifice were accepted, the sting of death was extracted, and Satan was dethroned.

[¶36] If it should be objected that this interpretation occasions a very unnatural change of person in these verses, I may reply that the change made by my construction is not greater than that made between [Heb 5:6] and [Heb 5:7]; in the first of which the apostle speaks of Melchisedec, who at the conclusion of the verse appears to be antecedent to the relative who in [Heb 5:7]; and yet, from the nature of the subject, we must understand Christ to be meant. And I consider, [Heb 5:8], Though he were a Son, yet learned he obedience by the things which he suffered, as belonging, not only to Christ considered in his human nature, but also to him in his collective capacity; i.e., belonging to all the sons and daughters of God, who, by means of suffering and various chastisements, learn submission, obedience and righteousness; and this very subject the apostle treats in considerable detail in [Heb 12:2-11] (note), to which the reader will do well to refer.

### Verse 8

[¶38] Though he were a Son - See the whole of the preceding note.

### Verse 9

[¶40] And being made perfect - Και τελειωθεις· And having finished all - having died and risen again. Τελειωθηναι signifies to have obtained the goal; to have ended one's labor, and enjoyed the fruits of it. [Heb 12:23] : The spirits of just men made perfect, πνευμασι δικαιων τετελειωμενων, means the souls of those who have gained the goal, and obtained the prize. So, when Christ had finished his course of tremendous sufferings, and consummated the whole by his death and resurrection, he became αιτιος σωτηριας αιωνιου, the cause of eternal salvation unto all them who obey him. He was consecrated both highs priest and sacrifice by his offering upon the cross. "In this verse," says Dr. Macknight, "three things are clearly stated:

[¶41] 1. That obedience to Christ is equally necessary to salvation with believing on him.

[¶42] 2. That he was made perfect as a high priest by offering himself a sacrifice for sin, [Heb 8:3].

[¶43] 3. That, by the merit of that sacrifice, he hath obtained pardon and eternal life for them who obey him."

[¶44] He tasted death for every man; but he is the author and cause of eternal salvation only to them who obey him. It is not merely believers, but obedient believers, that shall be finally saved. Therefore this text is an absolute, unimpeachable evidence, that it is not the imputed obedience of Christ that saves any man. Christ has bought men by his blood; and by the infinite merit of his death he has purchased for them an endless glory; but, in order to be prepared for it, the sinner must, through that grace which God withholds from no man, repent, turn from sin, believe on Jesus as being a sufficient ransom and sacrifice for his soul, receive the gift of the Holy Ghost, be a worker together with him, walk in conformity to the Divine will through this Divine aid, and continue faithful unto death, through him, out of whose fullness he may receive grace upon grace.

## 659. Hebrews · 12 of 35

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/659/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/659/#p-N

### Verse 10

[¶1] Called of God a high priest - Προσαγορευθεις· Being constituted, hailed, and acknowledged to be a high priest. In Hesychius we find προσαγορευει, which he translates ασπαζεται· hence we learn that one meaning of this word is to salute; as when a man was constituted or anointed king, those who accosted him would say, Hail king! On this verse Dr. Macknight has the following note, with the insertion of which the reader will not be displeased: "As our Lord, in his conversation with the Pharisees, recorded [Mat 22:43], spake of it as a thing certain of itself, and universally known and acknowledged by the Jews, that David wrote the 110th Psalm by inspiration, concerning the Christ or Messiah; the apostle was well founded in applying the whole of that Psalm to Jesus. Wherefore, having quoted the fourth verse, Thou art a priest for ever after the order of Melchisedec, as directed to Messiah, David's Lord, he justly termed that speech of the Deity a salutation of Jesus, according to the true import of the word προσαγορευθεις, which properly signifies to address one by his name, or title, or office; accordingly Hesychius explains προσαγορευομαι by ασπαζομαι. Now, that the deep meaning of this salutation may be understood, I observe, First, that, by the testimony of the inspired writers, Jesus sat down at the right hand of God when he returned to heaven, after having finished his ministry upon earth; [Mar 16:19]; [Act 7:56]; [Heb 1:3]; [Heb 8:1]; [1Pet 3:22]. Not, however, immediately, but after that he had offered the sacrifice of himself in heaven, by presenting his crucified body before the presence of God; [Heb 1:3]; [Heb 10:10]. Secondly, I observe, that God's saluting Messiah a priest after the order of Melchisedec, being mentioned in the psalm after God is said to have invited him to sit at his right hand, it is reasonable to think the salutation was given him after he had offered the sacrifice of himself; and had taken his seat at God's right hand. Considered in this order, the salutation of Jesus, as a priest after the order of Melchisedec, was a public declaration on the part of God that he accepted the sacrifice of himself, which Jesus then offered, as a sufficient atonement for the sin of the world, and approved of the whole of his ministrations on earth, and confirmed all the effects of that meritorious sacrifice, And whereas we are informed in the psalm that, after God had invited his Son, in the human nature; to sit at his right hand as Governor of the world, and foretold the blessed fruits of his government, he published the oath by which he made him a Priest for ever, before he sent him into the world to accomplish the salvation of mankind; and declared that he would never repent of that oath: The Lord hath sworn, and will not repent; Thou art a Priest for ever after the similitude of Melchisedec. It was, in effect, a solemn publication of the method in which God would pardon sinners; and a promise that the effects of his Son's government as a King, and of his ministrations as a Priest, should be eternal; see [Heb 6:20]. Moreover, as this solemn declaration of the dignity of the Son of God, as a King and a Priest for ever in the human nature, was made in the hearing of the angelical hosts, it was designed for this instruction, that they might understand their subordination to God's Son, and pay him that homage that is due to him as Governor of the world, and as Savior of the human race; [Phi 2:9], [Phi 2:10]; [Heb 1:6]. The above explanation of the import of God's saluting Jesus a Priest for ever, is founded on the apostle's reasonings in the seventh and following chapters, where he enters into the deep meaning of the oath by which that salutation was conferred."

### Verse 11

[¶3] Of whom we have many things to say - The words περι οὑ, which we translate of whom, are variously applied:

[¶4] 1. To Melchisedec;

[¶5] 2. To Christ;

[¶6] 3. To the endless priesthood.

[¶7] Those who understand the place of Melchisedec, suppose that it is in reference to this that the apostle resumes the subject in the seventh chapter, where much more is said on this subject, though not very difficult of comprehension; and indeed it is not to be supposed that the Hebrews could be more capable of understanding the subject when the apostle wrote the seventh chapter than they were when, a few hours before, he had written the fifth. It is more likely, therefore, that the words are to be understood as meaning Jesus, or that endless priesthood, of which he was a little before speaking, and which is a subject that carnal Christians cannot easily comprehend.

[¶8] Hard to be uttered - Δυσερμηνευτος· Difficult to be interpreted, because Melchisedec was a typical person. Or if it refer to the priesthood of Christ, that is still more difficult to be explained, as it implies, not only his being constituted a priest after this typical order, but his paying down the ransom for the sins of the whole world; and his satisfying the Divine justice by this sacrifice, but also thereby opening the kingdom of heaven to all believers, and giving the whole world an entrance to the holy of holies by his blood.

[¶9] Dull of hearing - Νωθροι ταις ακοαις· Your souls do not keep pace with the doctrines and exhortations delivered to you. As νωθρος signifies a person who walks heavily and makes little speed, it is here elegantly applied to those who are called to the Christian race, have the road laid down plain before them, how to proceed specified, and the blessings to be obtained enumerated, and yet make no exertions to get on, but are always learning, and never able to come to the full knowledge of the truth.

### Verse 12

[¶11] For when for the time - They had heard the Gospel for many years, and had professed to be Christians for a long time; on these accounts they might reasonably have been expected to be well instructed in Divine things, so as to be able to instruct others.

[¶12] Which be the first principles - Τινα τα στοιχεια· Certain first principles or elements. The word τινα is not the nominative plural, as our translators have supposed, but the accusative case, governed by διδασκειν· and therefore the literal translation of the passage is this: Ye have need that one teach you a second time (παλιν) certain elements of the doctrines of Christ, or oracles of God; i.e. the notices which the prophets gave concerning the priesthood of Jesus Christ, such as are found in [Psa 110:1-7] :, and in [Isa 53:1-12] : By the oracles of God the writings of the Old Testament, are undoubtedly meant.

[¶13] And are become such - The words seem to intimate that they had once been better instructed, and had now forgotten that teaching; and this was occasioned by their being dull of hearing; either they had not continued to hear, or they had heard so carelessly that they were not profited by what they heard. They had probably totally omitted the preaching of the Gospel, and consequently forgotten all they had learned. Indeed, it was to reclaim those Hebrews from backsliding, and preserve them from total apostasy, that this epistle was written.

[¶14] Such as have need of milk - Milk is a metaphor by which many authors, both sacred and profane, express the first principles of religion and science; and they apply sucking to learning; and every student in his novitiate, or commencement of his studies, was likened to an infant that derives all its nourishment from the breast of its mother, not being able to digest any other kind of food. On the contrary, those who had well learned all the first principles of religion and science, and knew how to apply them, were considered as adults who were capable of receiving στερεα τροφη, solid food; i.e. the more difficult and sublime doctrines. The rabbins abound with this figure; it occurs frequently in Philo, and in the Greek ethic writers also. In the famous Arabic poem called al Bordah, written by Abi Abdallah Mohammed ben Said ben Hamad Albusiree, in praise of Mohammed and his religion, every couplet of which ends with the letter mim, the first letter in Mohammed's name, we meet with a couplet that contains a similar sentiment to that of the apostle: - "The soul is like to a young infant, which, if permitted, will grow up to manhood in the love of sucking; but if thou take it from the breast it will feel itself weaned."

[¶15] Dr. Owen observes that there are two Sorts of hearers of the Gospel, which are here expressed by an elegant metaphor or similitude; this consists,

[¶16] 1. In the conformity that is between bodily food and the Gospel as preached.

[¶17] 2. In the variety of natural food as suited to the various states of them that feed on it, answered by the truths of the Gospel, which are of various kinds; and, in exemplification of this metaphor, natural food is reduced to two kinds:

[¶18] 1. milk;

[¶19] 2. strong or solid meat; and those who feed on these are reduced to two sorts:

[¶20] 1. children;

[¶21] 2. men of ripe age. Both of which are applied to hearers of the Gospel.

[¶22] 1. Some there are who are νηπιοι, babes or infants, and some are τελειοι, perfect or full grown.

[¶23] 2. These babes are described by a double properly:

[¶24] 1. They are dull of hearing;

[¶25] 2. They are unskilful in the word of righteousness.

[¶26] In opposition to this, those who are spiritually adult are,

[¶27] 1. They who are capable of instruction.

[¶28] 2. Such as have their senses exercised to discern both good and evil.

[¶29] 3. The different means to be applied to these different sorts for their good, according to their respective conditions, are expressed in the terms of the metaphor: to the first, γαλα, milk; to the others, στεοεα τροφη, strong meat. All these are compromised in the following scheme: -

[¶30] The hearers of the Gospel Are,

[¶31] I. Νηπιοι· Babes or Infants II. Τελειοι· Perfect or Adult Who are Who are 1. Νωθροι ταις ακοαις· Dull of hearing 1. Φρονιμοι· Wise and prudent. 2. Απειροι λογου δικαιοσυνης· Inexperienced in the doctrine of righteousness. 2. Τα αισθητηρια γεγυμνασμενα εχοντες· And have their senses properly exercised. These have need These have need Γαλακτος· Of milk. Στερεας τροφης· Of solid food.

[¶32] But all these are to derive their nourishment or spiritual instruction εκ των λογιων του Θεου, from the oracles of God. The word oracle, by which we translate the λογιον of the apostle, is used by the best Greek writers to signify a divine speech, or answer of a deity to a question proposed. It always implied a speech or declaration purely celestial, in which man had no part; and it is thus used wherever it occurs in the New Testament.

[¶33] 1. It signifies the Law received from God by Moses, [Act 7:38].

[¶34] 2. The Old Testament in general; the holy men of old having spoken by the inspiration of the Divine Spirit, [Rom 3:2], and in the text under consideration.

[¶35] 3. It signifies Divine revelation in general, because all delivered immediately from God, [1Thes 2:13]; [1Pet 4:11]. When we consider what respect was paid by the heathens to their oracles, which were supposed to be delivered by those gods who were the objects of their adoration, but which were only impostures, we may then learn what respect is due to the true oracles of God.

[¶36] Among the heathens the credit of oracles was so great, that in all doubts and disputes their determinations were held sacred and inviolable; whence vast numbers flocked to them for advice in the management of their affairs, and no business of any importance was undertaken, scarcely any war waged or peace concluded, any new form of government instituted or new laws enacted, without the advice and approbation of the oracle. Croesus, before he durst venture to declare war against the Persians, consulted not only the most famous oracles of Greece, but sent ambassadors as far as Libya, to ask advice of Jupiter Ammon. Minos, the Athenian lawgiver, professed to receive instructions from Jupiter how to model his intended government; and Lycurgus, legislator of Sparta, made frequent visits to the Delphian Apollo, and received from him the platform of the Lacedemonian commonwealth. See Broughton.

[¶37] What a reproach to Christians, who hold the Bible to be a collection of the oracles of God, and who not only do not consult it in the momentous concerns of either this or the future life, but go in direct opposition to it! Were every thing conducted according to these oracles, we should have neither war nor desolation in the earth; families would be well governed, and individuals universally made happy.

[¶38] Those who consulted the ancient oracles were obliged to go to enormous expenses, both in sacrifices and in presents to the priests. And when they had done so, they received oracles which were so equivocal, that, howsoever the event fell out, they were capable of being interpreted that way.

### Verse 13

[¶40] For every one that useth milk - It is very likely that the apostle, by using this term, refers to the doctrines of the law, which were only the rudiments of religion, and were intended to lead us to Christ, that we might be justified by faith.

[¶41] The word of righteousness - Αογος δικαιοσυνης· The doctrine of justification. I believe this to be the apostle's meaning. He that uses milk - rests in the ceremonies and observances of the law, is unskilful in the doctrine of justification; for this requires faith in the sacrificial death of the promised Messiah.

### Verse 14

[¶43] But strong meat - The high and sublime doctrines of Christianity; the atonement, justification by faith, the gift of the Holy Ghost, the fullness of Christ dwelling in the souls of men, triumph in and over death, the resurrection of the body, the glorification of both body and soul in the realms of blessedness, and an endless union with Christ in the throne of his glory. This is the strong food which the genuine Christian understands, receives, digests, and by which he grows.

[¶44] By reason of use - Who, by constant hearing, believing, praying, and obedience, use all the graces of God's Spirit; and, in the faithful use of them, find every one improved, so that they daily grow in grace, and in the knowledge of Jesus Christ our Lord.

## 660. Hebrews · 13 of 35

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[¶0] Have their senses exercised - The word αισθητηρια signifies the different organs of sense, as the eyes, ears, tongue, and palate, nose, and finger ends, and the nervous surface in general, through which we gain the sensations called seeing, hearing, tasting, smelling, and feeling. These organs of sense, being frequently exercised or employed on a variety of subjects, acquire the power to discern the various objects of sense: viz. all objects of light; difference of sounds; of tastes or savours; of odours or smelling; and of hard, soft, wet, dry, cold, hot, rough, smooth, and all other tangible qualities.

[¶1] There is something in the soul that answers to all these senses in the body. And as universal nature presents to the other senses their different and appropriate objects, so religion presents to these interior senses the objects which are suited to them. Hence in Scripture we are said, even in spiritual things, to see, hear, taste, smell, and touch or feel. These are the means by which the soul is rendered comfortable, and through which it derives its happiness and perfection.

[¶2] In the adult Christian these senses are said to be γεγυμνασμενα, exercised, a metaphor taken from the athlete or contenders in the Grecian games, who were wont to employ all their powers, skill, and agility in mock fights, running, wrestling, etc., that they might be the better prepared for the actual contests when they took place. So these employ and improve all their powers, and in using grace get more grace; and thus, being able to discern good from evil, they are in little danger of being imposed on by false doctrine, or by the pretensions of hypocrites; or of being deceived by the subtleties of Satan. They feel that their security depends, under God, on this exercise - on the proper use which they make of the grace already given them by God. Can any reader be so dull as not to understand this?

### Introduction

[¶4] We must proceed from the first principles of the doctrine of Christ unto perfection, and not lay the foundation a second time, [Heb 6:1-3]. Those who were once enlightened, and have been made partakers of the Holy Ghost and the various blessings of the Gospel, if they apostatize from Christ, and finally reject him as their Savior, cannot be renewed again to repentance, [Heb 6:4-6]. The double similitude of the ground blessed of God, and bearing fruit; and of that ground which is cursed of God, and bears briers and thorns, [Heb 6:7], [Heb 6:8]. The apostle's confidence in them, and his exhortation to diligence and perseverance, [Heb 6:9-12]. God's promise and oath to Abraham, by which the immutability of his counsel is shown, in order to excite our hope, [Heb 6:13-18]. Hope is the anchor of the soul, and enters within the veil, [Heb 6:19], [Heb 6:20].

### Verse 1

[¶6] Therefore - Because ye have been so indolent, slow of heart, and have still so many advantages.

[¶7] Leaving the principles of the doctrine of Christ - Ceasing to continue in the state of babes, who must be fed with milk - with the lowest doctrines of the Gospel, when ye should be capable of understanding the highest.

[¶8] Let us go on unto perfection - Let us never rest till we are adult Christians - till we are saved from all sin, and are filled with the spirit and power of Christ.

[¶9] The words τον της αρχης· του Χριστου λογον might be translated, The discourse of the beginning of Christ, as in the margin; that is, the account of his incarnation, and the different types and ceremonies in the law by which his advent, nature, office, and miracles were pointed out. The whole law of Moses pointed out Christ, as may be seen at large in my comment on the Pentateuch; and therefore the words of the apostle may be understood thus: Leave the law, and come to the Gospel. Cease from Moses, and come to the Messiah.

[¶10] Let us go on unto perfection. - The original is very emphatic: Επι την τελειοτητα φερωμεθα· Let us be carried on to this perfection. God is ever ready by the power of his Spirit, to carry us forward to every degree of light, life, and love, necessary to prepare us for an eternal weight of glory. There can be little difficulty in attaining the end of our faith, the salvation of our souls from all sin, if God carry us forward to it; and this he will do if we submit to be saved in his own way, and on his own terms. Many make a violent outcry against the doctrine of perfection, i.e. against the heart being cleansed from all sin in this life, and filled with love to God and man, because they judge it to be impossible! Is it too much to say of these that they know neither the Scripture nor the power of God? Surely the Scripture promises the thing; and the power of God can carry us on to the possession of it.

[¶11] Laying again the foundation of repentance - The phrase νεκρα εργα, dead works, occurs but once more in the sacred writings, and that is in [Heb 9:14] of this epistle; and in both places it seems to signify such works as deserve death - works of those who were dead in trespasses, and dead in sins; and dead by sentence of the law, because they had by these works broken the law. Repentance may be properly called the foundation of the work of God in the soul of man, because by it we forsake sin, and turn to God to find mercy.

[¶12] Faith toward God - Is also a foundation, or fundamental principle, without which it is impossible to please God, and without which we cannot be saved. By repentance we feel the need of God's mercy, by faith we find that mercy.

[¶13] But it is very likely that the apostle refers here to the Levitical law, which, in its painful observances, and awful denunciations of Divine wrath against every breach of that law, was well calculated to produce repentance, and make it a grievous and bitter thing to sin against God. And as to faith in God, that was essentially necessary, in order to see the end of the commandment; for without faith in him who was to come, all that repentance was unavailable, and all ritual observances without profit.

### Verse 2

[¶15] Of the doctrine of baptisms - "There were two things," says Dr. Owen, "peculiar to the Gospel, the doctrine of it and the gifts of the Holy Ghost. Doctrine is called baptism, [Deu 32:2]; hence the people are said to be baptized to Moses, when they were initiated into his doctrines, [1Cor 11:2]. The baptism of John was his doctrine, [Act 19:3]; and the baptism of Christ was the doctrine of Christ, wherewith he was to sprinkle many nations, [Isa 52:15]. This is the first baptism of the Gospel, even its doctrine. The other was the communication of the gifts of the Holy Ghost, [Act 1:5]; and this alone is what is intended by the laying on of hands; and then the sense will be the foundation of the Gospel baptisms, namely preaching and the gifts of the Holy Ghost."

[¶16] I am afraid, with all this great man's learning, he has not hit the meaning of the apostle. As teaching is the means by which we are to obtain the gifts of the Holy Ghost, surely the apostle never designed to separate them, but to lead men immediately through the one to the possession of the other. Nor is the word baptism mentioned in the passage in Deuteronomy which he quotes; nor, indeed, any word properly synonymous. Neither βαπτισμος, baptism, ῥαντισμος, sprinkling, nor any verb formed from them, is found in the Septuagint, in that place. But the other proofs are sufficiently in point, viz. that by baptism in the other places referred to, doctrine or Teaching is meant; but to call Teaching one baptism, and the gifts of The Holy Ghost another baptism, and to apply this to the explanation of the difficulty here, is very far from being satisfactory.

[¶17] I am inclined to think that all the terms in this verse, as well as those in the former, belong to the Levitical law, and are to be explained on that ground.

[¶18] Baptisms, or immersions of the body in water, sprinklings, and washings, were frequent as religious rites among the Hebrews, and were all emblematical of that purity which a holy God requires in his worshippers, and without which they cannot be happy here, nor glorified in heaven.

[¶19] Laying on of hands - Was also frequent, especially in sacrifices: the person bringing the victim laid his hands on its head, confessed his sins over it, and then gave it to the priest to be offered to God, that it might make atonement for his transgressions. This also had respect to Jesus Christ, that Lamb of God who takes away the sins of the world.

[¶20] The doctrine also of the resurrection of the dead and of eternal judgment, were both Jewish, but were only partially revealed, and then referred to the Gospel. Of the resurrection of the dead there is a fine proof in [Isa 26:19], where it is stated to be the consequence of the death and resurrection of Christ, for so I understand the words, Thy dead shall live; with my dead body shall they arise: awake and sing, ye that dwell in the dust; for thy dew is as the dew of herbs, and the earth shall cast out the dead. The valley of dry bones, [Eze 37:1], etc., is both an illustration and proof of it. And Daniel has taught both the resurrection and the eternal judgment, [Dan 12:2] : And many of them that sleep in the dust of the earth shall awake; some to everlasting life, and some to shame and everlasting contempt.

[¶21] Now the foundation of all these doctrines was laid in the Old Testament, and they were variously represented under the law, but they were all referred to the Gospel for their proof and illustration. The apostle, therefore, wishes them to consider the Gospel as holding forth these in their full spirit and power. It preaches,

[¶22] 1. Repentance, unto life.

[¶23] 2. Faith in God through Christ, by whom we receive the atonement.

[¶24] 3. The baptism by water, in the name of the holy Trinity; and the baptism of the Holy Ghost.

[¶25] 4. The imposition of hands, the true sacrificial system; and, by and through it, the communication of the various gifts of the Holy Spirit, for the instruction of mankind, and the edification of the Church.

[¶26] 5. The resurrection of the dead, which is both proved and illustrated by the resurrection of Christ.

[¶27] 6. The doctrine of the eternal or future judgment, which is to take place at the bar of Christ himself, God having committed all judgment to his Son, called here κριμα αιωνιον, eternal or ever during judgment, because the sentences then pronounced shall be irreversible.

[¶28] Some understand the whole of the initiation of persons into the Church, as the candidates for admission were previously instructed in those doctrines which contained the fundamental principles of Christianity. The Hebrews had already received these; but should they Judaize, or mingle the Gospel with the law, they would thereby exclude themselves from the Christian Church, and should they be ever again admitted, they must come through the same gate, or lay a second time, παλιν, this foundation. But should they totally apostatize from Christ, and finally reject him, then it would be impossible to renew them again to repentance - they could no more be received into the Christian Church, nor have any right to any blessing of the Gospel dispensation; and, finally rejecting the Lord who bought them, would bring on themselves and their land swift destruction. See the 4th and following verses, and particularly the notes on [Heb 6:8-9] (note).

### Verse 3

[¶30] And this will we do - God being my helper, I will teach you all the sublime truths of the Gospel; and show you how all its excellences were typified by the law, and particularly by its sacrificial system.

### Verse 4

[¶32] For it is impossible for those who were once enlightened - Before I proceed to explain the different terms in these verses, it is necessary to give my opinion of their design and meaning:

[¶33] 1. I do not consider them as having any reference to any person professing Christianity.

[¶34] 2. They do not belong, nor are they applicable, to backsliders of any kind.

[¶35] 3. They belong to apostates from Christianity; to such as reject the whole Christian system, and its author, the Lord Jesus.

[¶36] 4. And to those of them only who join with the blaspheming Jews, call Christ an impostor, and vindicate his murderers in having crucified him as a malefactor; and thus they render their salvation impossible, by wilfully and maliciously rejecting the Lord that bought them. No man believing in the Lord Jesus as the great sacrifice for sin, and acknowledging Christianity as a Divine revelation, is here intended, though he may have unfortunately backslidden from any degree of the salvation of God.

[¶37] The design of these solemn words is evidently, First, to show the Hebrews that apostasy from the highest degrees of grace was possible; and that those who were highest in the favor of God might sin against him, lose it, and perish everlastingly. Secondly, to warn them against such an awful state of perdition, that they might not be led away, by either the persuasions or persecutions of their countrymen, from the truth of the heavenly doctrine which had been delivered to them. And, Thirdly, to point out the destruction which was shortly to come upon the Jewish nation.

[¶38] Once enlightened - Thoroughly instructed in the nature and design of the Christian religion, having received the knowledge of the truth, [Heb 10:32]; and being convinced of sin, righteousness, and judgment, and led to Jesus the Savior of sinners.

[¶39] Tasted of the heavenly gift - Having received the knowledge of salvation by the remission of sins, through the Day Spring which from on high had visited them; such having received Christ, the heavenly gift of God's infinite love, [Joh 3:16]; the living bread that came down from heaven, [Joh 6:51]; and thus tasting that the Lord is gracious; [1Pet 2:3], and witnessing the full effects of the Christian religion.

[¶40] Partakers of the Holy Ghost - The Spirit himself witnessing with their spirits that they were the children of God, and thus assuring them of God's mercy towards them, and of the efficacy of the atonement through which they had received such blessings.

### Verse 5

[¶42] And have tasted the good word of God - Have had this proof of the excellence of the promise of God in sending the Gospel, the Gospel being itself the good word of a good God, the reading and preaching of which they find sweet to the taste of their souls. Genuine believers have an appetite for the word of God; they taste it, and then their relish for it is the more abundantly increased. The more they get, the more they wish to have.

[¶43] The powers of the world to come - Δυναμεις τε μελλοντος αιωνος. These words are understood two ways:

[¶44] 1. The powers of the world to come may refer to the stupendous miracles wrought in confirmation of the Gospel, the Gospel dispensation being the world to come in the Jewish phraseology, as we have often seen; and that δυναμις is often taken for a mighty work or miracle, is plain from various parts of the gospels. The prophets had declared that the Messiah, when he came, should work many miracles, and should be as mighty in word and deed as was Moses; see [Deu 18:15-19]. And they particularly specify the giving sight to the blind, hearing to the deaf, strength to the lame, and speech to the dumb; [Isa 35:5], [Isa 35:6]. All these miracles Jesus Christ did in the sight of this very people; and thus they had the highest evidence they could have that Jesus was this promised Messiah, and could have no pretense to doubt his mission, or apostatize from the Christian faith which they had received; and hence it is no wonder that the apostle denounces the most awful judgments of God against those who had apostatized from the faith, which they had seen thus confirmed.

## 661. Hebrews · 14 of 35

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[¶0] 2. The words have been supposed to apply to those communications and foretastes of eternal blessedness, or of the joys of the world to come, which they who are justified through the blood of the covenant, and walk faithfully with their God, experience; and to this sense the word γευσαμενους have tasted, is thought more properly to apply. But γευομαι, to taste, signifies to experience or have full proof of a thing. Thus, to taste death, [Mat 16:28], is to die, to come under the power of death, fully to experience its destructive nature as far as the body is concerned. See also [Luk 9:27]; [Joh 8:52]. And it is used in the same sense in [Heb 2:9] of this epistle, where Christ is said to taste death for every man; for notwithstanding the metaphor, which the reader will see explained in the note on the above place , the word necessarily means that he did actually die, that he fully experienced death; and had the fullest proof of it and of its malignity he could have, independently of the corruption of his flesh; for over this death could have no power. And to taste that the Lord is gracious, [1Pet 2:3], is to experience God's graciousness thoroughly, in being made living stones, built up into a spiritual house, constituted holy priests to offer spiritual sacrifices acceptable to God; see [1Pet 2:5]. And in this sense it is used by the purest Greek writers. See several examples in Schleusner.

[¶1] It seems, therefore, that the first opinion is the best founded.

### Verse 6

[¶3] If they shall fall away - Και παραπεσοντας And having fallen away. I can express my own mind on this translation nearly in the words of Dr. Macknight: "The participles φωτισθεντας, who were enlightened, γευσαμενους, have tasted, and γενηθεντας, were made partakers, being aorists, are properly rendered by our translators in the past time; wherefore, παραπεσοντας, being an aorist, ought likewise to have been translated in the past time, Have fallen away. Nevertheless, our translators, following Beza, who without any authority from ancient MSS. has inserted in his version the word si, if, have rendered this clause, If they fall away, that this text might not appear to contradict the doctrine of the perseverance of the saints. But as no translator should take upon him to add to or alter the Scriptures, for the sake of any favourite doctrine, I have translated παραπεσοντας in the past time, have fallen away, according to the true import of the word, as standing in connection with the other aorists in the preceding verses."

[¶4] Dr. Macknight was a Calvinist, and he was a thorough scholar and an honest man; but, professing to give a translation of the epistle, he consulted not his creed but his candour. Had our translators, who were excellent and learned men, leaned less to their own peculiar creed in the present authorized version, the Church of Christ in this country would not have been agitated and torn as it has been with polemical divinity.

[¶5] It appears from this, whatever sentiment may gain or lose by it, that there is a fearful possibility of falling away from the grace of God; and if this scripture did not say so, there are many that do say so. And were there no scripture express on this subject, the nature of the present state of man, which is a state of probation or trial, must necessarily imply it. Let him who most assuredly standeth, take heed lest he fall.

[¶6] To renew them again unto repentance - As repentance is the first step that a sinner must take in order to return to God, and as sorrow for sin must be useless in itself unless there be a proper sacrificial offering, these having rejected the only available sacrifice, their repentance for sin, had they any, would be nugatory, and their salvation impossible on this simple account; and this is the very reason which the apostle immediately subjoins: -

[¶7] Seeing they crucify to themselves the Son of God - They reject him on the ground that he was an impostor, and justly put to death. And thus they are said to crucify him to themselves - to do that in their present apostasy which the Jews did; and they show thereby that, had they been present when he was crucified, they would have joined with his murderers.

[¶8] And put him to an open shame - Παραδειγματιζοντας· And have made him a public example; or, crucifying unto themselves and making the Son of God a public example. That is, they show openly that they judge Jesus Christ to have been worthy of the death which he suffered, and was justly made a public example by being crucified. This shows that it is final apostasy, by the total rejection of the Gospel, and blasphemy of the Savior of men, that the apostle has in view. See the note on [Heb 6:4] (note).

### Verse 7

[¶10] For the earth which drinketh in the rain - As much as if he had said: In giving up such apostates as utterly incurable, we act as men do in cultivating their fields; for as the ground, which drinketh in the rain by which the providence of God waters it, brings forth fruit to compensate the toil of the tiller, and continues to be cultivated, God granting his blessing to the labors of the husbandman; so,

### Verse 8

[¶12] That which beareth thorns and briers is rejected - That is: The land which, notwithstanding the most careful cultivation, receiving also in due times the early and latter rain, produces nothing but thorns and briers, or noxious weeds of different kinds, is rejected, αδοκιμος, is given up as unimprovable; its briers, thorns, and brushwood burnt down; and then left to be pastured on by the beasts of the field. This seems to be the custom in husbandry to which the apostle alludes. The nature of the case prevents us from supposing that he alludes to the custom of pushing and burning, in order to farther fertilization. This practice has been common from very early times: -

[¶13] Saepe Etiam Steriles Incendere Profuit Agros;

[¶14] Atque Levem Stipulam Crepitantibus Urere Flammis.

[¶15] Virg. Geor. I., 5:84.

[¶16] Long Practice Has A Sure Improvement Found,

[¶17] With Kindled Fires To Burn The Barren Ground;

[¶18] When The Light Stubble To The Flames Resign'd,

[¶19] Is Driven Along, And Crackles In The Wind.

[¶20] Dryden.

[¶21] But this, I say the circumstances of the case prevent us from supposing to be intended.

[¶22] Is nigh unto cursing - It is acknowledged, almost on all hands, that this epistle was written before the destruction of Jerusalem by the Romans. This verse is in my opinion a proof of it, and here I suppose the apostle refers to that approaching destruction; and perhaps he has this all along in view, but speaks of it covertly, that he might not give offense.

[¶23] There is a good sense in which all these things may be applied to the Jews at large, who were favored by our Lord's ministry and miracles. They were enlightened by his preaching; tasted of the benefits of the heavenly gift - the Christian religion established among them; saw many of their children and relatives made partakers of the Holy Ghost; tasted the good word of God, by the fulfillment of the promise made to Abraham; and saw the almighty power of God exerted, in working a great variety of miracles. Yet, after being convinced that never man spake as this man, and that none could do those miracles which he did, except God were with him; after having followed him in thousands, for three years, while he preached to them the Gospel of the kingdom of God; they fell away from all this, crucified him who, even in his sufferings as well as his resurrection, was demonstrated by miracles to be the Son of God; and then to vindicate their unparalleled wickedness, endeavored to make him a public example, by reproaches and blasphemies. Therefore their state, which had received much moral cultivation from Moses, the prophets, Christ, and his apostles; and now bore nothing but the most vicious fruits, pride, unbelief, hardness of heart, contempt of God's word and ordinances, blasphemy, and rebellion; was rejected - reprobated, of God; was nigh unto cursing - about to be cast off from the Divine protection; and their city and temple were shortly to be burnt up by the Roman armies. Thus the apostle, under the case of individuals, points out the destruction that was to come upon this people in general, and which actually took place about seven years after the writing of this epistle! And this appears to be the very subject which the apostle has in view in the parallel solemn passages, [Heb 10:26-31]; and, viewed in this light, much of their obscurity and difficulty vanishes away.

### Verse 9

[¶25] But, beloved - Here he softens what he had before said; having given them the most solemn warning against apostasy, he now encourages them to persevere, commends the good that is in them, and excites them to watchfulness and activity.

[¶26] Better things of you - Than that you shall resemble that unfruitful ground that can be improved by no tillage, and is thrown into waste, and is fit only for the beasts of the forests to roam in.

[¶27] Things that accompany salvation - Τα εχομενα σωτηριας· Things that are suitable to a state of salvation; you give proofs still that you have not, whatever others have done, departed from the living God. Several of your brethren have already apostatized, and the whole nation is in a state of rebellion against God; and, in consequence of their final rejection of Christ and his Gospel, are about to be finally rejected by God. They must meet with destruction; they have the things that are suitable to, and indicative of, a state of reprobation; the wrath of God will come upon them to the uttermost; but, while they meet with destruction, you shall meet with salvation. It is worthy of remark, that no genuine Christian perished in the destruction of Jerusalem; they all, previously to the siege by Titus, escaped to Pella, in Coelosyria; and it is as remarkable that not one Jew escaped! all either fell by the sword, perished by famine, or were led into captivity! According to their own imprecation, His blood be upon us and our children, God visited and avenged the innocent blood of Christ upon them and upon their posterity; and they continue to be monuments of his displeasure to the present day.

### Verse 10

[¶29] God is not unrighteous - God is only bound to men by his own promise: this promise he is not obliged to make; but, when once made, his righteousness or justice requires him to keep it; therefore, whatever he has promised he will certainly perform. But he has promised to reward every good work and labor of love, and he will surely reward yours; God's promise is God's debt.

[¶30] Every good work must spring from faith in the name, being, and goodness of God; and every work that is truly good must have love for its motive, as it has God for its end.

[¶31] The word του κοπου, labor, prefixed to love, is wanting in almost every MS. and version of importance. Griesbach has left it out of the text.

[¶32] Ministered to the saints - Have contributed to the support and comfort of the poor Christians who were suffering persecution in Judea. As they had thus ministered, and were still ministering, they gave full proof that they had a common cause with the others; and this was one of the things that proved them to be in a state of salvation.

### Verse 11

[¶34] We desire - Επιθυμουμεν, We earnestly wish, that each person among you may continue ενδεικνυσθαι, to manifest, exhibit to full view, the same diligence. There might be reason to suspect that some, through fear of man, might not wish the good they did to be seen, lest they also should suffer persecution. This would not comport with the generous, noble spirit of the Gospel; the man who is afraid to let his decided attachment to God be known, is not far from backsliding. He who is more afraid of man than he is of God Almighty, can have very little religion. As the Church of Christ required all those who in these times embraced the Gospel to be publicly baptized, those who submitted to this rite gave full proof that they were thoroughly convinced of the truths of Christianity; and they gave this as a public pledge that they would be faithful.

[¶35] The same diligence - They had an active faith and a labouring love, and the apostle wishes them to persevere in both. They were diligent, very diligent, and he desires them to continue so.

[¶36] To the full assurance of hope - Προς την πληροφοριαν της ελπιδος "The full assurance of faith," says Mr. Wesley, "relates to present pardon; the full assurance of hope, to future glory: the former is the highest degree of Divine evidence that God is reconciled to me in the Son of his love; the latter is the same degree of Divine evidence, wrought in the soul by the same immediate inspiration of the Holy Ghost, of persevering grace, and of eternal glory. So much as faith every moment beholds with open face, so much, and no more, does hope see to all eternity. But this assurance of faith and hope is not an opinion, not a bare construction of Scripture, but is given immediately by the power of the Holy Ghost, and what none can have for another, but for himself only." We must not misapprehend these excellent sayings of this eminent man.

[¶37] 1. The person who has this full assurance of hope is he who not only knows and feels that his sins are forgiven through Christ Jesus, but also that his heart is purified from all unrighteousness, that the whole body of sin and death is destroyed, and that he is fully made a partaker of the Divine nature. As without holiness, complete, entire holiness, no man can see God: so, without this, none can scripturally or rationally hope for eternal glory; it being a contradiction to profess to have the full assurance of hope to enjoy a state and place for which the soul is conscious it is not prepared.

[¶38] 2. All that is said here must be understood as still implying the absolute necessity of continuing in the same degree of grace from which this full assurance of hope is derived. This full assurance, therefore, does not imply that the man will absolutely persevere to the end; but that, if he do persevere in this same grace, he shall infallibly have an eternal glory. There is no unconditional perseverance in the Scripture, nor can there be such in a state of probation.

### Verse 12

[¶40] That ye be not slothful - This shows how the full assurance of hope is to be regulated and maintained. They must be diligent; slothfulness will deprive them both of hope and faith. That faith which worketh by love will maintain hope in its full and due exercise.

[¶41] Followers of them - Μιμηται δε - κληρονομουντων τας επαγγελιας· That ye be mimics or imitators of them who are inheriting the promises. And they inherited these promises by faith in him who is invisible, and who, they knew, could not lie; and they patiently endured, through difficulties and adversities of every kind, and persevered unto death. "The promises made to Abraham and to his seed were,

[¶42] 1. That Abraham should have a numerous seed by faith as well as by natural descent.

[¶43] 2. That God would be a God to him and to his seed in their generations, by being the object of their worship and their protector.

[¶44] 3. That he would give them the possession of Canaan.

## 662. Hebrews · 15 of 35

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[¶0] 4. That he would bless all the nations of the earth in him.

[¶1] 5. That he would thus bless the nations through Christ, Abraham's seed.

[¶2] 6. That through Christ, likewise, he would bless the nations with the Gospel revelation. Four of these promises the believing Gentiles were inheriting at the time the apostle wrote this letter.

[¶3] 1. They were become Abraham's seed by faith.

[¶4] 2. God was become the object of their worship and their protector.

[¶5] 3. They were enjoying the knowledge of God in the Gospel Church, and the gifts of the Spirit. [Gal 3:4].

[¶6] All these blessings were bestowed upon them through Christ. By observing that the believing Gentiles were actually inheriting the promises; i.e. the four promised blessings above mentioned, the apostle appealed to an undeniable fact, in proof that the believing Gentiles, equally with the believing Jews, were heirs of the promises made to Abraham and his seed." See Dr. Macknight. The promises may be considered as referring to the rest of faith here, and the rest of glory hereafter.

### Verse 13

[¶8] When God made promise to Abraham - The promise referred to is that made to Abraham when he had offered his son Isaac on the altar, [Gen 22:16-18] : "By myself have I sworn, saith the Lord; for because thou hast done this thing, and hast not withheld thy son, thy only son; that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies; and in thy seed shall all the nations of the earth be blessed." Of this promise the apostle only quotes a part, as is generally the case, because he knew that his readers were well acquainted with the Scriptures of the Old Testament, and particularly with the law.

[¶9] He sware by himself - He pledged his eternal power and Godhead for the fulfillment of the promise; there was no being superior to himself to whom he could make appeal, or by whom he could be bound, therefore he appeals to and pledges his immutable truth and Godhead.

### Verse 14

[¶11] Saying, Surely blessing I will bless thee - I will continue to bless thee.

[¶12] Multiplying I will multiply thee - I will continue to increase thy posterity. In the most literal manner God continues to fulfill this promise; genuine Christians are Abraham's seed, and God is increasing their number daily. See the notes on [Gen 22:12-18] (note); and [Gen 23:1] (note).

### Verse 15

[¶14] He obtained the promise - Isaac was supernaturally born; and in his birth God began to fulfill the promise: while he lived, he saw a provision made for the multiplication of his seed; and, having continued steadfast in the faith, he received the end of all the promises in the enjoyment of an eternal glory. And the inference from this is: If we believe and prove faithful unto death, we shall also inherit the promises; and this is what is implied in the apostle's exhortation, [Heb 6:12] : Be not slothful, but followers of them, etc.

### Verse 16

[¶16] Men verily swear by the greater - One who has greater authority; who can take cognizance of the obligation, and punish the breach of it.

[¶17] An oath for confirmation - "This observation teaches us," says Dr. Macknight, "that both promissory oaths concerning things lawful and in our power, and oaths for the confirmation of things doubtful, when required by proper authority, and taken religiously, are allowable under the Gospel."

### Verse 17

[¶19] The heirs of promise - All the believing posterity of Abraham, and the nations of the earth or Gentiles in general.

[¶20] The immutability of his counsel - His unchangeable purpose, to call the Gentiles to salvation by Jesus Christ; to justify every penitent by faith; to accept faith in Christ for justification in place of personal righteousness; and finally to bring every persevering believer, whether Jew or Gentile, to eternal glory.

### Verse 18

[¶22] That by two immutable things - The promise and oath of God: the promise pledged his faithfulness and justice; the oath, all the infinite perfections of his Godhead, for he sware by himself. There is a good saying in Beracoth on [Exo 32:13], fol. 32: Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self. "What is the meaning of by thine own self? Rab. Eleazar answered, Thus said Moses to the holy blessed God, Lord of all the world. If thou hadst sworn to them by the heavens and the earth, then I should have said, As the heavens and the earth shall pass away, so may thy oath pass away. But now thou hast sworn unto them by thy great name, which liveth, and which endureth for ever, and for ever and ever; therefore thy oath shall endure for ever, and for ever and ever."

[¶23] This is a good thought; if God had sworn by any thing finite, that thing might fail, and then the obligation would be at an end, but he has sworn by what is infinite, and cannot fail; therefore his oath is of eternal obligation.

[¶24] We might have a strong consolation - There appears to be an allusion here to the cities of refuge, and to the persons who fled to them for safety. As the person who killed his neighbor unawares was sure if he gained the city of refuge he should be safe, and had strong consolation in the hope that he should reach it, this hope animated him in his race to the city; he ran, he fled, knowing that, though in danger the most imminent of losing his life, yet, as he was now acting according to an ordinance of God, he was certain of safety provided he got to the place.

[¶25] It is easy to apply this to the case of a truly penitent sinner. Thou hast sinned against God and against thy own life! The avenger of blood is at thy heels! Jesus hath shed his blood for thee, he is thy intercessor before the throne; flee to him! Lay hold on the hope of eternal life which is offered unto thee in the Gospel! Delay not one moment! Thou art never safe till thou hast redemption in his blood! God invites thee! Jesus spreads his hands to receive thee! God hath sworn that he willeth not the death of a sinner; then he cannot will thy death: take God's oath, take his promise; credit what he bath spoken and sworn! Take encouragement! Believe on the Son of God, and thou shalt not perish, but have everlasting life!

### Verse 19

[¶27] Which hope we have as an anchor - The apostle here changes the allusion; he represents the state of the followers of God in this lower world as resembling that of a vessel striving to perform her voyage through a troublesome, tempestuous, dangerous sea. At last she gets near the port; but the tempest continues, the water is shallow, broken, and dangerous, and she cannot get in: in order to prevent her being driven to sea again she heaves out her sheet anchor, which she has been able to get within the pier head by means of her boat, though she could not herself get in; then, swinging at the length of her cable, she rides out the storm in confidence, knowing that her anchor is sound, the ground good in which it is fastened, and the cable strong. Though agitated, she is safe; though buffeted by wind and tide, she does not drive; by and by the storm ceases, the tide flows in, her sailors take to the capstan, wear the ship against the anchor, which still keeps its bite or hold, and she gets safely into port. See on [Heb 6:20] (note).

[¶28] The comparison of hope to an anchor is frequent among the ancient heathen writers, who supposed it to be as necessary to the support of a man in adversity, as the anchor is to the safety of the ship when about to be driven on a lee shore by a storm. "To ground hope on a false supposition," says Socrates, "is like trusting to a weak anchor." He said farther, ουτε ναυν εξ ἑνος αγκυριου, ουτε βιον εκ μιας ελπιδος ὁρμιστεον· a ship ought not to trust to one anchor, nor life to one hope. Stob., Serm. 109.

[¶29] The hope of eternal life is here represented as the soul's anchor; the world is the boisterous, dangerous sea; the Christian course, the voyage; the port, everlasting felicity; and the veil or inner road, the royal dock in which that anchor was cast. The storms of life continue but a short time; the anchor, hope, if fixed by faith in the eternal world, will infallibly prevent all shipwreck; the soul may be strongly tossed by various temptations, but will not drive, because the anchor is in sure ground, and itself is steadfast; it does not drag, and it does not break; faith, like the cable, is the connecting medium between the ship and the anchor, or the soul and its hope of heaven; faith sees the haven, hope desires and anticipates the rest; faith works, and hope holds fast; and, shortly, the soul enters into the haven of eternal repose.

### Verse 20

[¶31] Whither the forerunner - The word προδρομος, prodromos, does not merely signify one that goes or runs before another, but also one who shows the way, he who first does a particular thing; also the first fruits. So in the Septuagint, [Isa 28:4], προδρομος συκου signifies the first fruits of the fig tree, or the first ripe figs.

[¶32] To this meaning of the word Pliny refers, Hist. Nat., lib. xvi., c. 26: Ficus et praecoces habet, quas Athenis Prodromos (προδρομος), vocant. "The fig tree produces some figs which are ripe before the rest, and these are called by the Athenians prodromos, forerunner." The word is interpreted in the same way by Hesychius; it occurs in no other part of the New Testament, but may be found in Ecclus. 12:8, and in [Isa 28:4], quoted above from the Septuagint. From this we may at once perceive the meaning of the phrase: Jesus is the first fruits of human nature that has entered into the heavenly kingdom; the first human body that was ripe for glory, and ripe long before the rest of the children who are partakers of flesh and blood. And he is entered for us, as the first fruits of all who have found redemption in his blood. Compare [Joh 14:2] (note); [1Cor 15:20] (note), [1Cor 15:23] (note); and the notes there.

[¶33] The metaphorical allusion is to the person who carries the anchor within the pier head, because there is not yet water sufficient to carry the ship in; and to this I have already referred.

[¶34] After the order of Melchisedec - After a long digression the apostle resumes his explanation of [Psa 110:4], which he had produced, [Heb 5:6], [Heb 5:10], in order to prove the permanency of the high priesthood of Christ.

[¶35] 1. We have in this chapter a very solemn warning against backsliding and apostasy, and that negligence and sloth which are their forerunners. A man cannot be careless about God and heaven, till he has lost his relish for sacred things; and this relish he cannot lose while he is diligent and faithful. The slightest departure from truth and purity may ultimately lead to a denying, and even reviling, of the Lord who bought him.

[¶36] 2. Every obedient believer in Christ Jesus has both the oath and promise of God that he will make all grace abound towards him, for in blessing God will bless him; he may be greatly agitated and distressed, but, while he continues in the obedience of faith, he will ride out the storm. His anchor is within the veil while his heart is right with God. Jesus is gone before to prepare a place for him; and where the first fruits are, there will soon be the whole lump. He who perseveres unto death shall as surely see God as Jesus Christ now does. God's oath and promise cannot fail.

### Introduction

[¶38] Concerning the greatness of Melchisedec, after whose order Christ is a high priest, [Heb 7:1-4]. The Levites had authority to take tithes of the people; yet Abraham, their representative, paid tithes to Melchisedec, [Heb 7:5-10]. Perfection cannot come by the Mosaic law, else there could be no need for another priest after the order of Melchisedec, according to the prediction of David in [Psa 110:1-7], which priest is sprung from a tribe to which the priesthood, according to the law, did not appertain; but Christ is a priest for ever, not according to the law, but after the order of an endless life, [Heb 7:11-17]. The law, therefore, is disannulled, because of its unprofitableness and imperfection; and Christ has an unchangeable priesthood, [Heb 7:18-24]. He is therefore able always to save them that come unto him, being in every respect a suitable Savior; and he has offered up himself for the sins of the people, [Heb 7:25-27]. The law makes those priests who have infirmity; but he who is consecrated by the oath is perfect, and endures for ever, [Heb 7:28].

### Verse 1

[¶40] For this Melchisedec, king of Salem - See the whole of this history largely explained in the notes, See [Gen 14:18] (note), etc., and the concluding observations at the end of that chapter.

[¶41] The name Melchisedec, מלכי צדק is thus expounded in Bereshith Rabba, sec. 43, fol. 42, מצדיק את יושביו matsdie eth Yoshebaiv, "The Justifier of those who dwell in him;" and this is sufficiently true of Christ, but false of Jerusalem, to which the rabbins apply it, who state that it was originally called Tsedek, and that it justified its inhabitants.

[¶42] Salem is generally understood to be Jerusalem; but some think that it was that city of Shechem mentioned [Jos 20:7]. St. Jerome was of this opinion.

### Verse 2

[¶44] Gave a tenth part of all - It was an ancient custom, among all the nations of the earth, to consecrate a part or tenth of the spoils taken in war to the objects of their worship. Many examples of this kind occur. This however was not according to any provision in law, but merely ad libitum, and as a eucharistic offering to those to whom they imagined they owed the victory. But neither Abraham's decimation, nor theirs, had any thing to do, either with tithes as prescribed under the Mosaic dispensation, or as claimed under the Christian.

## 663. Hebrews · 16 of 35

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### Verse 3

[¶1] Without father, without mother - The object of the apostle, in thus producing the example of Melchisedec, was to show,

[¶2] 1. That Jesus was the person prophesied of in the 110th Psalm; which psalm the Jews uniformly understood as predicting the Messiah.

[¶3] 2. To answer the objections of the Jews against the legitimacy of the priesthood of Christ, taken from the stock from which he proceeded.

[¶4] The objection is this: If the Messiah is to be a true priest, he must come from a legitimate stock, as all the priests under the law have regularly done; otherwise we cannot acknowledge him to be a priest: but Jesus of Nazareth has not proceeded from such a stock; therefore we cannot acknowledge him for a priest, the antitype of Aaron.

[¶5] To this objection the apostle answers, that it was not necessary for the priest to come from a particular stock, for Melchisedec was a priest of the most high God, and yet was not of the stock, either of Abraham or Aaron, but a Canaanite. It is well known that the ancient Hebrews were exceedingly scrupulous in choosing their high priest; partly by Divine command, and partly from the tradition of their ancestors, who always considered this office to be of the highest dignity.

[¶6] 1. God had commanded. [Lev 21:10], that the high priest should be chosen from among their brethren, i. e. from the family of Aaron;

[¶7] 2. that he should marry a virgin;

[¶8] 3. he must not marry a widow;

[¶9] 4. nor a divorced person;

[¶10] 5. nor a harlot;

[¶11] 6. nor one of another nation.

[¶12] He who was found to have acted contrary to these requisitions was, jure divino, excluded from the pontificate. On the contrary, it was necessary that he who desired this honor should be able to prove his descent from the family of Aaron; and if he could not, though even in the priesthood, he was cast out, as we find from [Ezr 2:62], and [Neh 7:63].

[¶13] To these Divine ordinances the Jews have added,

[¶14] 1. That no proselyte could be a priest;

[¶15] 2. nor a slave;

[¶16] 3. nor a bastard;

[¶17] 4. nor the son of a Nethinim;

[¶18] 5. nor one whose father exercised any base trade.

[¶19] And that they might be well assured of all this, they took the utmost care to preserve their genealogies, which were regularly kept in the archives of the temple. When any person aspired to the sacerdotal function, his genealogical table was carefully inspected; and, if any of the above blemishes were found in him, he was rejected.

[¶20] He who could not support his pretensions by just genealogical evidences, was said by the Jews to be without father. Thus in Bereshith Rabba, sect. 18, fol. 18, on these words, For this cause shall a man leave father and mother, it is said: If a proselyte to the Jewish religion have married his own sister, whether by the same father or by the same mother, they cast her out according to Rabbi Meir. But the wise men say if she be of the same mother, they cast her out; but if of the same father, they retain her, שאין אב לגוי shein ab legoi, "for a Gentile has no father;" i.e. his father is not reckoned in the Jewish genealogies. In this way both Christ and Melchisedec were without father and without mother; i.e. were not descended from the original Jewish sacerdotal stock. Yet Melchisedec, who was a Canaanite, was a priest of the most high God. This sense Suidas confirms under the word Melchisedec, where, after having stated that, having reigned in Salem 113 years, he died a righteous man and a bachelor, Αγενεαλογητος ειρηται, παρα το μη υπαρχειν εκ του σπερματος Αβρααμ ὁλως, ειναι δε Χαναναιον το γενος, και εκ της επαρατου σπορας ὁρμωμενον, ὁθεν ουδε γενεαλογιας ηξιωτο, he adds, "He is, therefore, said to be without descent or genealogy, because he was not of the seed of Abraham, but of Canaanitish origin, and sprung from an accursed seed; therefore he is without the honor of a genealogy." And he farther adds, "That, because it would have been highly improper for him, who was the most righteous of men, to be joined in affinity to the most unrighteous of nations, he is said to be απατορα και αμητορα, without father and without mother." This sort of phraseology was not uncommon when the genealogy of a person was unknown or obscure; so Seneca, in his 108th epistle, speaking of some of the Roman kings, says: De Servii matre dubitatur; Anci pater nullus dicitur. "Of the mother of Servius Tullus there are doubts; and Ancus Marcus is said to have no father." This only signifies that the parents were either unknown or obscure. Titus Livius, speaking of Servius, says he was born of a slave, named Cornicularia, da patre nullo, of no father, i.e. his father was unknown. Horace is to be understood in the same way: -

[¶21] Ante potestatem Tulli, atque ignobile regnum,

[¶22] Multos saepe viros, Nullis Majoribus ortos,

[¶23] Et vixisse probos, amplis et honoribus auctos.

[¶24] Serm. l. 1. Sat. vi., ver. 9.

[¶25] Convinced that, long before the ignoble reign

[¶26] And power of Tullius, from a servile strain

[¶27] Full many rose, for virtue high renown'd,

[¶28] By worth ennobled, and with honors crown'd.

[¶29] Francis.

[¶30] The viri nullis majoribus orti, men sprung from no ancestors, means simply men who were born of obscure or undistinguished parents; i.e. persons, who had never been famous, nor of any public account.

[¶31] The old Syriac has given the true meaning by translating thus: -

[¶32] Dela abuhi vela emeh ethcathebu besharbotho.

[¶33] Whose father and mother are not inscribed among the genealogies.

[¶34] The Arabic is nearly the same: -

[¶35] He had neither father nor mother; the genealogy not being reckoned.

[¶36] The Ethiopic:

[¶37] He had neither father nor mother upon earth, nor is his genealogy known.

[¶38] As this passage has been obscure and troublesome to many, and I have thought it necessary to show the meaning of such phraseology by different examples, I shall, in order to give the reader fall information on the subject, add a few observations from Dr. Owen.

[¶39] 1. "It is said of Melchisedec in the first place that he was απατωρ, αμητωρ, without father and without mother, whereon part of the latter clause, namely, without beginning of days, doth depend. But bow could a mortal man come into the world without father or mother? 'Man that is born of a woman' is the description of every man; what, therefore, can be intended! The next word declares he was αγενεαλογητος· 'without descent,' say we. But γενεαλογια is a generation, a descent, a pedigree, not absolutely, but rehearsed, described, recorded. Γενεαλογητος is he whose stock and descent is entered on record. And so, on the contrary, αγενεαλογητος is not he who has no descent, no genealogy; but he whose descent and pedigree is nowhere entered, recorded, reckoned up. Thus the apostle himself plainly expresses this word, [Heb 7:6] : ὁ μη γενεαλογουμενος εξ αυτων, 'whose descent is not counted;' that is, reckoned up in record. Thus was Melchisedec without father or mother, in that the Spirit of God, who so strictly and exactly recorded the genealogies of other patriarchs and types of Christ, and that for no less an end than to manifest the truth and faithfulness of God in his promises, speaks nothing to this purpose concerning him. He is introduced as it were one falling from heaven, appearing on a sudden, reigning in Salem, and officiating in the office of priesthood to the high God. "2. On the same account is he said to be μητε αρχην ἡμερων, μητε ζωης τελος εχων, 'without beginning of days or end of life.' For as he was a mortal man he had both. He was assuredly born, and did no less certainly die than other men. But neither of these is recorded concerning him. We have no more to do with him, to learn from him, nor are concerned in him, but only as he is described in the Scripture; and there is no mention therein of the beginning of his days, or the end of his life. Whatever therefore he might have in himself, he had none to us. Consider all the other patriarchs mentioned in the writings of Moses, and you shall find their descent recorded, who was their father, and so up to the first man; and not only so, but the time of their birth, the beginning of their days, and the end of their life, are exactly recorded. For it is constantly said of them, such a one lived so long, and begat such a son, which fixed the time of birth. Then of him so begotten it is said, he lived so many years, which determines the end of his days. These things are expressly recorded. But concerning Melchisedec none of these things are spoken. No mention is made of father or mother; no genealogy is recorded of what stock or progeny he was; nor is there any account of his birth or death. So that all these things are wanting to him in his historical narration, wherein our faith and knowledge are alone concerned."

[¶40] Made like unto the Son of God - Melchisedec was without father and mother, having neither beginning of days nor end of life. His genealogy is not recorded; when he was born and when he died, is unknown. His priesthood, therefore, may be considered as perpetual. In these respects he was like to Jesus Christ, who, as to his Godhead, had neither father nor mother, beginning of time nor end of days; and has an everlasting priesthood. The priesthood of Melchisedec is to abide continually on the same ground that he is said to be without father and mother; i.e. there is no record of the end of his priesthood or life, no more than there is any account of his ancestry.

### Verse 4

[¶42] Consider how great this man was - There is something exceedingly mysterious in the person and character of this king of Salem; and to find out the whole is impossible. He seems to have been a sort of universal priest, having none superior to him in all that region; and confessedly superior even to Abraham himself, the father of the faithful, and the source of the Jewish race. See [Heb 7:7].

[¶43] The patriarch Abraham - Ὁ πατριαρχης· Either from πατηρ, a father, and αρχη, a chief or head; or from πατριας αρχη, the head of a family.' But the title is here applied, by way of eminence, to him who was the head or chief of all the fathers - or patriarch of the patriarchs, and father of the faithful. The Syriac translates it Rish Abahatha, "head of the fathers." The character and conduct of Abraham place him, as a man, deservedly at the head of the human race.

## 664. Hebrews · 17 of 35

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### Verse 5

[¶1] They that are of the sons of Levi - The priests who are of the posterity of the Levites, and receive the priesthood in virtue of their descent from Aaron, have authority from the law of God to receive tithes from the people.

[¶2] According to the law - That is, the Levites received a tenth from the people. The priests received a tenth of this tenth from the Levites, who are here called their brethren, because they were of the same tribe, and employed in the same sacred work. The apostle is proceeding to show that Melchisedec was greater even than Abraham, the head of the fathers, for to him Abraham gave tithes; and as the Levites were the posterity of Abraham, they are represented here as paying tithes to Melchisedec through him. Yet Melchisedec was not of this family, and therefore must be considered as having a more honorable priesthood than even Aaron himself; for he took the tenth from Abraham, not for his maintenance, for he was a king, but in virtue of his office as universal high priest of all that region.

### Verse 6

[¶4] Blessed him that had the promises - This is a continuation of the same argument, namely, to show the superiority of Melchisedec; and, in consequence, to prove the superiority of the priesthood of Christ beyond that of Aaron. As in the seed of Abraham all the nations of the earth were to be blessed, Abraham received a sacerdotal blessing from Melchisedec, who was the representative of the Messiah, the promised seed, to show that it was through him, as the high priest of the human race, that this blessing was to be derived on all mankind.

### Verse 7

[¶6] The less is blessed of the better - That the superior blesses the inferior is a general proposition; but Abraham was blessed of Melchisedec, therefore Melchisedec was greater than Abraham. "The blessing here spoken of," says Dr. Macknight, "is not the simple wishing of good to others, which may be done by inferiors to superiors; but it is the action of a person authorized to declare God's intention to bestow good things on another. In this manner Isaac and Jacob blessed their children under a prophetic impulse; in this manner the priests under the law blessed the people; in this manner, likewise, Melchisedec, the priest of the most high God, blessed Abraham."

### Verse 8

[¶8] Here men that die receive tithes - The apostle is speaking of the ecclesiastical constitution of the Jews, which was standing at the time this epistle was written. Under the Jewish dispensation, though the priests were successively removed by death, yet they were as duly replaced by others appointed from the same family, and the payment of tithes was never interrupted. But as there is no account of Melchisedec ceasing to be a priest, or of his dying, he is represented as still living, the better to point him out as a type of Christ, and to show his priesthood to be more excellent than that which was according to the law, as an unchanging priesthood must be more excellent than that which was continually changing.

[¶9] But there he receiveth them - The ὡδε, here, in the first clause of this verse refers to Mosaical institutions, as then existing: the εκει, there, in this clause refers to the place in Genesis ([Gen 14:20]) where it is related that Abraham gave tithes to Melchisedec, who is still considered as being alive or without a successor, because there is no account of his death, nor of any termination of his priesthood.

### Verse 9

[¶11] And as I may so say - Και ὡς επος ειπειν· And so to speak a word. This form of speech, which is very frequent among the purest Greek writers, is generally used to soften some harsh expression, or to limit the meaning when the proposition might otherwise appear to be too general. It answers fully to our so to speak - as one would say - I had almost said - in a certain sense. Many examples of its use by Aristotle, Philo, Lucian, Josephus, Demosthenes, Aeschines, and Plutarch, may be seen in Raphelius and Kypke.

[¶12] Payed tithes in Abraham - The Levites, who were descendants of Abraham, paid tithes to Melchisedec δια through, Abraham, their progenitor and representative.

### Verse 10

[¶14] For he was yet in the loins of his father - That is, Levi was seminally included in Abraham, his forefather.

### Verse 11

[¶16] If therefore perfection were by the Levitical priesthood - The word τελειωσις, as we have before seen, signifies the completing or finishing of any thing, so as to leave nothing imperfect, and nothing wanting. Applied here to the Levitical priesthood, it signifies the accomplishment of that for which a priesthood is established, viz.: giving the Deity an acceptable service, enlightening and instructing the people, pardoning all offenses, purging the conscience from guilt, purifying the soul and preparing it for heaven, and regulating the conduct of the people according to the precepts of the moral law. This perfection never came, and never could come, by the Levitical law; it was the shadow of good things to come, but was not the substance. It represented a perfect system, but was imperfect in itself. It showed that there was guilt, and that there was an absolute need for a sacrificial offering to atone for sin, and it typified that sacrifice; but every sacrificial act under that law most forcibly proved that it was impossible for the blood of Bulls and Goats to take away sin.

[¶17] For under it the people received the law - That is, as most interpret this place, under the priesthood, ἱερωσυνῃ being understood; because, on the priesthood the whole Mosaical law and the Jewish economy depended: but it is much better to understand επ' αυτῃ on account of it, instead of under it; for it is a positive fact that the law was given before any priesthood was established, for Aaron and his sons were not called nor separated to this office till Moses came down the second time from the mount with the tables renewed, after that he had broken them, [Exo 40:12-14]. But it was in reference to the great sacrificial system that the law was given, and on that law the priesthood was established; for, why was a priesthood necessary, but because that law was broken and must be fulfilled?

[¶18] That another priest should rise - The law was given that the offense might abound, and sin appear exceeding sinful; and to show the absolute necessity of the sacrifice and mediation of the great Messiah, but it was neither perfect in itself, nor could it confer perfection, nor did it contain the original priesthood. Melchisedec had a priesthood more than four hundred years (422) before the law was given; and David prophesied, [Psa 110:4], that another priest should arise after the order of Melchisedec, nearly five hundred years (476) after the law was given. The law, therefore, did not contain the original priesthood; this existed typically in Melchisedec, and really in Jesus Christ.

### Verse 12

[¶20] The priesthood being changed - That is, The order of Aaron being now abrogated, to make way for that which had preceded it, the order of Melchisedec.

[¶21] There is made of necessity a change also of the law - The very essence of the Levitical law consisting in its sacrificial offerings; and as these could not confer perfection, could not reconcile God to man, purify the unholy heart, nor open the kingdom of heaven to the souls of men, consequently it must be abolished, according to the order of God himself; for he said, Sacrifice and offering, and burnt-offering, and sacrifice for sin, he would not; see [Psa 40:6], [Psa 40:7], compared with [Heb 10:5-10], and with [Psa 110:4], where it is evident God designed to change both the law and the priesthood, and to introduce Jesus as the only Priest and Sacrifice, and to substitute the Gospel system for that of the Levitical institutions. The priesthood, therefore, being changed, Jesus coming in the place of Aaron, the law of ordinances and ceremonies, which served only to point out the Messiah, must of necessity be changed also.

### Verse 13

[¶23] For he of whom these things are spoken - That is, Jesus the Messiah, spoken of in [Psa 110:4], who came, not from the tribe of Levi, but from the tribe of Judah, of which tribe no priest ever ministered at a Jewish altar, nor could minister according to the law.

### Verse 14

[¶25] For it is evident - As the apostle speaks here with so much confidence, it follows that our Lord's descent from the tribe of Judah was incontrovertible. The genealogical tables, both in Matthew and Luke, establish this point; and whatever difficulties we may find in them now, there were none apprehended in those days, else the enemies of the Gospel would have urged these as a chief and unanswerable argument against Christ and his Gospel.

### Verse 15

[¶27] And it is yet far more evident - Και περισσοτερον ετι καταδηλον εστιν· And besides, it is more abundantly strikingly manifest. It is very difficult to translate these words, but the apostle's meaning is plain, viz., that God designed the Levitical priesthood to be changed, because of the oath in [Psa 110:1-7], where, addressing the Messiah, he says: Thou art a Priest for ever after the order, or ὁμοιοτητα, similitude, of Melchisedec, who was not only a priest, but also a king. None of the Levitical priests sustained this double office; but they both, with that of prophet, appear and were exercised in the person of our Lord, who is the Priest to which the apostle alludes.

### Verse 16

[¶29] Who is made - Appointed to this high office by God himself, not succeeding one that was disabled or dead, according to that law or ordinance directed to weak and perishing men, who could not continue by reason of death.

[¶30] This is probably all that the apostle intends by the words carnal commandment, εντολης σαρκικης· for carnal does not always mean sinful or corrupt, but feeble, frail, or what may be said of or concerning man in his present dying condition.

[¶31] But after the power of an endless life - Not dying, or ceasing through weakness to be a priest; but properly immortal himself, and having the power to confer life and immortality on others. He ever lives, as Priest, to make intercession for men; and they who believe on him shall never perish, but have everlasting life.

### Verse 17

[¶33] For he testifieth - That is, either the Scripture, in the place so often quoted, or God by that Scripture.

[¶34] Thou art a priest for ever - This is the proof that he was not appointed according to the carnal commandment, but according to the power of an endless life, because he is a priest for ever; i.e. one that never dies, and is never disabled from performing the important functions of his office; for if he be a priest for ever, he ever lives.

### Verse 18

[¶36] For there is verily a disannulling - There is a total abrogation, προαγουσης εντολης, of the former law, relative to the Levitical priesthood. See [Heb 7:19].

[¶37] For the weakness - It had no energy; it communicated none; it had no Spirit to minister; it required perfect obedience, but furnished no assistance to those who were under it.

[¶38] And unprofitableness - No man was benefited by the mere observance of its precepts: it pardoned no sin, changed no heart, reformed no life; it found men dead in trespasses and sins, and it consigned them to eternal death. It was therefore weak in itself, and unprofitable to men.

[¶39] The Jews, who still cleave to it, are a proof that it is both weak and unprofitable; for there is not a more miserable, distressed, and profligate class of men on the face of the earth.

### Verse 19

[¶41] For the law made nothing perfect - It completed nothing; it was only the outline of a great plan, the shadow of a glorious substance; see on [Heb 7:11] (note). It neither pardoned sin, nor purified the heart, nor gave strength to obey the moral precepts. Ουδεν, nothing, is put here for ουδενα, no person.

[¶42] But the bringing in of a better hope - The original is very emphatic, επεισαγωγη, the superintroduction, or the after introduction; and this seems to be put in opposition to the προαγουσα εντολη, the preceding commandment, or former Levitical law, of [Heb 7:18]. This went before to prepare the way of the Lord; to show the exceeding sinfulness of sin, and the strict justice of God. The better hope, which referred not to earthly but to spiritual good, not to temporal but eternal felicity, founded on the priesthood and atonement of Christ, was afterwards introduced for the purpose of doing what the law could not do, and giving privileges and advantages which the law would not afford. One of these privileges immediately follows: -

[¶43] By the which we draw nigh unto God - This is a sacerdotal phrase: the high priest alone could approach to the Divine presence in the holy of holies; but not without the blood of the sacrifice, and that only once in the year. But through Christ, as our high priest, all believers in him have an entrance to the holiest by his blood; and through him perform acceptable service to God. The better hope means, in this place, Jesus Christ, who is the author and object of the hope of eternal life, which all his genuine followers possess. He is called our hope, [1Tim 1:1]; [Col 1:27].

### Verse 20

[¶45] Not without an oath - "The apostle's reasoning here is founded on this, that God never interposed his oath, except to show the certainty and immutability of the thing sworn. Thus he sware to Abraham, [Gen 22:16-18], that in his seed all the nations of the earth should be blessed; and to the rebellious Israelites, [Deu 1:34], [Deu 1:35], that they should not enter into his rest; and to Moses, [Deu 4:21], that he should not go into Canaan; and to David, [Psa 89:4], that his seed should endure for ever, and his throne unto all generations. Wherefore, since Christ was made a priest, not without an oath that he should be a priest for ever, after the similitude of Melchisedec, that circumstance showed God's immutable resolution never to change or abolish his priesthood, nor to change or abolish the covenant which was established on his priesthood; whereas the Levitical priesthood and the law of Moses, being established without an oath, were thereby declared to be changeable at God's pleasure." This judicious note is from Dr. Macknight.

## 665. Hebrews · 18 of 35

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/665/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/665/#p-N

### Verse 21

[¶1] Those priests - The Levitical, were made without an oath, to show that the whole system was changeable, and might be abolished.

[¶2] But this - The everlasting priesthood of Christ, with an oath, to show that the Gospel dispensation should never change, and never be abolished.

[¶3] By him - God the Father, that said unto him - the promised Messiah, [Psa 110:4], The Lord sware, to show the immutability of his counsel, and will not repent - can never change his mind nor purpose, Thou art a priest for ever - as long as time shall run, and the generations of men be continued on earth. Till the necessity of the mediatorial kingdom be superseded by the fixed state of eternity, till this kingdom be delivered up unto the Father, and God shall be all in all, shall this priesthood of Christ endure.

### Verse 22

[¶5] By so much - This solemn, unchangeable oath of God, was Jesus made a surety, εγγυος, a mediator, one who brings the two parties together, witnesses the contract, and offers the covenant sacrifice on the occasion. See at the end of the chapter.

[¶6] A better testament - Κρειττονος διατηκης· A better covenant; called, in the title to the sacred books which contain the whole Christian code, Ἡ Καινη Διαθηκη, The New Covenant, thus contradistinguished from the Mosaic, which was the old covenant; and this is called the new and better covenant, because God has in it promised other blessings, to other people, on other conditions, than the old covenant did. The new covenant is better than the old in the following particulars:

[¶7] 1. God promised to the Jewish nation certain secular blessings, peculiar to that nation, on condition of their keeping the law of Moses; but under the new covenant he promises pardon of sin, and final salvation to all mankind, on condition of believing on Jesus Christ, and walking in his testimonies.

[¶8] 2. The Jewish priests, fallible, dying men, were mediators of the old covenant, by means of their sacrifices, which could not take away sin, nor render the comers thereunto perfect. But Jesus Christ, who liveth for ever, who is infinite in wisdom and power, by the sacrifice of himself has established this new covenant, and by the shedding of his blood has opened the kingdom of heaven to all believers.

### Verse 23

[¶10] And they truly were many priests - Under the Mosaic law it was necessary there should be a succession of priests, because, being mortal, they were not suffered to continue always by reason of death.

### Verse 24

[¶12] But this - Ὁ δε, But he, that is, Christ, because he continueth ever - is eternal, hath an unchangeable priesthood, απαραβατον ἱερωσυνην, a priesthood that passeth not away from him; he lives for ever, and he lives a priest for ever.

### Verse 25

[¶14] Wherefore - Because he is an everlasting priest, and has offered the only available sacrifice, he is able to save, from the power, guilt, nature, and punishment of sin, to the uttermost, εις το παντελες, to all intents, degrees, and purposes; and always, and in and through all times, places, and circumstances; for all this is implied in the original word: but in and through all times seems to be the particular meaning here, because of what follows, he ever liveth to make intercession for them; this depends on the perpetuity of his priesthood, and the continuance of his mediatorial office. As Jesus was the Lamb of God slain from the foundation of the world, has an everlasting priesthood, and is a continual intercessor; it is in virtue of this that all who were saved from the foundation of the world were saved through him, and all that shall be saved to the end of the world will be saved through him. He ever was and ever will be the High Priest, Sacrifice, Intercessor, and Mediator of the human race. All successive generations of men are equally interested in him, and may claim the same privileges. But none can be saved by his grace that do not come unto God through him; i.e. imploring mercy through him as their sacrifice and atonement; confidently trusting that God can be just, and yet the justifier of them who thus come to him, believing on Christ Jesus.

[¶15] The phrase εντυγχανειν τινι, to make intercession for a person, has a considerable latitude of meaning. It signifies,

[¶16] 1. To come to or meet a person on any cause whatever.

[¶17] 2. To intercede, pray for, or entreat in the behalf of, another.

[¶18] 3. To defend or vindicate a person.

[¶19] 4. To commend.

[¶20] 5. To furnish any kind of assistance or help.

[¶21] 6. And, with the preposition κατα, against, to accuse, or act against another in a judicial way. "The nature of the apostle's arguments," says Dr. Macknight, "requires that, by Christ's always living, we understand his always living in the body; for it is thus that he is an affectionate and sympathizing High Priest, who, in his intercession, pleads the merit of his death to procure the salvation of all who come unto God through him. Agreeably to this account of Christ's intercession, the apostle, in [Heb 7:27], mentions the sacrifice of himself, which Christ offered for the sins of the people as the foundation of his intercession. Now, as he offered that sacrifice in heaven, [Heb 8:2], [Heb 8:3], by presenting his crucified body there, (See [Heb 8:5]), and as he continually resides there in the body, some of the ancients were of opinion that his continual intercession consists in the continual presentation of his humanity before his Father, because it is a continual declaration of his earnest desire of the salvation of men, and of his having, in obedience to his Father's will, made himself flesh, and suffered death to accomplish it. See [Rom 8:34] (note), note 3. This opinion is confirmed by the manner in which the Jewish high priest made intercession for the people on the day of atonement, and which was a type of Christ's intercession in heaven. He made it, not by offering of prayers for them in the most holy place, but by sprinkling the blood of the sacrifices on the mercy-seat, in token of their death. And as, by that action, he opened the earthly holy places to the prayers and worship of the Israelites during the ensuing year; so Jesus, by presenting his humanity continually before the presence of his Father, opens heaven to the prayers of his people in the present life, and to their persons after the resurrection."

### Verse 26

[¶23] Such a high priest became us - Such a high priest was in every respect suitable to us, every way qualified to accomplish the end for which he came into the world. There is probably here an allusion to the qualifications of the Jewish high priest: -

[¶24] 1. He was required to be holy, ὁσιος, answering to the Hebrew חסיד chasid, merciful. Holiness was his calling; and, as he was the representative of his brethren, he was required to be merciful and compassionate.

[¶25] 2. He was to be harmless, ακακος, without evil - holy without, and holy within; injuring none, but rather living for the benefit of others.

[¶26] 3. He was undefiled, αμιαντος answering to the Hebrew באל מום baal mum, without blemish - having no bodily imperfection. Nothing low, mean, base, or unbecoming in his conduct.

[¶27] 4. He was separate from sinners, κεχωρισμενος απο των ἁμαρτωλων. By his office he was separated from all men and worldly occupations, and entirely devoted to the service of God. And as to sinners, or heathens, he was never to be found in their society.

[¶28] 5. Higher than the heavens. There may be some reference here to the exceeding dignity of the high priesthood; it was the highest office that could be sustained by man, the high priest himself being the immediate representative of God.

[¶29] But these things suit our Lord in a sense in which they cannot be applied to the high priest of the Jews.

[¶30] 1. He was holy, infinitely so; and merciful, witness his shedding his blood for the sins of mankind.

[¶31] 2. Harmless - perfectly without sin in his humanity, as well as his divinity.

[¶32] 3. Undefiled - contracted no sinful infirmity in consequence of his dwelling among men.

[¶33] 4. Separate from sinners - absolutely unblamable in the whole of his conduct, so that he could challenge the most inveterate of his enemies with, Which of you convicteth me of sin? Who of you can show in my conduct the slightest deviation from truth and righteousness!

[¶34] 5. Higher than the heavens - more exalted than all the angels of God, than all created beings, whether thrones, dominions, principalities, or powers, because all these were created by him and for him, and derive their continued subsistence from his infinite energy.

[¶35] But how was a person of such infinite dignity suitable to us! His greatness is put in opposition to our meanness. He was holy; We, unholy. He was harmless; We, harmful, injuring both ourselves and others. He was undefiled; We, defiled, most sinfully spotted and impure. He was separate from sinners; We were joined to sinners, companions of the vile, the worthless, the profane, and the wicked. He was higher than the heavens; We, baser and lower than the earth, totally unworthy to be called the creatures of God. And had we not had such a Savior, and had we not been redeemed at an infinite price, we should, to use the nervous language of Milton on another occasion, "after a shameful life and end in this world, have been thrown down eternally into the darkest and deepest gulf of hell, where, under the despiteful control, the trample and spurn, of all the other damned, and in the anguish of their torture should have no other ease than to exercise a raving and bestial tyranny over us as their slaves, we must have remained in that plight for ever, the basest, the lower-most, the most dejected, most under-foot and down-trodden vassals of perdition." Milton on Reformation, in fine.

### Verse 27

[¶37] Who needeth not daily - Though the high priest offered the great atonement only once in the year, yet in the Jewish services there was a daily acknowledgment of sin, and a daily sacrifice offered by the priests, at whose head was the high priest, for their own sins and the sins of the people. The Jews held that a priest who neglected his own expiatory sacrifice would be smitten with death. (Sanhedr., fol. 83.) When they offered this victim, they prayed the following prayer: "O Lord, I have sinned, and done wickedly, and gone astray before thy face, I, and my house, and the sons of Aaron, the, people of thy holiness. I beseech thee, for thy name's sake, blot out the sins, iniquities, and transgressions by which I have sinned, done wickedly, and gone astray before thy face, I, and my house, and the sons of Aaron, the people of thy holiness; as it is written in the law of Moses thy servant, ([Lev 16:30]): On that day shall he make an atonement for you, to cleanse you, that ye may be clean from all your sins before the Lord!" To which the Levites answered: "Blessed be the name of the glory of thy kingdom, for ever and ever!"

[¶38] This prayer states that the priest offered a sacrifice, first for his own sins, and then for the sins of the people, as the apostle asserts.

[¶39] For this he did once - For himself he offered no sacrifice; and the apostle gives the reason - he needed none, because he was holy, harmless, undefiled, and separate from sinners: and for the people he offered himself once for all, when he expired upon the cross, It has been very properly remarked, that the sacrifice offered by Christ differed in four essential respects from those, offered by the Jewish priests:

[¶40] 1. He offered no sacrifice for himself, but only for the people.

[¶41] 2. He did not offer that sacrifice annually, but once for all.

[¶42] 3. The sacrifice which he offered was not of calves and goats, but of himself.

[¶43] 4. This sacrifice he offered, not for one people, but for the whole human race; for he tasted death for every man.

## 666. Hebrews · 19 of 35

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### Verse 28

[¶1] For the law maketh men high priests - The Jewish priests have need of these repeated offerings and sacrifices, because they are fallible, sinful men: but the word of the oath (still referring to [Psa 110:4]) which was since the law; for David, who mentions this, lived nearly 500 years after the giving of the law, and consequently that oath, constituting another priesthood, abrogates the law; and by this the Son is consecrated, τετελειωμενον, is perfected, for evermore. Being a high priest without blemish, immaculately holy, every way perfect, immortal, and eternal, He is a priest εις τον αιωνα, to Eternity.

[¶2] I. There are several respects in which the apostle shows the priesthood of Christ to be more excellent than that of the Jews, which priesthood was typified by that of Melchisedec.

[¶3] 1. Being after the order of Melchisedec, there was no need of a rigorous examination of his genealogy to show his right.

[¶4] 2. He has an eternal priesthood; whereas theirs was but temporal.

[¶5] 3. The other priests, as a token of the dignity of their office, and their state of dependence on God, received tithes from the people. Melchisedec, a priest and king, after whose order Christ comes, tithed Abraham, δεδεκατωκε τον Αβρααμ, the father of the patriarchs; Jesus, infinitely greater than all, having an absolute and independent life, needs none. He is no man's debtor, but all receive out of his fullness.

[¶6] 4. He alone can bless the people, not by praying for their good merely, but by communicating the good which is necessary.

[¶7] 5. As another priesthood, different from that of Aaron, was promised, it necessarily implies that the Levitical priesthood was insufficient; the priesthood of Christ, being that promised, must be greater than that of Aaron.

[¶8] 6. That which God has appointed and consecrated with an oath, as to endure for ever, must be greater than that which he has appointed simply for a time: but the priesthood of Christ is thus appointed; therefore, etc.

[¶9] 7. All the Levitical priests were fallible and sinful men; but Christ was holy and undefiled.

[¶10] 8. The Levitical priests were only by their office distinguished from the rest of their brethren, being equally frail, mortal, and corruptible; but Jesus, our high priest, is higher than the heavens. The statements from which these differences are drawn are all laid down in this chapter.

[¶11] II. As the word surety, εγγυος, in [Heb 7:22], has been often abused, or used in an unscriptural and dangerous sense, it may not be amiss to inquire a little farther into its meaning. The Greek word εγγυος, from εγγυη, a pledge, is supposed to be so called from being lodged εν γυιοις, in the hands of the creditor. It is nearly of the same meaning with bail, and signifies an engagement made by C. with A. that B. shall fulfill certain conditions then and there specified, for which C. makes himself answerable; if, therefore, B. fails, C. becomes wholly responsible to A. In such suretiship it is never designed that C. shall pay any debt or fulfill any engagement that belongs to B.; but, if B. fail, then C. becomes responsible, because he had pledged himself for B. In this scheme A. is the person legally empowered to take the bail or pledge, B. the debtor, and C. the surety. The idea therefore of B. paying his own debt, is necessarily implied in taking the surety. Were it once to be supposed that the surety undertakes absolutely to pay the debt, his suretiship is at an end, and he becomes the debtor; and the real debtor is no longer bound. Thus the nature of the transaction becomes entirely changed, and we find nothing but debtor and creditor in the case. In this sense, therefore, the word εγγυος, which we translate surety, cannot be applied in the above case, for Christ never became surety that, if men did not fulfill the conditions of this better covenant, i.e. repent of sin, turn from it, believe on the Son of God, and having received grace walk as children of the light, and be faithful unto death, he would do all these things for them himself! This would be both absurd and impossible: and hence the gloss of some here is both absurd and dangerous, viz., "That Christ was the surety of the first covenant to pay the debt; of the second, to perform the duty." That it cannot have this meaning in the passage in question is sufficiently proved by Dr. Macknight; and instead of extending my own reasoning on the subject, I shall transcribe his note. "The Greek commentators explain this word εγγυος very properly by μεσιτης, a mediator, which is its etymological meaning; for it comes from εγγυς, near, and signifies one who draws near, or who causes another to draw near. Now, as in this passage a comparison is stated between Jesus as a high priest, and the Levitical high priests; and as these were justly considered by the apostle as the mediators of the Sinaitic covenant, because through their mediation the Israelites worshipped God with sacrifices, and received from him, as their king, a political pardon, in consequence of the sacrifices offered by the high priest on the day of atonement; it is evident that the apostle in this passage calls Jesus the High Priest, or Mediator of the better covenant, because through his mediation, that is, through the sacrifice of himself which he offered to God, believers receive all the blessings of the better covenant. And as the apostle has said, [Heb 7:19], that by the introduction of a better hope, εγγιζομεν, we draw near to God; he in this verse very properly calls Jesus εγγυος, rather than μεσιτης, to denote the effect of his mediation. See [Heb 7:25]. Our translators indeed, following the Vulgate and Beza, have rendered εγγυος by the word surety, a sense which it has, Ecclus. 29:16, and which naturally enough follows from its etymological meaning; for the person who becomes surety for the good behavior of another, or for his performing something stipulated, brings that other near to the party to whom he gives the security; he reconciles the two. But in this sense the word εγγυος is not applicable to the Jewish high priests; for to be a proper surety, one must either have power to compel the party to perform that for which he has become his surety; or, in case of his not performing it, he must be able to perform it himself. This being the ease, will any one say that the Jewish high priests were sureties to God for the Israelites performing their part of the covenant of the law! Or to the people for God's performing his part of the covenant! As little is the appellation, surety of the new covenant, applicable to Jesus. For since the new covenant does not require perfect obedience, but only the obedience of faith; if the obedience of faith be not given by men themselves, it cannot be given by another in their room; unless we suppose that men can be saved without personal faith. I must therefore infer, that those who speak of Jesus as the surety of the new covenant, must hold that it requires perfect obedience; which, not being in the power of believers to give, Jesus has performed for them. But is not this to make the covenant of grace a covenant of works, contrary to the whole tenor of Scripture! For these reasons I think the Greek commentators have given the true meaning of the word εγγυος , in this passage, when they explain it by μεσιτης, mediator."

[¶12] The chief difference lies here. The old covenant required perfect obedience from the very commencement of life; this is impossible, because man comes into the world depraved. The new covenant declares God's righteousness for the remission of sins that are past; and furnishes grace to enable all true believers to live up to all the requisitions of the moral law, as found in the gospels. But in this sense Christ cannot be called the surety, for the reasons given above; for he does not perform the obedience or faith in behalf of any man. It is the highest privilege of believers to love God with all their hearts, and to serve him with all their strength; and to remove their obligation to keep this moral law would be to deprive them of the highest happiness they can possibly have on this side heaven.

### Introduction

[¶14] The sum, or chief articles, of what the apostle has spoken, concerning the eternal priesthood of Christ, [Heb 8:1-5] : The excellency of the new covenant beyond that of the old, [Heb 8:6-9]. The nature and perfection of the new covenant stated from the predictions of the prophets, [Heb 8:10-12]. By this new covenant the old is abolished, [Heb 8:13].

### Verse 2

[¶16] A minister of the sanctuary - Των ἁγιων λειτουργος· A public minister of the holy things or places. The word λειτουργος, from λειτος, public, and εργον, a work or office, means a person who officiated for the public, a public officer; in whom, and his work, all the people had a common right: hence our word liturgy, the public work of prayer and praise, designed for the people at large; all having a right to attend it, and each having an equal interest in it. Properly speaking, the Jewish priest was the servant of the public; he transacted the business of the people with God. Jesus Christ is also the same kind of public officer; both as Priest and Mediator he transacts the business of the whole human race with God. He performs the holy things or acts in the true tabernacle, Heaven, of which the Jewish tabernacle was the type. The tabernacle was the place among the Jews where God, by the symbol of his presence, dwelt. This could only typify heaven, where God, in his essential glory, dwells, and is manifest to angels and glorified saints; and hence heaven is called here the true tabernacle, to distinguish it from the type.

[¶17] Which the Lord pitched - The Jewish tabernacle was man's work, though made by God's direction; the heavens, this true tabernacle, the work of God alone, and infinitely more glorious than that of the Jews. The tabernacle was also a type of the human nature of Christ, [Joh 1:14] : And the word was made flesh, and dwelt among us, και εσκηνωσεν εν ἡμιν and tabernacled among us; for, as the Divine presence dwelt in the tabernacle, so the fullness of the Godhead, bodily, dwelt in the man Christ Jesus. And this human body was the peculiar work of God, as it came not in the way of natural generation.

### Verse 3

[¶19] Every high priest is ordained - Καθισταται, Is set apart, for this especial work.

[¶20] Gifts and sacrifices - Δωρα τε και θυσιας· Eucharistic offerings, and sacrifices for sin. By the former, God's government of the universe, and his benevolence to his creatures in providing for their support, were acknowledged. By the latter, the destructive and ruinous nature of sin, and the necessity of an atonement, were confessed.

[¶21] Wherefore - of necessity - If Christ be a high priest, and it be essential to the office of a high priest to offer atoning sacrifices to God, Jesus must offer such. Now it is manifest that, as he is the public minister, officiating in the true tabernacle as high priest, he must make an atonement; and his being at the right hand of the throne shows that he has offered, and continues to offer, such an atonement.

### Verse 4

[¶23] For if he were on earth - As the Jewish temple was standing when this epistle was written, the whole temple service continued to be performed by the legal priests, descendants of Aaron, of the tribe of Levi; therefore if Christ had been then on earth, he could not have performed the office of a priest, being of the tribe of Judah, to which tribe the office of the priesthood did not appertain.

[¶24] There are priests that offer gifts - This is an additional proof that this epistle was written before the destruction of Jerusalem. As the word θυσιαι, sacrifices, is not added here as it is in [Heb 8:3], is it any evidence that bloody sacrifices had then ceased to be offered? Or, are both kinds included in the word δωρα, gifts? But is δωρον, a gift, ever used to express a bloody sacrifice? I believe the Septuagint never used it for זבח zebach, which signifies an animal offered to God in sacrifice.

### Verse 5

[¶26] Who serve - Οἱτινες λατρευουσι· Who perform Divine worship.

[¶27] Unto the example and shadow - Υποδειγματι και σκιᾳ, With the representation and shadow; this is Dr. Macknight's translation, and probably the true one.

[¶28] The whole Levitical service was a representation and shadow of heavenly things; it appears, therefore, absurd to say that the priests served Unto an example or representation of heavenly things; they served rather unto the substance of those things, With appropriate representations and shadows.

[¶29] As Moses was admonished - Καθως κεχρηματισται Μωσης· As Moses was Divinely warned or admonished of God.

[¶30] According to the pattern - Κατα τον τυπον· According to the type, plan, or form. It is very likely that God gave a regular plan and specification of the tabernacle and all its parts to Moses; and that from this Divine plan the whole was constructed. See on [Exo 25:40] (note).

### Verse 6

[¶32] Now hath he obtained a more excellent ministry - His office of priesthood is more excellent than the Levitical, because the covenant is better, and established on better promises: the old covenant referred to earthly things; the new covenant, to heavenly. The old covenant had promises of secular good; the new covenant, of spiritual and eternal blessings. As far as Christianity is preferable to Judaism, as far as Christ is preferable to Moses, as far as spiritual blessings are preferable to earthly blessings, and as far as the enjoyment of God throughout eternity is preferable to the communication of earthly good during time; so far does the new covenant exceed the old.

### Verse 7

[¶34] If that first had been faultless - This is nearly the same argument with that in [Heb 7:11]. The simple meaning is: If the first covenant had made a provision for and actually conferred pardon and purity, and given a title to eternal life, then there could have been no need for a second; but the first covenant did not give these things, therefore a second was necessary; and the covenant that gives these things is the Christian covenant.

### Verse 8

[¶36] For finding fault with them - The meaning is evidently this: God, in order to show that the first covenant was inefficient, saith to them, the Israelites, Behold, the days come when I will make a new covenant, etc. He found fault with the covenant, and addressed the people concerning his purpose of giving another covenant, that should be such as the necessities of mankind required. As this place refers to [Jer 31:31-34], the words finding fault with them may refer to the Jewish people, of whom the Lord complains that they had broken his covenant though he was a husband to them. See below.

[¶37] With the house of Israel and with the house of Judah - That is, with all the descendants of the twelve sons of Jacob. This is thought to be a promise of the conversion of all the Jews to Christianity; both of the lost tribes, and of those who are known to exist in Asiatic and European countries.

### Verse 9

[¶39] Not according to the covenant - The new covenant is of a widely different nature to that of the old; it was only temporal and earthly in itself, though it pointed out spiritual and eternal things. The new covenant is totally different from this, as we have already seen; and such a covenant, or system of religion, the Jews should have been prepared to expect, as the Prophet Jeremiah had, in the above place, so clearly foretold it.

[¶40] They continued not in my covenant - It should be observed that the word διαθηκη, which we translate covenant, often means religion itself; and its various precepts. The old covenant in general stated, on God's side, I will be your God; on the Israelites' side, We will be thy people. This covenant they brake; they served other gods, and neglected the precepts of that holy religion which God had delivered to them.

[¶41] And I regarded them not - Καγω ημελησα αυτων· And I neglected them or despised them; but the words in the Hebrew text of the prophet are ואנכי בעלתי בם veanochi baalti bam, which we translate, although I was a husband to them. If our translation be correct, is it possible to account for this most strange difference between the apostle and the prophet? Could the Spirit of God be the author of such a strange, not to say contradictory, translation of the same words? Let it be observed:

[¶42] 1. That the apostle quotes from the Septuagint; and in quoting a version accredited by and commonly used among the Jews, he ought to give the text as he found it, unless the Spirit of God dictated an extension of meaning, as is sometimes the case; but in the present case there seems to be no necessity to alter the meaning.

[¶43] 2. The Hebrew words will bear a translation much nearer to the Septuagint and the apostle than our translation intimates. The words might be literally rendered, And I was Lord over them, or I lorded or ruled over them; i.e., I chastised them for their transgressions, and punished them for their iniquities; ημελησα, I took no farther care of them, and gave them up into the hands of their enemies, and so they were carried away into captivity. This pretty nearly reconciles the Hebrew and the Greek, as it shows the act of God in reference to them is nearly the same when the proper meaning of the Hebrew and Greek words is considered.

[¶44] Some suppose that the letter ע ain in בעלתי is changed for ח cheth, and that the word should be read בחלתי bachalti, I have hated or despised them. An ancient and learned Jew, Rab. Parchon, has these remarkable words on this passage, ואנכי בעלתי בם׃ פ שנאתים וזו העין מתחלבה כחית שג וגם נכשם כחלה בי׃ פ שנאה אותי, and I baalti baam, translate, I hated them; for ע ain is here changed and stands for ח cheth, as it is said, their soul bachalah bi, translate, hath hated me." None of the Hebrew MSS. collated by Kennicott and De Rossi give any various reading on this word. Some of the versions have used as much latitude in their translations of the Hebrew as the Septuagint. But it is unnecessary to discuss this subject any farther; the word בעל baal itself, by the consent of the most learned men, signifies to disdain or despise, and this is pretty nearly the sense of the apostle's expression.

## 667. Hebrews · 20 of 35

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### Verse 10

[¶1] This is the covenant - This is the nature of that glorious system of religion which I shall publish among them after those days, i.e., in the times of the Gospel.

[¶2] I will put my laws into their mind - I will influence them with the principles of law, truth, holiness, etc.; and their understandings shall he fully enlightened to comprehend them.

[¶3] And write them in their hearts - All their affections, passions, and appetites, shall be purified and filled with holiness and love to God and man; so that they shall willingly obey, and feel that love is the fulfilling of the law: instead of being written on tables of stone, they shall be written on the fleshly tables of their hearts.

[¶4] I will be to them a God - These are the two grand conditions by which the parties in this covenant or agreement are bound:

[¶5] 1. I will be your God.

[¶6] 2. Ye shall be my people.

[¶7] As the object of religious adoration to any man is that Being from whom he expects light, direction, defense, support, and happiness: so God, promising to be their God, promises in effect to give them all these great and good things. To be God's people implies that they should give God their whole hearts, serve him with all their light and strength, and have no other object of worship or dependence but himself. Any of these conditions broken, the covenant is rendered null and void, and the other party absolved from his engagement.

### Verse 11

[¶9] They shall not teach every man his neighbor - Under the old covenant, properly speaking, there was no public instruction; before the erection of synagogues all worship was confined at first to the tabernacle, afterwards to the temple. When synagogues were established they were used principally for the bare reading of the law and the prophets; and scarcely any such thing as a public ministry for the continual instruction of the common people was found in the land till the time of John the Baptist, our Lord, and his apostles. It is true there were prophets who were a sort of general teachers, but neither was their ministry extended through all the people; and there were schools of the prophets and schools of the rabbins, but these were for the instruction of select persons. Hence it was necessary that every man should do what he could, under that dispensation, to instruct his neighbor and brother. But the prophecy here indicates that there should be, under the Gospel dispensation, a profusion of Divine light; and this we find to be the case by the plentiful diffusion of the sacred writings, and by an abundant Gospel ministry: and these blessings are not confined to temples or palaces, but are found in every corner of the land; so that, literally, all the people, from the least to the greatest, know and acknowledge the only true God, and Jesus Christ whom he has sent. Almost every man, at least in this land, has a Bible, and can read it; and there is not a family that has not the opportunity of hearing the Gospel preached, explained, and enforced.

[¶10] Some have thought that from the least to the greatest is intended to signify the order in which God proceeds with a work of grace; he generally begins with the poor, and through these the great and the high often hear the Gospel of Christ.

### Verse 12

[¶12] I will be merciful to their unrighteousness - In order to be their God, as mentioned under the preceding verse, it is requisite that their iniquity should be pardoned; this is provided for by the immolation of Jesus Christ as the covenant sacrifice. By his blood, redemption has been purchased, and all who with penitent hearts believe on the Lord Jesus receive remission of sins, and God remembers their iniquities no more against them so as to punish them on that account. All spiritual evil against the nature and law of God is represented here under the following terms: -

[¶13] 1. Unrighteousness, αδικια, injustice or wrong. This is against God, his neighbor, and himself.

[¶14] 2. Sin, ἁμαρτια, deviation from the Divine law; Missing the Mark; aiming at happiness but never attaining it, because sought out of God, and in the breach of his laws.

[¶15] 3. Iniquity, ανομια, lawlessness, not having, knowing, or acknowledging, a law; having no law written in their hearts, and restrained by none in the conduct of their lives. All these are to be removed by God's mercy; and this is to be understood of his mercy in Christ Jesus.

### Verse 13

[¶17] He hath made the first old - That is: He has considered it as antiquated, and as being no longer of any force.

[¶18] That which decayeth and waxeth old - Here is an allusion to the ancient laws, which either had perished from the tables on which they were written through old age, or were fallen into disuse, or were abrogated.

[¶19] Is ready to vanish away - Εγγυς αφανισμου· Is about to be abolished. Dionysius of Halicarnassus, speaking of the laws of Numa, which had been written on oak boards, says: Ἁς αφανισθηναι συνεβη τῳ χρονῳ· "which had perished through old age." And the word αφανιζειν is used to express the abolition of the law. The apostle, therefore, intimates that the old covenant was just about to be abolished; but he expresses himself cautiously and tenderly, that he might not give unnecessary offense.

[¶20] When the apostle said, All shall know the Lord, from the least to the greatest, under the new covenant, he had copious authority for saying so from the rabbins themselves. In Sohar Chadash, fol. 42, it is said: "In the days of the Messiah knowledge shall be renewed in the world, and the law shall be made plain among all; as it is written, [Jer 31:33], All shall know me, from the least to the greatest." We find the following legend in Midrash Yalcut Simeoni, part 2, fol. 46: "The holy blessed God shall sit in paradise and explain the law; all the righteous shall sit before him, and the whole heavenly family shall stand on their feet; and the holy blessed God shall sit, and the new law, which be is to give by the Messiah, shall be interpreted."

[¶21] In Sohar Genes., fol. 74, col. 291, we find these remarkable words: "When the days of the Messiah shall approach, even the little children in this world shall find out the hidden things of wisdom; and in that time all things shall be revealed to all men."

[¶22] And in Sohar Levit., fol. 24, col. 95: "There shall be no time like this till the Messiah comes, and then the knowledge of God shall be found in every part of the world."

[¶23] This day are all these sayings fulfilled in our ears: the word of God is multiplied; many run to and fro, and knowledge is increased; all the nations of the earth are receiving the book of God; and men of every clime, and of every degree - Parthians, and Medes, and Elamites; the dwellers in Mesopotamia, in Judea, in Cappadocia, in Pontus and Asia, Phrygia and Pamphylia, in Egypt, in Libya; strangers of Rome, Jews and proselytes; Cretes and Arabians; Americans, Indians, and Chinese - hear, in their own tongues, the wonderful works of God.

### Verse 1

[¶25] Of the things which we have spoken this is the sum - The word κεφαλαιον, which we translate sum, signifies the chief, the principal, or head; or, as St. Chrysostom explains it, κεφαλαιον αει το μεγιστον λεγεται, "that which is greatest is always called kephalaion," i.e. the head, or chief.

[¶26] Who is set on the right hand of the throne - This is what the apostle states to be the chief or most important point of all that he had yet discussed. His sitting down at the right hand of the throne of God, proves,

[¶27] 1. That he is higher than all the high priests that ever existed.

[¶28] 2. That the sacrifice which he offered for the sins of the world was sufficient and effectual, and as such accepted by God.

[¶29] 3. That he has all power in the heavens and in the earth, and is able to save and defend to the uttermost all that come to God through him.

[¶30] 4. That he did not, like the Jewish high priest, depart out of the holy of holies, after having offered the atonement; but abides there at the throne of God, as a continual priest, in the permanent act of offering his crucified body unto God, in behalf of all the succeeding generations of mankind. It is no wonder the apostle should call this sitting down at the right hand of the throne of the Divine Majesty, the chief or head of all that he had before spoken.

### Introduction

[¶32] Of the first covenant, and its ordinances, [Heb 9:1]. The tabernacle, candlestick, table, show-bread, veil, holy of holies, censer, ark, pot of manna, Aaron's rod, tables of the covenant, cherubim of glory, and mercy seat, [Heb 9:2-5]. How the priests served, [Heb 9:6], [Heb 9:7]. What was signified by the service, [Heb 9:8-10]. The superior excellency of Christ's ministry and sacrifice, and the efficacy of his blood, vv. 11-26. As men must once die and be judged, so Christ was once offered to bear the sins of many, and shall come without a sin-offering, a second time, to them that expect him, [Heb 9:27], [Heb 9:28].

### Verse 1

[¶34] The first covenant had also ordinances - Our translators have introduced the word covenant, as if διαθηκη had been, if not originally in the text, yet in the apostle's mind. Several MSS., but not of good note, as well as printed editions, with the Coptic version, have σκηνη tabernacle; but this is omitted by ABDE, several others, both the Syriac, Ethiopic, Armenian, Vulgate, some copies of the Itala, and several of the Greek fathers; it is in all probability a spurious reading, the whole context showing that covenant is that to which the apostle refers, as that was the subject in the preceding chapter, and this is a continuation of the same discourse.

[¶35] Ordinances - Δικαιωματα· Rites and ceremonies.

[¶36] A worldly sanctuary - Ἁγιον κοσμικον. It is supposed that the term worldly, here, is opposed to the term heavenly, [Heb 8:5]; and that the whole should be referred to the carnality or secular nature of the tabernacle service. But I think there is nothing plainer than that the apostle is speaking here in praise of this sublimely emblematic service, and hence he proceeds to enumerate the various things contained in the first tabernacle, which added vastly to its splendor and importance; such as the table of the show-bread, the golden candlestick, the golden censer, the ark of the covenant overlaid round about with gold, in which was the golden pot that had the manna, Aaron's rod that budded, and the two tables which God had written with his own finger: hence I am led to believe that κοσμικος is here taken in its proper, natural meaning, and signifies adorned, embellished, splendid; and hence κοσμος, the world: Tota hujus universi machina, coelum et terram complectens et quicquid utroque contineter, κοσμος dicitur, quod nihil ea est mundius, pulchrius, et ornatius. "The whole machine of this universe, comprehending the heavens and the earth, and whatsoever is contained in both, is called κοσμος, because nothing is more beautiful, more fair, and more elegant." So Pliny, Hist. Nat., l. ii. c. 5: Nam quem κοσμον Graeci nomine ornamenti appellaverunt, eum nos a perfecta absolutaque elegantia, Mundum. "That which the Greeks call κοσμος, ornament, we, (the Latins), from its perfect and absolute elegance call mundum, world." See on [Gen 2:1] (note).

[¶37] The Jews believe that the tabernacle was an epitome of the world; and it is remarkable, when speaking of their city, that they express this sentiment by the same Greek word, in Hebrew letters, which the apostle uses here: so in Bereshith Rabba, s. 19, fol. 19: כל קוזמיקון שלו שם הוא col kozmikon (κοσμικον) shelo sham hu. "All his world is placed there." Philo says much to the same purpose.

[¶38] If my exposition be not admitted, the next most likely is, that God has a worldly tabernacle as well as a heavenly one; that he as truly dwelt in the Jewish tabernacle as he did in the heaven of heavens; the one being his worldly house, the other his heavenly house.

### Verse 2

[¶40] For there was a tabernacle made; the first, wherein - The sense is here very obscure, and the construction involved: leaving out all punctuation, which is the case with all the very ancient MSS., the verse stands thus: Σκηνη γαρ κατεσκευασθη ἡ πρωτη εν ᾑ ἡ τε λυχνια, κ. τ. λ. which I suppose an indifferent person, who understood the language, would without hesitation render, For, there was the first tabernacle constructed, in which were the candlestick, etc. And this tabernacle or dwelling may be called the first dwelling place which God had among men, to distinguish it from the second dwelling place, the temple built by Solomon; for tabernacle here is to be considered in its general sense, as implying a dwelling.

[¶41] To have a proper understanding of what the apostle relates here, we should endeavor to take a concise view of the tabernacle erected by Moses in the wilderness. This tabernacle was the epitome of the Jewish temple; or rather, according to this as a model was the Jewish temple built. It comprised,

[¶42] 1. The court where the people might enter.

[¶43] 2. In this was contained the altar of burnt-offerings, on which were offered the sacrifices in general, besides offerings of bread, wine, and other things.

[¶44] 3. At the bottom or lower end of this court was the tent of the covenant; the two principal parts of the tabernacle were, the holy place and the holy of holies.

[¶45] In the temple built by Solomon there was a court for the Levites, different from that of the people; and, at the entrance of the holy place, a vestibule. But in the tabernacle built by Moses these parts were not found, nor does the apostle mention them here.

## 668. Hebrews · 21 of 35

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[¶0] In the holy place, as the apostle observes, there were,

[¶1] 1. The golden candlestick of seven branches, on the south.

[¶2] 2. The golden altar, or altar of incense, on the north.

[¶3] 3. The altar, or table of the show-bread; or where the twelve loaves, representing the twelve tribes, were laid before the Lord.

[¶4] 1. In each branch of the golden candlestick was a lamp; these were lighted every evening, and extinguished every morning. They were intended to give light by night.

[¶5] 2. The altar of incense was of gold; and a priest, chosen by lot each week, offered incense every morning and evening in a golden censer, which he probably left on the altar after the completion of the offering.

[¶6] 3. The table of the show-bread was covered with plates of gold; and on this, every Sabbath, they placed twelve loaves in two piles, six in each, which continued there all the week till the next Sabbath, when they were removed, and fresh loaves put in their place. The whole of this may be seen in all its details in the book of Exodus, from chap. 35 to [Exo 40:1]. See Calmet also.

[¶7] Which is called the sanctuary - Ἡτις λεγεται ἁγια· This is called holy. This clause may apply to any of the nouns in this verse, in the nominative case, which are all of the feminine gender; and the adjective ἁγια, holy, may be considered here as the nominative singular feminine, agreeing with ἡτις. Several editions accent the words in reference to this construction. The word σκηνη, tabernacle, may be the proper antecedent; and then we may read ἁγία, instead of ἅγια: but these niceties belong chiefly to grammarians.

### Verse 3

[¶9] And after the second veil - The first veil, of which the apostle has not yet spoken, was at the entrance of the holy place, and separated the temple from the court, and prevented the people, and even the Levites, from seeing what was in the holy place.

[¶10] The second veil, of which the apostle speaks here, separated the holy place from the holy of holies.

[¶11] The tabernacle, which is called the Holiest of all - That is, that part of the tabernacle which is called the holy of holies.

### Verse 4

[¶13] Which had the golden censer - It is evident that the apostle speaks here of the tabernacle built by Moses, and of the state and contents of that tabernacle as they were during the lifetime of Moses. For, as Calmet remarks, in the temple which was afterwards built there were many things added which were not in the tabernacle, and several things left out. The ark of the covenant and the two tables of the law were never found after the return from the Babylonish captivity. We have no proof that, even in the time of Solomon, the golden pot of manna, or the rod of Aaron, was either in or near the ark. In Solomon's temple the holy place was separated from the holy of holies by a solid wall, instead of a veil, and by strong wooden doors, [1Kgs 6:31-33]. In the same temple there was a large vestibule before the holy place; and round about this and the holy of holies there were many chambers in three stories, [1Kgs 6:5], [1Kgs 6:6]. But there was nothing of all this in the Mosaic tabernacle; therefore, says Calmet, we need not trouble ourselves to reconcile the various scriptures which mention this subject; some of which refer to the tabernacle, others to Solomon's temple, and others to the temple built by Zorobabel; which places were very different from each other.

[¶14] The apostle says that the golden censer was in the holy of holies; but this is nowhere mentioned by Moses. But he tells us that the high priest went in, once every year, with the golden censer to burn incense; and Calmet thinks this censer was left there all the year, and that its place was supplied by a new one, brought in by the priest the year following. Others think it was left just within the veil, so that the priest, by putting his hand under the curtain, could take it out, and prepare it for his next entrance into the holiest.

[¶15] The ark of the covenant - This was a sort of chest overlaid with plates of gold, in which the two tables of the law, Aaron's rod, the pot of manna, etc., were deposited. Its top, or lid, was the propitiatory or mercy-seat.

### Verse 5

[¶17] And over it the cherubims of glory - Cherubim is the plural of cherub, and it is absurd to add our plural termination (s) to the plural termination of the Hebrew. The glory here signifies the shechinah or symbol of the Divine presence.

[¶18] Shadowing the mercy-seat - One at each end of the ark, with their faces turned toward each other, but looking down on the cover or propitiatory, ἱλαστηριον, here called the mercy-seat.

[¶19] Of which we cannot now speak particularly - The apostle did not judge any farther account of these to be necessary; and I may be excused from considering them particularly here, having said so much on each in the places where they occur in the Pentateuch. What these point out or signify is thus explained by St. Cyril: Christus licet unus sit, multifariam tamen a nobis intelligitur: Ipse est Tabernaculum propter carnis tegumenturn: Ipse est Mensa, quia noster cibus est et vita: Ipse est Arca habens legem Dei reconditam, quia est Verbum Patris: Ipse est Candelabrum, quia est lux spiritualis: Ipse est Altare incensi, quia est odor suavitatis in sanctificationem: Ipse est Altare holocausti, quia est hostia pro totius mundi vita in cruce oblata. "Although Christ be but one, yet he is understood by us under a variety of forms. He is the Tabernacle, on account of the human body in which he dwelt. He is the Table, because he is our Bread of life. He is the Ark which has the law of God enclosed within, because he is the Word of the Father. He is the Candlestick, because he is our spiritual light. He is the Altar of incense, because he is the sweet-smelling odour of sanctification. He is the Altar of burnt-offering, because he is the victim, by death on the cross, for the sins of the whole world." This father has said, in a few words, what others have employed whole volumes on, by refining, spiritualizing, and allegorizing.

### Verse 6

[¶21] When these thing were thus ordained - When the tabernacle was made, and its furniture placed in it, according to the Divine direction.

[¶22] The priests went always into the first Tabernacle - That is, into the first part of the tabernacle, or holy place, into which he went every day twice, accomplishing the services, τας λατρειας επιτελουντες, which included his burning the incense at the morning and evening sacrifice, dressing the lamps, removing the old show-bread and laying on the new, and sprinkling the blood of the sin-offerings before the veil [Lev 4:6] : and for these works he must have constant access to the place.

### Verse 7

[¶24] But into the second - That is, the holy of holies, or second part of the tabernacle, the high priest alone, once every year, that is, on one day in the year only, which was the day on which the general atonement was made. The high priest could enter into this place only on one day in the year; but on that day he might enter several times. See Lev. 16.

[¶25] Not without blood - The day prescribed by the law for this great solemnity was the tenth of the month Tisri, in which the high priest brought in the incense or perfumes, which he placed on the golden censer; he brought also the blood of the bullock; and sprinkled some portion of it seven times before the ark, and the veil which separated the holy place from the holy of holies. See [Lev 16:14]. He then came out, and, taking some of the blood of the goat which had been sacrificed, he sprinkled it between the veil and the ark of the covenant, [Lev 16:15].

[¶26] Which he offered for himself, and for the errors of the people - Ὑπερ των του λαου αγνοηματων· For transgressions of which they were not conscious: there were so many niceties in the ritual worship of the Jews, and so many ways in which they might offend against the law and incur guilt, that it was found necessary to institute sacrifices to atone for these sins of ignorance. And as the high priest was also clothed with infirmity, he required to have an interest in the same sacrifice, on the same account. This was a national sacrifice; and by it the people understood that they were absolved from all the errors of the past year, and that they now had a renewed right of access to the mercy-seat.

### Verse 8

[¶28] The Holy Ghost this signifying - These services were divinely appointed, and by each of them the Holy Spirit of God is supposed to speak.

[¶29] The way into the holiest - That full access to God was not the common privilege of the people, while the Mosaic economy subsisted. That the apostle means that it is only by Christ that any man and every man can approach God, is evident from [Heb 10:19-22], and it is about this, and not about the tabernacle of this world, that he is here discoursing.

[¶30] I have already observed that the apostle appears to use the word σκηνη, or tabernacle, in the general sense of a dwelling place; and therefore applies it to the temple, which was reputed the house or dwelling place of God, as well as the ancient tabernacle. Therefore, what he speaks here concerning the first tabernacle, may be understood as applying with propriety to the then Jewish temple, as well as to the ancient tabernacle, which, even with all their sacrifices and ceremonies, could not make the way of holiness plain, nor the way to God's favor possible.

### Verse 9

[¶32] Which - Tabernacle and its services, was a figure, παραβολη, a dark enigmatical representation, for the time then present - for that age and dispensation, and for all those who lived under it.

[¶33] In which, καθ' ὁν, during which, time or dispensation were offered both gifts and sacrifices - eucharistic offerings and victims for sin, that could not make him that did the service, whether the priest who made the offering, or the person who brought it in the behalf of his soul, perfect as pertaining to the conscience - could not take away guilt from the mind, nor purify the conscience from dead works. The whole was a figure, or dark representation, of a spiritual and more glorious system: and although a sinner, who made these offerings and sacrifices according to the law, might be considered as having done his duty, and thus he would be exempted from many ecclesiastical and legal disabilities and punishments; yet his conscience would ever tell him that the guilt of sin was still remaining, and that it was impossible for the blood of bulls and goats to take it away. Thus even he that did the service best continued to be imperfect - had a guilty conscience, and an unholy heart.

[¶34] The words καθ' ὁν, in which, referred in the above paraphrase to τον καιρον, the time, are read καθ' ἡν by ABD, and several others, one copy of the Slavonic, the Vulgate, and some of the fathers, and thus refer to την σκηνην, the tabernacle; and this is the reading which our translators appear to have followed. Griesbach places it in his margin, as a very probable reading; but I prefer the other.

### Verse 10

[¶36] In meats and drinks, and divers washings - He had already mentioned eucharistic and sacrificial offerings, and nothing properly remained but the different kinds of clean and unclean animals which were used, or forbidden to be used, as articles of food; together with the different kinds or drinks, washings, βαπτισμοις, baptisms, immersions, sprinklings and washings of the body and the clothes, and carnal ordinances, or things which had respect merely to the body, and could have no moral influence upon the soul, unless considered in reference to that of which they were the similitudes, or figures.

[¶37] Carnal ordinances - Δικαιωματα σαρκος· Rites and ceremonies pertaining merely to the body. The word carnal is not used here, nor scarcely in any part of the New Testament, in that catachrestical or degrading sense in which many preachers and professors of Christianity take the liberty to use it.

[¶38] Imposed on them until the time of reformation - These rites and ceremonies were enacted, by Divine authority, as proper representations of the Gospel system, which should reform and rectify all things.

[¶39] The time of reformation, καιρος διορθωσεως, the time of rectifying, signifies the Gospel dispensation, under which every thing is set straight; every thing referred to its proper purpose and end; the ceremonial law fulfilled and abrogated; the moral law exhibited and more strictly enjoined; (see our Lord's sermon upon the mount); and the spiritual nature of God's worship taught, and grace promised to purify the heart: so that, through the power of the eternal Spirit, all that was wrong in the soul is rectified; the affections, passions, and appetites purified; the understanding enlightened; the judgment corrected; the will refined; in a word, all things made new.

### Verse 11

[¶41] But Christ being come a high priest of good things - I think this and the succeeding verses not happily translated: indeed, the division of them has led to a wrong translation; therefore they must be taken together, thus: But the Christ, the high priest of those good things (or services) which were to come, through a greater and more perfect tabernacle, not made with hands, that is, not of the same workmanship, entered once for all into the sanctuary; having obtained eternal redemption for us, not by the blood of goats and calves, but by his own blood, [Heb 9:13]. For if the blood of Goats, and bulls, and calves, and a heifer's ashes, sprinkled on the unclean, sanctifieth to the cleansing of the flesh, ([Heb 9:14]), how much more shall the blood of Christ, who, through the eternal Spirit, offered himself without spot to God, cleanse your consciences from dead works, in order to worship (or that ye may worship) the living God?

[¶42] In the above translation I have added, in [Heb 9:13], τραγων, of goats, on the authority of ABDE, three others, the Syriac, the Arabic of Erpen, Coptic, Vulgate, two copies of the Itala, and Theodoret. And I have rendered εις το λατρευειν, ([Heb 9:14]), In Order to worship, or That Ye May worship; for this is the meaning of these particles εις το in many parts of the New Testament. I shall now make a few observations on some of the principal expressions.

[¶43] High priest of good things - Or services, to come, των μελλοντων αγαθων. He is the High Priest of Christianity; he officiates in the behalf of all mankind; for by him are all the prayers, praises, and services of mankind offered to God; and he ever appears in the presence of God for us.

[¶44] A greater and more perfect tabernacle - This appears to mean our Lord's human nature. That, in which dwelt all the fullness of the Godhead bodily, was fitly typified by the tabernacle and temple, in both of which the majesty of God dwelt.

## 669. Hebrews · 22 of 35

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[¶0] Not made with hands - Though our Lord's body was a perfect human body, yet it did not come in the way of natural generation; his miraculous conception will sufficiently justify the expressions used here by the apostle.

### Verse 12

[¶2] But by his own blood - Here the redemption of man is attributed to the blood of Christ; and this blood is stated to be shed in a sacrificial way, precisely as the blood of bulls, goats and calves was shed under the law.

[¶3] Once - Once for all, εφαπαξ, in opposition to the annual entering of the high priest into the holiest, with the blood of the annual victim.

[¶4] The holy place - Or sanctuary, τα ἁγιᾳ, signifies heaven, into which Jesus entered with his own blood, as the high priest entered into the holy of holies with the blood of the victims which he had sacrificed.

[¶5] Eternal redemption - Αιωνιαν λυτρωσιν· A redemption price which should stand good for ever, when once offered; and an endless redemption from sin, in reference to the pardon of which, and reconciliation to God, there needs no other sacrifice: it is eternal in its merit and efficacy.

### Verse 13

[¶7] Sanctifieth to the purifying of the flesh - Answers the end proposed by the law; namely, to remove legal disabilities and punishments, having the body and its interests particularly in view, though adumbrating or typifying the soul and its concerns.

### Verse 14

[¶9] Who through the eternal Spirit - This expression is understood two ways:

[¶10] 1. Of the Holy Ghost himself. As Christ's miraculous conception was by the Holy Spirit, and he wrought all his miracles by the Spirit of God, so his death or final offering was made through or by the eternal Spirit; and by that Spirit he was raised from the dead, [1Pet 3:18]. Indeed, through the whole of his life be was justified by the Spirit; and we find that in this great work of human redemption, the Father, the Son, and the Holy Spirit were continually employed: therefore the words may be understood of the Holy Spirit properly.

[¶11] 2. Of the eternal Logos or Deity which dwelt in the man Christ Jesus, through the energy of which the offering of his humanity became an infinitely meritorious victim; therefore the Deity of Christ is here intended.

[¶12] But we cannot well consider one of these distinct from the other; and hence probably arose the various readings in the MSS. and versions on this article. Instead of δια Πνευματος αιωνιου, by the Eternal Spirit, δια Πνευματος Ἁγιου, by the Holy Spirit, is the reading of D*, and more than twenty others of good note, besides the Coptic, Slavonic, Vulgate, two copies of the Itala, Cyril, Athanasius sometimes, Damascenus, Chrysostom, and some others. But the common reading is supported by ABD**, and others, besides the Syriac, all the Arabic, Armenian, Ethiopic, Athanasius generally, Theodoret, Theophylact, and Ambrosius. This, therefore, is the reading that should he preferred, as it is probable that the Holy Ghost, not the Logos, is what the apostle had more immediately in view. But still we must say, that the Holy Spirit, with the eternal Logos, and the almighty Father, equally concurred in offering up the sacrifice of the human nature of Christ, in order to make atonement for the sin of the world.

[¶13] Purge your conscience - Καθαριει την συνειδησιν· Purify your conscience. The term purify should be everywhere, both in the translation of the Scriptures, and in preaching the Gospel, preferred to the word purge, which, at present, is scarcely ever used in the sense in which our translators have employed it.

[¶14] Dead works - Sin in general, or acts to which the penalty of death is annexed by the law. See the phrase explained, [Heb 6:1] (note).

### Verse 15

[¶16] And for this cause - Some translate δια τουτο, on account of this (blood.) Perhaps it means no more than a mere inference, such as therefore, or wherefore.

[¶17] He is the Mediator of the new testament - There was no proper reason why our translators should render διαθηκη by testament here, when in almost every other case they render it covenant, which is its proper ecclesiastical meaning, as answering to the Hebrew ברית berith, which see largely explained, [Gen 15:10], and in other places of the Pentateuch.

[¶18] Very few persons are satisfied with the translation of the following verses to the 20th, particularly the 16th and 17th; at all events the word covenant must be retained. He - Jesus Christ, is Mediator; the μεσιτης, or mediator, was the person who witnessed the contract made between the two contracting parties, slew the victim, and sprinkled each with its blood.

[¶19] Of the new testament - The new contract betwixt God and the whole human race, by Christ Jesus the Mediator, distinguished here from the old covenant between God and the Israelites, in which Moses was the mediator.

[¶20] That by means of death - His own death upon the cross.

[¶21] For the redemption of the transgressions - To make atonement for the transgressions which were committed under the old covenant, which the blood of bulls and calves could not do; so the death of Jesus had respect to all the time antecedent to it, as well as to all the time afterward till the conclusion of the world.

[¶22] They which are called - The Gentiles, might receive the promise - might, by being brought into a covenant with God, have an equal right with the Jews, not merely to an inheritance such as the promised land, but to an eternal inheritance, and consequently infinitely superior to that of the Jews, inasmuch as the new covenant is superior in every point of view to the old.

[¶23] How frequently the Gentiles are termed οἱ κλητοι and οἱ κεκλημενοι, the called, all St. Paul's writings show. And they were thus termed because they were called and elected in the place of the Jews, the ancient called and elect, who were now divorced and reprobated because of their disobedience.

### Verse 16

[¶25] For where a testament is - A learned and judicious friend furnishes me with the following translation of this and the 17th verse: - "For where there is a covenant, it is necessary that the death of the appointed victim should be exhibited, because a covenant is confirmed over dead victims, since it is not at all valid while the appointed victim is alive."

[¶26] He observes, "There is no word signifying testator, or men, in the original. Διαθεμενος is not a substantive, but a participle, or a participial adjective, derived from the same root as διατηκη, and must have a substantive understood. I therefore render it the disposed or appointed victim, alluding to the manner of disposing or setting apart the pieces of the victim, when they were going to ratify a covenant; and you know well the old custom of ratifying a covenant, to which the apostle alludes. I refer to your own notes on [Gen 6:18] (note), and [Gen 15:10] (note). - J. C."

[¶27] Mr. Wakefield has translated the passage nearly in the same way. "For where a covenant is, there must be necessarily introduced the death of that which establisheth the covenant; because a covenant is confirmed over dead things, and is of no force at all whilst that which establisheth the covenant is alive." This is undoubtedly the meaning of this passage; and we should endeavor to forget that testament and testator were ever introduced, as they totally change the apostle's meaning. See the observations at the end of this chapter.

### Verse 18

[¶29] Whereupon - Ὁθεν. Wherefore, as a victim was required for the ratification of every covenant, the first covenant made between God and the Hebrews, by the mediation of Moses, was not dedicated, εγκεκαινισται, renewed or solemnized, without blood - without the death of a victim, and the aspersion of its blood.

### Verse 19

[¶31] When Moses had spoken every precept - The place to which the apostle alludes is [Exo 24:4-8], where the reader is requested to consult the notes.

[¶32] And sprinkled both the book - The sprinkling of the book is not mentioned in the place to which the apostle refers, (see above), nor did it in fact take place. The words αυτο τε το βιβλιον, and the book itself, should be referred to λαβων, having taken, and not to ερῥαντισε, he sprinkled; the verse should therefore be read thus: For after every commandment of the law had been recited by Moses to all the people, he took the blood of the calves, and of the goats, with water and scarlet wool, and the book itself, and sprinkled all the people. The rite was performed thus: Having received the blood of the calves and goats into basins, and mingled it with water to prevent it from coagulating, he then took a bunch of hyssop, and having bound it together with thread made of scarlet wool, he dipped this in the basin, and sprinkled the blood and water upon the people who were nearest to him, and who might be considered on this occasion the representatives of all the rest; for it is impossible that he should have had blood enough to have sprinkled the whole of the congregation.

[¶33] Some think that the blood was actually sprinkled upon the book itself, which contained the written covenant, to signify that the covenant itself was ratified by the blood.

### Verse 20

[¶35] This is the blood of the testament - (covenant.) Our Lord refers to the conduct of Moses here, and partly quotes his words in the institution of the eucharist: This is my blood of the new covenant, which is shed for many for the remission of sins, [Mat 26:28]. And by thus using the words and applying them, he shows that his sacrificial blood was intended by the blood shed and sprinkled on this occasion, and that by it alone the remission of sins is obtained.

### Verse 21

[¶37] He sprinkled - with blood - all the vessels of the ministry - To intimate that every thing used by sinful man is polluted, and that nothing can be acceptable in the sight of a holy God that has not in effect the sprinkling of the atoning blood.

### Verse 22

[¶39] And almost all things are - purged with blood - The apostle says almost, because in some cases certain vessels were purified by water, some by fire, [Num 31:23], and some with the ashes of the red heifer, [Num 19:2-10], but it was always understood that every thing was at first consecrated by the blood of the victim.

[¶40] And without shedding of blood is no remission - The apostle shows fully here what is one of his great objects in the whole of this epistle, viz. that there is no salvation but through the sacrificial death of Christ, and to prefigure this the law itself would not grant any remission of sin without the blood of a victim. This is a maxim even among the Jews themselves, אין כפרה אלא בדם ein capparah ella bedam, "There is no expiation but by blood." Yoma, fol. 5, 1; Menachoth, fol. 93, 2. Every sinner has forfeited his life by his transgressions, and the law of God requires his death; the blood of the victim, which is its life, is shed as a substitute for the life of the sinner. By these victims the sacrifice of Christ was typified. He gave his life for the life of the world; human life for human life, but a life infinitely dignified by its union with God.

### Verse 23

[¶42] The patterns of things in the heavens - That is: The tabernacle and all its utensils, services, etc., must be purified by these, viz.: The blood of calves and goats, and the sprinkling of the blood and water with the bunch of hyssop bound about with scarlet wool. These are called patterns, ὑποδειγματα, exemplars, earthly things, which were the representatives of heavenly things. And there is no doubt that every thing in the tabernacle, its parts, divisions, utensils, ministry, etc., as appointed by God, were representations of celestial matters; but how far and in what way we cannot now see.

[¶43] Purification implies, not only cleansing from defilement, but also dedication or consecration. All the utensils employed in the tabernacle service were thus purified though incapable of any moral pollution.

[¶44] But the heavenly things themselves -

## 670. Hebrews · 23 of 35

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[¶0] 1. Some think this means heaven itself, which, by receiving the sacrificed body of Christ, which appears in the presence of God for us, may be said to be purified, i.e., set apart for the reception of the souls of those who have found redemption in his blood.

[¶1] 2. Others think the body of Christ is intended, which is the tabernacle in which his Divinity dwelt; and that this might be said to be purified by its own sacrifice, as he is said, [Joh 17:19], to sanctify himself; that is, to consecrate himself unto God as a sin-offering for the redemption of man.

[¶2] 3. Others suppose the Church is intended, which he is to present to the Father without spot or wrinkle or any such thing.

[¶3] 4. As the entrance to the holy of holies must be made by the sprinkling of the blood of the sacrifice, and as that holy of holies represented heaven, the apostle's meaning seems to be that there was and could be no entrance to the holiest but through his blood; and therefore, when by a more perfect tabernacle, [Heb 9:11], [Heb 9:12], he passed into the heavens, not with the blood of bulls and goats, but by his own blood, he thus purified or laid open the entrance to the holiest, by a more valuable sacrifice than those required to open the entrance of the holy of holies. It was necessary, therefore, for God had appointed it so, that the tabernacle and its parts, etc., which were patterns of things in the heavens, should be consecrated and entered with such sacrifices as have already been mentioned; but the heaven of heavens into which Jesus entered, and whither he will bring all his faithful followers, must be propitiated, consecrated, and entered, by the infinitely better sacrifice of his own body and blood. That this is the meaning appears from the following verse.

### Verse 24

[¶5] Christ is not entered into the holy places made with hands - He is not gone into the holy of holies of the tabernacle or temple, as the Jewish high priest does once in the year with the blood of the victim, to sprinkle it before the mercy-seat there; but into heaven itself, which he has thus opened to all believers, having made the propitiatory offering by which both he and those whom he represents are entitled to enter and enjoy eternal blessedness. And hence we may consider that Christ, appearing in his crucified body before the throne, is a real offering of himself to the Divine justice in behalf of man; and that there he continues in the constant act of being offered, so that every penitent and believer, coming unto God through him, find him their ever ready and available sacrifice, officiating as the High Priest of mankind in the presence of God.

### Verse 25

[¶7] Nor yet that he should offer himself often - The sacrifice of Christ is not like that of the Jewish high priest; his must be offered every year, Christ has offered himself once for all: and this sacrificial act has ever the same efficacy, his crucified body being still a powerful and infinitely meritorious sacrifice before the throne.

### Verse 26

[¶9] For then must he often have suffered - In the counsel of God, Christ was considered the Lamb slain from the foundation of the world, [Rev 13:8], so that all believers before his advent were equally interested in his sacrificial death with those who have lived since his coming. Humanly speaking, the virtue of the annual atonement could not last long, and must be repeated; Christ's sacrifice is ever the same; his life's blood is still considered as in the act of being continually poured out. See [Rev 5:6].

[¶10] The end of the world - The conclusion of the Jewish dispensation, the Christian dispensation being that which shall continue till the end of time.

[¶11] To put away sin - Εις αθετησιν ἁμαρτιας· To abolish the sin-offerings; i.e. to put an end to the Mosaic economy by his one offering of himself. It is certain that, after Christ had offered himself, the typical sin-offerings of the law ceased; and this was expressly foretold by the Prophet Daniel, [Dan 9:24]. Some think that the expression should be applied to the putting away the guilt, power, and being of sin from the souls of believers.

### Verse 27

[¶13] As it is appointed - Αποκειται· It is laid before them by the Divine decree: Dust thou art, and unto dust thou shalt return. Unto men generally, during the course of the present world, not all men as some falsely quote; for Enoch and Elijah have not died, and those that shall be alive at the day of judgment shall not die, but be changed.

[¶14] But after this the judgment - They shall die but once, and be judged but once, therefore there is no metempsychosis, no transmigration from body to body; judgment succeeds to dying; and as they shall be judged but once, they can die but once.

### Verse 28

[¶16] So Christ was once offered - He shall die no more; he has borne away the sins of many, and what he has done once shall stand good for ever. Yet he will appear a second time without sin, χωρις ἁμαρτιας, without a sin-offering; That he has already made.

[¶17] Unto salvation - To deliver the bodies of believers from the empire of death, to reunite them to their purified souls, and bring both into his eternal glory. This is salvation, and the very highest of which the human being is capable. Amen! Even so, come Lord Jesus! Hallelujah!

[¶18] 1. In the preceding notes I have given my reasons for dissenting from our translation of the 15th, 16th, and 17th verses. Many learned men are of the same opinion; but I have not met with one who appears to have treated the whole in a more satisfactory manner than Dr. Macknight, and for the edification of my readers I shall here subjoin the substance of what he has written on this point. "[Heb 9:15]. Mediator of the new covenant. See [Heb 8:7]. The word διαθηκη, here translated covenant, answers to the Hebrew word berith, which all the translators of the Jewish Scriptures have understood to signify a covenant. The same signification our translators have affixed to the word διαθηκη, as often as it occurs in the writings of the evangelists and apostles, except in the history of the institution of the supper, and in [2Cor 3:6] : and [Heb 7:22], and in the passage under consideration; in which places, copying the Vulgate version, they have rendered διαθηκη by the word testament. Beza, following the Syriac Version, translates διαθηκη everywhere by the words foedas, pactum, except in the 16th, 17th, and 20th verses of this chapter, where likewise following the Syriac version, he has testamentum. Now if καινη διαθηκη, the new testament, in the passages above mentioned, means the Gospel covenant, as all interpreters acknowledge, παλαια διαθηκη, the old testament, [2Cor 3:14], and πρωτη διαθηκη, the first testament, [Heb 9:15], must certainly be the Sinaitic covenant or law of Moses, as is evident also from [Heb 9:20]. On this supposition it may be asked,

[¶19] 1. In what sense the Sinaitic covenant or law of Moses, which required perfect obedience to all its precepts under penalty of death, and allowed no mercy to any sinner, however penitent, can be called a testament, which is a deed conferring something valuable on a person who may accept or refuse it, as he thinks fit? Besides, the transaction at Sinai, in which God promised to continue the Israelites in Canaan, on condition they refrained from the wicked practices of the Canaanites, and observed his statutes, Lev. 18, can in no sense be called a testament.

[¶20] 2. If the law of Moses be a testament, and if, to render that testament valid, the death of the testator be necessary, as the English translators have taught us, [Heb 9:16], I ask who it was that made the testament of the law? Was it God or Moses? And did either of them die to render it valid?

[¶21] 3. I observe that even the Gospel covenant is improperly called a testament, because, notwithstanding all its blessings were procured by the death of Christ, and are most freely bestowed, it lost any validity which, as a testament, it is thought to have received by the death of Christ, when he revived again on the third day.

[¶22] 4. The things affirmed in the common translation of [Heb 9:15], concerning the new testament, namely, that it has a Mediator; that that Mediator is the Testator himself; that there were transgressions of a former testament, for the redemption of which the Mediator of the new testament died; and, [Heb 9:19], that the first testament was made by sprinkling the people in whose favor it was made with blood; are all things quite foreign to a testament. For was it ever known in any nation that a testament needed a mediator? Or that the testator was the mediator of his own testament? Or that it was necessary the testator of a new testament should die to redeem the transgressions of a former testament? Or that any testament was ever made by sprinkling the legatees with blood? These things however were usual in covenants. They had mediators who assisted at the making of them, and were sureties for the performance of them. They were commonly ratified by sacrifices, the blood of which was sprinkled on the parties; withal, if any former covenant was infringed by the parties, satisfaction was given at the making of a second covenant.

[¶23] 5. By calling Christ the Mediator of the new testament our thoughts are turned away entirely from the view which the Scriptures give us of his death as a sacrifice for sin; whereas, if he is called the Mediator of the new covenant, which is the true translation of διαθηκης καινης μεσιτης, that appellation directly suggests to us that the new covenant was procured and ratified by his death as a sacrifice for sin. Accordingly Jesus, on account of his being made a priest by the oath of God, is said to be the Priest or Mediator of a better covenant than that of which the Levitical priests were the mediators. I acknowledge that in classical Greek διαθηκη, commonly signifies a testament. Yet, since the Seventy have uniformly translated the Hebrew word berith, which properly signifies a covenant, by the word διαθηκη, in writing Greek the Jews naturally used διαθηκη for συνθηκη as our translators have acknowledged by their version of [Heb 10:16]. To conclude: Seeing in the verses under consideration διαθηκη may be translated a covenant; and seeing, when so translated, these verses make a better sense, and agree better with the scope of the apostle's reasoning than if it were translated a testament; we can be at no loss to know which translation of διαθηκη in these verses ought to be preferred. Nevertheless, the absurdity of a phraseology to which readers have been long accustomed, without attending distinctly to its meaning, does not soon appear. "He is the Mediator. Here it is remarkable that Jesus is not called διαθεμενος, the Testator, but μεσιτης, the Mediator, of the new covenant; first, because he procured the new covenant for mankind, in which the pardon of sin is promised; for, as the apostle tells us, his death, as a sacrifice for sin, is the consideration on account of which the pardon of the transgressions of the first covenant is granted. Secondly, because the new covenant having been ratified as well as procured by the death of Christ, he is fitly called the Mediator of that covenant in the same sense that God's oath is called, [Heb 6:17], the mediator, or confirmor, of his promise. Thirdly, Jesus, who died to procure the new covenant, being appointed by God the high priest thereof, to dispense his blessings, he is on that account also called, [Heb 8:6], the mediator of that better covenant. [Heb 9:16]. For where a covenant (is made by sacrifice), there is a necessity that the death of the appointed sacrifice be produced. This elliptical expression must be completed, if, as is probable, the apostle had now in his eye the covenant which God made with Noah and Abraham. His covenant is recorded, [Gen 8:20], where we are told, that on coming out of the ark Noah offered a burnt-offering of every clean beast and fowl. And the Lord smelled a sweet savor. And the Lord said in his heart, I will not again curse the ground, neither will I again smite any more every living thing as I have done. This promise or declaration God called his covenant with men, and with every living creature. [Gen 9:9], [Gen 9:10]. In like manner God made a covenant with Abraham by sacrifice, [Gen 15:9], [Gen 15:18], and with the Israelites at Sinai, [Exo 24:8]. See also [Psa 50:5]. By making his covenants with men in this manner, God taught them that his intercourses with them were all founded on an expiation afterwards to be made for their sins by the sacrifice of the seed of the woman, the bruising of whose heel, or death, was foretold at the fall. On the authority of these examples, the practice of making covenants by sacrifice prevailed among the Jews; [Jer 34:18]; [Zac 9:11]; and even among the heathens; for they had the knowledge of these examples by tradition. Stabant et caesa jungebant foedera porca; Virgil, Aeneid, viii. 611. Hence the phrases, foedus ferire and percutere, to strike or kill the covenant. "There is a necessity that the death του διαθεμενου, of the appointed. Here we may supply either the word θυματος, sacrifice, or ζωου, animal, which might be either a calf, a goat, a bull, or any other animal which the parties making the covenant chose. Διαθεμενου is the participle of the second aorist of the middle voice of the verb διατιθημι, constituo, I appoint. Wherefore its primary and literal signification is, of the appointed. Our translators have given the word this sense, [Luk 22:29]; Καγω διατιθεμαι ὑμιν, καθως διετιθετο μοι ὁ Πατηρ μου, βασιλειαν. And I appoint to you a kingdom, as my Father hath appointed to me a kingdom. "Be brought in; Θανατον αναγκη φερεσθαι του διαθεμενου, Elsner, vol. ii., p. 381, has shown that the word φερεσθαι is sometimes used in a forensic sense for what is produced, or proved, or made apparent in a court of judicature. Wherefore the apostle's meaning is, that it is necessary the death of the appointed sacrifice be brought in, or produced, at the making of the covenant. In the margin of our Bibles this clause is rightly translated, be brought in. See [Act 25:7], where φεροντες is used in the forensic sense. [Heb 9:17]. A covenant is firm over dead sacrifices; Επι νεκροις. Νεκροις being an adjective, it must have a substantive agreeing with it, either expressed or understood. The substantive understood in this place, I think, is θυμασι, sacrifices; for which reason I have supplied it in the translation. Perhaps the word ζωοις, animals, may be equally proper; especially as, in the following clause, διαθεμενος is in the gender of the animals appointed for the sacrifice. Our translators have supplied the word ανθρωποις, men, and have translated επι νεκροις, after men are dead, contrary to the propriety of the phrase. "It never hath force whilst the appointed liveth; Ὁτε ζῃ ὁ διαθεμενος. Supply μοσχος, or τραγος, or ταυρος· whilst the calf, or goat, or bull, appointed for the sacrifice of ratification, liveth. The apostle having, in [Heb 9:15], showed that Christ's death was necessary as ὁ Μεσιτης, the Mediator, that is, the procurer, and ratifier of the new covenant, he in the 16th and 17th verses observes that, since God's covenants with men were all ratified by sacrifice to show that his intercourses with men are founded on the sacrifice of his Son, it was necessary that the new covenant itself should be ratified by his Son's actually dying as a sacrifice.

[¶24] 1. "The faultiness of the common translation of the 15th, 16th, 17th, 18th, and 20th verses of this chapter having been already shown in the notes, nothing needs be added here, except to call the reader's attention to the propriety and strength of the apostle's reasoning, as it appears in the translation of these verses which I have given, compared with his reasoning as represented in the common version."

[¶25] 2. It is supposed that in [Heb 9:28], the apostle, in speaking about Christ's bearing the sins of many, alludes to the ceremony of the scape goat. This mysterious sacrifice was to be presented to God, [Lev 16:7], and the sins of the people were to be confessed over the head of it, [Lev 16:21], and after this the goat was dismissed into a land uninhabited, laden, as the institution implied, with the sins of the people; and this the word ανενεγκειν, to bear or carry away, seems to imply. So truly as the goat did metaphorically bear away the sins of the many, so truly did Christ literally bear the punishment due to our sins; and in reference to every believer, has so borne them away that they shall never more rise in judgment against him.

[¶26] 3. In Christ's coming, or appearing the second time, it is very probable, as Dr. Doddridge and others have conjectured, that there is an allusion to the return of the high priest from the inner tabernacle; for, after appearing there in the presence of God, and making atonement for the people in the plain dress of an ordinary priest, [Lev 16:23], [Lev 16:24], he came out arrayed in his magnificent robes, to bless the people, who waited for him in the court of the tabernacle of the congregation. "But there will be this difference," says Dr. Macknight, "between the return of Christ to bless his people, and the return of the high priest to bless the congregation. The latter, after coming out of the most holy place, made a new atonement in his pontifical robes for himself and for the people, [Lev 16:24], which showed that the former atonement was not real but typical. Whereas Jesus, after having made atonement, (and presented himself in heaven, before God), will not return to the earth for the purpose of making himself a sacrifice the second time; but having procured an eternal redemption for us, by the sacrifice of himself once offered, he will return for the purpose of declaring to them who wait for him that they are accepted, and of bestowing on them the great blessing of eternal life. This reward he, being surrounded with the glory of the Father, [Mat 16:27], will give them in the presence of an assembled universe, both as their King and their Priest. This is the great salvation which Christ came to preach, and which was confirmed to the world by them who heard him: [Heb 2:3]." Reader, lay this sincerely to heart!

[¶27] 4. The form in which the high priest and the ordinary priests were to bless the people, after burning the incense in the tabernacle, is prescribed, [Num 6:23-26]. Literally translated from the Hebrew it is as follows, and consists of three parts or benedictions: -

[¶28] 1. May Jehovah bless thee, and preserve thee!

[¶29] 2. May Jehovah cause his face to shine upon thee, and be gracious unto thee!

[¶30] 3. May Jehovah lift up his faces upon thee, and may he put prosperity unto thee! (See my notes on the place, [Num 6:23-26].)

[¶31] We may therefore say that Christ, our High Priest, came to bless each of us, by turning us away from our iniquity. And let no one ever expect to see him at his second coming with joy, unless he have, in this life, been turned away from his iniquity, and obtained remission of all his sins, and that holiness without which none can see God. Reader, the time of his reappearing is, to thee, at hand! Prepare to meet thy God!

[¶32] On the word conscience, which occurs so often in this chapter, and in other parts of this epistle, see the observations at the end of chap. 13.

### Introduction

[¶34] The insufficiency of the legal sacrifices to take away sin, [Heb 10:1-4]. The purpose and will of God, as declared by the Psalmist, relative to the salvation of the world by the incarnation of Christ; and our sanctification through that will, [Heb 10:5-10]. Comparison between the priesthood of Christ and that of the Jews, [Heb 10:11-14]. The new covenant which God promised to make, and the blessings of it, [Heb 10:15-17]. The access which genuine believers have to the holiest by the blood of Jesus, [Heb 10:18-20]. Having a High Priest over the Church of God, we should have faith, walk uprightly, hold fast our profession, exhort and help each other, and maintain Christian communion, [Heb 10:21-25]. The danger and awful consequences of final apostasy, [Heb 10:26-31]. In order to our perseverance, we should often reflect on past mercies, and the support afforded us in temptations and afflictions; and not cast away our confidence, for we shall receive the promise if we patiently fulfill the will of God, [Heb 10:32-37]. The just by faith shall live; but the soul that draws back shall die, [Heb 10:38]. The apostle's confidence in the believing Hebrews, [Heb 10:39].

### Verse 1

[¶36] The law, having a shadow of good things to come - A shadow, σκια, signifies,

[¶37] 1. Literally, the shade cast from a body of any kind, interposed between the place on which the shadow is projected, and the sun or light; the rays of the light not shining on that place, because intercepted by the opacity of the body, through which they cannot pass.

[¶38] 2. It signifies, technically, a sketch, rude plan, or imperfect draught of a building, landscape, man, beast, etc.

[¶39] 3. It signifies, metaphorically, any faint adumbration, symbolical expression, imperfect or obscure image of a thing; and is opposed to σωμα, body, or the thing intended to be thereby defined.

[¶40] 4. It is used catachrestically among the Greek writers, as umbra is among the Latins, to signify any thing vain, empty, light, not solid; thus Philostratus, Vit. Soph., lib. i. cap. 20: Ὁτι σκια και ονειρατα αἱ ἡδοναι πασαι· All pleasures are but Shadows and dreams. And Cicero, in Pison., cap. 24: Omnes umbras falsae gloriae consectari. "All pursue the Shadows of False Glory." And again, De Offic., lib. iii. cap. 17: Nos veri juris germanaeque justitiae solidam et expressam effigiem nullam tenemus; umbra et itnaginibus utimur. "We have no solid and express effigy of true law and genuine justice, but we employ shadows and images to represent them."

[¶41] And not the very image - Εικων, image, signifies,

[¶42] 1. A simple representation, from εικω, I am like.

[¶43] 2. The form or particular fashion of a thing.

[¶44] 3. The model according to which any thing is formed.

## 671. Hebrews · 24 of 35

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[¶0] 4. The perfect image of a thing as opposed to a faint representation.

[¶1] 5. Metaphorically, a similitude, agreement, or conformity.

[¶2] The law, with all its ceremonies and sacrifices, was only a shadow of spiritual and eternal good. The Gospel is the image or thing itself, as including every spiritual and eternal good.

[¶3] We may note three things here:

[¶4] 1. The shadow or general outline, limiting the size and proportions of the thing to be represented.

[¶5] 2. The image or likeness completed from this shadow or general outline, whether represented on paper, canvass, or in statuary,

[¶6] 3. The person or thing thus represented in its actual, natural state of existence; or what is called here the very image of the things, αυτην την εικονα των πραγματων.

[¶7] Such is the Gospel, when compared with the law; such is Christ, when compared with Aaron; such is his sacrifice, when compared with the Levitical offerings; such is the Gospel remission of sins and purification, when compared with those afforded by the law; such is the Holy Ghost, ministered by the Gospel, when compared with its types and shadows in the Levitical service; such the heavenly rest, when compared with the earthly Canaan. Well, therefore, might the apostle say, The law was only the shadow of good things to come.

[¶8] Can never - make the comers thereunto perfect - Cannot remove guilt from the conscience, or impurity from the heart. I leave preachers to improve these points.

### Verse 2

[¶10] Would they not have ceased to be offered? - Had they made an effectual reconciliation for the sins of the world, and contained in their once offering a plenitude of permanent merit, they would have ceased to be offered, at least in reference to any individual who had once offered them; because, in such a case, his conscience would be satisfied that its guilt had been taken away. But no Jew pretended to believe that even the annual atonement cancelled his sin before God; yet he continued to make his offerings, the law of God having so enjoined, because these sacrifices pointed out that which was to come. They were offered, therefore, not in consideration of their own efficacy, but as referring to Christ; See on [Heb 9:9] (note).

### Verse 4

[¶12] For it is not possible - Common sense must have taught them that shedding the blood of bulls and goats could never satisfy Divine justice, nor take away guilt from the conscience; and God intended that they should understand the matter so: and this the following quotation from the Psalmist sufficiently proves.

### Verse 5

[¶14] When he (the Messiah) cometh into the world - Was about to be incarnated, He saith to God the Father, Sacrifice and offering thou wouldest not - it was never thy will and design that the sacrifices under thy own law should be considered as making atonement for sin, they were only designed to point out my incarnation and consequent sacrificial death, and therefore a body hast thou prepared me, by a miraculous conception in the womb of a virgin, according to thy word, The seed of the woman shall bruise the head of the serpent.

[¶15] A body hast thou prepared me - The quotation in this and the two following verses is taken from Psalm 40, 6th, 7th, and 8th verses, as they stand now in the Septuagint, with scarcely any variety of reading; but, although the general meaning is the same, they are widely different in verbal expression in the Hebrew. David's words are, אזנים כרית לי oznayim caritha li, which we translate, My ears hast thou opened; but they might be more properly rendered, My ears hast thou bored, that is, thou hast made me thy servant for ever, to dwell in thine own house; for the allusion is evidently to the custom mentioned, [Exo 21:2], etc.: "If thou buy a Hebrew servant, six years he shall serve, and in the seventh he shall go out free; but if the servant shall positively say, I love my master, etc., I will not go out free, then his master shall bring him to the door post, and shall bore his ear through with an awl, and he shall serve him for ever." But how is it possible that the Septuagint and the apostle should take a meaning so totally different from the sense of the Hebrew? Dr. Kennicott has a very ingenious conjecture here: he supposes that the Septuagint and apostle express the meaning of the words as they stood in the copy from which the Greek translation was made; and that the present Hebrew text is corrupted in the word אזנים oznayim, ears, which has been written through carelessness for אז גוה az gevah, Then a Body. The first syllable אז, Then, is the same in both; and the latter נים, which joined to אז, makes אזנים oznayim, might have been easily mistaken for גוה gevah, Body; נ nun, being very like ג gimel; י yod, like ו vau; and ה he, like final ם mem; especially if the line on which the letters were written in the MS. happened to be blacker than ordinary, which has often been a cause of mistake, it might have been easily taken for the under stroke of the mem, and thus give rise to a corrupt reading: add to this the root כרה carah, signifies as well to prepare as to open, bore, etc. On this supposition the ancient copy, translated by the Septuagint, and followed by the apostle, must have read the text thus: אז גוה כרית לי az gevah caritha li, σωμα δε κατηρτισω μοι, then a body thou hast prepared me: thus the Hebrew text, the version of the Septuagint, and the apostle, will agree in what is known to be an indisputable fact in Christianity, namely, that Christ was incarnated for the sin of the world.

[¶16] The Ethiopic has nearly the same reading; the Arabic has both, A body hast thou prepared me, and mine ears thou hast opened. But the Syriac, the Chaldee, and the Vulgate, agree with the present Hebrew text; and none of the MSS. collated by Kennicott and De Rossi have any various reading on the disputed words.

[¶17] It is remarkable that all the offerings and sacrifices which were considered to be of an atoning or cleansing nature, offered under the law, are here enumerated by the psalmist and the apostle, to show that none of them nor all of them could take away sin, and that the grand sacrifice of Christ was that alone which could do it.

[¶18] Four kinds are here specified, both by the psalmist and the apostle, viz.:

[¶19] Sacrifice, זבח zebach, θυσια·

[¶20] Offering, מנחה minchah, προσφορα·

[¶21] Burnt-Offering, עולה olah, ὁλοκαυτωμα·

[¶22] Sin-Offering, חטאה chataah, περι ἁμαρτιας.

[¶23] Of all these we may say, with the apostle, it was impossible that the blood of bulls and goats, etc., should take away sin.

### Verse 6

[¶25] Thou hast had no pleasure - Thou couldst never be pleased with the victims under the law; thou couldst never consider them as atonements for sin; as they could never satisfy thy justice, nor make thy law honorable.

### Verse 7

[¶27] In the volume of the book - במגלת ספר bimgillath sepher, "in the roll of the book." Anciently, books were written on skins and rolled up. Among the Romans these were called volumina, from volvo, I roll; and the Pentateuch, in the Jewish synagogues, is still written in this way. There are two wooden rollers; on one they roll on, on the other they roll off, as they proceed in reading. The book mentioned here must be the Pentateuch, or five books of Moses; for in David's time no other part of Divine revelation had been committed to writing. This whole book speaks about Christ, and his accomplishing the will of God; not only in, The seed of the woman shall bruise the head of the serpent, and, In thy seed shall all the nations of the earth be blessed, but in all the sacrifices and sacrificial rites mentioned in the law.

[¶28] To do thy will - God willed not the sacrifices under the law, but he willed that a human victim of infinite merit should be offered for the redemption of mankind. That there might be such a victim, a body was prepared for the eternal Logos; and in that body he came to do the will of God, that is, to suffer and die for the sins of the world.

### Verse 9

[¶30] He taketh away the first - The offerings, sacrifices, burnt-offerings, and sacrifices for sin, which were prescribed by the law.

[¶31] That he may establish the second - The offering of the body of Jesus once for all. It will make little odds in the meaning if we say, he taketh away the first covenant, that he may establish the second covenant; he takes away the first dispensation, that he may establish the second; he takes away the law, that he may establish the Gospel. In all these cases the sense is nearly the same: I prefer the first.

### Verse 10

[¶33] By the which will we are sanctified - Closing in with this so solemnly declared Will of God, that there is no name given under heaven among men, by which we can be saved, but Jesus the Christ, we believe in him, find redemption in his blood, and are sanctified unto God through the sacrificial offering of his body.

[¶34] 1. Hence we see that the sovereign Will of God is, that Jesus should be incarnated; that he should suffer and die, or, in the apostle's words, taste death for every man; that all should believe on him, and be saved from their sins: for this is the Will of God, our sanctification.

[¶35] 2. And as the apostle grounds this on the words of the psalm, we see that it is the Will of God that that system shall end; for as the essence of it is contained in its sacrifices, and God says he will not have these, and has prepared the Messiah to do his will, i.e. to die for men, hence it necessarily follows, from the psalmist himself, that the introduction of the Messiah into the world is the abolition of the law, and that his sacrifice is that which shall last for ever.

### Verse 11

[¶37] Every priest standeth - The office of the Jewish priest is here compared with the office of our High Priest. The Jewish priest stands daily at the altar, like a servant ministering, repeating the same sacrifices; our High Priest offered himself once for all, and sat down at the right hand of God, as the only-begotten Son and Heir of all things, [Heb 10:12]. This continual offering argued the imperfection of the sacrifices. Our Lord's once offering, proves his was complete.

### Verse 13

[¶39] Till his enemies be made his footstool - Till all that oppose his high priesthood and sacrificial offering shall be defeated, routed, and confounded; and acknowledge, in their punishment, the supremacy of his power as universal and eternal King, who refused to receive him as their atoning and sanctifying Priest. There is also an oblique reference here to the destruction of the Jews, which was then at hand; for Christ was about to take away the second with an overwhelming flood of desolations.

### Verse 14

[¶41] For by one offering - His death upon the cross.

[¶42] He hath perfected for ever - He has procured remission of sins and holiness; fur it is well observed here, and in several parts of this epistle, that τελειοω, to make perfect, is the same as αφεσιν ἁμαρτιων ποιεω, to procure remission of sins.

[¶43] Them that are sanctified - Τους ἁγιαζομενους· Them that have received the sprinkling of the blood of this offering. These, therefore, receiving redemption through that blood, have no need of any other offering; as this was a complete atonement, purification, and title to eternal glory.

## 672. Hebrews · 25 of 35

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### Verse 15

[¶1] The Holy Ghost - is a witness to us - The words are quoted from [Jer 31:33], [Jer 31:34], and here we are assured that Jeremiah spoke by the inspiration of the Spirit of God. Had said before - See [Heb 8:10], [Heb 8:12], and the notes there.

### Verse 18

[¶3] Now where remission of these is - In any case, where sin is once pardoned, there is no farther need of a sin-offering; but every believer on Christ has his sin blotted out, and therefore needs no other offering for that sin. "If," says Dr. Macknight, "after remission is granted to the sinner, there is no need of any more sacrifice for sin; and if Christ, by offering himself once, has perfected for ever the sanctified, [Heb 10:14], the sacrifice of the mass, as it is called, about which the Romish clergy employ themselves so incessantly, and to which the papists trust for the pardon of their sins, has no foundation in Scripture. Nay, it is an evident impiety, as it proceeds upon the supposition that the offering of the body of Christ once is not sufficient to procure the pardon of sin, but must be frequently repeated. If they reply that their mass is only the representation and commemoration of the sacrifice of Christ, they give up the cause, and renounce an article of their faith, established by the council of Trent, which, in session xxii. can. 1, 3, declared the sacrifice of the mass to be a true and propitiatory sacrifice for sin. I say, give up the cause; for the representation and commemoration of a sacrifice is not a sacrifice. Farther, it cannot be affirmed that the body of Christ is offered in the mass, unless it can be said that, as often as it is offered, Christ has suffered death; for the apostle says expressly, [Heb 9:25], [Heb 9:26], that if Christ offered himself often, he must often have suffered since the foundation of the world." Let him disprove this who can.

### Verse 19

[¶5] Having therefore, brethren, boldness - The apostle, having now finished the doctrinal part of his epistle, and fully shown the superiority of Christ to all men and angels, and the superiority of his priesthood to that of Aaron and his successors, the absolute inefficacy of the Jewish sacrifices to make atonement for sin, and the absolute efficacy of that of Christ to make reconciliation of man to God, proceeds now to show what influence these doctrines should have on the hearts and lives of those who believe in his merits and death.

[¶6] Boldness to enter - Παρῥησιαν εις την εισοδον· Liberty, full access to the entrance of the holy place, των ἁγιων· This is an allusion to the case of the high priest going into the holy of holies. He went with fear and trembling, because, if he had neglected the smallest item prescribed by the law, he could expect nothing but death. Genuine believers can come even to the throne of God with confidence, as they carry into the Divine presence the infinitely meritorious blood of the great atonement; and, being justified through that blood, they have a right to all the blessings of the eternal kingdom.

### Verse 20

[¶8] By a new and living way - It is a new way; no human being had ever before entered into the heaven of heavens; Jesus in human nature was the first, and thus he has opened the way to heaven to mankind, his own resurrection and ascension to glory being the proof and pledge of ours.

[¶9] The way is called ὁδον προσφατον και ζωσαν, new or fresh, and living. This is evidently an allusion to the blood of the victim newly shed, uncoagulated, and consequently proper to be used for sprinkling. The blood of the Jewish victims was fit for sacrificial purposes only so long as it was warm and fluid, and might be considered as yet possessing its vitality; but when it grew cold, it coagulated, lost its vitality, and was no longer proper to be used sacrificially. Christ is here, in the allusion, represented as newly slain, and yet living; the blood ever considered as flowing and giving life to the world. The way by the old covenant neither gave life, nor removed the liability to death. The way to peace and reconciliation, under the old covenant, was through the dead bodies of the animals slain; but Christ is living, and ever liveth, to make intercession for us; therefore he is a new and living way.

[¶10] In the Choephorae of Aeschylus, ver. 801, there is an expression like this of the apostle: - Αγετε, των παλαι πεπραγμενων Αυσασθ' ἁιμα προσφατοις δικαις.

[¶11] Agite, olim venditorum

[¶12] Solvite sanguinem recenti vindicta.

[¶13] This way, says Dr. Owen, is new,

[¶14] 1. Because it was but newly made and prepared.

[¶15] 2. Because it belongs unto the new covenant.

[¶16] 3. Because it admits of no decays, but is always new, as to its efficacy and use, as in the day of its first preparation.

[¶17] 4. The way of the tabernacle waxed old, and so was prepared for a removal; but the Gospel way of salvation shall never be altered, nor changed, nor decay; it is always new, and remains for ever.

[¶18] It is also called ζωσαν, living,

[¶19] 1. In opposition to the way into the holiest under the tabernacle, which was by death; nothing could be done in it without the blood of a victim.

[¶20] 2. It was the cause of death to any who might use it, except the high priest himself; and he could have access to it only one day in the year.

[¶21] 3. It is called living, because it has a spiritual vital efficacy in our access to God.

[¶22] 4. It is living as to its effects; it leads to life, and infallibly brings those who walk in it unto life eternal.

[¶23] Through the veil - As the high priest lifted up or drew aside the veil that separated the holy from the most holy place, in order that he might have access to the Divine Majesty; and as the veil of the temple was rent from the top to the bottom at the crucifixion of Christ, to show that the way to the holiest was then laid open; so we must approach the throne through the mediation of Christ, and through his sacrificial death. His pierced side is the way to the holiest. Here the veil - his humanity, is rent, and the kingdom of heaven opened to all believers.

### Verse 21

[¶25] A high priest over the house of God - The house or family of God is the Christian Church, or all true believers in the Lord Jesus. Over this Church, house, or family, Christ is the High Priest - in their behalf he offers his own blood, and their prayers and praises; and as the high priest had the ordering of all things that appertained to the house and worship of God, so has Christ in the government of his Church. This government he never gave into other hands. As none can govern and preserve the world but God, so none can govern and save the Church but the Lord Jesus: He is over the house; He is its President; he instructs, protects, guides, feeds, defends, and saves the flock. Those who have such a President may well have confidence; for with him is the fountain of life, and he has all power in the heavens and in the earth.

### Verse 22

[¶27] Let us draw near - Let us come with the blood of our sacrifice to the throne of God: the expression is sacrificial.

[¶28] With a true heart - Deeply convinced of our need of help, and truly in earnest to obtain it.

[¶29] In full assurance of faith - Being fully persuaded that God will accept us for the sake of his Son, and that the sacrificial death of Christ gives us full authority to expect every blessing we need.

[¶30] Having our hearts sprinkled - Not our bodies, as was the case among the Hebrews, when they had contracted any pollution, for they were to be sprinkled with the water of separation, see [Num 19:2-10]; but our hearts, sprinkled by the cleansing efficacy of the blood of Christ, without which we cannot draw nigh to God.

[¶31] From an evil conscience - Having that deep sense of guilt which our conscience felt taken all away, and the peace and love of God shed abroad ill our hearts by the Holy Ghost given unto us.

[¶32] Our bodies washed with pure water - The high priest, before he entered into the inner tabernacle, or put on his holy garments, was to wash his flesh in water, [Lev 16:4], and the Levites were to be cleansed the same way, [Num 8:7]. The apostle probably alludes to this in what he says here, though it appears that he refers principally to baptisms, the washing by which was an emblem of the purification of the soul by the grace and Spirit of Christ; but it is most likely that it is to the Jewish baptisms, and not the Christian, that the apostle alludes.

### Verse 23

[¶34] Let us hold fast the profession of our faith - The word ὁμολογια, from ὁμου, together, and λογος, a word, implies that general consent that was among Christians on all the important articles of their faith and practice; particularly their acknowledgment of the truth of the Gospel, and of Jesus Christ, as the only victim for sin, and the only Savior from it. If the word washed above refer to Christian baptism in the ease of adults, then the profession is that which the baptized then made of their faith in the Gospel; and of their determination to live and die in that faith.

[¶35] The various readings on this clause are many in the MSS., etc. Της ελπιδος την ὁμολογιαν, the confession of our Hope; D*, two of the Itala, Vulgate, Erpen's Arabic, and the Ethiopic. Ὁμολογιαν της πιστεως, the confession of Faith; one of the Barberini MSS. and two others. This is the reading which our translators have followed; but it is of very little authority. Την επαγγελιαν της ελπιδος, the promise of Hope; St. Chrysostom. Την ελπιδα της ὁμολογιας, the Hope of our Profession; one of Petavius's MSS. But among all these, the confession or profession of Hope is undoubtedly the genuine reading. Now, among the primitive Christians, the hope which they professed was the resurrection of the body, and everlasting life; every thing among these Christians was done and believed in reference to a future state; and for the joy that this set before them, they, like their Master, endured every cross, and despised all shame: they expected to be with God, through Christ; this hope they professed to have; and they confessed boldly and publicly the faith on which this hope was built. The apostle exhorts them to hold fast this confession without wavering - never to doubt the declarations made to them by their Redeemer, but having the full assurance of faith that their hearts were sprinkled from an evil conscience, that they had found redemption in the blood of the lamb, they might expect to be glorified with their living Head in the kingdom of their Father.

[¶36] He is faithful that promised - The eternal life, which is the object of your hope, is promised to you by him who cannot lie; as he then is faithful who has given you this promise, hold fast the profession of your hope.

### Verse 24

[¶38] And let us consider one another - Κατανοωμεν· Let us diligently and attentively consider each other's trials, difficulties, and weaknesses; feel for each other, and excite each other to an increase of love to God and man; and, as the proof of it, to be fruitful in good works. The words εις παροξυσμον, to the provocation, are often taken in a good sense, and signify excitement, stirring up, to do any thing laudable, useful, honorable, or necessary. Xenophon, Cyrop., lib. vi., page 108, speaking of the conduct of Cyrus towards his officers, says: Και τουτους επαινων τε, παρωξυνε, και χαριζομενος αυτοις ὁ τι δυναιτο. "He by praises and gifts excited them as much as possible." See the note on [Act 15:39], where the subject is farther considered.

### Verse 25

[¶40] Not forsaking the assembling of ourselves - Επισυναγωγην ἑαυτων. Whether this means public or private worship is hard to say; but as the word is but once more used in the New Testament, ([2Thes 2:1]), and there means the gathering together of the redeemed of the Lord at the day of judgment, it is as likely that it means here private religious meetings, for the purpose of mutual exhortation: and this sense appears the more natural here, because it is evident that the Church was now in a state of persecution, and therefore their meetings were most probably held in private. For fear of persecution, it seems as if some had deserted these meetings, καθως εθος τισιν, as the custom of certain persons is. They had given up these strengthening and instructive means, and the others were in danger of following their example.

[¶41] The day approaching - Την ἡμεραν· That day - the time in which God would come and pour out his judgments on the Jewish nation. We may also apply it to the day of death and the day of judgment. Both of these are approaching to every human being. He who wishes to be found ready will carefully use every means of grace, and particularly the communion of saints, if there be even but two or three in the place where he lives, who statedly meet together in the name of Christ. Those who relinquish Christian communion are in a backsliding state; those who backslide are in danger of apostasy. To prevent this latter, the apostle speaks the awful words following. See at the end of this chapter ([Heb 10:39] (note)).

### Verse 26

[¶43] For if we sin wilfully - If we deliberately, for fear of persecution or from any other motive, renounce the profession of the Gospel and the Author of that Gospel, after having received the knowledge of the truth so as to be convinced that Jesus is the promised Messiah, and that he had sprinkled our hearts from an evil conscience; for such there remaineth no sacrifice for sins; for as the Jewish sacrifices are abolished, as appears by the declaration of God himself in the fortieth Psalm, and Jesus being now the only sacrifice which God will accept, those who reject him have none other; therefore their case must be utterly without remedy. This is the meaning of the apostle, and the case is that of a deliberate apostate - one who has utterly rejected Jesus Christ and his atonement, and renounced the whole Gospel system. It has nothing to do with backsliders in our common use of that term. A man may be overtaken in a fault, or he may deliberately go into sin, and yet neither renounce the Gospel, nor deny the Lord that bought him. His case is dreary and dangerous, but it is not hopeless; no case is hopeless but that of the deliberate apostate, who rejects the whole Gospel system, after having been saved by grace, or convinced of the truth of the Gospel. To him there remaineth no more sacrifice for sin; for there was but the One, Jesus, and this he has utterly rejected.

### Verse 27

[¶45] A certain fearful looking for of judgment - From this it is evident that God will pardon no man without a sacrifice for sin; for otherwise, as Dr. Macknight argues, it would not follow, from there remaining to apostates no more sacrifice for sin, that there must remain to them a dreadful expectation of judgment.

## 673. Hebrews · 26 of 35

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[¶0] And fiery indignation - Και πυρος ζηλος· A zeal, or fervor of fire; something similar to the fire that came down from heaven and destroyed Korah and his company; [Num 16:35].

[¶1] Probably the apostle here refers to the case of the unbelieving Jews in general, as in chap. 6 to the dreadful judgment that was coming upon them, and the burning up their temple and city with fire. These people had, by the preaching of Christ and his apostles, received the knowledge of the truth. It was impossible that they could have witnessed his miracles and heard his doctrine without being convinced that he was the Messiah, and that their own system was at an end; but they rejected this only sacrifice at a time when God abolished their own: to that nation, therefore, there remained no other sacrifice for sin; therefore the dreadful judgment came, the fiery indignation was poured out, and they, as adversaries, were devoured by it.

### Verse 28

[¶3] He that despised Moses' law - Αθετησας· He that rejected it, threw it aside, and denied its Divine authority by presumptuous sinning, died without mercy - without any extenuation or mitigation of punishment; [Num 15:30].

[¶4] Under two or three witnesses - That is, when convicted by the testimony of two or three respectable witnesses. See [Deu 17:6].

### Verse 29

[¶6] Of how much sorer punishment - Such offenses were trifling in comparison of this, and in justice the punishment should be proportioned to the offense.

[¶7] Trodden under foot the Son of God - Treated him with the utmost contempt and blasphemy.

[¶8] The blood of the covenant - an unholy thing - The blood of the covenant means here the sacrificial death of Christ, by which the new covenant between God and man was ratified, sealed, and confirmed. And counting this unholy, or common, κοινον, intimates that they expected nothing from it in a sacrificial or atoning way. How near to those persons, and how near to their destruction, do they come in the present day who reject the atoning blood, and say, "that they expect no more benefit from the blood of Christ than they do from that of a cow or a sheep!" Is not this precisely the crime of which the apostle speaks here, and to which he tells us God would show no mercy?

[¶9] Despite unto the Spirit of grace? - Hath insulted the Spirit of grace. The apostle means the Holy Spirit, whose gifts were bestowed in the first age on believers for the confirmation of the Gospel. See [Heb 6:4-6]. Wherefore, if one apostatized in the first age, after having been witness to these miraculous gifts, much more after having possessed them himself, he must, like the scribes and Pharisees, have ascribed them to evil spirits; than which a greater indignity could not be done to the Spirit of God. Macknight. This is properly the sin against the Holy Ghost, which has no forgiveness.

### Verse 30

[¶11] Vengeance belongeth unto me - This is the saying of God, [Deu 32:35], in reference to the idolatrous Gentiles, who were the enemies of his people; and is here with propriety applied to the above apostates, who, being enemies to God's ordinances, and Christ's ministry and merits, must also be enemies to Christ's people; and labor for the destruction of them, and the cause in which they are engaged.

[¶12] The Lord shall judge his people - That is, he shall execute judgment for them; for this is evidently the sense in which the word is used in the place from which the apostle quotes, [Deu 32:36] : For the Lord shall judge his people, and repent himself for his servants, when he seeth that their power is gone. So God will avenge and vindicate the cause of Christianity by destroying its enemies, as he did in the case of the Jewish people, whom he destroyed from being a nation, and made them a proverb of reproach and monuments of his wrathful indignation to the present day.

### Verse 31

[¶14] It is a fearful thing to fall into the hands of the living God - To fall into the hands of God is to fall under his displeasure; and he who lives for ever can punish for ever. How dreadful to have the displeasure of an eternal, almighty Being to rest on the soul for ever! Apostates, and all the persecutors and enemies of God's cause and people, may expect the heaviest judgments of an incensed Deity: and these, not for a time, but through eternity.

### Verse 32

[¶16] But call to remembrance - It appears from this, and indeed from some parts of the Gospel history, that the first believers in Judea were greatly persecuted; our Lord's crucifixion, Stephen's martyrdom, the persecution that arose after the death of Stephen, [Act 8:1], Herod's persecution, [Act 12:1], in which James was killed, and the various persecutions of St. Paul, sufficiently show that this disposition was predominant among that bad people.

[¶17] A great fight of afflictions - Πολλην αθλησιν παθηματων· A great combat or contention of sufferings. Here we have an allusion to the combats at the Grecian games, or to exhibitions of gladiators at the public spectacles; and an intimation how honorable it was to contend for the faith once delivered to the saints, and to overcome through the blood of the Lamb, and their own testimony.

### Verse 33

[¶19] Ye were made a gazing-stock - Θεατριζομενοι· Ye were exhibited as wild beasts and other shows at the theatres. See the note on [1Cor 4:9], where all this is illustrated.

[¶20] Companions of them that were so used - It appears, from [1Thes 2:14], [1Thes 2:15], that the Churches of God in Judea were greatly persecuted, and that they believed with courage and constancy in their persecutions. When any victim of persecuting rage was marked out, the rest were prompt to take his part, and acknowledge themselves believers in the same doctrine for which he suffered. This was a noble spirit; many would have slunk into a corner, and put off the marks of Christ, that they might not be exposed to affliction on this account.

### Verse 34

[¶22] Ye had compassion of me in my bonds - Συνεπαθησατε· Ye suffered with me, ye sympathized with me, when bound for the testimony of Jesus. This probably refers to the sympathy they showed towards him, and the help they afforded him, during his long imprisonment in Caesarea and Jerusalem. But instead of τοις δεσμοις μου, my bonds, τοις δεσμιοις, the prisoners, is the reading of AD, and several others, both the Syriac, the Arabic of Erpen, the Coptic, Armenian, Vulgate, some of the Itala, and several of the Greek fathers. This reading appears to be so well supported, that Griesbach has admitted it into the text. If it be genuine, it shows that there had been, and perhaps were then, several bound for the testimony of Jesus, and that the Church in Judea had shown its attachment to Christ by openly acknowledging these prisoners, and ministering to them.

[¶23] Took joyfully the spoiling of your goods - They were deprived of their inheritances, turned out of their houses, and plundered of their goods; they wandered about in sheepskins and goatskins, being destitute, afflicted, tormented. To suffer such persecution patiently was great; to endure it without a murmur was greater; to rejoice in it was greatest of all. But how could they do all this? The next clause informs us.

[¶24] Knowing in yourselves - They had the fullest evidence that they were the children of God, the Spirit itself bearing this witness to their spirits; and if children than heirs, heirs of God and joint heirs with Christ. They knew that heaven was their portion, and that to it they had a sure right and indefeasible title by Christ Jesus. This accounts, and this alone can account, for their taking joyfully the spoiling of their goods: they had Christ in their hearts; they knew that they were his children, and that they had a kingdom, but that kingdom was not of this world. They had the support they needed, and they had it in the time in which they needed it most.

### Verse 35

[¶26] Cast not away therefore your confidence - Την παρῥησιαν ὑμων· Your liberty of access to God; your title and right to approach his throne; your birthright as his sons and daughters; and the clear evidence you have of his favor, which, if you be not steady and faithful, you must lose. Do not throw it away, μη αποβαλητε· neither men nor devils can take it from you, and God will never deprive you of it if you continue faithful. There is a reference here to cowardly soldiers, who throw away their shields, and run away from the battle. This is your shield, your faith in Christ, which gives you the knowledge of salvation; keep it, and it will keep you.

[¶27] The Lacedemonian women, when they presented the shields to their sons going to battle, were accustomed to say: Η ταν, η επι τας· "Either bring this back, or be brought back upon it;" alluding to the custom of bringing back a slain soldier on his own shield, a proof that he had preserved it to the last, and had been faithful to his country. They were accustomed also to excite their courage by delivering to them their fathers' shields with the following short address. Ταυτην ὁ πατηρ σοι αει εσωζε· και συ ουν ταυταν σωζε, η μη εσο· "This shield thy father always preserved; do thou preserve it also, or perish;" Lacaenarum Apophthegmata, Plut. Opera, a Wittenbach, vol. i. p. 682. Thus spake the Lacedemonian mothers to their sons; and what say the oracles of God to us? Μη αποβαλητε την παρῥησιαν ὑμων· Cast not away your confession of faith. This is your shield; keep it, and it will ever be your sure defense; for by it you will quench every fiery dart of the wicked one. The Church of Christ speaks this to all her sons, and especially to those employed in the work of the ministry. Of this shield, of this glorious system of salvation by Jesus Christ, illustrated and defended in this work, I say to each of my children: Ταυτην ὁ πατηρ σοι αει εσωζε· και συ ουν ταυταν σωζε, η μη εσο· This faith, thy father, by the grace of God, hath always kept; keep thou it also, or thou must expect to perish! May this be received both as a warning and encouragement!

[¶28] Great recompense of reward - No less than God's continual approbation; the peace that passeth all understanding ruling the heart here; and the glories of heaven as an eternal portion. Conscientiously keep the shield, and all these shall be thine. This will be thy reward; but remember that it is the mercy of God that gives it.

### Verse 36

[¶30] Ye have need of patience - Having so great a fight of sufferings to pass through, and they of so long continuance. God furnishes the grace; you must exercise it. The grace or principle of patience comes from God; the use and exercise of that grace is of yourselves. Here ye must be workers together with God. Patience and perseverance are nearly the same.

[¶31] Have done the will of God - By keeping the faith, and patiently suffering for it.

### Verse 37

[¶33] For yet a little while - Ετι γαρ μικρον ὁσον· For yet a very little time. In a very short space of time the Messiah will come, and execute judgment upon your rebellious country. This is determined, because they have filled up the measure of their iniquity, and their destruction slumbereth not. The apostle seems to refer to [Hab 2:3], [Hab 2:4], and accommodates the words to his own purpose.

### Verse 38

[¶35] Now the just shall live by faith - Ὁ δε δικαιος εκ πιστεως ζησεται· But the just by faith, i.e. he who is justified by faith, shall live - shall be preserved when this overflowing scourge shall come. See this meaning of the phrase vindicated, [Rom 1:17]. And it is evident, both from this text, and [Gal 3:11], that it is in this sense that the apostle uses it.

[¶36] But if any man draw back - Και εαν ὑποστειληται· But if he draw back; he, the man who is justified by faith; for it is of him, and none other, that the text speaks. The insertion of the words any man, if done to serve the purpose of a particular creed, is a wicked perversion of the words of God. They were evidently intended to turn away the relative from the antecedent, in order to save the doctrine of final and unconditional perseverance; which doctrine this text destroys.

[¶37] My soul shall have no pleasure in him - My very heart shall be opposed to him who makes shipwreck of faith and a good conscience. The word ὑποστελλειν signifies, not only to draw back, but to slink away and hide through fear. In this sense it is used by the very best Greek writers, as well as by Josephus and Philo. As dastards and cowards are hated by all men, so those that slink away from Christ and his cause, for fear of persecution or secular loss, God must despise; in them he cannot delight; and his Spirit, grieved with their conduct, must desert their hearts, and lead them to darkness and hardness.

### Verse 39

[¶39] But we are not of them who draw back - Ουκ εσμεν ὑποστολης - , αλλα πιστεως· "We are not the cowards, but the courageous." I have no doubt of this being the meaning of the apostle, and the form of speech requires such a translation; it occurs more than once in the New Testament. So, [Gal 3:7] : Οἱ εκ πιστεως, they who are of the faith, rather the faithful, the believers; [Rom 3:26] : Ὁ εκ πιστεως, the believer; [Rom 2:8] : Οἱ εξ εριθειας, the contentious; in all which places the learned reader will find that the form of speech is the same. We are not cowards who slink away, and notwithstanding meet destruction; but we are faithful, and have our souls saved alive. The words περιποιησις ψυχης signify the preservation of the life. See the note, [Eph 1:14]. He intimates that, notwithstanding the persecution was hot, yet they should escape with their lives.

[¶40] 1. It is very remarkable, and I have more than once called the reader's attention to it, that not one Christian life was lost in the siege and destruction of Jerusalem. Every Jew perished, or was taken captive; all those who had apostatized, and slunk away from Christianity, perished with them: all the genuine Christians escaped with their lives. This very important information, which casts light on many passages in the New Testament, and manifests the grace and providence of God in a very conspicuous way, is given both by Eusebius and Epiphanius. I shall adduce their words: "When the whole congregation of the Church in Jerusalem, according to an oracle given by revelation to the approved persons among them before the war, κατα τινα χρησμον τοις αυτοθι δοκιμοις δι' αποκαλυψεως δοθεντα προ του πολεμου, μεταναστηναι της πολεως, και τινα της περαιας πολιν οικειν κεκελευσμενου, Πελλαν αυτην ονομαζουσιν, were commanded to depart from the city, and inhabit a certain city which they call Pella, beyond Jordan, to which, when all those who believed in Christ had removed from Jerusalem, and when the saints had totally abandoned the royal city which is the metropolis of the Jews; then the Divine vengeance seized them who had dealt so wickedly with Christ and his apostles, and utterly destroyed that wicked and abominable generation." Euseb. Hist. Eccles, l. iii. c. v. vol. i. p. 93. Edit. a Reading. St. Epiphanius, in Haeres. Nazaren, c. 7, says: "The Christians who dwelt in Jerusalem, being forewarned by Christ of the approaching siege, removed to Pella." The same, in his book De Ponderibus et Mensuris, says: "The disciples of Christ being warned by an angel, removed to Pella; and afterwards, when Adrian rebuilt Jerusalem, and called it after his own name, Aelia Colonia, they returned thither." As those places in Epiphanius are of considerable importance, I shall subjoin the original: Εκειθεν γαρ ἡ αρχη γεγονε μετα την απο των Ἱεροσολυμων μεταστασιν, παντων των μαθητων των εν Πελλῃ ῳκηκοτων, Χριστου φησαντος καταλειψαι τα Ἱεροσολυμα, και αναχωρησαι, επειδη ημελλε πασχειν πολιορκιαν. Epiph. adver. Haeres., l. i. c. 7, vol. i. p. 123. Edit. Par. 1622. The other place is as follows: Ἡνικα γαρ εμελλεν ἡ πολις ἁλισκεσθαι ὑπο των Ῥωμαιων, προεχρηματισθησαν ὑπο Αγγελου παντες οἱ μαθηται μεταστηναι απο της πολεως, μελλουσης αρδην απολλυσθαι. Οἱ τινες και μετανασται γενομενοι ῳκησαν εν Πελλῃ - περαν του Ιορδανου, ἡ τις εκ Δεκαπολεως λεγεται ειναι. Ibid. De Pon. et Mens., vol. ii. p. 171. These are remarkable testimonies, and should be carefully preserved. Pella, it appears, was a city of Coelesyria, beyond Jordan, in the district of Decapolis. Thus it is evident that these Christians held fast their faith, preserved their shields, and continued to believe to the saving of their lives as well as to the saving of their souls. As the apostle gives several hints of the approaching destruction of Jerusalem, it is likely that this is the true sense in which the words above are to be understood.

[¶41] 2. I have already said a little, from [Heb 10:25], on the importance of social worship. Public worship is not of less consequence. Were it not for public, private worship would soon be at an end. To this, under God, the Church of Christ owes its being and its continuance. Where there is no public worship there is no religion. It is by this that God is acknowledged; and he is the universal Being; and by his bounty and providence all live; consequently, it is the duty of every intelligent creature publicly to acknowledge him, and offer him that worship which himself has prescribed in his word. The ancient Jews have some good maxims on this subject which may be seen in Schoettgen. I shall quote a few. In Berachoth, fol. 8, it is written: "Rabbi Levi said, He who has a synagogue in his city, and does not go thither to pray, shall be esteemed a bad citizen," or a bad neighbor. And to this they apply the words of the prophet, [Jer 12:14] : Thus saith the Lord against all my evil neighbors - behold, I will pluck them out of their land. In Mechilta, fol. 48: "Rabbi Eliezer, the son of Jacob, said," speaking as from God, "If thou wilt come to my house, I will go to thy house; but if thou wilt not come to my house, I will not enter thy house. The place that my heart loveth, to that shall my feet go." We may safely add, that those who do not frequent the house of God can never expect his presence or blessing in their own. In Taanith, fol. 11, it is said that "to him who separates himself from the congregation shall two angels come, and lay their hands upon his head and say, This man, who separates himself from the congregation, shall not see the comfort which God grants to his afflicted Church." The wisest and best of men have always felt it their duty and their interest to worship God in public. As there is nothing more necessary, so there is nothing more reasonable; he who acknowledges God in all his ways may expect all his steps to be directed. The public worship of God is one grand line of distinction between the atheist and the believer. He who uses not public worship has either no God, or has no right notion of his being; and such a person, according to the rabbins, is a bad neighbor; it is dangerous to live near him, for neither he nor his can be under the protection of God. No man should be forced to attend a particular place of worship, but every man should be obliged to attend some place; and he who has any fear of God will not find it difficult to get a place to his mind.

### Introduction

[¶43] A definition of faith, [Heb 11:1], [Heb 11:2]. What are its immediate objects, [Heb 11:3]. What are its effects, instanced in Abel, [Heb 11:4]. In Enoch, [Heb 11:5], [Heb 11:6]. In Noah, [Heb 11:7]. In Abraham, [Heb 11:8-10]. In Sara, [Heb 11:11]. In their righteous posterity, [Heb 11:12-16] In Abraham's offering of his son Isaac, [Heb 11:17-19]. In Isaac, [Heb 11:20]. In Jacob, [Heb 11:21]. In Joseph, [Heb 11:22]. In Moses, [Heb 11:23-28]. In the Israelites in the wilderness, [Heb 11:29]. In the fall of Jericho, [Heb 11:30]. In Rahab, [Heb 11:31]. In several of the judges, and in David, Samuel, and the prophets, [Heb 11:32-34]. The glorious effects produced by it in the primitive martyrs, [Heb 11:35-40].

## 674. Hebrews · 27 of 35

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/674/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/674/#p-N

### Verse 1

[¶1] Faith is the substance of things hoped for - Εστι δε πιστις ελπιζομενων ὑποστασις· Faith is the Subsistence of things hoped for; πραγματων ελεγχος ου βλεπομενων· The Demonstration of things not seen. The word ὑποστασις, which we translate substance, signifies subsistence, that which becomes a foundation for another thing to stand on. And ελεγχος signifies such a conviction as is produced in the mind by the demonstration of a problem, after which demonstration no doubt can remain, because we see from it that the thing is; that it cannot but be; and that it cannot be otherwise than as it is, and is proved to be. Such is the faith by which the soul is justified; or rather, such are the effects of justifying faith: on it subsists the peace of God which passeth all understanding; and the love of God is shed abroad in the heart where it lives, by the Holy Ghost. At the same time the Spirit of God witnesses with their spirits who have this faith that their sins are blotted out; and this is as fully manifest to their judgment and conscience as the axioms, "A whole is greater than any of its parts;" "Equal lines and angles, being placed on one another, do not exceed each other;" or as the deduction from prop. 47, book i., Euclid: "The square of the base of a right-angled triangle is equal to the difference of the squares of the other two sides." Ελεγχος is defined by logicians, Demonstratio quae fit argumentis certis et rationibus indubitatis, qua rei certitudo efficitur. "A demonstration of the certainly of a thing by sure arguments and indubitable reasons." Aristotle uses it for a mathematical demonstration, and properly defines it thus: Ελεγχος δε εστις ὁ μη δυνατος αλλως εχειν, αλλ' οὑτως ὡς ἡμεις λεγομεν, "Elenchos, or Demonstration, is that which cannot be otherwise, but is so as we assert." Rhetor. ad Alexand., cap. 14, περι ελεγχου. On this account I have adduced the above theorem from Euclid.

[¶2] Things hoped for - Are the peace and approbation of God, and those blessings by which the soul is prepared for the kingdom of heaven. A penitent hopes for the pardon of his sins and the favor of his God; faith in Christ puts him in possession of this pardon, and thus the thing that was hoped for is enjoyed by faith. When this is received, a man has the fullest conviction of the truth and reality of all these blessings though unseen by the eye, they are felt by the heart; and the man has no more doubt of God's approbation and his own free pardon, than he has of his being.

[¶3] In an extended sense the things hoped for are the resurrection of the body, the new heavens and the new earth, the introduction of believers into the heavenly country, and the possession of eternal glory.

[¶4] The things unseen, as distinguished from the things hoped for, are, in an extended sense, the creation of the world from nothing, the destruction of the world by the deluge, the miraculous conception of Christ, his resurrection from the dead, his ascension to glory, his mediation at the right hand of God, his government of the universe, etc., etc., all which we as firmly believe on the testimony of God's word as if we had seen them. See Macknight. But this faith has particular respect to the being, goodness, providence, grace, and mercy of God, as the subsequent verses sufficiently show.

### Verse 2

[¶6] For by it the elders obtained a good report - By the elders are meant ancestors, forefathers, such as the patriarchs and prophets, several of whom he afterwards particularly names, and produces some fact from the history of their lives.

[¶7] It is very remarkable that among the whole there is root one word concerning poor Adam and his wife, though both Abraham and Sarah are mentioned. There was no good report concerning them; not a word of their repentance, faith, or holiness. Alas! alas! did ever such bright suns set in so thick a cloud? Had there been any thing praiseworthy in their life after their fall, any act of faith by which they could have been distinguished, it had surely come out here; the mention of their second son Abel would have suggested it. But God has covered the whole of their spiritual and eternal state with a thick and impenetrable veil. Conjectures relative to their state would be very precarious; little else than hope can be exercised in their favor: but as to them the promise of Jesus was given, so we may believe they found redemption in that blood which was shed from the foundation of the world. Adam's rebellion against his Maker was too great and too glaring to permit his name to be ever after mentioned with honor or respect.

[¶8] The word εμαρτυρηθησαν, which we translate obtained a good report, literally signifies, were witnessed of; and thus leads us naturally to God, who by his word, as the succeeding parts of the chapter show, bore testimony to the faith and holiness of his servants. The apostle does not mention one of whom an account is not given in the Old Testament. This, therefore, is God's witness or testimony concerning them.

### Verse 3

[¶10] Through faith we understand - By worlds, τους αιωνας, we are to understand the material fabric of the universe; for αιων can have no reference here to age or any measurement of time, for he speaks of the things which are Seen; not being made out of the things which do Appear; this therefore must refer to the material creation: and as the word is used in the plural number, it may comprehend, not only the earth and visible heavens, but the whole planetary system; the different worlds which, in our system at least, revolve round the sun. The apostle states that these things were not made out of a pre-existent matter; for if they were, that matter, however extended or modified, must appear in that thing into which it is compounded and modified, consequently it could not be said that the things which are seen are not made of the things that appear; and he shows us also, by these words, that the present mundane fabric was not formed or reformed from one anterior, as some suppose. According to Moses and the apostle we believe that God made all things out of nothing. See the note on [Gen 1:1], etc.

[¶11] At present we see trees of different kinds are produced from trees; beasts, birds, and fishes, from others of the same kind; and man, from man: but we are necessarily led to believe that there was a first man, who owed not his being to man; first there were beasts, etc., which did not derive their being from others of the same kind; and so of all manner of trees, plants, etc. God, therefore, made all these out of nothing; his word tells us so, and we credit that word.

### Verse 4

[¶13] By faith Abel offered - a more excellent sacrifice - Πλειονα θυσιαν· More sacrifice; as if he had said: Abel, by faith, made more than one offering; and hence it is said, God testified of his Gifts, τοις δωροις. The plain state of the case seems to have been this: Cain and Abel both brought offerings to the altar of God, probably the altar erected for the family worship. As Cain was a husbandman, he brought a mincha, or eucharistic offering, of the fruits of the ground, by which he acknowledged the being and providence of God. Abel, being a shepherd or a feeder of cattle, brought, not only the eucharistic offering, but also of the produce of his flock as a sin-offering to God, by which he acknowledged his own sinfulness, God's justice and mercy, as well as his being and providence. Cain, not at all apprehensive of the demerit of sin, or God's holiness, contented himself with the mincha, or thank-offering: this God could not, consistently with his holiness and justice, receive with complacency; the other, as referring to him who was the Lamb slain from the foundation of the world, God could receive, and did particularly testify his approbation. Though the mincha, or eucharistic offering, was a very proper offering in its place, yet this was not received, because there was no sin-offering. The rest of the history is well known.

[¶14] Now by this faith, thus exercised, in reference to an atonement, he, Abel, though dead, yet speaketh; i.e. preacheth to mankind the necessity of an atonement, and that God will accept no sacrifice unless connected with this. See this transaction explained at large in my notes on [Gen 4:3], etc.

### Verse 5

[¶16] By faith Enoch was translated - It is said, in [Gen 5:24], that Enoch walked with God, and he was not, for God took him. Here the apostle explains what God's taking him means, by saying that he was translated that he should not see death; from which we learn that he did not die, and that God took him to a state of blessedness without obliging him to pass through death. See his history explained at large in the above place, in [Gen 5:22-24].

### Verse 6

[¶18] He that cometh to God - The man who professes that it is his duty to worship God, must, if he act rationally, do it on the conviction that there is such a Being infinite, eternal, unoriginated, and self-existent; the cause of all other being; on whom all being depends; and by whose energy, bounty, and providence, all other beings exist, live, and are supplied with the means of continued existence and life. He must believe, also, that he rewards them that diligently seek him; that he is not indifferent about his own worship; that he requires adoration and religious service from men; and that he blesses, and especially protects and saves, those who in simplicity and uprightness of heart seek and serve him. This requires faith, such a faith as is mentioned above; a faith by which we can please God; and now that we have an abundant revelation, a faith according to that revelation; a faith in God through Christ the great sin-offering, without which a man can no more please him, or be accepted of him, than Cain was. As the knowledge of the being of God is of infinite importance in religion, I shall introduce at the end of this chapter a series of propositions, tending to prove the being of God, 1st, a priori; and 2dly, a posteriori; omitting the proofs that are generally produced on those points, for which my readers may refer to works in general circulation on this subject: and 3dly, I shall lay down some phenomena relative to the heavenly bodies, which it will be difficult to account for without acknowledging the infinite skill, power, and continual energy of God.

### Verse 7

[¶20] By faith Noah - See the whole of this history, [Gen 6:13].

[¶21] Warned of God - Χρηματισθεις. As we know from the history in Genesis that God did warn Noah, we see from this the real import of the verb χρηματιζω, as used in various parts of the New Testament; it signifies to utter oracles, to give Divine warning.

[¶22] Moved with fear - Ευλαβηθεις· Influenced by religious fear or reverence towards God. This is mentioned to show that he acted not from a fear of losing his life, but from the fear of God; and hence that fear is here properly attributed to faith.

[¶23] He condemned the world - He credited God, they did not; he walked in the way God had commanded, they did not; he repeatedly admonished them, [1Pet 3:20], they regarded it not; this aggravated their crimes while it exalted his faith and righteousness. "His faith and obedience condemned the world, i.e. the unbelievers, in the same sense in which every good man's virtues and exhortations condemn such as will not attend to and imitate them." Dodd.

[¶24] Became heir of the righteousness - He became entitled to that justification which is by faith; and his temporal deliverance was a pledge of the salvation of his soul.

### Verse 8

[¶26] Abraham, when he was called - See on [Gen 12:1-4] (note).

[¶27] Not knowing whither he went - Therefore his obedience was the fullest proof of his faith in God, and his faith was an implicit faith; he obeyed, and went out from his own country, having no prospect of any good or success but what his implicit faith led him to expect from God, as the rewarder of them that diligently seek him. In all the preceding cases, and in all that follow, the apostle keeps this maxim fully in view.

### Verse 9

[¶29] By faith he sojourned in the land of promise - It is remarkable that Abraham did not acquire any right in Canaan, except that of a burying place; nor did he build any house in it; his faith showed him that it was only a type and pledge of a better country, and he kept that better country continually in view: he, with Isaac and Jacob, who were heirs of the same promise, were contented to dwell in tents, without any fixed habitation.

### Verse 10

[¶31] For he looked for a city which hath foundations - He knew that earth could afford no permanent residence for an immortal mind, and he looked for that heavenly building of which God is the architect and owner; in a word, he lost sight of earth, that he might keep heaven in view. And all who are partakers of his faith possess the same spirit, walk by the same rule, and mind the same thing.

[¶32] Whose builder and maker is God - The word τεχνιτης signifies an architect, one who plans, calculates, and constructs a building. The word δημιουργος signifies the governor of a people; one who forms them by institutions and laws; the framer of a political constitution. God is here represented the Maker or Father of all the heavenly inhabitants, and the planner of their citizenship in that heavenly country. See Macknight.

### Verse 11

[¶34] Through faith also Sara - Her history, as far as the event here is concerned, may be seen [Gen 17:19], and [Gen 21:2]. Sarah at first treated the Divine message with ridicule, judging it to be absolutely impossible, not knowing then that it was from God; and this her age and circumstances justified, for, humanly speaking, such an event was impossible: but, when she knew that it was God who said this, it does not appear that she doubted any more, but implicitly believed that what God had promised he was able to perform.

### Verse 12

[¶36] Him as good as dead - According to nature, long past the time of the procreation of children. The birth of Isaac, the circumstances of the father and mother considered, was entirely supernatural; and the people who proceeded from this birth were a supernatural people; and were and are most strikingly singular through every period of their history to the present day.

### Verse 13

[¶38] These all died in faith - That is, Abraham, Sarah, Isaac, and Jacob, continued to believe, to the end of their lives, that God would fulfill this promise; but they neither saw the numerous seed, nor did they get the promised rest in Canaan.

[¶39] Strangers and pilgrims - Strangers, ξενοι, persons who are out of their own country, who are in a foreign land: pilgrims, παρεπιδημοι, sojourners only for a time; not intending to take up their abode in that place, nor to get naturalized in that country.

[¶40] How many use these expressions, professing to be strangers and pilgrims here below, and yet the whole of their conduct, spirit, and attachments, show that they are perfectly at home! How little consideration and weight are in many of our professions, whether they relate to earth or heaven!

### Verse 14

[¶42] Declare plainly that they seek a country - A man's country is that in which he has constitutional rights and privileges; no stranger or sojourner has any such rights in the country where he sojourns. These, by declaring that they felt themselves strangers and sojourners, professed their faith in a heavenly country and state, and looked beyond the grave for a place of happiness. No intelligent Jew could suppose that Canaan was all the rest which God had promised to his people.

### Verse 15

[¶44] If they had been mindful of that country - They considered their right to the promises of God as dependent on their utter renunciation of Chaldea; and it was this that induced Abraham to cause his steward Eliezer to swear that he would not carry his son Isaac to Chaldea; see [Gen 24:5-8]. There idolatry reigned; and God had called them to be the patriarchs and progenitors of a people among whom the knowledge of the true God, and the worship required by him, should be established and preserved.

## 675. Hebrews · 28 of 35

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/675/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/675/#p-N

### Verse 16

[¶1] But now they desire a better - They all expected spiritual blessings, and a heavenly inheritance; they sought God as their portion, and in such a way and on such principles that he is not ashamed to be called their God; and he shows his affection for them by preparing for them a city, to wit, heaven, as themselves would seek no city on earth; which is certainly what the apostle has here in view. And from this it is evident that the patriarchs had a proper notion of the immortality of the soul, and expected a place of residence widely different from Canaan. Though to Abraham, Isaac, and Jacob, the promises were made in which Canaan was so particularly included, yet God did not give them any inheritance in that country, no, not so much as to set a foot on; [Act 7:5]. Therefore, if they had not understood the promises to belong to spiritual things, far from enduring, as seeing him who is invisible, they must have considered themselves deceived and mocked. The apostle therefore, with the highest propriety, attributes their whole conduct and expectation to faith.

### Verse 17

[¶3] Abraham, when he was tried - See the history of this whole transaction explained at large in the notes on [Gen 22:1-9].

[¶4] Offered up his only-begotten - Abraham did, in effect, offer up Isaac; he built an altar, bound his son, laid him upon the altar, had ready the incense, took the knife, and would immediately have slain him had he not been prevented by the same authority by which the sacrifice was enjoined. Isaac is here called his only-begotten, as be was the only son he had by his legitimate wife, who was heir to his property, and heir of the promises of God. The man who proved faithful in such a trial, deserved to have his faith and obedience recorded throughout the world.

### Verse 19

[¶6] To raise him up, even from the dead - Abraham staggered not at the promise through unbelief, but was strong in faith, giving glory to God. The resurrection of the dead must have been a doctrine of the patriarchs; they expected a heavenly inheritance, they saw they died as did other men, and they must have known that they could not enjoy it but in consequence of a resurrection from the dead.

[¶7] He received him in a figure - Εν παραβολῃ· In my discourse on parabolical writing at the end of Matthew 13, I have shown (signification #9) that παραβολη sometimes means a daring exploit, a jeoparding of the life; and have referred to this place. I think it should be so understood here, as pointing out the very imminent danger he was in of losing his life. The clause may therefore be thus translated: "Accounting that God was able to raise him up from the dead, from whence he had received him, he being in the most imminent danger of losing his life." It is not, therefore, the natural deadness of Abraham and Sarah to which the apostle alludes, but the death to which Isaac on this occasion was exposed, and which he escaped by the immediate interference of God.

### Verse 20

[¶9] By faith Isaac blessed Jacob and Esau - He believed that God would fulfill his promise to his posterity; and God gave him to see what would befall them in their future generations. The apostle does not seem to intimate that one should be an object of the Divine hatred, and the other of Divine love, in reference to their eternal states. This is wholly a discovery of later ages. For an ample consideration of this subject, see the notes on Genesis 27 (note).

### Verse 21

[¶11] Blessed both the sons of Joseph - That is, Ephraim and Manasseh. See the account and the notes. [Gen 48:5], etc.

[¶12] Worshipped, leaning upon the top of his staff - This subject is particularly considered in the note, See [Gen 47:31] (note).

[¶13] It appears, that at the time Joseph visited his father he was very weak, and generally confined to his couch, having at hand his staff; either that with which he usually supported his feeble body, or that which was the ensign of his office, as patriarch or chief of a very numerous family. The ancient chiefs, in all countries, had this staff or scepter continually at hand. See Homer throughout. It is said, [Gen 48:2], that when Joseph came to see his father Jacob, who was then in his last sickness, Israel strengthened himself, and sat upon the bed. Still I conceive he had his staff or scepter at hand; and while sitting upon the bed, with his feet on the floor, he supported himself with his staff. When Joseph sware to him that he should be carried up from Egypt, he bowed himself on his bed's head, still supporting himself with his staff, which probably with this last act he laid aside, gathered up his feet, and reclined wholly on his couch. It was therefore indifferent to say that he worshipped or bowed himself on his staff or on his bed's head. But as שחה shachah signifies, not only to bow, but also to worship, because acts of adoration were performed by bowing and prostration; and as מטה mittah, a bed, by the change of the vowel points becomes matteh, a staff, hence the Septuagint have translated the passage Και προσεκυνησεν Ισραηλ επι το ακρον της ῥαβδου αυτου· And Israel bowed or worshipped on the head of his staff. This reading the apostle follows here literatim.

[¶14] Wretched must that cause be which is obliged to have recourse to what, at best, is an equivocal expression, to prove and support a favourite opinion. The Romanists allege this in favor of image worship. This is too contemptible to require confutation. To make it speak this language the Rheims version renders the verse thus: By faith Jacob dying, blessed every one of the sons of Joseph, and adored the top of his rod. A pretty object of adoration, indeed, for a dying patriarch! Here the preposition επι upon, answering to the Hebrew על al, is wholly suppressed, to make it favor the corrupt reading of the Vulgate. This preposition is found in the Hebrew text, in the Greek version of the Seventy, the printed Greek text of the New Testament, and in every MS. yet discovered of this epistle. It is also found in the Syriac, Ethiopic, Arabic, and Coptic: in which languages the connection necessarily shows that it is not an idle particle: and by no mode of construction can the text be brought to support image worship, any more than it can to support transubstantiation.

### Verse 22

[¶16] Joseph, when he died - Τελευτων, When he was dying, gave commandment concerning his bones. On this subject I refer the reader to the notes on [Gen 50:25] (note). And I have this to add to the account I have given of the sarcophagus now in the British Museum, vulgarly called Alexander's coffin, that it is more probably the coffin of Joseph himself; and, should the time ever arrive in which the hieroglyphics on it shall he interpreted, this conjecture may appear to have had its foundation in truth.

### Verse 23

[¶18] By faith Moses, etc. - See the notes on [Exo 2:2], and [Act 7:20] (note). We know that Moses was bred up at the Egyptian court, and there was considered to be the son of Pharaoh's daughter; and probably might have succeeded to the throne of Egypt: but, finding that God had visited his people, and given them a promise of spiritual and eternal blessings, he chose rather to take the lot of this people, i.e. God as his portion for ever, than to enjoy the pleasures of sin, which, however gratifying to the animal senses, could only be προσκαιρον, temporary.

[¶19] After the 23d verse, there is a whole clause added by DE, two copies of the Itala, and some copies of the Vulgate. The clause is the following: Πιστει μεγας γενομενος Μωΰσης ανειλεν τον Αιγυπτιον, κατανοων την ταπεινωσιν των αδελφων αὑτου. By faith Moses, when he was grown up, slew the Egyptian, considering the oppression of his own brethren. This is a remarkable addition, and one of the largest in the whole New Testament. It seems to have been collected from the history of Moses as given in Exodus, and to have been put originally into the margin of some MS., from which it afterwards crept into the text.

### Verse 26

[¶21] The reproach of Christ - The Christ or Messiah had been revealed to Moses; of him he prophesied, [Deu 18:15]; and the reproach which God's people had, in consequence of their decided opposition to idolatry, may be termed the reproach of Christ, for they refused to become one people with the Egyptians, because the promise of the rest was made to them, and in this rest Christ and his salvation were included: but, although it does not appear these things were known to the Hebrews at large, yet it is evident that there were sufficient intimations given to Moses concerning the Great Deliverer, (of whom himself was a type), that determined his conduct in the above respect; as he folly understood that he must renounce his interest in the promises, and in the life eternal to which they led, if he did not obey the Divine call in the present instance. Many have been stumbled by the word ὁ Χριστος, Christ, here; because they cannot see how Moses should have any knowledge of him. It may be said that it was just as easy for God Almighty to reveal Christ to Moses, as it was for him to reveal him to Isaiah, or to the shepherds, or to John Baptist; or to manifest him in the flesh. After all there is much reason to believe that, by του Χριστου, here, of Christ or the anointed, the apostle means the whole body of the Israelitish or Hebrew people; for, as the word signifies the anointed, and anointing was a consecration to God, to serve him in some particular office, as prophet, priest, king, or the like, all the Hebrew people were considered thus anointed or consecrated; and it is worthy of remark that Χριστος is used in this very sense by the Septuagint, [1Sam 2:35]; [Psa 105:15]; and [Hab 3:13]; where the word is necessarily restrained to this meaning.

[¶22] He had respect unto the recompense - Απεβλεπε· He looked attentively to it; his eyes were constantly directed to it. This is the import of the original word; and the whole conduct of Moses was an illustration of it.

### Verse 27

[¶24] He forsook Egypt - He believed that God would fulfill the promise he had made; and he cheerfully changed an earthly for a heavenly portion.

[¶25] Not fearing the wrath of the king - The apostle speaks here of the departure of Moses with the Israelites, not of his flight to Midian, [Exo 2:14], [Exo 2:15]; for he was then in great fear: but when he went to Pharaoh with God's authority, to demand the dismission of the Hebrews, he was without fear, and acted in the most noble and dignified manner; he then feared nothing but God.

[¶26] As seeing him who is invisible - He continued to act as one who had the judge of his heart and conduct always before his eyes. By calling the Divine Being the invisible, the apostle distinguishes him from the god's of Egypt, who were visible, corporeal, gross, and worthless. The Israelites were worshippers of the true God, and this worship was not tolerated in Egypt. His pure and spiritual worship could never comport with the adoration of oxen, goats, monkeys, leeks, and onions.

### Verse 28

[¶28] He kept the passover - God told him that he would destroy the first-born of the Egyptians, but would spare all those whose doors were sprinkled with the blood of the paschal lamb. Moses believed this, kept the passover, and sprinkled the blood. See the notes on Exodus 12 (note). One of the Itala adds here, Fide praedaverunt Aegyptios exeuntes. "By faith, when they went out, they spoiled the Egyptians." This is any thing but genuine.

### Verse 29

[¶30] By faith they passed through the Red Sea - See the notes on [Exo 14:22]. The Egyptians thought they could walk through the sea as well as the Israelites; they tried, and were drowned; while the former passed in perfect safety. The one walked by faith, the other by sight; one perished, the other was saved.

### Verse 30

[¶32] The walls of Jericho fell down - This is particularly explained [Jos 6:1], etc. God had promised that the walls of Jericho should fall down, if they compassed them about seven days. They believed, did as they were commanded, and the promise was fulfilled.

### Verse 31

[¶34] The harlot Rahab perished not - See this account [Jos 2:1], [Jos 2:9], [Jos 2:11], and [Jos 6:23], where it is rendered exceedingly probable that the word זונה zonah in Hebrew, and πορνη in Greek, which we translate harlot, should be rendered innkeeper or tavernkeeper, as there is no proper evidence that the person in question was such a woman as our translation represents her. As to her having been a harlot before and converted afterwards, it is a figment of an idle fancy. She was afterwards married to Salmon, a Jewish prince; see [Mat 1:5]. And it is extremely incredible that, had she been what we represent her, he would have sought for such an alliance.

[¶35] Received the spies with peace - Μετ' ειρηνης· The same as בשלום beshalom, giving them a kind welcome, good fare, and protection. After these words the Slavonic adds: Και ἑτερᾳ ὁδῳ εκβαλουσα, and sent them out another way.

### Verse 32

[¶37] Time would fail me - Με διηγουμενον ὁ χρονος. A very usual mode of expression with the best Greek writers, when they wish to intimate that much important intelligence remains to be communicated on the subject already in hand, which must be omitted because of other points which have not yet been handled.

[¶38] Gedeon - Who by faith in God, with 300 men, destroyed a countless multitude of Midianites and Amalekites, and delivered Israel from oppression and slavery. Judges 6, 7, 8.

[¶39] Barak - Who overthrew Jabin, king of Canaan, and delivered Israel from servitude. Judges 4.

[¶40] Samson - Who was appointed by God to deliver Israel from the oppressive yoke of the Philistines; and, by extraordinary assistance, discomfited them on various occasions. Judges 13-16.

[¶41] Jephthae - Who, under the same guidance, defeated the Ammonites, and delivered Israel. Judges 11, [Jdg 12:1-15].

[¶42] David - King of Israel, whose whole life was a life of faith and dependence on God; but whose character will be best seen in those books which contain an account of his reign, and the book of Psalms, to which, and the notes there, the reader must be referred. It is probable he is referred to here for that act of faith and courage which he showed in his combat with Goliah. See 1 Samuel 17.

[¶43] Samuel - The last of the Israelitish judges, to whom succeeded a race of kings, of whom Saul and David were the two first, and were both anointed by this most eminent man. See his history in the first book of Samuel.

[¶44] All these are said to have performed their various exploits through faith.

[¶45] 1. The faith of Gideon consisted in his throwing down the altar of Baal, and cutting down his grove, in obedience to the command of God.

## 676. Hebrews · 29 of 35

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[¶0] 2. The faith of Barak consisted in his believing the revelation made to Deborah, and the command to go against Jabin's numerous army.

[¶1] 3. Samson's faith consisted in his obeying the various impulses produced by the Spirit of God in his own mind.

[¶2] 4. Jephthae's faith consisted particularly in his believing the promise made to Abraham and his posterity, that they should possess the land of Canaan; and in his resolutely fighting against the Ammonites, that they might not deprive the Israelites of the land between Arnon and Jabbok.

[¶3] It may be observed, here, that the apostle does not produce these in chronological order; for Barak lived before Gideon, and Jephthae before Samson, and Samuel before David. He was not producing facts in their chronological order, but instances of the power of God exerted in the behalf of men who had strong confidence in him.

### Verse 33

[¶5] Who through faith subdued kingdoms - As Joshua, who subdued the seven Canaanitish nations; and David, who subdued the Moabites, Syrians, Ammonites, and Edomites. 2 Samuel 8, etc.

[¶6] Wrought righteousness - Did a great variety of works indicative of that faith in God without which it is impossible to do any thing that is good.

[¶7] Obtained promises - This is supposed to refer to Joshua and Caleb, who, through their faith in God, obtained the promised land, while all the rest of the Israelites were excluded; to Phineas also, who, for his act of zealous faith in slaying Zimri and Cosbi, got the promise of an everlasting priesthood; and to David, who, for his faith and obedience, obtained the kingdom of Israel, and had the promise that from his seed the Messiah should spring.

[¶8] Stopped the mouths of lions - Daniel, who, though cast into a den of lions for his fidelity to God, was preserved among them unhurt, and finally came to great honor.

### Verse 34

[¶10] Quenched the violence of fire - As in the case of the three faithful Hebrews, Shadrach, Meshach, and Abed-nego, who, for their steady attachment to God's worship, were cast into a fiery furnace, in which they were preserved, and from which they escaped unhurt. Dan. 3.

[¶11] Escaped the edge of the sword - Moses, who escaped the sword of Pharaoh, [Exo 18:4]; Elijah, that of Jezebel; and David, that of Saul: and many others.

[¶12] Out of weakness were made strong - Were miraculously restored from sickness, which seemed to threaten their life; as Hezekiah, [Isa 38:21].

[¶13] Waxed valiant in fight - Like Gideon, who overthrew the camp of the Midianites, and Jonathan, that of the Philistines, in such a way as must have proved that God was with them.

### Verse 35

[¶15] Women received their dead - As did the widow of Zarephath, [1Kgs 17:21], and the Shunammite, [2Kgs 4:34]. What other cases under all the above heads the apostle might have in view, we know not.

[¶16] Others were tortured - Ετυμπανισθησαν. This is a word concerning the meaning of which the critics are not agreed. Τυμπανον signifies a stick, or baton, which was used in bastinadoing criminals. And τυμπανιζω signifies to beat violently, and is thus explained by the best lexicographers. After considering what others have written on this subject, I am inclined to think that the bastinado on the soles of the feet is what is here designed. That this was a most torturing and dangerous punishment, we learn from the most authentic accounts; and it is practised among the Turks and other Mohammedans to the present day. Mr. Antes, of Fulnek, is Yorkshire, twenty years a resident in Egypt, furnishes the latest account I have met with; he himself was the unhappy subject of his own description. See at the end of this chapter, article 4 (note).

[¶17] Not accepting deliverance - This looks very like a reference to the case of the mother and her seven sons, mentioned 2 Maccabees 7:1, etc.

### Verse 36

[¶19] Had trial of cruel mockings and scourgings - We do not know the cases to which the apostle refers. The mockings here can never mean such as those of Ishmael against Isaac, or the youths of Bethel against Elisha. It is more probable that it refers to public exhibitions of the people of God at idol feasts and the like; and Samson's case before Dagon, when the Philistines had put out his eyes, is quite in point. As to scourgings, this was a common way of punishing minor culprits: and even those who were to be punished capitally were first scourged. See the case of our Lord.

[¶20] Bond's and imprisonment - Joseph was cast into prison; Jeremiah was cast into a dungeon full of mire, [Jer 37:16], and [Jer 38:6]; and the Prophet Micaiah was imprisoned by Ahab, [1Kgs 22:27].

### Verse 37

[¶22] They were stoned - As Zechariah, the son of Barachiah or Jehoida, was, between the altar and the temple; see the account, [2Chr 24:21]; and See the notes on [Mat 23:35]. And as Naboth the Jezreelite, who, on refusing to give up his father's inheritance to a covetous king, because it had respect to the promise of God, was falsely accused and stoned to death; [1Kgs 21:1-14].

[¶23] They were sawn asunder - There is a tradition that the Prophet Isaiah was thus martyred. In Yevamoth, fol. 49, 2, it is thus written: "Manasseh slew Isaiah; for he commanded that he should be slain with a wooden saw. They then brought the saw, and cut him in two; and when the saw reached his mouth, his soul fled forth." St. Jerome and others mention the same thing; and among the Jews the tradition is indubitable.

[¶24] Were tempted - Επειρασθησαν. I believe this word has vexed the critics more than any other in the New Testament. How being tempted can be ranked among the heavy sufferings of the primitive martyrs and confessors is not easy to discern, because to be tempted is the common lot of every godly man. This difficulty has induced learned men to mend the text by conjecture: Beza proposes επυρωθησαν, they were branded. Junius, Piscator, and others, propose επυρασθησαν, they were burnt alive. Gataker thinks επρησθησαν, a word of the same import, should be preferred. Tanaquil Faber gives the preference to επηρωθησαν, they were mutilated - had different parts of their bodies lopped off. Sir Norton Knatchbull contends for επαρθησαν, they were transfixed, or pierced through. Alberti thinks the original reading was εσπειρασθησαν, they were strangled. About as many more differences have been proposed by learned men, all bearing a very clear resemblance to the words now found in the Greek text. By three MSS. the word is entirely omitted; as also by the Syriac, Arabic of Erpen, the Ethiopic, and by Eusebius and Theophylact. Of all the conjectures, that of Knatchbull appears to me to be the most probable: they were transfixed or impaled; and even the present reading might be construed in this sense.

[¶25] Were slain with the sword - As in the case of the eighty-five priests slain by Doeg, see [1Sam 22:18]; and the prophets, of whose slaughter by the sword Elijah complains, [1Kgs 19:10]. Probably the word means being beheaded, which was formerly done with a sword, and not with an axe; and in the east is done by the sword to the present day.

[¶26] They wandered about in sheepskins - Μηλωταις Sheepskins dressed with the wool on. This was probably the sort of mantle that Elijah wore, and which was afterwards used by Elisha; for the Septuagint, in [2Kgs 2:8-13], expressly say: Και ελαβεν Ἡλιας την μηλωτην αὑτου· and Elijah took his Sheepskin (mantle.) Και ὑψωσε την μηλωτην Ἡλιου, ἡ επεσεν επανωθεν αὑτου· And he (Elisha) took the Sheepskin of Elijah which had fallen from off him. It was most probably on this account, as Dr. Macknight conjectures, that Elijah was called a hairy man, [2Kgs 1:8]; and not on account of having a preposterously long beard, as those marrers of all the unities of time, place, circumstances, and common sense, the painters, represent him. And it is likely that the prophets themselves wore such garments, and that the false prophets imitated them in this, in order that they might gain the greater credit. And it shall come to pass in that day, that the prophets shall be ashamed every one of his vision - neither shall they wear a rough garment to deceive, [Zac 13:4]; δερῥιν τριχινην, a hairy skin, Sept., probably the goatskins mentioned above. In general, this was an upper garment; but, in the cases to which the apostle alludes, the sheepskin and goatskin seem to have been the only covering.

[¶27] Being destitute - Ὑστερουμενοι· In want of all the comforts and conveniences of life, and often of its necessaries.

[¶28] Afflicted - In consequence of enduring such privations.

[¶29] Tormented - Κακουχουμενοι· Maltreated, harassed, variously persecuted by those to whom they brought the message of salvation.

### Verse 38

[¶31] Of whom the world was not worthy - Yet they were obliged to wander by day in deserts and mountains, driven from the society of men, and often obliged to hide by night in dens and caves of the earth, to conceal themselves from the brutal rage of men. Perhaps he refers here principally to the case of Elijah, and the hundred prophets hidden in caves by Obadiah, and fed with bread and water. See [1Kgs 18:4]. David was often obliged thus to hide himself from Saul; [1Sam 24:3], etc.

### Verse 39

[¶33] Having obtained a good report (having been witnessed to; see [Heb 11:2]) through faith - It was faith in God which supported all those eminent men who, in different parts of the world, and in different ages, were persecuted for righteousness sake.

[¶34] Received not the promise - They all heard of the promises made to Abraham of a heavenly rest, and of the promise of the Messiah, for this was a constant tradition; but they died without having seen this Anointed of the Lord. Christ was not in any of their times manifested in the flesh; and of him who was the expectation of all nations, they heard only by the hearing of the ear. This must be the promise, without receiving of which the apostle says they died.

### Verse 40

[¶36] God having provided some better thing for us - This is the dispensation of the Gospel, with all the privileges and advantages it confers.

[¶37] That they without us should not be made perfect - Believers before the flood, after the flood, under the law, and since the law, make but one Church. The Gospel dispensation is the last, and the Church cannot be considered as complete till the believers under all dispensations are gathered together. As the Gospel is the last dispensation, the preceding believers cannot be consummated even in glory till the Gospel Church arrive in the heaven of heavens.

[¶38] There are a great variety of meanings put on this place, but the above seems the most simple and consistent. See [Rev 6:11]. "White robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow servants also, and their brethren, that should be killed as they were, should be fulfilled." This time, and its blessings, are now upon the wing.

### Introduction

[¶40] Having so many incitements to holiness, patience, and perseverance, we should lay aside every hinderance, and run with patience the race that is set before us, taking our blessed Lord for our example, [Heb 12:1-4]. These sufferings are to be considered as fatherly chastisements from God, and to be patiently submitted to on account of the benefits to be derived from them, [Heb 12:5-11]. They should take courage and go forward, [Heb 12:12], [Heb 12:13]. Directions to follow peace with all men, and to take heed that they fall not from the grace of God, [Heb 12:14], [Heb 12:15]. References to the case of Esau, [Heb 12:16], [Heb 12:17]. The privileges of Christians, compared with those of the Jews, by which the superior excellence of Christianity is shown, [Heb 12:18-24]. They must take care not to reject Jesus, who now addressed them from heaven, and who was shortly to be their Judge, [Heb 12:25-27]. As they were called to receive a kingdom, they should have grace, whereby they might serve God acceptably, [Heb 12:28], [Heb 12:29].

### Verse 1

[¶42] Wherefore - This is an inference drawn from the examples produced in the preceding chapter, and on this account both should be read in connection.

[¶43] Compassed about - Here is another allusion to the Olympic games: the agonistae, or contenders, were often greatly animated by the consideration that the eyes of the principal men of their country were fixed upon them; and by this they were induced to make the most extraordinary exertions.

[¶44] Cloud of witnesses - Νεφος μαρτυρων. Both the Greeks and Latins frequently use the term cloud, to express a great number of persons or things; so in Euripides, Phoeniss. ver. 257: νεφος ασπιδων πυκνον, a dense cloud of shields; and Statius, Thebiad., lib. ix., ver. 120: jaculantum nubes, a cloud of spearmen. The same metaphor frequently occurs.

## 677. Hebrews · 30 of 35

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[¶0] Let us lay aside every weight - As those who ran in the Olympic races would throw aside every thing that might impede them in their course; so Christians, professing to go to heaven, must throw aside every thing that might hinder them in their Christian race. Whatever weighs down our hearts or affections to earth and sense is to be carefully avoided; for no man, with the love of the world in his heart, can ever reach the kingdom of heaven.

[¶1] The sin which doth so easily beset - Ευπεριστατον ἁμαρτιαν· The well circumstanced sin; that which has every thing in its favor, time, and place, and opportunity; the heart and the object; and a sin in which all these things frequently occur, and consequently the transgression is frequently committed. Ευπεριστατος is derived from ευ, well, περι, about, and ἱστημι, I stand; the sin that stands well, or is favorably situated, ever surrounding the person and soliciting his acquiescence. What we term the easily besetting sin is the sin of our constitution, the sin of our trade, that in which our worldly honor, secular profit, and sensual gratification are most frequently felt and consulted. Some understand it of original sin, as that by which we are enveloped in body, soul, and spirit. Whatever it may be, the word gives us to understand that it is what meets us at every turn; that it is always presenting itself to us; that as a pair of compasses describe a circle by the revolution of one leg, while the other is at rest in the center, so this, springing from that point of corruption within, called the carnal mind, surrounds us in every place; we are bounded by it, and often hemmed in on every side; it is a circular, well fortified wall, over which we must leap, or through which we must break. The man who is addicted to a particular species of sin (for every sinner has his way) is represented as a prisoner in this strong fortress.

[¶2] In laying aside the weight, there is an allusion to the long garments worn in the eastern countries, which, if not laid aside or tucked up in the girdle, would greatly incommode the traveler, and utterly prevent a man from running a race. The easily besetting sin of the Hebrews was an aptness to be drawn aside from their attachment to the Gospel, for fear of persecution.

[¶3] Let us run with patience the race - Τρεχωμεν τον προκειμενον ἡμιν αγωνα· Let us start, run on, and continue running, till we get to the goal. This figure is a favourite among the Greek writers; so Euripides, Alcest., ver. 489: Ου τον δ' αγωνα πρωτον αν δραμοιμ' εγω· This is not the first race that I shall run. Id. Iphig. in Aulid., ver. 1456: Δεινους αγωνας δια σε κεινον δει δραμειν· He must run a hard race for thee. This is a race which is of infinite moment to us: the prize is ineffably great; and, if we lose it, it is not a simple loss, for the whole soul perishes.

### Verse 2

[¶5] Looking unto Jesus - Αφορωντες· Looking off and on, or from and to; looking off or from the world and all secular concerns to Jesus and all the spiritual and heavenly things connected with him. This is still an allusion to the Grecian games: those who ran were to keep their eyes fixed on the mark of the prize; they must keep the goal in view. The exhortation implies,

[¶6] 1. That they should place all their hope and confidence in Christ, as their sole helper in this race of faith.

[¶7] 2. That they should consider him their leader in this contest and imitate his example.

[¶8] The author and finisher of - faith - Αρχηγος, translated here author, signifies, in general, captain or leader, or the first inventor of a thing; see [Heb 2:10]. But the reference seems to be here to the βραβευς, or judge in the games, whose business it was to admit the contenders, and to give the prize to the conqueror. Jesus is here represented as this officer; every Christian is a contender in this race of life, and for eternal life. The heavenly course is begun under Jesus; and under him it is completed. He is the finisher, by awarding the prize to them that are faithful unto death. Thus he is the author or the judge under whom, and by whose permission and direction, according to the rules of the heavenly race, they are permitted to enter the lists, and commence the race, and he is the finisher, τελειωτης, the perfecter, by awarding and giving the prize which consummates the combatants at the end of the race.

[¶9] Who, for the joy that was set before him - The joy of fulfilling the will of the Father, [Psa 40:6-8], etc., in tasting death for every man; and having endured the cross and despised the shame of this ignominious death, He is set down at the right hand of God, ever appearing in the presence of God for us, and continuing his exhibition of himself as our Sacrifice, and his intercession as our Mediator. See the notes on [Heb 10:5], etc. There are different other explanations given of this clause, but I think that here offered is the most natural. It never can, in any sense, be said of Jesus that he endured the cross, etc., in the prospect of gaining an everlasting glory; when he had the fullness of that glory with the Father before the world began; [Joh 17:5].

### Verse 3

[¶11] For consider him - Αναλογισασθε - ἱνα μη καμητε, ταις ψυχαις - εκλυμενοι· Attentively observe and analyze every part of his conduct, enter into his spirit, examine his motives and object, and remember that, as he acted, ye are called to act; he will furnish you with the same Spirit, and will support you with the same strength. He bore a continual opposition of sinners against himself; but he conquered by meekness, patience, and perseverance: he has left you an example that ye should follow his steps. If ye trust in him, ye shall receive strength; therefore, howsoever great your opposition may be, ye shall not be weary: if ye confide in and attentively look to him, ye shall have continual courage to go on, and never faint in your minds.

[¶12] Here is a continued allusion to the contenders in the Grecian games, who, when exhausted in bodily strength and courage, yielded the palm to their opponents, and were said καμνειν, to be weary or exhausted; εκλυεσθαι, to be dissolved, disheartened, or to have lost all bravery and courage.

### Verse 4

[¶14] Ye have not yet resisted unto blood - Many of those already mentioned were martyrs for the truth; they persevered unto death, and lost their lives in bearing testimony to the truth. Though you have had opposition and persecution, yet you have not been called, in bearing your testimony against sin and sinners, to seal the truth with your blood.

[¶15] Striving against sin - Προς την ἁμαρτιαν ανταγωνι ζομενοι· An allusion to boxing at the Grecian games. In the former passages the apostle principally refers to the foot races.

### Verse 5

[¶17] And ye have forgotten - Or, have ye forgotten the exhortation? This quotation is made from [Pro 3:11], [Pro 3:12], and shows that the address there, which at first sight appears to be from Solomon to his son, or from some fatherly man to a person in affliction, is properly from God himself to any person in persecution, affliction, or distress.

[¶18] Despise not thou the chastening - Μη ολιγωρει παιδειας Κυριου· Do not neglect the correction of the Lord. That man neglects correction, and profits not by it, who does not see the hand of God in it; or, in other words, does not fear the rod and him who hath appointed it, and, consequently, does not humble himself under the mighty hand of God, deplore his sin, deprecate Divine judgment, and pray for mercy.

[¶19] Nor faint - Do not be discouraged nor despair, for the reasons immediately alleged.

### Verse 6

[¶21] For whom the Lord loveth he chasteneth - Here is the reason why we should neither neglect correction, nor faint under it: it is a proof of the fatherly love of God Almighty, and shows his most gracious designs towards us; from which we may be fully convinced that the affliction will prove the means of good to our souls, if we make a proper use of it.

[¶22] And scourgeth every son whom he receiveth - Μαστιγοι δε παντα υἱον, ὁν παραδεχεται. This is a quotation, literatim from the Septuagint, of [Pro 3:12], of which place our version is: Even as the father the son in whom he delighteth. But, howsoever near this may appear to be the Hebrew, it bears scarcely any affinity to the apostle's words. The Hebrew text is as follows: וכאב את־בן ירצה uchab eth-ben yirtseh. Now, וכאב may be a noun, compounded of the conjunction ו vau, "and," the comparative particle כ ke, "as" or "like;" and אב ab, "a father:" or it may be the third person preterite kal of כאב caab, "he spoiled, wasted, marred, ulcerated," compounded with the conjunction ו vau, "and." And in this sense the Septuagint most evidently understood it; and it is so understood by the Arabic; and both readings seem to be combined by the Syriac and Chaldee versions. And as to רצה ratsah, one of its prime meanings is to accept, to receive graciously, to take into favor; the translation, therefore, of the Septuagint and apostle is perfectly consonant to the Hebrew text, and our version of [Pro 3:12] is wrong.

### Verse 7

[¶24] If ye endure chastening - If ye submit to his authority, humble yourselves under his hand, and pray for his blessing, you will find that he deals with you as beloved children, correcting you that he may make you partakers of his holiness.

[¶25] God dealeth with you as with sons - He acknowledges by this that you belong to the family, and that he, as your Father, has you under proper discipline. It is a maxim among the Jewish rabbins that "the love which is not conjoined with reproof is not genuine."

### Verse 8

[¶27] Then are ye bastards - This proceeds on the general fact, that bastards are neglected in their manners and education; the fathers of such, feeling little affection for, or obligation to regard, their spurious issue. But all that are legitimate children are partakers of chastisement or discipline; for the original word παιδεια does not imply stripes and punishments, but the whole discipline of a child, both at home and at school.

### Verse 9

[¶29] We have had fathers of our flesh - The fathers of our flesh, i.e. our natural parents, were correctors; and we reverenced them, notwithstanding their corrections often arose from whim or caprice: but shall we not rather be in subjection to the Father of spirits; to him from whom we have received both body and soul; who is our Creator, Preserver, and Supporter; to whom both we and our parents owe our life and our blessings; and who corrects us only for our profit; that we may live and be partakers of his holiness? The apostle in asking, Shall we not much rather be in subjection to the Father of spirits, and live? alludes to the punishment of the stubborn and rebellious son, [Deu 21:18-21] : "If a man have a stubborn and rebellious son, who will not obey the voice of his father, or the voice of his mother, and that, when they have chastened him, will not hearken unto them; then shall his father and mother lay hold on him and bring him to the elders of the city, and they shall say, This our son is stubborn and rebellious; he will not obey our voice: and all the men of the city shall stone him with stones that he Die." Had he been subject to his earthly parents, he would have lived; because not subject, he dies. If we be subject to our heavenly Father, we shall Live, and be partakers of his holiness; if not, we shall Die, and be treated as bastards and not sons. This is the sum of the apostle's meaning; and the fact and the law to which he alludes.

### Verse 10

[¶31] For - a few days - The chastisement of our earthly parents lasted only a short time; that of our heavenly Father will also be but a short time, if we submit: and as our parents ceased to correct when we learned obedience; so will our heavenly Father when the end for which he sent the chastisement is accomplished. God delights not in the rod; judgment is his strange work.

### Verse 11

[¶33] No chastening for the present seemeth to be joyous - Neither correction, wholesome restraint, domestic regulations, nor gymnastic discipline, are pleasant to them that are thus exercised; but it is by these means that obedient children, scholars, and great men are made. And it is by God's discipline that Christians are made. He who does not bear the yoke of Christ is good for nothing to others, and never gains rest to his own soul.

[¶34] The peaceable fruit of righteousness - i.e. The joyous, prosperous fruits; those fruits by which we gain much, and through which we are made happy.

[¶35] Exercised thereby - Γεγυμνασμενοις· To the trained. There is still an allusion to the Grecian games; and in the word before us to those gymnastic exercises by which the candidates for the prizes were trained to the different kinds of exercises in which they were to contend when the games were publicly opened.

### Verse 12

[¶37] Wherefore lift up the hands - The apostle refers to [Isa 35:3]. The words are an address to persons almost worn out with sickness and fatigue, whose hands hang down, whose knees shake, and who are totally discouraged. These are exhorted to exert themselves, and take courage, with the assurance that they shall infallibly conquer if they persevere.

### Verse 13

[¶39] Make straight paths for your feet - That is, Take the straight path that is before you, do not go in crooked or rough ways, where are stones, briers, and thorns, by which you will be inevitably lamed, and so totally prevented from proceeding in the way; whereas, if you go in the even, proper path, though you have been wounded by getting into a wrong way, that which was wounded will be healed by moderate, equal exercise, all impediments being removed. The application of all this to a correct, holy deportment in religious life, is both natural and easy.

### Verse 14

[¶41] Follow peace with all men - Cultivate, as far as you possibly can, a good understanding, both with Jews and Gentiles. Ειρηνην διωκετε, pursue peace with the same care, attention, and diligence, as beasts do their game; follow it through all places; trace it through all winding circumstances; and have it with all men, if you can with a safe conscience.

[¶42] And holiness - Τον ἁγιασμον· That state of continual sanctification, that life of purity and detachment from the world and all its lusts, without which detachment and sanctity no man shall see the Lord - shall never enjoy his presence in the world of blessedness. To see God, in the Hebrew phrase, is to enjoy him; and without holiness of heart and life this is impossible. No soul can be fit for heaven that has not suitable dispositions for the place.

### Verse 15

[¶44] Looking diligently - Επισκοπουντες· Looking about, over, and upon; being constantly on your guard.

## 678. Hebrews · 31 of 35

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[¶0] Lest any man fail of the grace of God - Μη τις ὑστερων απο της χαριτος του Θεου· Lest any person should come behind, or fall off from, this grace or Gift of God; this state of salvation, viz. the Gospel system or Christianity; for this is most evidently the meaning of the apostle. It is not the falling from a work of grace in their own souls, but from the Gospel, to apostatize from which they had now many temptations; and to guard them against this, the whole epistle was written.

[¶1] Lest any root of bitterness springing up - A root of bitterness signifies a poisonous plant. The Hebrews call every species of poison a bitter, and with considerable propriety, as most plants are poisonous in proportion to the quantum of the bitter principle they possess. The root of bitterness is here used metaphorically for a bad man, or a man holding unsound doctrines, and endeavoring to spread them in the Church.

[¶2] Trouble you - This alludes to the effects of poison taken into the body: the whole animal system is disturbed, sometimes violent retchings, great disturbances through the whole alimentary canal, together with the most fatal changes in the whole sanguineous system, are the consequences of poison taken into the stomach. The blood itself (the principle, under God, of life) becomes putrescent; and probably to this the intelligent apostle alludes when he says, and thereby many be defiled, μιανθωσι, corrupted or contaminated.

[¶3] Bad example and false teaching have corrupted thousands, and are still making desolation in the world and in the Church.

### Verse 16

[¶5] Lest there be any fornicator - Any licentious person who would turn the Gospel of the grace of God into lasciviousness.

[¶6] Or profane person, as Esau - It is not intimated that Esau was a fornicator; and the disjunctive η, or, separates the profane person from the fornicator. And Esau is here termed profane, because he so far disregarded the spiritual advantages connected with his rights of primogeniture, that he alienated the whole for a single mess of pottage. See the note on [Gen 25:34]. The word βεβηλος, which we translate profane, is compounded of βε, which in composition has a negative signification, and βηλος, the threshold of a temple or sacred edifice; and was applied to those who were not initiated into the sacred mysteries, or who were despisers of sacred things, and consequently were to be denied admittance to the temple, and were not permitted to assist at holy rites. Indeed, among the Greeks βεβηλος signified any thing or person which was not consecrated to the gods. Hence, in the opening of their worship, they were accustomed to proclaim,

[¶7] Procul, O procul, este profani!

[¶8] Virg. "Hence! O hence! ye profane."

[¶9] And,

[¶10] Odi profanum vulgus, et arceo.

[¶11] Hor. "I abominate the profane vulgar, and drive them from the temple."

[¶12] The Latin profanus, from which we have our word, is compounded of procul a fano, "far from the temple," properly an irreligious man.

[¶13] Sold his birthright - The first-born, in patriarchal times,

[¶14] 1. Had a right to the priesthood, [Exo 22:29].

[¶15] 2. And a double portion of all the father's possessions, [Deu 21:17].

[¶16] 3. And was lord over his brethren, [Gen 27:29], [Gen 27:37]; [Gen 49:3].

[¶17] 4. And in the family of Abraham the first-born was the very source whence the Messiah as the Redeemer of the world, and the Church of God, were to spring. Farther,

[¶18] 5. The first-born had the right of conveying especial blessings and privileges when he came to die. See the case of Isaac and his two sons, Jacob and Esau, in the history to which the apostle alludes, Genesis 27; and that of Jacob and his twelve sons, Genesis 49;

[¶19] In short, the rights of primogeniture were among the most noble, honorable, and spiritual in the ancient world.

### Verse 17

[¶21] When he would have inherited the blessing - When he wished to have the lordship over the whole family conveyed to him, and sought it earnestly with tears, he found no place for a change in his father's mind and counsel, who now perceived that it was the will of God that Jacob should be made lord of all.

[¶22] Repentance - Here μετανοια is not to be taken in a theological sense, as implying contrition for sin, but merely change of mind or purpose; nor does the word refer here to Esau at all, but to his father, whom Esau could not, with all his tears and entreaties, persuade to reverse what he had done. I have blessed him, said he, yea, and he must be blessed; I cannot reverse it now. See the whole of this transaction largely considered and explained, See the notes on [Gen 25:29], etc., and see [Gen 27:1] (note), etc. Nothing spoken here by the apostle, nor in the history in Genesis to which he refers, concerns the eternal state of either of the two brothers. The use made of the transaction by the apostle is of great importance: Take heed lest, by apostatizing from the Gospel, ye forfeit all right and title to the heavenly birthright, and never again be able to retrieve it; because they who reject the Gospel reject the only means of salvation.

### Verse 18

[¶24] For ye are not come unto the mount that might be touched - I believe the words ψηλαφωμενῳ ορει should be translated to a palpable or material mountain; for that it was not a mountain that on this occasion might be touched, the history, [Exo 19:12], [Exo 19:13], shows; and the apostle himself, in [Heb 12:20], confirms. It is called here a palpable or material mount, to distinguish it from that spiritual mount Sion, of which the apostle is speaking. Some contend that it should be translated tacto de caelo, thunder-struck; this sense would agree well enough with the scope of the place. The apostle's design is to show that the dispensation of the law engendered terror; that it was most awful and exclusive; that it belonged only to the Jewish people; and that, even to them, it was so terrible that they could not endure that which was commanded, and entreated that God would not communicate with them in his own person, but by the ministry of Moses: and even to Moses, who held the highest intimacy with Jehovah, the revealed glories, the burning fire, the blackness, the darkness, the tempest, the loud-sounding trumpet, and the voice of words, were so terrible that he said, I exceedingly fear and tremble.

[¶25] These were the things which were exhibited on that material mountain; but the Gospel dispensation is one grand, copious, and interesting display of the infinite love of God. It is all encouragement; breathes nothing but mercy; is not an exclusive system; embraces the whole human race; has Jesus, the sinner's friend, for its mediator; is ratified by his blood; and is suited, most gloriously suited, to all the wants and wishes of every soul of man.

### Verse 22

[¶27] But ye are come unto mount Sion - In order to enter fully into the apostle's meaning, we must observe,

[¶28] 1. That the Church, which is called here the city of the living God, the heavenly Jerusalem, and mount Sion, is represented under the notion of a City.

[¶29] 2. That the great assembly of believers in Christ is here opposed to the congregation of the Israelites assembled at Mount Sinai.

[¶30] 3. That the innumerable company of angels is here opposed to, those angels by whom the law was ushered in, [Act 7:53]; [Gal 3:19].

[¶31] 4. That the Gospel first-born, whose names are written in heaven, are here opposed to the enrolled first-born among the Israelites, [Exo 24:5], [Exo 19:22].

[¶32] 5. That the mediator of the new covenant, the Lord Jesus, is here opposed to Moses, the mediator of the old.

[¶33] 6. And that the blood of sprinkling, of Christ, our High Priest, refers to the act of Moses, [Exo 24:8] : "And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words."

[¶34] 1. The description in these verses does not refer to a heavenly state; for the terrible nature of the Mosaic dispensation is never opposed to heaven or life eternal, but to the economy of the New Testament.

[¶35] 2. In heaven there is no need of a mediator, or sprinkling of blood; but these are mentioned in the state which the apostle describes.

[¶36] The heavenly Jerusalem - This phrase means the Church of the New Testament, as Schoettgen has amply proved in his dissertation on this subject.

[¶37] To an innumerable company of angels - Μυριασιν αγγελων· To myriads, tens of thousands, of angels. These are represented as the attendants upon God, when he manifests himself in any external manner to mankind. When he gave the law at Mount Sinai, it is intimated that myriads of these holy beings attended him. "The chariots of the Lord are twenty thousand, even thousands of angels; the Lord is among them as in Sinai, in the holy place;" [Psa 68:17]. And when he shall come to judge the world, he will be attended with a similar company. "Thousand thousands ministered unto him, and ten thousand times ten thousand stood before him;" [Dan 7:10]. In both these cases, as in several others, these seem to be, speaking after the manner of men, the body guard of the Almighty. Though angels make a part of the inhabitants of the New Jerusalem, yet they belong also to the Church below. Christ has in some sort incorporated them with his followers, for "they are all ministering spirits, sent forth to minister to them that shall be heirs of salvation," and they are all ever considered as making a part of God's subjects.

### Verse 23

[¶39] To the general assembly - Πανηγυρει. This word is joined to the preceding by some of the best MSS., and is quoted in connection by several of the fathers: Ye are come - to the general assembly of innumerable angels; and this is probably the true connection.

[¶40] The word πανηγυρις is compounded of παν, all, and αγυρις, an assembly; and means, particularly, an assembly collected on festive occasions. It is applied to the assembly of the Grecian states at their national games, Olympic, Isthmian, etc.; and hence a speech pronounced in favor of any person at such festive assemblies was called πανηγυρικος λογος, a panegyrical discourse; and hence our word panegyric.

[¶41] The first-born - Those who first received the Gospel of Christ, and who are elsewhere termed the first fruits: this is spoken in allusion to the first-born among the Israelites, who were all considered as the Lord's property, and were dedicated to him. The Jews gave the title בכור bechor, first-born, to those who were very eminent or excellent; what we would term the head or top of his kin. The Church of the first-born is the assembly of the most excellent.

[¶42] Which are written in heaven - Who are enrolled as citizens of the New Jerusalem, and are entitled to all the rights, privileges, and immunities of the Church here, and of heaven above. This is spoken in allusion to the custom of enrolling or writing on tables, etc., the names of all the citizens of a particular city; and all those thus registered were considered as having a right to live there, and to enjoy all its privileges. All genuine believers are denizens of heaven. That is their country, and there they have their rights, etc. And every member of Christ has a right to, and can demand, every ordinance in the Church of his Redeemer; and wo to him who attempts to prevent them!

[¶43] God the Judge of all - The supreme God is ever present in this general assembly: to him they are all gathered; by him they are admitted to all those rights, etc.; under his inspection they continue to act; and it is he alone who erases from the register those who act unworthily of their citizenship. Judge here is to be taken in the Jewish use of the term, i.e. one who exercises sovereign rule and authority.

[¶44] The spirits of just men made perfect - We cannot understand these terms without the assistance of Jewish phraseology. The Jews divide mankind into three classes: -

## 679. Hebrews · 32 of 35

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[¶0] 1. The Just Perfect, צדיקים גמורים tsaddikim gemurim.

[¶1] 2. The wicked perfect, רשעים גמורים reshaim gemurim.

[¶2] 3. Those between both, בינוניים beinoniyim.

[¶3] 1. The just perfect are those,

[¶4] 1. Who have conquered all brutal appetites and gross passions.

[¶5] 2. Who have stood in the time of strong temptation.

[¶6] 3. Who give alms with a sincere heart.

[¶7] 4. Who worship the true God only.

[¶8] 5. Who are not invidious.

[¶9] 6. Those from whom God has taken יצר הרע yetser hara, evil concupiscence, and given יצר טוב yetser tob, the good principle.

[¶10] 2. The wicked perfect are those,

[¶11] 1. Who never repent.

[¶12] 2. They receive their portion in this life, because they can have none in the life to come, and are under the influence of יצר הרע yetser hara, the evil principle.

[¶13] 3. The intermediate are those who are influenced partly by the evil principle, and partly by the good. - See Schoettgen.

[¶14] In several parts of this epistle τελειος, the just man, signifies one who has a full knowledge of the Christian system, who is justified and saved by Christ Jesus; and the τετελειωνεμοι are the adult Christians, who are opposed to the νηπιοι or babes in knowledge and grace. See [Heb 5:12-14]; [Heb 8:11]; and [Gal 4:1-3]. The spirits of the just men made perfect, or the righteous perfect, are the full grown Christians; those who are justified by the blood and sanctified by the Spirit of Christ. Being come to such, implies that spiritual union which the disciples of Christ have with each other, and which they possess how far soever separate; for they are all joined in one spirit, [Eph 2:18]; they are in the unity of the spirit, [Eph 4:3], [Eph 4:4]; and of one soul, [Act 4:32]. This is a unity which was never possessed even by the Jews themselves in their best state; it is peculiar to real Christianity: as to nominal Christianity, wars and desolations between man and his fellows are quite consistent with its spirit. See at the end of the chapter, (note).

### Verse 24

[¶16] And to Jesus the mediator of the new covenant - The old covenant and its mediator, Moses, are passed away. See [Heb 8:13]. The new covenant, i.e. the Gospel, is now in force, and will be to the end of the world; and Jesus, the Son of God, the brightness of the Father's glory, the Maker and Preserver of all things, the Savior and the Judge of all men, is its mediator. Both the covenant and its mediator are infinitely superior to those of the Jews, and they are very properly set down here among the superior benefits and glories of Christianity.

[¶17] To the blood of sprinkling - This is an allusion, as was before observed, to the sprinkling of the blood of the covenant sacrifice upon the people, when that covenant was made upon Mount Sinai; to the sprinkling of the blood of the sin-offerings before the mercy-seat; and probably to the sprinkling of the blood of the paschal lamb on their houses, to prevent their destruction by the destroying angel. But all these sprinklings were partial and inefficacious, and had no meaning but as they referred to this: the blood of sprinkling under the new covenant is ever ready; all may have it applied; it continues through ages; and is the highest glory of Christianity, because by it we draw nigh to God, and through it get our hearts sprinkled from an evil conscience; and, in a word, have an entrance unto the holiest by the blood of Jesus.

[¶18] Better things than that of Abel - God accepted Abel's sacrifice, and, was well pleased with it; for Abel was a righteous man, and offered his sacrifice by faith in the great promise. But the blood of Christ's sacrifice was infinitely more precious than the blood of Abel's sacrifice, as Jesus is infinitely greater than Abel; and the blood of Christ avails for the sins of the whole world, whereas the blood of Abel's sacrifice could avail only for himself.

[¶19] Many have supposed that the blood of Abel means here the blood that was shed by Cain in the murder of this holy man, and that the blood of Jesus speaks better things than it does, because the blood of Abel called for vengeance, but the blood of Christ for pardon; this interpretation reflects little credit on the understanding of the apostle. To say that the blood of Christ spoke better things than that of Abel is saying little indeed; it might speak very little good to any soul of man, and yet speak better things than that blood of Abel which spoke no kind of good to any human creature, and only called for vengeance against him that shed it. The truth is, the sacrifice offered by Abel is that which is intended; that, as we have already seen, was pleasing in the sight of God, and was accepted in behalf of him who offered it: but the blood of Christ is infinitely more acceptable with God; it was shed for the whole human race, and cleanses all who believe from all unrighteousness.

### Verse 25

[¶21] See - Βλεπετε· Take heed, that ye refuse not him - the Lord Jesus, the mediator of the new covenant, who now speaketh from heaven, by his Gospel, to the Jews and to the Gentiles, having in his incarnation come down from God.

[¶22] Him that spake on earth - Moses, who spoke on the part of God to the Hebrews, every transgression of whose word received a just recompense of reward, none being permitted to escape punishment; consequently, if ye turn away from Christ, who speaks to you from heaven, you may expect a much sorer punishment, the offense against God being so much the more heinous, as the privileges slighted are more important and glorious.

### Verse 26

[¶24] Whose voice then shook the earth - Namely, at the giving of the law on Mount Sinai; and from this it seems that it was the voice of Jesus that then shook the earth, and that it was he who came down on the mount. But others refer this simply to God the Father giving the law.

[¶25] Not the earth only, but also heaven - Probably referring to the approaching destruction of Jerusalem, and the total abolition of the political and ecclesiastical constitution of the Jews; the one being signified by the earth, the other by heaven; for the Jewish state and worship are frequently thus termed in the prophetic writings. And this seems to be the apostle's meaning, as he evidently refers to [Hag 2:6], where this event is predicted. It may also remotely refer to the final dissolution of all things.

### Verse 27

[¶27] The removing of those things that are shaken - The whole of the Jewish polity, which had been in a shaken state from the time that Judea had fallen under the power of the Romans.

[¶28] As of things that are made - That is, subjects intended to last only for a time. God never designed that the Jewish religion should become general, nor be permanent.

[¶29] Those things which cannot be shaken - The whole Gospel system, which cannot be moved by the power of man.

[¶30] May remain - Be permanent; God designing that this shall be the last dispensation of his grace and mercy, and that it shall continue till the earth and the heavens are no more.

### Verse 28

[¶32] We receiving a kingdom - The Gospel dispensation, frequently termed the kingdom of God and the kingdom of heaven, because in it God reigns among men, and he reigns in the hearts of them that believe, and his kingdom is righteousness, peace, and joy in the Holy Ghost.

[¶33] Which cannot be moved - Which never can fail, because it is the last dispensation.

[¶34] Let us have grace - Εχωμεν χαριν· Let us have, keep, or hold fast, the benefit or gift, that is, the heavenly kingdom which God has given us. This is the meaning of the word, [2Cor 8:4], and is so rendered by our translators; and it is only by this heavenly gift of the Gospel that we can serve God acceptably, for he can be pleased with no service that is not performed according to the Gospel of his Son.

[¶35] If we prefer the common meaning of the word grace it comes to the same thing; without the grace - the especial succor and influence of Christ, we cannot serve, λατρευωμεν, pay religious worship to God; for he receives no burnt-offering that is not kindled by fire from his own altar.

[¶36] Acceptably - Ευαρεστως· In such a way as to please him well. And the offering, with which he is well pleased, he will graciously accept; and if he accept our service, his Spirit will testify in our conscience that our ways please him. When Abel sacrifices, God is well pleased; where Cain offers, there is no approbation.

[¶37] Reverence - Αιδους· With shamefacedness or modesty.

[¶38] Godly fear - Ευλαβειας· Religious fear. We have boldness to enter into the holiest by the blood of Jesus, but let that boldness be ever tempered with modesty and religious fear; for we should never forget that we have sinned, and that God is a consuming fire. Instead of αιδους και ευλαβειας, modesty and religious fear, ACD*, several others, with the Slavonic and Chrysostom, have ευλαβειας και δεους, and others have φοβου και τρομου, fear and trembling; but the sense is nearly the same.

### Verse 29

[¶40] For our God is a consuming fire - The apostle quotes [Deu 4:24], and by doing so he teaches us this great truth, that sin under the Gospel is as abominable in God's sight as it was under the law; and that the man who does not labor to serve God with the principle and in the way already prescribed, will find that fire to consume him which would otherwise have consumed his sin.

### Introduction

[¶42] Exhortations to hospitality to Strangers, [Heb 13:1], [Heb 13:2]. Kindness to those in bonds, [Heb 13:3]. Concerning marriage, [Heb 13:4]. Against covetousness, [Heb 13:5], [Heb 13:6]. How they should imitate their teachers, [Heb 13:7], [Heb 13:8]. To avoid strange doctrines, [Heb 13:9]. Of the Jewish sin-offerings, [Heb 13:10], [Heb 13:11]. Jesus suffered without the gate, and we should openly confess him and bear his reproach, [Heb 13:12], [Heb 13:13]. Here we have no permanent residence; and while we live should devote ourselves to God, and live to do good, [Heb 13:14-16]. We should obey them that have the rule over us, [Heb 13:17]. The apostle exhorts them to pray for him, that he might be restored to them the sooner, [Heb 13:18], [Heb 13:19]. Commends them to God in a very solemn prayer, [Heb 13:20], [Heb 13:21]. Entreats them to bear the word of exhortation, mentions Timothy, and concludes with the apostolical benediction, [Heb 13:22-25].

### Verse 1

[¶44] Let brotherly love continue - Be all of one heart and one soul.

## 680. Hebrews · 33 of 35

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[¶0] Feel for, comfort, and support each other; and remember that he who professes to love God should love his brother also. They had this brotherly love among them; they should take care to retain it. As God is remarkable for his φιλανθρωπια, philanthropy, or love to man, so should they be for φιλαδελφια, or love to each other. See the note on [Tit 3:4].

### Verse 2

[¶2] To entertain stranger's - In those early times, when there were scarcely any public inns or houses of entertainment, it was an office of charity and mercy to receive, lodge, and entertain travelers; and this is what the apostle particularly recommends.

[¶3] Entertained angels - Abraham and Lot are the persons particularly referred to. Their history, the angels whom they entertained, not knowing them to be such, and the good they derived from exercising their hospitality on these occasions, are well known; and have been particularly referred to in the notes on [Gen 18:3] (note); [Gen 19:2] (note).

### Verse 3

[¶5] Remember them that are in bonds - He appears to refer to those Christian's who were suffering imprisonment for the testimony of Jesus.

[¶6] As bound with them - Feel for them as you would wish others to feel for you were you in their circumstances, knowing that, being in the body, you are liable to the same evils, and may be called to suffer in the same way for the same cause.

### Verse 4

[¶8] Marriage is honorable in all - Let this state be highly esteemed as one of God's own instituting, and as highly calculated to produce the best interests of mankind. This may have been said against the opinions of the Essenes, called Therapeutae, who held marriage in little repute, and totally abstained from it themselves as a state of comparative imperfection. At the same time it shows the absurdity of the popish tenet, that marriage in the clergy is both dishonorable and sinful; which is, in fact, in opposition to the apostle, who says marriage is honorable in All; and to the institution of God, which evidently designed that every male and female should be united in this holy bond; and to nature, which in every part of the habitable world has produced men and women in due proportion to each other.

[¶9] The bed undefiled - Every man cleaving to his own wife, and every wife cleaving to her own husband, because God will judge, i.e. punish, all fornicators and adulterers.

[¶10] Instead of δε but, γαρ, for, is the reading of AD*, one other, with the Vulgate, Coptic, and one of the Itala; it more forcibly expresses the reason of the prohibition: Let the bed be undefiled, For whoremongers and adulterers God will judge.

### Verse 5

[¶12] Let your conversation - That is, the whole tenor of your conduct, τροπος, the manner of your life, or rather the disposition of your hearts in reference to all your secular transactions; for in this sense the original is used by the best Greek writers.

[¶13] Be without covetousness - Desire nothing more than what God has given you; and especially covet nothing which the Divine Providence has given to another man, for this is the very spirit of robbery.

[¶14] Content with such things as ye have - Αρκουμενοι τοις παρουσιν· Being satisfied with present things. In one of the sentences of Phocylides we have a sentiment in nearly the same words as that of the apostle: Αρκεισθαι παρεουσι, και αλλοτριων απεχεσθαι· Be content with present things, and abstain from others. The covetous man is ever running out into futurity with insatiable desires after secular good; and, if this disposition be not checked, it increases as the subject of it increases in years. Covetousness is the vice of old age.

[¶15] I will never leave thee, nor forsake thee - These words were, in sum, spoken to Joshua, [Jos 1:5] : "As I was with Moses, so will I be with thee; I will not fail thee, nor forsake thee." They were spoken also by David to Solomon, [1Chr 28:20] : "David said to Solomon his son, Be strong and of good courage, and do it: fear not, nor be dismayed; for the Lord God, even my God, will be with thee; he will not fail thee, nor forsake thee." The apostle, in referring to the same promises, feels authorized to strengthen the expressions, as the Christian dispensation affords more consolation and confidence in matters of this kind than the old covenant did. The words are peculiarly emphatic: Ου μη σε ανω, ουδ' ου μη σε εγκαταλιπω. There are no less than five negatives in this short sentence, and these connected with two verbs and one pronoun twice repeated. To give a literal translation is scarcely possible; it would run in this way: "No, I will not leave thee; no, neither will I not utterly forsake thee." Those who understand the genius of the Greek language, and look at the manner in which these negatives are placed in the sentence, will perceive at once how much the meaning is strengthened by them, and to what an emphatic and energetic affirmative they amount.

[¶16] This promise is made to those who are patiently bearing affliction or persecution for Christ's sake; and may be applied to any faithful soul in affliction, temptation, or adversity of any kind. Trust in the Lord with thy whole heart, and never lean to thy own understanding; for he hath said, "No, I will never leave thee; not I: I will never, never cast thee off."

### Verse 6

[¶18] So that we may boldly say - We, in such circumstances, while cleaving to the Lord, may confidently apply to ourselves what God spake to Joshua and to Solomon; and what he spake to David, "The Lord is my helper, I will not fear what man can do." God is omnipotent, man's power is limited; howsoever strong he may be, he can do nothing against the Almighty.

### Verse 7

[¶20] Remember them which have the rule over you - This clause should be translated, Remember your guides, των ἡγουμενων, who have spoken unto you the doctrine of God. Theodoret's note on this verse is very judicious: "He intends the saints who were dead, Stephen the first martyr, James the brother of John, and James called the Just. And there were many others who were taken off by the Jewish rage. 'Consider these, (said he), and, observing their example, imitate their faith.'" This remembrance of the dead saints, with admiration of their virtues, and a desire to imitate them, is, says Dr. Macknight, the only worship which is due to them from the living.

[¶21] Considering the end of their conversation - Ὡν αναθεωρουντες την εκβασιν της αναστροφης· "The issue of whose course of life most carefully consider." They lived to get good and do good; they were faithful to their God and his cause; they suffered persecution; and for the testimony of Jesus died a violent death. God never left them; no, he never forsook them; so that they were happy in their afflictions, and glorious in their death. Carefully consider this; act as they did; keep the faith, and God will keep you.

### Verse 8

[¶23] Jesus Christ the same yesterday - In all past times there was no way to the holiest but through the blood of Jesus, either actually shed, or significantly typified. To-day - he is the lamb newly slain, and continues to appear in the presence of God for us. For ever - to the conclusion of time, he will be the way, the truth, and the life, none coming to the Father but through him; and throughout eternity, εις τους αιωνας, it will appear that all glorified human spirits owe their salvation to his infinite merit. This Jesus was thus witnessed of by your guides, who are already departed to glory. Remember Him; remember them; and take heed to yourselves.

### Verse 9

[¶25] Be not carried about - Μη περιφερεσθε· Be not whirled about. But ABCD, and almost every other MS. of importance, with the Syriac, Coptic, Arabic, Vulgate, and several of the Greek fathers, have μη παραφερεσθε, be not carried away, which is undoubtedly the true reading, and signifies here, do not apostatize; permit not yourselves to be carried off from Christ and his doctrine.

[¶26] Divers and strange doctrines - Διδαχαις, ποικιλαις· Variegated doctrines; those that blended the law and the Gospel, and brought in the Levitical sacrifices and institutions in order to perfect the Christian system. Remember the old covenant is abolished; the new alone is in force.

[¶27] Strange doctrines, διδαχαις ξεναις, foreign doctrines; such as have no apostolical authority to recommend them.

[¶28] That the heart be established with grace - It is well to have the heart, the mind, and conscience, fully satisfied with the truth and efficacy of the Gospel; for so the word χαρις should be understood here, which is put in opposition to βρωμασιν, meats, signifying here the Levitical institutions, and especially its sacrifices, these being emphatically termed meats, because the offerers were permitted to feast upon them after the blood had been poured out before the Lord. See [Lev 7:15]; [Deu 12:6], [Deu 12:7].

[¶29] Which have not profited them - Because they neither took away guilt, cleansed the heart, nor gave power over sin.

### Verse 10

[¶31] We have an altar - The altar is here put for the sacrifice on the altar; the Christian altar is the Christian sacrifice, which is Christ Jesus, with all the benefits of his passion and death. To these privileges they had no right who continued to offer the Levitical sacrifices, and to trust in them for remission of sins.

### Verse 11

[¶33] For the bodies of those beasts - Though in making covenants, and in some victims offered according to the law, the flesh of the sacrifice was eaten by the offerers; yet the flesh of the sin-offering might no man eat: when the blood was sprinkled before the holy place to make an atonement for their souls, the skins, flesh, entrails, etc., were carried without the camp, and there entirely consumed by fire; and this entire consumption, according to the opinion of some, was intended to show that sin was not pardoned by such offerings. For, as eating the other sacrifices intimated they were made partakers of the benefits procured by those sacrifices, so, not being permitted to eat of the sin-offering proved that they had no benefit from it, and that they must look to the Christ, whose sacrifice is pointed out, that they might receive that real pardon of sin which the shedding of his blood could alone procure. While, therefore, they continued offering those sacrifices, and refused to acknowledge the Christ, they had no right to any of the blessings procured by him, and it is evident they could have no benefit from their own.

### Verse 12

[¶35] That he might sanctify the people - That he might consecrate them to God, and make an atonement for their sins, he suffered without the gate at Jerusalem, as the sin-offering was consumed without the camp when the tabernacle abode in the wilderness. Perhaps all this was typical of the abolition of the Jewish sacrifices, and the termination of the whole Levitical system of worship. He left the city, denounced its final destruction, and abandoned it to its fate; and suffered without the gate to bring the Gentiles to God.

### Verse 13

[¶37] Let us go forth therefore unto him - Let us leave this city and system, devoted to destruction, and take refuge in Jesus alone, bearing his reproach-being willing to be accounted the refuse of all things, and the worst of men, for his sake who bore the contradiction of sinners against himself, and was put to death as a malefactor.

### Verse 14

[¶39] For here have we no continuing city - Here is an elegant and forcible allusion to the approaching destruction of Jerusalem. The Jerusalem that was below was about to be burnt with fire, and erased to the ground; the Jerusalem that was from above was that alone which could be considered to be μενουσαν, permanent. The words seem to say: "Arise, and depart; for this is not your rest: it is polluted:" About seven or eight years after this, Jerusalem was wholly destroyed.

### Verse 15

[¶41] By him therefore let us offer the sacrifice of praise - He has now fulfilled all vision and prophecy, has offered the last bloody sacrifice which God will ever accept; and as he is the gift of God's love to the world, let us through him offer the sacrifice of praise to God continually, this being the substitute for all the Levitical sacrifices.

[¶42] The Jews allowed that, in the time of the Messiah, all sacrifices, except the sacrifice of praise, should cease. To this maxim the apostle appears to allude; and, understood in this way, his words are much more forcible. In Vayikra Rabba, sect. 9, fol. 153, and Rabbi Tanchum, fol. 55: "Rabbi Phineas, Rabbi Levi, and Rabbi Jochanan, from the authority of Rabbi Menachem of Galilee, said, In the time of the Messiah all sacrifice shall cease, except the sacrifice of praise." This was, in effect, quoting the authority of one of their own maxims, that now was the time of the Messiah; that Jesus was that Messiah; that the Jewish sacrificial system was now abolished; and that no sacrifice would now be accepted of God, except the sacrifice of praise for the gift of his Son.

[¶43] That is, the fruit of our lips - This expression is probably borrowed from [Hos 14:2], in the version of the Septuagint, καρπον χειλεων which in the Hebrew text is פרים שפתינו parim sephatheinu, "the heifers of our lips." This may refer primarily to the sacrifices, heifers, calves, etc., which they had vowed to God; so that the calves of their lips were the sacrifices which they had promised. But how could the Septuagint translate פרים parim, calves, by καρπον, fruit? Very easily, if they had in their copy פרי peri, the mem being omitted; and thus the word would be literally fruit, and not calves. This reading, however, is not found in any of the MSS. hitherto collated.

## 681. Hebrews · 34 of 35

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### Verse 16

[¶1] But to do good and to communicate - These are continual sacrifices which God requires, and which will spring from a sense of God's love in Christ Jesus. Praise to God for his unspeakable gift, and acts of kindness to men for God's sake. No reliance, even on the infinitely meritorious sacrifice of Christ, can be acceptable in the sight of God if a man have not love and charity towards his neighbor. Praise, prayer, and thanksgiving to God, with works of charity and mercy to man, are the sacrifices which every genuine follower of Christ must offer: and they are the proofs that a man belongs to Christ; and he who does not bear these fruits gives full evidence, whatever his creed may be, that he is no Christian.

### Verse 17

[¶3] Obey them that have the rule over you - Obey your leaders, τοις ἡγουμενοις. He is not fit to rule who is not capable of guiding. See on [Heb 13:7], (note). In the former verse the apostle exhorts them to remember those who had been their leaders, and to imitate their faith; in this he exhorts them to obey the leaders they now had, and to submit to their authority in all matters of doctrine and discipline, on the ground that they watched for their souls, and should have to give an account of their conduct to God. If this conduct were improper, they must give in their report before the great tribunal with grief; but in it must be given: if holy and pure, they would give it in with joy. It is an awful consideration that many pastors, who had loved their flocks as their own souls, shall be obliged to accuse them before God for either having rejected or neglected the great salvation.

### Verse 18

[¶5] Pray for us - Even the success of apostles depended, in a certain way, on the prayers of the Church. Few Christian congregations feel, as they ought, that it is their bounden duty to pray for the success of the Gospel, both among themselves and in the world. The Church is weak, dark, poor, and imperfect, because it prays little.

[¶6] We trust we have a good conscience - We are persuaded that we have a conscience that not only acquits us of all fraud and sinister design, but assures us that in simplicity and godly sincerity we have labored to promote the welfare of you and of all mankind.

[¶7] To live honestly - Εν πασι καλως θελοντες αναστρεφεσθαι· Willing in all things to conduct ourselves well - to behave with decency and propriety.

### Verse 19

[¶9] The rather to do this - That is, pray for us, that, being enabled to complete the work which God has given us here to do, we may be the sooner enabled to visit you. It is evident, from this, that the people to whom this epistle was written knew well who was the author of it; nor does there appear, in any place, any design in the writer to conceal his name, and how the epistle came to lack a name it is impossible to say. I have sometimes thought that a part of the beginning might have been lost, as it not only begins without a name, but begins very abruptly.

### Verse 20

[¶11] Now the God of peace - We have often seen that peace among the Hebrews signifies prosperity of every kind. The God of peace is the same as the God of all blessedness, who has at his disposal all temporal and eternal good; who loves mankind, and has provided them a complete salvation.

[¶12] Brought again from the dead our Lord - As our Lord's sacrificial death is considered as an atonement offered to the Divine justice, God's acceptance of it as an atonement is signified by his raising the human nature of Christ from the dead; and hence this raising of Christ is, with the utmost propriety, attributed to God the Father, as this proves his acceptance of the sacrificial offering.

[¶13] That great Shepherd of the sheep - This is a title of our blessed Lord, given to him by the prophets; so [Isa 40:11]; He shall feed his flock like a shepherd; He shall gather the lambs with his arms, and carry them in his bosom, and shall gently lead those which are with young: and [Eze 34:23]; I will set up one shepherd over them, and he shall feed them; even my servant David, (i.e. the beloved, viz. Jesus), and he shall feed them, and be their shepherd: and [Zac 13:7]; Awake, O sword, against my shepherd - smite the shepherd, and the flock shall be scattered. In all these places the term shepherd is allowed to belong to our blessed Lord; and he appropriates it to himself, [Joh 10:11], by calling himself the good Shepherd, who, lays down his life for the sheep.

[¶14] Through the blood of the everlasting covenant - Some understand this in the following way, that "God brought back our Lord from the dead on account of his having shed his blood to procure the everlasting covenant." Others, that the Lord Jesus became the great Shepherd and Savior of the sheep by shedding his blood to procure and ratify the everlasting covenant." The sense, however, will appear much plainer if we connect this with the following verse: "Now the God of peace, who brought again from the dead, our Lord Jesus, that great Shepherd of the sheep, make you, through the blood of the everlasting covenant, perfect in every good work to do his will." The Christian system is termed the everlasting covenant, to distinguish it from the temporary covenant made with the Israelites at Mount Sinai; and to show that it is the last dispensation of grace to the world, and shall endure to the end of time.

### Verse 21

[¶16] Make you perfect - Καταρτισια ὑμας· Put you completely in joint. See the note on [2Cor 13:9], where the meaning of the original word is largely considered. From the following terms we see what the apostle meant by the perfection for which he prays. They were to do the will of God in every good work, from God working in them that which is well pleasing in his sight.

[¶17] 1. This necessarily implies a complete change in the whole soul, that God may be well pleased with whatsoever he sees in it; and this supposes its being cleansed from all sin, for God's sight cannot be pleased with any thing that is unholy.

[¶18] 2. This complete inward purity is to produce an outward conformity to God's will, so they were to be made perfect in every good work.

[¶19] 3. The perfection within and the perfection without were to be produced by the blood of the everlasting covenant; for although God is love, yet it is not consistent with his justice or holiness to communicate any good to mankind but through his Son, and through him as having died for the offenses of the human race.

[¶20] To whom be glory for ever - As God does all in, by, and through Christ Jesus, to him be the honor of his own work ascribed through time and eternity. Amen.

### Verse 22

[¶22] Suffer the word of exhortation - Bear the word or doctrine of this exhortation. This seems to be an epithet of this whole epistle: and as the apostle had in it shown the insufficiency of the Levitical system to atone for sin and save the soul; and had proved that it was the design of God that it should be abolished; and had proved also that it was now abolished by the coming of Christ, whom he had shown to be a greater priest than Aaron, higher than all the angels, the only Son of God as to his human nature, and the Creator, Governor, and Judge of all; and that their city was shortly to be destroyed; he might suppose that they would feel prejudiced against him, and thus lose the benefit of his kind intentions toward them; therefore he entreats them to bear the exhortation which, notwithstanding the great extent of the subject, he had included in a short compass.

[¶23] I have written a letter unto you in few words - Perhaps it would be better to translate δια βραχεων επεστειλα ὑμιν, I have written to you briefly, as επιστελλειν often signifies simply to write, and this appears to be its meaning here.

### Verse 23

[¶25] Know ye that our brother Timothy - The word ἡμων, our, which is supplied by our translators, is very probably genuine, as it is found in ACD*, ten others, the Syriac, Erpen's Arabic, the Coptic, Armenian, Slavonic, and Vulgate.

[¶26] Is set at liberty - Απολελυμενον· Is sent away; for there is no evidence that Timothy had been imprisoned. It is probable that the apostle refers here to his being sent into Macedonia, [Phi 2:19-24], in order that he might bring the apostle an account of the affairs of the Church in that country. In none of St. Paul's epistles, written during his confinement in Rome, does he give any intimation of Timothy's imprisonment, although it appears from [Phi 1:1]; [Col 1:1]; [Plm 1:1]; that he was with Paul during the greatest part of the time.

[¶27] With whom, if he come shortly, I will see you - Therefore Paul himself, or the writer of this epistle, was now at liberty, as he had the disposal of his person and time in his own power. Some suppose that Timothy did actually visit Paul about this time, and that both together visited the Churches in Judea.

### Verse 24

[¶29] Salute all them that have the rule over you - Salute all your leaders or guides, τους ἡγουμενους ὑμων. See on [Heb 13:7] (note) and [Heb 13:17] (note).

[¶30] And all the saints - All the Christians; for this is the general meaning of the term in most parts of St. Paul's writings. But a Christian was then a saint, i.e. by profession a holy person; and most of the primitive Christians were actually such. But in process of time the term was applied to all that bore the Christian name; as elect, holy people, sanctified, etc., were to the nation of the Jews, when both their piety and morality were at a very low ebb.

[¶31] They of Italy salute you - Therefore it is most likely that the writer of this epistle was then in some part of Italy, from which he had not as yet removed after his being released from prison. By they of Italy probably the apostle means the Jew's there who had embraced the Christian faith. These salutations show what a brotherly feeling existed in every part of the Christian Church; even those who had not seen each other yet loved one another, and felt deeply interested for each other's welfare.

### Verse 25

[¶33] Grace be with you all - May the Divine favor ever rest upon you and among you; and may you receive, from that source of all good, whatsoever is calculated to make you wise, holy, useful, and happy! And may you be enabled to persevere in the truth to the end of your lives! Amen. May it be so! May God seal the prayer by giving the blessings!

[¶34] The subscriptions to this epistle are, as in other cases, various and contradictory.

[¶35] The Versions are as follow: -

[¶36] The Epistle to the Hebrews was written from Roman Italy, and sent by the hand of Timothy. - Syriac.

[¶37] Vulgate nothing, in the present printed copies.

[¶38] It was written from Italy by Timothy: with the assistance of God, disposing every thing right, the fourteen epistles of the blessed Paul are completed, according to the copy from which they have been transcribed.

[¶39] May the Lord extend his benedictions to us. Amen. - Arabic.

[¶40] The Epistle to the Hebrews is completed. The end. - Aethiopic.

[¶41] Written in Italy, and sent by Timothy. - Coptic.

[¶42] The Manuscripts, and ancient editions taken from MSS., are not more to be relied on.

[¶43] To the Hebrews, written from Rome. - Codex Alexandrinus.

[¶44] The epistles of Saint Paul the apostle arc finished. - Colophon, at the end of this epistle; in one of the first printed Bibles; and in an ancient MS. of the Vulgate in my own collection.

[¶45] The end of the Epistle to the Hebrews. - Greek Text of the Complutensian Edition.

## 682. Hebrews · 35 of 35

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[¶0] The Epistle of the blessed Paul to the Hebrews is finished. - Latin Text of ditto.

[¶1] To the Hebrews. - The Epistle of Paul the apostle to the Hebrews. - The Epistle to the Hebrews, written from Italy. - From Athens. - From Italy by Timothy. - Written in the Hebrew tongue, etc. - Various MSS.

[¶2] Written to the Hebrews from Italy by Timothy. - Common Greek Text.

[¶3] That it was neither written from Athens, nor in the Hebrew tongue, is more than probable; and that it was not sent by Timothy, is evident from [Heb 13:23]. For the author, time, place, and people to whom sent, see the Introduction.

## 683. James · 1 of 13

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### Preface to the General Epistle of James

[¶1] There have been more doubts, and more diversity of opinion, concerning the author of this epistle, and the time in which it was written, than about most other parts of the New Testament. To enter at large into a discussion of the opinions of ancient and modern writers on this subject would tend but little to the establishment of truth, or to the edification of the reader.

[¶2] Lardner, Michaelis, and Macknight, have entered considerably into the controversy relative to the author, the time, and the canonical authority of this book; and to them the reader who wishes to see the difficulties with which the subject is pressed may have recourse.

[¶3] This epistle, with those of Peter, John, and Jude, is termed catholic, καθολικη , from κατα, through, and ὁλος, the whole; for the application of which term Ecumenius, in cap. i. Jacobi, gives the following reason: Καθολικαι λεγονται αυται, οἱονει εγκυκλιοι· ου γαρ αφωρισμενως εθνει ἑνι η πολει, αλλα καθολου τοις πιστοις· "These epistles are called catholic, universal, or circular, because they were not written to one nation or city, but to believers everywhere."

[¶4] Yet, as these epistles had some difficulty at first to get into general circulation, but at last were everywhere received, it is more likely that they obtained the term catholic from the circumstance of their being at last universally acknowledged as canonical; so that the word catholic is to be understood here in the same sense as canonical.

[¶5] Who the writer of the epistle in question was, is difficult to say; all that we know certainly is, from his own words, that his name was James, and that he was a servant of God, and of the Lord Jesus. Two persons of this name are mentioned in the New Testament; James the son of Zebedee, called also James the elder; and James του μικρου, the less or the little one, called the son of Alpheus, and brother of our Lord: but whether one of these, or if one of them, which, or whether one of the same name different from both, are points that cannot be satisfactorily determined. Michaelis, who has examined the subject with his usual ability, leaves the matter in doubt; but leans to the opinion that James the son of Zebedee was the author, and that this epistle was written before any of those in the New Testament. Other great authorities ascribe it to James, called the brother of our Lord, who was president, or bishop, of the Church in Jerusalem. Even allowing this opinion to be correct, it is not agreed in what sense James is called our Lord's brother, there being four or five different opinions concerning the meaning of this term. From [Mat 13:55], [Mat 13:56], we learn that there were four persons called brethren of our Lord: "Is not this the carpenter's son? Is not his mother called Mary? And his brethren James, and Joses, and Simon, and Judas? And his sisters, are they not all with us?" Now, it is generally allowed that the James here is the author of this epistle, and the Jude or Judas, mentioned with him, the author of that which stands last in this collection. But with respect to the meaning of the term brother, as here used, it will be necessary to state the opinions of learned men: -

[¶6] 1. It is supposed that these were children of Joseph, by a former marriage; this is a very ancient opinion; as there is nothing improbable in the supposition that Joseph was a widower when he married the blessed virgin.

[¶7] 2. They are supposed to have been children of Joseph and his wife Mary; all born after the birth of our Lord. This is an opinion extremely probable: see some reasons for it in the note on [Mat 13:55] (note); see also on [Mat 1:25] (note).

[¶8] 3. That they were called our Lord's brethren, because children of Joseph by the wife of one of his brothers, who had died childless, and whose widow Joseph took, according to the Mosaic law, to raise up seed to his deceased brother. This is very unlikely, because, in this case, it would have been only requisite for Joseph to have had one male by his brother's wife; but here we find four, besides several sisters.

[¶9] 4. That Cleophas, called also Alpheus, married a sister of the blessed virgin, called also Mary, by whom he had the above issue; and that these were called brethren of our Lord, from the common custom among the Hebrews, to term all the more immediately cognate branches of the same family, brothers' and sisters' children, i.e. cousins-german, brethren. These, therefore, being aunt's children of our Lord, are, according to this usage, called his brethren. The first and second of these opinions appear to me the most probable; though most modern writers are of the latter opinion.

[¶10] That of the two James's, James the less was the author of this epistle, Dr. Macknight thinks, following Lardner and others, is incontestable: I shall quote his abridgment of Lardner's arguments; but the point in question is not, in my opinion, made out by any of these writers. "In the catalogue of the apostles, [Mat 10:2]; [Mar 3:17]; [Luk 6:14]; [Act 1:13]; we find two persons of the name of James; the first was the son of Zebedee, [Mat 10:2]; the second in all the catalogues is called the son of Alpheus: one of these apostles is called, [Gal 1:19], the Lord's brother. Wherefore, as there were only twelve apostles, and as James the son of Zebedee, so far as we know, was in no respect related to our Lord, the apostle called James, the Lord's brother, must have been James the son of Alpheus, called also James the less or younger, whose relation to Christ will appear by comparing [Mar 15:40], with [Joh 19:25]. In the former passage, Mark, speaking of the women who were present at the crucifixion, says: 'There were also women looking on afar off, among whom were Mary Magdalen, and Mary the mother of James the less and of Joses, and Salome.' In the latter passage, John, speaking of the same women, says: 'There stood by the cross of Jesus, his mother, and his mother's sister, Mary, the wife of Cleophas, and Mary Magdalen:' wherefore, our Lord's mother's sister, Mary the wife of Cleophas, mentioned by John, is in all probability the person whom Mark calls Mary the mother of James the less, and of Joses; consequently, her sons, James and Joses, were our Lord's cousins-german by his mother. And as the Hebrews called all near relations brethren, it is more than probable that James the son of Alpheus, who was our Lord's cousin-german, is James the Lord's brother, mentioned [Gal 1:19]. Three circumstances confirm this opinion:

[¶11] 1. James and Joses, the sons of Mary, our Lord's mother's sister, are expressly called the brethren of Jesus, [Mat 13:55]; [Mar 6:3].

[¶12] 2. James, the son of our Lord's mother's sister, being distinguished from another James by the appellation of the less, [Mar 15:40], there is good reason to suppose that he is the James whom Mark, in his catalogue, distinguishes from James the son of Zebedee, by the appellation of the son of Alpheus. It is true, Mary the mother of James and of Joses, is called the wife of Cleophas, [Joh 19:25] : but Cleophas and Alpheus are the same name differently pronounced; the one according to the Hebrew, and the other according to the Greek, orthography.

[¶13] 3. Of the persons called the brethren of Jesus, [Mat 13:55], there are three mentioned in the catalogue as Apostles: James, and Simon, and Judas. They, I suppose, are the brethren of the Lord, who are said, as apostles, to have had a right to lead about a sister or a wife, etc.; [1Cor 9:5].

[¶14] Jerome likewise thought James the Lord's brother was so called because he was the son of Mary, our Lord's mother's sister; Art. Jacobus. Lardner, Canon., vol. iii. p. 63, says: 'Jerome seems to have been the first who said our Lord's brethren were the sons of his mother's sister; and this opinion was at length embraced by Augustine, and has prevailed very much of late, being the opinion of the Romanists in general, and of Lightfoot, Witsius, Lampe, and many of the Protestants. On the other hand, Origen, Epiphanius, and other ancient writers, both Greeks and Latins, were of opinion that James, the Lord's brother, was not the son of the virgin's sister, but of Joseph, our Lord's reputed father, by a former wife, who died before he espoused the virgin. Of the same opinion were Vossius, Basnage, and Cave, among the Protestants; and Valesius among the Romanists. Epiphanius and Theophylact supposed that Joseph's first wife was the widow of Alpheus, who, being Joseph's brother, Joseph married her to raise up seed to him; and therefore James, the issue of that marriage, was fitly called the won of Alpheus, and brother of our Lord.' But these suppositions might have been spared, if the ancients and moderns had recollected that near relations were called brethren by the Hebrews, and that Alpheus and Cleophas are the same names differently written; James the less, the son of Alpheus, being not only the Lord's near relation, but an apostle, whom, as is generally supposed, he honored in a particular manner, by appearing to him alone, after his resurrection; [1Cor 15:7]. These circumstances, together with his own personal merit, rendered him of such note among the apostles that they appointed him to reside at Jerusalem, and to superintend the Church there. This appointment, Lardner says, was made soon after the martyrdom of Stephen; and, in support of this opinion, observes, 'that Peter always speaks first, as president among the apostles, until after the choice of the seven deacons. Every thing said of St. James, after that, implies his presiding in the Church at Jerusalem.' Canon., vol. iii. p. 28. For example, when the apostles and elders at Jerusalem came together to consider whether it was needful to circumcise the Gentiles, after there had been much disputing, Peter spake, [Act 15:7], then Barnabas and Paul, [Act 15:12]. And when they had ended, James summed up the whole, and proposed the terms on which the Gentiles were to be received into the Church, [Act 15:19-21]; to which the whole assembly agreed, and wrote letters to the Gentiles, conformably to the opinion of James, [Act 15:22-29]. From this it is inferred, that James presided in the council of Jerusalem, because he was president of the Church in that city. "Chrysostom, in his Homily on Acts 15, says: 'James was bishop of Jerusalem, and therefore spoke last:' In the time of this council, Paul communicated the Gospel which he preached among the Gentiles to three of the apostles, whom he calls pillars; and tells us that, when they perceived the inspiration and miraculous powers which he possessed, they gave him the right hand of fellowship, mentioning James first, [Gal 2:9] : 'And knowing the grace that was bestowed on me, James, Cephas, and John, who were pillars, gave to me and Barnabas the right hand of fellowship.' This implies that James, whom, in the first chapter, he had called the Lord's brother, was not only an apostle, but the presiding apostle in the Church at Jerusalem. In the same chapter, Paul, giving an account of what happened after the council, says, [Gal 2:11] : 'When Peter was come to Antioch, before that certain came from James, he did eat with the Gentiles; but when they were come he withdrew, and separated himself, fearing them who were of the circumcision.' This shows that James resided at Jerusalem, and presided in the Church there, and was greatly respected by the Jewish believers. The same circumstance appears from [Act 21:17], where, giving an account of Paul's journey to Jerusalem, with the collections from the saints in Judea, Luke says, [Act 21:18] : 'Paul went in with us to James, and all the elders were present.' Farther, the respect in which James was held by the apostles appears from two facts recorded by Luke: the first is, when Paul came to Jerusalem, three years after his conversion, Barnabas took him, and brought him Peter and James, as the chief apostles. Compare [Act 9:27] with [Gal 1:19]. The second fact is, after Peter was miraculously delivered out of prison, about the time of the passover, in the year 44, 'he came to the house of Mary - where many were gathered together praying; ([Act 12:12]); and when he had declared to them how the Lord had brought him out of the prison, he said, Go, show these things to James, and to the brethren;' [Act 12:17]. These particulars are mentioned by Lardner, and before him by Whitby and Cave, to show that James, the Lord's brother, was really an apostle, in the strict acceptation of the word; consequently, that Eusebius was mistaken when he placed him among the seventy disciples; E. H., lib. vii. c. 12. "That the Epistle of James was early esteemed an inspired writing, is evident from the following fact: that while the Second Epistle of Peter, the second and third of John, the Epistle of Jude, and the Revelation, are omitted in the first Syriac translation of the New Testament, (the Peshito), which was made in the beginning of the second century for the use of the converted Jews; the Epistle of James has found a place in it, equally with the books which were never called in question. This is an argument of great weight; for certainly the Jewish believers, to whom that epistle was addressed and delivered, were much better judges of its authenticity than the converted Gentiles, to whom it was not sent, and who perhaps had no opportunity of being acquainted with it till long after it was written. Wherefore its being received by the Jewish believers is an undeniable proof that they knew it to be written by James the apostle; whereas the ignorance of the Gentile believers, concerning this epistle, is not even a presumption against its authenticity. "That the converted Gentiles had little knowledge of the Epistle of James in the first ages, may have been owing to various causes; such as, that it was addressed to the Jews, and that the matters contained in it were personal to the Jews. For on these accounts the Jewish believers may have thought it not necessary to communicate it to the Gentiles. And when it was made known to them, they may have scrupled to receive it as an inspired writing for the following reasons:

[¶15] 1. The writer does not, in the inscription, take the title of an apostle, but calls himself simply James, a servant of God, and of the Lord Jesus Christ.

[¶16] 2. Many of the ancients, by calling the writer of this epistle James the Just, have rendered his apostleship doubtful.

[¶17] 3. As they have done, likewise, by speaking of him commonly as bishop of Jerusalem, and not as an apostle of Christ.

[¶18] It is little wonder, therefore, that this epistle was not received generally by the converted Gentiles; consequently that it was not often quoted by them in their writings. But afterwards, when it was considered that this epistle was from the beginning received by the Jewish believers, and that it was translated into the Syriac language for their use; and that Paul, though an apostle, sometimes contented himself with the appellation of a servant of Christ, [Phi 1:1]; [Plm 1:1]; and sometimes took no appellation but his own name; [1Thes 1:1]; [2Thes 1:1]; and that the apostle John did not, in any of his epistles, call himself an apostle; the title which the author of the Epistle of James had to be an apostle was no longer doubted, but he was generally acknowledged to be James, the son of Alpheus, and the Lord's brother; and his epistle, after an accurate examination, was received as an inspired writing. So Estius tells us, who affirms that after the fourth century no Church nor ecclesiastical writer is found who ever doubted of the authority of this epistle; but, on the contrary; all the catalogues of the books of Scripture published, whether by general or provincial councils, or by Roman bishops, or other orthodox writers, since the fourth century, constantly number it among the canonical Scriptures. "With respect to what is remarked by Eusebius, that there are not many ancient writers who have quoted the Epistle of James, learned men have observed that Clement of Rome has quoted it four several times; and so does Ignatius in his genuine Epistle to the Ephesians, sec. 10, 12, 17, 30; and Origen in his thirteenth Homily on Genesis, sec. 5. That it was not more generally quoted by the ancients, besides the things already mentioned, may have been owing to the following reasons:

[¶19] 1. Being written to the whole Jewish nation to correct the errors and vices which prevailed among them, the Gentiles may have thought themselves little concerned with it, and may have been at no pains to procure copies of it; by which means it was not so generally known among them as some other books of Scripture.

[¶20] 2. The seeming opposition of the doctrine of this epistle to the doctrine of Paul, concerning justification by faith without the works of the law, may have occasioned it to be less regarded by the most ancient writers; just as it was in later times, on the same account, rejected by Luther, who, to show his contempt of it, called it (epistola straminea) a strawy or chaffy epistle. "To conclude, the authority of the Epistle of James, as an inspired writing, is abundantly established, in Mill's opinion, by the Apostles Paul and Peter, who have in their writings many sentiments and expressions similar to those contained in this epistle; for example: - [1Pet 1:3] : Who hath begotten us again to a living hope through the resurrection of Jesus Christ. [Jam 1:18] : Having willed it, he hath begotten us by the word. [Rom 5:3], [Rom 5:4] : Knowing that affliction worketh out patience; and patience experience. [Jam 1:3] : Knowing that the proving of your faith worketh out patience. [Rom 2:13] : That the hearers of the law are not just before God, but the doers of the law shall be justified. [Jam 1:22] : And be ye doers of the law, and not hearers only, deceiving yourselves by false reasoning. [Rom 7:23] : I see another law in my members, warring against the law of my mind. [1Pet 2:11] : Lusts which war against the soul. [Jam 4:1] : Come they not hence, even from your lusts, which war in your members? [1Pet 5:8], [1Pet 5:9] : Your adversary the devil; whom resist, steadfast in the faith. [Jam 4:7] : Resist the devil, and he will flee from you. [1Pet 5:6] : Be humbled under the mighty hand of God, that he may exalt you. [Jam 4:10] : Be humbled in the presence of God, and he will lift you up. [Rom 14:4] : Who art thou that condemnest another man's household servant? [Jam 4:12] : Thou, who art thou that condemnest another? [1Pet 4:8] : Love covereth a multitude of sins. [Jam 5:20] : Will cover a multitude of sins."

[¶21] See Macknight's preface.

[¶22] That James the less may have been our Lord's cousin-german, or even our Lord's brother by a former wife of Joseph, or even by the virgin, is perfectly possible; and that he was an apostle, and an eminent man among both Jews and Christians, may be readily credited; and that he was author of this epistle, is also possible: but I must still assert that we have neither decisive nor satisfactory evidence on this subject; and that it is arguing in a circle to deduce the evidence of its authenticity from the apostleship of James the less, because this person is not proved to be its author. The chief and proper evidence of its being canonical must be taken from the fact that it was universally received by the Church of Christ, and without scruple incorporated with those writings, which were, on all hands, allowed to have been given by the inspiration of God.

[¶23] Before I conclude, I shall mention the opinion of Michaelis relative to the author of this epistle. "All things considered," says he, "I see no ground for the assertion that James, the son of Zebedee, was not the author of this epistle. One circumstance affords, at least, a presumptive argument in favor of the opinion that it was really written by the elder James, and at a time when the Gospel had not been propagated among the Gentiles; namely, that it contains no exhortations to harmony between the Jewish and Gentile converts, which, after the time that the Gentiles were admitted into the Church, became absolutely necessary. Had it been written after the apostolic council of Jerusalem, mentioned Acts 15, and by the younger James, we might have expected that, at least, some allusion would be made in it to the decree of that council, which was propounded by the younger James in favor of the Gentile converts; and that the epistle would contain an admonition to the Jewish converts, to consider the Gentile converts as their brethren." - Introduction to the New Testament.

[¶24] The epistle itself is entirely different in its complexion from all those in the sacred canon; the style and manner are more that of a Jewish prophet than a Christian apostle. It scarcely touches on any subject purely Christian. Our blessed Lord is only mentioned twice in it, [Jam 1:1]; [Jam 2:1]; but it has nothing of his miracles or teaching, of his death or resurrection, nor of any redemption by him. It begins without any apostolical salutation, and ends without any apostolical benediction. In short, had it not been for the two slight notices of our blessed Lord, we had not known it was the work of any Christian writer. It may be considered a sort of connecting link between Judaism and Christianity, as the ministry of John Baptist was between the old covenant and the new. There is neither plan nor arrangement in it; but it contains many invaluable lessons which no serious person can read without profit.

[¶25] James the less was martyred at Jerusalem about a.d. 62: and the epistle is supposed to have been written a short time before his death. Though I believe it to be the work of an unknown author, not long after the ascension of our Lord, I shall follow the usual chronology, and date it in the year 61; not because I think that to be the true date, but because it is what is generally adopted.

[¶26] He addresses the dispersed of the twelve tribes, [Jam 1:1]. Shows that they should rejoice under the cross, because of the spiritual good which they may derive from it, especially in the increase and perfecting of their patience, [Jam 1:2-4]. They are exhorted to ask wisdom of God, who gives liberally to all, [Jam 1:5]. But they must ask in faith, and not with a doubting mind, [Jam 1:6-8]. Directions to the rich and the poor, [Jam 1:9-11]. The blessedness of the man that endures trials, [Jam 1:12]. How men are tempted and drawn away from God, [Jam 1:13-15]. God is the Father of lights, and all good proceeds from him, [Jam 1:16-18]. Cautions against hasty words and wrong tempers, [Jam 1:19-21]. We should be doers of the word, and not hearers merely, lest we resemble those who, beholding their natural face in a glass, when it is removed forget what manner of persons they were, [Jam 1:22-24]. We should look into the perfect law of liberty, and continue therein, [Jam 1:25]. The nature and properties of pure religion, [Jam 1:26], [Jam 1:27].

### Verse 1

[¶28] James, a servant of God - For an account of this person, or rather for the conjectures concerning him, see the preface. He neither calls himself an apostle, nor does he say that he was the brother of Christ, or bishop of Jerusalem; whether he was James the elder, son of Zebedee, or James the less, called our Lord's brother, or some other person of the same name, we know not. The assertions of writers concerning these points are worthy of no regard. The Church has always received him as an apostle of Christ.

[¶29] To the twelve tribes - scattered abroad - To the Jews, whether converted to Christianity or not, who lived out of Judea, and sojourned among the Gentiles for the purpose of trade or commerce. At this time there were Jews partly traveling, partly sojourning, and partly resident in most parts of the civilized world; particularly in Asia, Greece, Egypt, and Italy. I see no reason for restricting it to Jewish believers only; it was sent to all whom it might concern, but particularly to those who had received the faith of our Lord Jesus Christ; much less must we confine it to those who were scattered abroad at the persecution raised concerning Stephen, [Act 8:1], etc.; [Act 11:19], etc. That the twelve tribes were in actual existence when James wrote this epistle, Dr. Macknight thinks evident from the following facts: "1. Notwithstanding Cyrus allowed all the Jews in his dominions to return to their own land, many of them did not return. This happened agreeably to God's purpose, in permitting them to be carried captive into Assyria and Babylonia; for he intended to make himself known among the heathens, by means of the knowledge of his being and perfections, which the Jews, in their dispersion, would communicate to them. This also was the reason that God determined that the ten tribes should never return to their own land, [Hos 1:6]; [Hos 8:8]; [Hos 9:3], [Hos 9:15-17].

[¶30] 2. That, comparatively speaking, few of the twelve tribes returned in consequence of Cyrus's decree, but continued to live among the Gentiles, appears from this: that in the days of Ahasuerus, one of the successors of Cyrus, who reigned from India to Ethiopia, over one hundred and twenty-seven provinces, [Est 3:8], The Jews were dispersed among the people in all the provinces of his kingdom, and their laws were diverse from the laws of all other people, and they did not keep the king's laws; so that, by adhering to their own usages, they kept themselves distinct from all the nations among whom they lived.

[¶31] 3. On the day of pentecost, which happened next after our Lord's ascension, [Act 2:5], [Act 2:9], There were dwelling at Jerusalem Jews, devout men, out of every nation under heaven; Parthians, Medes, and Elamites, etc.; so numerous were the Jews, and so widely dispersed through all the countries of the world.

[¶32] 4. When Paul traveled through Asia and Europe, he found the Jews so numerous, that in all the noted cities of the Gentiles they had synagogues in which they assembled for the worship of God, and were joined by multitudes of proselytes from among the heathens, to whom likewise he preached the Gospel.

[¶33] 5. The same apostle, in his speech to King Agrippa, affirmed that the twelve tribes were then existing, and that they served God day and night, in expectation of the promise made to the fathers, [Act 26:6].

[¶34] 6. Josephus, Ant. i. 14, cap. 12, tells us that one region could not contain the Jews, but they dwelt in most of the flourishing cities of Asia and Europe, in the islands and continent, not much less in number than the heathen inhabitants. From all this it is evident that the Jews of the dispersion were more numerous than even the Jews in Judea, and that James very properly inscribed this letter to the twelve tribes which were in the dispersion, seeing the twelve tribes really existed then, and do still exist, although not distinguished by separate habitations, as they were anciently in their own land.

[¶35] Greeting - Χαιρειν· Health; a mere expression of benevolence, a wish for their prosperity; a common form of salutation; see [Act 15:23]; [Act 23:26]; [2Jn 1:11].

### Verse 2

[¶37] Count it all joy - The word πειρασμος, which we translate temptation, signifies affliction, persecution, or trial of any kind; and in this sense it is used here, not intending diabolic suggestion, or what is generally understood by the word temptation.

### Verse 3

[¶39] The trying of your faith - Trials put religion, and all the graces of which it is composed to proof; the man that stands in such trials gives proof that his religion is sound, and the evidence afforded to his own mind induces him to take courage, bear patiently, and persevere.

### Verse 4

[¶41] Let patience have her perfect work - That is, Continue faithful, and your patience will be crowned with its full reward; for in this sense is εργον, which we translate work, to be understood. It is any effect produced by a cause, as interest from money, fruit from tillage, gain from labor, a reward for services performed; the perfect work is the full reward. See many examples in Kypke.

[¶42] That ye may be perfect and entire - Τελειοι, Fully instructed, in every part of the doctrine of God, and in his whole will concerning you. Ὁλοκληροι, having all your parts, members, and portions; that ye may have every grace which constitutes the mind that was in Christ, so that your knowledge and holiness may be complete, and bear a proper proportion to each other. These expressions in their present application are by some thought to be borrowed from the Grecian games: the man was τελειος, perfect, who in any of the athletic exercises had got the victory; he was ὁλοκληρος, entire, having every thing complete, who had the victory in the pentathlon, in each of the five exercises. Of this use in the last term I do not recollect an example, and therefore think the expressions are borrowed from the sacrifices under the law. A victim was τελειος, perfect, that was perfectly sound, having no disease; it was ὁλοκληρος, entire, if it had all its members, having nothing redundant, nothing deficient. Be then to the Lord what he required his sacrifices to be; let your whole heart, your body, soul, and spirit, be sanctified to the Lord of hosts, that he may fill you with all his fullness.

### Verse 5

[¶44] If any of you lack wisdom - Wisdom signifies in general knowledge of the best end, and the best means of attaining it; but in Scripture it signifies the same as true religion, the thorough practical knowledge of God, of one's self, and of a Savior.

## 684. James · 2 of 13

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/684/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/684/#p-N

[¶0] Let him ask of God - Because God is the only teacher of this wisdom.

[¶1] That giveth to all men liberally - Who has all good, and gives all necessary good to every one that asks fervently. He who does not ask thus does not feel his need of Divine teaching. The ancient Greek maxim appears at first view strange, but it is literally true: - Αρχη γνωσεως της αγνοιας ἡ γνωσις. "The knowledge of ignorance is the beginning of knowledge."

[¶2] In knowledge we may distinguish these four things: -

[¶3] 1. Intelligence, the object of which is intuitive truths.

[¶4] 2. Wisdom, which is employed in finding out the best end.

[¶5] 3. Prudence, which regulates the whole conduct through life.

[¶6] 4. Art, which provides infallible rules to reason by.

### Verse 6

[¶8] Let him ask in faith - Believing that God IS; that he has all good; and that he is ever ready to impart to his creatures whatever they need.

[¶9] Nothing wavering - Μηδεν διακρινομενος· Not judging otherwise; having no doubt concerning the truth of these grand and fundamental principles, never supposing that God will permit him to ask in vain, when he asks sincerely and fervently. Let him not hesitate, let him not be irresolute; no man can believe too much good of God.

[¶10] Is like a wave of the sea - The man who is not thoroughly persuaded that if he ask of God he shall receive, resembles a wave of the sea; he is in a state of continual agitation; driven by the wind, and tossed: now rising by hope, then sinking by despair.

### Verse 7

[¶12] Let not that man think - The man whose mind is divided, who is not properly persuaded either of his own wants or God's sufficiency. Such persons may pray, but having no faith, they can get no answer.

### Verse 8

[¶14] A double-minded man - Ανηρ διψυχος· The man of two souls, who has one for earth, and another for heaven; who wishes to secure both worlds; he will not give up earth, and he is loth to let heaven go. This was a usual term among the Jews, to express the man who attempted to worship God, and yet retained the love of the creature. Rabbi Tanchum, fol. 84, on [Deu 26:17], said: "Behold, the Scripture exhorts the Israelites, and tells them when they pray, לא יהיה להם שתי לבבות lo yiyeh lahem shetey lebaboth, that they should not have two hearts, one for the holy blessed God, and one for something else." A man of this character is continually distracted; he will neither let earth nor heaven go, and yet he can have but one. Perhaps St. James refers to those Jews who were endeavoring to incorporate the law with the Gospel, who were divided in their minds and affections, not willing to give up the Levitical rites, and yet unwilling to renounce the Gospel. Such persons could make no progress in Divine things.

### Verse 9

[¶16] Let the brother of low degree - The poor, destitute Christian may glory in the cross of Christ, and the blessed hope laid up for him in heaven; for, being a child of God, he is an heir of God, and a joint heir with Christ.

### Verse 10

[¶18] But the rich, in that he is made low - Εν τῃ ταπεινωσει· In his humiliation - in his being brought to the foot of the cross to receive, as a poor and miserable sinner, redemption through the blood of the cross: and especially let him rejoice in this, because all outward glory is only as the flower of the field, and, like that, will wither and perish.

### Verse 11

[¶20] For the sun is no sooner risen - We need not pursue this metaphor, as St. James' meaning is sufficiently clear: All human things are transitory; rise and fall, or increase and decay, belong to all the productions of the earth, and to all its inhabitants. This is unavoidable, for in many cases the very cause of their growth becomes the cause of their decay and destruction. The sun by its genial heat nourishes and supports all plants and animals; but when it arises with a burning heat, the atmosphere not being tempered with a sufficiency of moist vapours, the juices are exhaled from the plants; the earth, for lack of moisture, cannot afford a sufficient supply; vegetation becomes checked; and the plants soon wither and die. Earthly possessions are subject to similar mutations. God gives and resumes them at his pleasure, and for reasons which he seldom explains to man. He shows them to be uncertain, that they may never become an object of confidence to his followers, and that they may put their whole trust in God. If for righteousness' sake any of those who were in affluence suffer loss, or spoiling of their goods, they should consider that, while they have gained that of infinite worth, they have lost what is but of little value, and which in the nature of things they must soon part with, though they should suffer nothing on account of religion.

### Verse 12

[¶22] Blessed is the man that endureth temptation - This is a mere Jewish sentiment, and on it the Jews speak some excellent things. In Shemoth Rabba, sec. 31, fol. 129, and in Rab. Tanchum, fol. 29, 4, we have these words: "Blessed is the man שהיה עומד בנסיונו shehayah omed benisyono who stands in his temptation; for there is no man whom God does not try. He tries the rich, to see if they will open their hands to the poor. He tries the poor, to see if they will receive affliction and not murmur. If, therefore, the rich stand in his temptation, and give alms to the poor, he shall enjoy his riches in this world, and his horn shall be exalted in the world to come, and the holy blessed God shall deliver him from the punishment of hell. If the poor stand in his temptation, and do not repine, (kick back), he shall have double in the world to come." This is exactly the sentiment of James. Every man is in this life in a state of temptation or trial, and in this state he is a candidate for another and a better world; he that stands in his trial shall receive the crown of life, which the Lord hath promised to them that love him. It is only love to God that can enable a man to endure the trials of life. Love feels no loads; all practicable things are possible to him who loveth.

[¶23] There may be an allusion here to the contests in the Grecian games. He is crowned who conquers; and none else.

### Verse 13

[¶25] Let no man say - Lest the former sentiment should be misapplied, as the word temptation has two grand meanings, solicitation to sin, and trial from providential situation or circumstances, James, taking up the word in the former sense, after having used it in the latter, says: Let no man say, when he is tempted, (solicited to sin), I am tempted of God; for God cannot be tempted with evil, neither tempteth he (thus) any man. Thus the author has explained and guarded his meaning.

### Verse 14

[¶27] But every man is tempted - Successfully solicited to sin, when he is drawn away of his own lust - when, giving way to the evil propensity of his own heart, he does that to which he is solicited by the enemy of his soul.

[¶28] Among the rabbins we find some fine sayings on this subject. In Midrash hanaalam, fol. 20, and Yalcut Rubeni, fol. 17, it is said: "This is the custom of evil concupiscence, יצר הרע yetser hara: To-day it saith, Do this; to-morrow, Worship an idol. The man goes and worships. Again it saith, Be angry." "Evil concupiscence is, at the beginning, like the thread of a spider's web; afterwards it is like a cart rope." Sanhedrim, fol. 99.

[¶29] In the words, drawn away by his own lust and enticed, ὑπο της ιδιας επιθυμιας εξελκομενος και δελεαζομενος, there is a double metaphor; the first referring to the dragging a fish out of the water by a hook which it had swallowed, because concealed by a bait; the second, to the enticements of impure women, who draw away the unwary into their snares, and involve them in their ruin. Illicit connections of this kind the writer has clearly in view; and every word that he uses refers to something of this nature, as the following verse shows.

### Verse 15

[¶31] When lust hath conceived - When the evil propensity works unchecked, it bringeth forth sin - the evil act between the parties is perpetrated.

[¶32] And sin, when it is finished - When this breach of the law of God and of innocence has been a sufficient time completed, it bringeth forth death - the spurious offspring is the fruit of the criminal connection, and the evidence of that death or punishment due to the transgressors.

[¶33] Any person acquainted with the import of the verbs συλλαμβανειν, τικτειν , and αποκυειν, will see that this is the metaphor, and that I have not exhausted it. Συλλαμβανω signifies concipio sobolem, quae comprehenditur utero; concipio foetum; - τικτω, pario, genero, efficio; - αποκυεω ex απο et κυω, praegnans sum, in utero gero. Verbum proprium praegnantium, quae foetum maturum emittunt. Interdum etiam gignendi notionem habet. - Maius, Obser. Sacr., vol. ii., page 184. Kypke and Schleusner.

[¶34] Sin is a small matter in its commencement; but by indulgence it grows great, and multiplies itself beyond all calculation. To use the rabbinical metaphor lately adduced, it is, in the commencement, like the thread of a spider's web - almost imperceptible through its extreme tenuity or fineness, and as easily broken, for it is as yet but a simple irregular imagination; afterwards it becomes like a cart rope - it has, by being indulged produced strong desire and delight; next consent; then, time, place, and opportunity serving, that which was conceived in the mind, and finished in that purpose, is consummated by act. "The soul, which the Greek philosophers considered as the seat of the appetites and passions, is called by Philo το θηλυ, the female part of our nature; and the spirit το αρῥεν, the male part. In allusion to this notion, James represents men's lust as a harlot; which entices their understanding and will into its impure embraces, and from that conjunction conceives sin. Sin, being brought forth, immediately acts, and is nourished by frequent repetition, till at length it gains such strength that in its turn it begets death. This is the true genealogy of sin and death. Lust is the mother of sin, and sin the mother of death, and the sinner the parent of both." See Macknight.

### Verse 16

[¶36] Do not err - By supposing that God is the author of sin, or that he impels any man to commit it.

### Verse 17

[¶38] Every good gift and every perfect gift is from above - Whatever is good is from God; whatever is evil is from man himself. As from the sun, which is the father or fountain of light, all light comes; so from God, who is the infinite Fountain, Father, and Source of good, all good comes. And whatever can be called good, or pure, or light, or excellence of any kind, must necessarily spring from him, as he is the only source of all goodness and perfection.

[¶39] With whom is no variableness - The sun, the fountain of light to the whole of our system, may be obscured by clouds; or the different bodies which revolve round him, and particularly the earth, may from time to time suffer a diminution of his light by the intervention of other bodies eclipsing his splendor; and his apparent tropical variation, shadow of turning; when, for instance, in our winter, he has declined to the southern tropic, the tropic of Capricorn, so that our days are greatly shortened, and we suffer in consequence a great diminution both of light and heat. But there is nothing of this kind with God; he is never affected by the changes and chances to which mortal things are exposed. He occupies no one place in the universe; he fills the heavens and the earth, is everywhere present, sees all, pervades all, and shines upon all; dispenses his blessings equally to the universe; hates nothing that he has made; is loving to every man; and his tender mercies are over all his works: therefore he is not affected with evil, nor does he tempt, or influence to sin, any man. The sun, the source of light, rises and sets with a continual variety as to the times of both, and the length of the time in which, in the course of three hundred and sixty-five days, five hours, forty-eight minutes, and forty-eight seconds, it has its revolution through the ecliptic, or rather the earth has its revolution round the sun; and by which its light and heat are, to the inhabitants of the earth, either constantly increasing or decreasing: but God, the Creator and Preserver of all things, is eternally the same, dispensing his good and perfect gifts - his earthly and heavenly blessings, to all his creatures, ever unclouded in himself, and ever nilling Evil and willing Good. Men may hide themselves from his light by the works of darkness, as owls and bats hide themselves in dens and caves of the earth during the prevalency of the solar light: but his good will to his creatures is permanent; he wills not the death of a sinner, but rather that he may come unto him and live; and no man walks in wretchedness or misery but he who will not come unto God that he may have life. See diagram and notes at the end of this chapter.

### Verse 18

[¶41] Of his own will begat he us - God's will here is opposed to the lust of man, [Jam 1:15]; his truth, the means of human salvation, to the sinful means referred to in the above verse; and the new creatures, to the sin conceived and brought forth, as above. As the will of God is essentially good, all its productions must be good also; as it is infinitely pure, all its productions must be holy. The word or doctrine of truth, what St. Paul calls the word of the truth of the Gospel, [Col 1:5], is the means which God uses to convert souls.

[¶42] A kind of first fruits - By creatures we are here to understand the Gentiles, and by first fruits the Jews, to whom the Gospel was first sent; and those of them that believed were the first fruits of that astonishing harvest which God has since reaped over the whole Gentile world. See the notes on [Rom 8:19], etc. There is a remarkable saying in Philo on this subject, De Allegoris, lib. ii. p. 101: God begat Isaac, for he is the father of the perfect nature, σπειρων εν ταις ψυχαις, sowing seed in souls, and begetting happiness.

### Verse 19

[¶44] Swift to hear - Talk little and work much, is a rabbinical adage. - Pirkey Aboth, cap. i. 15.

## 685. James · 3 of 13

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[¶0] The righteous speak little, and do much; the wicked speak much, and do nothing. - Bava Metzia, fol. 87.

[¶1] The son of Sirach says, cap. v. 11: Γινου ταχυς εν τῃ ακροασει σου, και εν μακροθυμιᾳ φθεγγου αποκρισιν. "Be swift to hear, and with deep consideration give answer."

[¶2] Slow to wrath - "There are four kinds of dispositions," says the Midrash hanaalam, cap. v. 11: "First, Those who are easily incensed, and easily pacified; these gain on one hand, and lose on the other. Secondly, Those who are not easily incensed, but are difficult to be appeased; these lose on the one hand, and gain on the other. Thirdly, Those who are difficult to be incensed, and are easily appeased; these are the good. Fourthly, Those who are easily angered, and difficult to be appeased; these are the wicked." Those who are hasty in speech are generally of a peevish or angry disposition. A person who is careful to consider what he says, is not likely to be soon angry.

### Verse 20

[¶4] The wrath of man - A furious zeal in matters of religion is detestable in the sight of God; he will have no sacrifice that is not consumed by fire from his own altar. The zeal that made the Papists persecute and burn the Protestants, was kindled in hell. This was the wrath of man, and did not work any righteous act for God; nor was it the means of working righteousness in others; the bad fruit of a bad tree. And do they still vindicate these cruelties? Yes: for still they maintain that no faith is to be kept with heretics, and they acknowledge the inquisition.

### Verse 21

[¶6] All filthiness - Πασαν ῥυπαριαν. This word signifies any impurity that cleaves to the body; but applied to the mind, it implies all impure and unholy affections, such as those spoken of [Jam 1:15], which pollute the soul; in this sense it is used by the best Greek writers.

[¶7] Superfluity of naughtiness - Περισσειαν κακιας· The overflowing of wickedness. Perhaps there is an allusion here to the part cut off in circumcision, which was the emblem of impure desire; and to lessen that propensity, God, in his mercy, enacted this rite. Put all these evil dispositions aside, for they blind the soul, and render it incapable of receiving any good, even from that ingrafted word of God which otherwise would have saved their souls.

[¶8] The ingrafted word - That doctrine which has already been planted among you, which has brought forth fruit in all them that have meekly and humbly received it, and is as powerful to save your souls as the souls of those who have already believed. I think this to be the meaning of εμφυτον λογον, the ingrafted word or doctrine. The seed of life had been sown in the land; many of them had received it to their salvation; others had partially credited it, but not so as to produce in them any saving effects. Besides, they appear to have taken up with other doctrines, from which they had got no salvation; he therefore exhorts them to receive the doctrine of Christ, which would be the means of saving them unto eternal life. And when those who were Jews, and who had been originally planted by God as altogether a right vine, received the faith of the Gospel, it is represented as being ingrafted on that right stock, the pure knowledge of the true God and his holy moral law. This indeed was a good stock on which to implant Christianity. This appears to be what the apostle means by the ingrafted word, which is able to save the soul.

### Verse 22

[¶10] But be ye doers of the word - They had heard this doctrine; they had believed it; but they had put it to no practical use. They were downright Antinomians, who put a sort of stupid, inactive faith in the place of all moral righteousness. This is sufficiently evident from the second chapter.

[¶11] Deceiving your own selves - Παραλογιζομενοι ἑαυτους· Imposing on your own selves by sophistical arguments; this is the meaning of the words. They had reasoned themselves into a state of carnal security, and the object of St. James is, to awake them out of their sleep.

### Verse 23

[¶13] Beholding his natural face in a glass - This metaphor is very simple, but very expressive. A man wishes to see his own face, and how, in its natural state, it appears; for this purpose he looks into a mirror, by which his real face, with all its blemishes and imperfections, is exhibited. He is affected with his own appearance; he sees deformities that might be remedied; spots, superfluities, and impurities, that might be removed. While he continues to look into the mirror he is affected, and wishes himself different to what he appears, and forms purposes of doing what he can to render his countenance agreeable. On going away he soon forgets what manner of person he was, because the mirror is now removed, and his face is no longer reflected to himself; and he no longer recollects how disagreeable he appeared, and his own resolutions of improving his countenance. The doctrines of God, faithfully preached, are such a mirror; he who hears cannot help discovering his own character, and being affected with his own deformity; he sorrows, and purposes amendment; but when the preaching is over, the mirror is removed, and not being careful to examine the records of his salvation, the perfect law of liberty, [Jam 1:25], or not continuing to look therein, he soon forgets what manner of man he was; or, reposing some unscriptural trust in God's mercy, he reasons himself out of the necessity of repentance and amendment of life, and thus deceives his soul.

### Verse 25

[¶15] But whoso looketh into the perfect law - The word παρακυψας, which we translate looketh into, is very emphatic, and signifies that deep and attentive consideration given to a thing or subject which a man cannot bring up to his eyes, and therefore must bend his back and neck, stooping down, that he may see it to the greater advantage. The law of liberty must mean the Gospel; it is a law, for it imposes obligations from God, and prescribes a rule of life; and it punishes transgressors, and rewards the obedient. It is, nevertheless, a law that gives liberty from the guilt, power, dominion, and influence of sin; and it is perfect, providing a fullness of salvation for the soul: and it may be called perfect here, in opposition to the law, which was a system of types and representations of which the Gospel is the sum and substance. Some think that the word τελειον, perfect, is added here to signify that the whole of the Gospel must be considered and received, not a part; all its threatenings with its promises, all its precepts with its privileges.

[¶16] And continueth - Παραμεινας· Takes time to see and examine the state of his soul, the grace of his God, the extent of his duty, and the height of the promised glory. The metaphor here is taken from those females who spend much time at their glass, in order that they may decorate themselves to the greatest advantage, and not leave one hair, or the smallest ornament, out of its place.

[¶17] He being not a forgetful hearer - This seems to be a reference to [Deu 4:9] : "Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life." He who studies and forgets is like to a woman who brings forth children, and immediately buries them. Aboth R. Nathan, cap. 23.

[¶18] Shall be blessed in his deed - In Pirkey Aboth, cap. [Deu 4:14], it is said: "There are four kinds of men who visit the synagogues,

[¶19] 1. He who enters but does not work;

[¶20] 2. He who works but does not enter.

[¶21] 3. He who enters and works.

[¶22] 4. He who neither enters nor works.

[¶23] The first two are indifferent characters; the third is the righteous man; the fourth is wholly evil."

[¶24] As the path of duty is the way of safety, so it is the way of happiness; he who obeys God from a loving heart and pure conscience, will infallibly find continual blessedness.

### Verse 26

[¶26] Seem to be religious - The words θρησκος and θρησκεια, which we translate religious and religion, (see the next verse), are of very uncertain etymology. Suidas, under the word θρησκευει, which he translates θεοσεβει, ὑπηρετει τοις θεοις, he worships or serves the gods, accounts for the derivation thus: "It is said that Orpheus, a Thracian, instituted the mysteries (or religious rites) of the Greeks, and called the worshipping of God θρησκευειν threskeuein, as being a Thracian invention." Whatever its derivation may be, the word is used both to signify true religion, and superstition or heterodoxy. See Hesychius, and see on [Jam 1:27] (note).

[¶27] Bridleth not his tongue - He who speaks not according to the oracles of God, whatever pretences he makes to religion, only shows, by his want of scriptural knowledge, that his religion is false, ματαιος, or empty of solid truth, profit to others, and good to himself. Such a person should bridle his tongue, put the bit in his mouth; and particularly if he be a professed teacher of religion; ho matter where he has studied, or what else he has learned, if he have not learned religion, he can never teach it. And religion is of such a nature that no man can learn it but by experience; he who does not feel the doctrine of God to be the power of God to the salvation of his soul, can neither teach religion, nor act according to its dictates, because he is an unconverted, unrenewed man. If he be old, let him retire to the desert, and pray to God for light; if he be in the prime of life, let him turn his attention to some honest calling; if he be young, let him tarry at Jericho till his beard grows.

### Verse 27

[¶29] Pure religion, and undefiled - Having seen something of the etymology of the word θρησκεια, which we translate religion, it will be well to consider the etymology of the word religion itself.

[¶30] In the 28th chapter of the 4th book of his Divine Instructions, Lactantius, who flourished about a.d. 300, treats of hope, true religion, and superstition; of the two latter he gives Cicero's definition from his book De Natura Deorum, lib. ii. c. 28, which with his own definition will lead us to a correct view, not only of the etymology, but of the thing itself. "Superstition," according to that philosopher, "had its name from the custom of those who offered daily prayers and sacrifices, that their children might Survive Them; ut sui sibi liberi superstites essent. Hence they were called superstitiosi, superstitious. On the other hand, religion, religio, had its name from those who, not satisfied with what was commonly spoken concerning the nature and worship of the gods, searched into the whole matter, and perused the writings of past times; hence they were called religiosi, from re, again, and lego, I read."

[¶31] This definition Lactantius ridicules, and shows that religion has its name from re, intensive, and ligo, I bind, because of that bond of piety by which it binds us to God, and this he shows was the notion conceived of it by Lucretius, who labored to dissolve this bond, and make men atheists.

[¶32] Primum quod magnis doceo de rebus, et Arctis

[¶33] Religionum animos Nodis Exsolvere pergo.

[¶34] For first I teach great things in lofty strains,

[¶35] And loose men from religion's grievous chains.

[¶36] Lucret., lib. i., ver. 930, 931

[¶37] As to superstition, he says it derived its name from those who paid religious veneration to the memory of the dead, (qui superstitem memoriam defunctorem colunt), or from those who, surviving their parents, worshipped their images at home, as household gods; aut qui, parentibus suis superstites, colebant imagines eorum domi, tanquam deos penates. Superstition, according to others, refers to novel rites and ceremonies in religion, or to the worship of new gods. But by religion are meant the ancient forms of worship belonging to those gods, which had long been received. Hence that saying of Virgil: -

[¶38] Vana superstitio veterumque ignara deorum. "Vain superstition not knowing the ancient gods."

[¶39] Here Lactantius observes, that as the ancient gods were consecrated precisely in the same way with these new ones, that therefore it was nothing but superstition from the beginning. Hence he asserts, the superstitious are those who worship many and false gods, and the Christians alone are religious, who worship and supplicate the one true God only. St. James' definition rather refers to the effects of pure religion than to its nature. The life of God in the soul of man, producing love to God and man, will show itself in the acts which St. James mentions here. It is pure in the principle, for it is Divine truth and Divine love. It is undefiled in all its operations: it can produce nothing unholy, because it ever acts in the sight of God; and it can produce no ungentle word nor unkind act, because it comes from the Father.

[¶40] The words καθαρα και αμιαντος, pure and undefiled, are supposed to have reference to a diamond or precious stone, whose perfection consists in its being free from flaws; not cloudy, but of a pure water. True religion is the ornament of the soul, and its effects, the ornament of the life.

[¶41] To visit the fatherless and widows in their affliction - Works of charity and mercy are the proper fruits of religion; and none are more especially the objects of charity and mercy than the orphans and widows. False religion may perform acts of mercy and charity; but its motives not being pure, and its principle being defiled, the flesh, self, and hypocrisy, spot the man, and spot his acts. True religion does not merely give something for the relief of the distressed, but it visits them, it takes the oversight of them, it takes them under its care; so επισκεπτεσθαι means. It goes to their houses, and speaks to their hearts; it relieves their wants, sympathizes with them in their distresses, instructs them in Divine things and recommends them to God. And all this it does for the Lord's sake. This is the religion of Christ. The religion that does not prove itself by works of charity and mercy is not of God. Reader, what religion hast thou? Has thine ever led thee to cellars, garrets, cottages, and houses, to find out the distressed? Hast thou ever fed, clothed, and visited a destitute representative of Christ?

[¶42] The subject in [Jam 1:11] suggests several reflections on the mutability of human affairs, and the end of all things.

[¶43] 1. Nature herself is subject to mutability, though by her secret and inscrutable exertions she effects her renovation from her decay, and thus change is prevented from terminating in destruction. Yet nature herself is tending, by continual mutations, to a final destruction; or rather to a fixed state, when time, the place and sphere of mutability, shall be absorbed in eternity. Time and nature are coeval; they began and must terminate together. All changes are efforts to arrive at destruction or renovation; and destruction must be the term or bound of all created things, had not the Creator purposed that his works should endure for ever. According to his promise, we look for a new heaven and a new earth; a fixed, permanent, and endless state of things; an everlasting sabbath to all the works of God.

[¶44] I shall confirm these observations with the last verses of that incomparable poem, the Faery Queene, of our much neglected but unrivalled poet, Edmund Spenser: - "When I bethink me on that speech whylear,

## 686. James · 4 of 13

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[¶0] Of mutability, and well it weigh;

[¶1] Me seems, that though she all unworthy were

[¶2] Of the heaven's rule; yet very sooth to say,

[¶3] In all things else she bears the greatest sway;

[¶4] Which makes me loath this state of life so tickle,

[¶5] And love of things so vain to cast away;

[¶6] Whose flow'ring pride, so fading and so fickle,

[¶7] Short Time shall soon cut down with his consuming sickle.

[¶8] Then gin I think on that which Nature sayd,

[¶9] Of that same time when no more change shall be,

[¶10] But stedfast rest of all things, firmly stayd

[¶11] Upon the pillours of eternity,

[¶12] That is contrayr to mutability:

[¶13] For all that moveth, doth in change delight:

[¶14] But thenceforth all shall rest eternally

[¶15] With him that is the God of Sabaoth hight:

[¶16] O that great Sabaoth God, grant me that Sabaoth's sight!"

[¶17] When this is to be the glorious issue, who can regret the speedy lapse of time? Mutability shall end in permanent perfection, when time, the destroyer of all things, shall be absorbed in eternity. And what has a righteous man to fear from that "wreck of matter and that crush of worlds," which to him shall usher in the glories of an eternal day? A moralist has said, "Though heaven shall vanish like a vapour, and this firm globe of earth shall crumble into dust, the righteous man shall stand unmoved amidst the shocked depredations of a crushed world; for he who hath appointed the heavens and the earth to fail, hath said unto the virtuous soul, Fear not! for thou shalt neither perish nor be wretched."

[¶18] Dr. Young has written most nervously, in the spirit of the highest order of poetry, and with the knowledge and feeling of a sound divine, on this subject, in his Night Thoughts. Night vi. in fine.

[¶19] Of man immortal hear the lofty style: - "If so decreed, th' Almighty will be done.

[¶20] Let earth dissolve, yon ponderous orbs descend

[¶21] And grind us into dust: the soul is safe;

[¶22] The man emerges; mounts above the wreck,

[¶23] As towering flame from nature's funeral pyre;

[¶24] O'er desolation, as a gainer, smiles;

[¶25] His charter, his inviolable rights,

[¶26] Well pleased to learn from thunder's impotence,

[¶27] Death's pointless darts, and hell's defeated storms."

[¶28] After him, and borrowing his imagery and ideas, another of our poets, in canticis sacris facile princeps, has expounded and improved the whole in the following hymn on the Judgment. "Stand the Omnipotent decree,

[¶29] Jehovah's will be done!

[¶30] Nature's end we wait to see,

[¶31] And hear her final groan.

[¶32] Let this earth dissolve, and blend

[¶33] In death the wicked and the just;

[¶34] Let those ponderous orbs descend

[¶35] And grind us into dust.

[¶36] Rests secure the righteous man;

[¶37] At his Redeemer's beck,

[¶38] Sure to emerge, and rise again,

[¶39] And mount above the wreck.

[¶40] Lo! the heavenly spirit towers

[¶41] Like flames o'er nature's funeral pyre;

[¶42] Triumphs in immortal powers,

[¶43] And claps her wings of fire.

[¶44] Nothing hath the just to lose

## 687. James · 5 of 13

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[¶0] By worlds on worlds destroy'd;

[¶1] Far beneath his feet he views,

[¶2] With smiles, the flaming void;

[¶3] Sees the universe renew'd;

[¶4] The grand millennial reign begun;

[¶5] Shouts with all the sons of God

[¶6] Around th' eternal throne."

[¶7] Wesley

[¶8] One word more, and I shall trouble my reader no farther on a subject on which I could wear out my pen and drain the last drop of my ink. The learned reader will join in the wish. "Talia saecla suis dixerunt, currite, fusis

[¶9] Concordes stabili fatorum numine Parcae.

[¶10] Aggredere O magnos (aderit jam tempus!) honores,

[¶11] Cara Deum soboles, magnum Jovis incrementum.

[¶12] Aspice convexo nutantem pondere mundum,

[¶13] Terrasque, tractusque maris, coelumque profundum:

[¶14] Aspice, venturo laetentur ut omnia saeclo.

[¶15] O mihi tam longae maneat pars ultima vitae,

[¶16] Spiritus, et quantum sat erit tua dicere facta!"

[¶17] Virg. Eclog. iv. There has never been a translation of this, worthy of the poet; and to such a piece I cannot persuade myself to append the hobbling verses of Mr. Dryden.

[¶18] 2. Taken in every point of view, [Jam 1:17] is one of the most curious and singular in the New Testament. It has been well observed, that the first words make a regular Greek hexameter verse, supposed to be quoted from some Greek poet not now extant; and the last clause of the verse, with a very little change, makes another hexameter: - Πασα δοσις αγαθη, και παν δωρημα τελειον, Εστ' απο των φωτων Πατρος καταβαινον ανωθεν. "Every goodly gift, and every perfect donation,

[¶19] Is from the Father of lights, and from above it descendeth." The first line, which is incontestably a perfect hexameter, may have been designed by St. James, or in the course of composition may have originated from accident, a thing which often occurs to all good writers; but the sentiment itself is immediately from heaven. I know not that we can be justified by sound criticism in making any particular distinction between δοσις and δωρημα· our translators have used the same word in rendering both. They are often synonymous; but sometimes we may observe a shade of difference, δοσις signifying a gift of any kind, here probably meaning earthly blessings of all sorts, δωρημα signifying a free gift - one that comes without constraint, from the mere benevolence of the giver; and here it may signify all spiritual and eternal blessings. Now all these come from above; God is as much the Author of our earthly good, as he is of our eternal salvation. Earthly blessings are simply good; but they are imperfect, they perish in the using. The blessings of grace and glory are supreme goods, they are permanent and perfect; and to the gift that includes these the term τελειον, perfect, is here properly added by St. James. There is a sentiment very similar to this in the ninth Olympic Ode of Pindar, l. 41: - - - Αγαθοι δε Και σοφοι κατα Δαιμον' ανδρες.

[¶20] Man, boast of naught: whate'er thou hast is given;

[¶21] Wisdom and virtue are the gifts of Heaven. But how tame is even Pindar's verse when compared with the energy of James!

[¶22] 3. In the latter part of the verse, παρ ᾡ ουκ ενι παραλλαγη, η τροπης αποσκιασμα, which we translate, with whom is no variableness, neither shadow of turning, there is an allusion to some of the most abstruse principles in astronomy. This is not accidental, for every word in the whole verse is astronomical. In his Πατηρ των φωτων, Father of lights, there is the most evident allusion to the Sun, who is the father, author, or source of all the lights or luminaries proper to our system. It is not only his light which we enjoy by day, but it is his light also which is reflected to us, from the moon's surface, by night. And it is demonstrable that all the planets - Mercury, Venus, the Earth, the Moon, Mars, Ceres, Pallas, Juno, Vesta, Jupiter, Saturn, Saturn's Rings, and Herschel, or the Georgium Sidus, with the four satellites of Jupiter, the seven satellites of Saturn, and the six satellites of the Georgium Sidus, thirty-one bodies in all, besides the comets, all derive their light from the sun, being perfectly opaque or dark in themselves; the sun being the only luminous body in our system; all the rest being illumined by him.

[¶23] The word παραλλαγη, which we translate variableness, from παραλλαττω, to change alternately, to pass from one change to another, evidently refers to parallax in astronomy. To give a proper idea of what astronomers mean by this term, it must be premised that all the diurnal motions of the heavenly bodies from east to west are only apparent, being occasioned by the rotation of the earth upon its axis in an opposite direction in about twenty-four hours. These diurnal motions are therefore performed uniformly round the axis or polar diameter of the earth, and not round the place of the spectator, who is upon the earth's surface. Hence every one who observes the apparent motion of the heavens from this surface will find that this motion is not even, equal arches being described in unequal times; for if a globular body, such as the earth, describe equally the circumference of a circle by its rotatory motion, it is evident the equality of this motion can be seen in no other points than those in the axis of the circle, and therefore any object viewed from the center of the earth will appear in a different place from what it does when observed from the surface. This difference of place of the same object, seen at the same time from the earth's center and surface, is called its parallax.

[¶24] As I shall make some farther use of this point, in order to make it plain to those who are not much acquainted with the subject, to which I am satisfied St. James alludes, I shall introduce the following diagram: Let the circle OKNS. in the annexed figure, represent the earth, E its center, O the place of an observer on its surface, whose visible or sensible horizon is OH, and the line EST, parallel to OH, the rational, true, or mathematical horizon. Let ZDFT be considered a portion of a great circle in the heavens, and A the place of an object in the visible horizon. Join EA by a line produced to C: then C is the true place of the object, and H is its apparent place; and the angle CAH is its parallax; and, because the object is in the horizon, it is called its horizontal parallax. As OAE, the angle which the earth's radius or semidiameter subtends to the object, is necessarily equal to its opposite angle CAH, hence the horizontal parallax of an object is defined to be the angle which the earth's semidiameter subtends at that object.

[¶25] The whole effect of parallax is in a vertical direction; for the parallactic angle is in the plane passing through the observer and the earth's center, which plane is necessarily perpendicular to the horizon, the earth being considered as a sphere. The more elevated an object is above the horizon, the less the parallax, the distance from the earth's center continuing the same. To make this sufficiently clear, let B represent an object at any given altitude above the visible horizon OAH; then the angle DBF, formed by the straight lines OB and EB produced to F and D, will be the parallax of the object at the given altitude, and is less than the parallax of the same object when in the visible horizon OAH, for the angle DBF is less than the angle CAH. Hence the horizontal parallax is the greatest of all diurnal parallaxes; and when the object is in the zenith, it has no parallax, the visual ray passing perpendicularly from the object through the observer to the earth's center, as in the line Zoe.

[¶26] The quantity of the horizontal parallax of any object is in proportion to its distance from the place of observation, being greater or less as the object is nearer to or farther removed from the spectator. In illustration of this point, let I be the place of an object in the sensible horizon; then will LIH be its horizontal parallax, which is a smaller angle than CAH, the horizontal parallax of the nearer object A.

[¶27] The horizontal parallax being given, the distance of the object from the earth's center, EA or EI, may be readily found in semidiameters of the earth by the resolution of the right-angled triangle OEA, in which we have given the angle OAE, the horizontal parallax, the side OE, the semidiameter of the earth, considered as unity, and the right angle AOE, to find the side EA, the distance of the object from the earth's center. The proportion to be used in this case is: The sine of the horizontal parallax is to unity, the semidiameter of the earth, as radius, i.e. the right angle AOE, the sine of ninety degrees being the radius of a circle, is to the side EA. This proportion is very compendiously wrought by logarithms as follows: Subtract the logarithmic sine of the horizontal parallax from 10, the radius, and the remainder will be the logarithm of the answer.

[¶28] Example. When the moon's horizontal parallax is a degree, what is her distance from the earth's center in semidiameters of the earth?

[¶29] From the radius 10.0000000 Subtract the sine of 1 degree 8.2418553 Remainder the logarithm of 57.2987 1.7581447

[¶30] Which is the distance of the moon in semidiameters of the earth, when her horizontal parallax amounts to a degree. If 57.2987 be multiplied by 3977, the English miles contained in the earth's semidiameter, the product, 227876.9, will be the moon's distance from the earth's center in English miles.

[¶31] The sun's horizontal parallax is about eight seconds and three-fifths, as is evident from the phenomena attending the transits of Venus, of 1761 and 1769, as observed in different parts of the world: a method of obtaining the solar parallax abundantly less liable to be materially affected by error of observation than that of Hipparchus, who lived between the 154th and 163d Olympiad, from lunar eclipses; or than that of Aristarchus the Samian, from the moon's dichotomy; or even than that of modern astronomers from the parallax of Mars when in opposition, and, at the same time, in or near his perihelion. The sun's horizontal parallax being scarcely the four hundred and eighteenth part of that of the moon given in the preceding example, if 227876.9, the distance of the moon as found above, be multiplied by 418.6, (for the horizontal parallax decreases nearly in proportion as the distance increases), the product will be the distance of the sun from the earth's center, which will be found to be upwards of ninety-five millions of English miles.

[¶32] When we know the horizontal parallax of any object, its magnitude is easily determined. The apparent diameter of the sun, for example, at his mean distance from the earth, is somewhat more than thirty-two minutes of a degree, which is at least a hundred and eleven times greater than the double of the sun's horizontal parallax, or the apparent diameter of the earth as seen from the sun; therefore, the real solar diameter must be at least a hundred and eleven times greater than that of the earth; i.e. upwards of 880,000 English miles. And as spherical bodies are to each other as the cubes of their diameters, if 111 be cubed, we shall find that the magnitude of the sun is more than thirteen hundred thousand times greater than that of the earth.

[¶33] The whole effect of parallax being in a vertical circle, and the circles of the sphere not being in this direction, the parallax of a star will evidently change its true place with respect to these different circles; whence there are five kinds of diurnal parallaxes, viz. the parallax of longitude, parallax of latitude, parallax of ascension or descension, parallax: of declination, and parallax of altitude, the last of which has been already largely explained; and the meaning of the first four, simply, is the difference between the true and visible longitude, latitude, right ascension, and declination of an object. Besides these, there is another kind of parallax, called by modern astronomers the parallax of the earth's Annual Orbit, by which is meant the difference between the places of a planet as seen from the sun and the earth at the same time, the former being its true or heliocentric place, and the latter its apparent or geocentric place. The ancient astronomers gave the term parallax only to the diurnal apparent inequalities of motion in the moon and planets; Ptolemy, who lived in the second century, calling prosaphaeresis orbis what is now named the parallax of the great or annual orbit. This parallax is more considerable than the diurnal parallax, as the earth's annual orbit is more considerable than the earth's semidiameter. This parallax, when greatest, amounts in Mars, the nearest superior planet, to upwards of forty-seven degrees; in Jupiter to near twelve degrees; in Saturn to more than six degrees, etc. In the region of the nearest fixed stars, i.e. those new ones of 1572 and 1604, double the radius of the earth's orbit does not subtend an angle of a single minute of a degree; whence it is evident the nearest fixed stars are at least hundreds of times more distant from us than the Georgium Sidus is, whose greatest annual parallax amounts to upwards of three degrees. The annual parallaxes of the fixed stars are, in general, too minute to be measured; hence their distances from the earth must be inconceivably great.

[¶34] Any farther description of parallax would be useless in reference to the subject to be illustrated.

[¶35] The words τροπης αποσκιασμα, shadow of turning, either refer to the darkness in which the earth is involved in consequence of its turning round its axis once in every twenty-four hours, by means of which one hemisphere, or half of its surface, is involved in darkness, being hidden from the sun by the opposite hemisphere; or to the different portions of the earth which come gradually into the solar light by its revolution round its orbit, which, in consequence of the pole of the earth being inclined nearly twenty-three degrees and a half to the plane of its orbit, and keeping its parallelism through every part of its revolution, causes all the vicissitudes of season, with all the increasing and decreasing proportions of light and darkness, and of cold and heat.

[¶36] Every person who understands the images will see with what propriety St. James has introduced them; and through this his great object is at once discernible. It is evident from this chapter that there were persons, among those to whom he wrote, that held very erroneous opinions concerning the Divine nature; viz. that God tempted or influenced men to sin, and, consequently, that he was the author of all the evil that is in the world; and that he withholds his light and influence when necessary to convey truth and to correct vice. To destroy this error he shows that though the sun, for its splendor, genial heat, and general utility to the globe and its inhabitants, may be a fit emblem of God, yet in several respects the metaphor is very imperfect; for the sun himself is liable to repeated obscurations; and although, as to his mass, he is the focus of the system, giving light and heat to all, yet he is not everywhere present, and both his light and heat may be intercepted by a great variety of opposing bodies, and other causes. St. James refers particularly to the Divine ubiquity or omnipresence. Wherever his light and energy are, there is he himself; neither his word nor his Spirit gives false or inconsistent views of his nature and gracious purposes. He has no parallax, because he is equally present everywhere, and intimately near to all his creatures; He is never seen where he is not, or not seen where he is. He is the God and Father of all; who is Above all, and Through all, and In all; "in the wide waste, as in the city full;" nor can any thing be hidden from his light and heat. There can be no opposing bodies to prevent him from sending forth his light and truth, because he is everywhere essentially present. He suffers no eclipses; he changes not in his nature; he varies not in his designs; he is ever a full, free, and eternal fountain of mercy, goodness, truth, and good will, to all his intelligent offspring. Hallelujah, the Lord God Omnipotent reigneth! Amen.

[¶37] In concluding these observations, I think it necessary to refer to Mr. Wakefield's translation of this text, and his vindication of that translation: Every good gift, and every perfect kindness, cometh down from above, from the Father of lights, with whom is no parallax, nor tropical shadow. "Some have affected," says he, "to ridicule my translation of this verse, if it be obscure, the author must answer for that, and not the translator. Why should we impoverish the sacred writers, by robbing them of the learning and science they display? Why should we conceal in them what we should ostentatiously point out in profane authors? And if any of these wise, learned, and judicious critics think they understand the phrase shadow of turning, I wish they would condescend to explain it." Yes, if such a sentiment were found in Aratus, or in any other ancient astronomical writer, whole pages of commentary would be written on it, and the subtle doctrine of the parallactic angle proved to be well known in itself, and its use in determining the distances and magnitudes of the heavenly bodies, to the ancients some hundreds of years before the Christian era.

[¶38] The sentiment is as elegant as it is just, and forcibly points out the unchangeableness and beneficence of God. He is the Sun, not of a system, but of all worlds; the great Fountain and Dispenser of light and heat, of power and life, of order, harmony, and perfection. In him all live and move, and from him they have their being. There are no spots on his disk; all is unclouded splendor. Can he who dwells in this unsufferable and unapproachable light, in his own eternal self-sufficiency, concern himself with the affairs of mortals? Yes, for we are his offspring; and it is one part of his perfection to delight in the welfare of his intelligent creatures. He is loving to every man: he hates nothing that he has made; and his praise endureth for ever!

### Introduction

[¶40] We should not prefer the rich to the poor, nor show any partiality inconsistent with the Gospel of Christ, [Jam 2:1-4]. God has chosen the poor, rich in faith, to be heirs of his kingdom, even those whom some among their brethren despised and oppressed, [Jam 2:5], [Jam 2:6]. They should love their neighbor as themselves, and have no respect of persons, [Jam 2:7-9]. He who breaks one command of God is guilty of the whole, [Jam 2:10], [Jam 2:11]. They should act as those who shall be judged by the law of liberty; and he shall have judgment without mercy, who shows no mercy, [Jam 2:12], [Jam 2:13]. Faith without works of charity and mercy is dead; nor can it exist where there are no good works, [Jam 2:14-20]. Abraham proved his faith by his works, [Jam 2:21-24]. And so did Rahab, [Jam 2:25]. As the body without the soul is dead, so is faith without good works, [Jam 2:26].

### Verse 1

[¶42] My brethren, have not - This verse should be read interrogatively: My brethren, do ye not make profession of the faith or religion of our glorious Lord Jesus Christ with acceptance of persons? That is, preferring the rich to the poor merely because of their riches, and not on account of any moral excellence, personal piety, or public usefulness. Πιστις, faith, is put here for religion; and της δοξης, of glory, should, according to some critics, be construed with it as the Syriac and Coptic have done. Some connect it with our Lord Jesus Christ - the religion of our glorious Lord Jesus Christ. Others translate thus, the faith of the glory of our Lord Jesus. There are many various readings in the MSS. and versions on this verse: the meaning is clear enough, though the connection be rather obscure.

### Verse 2

[¶44] If there come unto your assembly - Εις την συναγωγην· Into the synagogue. It appears from this that the apostle is addressing Jews who frequented their synagogues, and carried on their worship there and judicial proceedings, as the Jews were accustomed to do. Our word assembly does not express the original; and we cannot suppose that these synagogues were at this time occupied with Christian worship, but that the Christian Jews continued to frequent them for the purpose of hearing the law and the prophets read, as they had formerly done, previously to their conversion to the Christian faith. But St. James may refer here to proceedings in a court of justice.

## 688. James · 6 of 13

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[¶0] With a gold ring, in goodly apparel - The ring on the finger and the splendid garb were proofs of the man's opulence; and his ring and his coat, not his worth, moral good qualities, or the righteousness of his cause, procured him the respect of which St. James speaks.

[¶1] There come in also a poor man - In ancient times petty courts of judicature were held in the synagogues, as Vitringa has sufficiently proved, De Vet. Syn. l. 3, p. 1, c. 11; and it is probable that the case here adduced was one of a judicial kind, where, of the two parties, one was rich and the other poor; and the master or ruler of the synagogue, or he who presided in this court, paid particular deference to the rich man, and neglected the poor man; though, as plaintiff and defendant, they were equal in the eye of justice, and should have been considered so by an impartial judge.

### Verse 3

[¶3] Sit here under my footstool - Thus evidently prejudging the cause, and giving the poor man to see that he was to expect no impartial administration of justice in his cause.

### Verse 4

[¶5] Are ye not then partial - Ου διεκριθητε· Do ye not make a distinction, though the case has not been heard, and the law has not decided?

[¶6] Judges of evil thoughts? - Κριται διαλογισμων πονηρων· Judges of evil reasonings; that is, judges who reason wickedly; who, in effect, say in your hearts, we will espouse the cause of the rich, because they can befriend us; we will neglect that of the poor, because they cannot help us, nor have they power to hurt us.

### Verse 5

[¶8] Hath not God chosen the poor of this world - This seems to refer to [Mat 11:5] : And the poor have the Gospel preached to them. These believed on the Lord Jesus, and found his salvation; while the rich despised, neglected, and persecuted him. These had that faith in Christ which put them in possession of the choicest spiritual blessings, and gave them a right to the kingdom of heaven. While, therefore, they were despised of men, they were highly prized of God.

### Verse 6

[¶10] Do not rich men oppress you - The administration of justice was at this time in a miserable state of corruption among the Jews; but a Christian was one who was to expect no justice any where but from his God. The words καταδυναστευουσιν, exceedingly oppress, and ἑλκουσιν εις κριτηρια, drag you to courts of justice, show how grievously oppressed and maltreated the Christians were by their countrymen the Jews, who made law a pretext to afflict their bodies, and spoil them of their property.

### Verse 7

[¶12] Blaspheme that worthy name - They took every occasion to asperse the Christian name and the Christian faith, and have been, from the beginning to the present day, famous for their blasphemies against Christ and his religion. It is evident that these were Jews of whom St. James speaks; no Christians in these early times could have acted the part here mentioned.

### Verse 8

[¶14] The royal law - Νομον βασιλικον. This epithet, of all the New Testament writers, is peculiar to James; but it is frequent among the Greek writers in the sense in which it appears St. James uses it. Βασιλικος, royal, is used to signify any thing that is of general concern, is suitable to all, and necessary for all, as brotherly love is. This commandment; Thou shalt love thy neighbor as thyself, is a royal law, not only because it is ordained of God, and proceeds from his kingly authority over men, but because it is so useful, suitable, and necessary to the present state of man; and as it was given us particularly by Christ himself, [Joh 13:34]; [Joh 15:12], who is our King, as well as Prophet and Priest, it should ever put us in mind of his authority over us, and our subjection to him. As the regal state is the most excellent for secular dignity and civil utility that exists among men, hence we give the epithet royal to whatever is excellent, noble, grand, or useful.

### Verse 9

[¶16] But if ye have respect to persons - In judgment, or in any other way; ye commit sin against God, and against your brethren, and are convinced, ελεγχομενοι, and are convicted, by the law; by this royal law, Thou shalt love thy neighbor as thyself; as transgressors, having shown this sinful acceptance of persons, which has led you to refuse justice to the poor man, and uphold the rich in his oppressive conduct.

### Verse 10

[¶18] For whosoever shall keep the whole law, etc. - This is a rabbinical form of speech. In the tract Shabbath, fol. 70, where they dispute concerning the thirty-nine works commanded by Moses, Rabbi Yochanan says: But if a man do the whole, with the omission of one, he is guilty of the whole, and of every one. In Bammidar rabba, sec. 9, fol. 200, and in Tanchum, fol. 60, there is a copious example given, how an adulteress, by that one crime, breaks all the ten commandments, and by the same mode of proof any one sin may be shown to be a breach of the whole decalogue. The truth is, any sin is against the Divine authority; and he who has committed one transgression is guilty of death; and by his one deliberate act dissolves, as far as he can, the sacred connection that subsists between all the Divine precepts and the obligation which he is under to obey, and thus casts off in effect his allegiance to God. For, if God should be obeyed in any one instance, he should be obeyed in all, as the authority and reason of obedience are the same in every case; he therefore who breaks one of these laws is, in effect, if not in fact, guilty of the whole. But there is scarcely a more common form of speech among the rabbins than this, for they consider that any one sin has the seeds of all others in it. See a multitude of examples in Schoettgen.

### Verse 11

[¶20] For he that said - That is, the authority that gave one commandment gave also the rest; and he who breaks one resists this authority; so that the breach of any one commandment may be justly considered a breach of the whole law. It was a maxim also among the Jewish doctors that, if a man kept any one commandment carefully, though he broke all the rest, he might assure himself of the favor of God; for while they taught that "He who transgresses all the precepts of the law has broken the yoke, dissolved the covenant, and exposed the law to contempt, and so has he done who has broken even one precept," (Mechilta, fol. 5, Yalcut Simeoni, part 1, fol. 59), they also taught, "that he who observed any principal command was equal to him who kept the whole law;" (Kiddushin, fol. 39); and they give for example, "If a man abandon idolatry, it is the same as if he had fulfilled the whole law," (Ibid., fol. 40.) To correct this false doctrine James lays down that in the 11th verse. Thus they did and undid.

### Verse 12

[¶22] So speak ye, and so do - Have respect to every commandment of God, for this the law of liberty - the Gospel of Jesus Christ, particularly requires; and this is the law by which all mankind, who have had the opportunity of knowing it, shall be judged. But all along St. James particularly refers to the precept, Thou shalt love thy neighbor as thyself.

### Verse 13

[¶24] For he shall have judgment - He who shows no mercy to man, or, in other words, he who does not exercise himself in works of charity and mercy to his needy fellow creatures, shall receive no mercy at the hand of God; for he hath said, Blessed are the merciful, for they shall obtain mercy. The unmerciful therefore are cursed, and they shall obtain no mercy.

[¶25] Mercy rejoiceth against judgment - These words are variously understood.

[¶26] 1. Mercy, the merciful man, the abstract for the concrete, exults over judgment, that is, he is not afraid of it, having acted according to the law of liberty, Thou shalt love thy neighbor as thyself.

[¶27] 2. Ye shall be exalted by mercy above judgment.

[¶28] 3. For he (God) exalts mercy above judgment.

[¶29] 4. A merciful man rejoices rather in opportunities of showing mercy, than in acting according to strict justice.

[¶30] 5. In the great day, though justice might condemn every man according to the rigour of the law, yet God will cause mercy to triumph over justice in bringing those into his glory who, for his sake, had fed the hungry, clothed the naked, ministered to the sick, and visited the prisoners. See what our Lord says, Matthew 25:31-46.

[¶31] In the MSS. and versions there is a considerable variety of readings on this verse, and some of the senses given above are derived from those readings. The spirit of the saying may be found in another scripture, I will have mercy and not sacrifice - I prefer works of charity and mercy to every thing else, and especially to all acts of worship. The Royal Law, Thou shalt love thy neighbor as thyself, should particularly prevail among men, because of the miserable state to which all are reduced by sin, so that each particularly needs the help of his brother.

### Verse 14

[¶33] What doth it profit - though a man say he hath faith - We now come to a part of this epistle which has appeared to some eminent men to contradict other portions of the Divine records. In short, it has been thought that James teaches the doctrine of justification by the merit of good works, while Paul asserts this to be insufficient, and that man is justified by faith. Luther, supposing that James did actually teach the doctrine of justification by works, which his good sense showed him to be absolutely insufficient for salvation, was led to condemn the epistle in toto, as a production unauthenticated by the Holy Spirit, and consequently worthy of no regard; he therefore termed it epistola straminea, a chaffy epistle, an epistle of straw, fit only to be burnt. Learned men have spent much time in striving to reconcile these two writers, and to show that St. Paul and St. James perfectly accord; one teaching the pure doctrine, the other guarding men against the abuse of it. Mr. Wesley sums the whole up in the following words, with his usual accuracy and precision: "From [Jam 1:22] the apostle has been enforcing Christian practice. He now applies to those who neglect this under the pretense of faith. St. Paul had taught that a man is justified by faith without the works of the law. This some already began to wrest to their own destruction. Wherefore St. James, purposely repeating, [Jam 1:21], [Jam 1:23], [Jam 1:25], the same phrases, testimonies, and examples which St. Paul had used, [Rom 4:3]; [Heb 11:17], [Heb 11:31], refutes not the doctrine of St. Paul, but the error of those who abused it. There is therefore no contradiction between the apostles; they both delivered the truth of God, but in a different manner, as having to do with different kinds of men. This verse is a summary of what follows: What profiteth it, is enlarged on, [Jam 2:15-17]; though a man say, [Jam 2:18], [Jam 2:19]; can that faith save him? [Jam 2:20]. It is not though he have faith, but though he say, I have faith. Here therefore true living faith is meant. But in other parts of the argument the apostle speaks of a dead imaginary faith. He does not therefore teach that true faith can, but that it cannot, subsist without works. Nor does he oppose faith to works, but that empty name of faith to real faith working by love. Can that faith which is without works save him? No more than it can profit his neighbor." - Explanatory notes.

[¶34] That St James quotes the same scriptures, and uses the same phrases, testimonies, and examples which St. Paul has done, is fully evident; but it does not follow that he wrote after St. Paul. It is possible that one had seen the epistle of the other; but if so, it is strange that neither of them should quote the other. That St. Paul might write to correct the abuses of St. James' doctrine is as possible as that James wrote to prevent St. Paul's doctrine from being abused; for there were Antinomians in the Church in the time of St. James, as there were Pharisaic persons in it at the time of St. Paul. I am inclined to think that James is the elder writer, and rather suppose that neither of them had ever seen the other's epistle. Allowing them both to be inspired, God could teach each what was necessary for the benefit of the Church, without their having any knowledge of each other. See the preface to this epistle.

[¶35] As the Jews in general were very strenuous in maintaining the necessity of good works or righteousness in order to justification, wholly neglecting the doctrine of faith, it is not to be wondered at that those who were converted, and saw the absolute necessity of faith in order to their justification, should have gone into the contrary extreme.

[¶36] Can faith save him? - That is, his profession of faith; for it is not said that he has faith, but that he says, I have faith. St. James probably refers to that faith which simply took in the being and unity of God. See on [Jam 2:19], [Jam 2:24], [Jam 2:25].

### Verse 15

[¶38] If a brother or sister be naked - That is, ill-clothed; for γυμνος, naked, has this meaning in several parts of the New Testament, signifying bad clothing, or the want of some particular article of dress. See [Mat 25:36], [Mat 25:38], [Mat 25:43], [Mat 25:44], and [Joh 21:7]. It has the same comparative signification in most languages.

### Verse 16

[¶40] Be ye warmed and filled - Your saying so to them, while you give them nothing, will just profit them as much as your professed faith, without those works which are the genuine fruits of true faith, will profit you in the day when God comes to sit in judgment upon your soul.

### Verse 17

[¶42] If it hath not works, is dead - The faith that does not produce works of charity and mercy is without the living principle which animates all true faith, that is, love to God and love to man. They had faith, such as a man has who credits a well-circumstanced relation because it has all the appearance of truth; but they had nothing of that faith that a sinner, convinced of his sinfulness, God's purity, and the strictness of the Divine laws, is obliged to exert in the Lord Jesus, in order to be saved from his sins.

### Verse 18

[¶44] Show me thy faith without thy works - Your pretending to have faith, while you have no works of charity or mercy, is utterly vain: for as faith, which is a principle in the mind, cannot be discerned but by the effects, that is, good works; he who has no good works has, presumptively, no faith.

## 689. James · 7 of 13

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[¶0] I will show thee my faith by my works - My works of charity and mercy will show that I have faith; and that it is the living tree, whose root is love to God and man, and whose fruit is the good works here contended for.

### Verse 19

[¶2] Thou believest that there is one God - This is the faith in which these persons put their hope of pleasing God, and of obtaining eternal life. Believing in the being and unity of God distinguished them from all the nations of the world; and having been circumcised, and thus brought into the covenant, they thought themselves secure of salvation. The insufficiency of this St. James immediately shows.

[¶3] The devils also believe, and tremble - It is well to believe there is one only true God; this truth universal nature proclaims. Even the devils believe it; but far from justifying or saving them, it leaves them in their damned state, and every act of it only increases their torment; φρισσουσι, they shudder with horror, they believe and tremble, are increasingly tormented; but they can neither love nor obey.

### Verse 20

[¶5] But wilt thou know - Art thou willing to be instructed in the nature of true saving faith? Then attend to the following examples.

### Verse 21

[¶7] Was not Abraham our father - Did not the conduct of Abraham, in offering up his son Isaac on the altar, sufficiently prove that he believed in God, and that it was his faith in him that led him to this extraordinary act of obedience?

### Verse 22

[¶9] Seest thou how faith wrought - Here is a proof that faith cannot exist without being active in works of righteousness. His faith in God would have been of no avail to him, had it not been manifested by works; for by works - by his obedience to the commands of God, his faith was made perfect - it dictated obedience, he obeyed; and thus faith ετελειωθη, had its consummation. Even true faith will soon die, if its possessor do not live in the spirit of obedience.

### Verse 23

[¶11] The scripture was fulfilled - He believed God; this faith was never inactive, it was accounted to him for righteousness: and being justified by thus believing, his life of obedience showed that he had not received the grace of God in vain. See the notes on [Gen 15:6]; [Rom 4:3] (note); [Gal 3:6] (note); where this subject is largely explained.

[¶12] The friend of God - The highest character ever given to man. As among friends every thing is in common; so God took Abraham into intimate communion with himself, and poured out upon him the choicest of his blessings: for as God can never be in want, because he possesses all things; so Abraham his friend could never be destitute, because God was his friend.

### Verse 24

[¶14] Ye see then how - It is evident from this example that Abraham's faith was not merely believing that there is a God; but a principle that led him to credit God's promises relative to the future Redeemer, and to implore God's mercy: this he received, and was justified by faith. His faith now began to work by love, and therefore he was found ever obedient to the will of his Maker. He brought forth the fruits of righteousness; and his works justified - proved the genuineness of his faith; and he continued to enjoy the Divine approbation, which he could not have done had he not been thus obedient; for the Spirit of God would have been grieved, and his principle of faith would have perished. Obedience to God is essentially requisite to maintain faith. Faith lives, under God, by works; and works have their being and excellence from faith. Neither can subsist without the other, and this is the point which St. James labors to prove, in order to convince the Antinomians of his time that their faith was a delusion, and that the hopes built on it must needs perish.

### Verse 25

[¶16] Rahab the harlot - See the notes on [Jos 2:1], etc., and [Heb 11:31] (note), etc. Rahab had the approbation due to genuine faith, which she actually possessed, and gave the fullest proof that she did so by her conduct. As justification signifies, not only the pardon of sin, but receiving the Divine approbation, James seems to use the word in this latter sense. God approved of them, because of their obedience to his will; and he approves of no man who is not obedient.

### Verse 26

[¶18] For as the body without the spirit is dead - There can be no more a genuine faith without good works, than there can be a living human body without a soul.

[¶19] We shall never find a series of disinterested godly living without true faith. And we shall never find true faith without such a life. We may see works of apparent benevolence without faith; their principle is ostentation; and, as long as they can have the reward (human applause) which they seek, they may be continued. And yet the experience of all mankind shows how short-lived such works are; they want both principle and spring; they endure for a time, but soon wither away. Where true faith is, there is God; his Spirit gives life, and his love affords motives to righteous actions. The use of any Divine principle leads to its increase. The more a man exercises faith in Christ, the more he is enabled to believe; the more he believes, the more he receives; and the more he receives, the more able he is to work for God. Obedience is his delight, because love to God and man is the element in which his soul lives. Reader, thou professest to believe; show thy faith, both to God and man, by a life conformed to the royal law, which ever gives liberty and confers dignity. "Some persons, known to St. James, must have taught that men are justified by merely believing in the one true God; or he would not have taken such pains to confute it. Crediting the unity of the Godhead, and the doctrine of a future state, was that faith through which both the Jews in St. James' time and the Mohammedans of the present day expect justification. St. James, in denying this faith to be of avail, if unaccompanied with good works, has said nothing more than what St. Paul has said, in other words, Romans 2, where he combats the same Jewish error, and asserts that not the hearers but the doers of the law will be justified, and that a knowledge of God's will, without the performance of it, serves only to increase our condemnation." - Michaelis.

### Introduction

[¶21] They are exhorted not to be many masters, [Jam 3:1]. And to bridle the tongue, which is often an instrument of much evil, [Jam 3:2-12]. The character and fruits of true and false wisdom, [Jam 3:13-18].

### Verse 1

[¶23] Be not many masters - Do not affect the teacher's office, for many wish to be teachers who have more need to learn. There were many teachers or rabbins among the Jews, each affecting to have The truth, and to draw disciples after him. We find a caution against such persons, and of the same nature with that of St. James, in Pirkey Aboth, c. i. 10: Love labor, and hate the rabbin's office.

[¶24] This caution is still necessary; there are multitudes, whom God has never called, and never can call, because he has never qualified them for the work, who earnestly wish to get into the priest's office. And of this kind, in opposition to St. James, we have many masters - persons who undertake to show us the way of salvation, who know nothing of that ways and are unsaved themselves. These are found among all descriptions of Christians, and have been the means of bringing the ministerial office into contempt. Their case is awful; they shall receive greater condemnation than common sinners; they have not only sinned in thrusting themselves into that office to which God has never called them, but through their insufficiency the flocks over whom they have assumed the mastery perish for lack of knowledge, and their blood will God require at the watchman's hand. A man may have this mastery according to the law of the land, and yet not have it according to the Gospel; another may affect to have it according to the Gospel, because he dissents from the religion of the state, and not have it according to Christ. Blockheads are common, and knaves and hypocrites may be found everywhere.

### Verse 2

[¶26] In many things we offend all - Πταιομεν ἁπαντες· We all stumble or trip. Dr. Barrow very properly observes: "As the general course of life is called a way, and particular actions steps, so going on in a regular course of right action is walking uprightly; and acting amiss, tripping or stumbling." There are very few who walk so closely with God, and inoffensively with men, as never to stumble; and although it is the privilege of every follower of God to be sincere and without offense to the day of Christ, yet few of them are so. Were this unavoidable, it would be useless to make it a subject of regret; but as every man may receive grace from his God to enable him to walk in every respect uprightly, it is to be deplored that so few live up to their privileges. Some have produced these words as a proof that "no man can live without sinning against God; for James himself, a holy apostle speaking of himself, all the apostles, and the whole Church of Christ, says, In many things we offend all." This is a very bad and dangerous doctrine; and, pushed to its consequences, would greatly affect the credibility of the whole Gospel system. Besides, were the doctrine as true as it is dangerous and false, it is foolish to ground it upon such a text; because St. James, after the common mode of all teachers, includes himself in his addresses to his hearers. And were we to suppose that where he appears by the use of the plural pronoun to include himself, he means to be thus understood, we must then grant that himself was one of those many teachers who were to receive a great condemnation, [Jam 3:1]; that he was a horse-breaker, because he says, "we put bits in the horses' mouths, that they may obey us," [Jam 3:3]; that his tongue was a world of iniquity, and set on fire of hell, for he says, "so is the tongue among our members," [Jam 3:6]; that he cursed men, "wherewith curse we men, [Jam 3:9]. No man possessing common sense could imagine that James, or any man of even tolerable morals, could be guilty of those things. But some of those were thus guilty to whom he wrote; and to soften his reproofs, and to cause them to enter the more deeply into their hearts, he appears to include himself in his own censure; and yet not one of his readers would understand him as being a brother delinquent.

[¶27] Offend not in word, the same is a perfect man - To understand this properly we must refer to the caution St. James gives in the preceding verse: Be not many masters or teachers - do not affect that for which you are not qualified, because in your teaching, not knowing the heavenly doctrine, ye may sin against the analogy of faith. But, says he, if any man offend not, ου πταιει, trip not, εν λογῳ, in doctrine, teaching the truth, the whole truth, and nothing but the truth, the same is τελειος ανηρ, a man fully instructed in Divine things: How often the term λογος, which we render word, is used to express doctrine, and the doctrine of the Gospel, we have seen in many parts of the preceding comment. And how often the word τελειος, which we translate perfect, is used to signify an adult Christian, one thoroughly instructed in the doctrines of the Gospel, may be seen in various parts of St. Paul's writings. See among others, [1Cor 2:6]; [1Cor 14:20]; [Eph 4:13]; [Phi 3:15]; [Col 4:12]; [Heb 5:14]. The man, therefore, who advanced no false doctrine, and gave no imperfect view of any of the great truths of Christianity; that man proved himself thereby to be thoroughly instructed in Divine things; to be no novice, and consequently, among the many teachers, to be a perfect master, and worthy of the sacred vocation.

[¶28] Able also to bridle the whole body - Grotius, by body, believed that the Church of Christ was intended; and this the view we have taken of the preceding clauses renders very probable. But some think the passions and appetites are intended; yet these persons understand not offending in word as referring simply to well guarded speech. Now how a man's cautiousness in what he says can be a proof that he has every passion and appetite under control, I cannot see. Indeed, I have seen so many examples of a contrary kind, that I can have no doubt of the impropriety of this exposition. But it is objected "that χαλιναγωγεω signifies to check, turn, or rule with a bridle; and is never applied to the government of the Church of Christ." Probably not: but St. James is a very peculiar writer; his phraseology, metaphors, and diction in general, are different from all the rest of the New Testament writers, so as to have scarcely any thing in common with them, but only that he writes in Greek. The sixth verse is supposed to be a proof against the opinion of Grotius; but I conceive that verse to belong to a different subject, which commences [Jam 3:3].

### Verse 3

[¶30] Behold, we put bits in the horses' mouths - In order to show the necessity of regulating the tongue, to which St. James was led by his exhortation to them who wished to thrust themselves into the teacher's office, supposing, because they had the gift of a ready flow of speech, that therefore they might commence teachers of Divine things; he proceeds to show that the tongue must be bridled as the horse, and governed as the ships; because, though it is small, it is capable of ruling the whole man; and of irritating and offending others.

### Verse 5

[¶32] Boasteth great things - That is, can do great things, whether of a good or evil kind. He seems to refer here to the powerful and all commanding eloquence of the Greek orators: they could carry the great mob whithersoever they wished; calm them to peaceableness and submission, or excite them to furious sedition.

[¶33] Behold, how great a matter - See what a flame of discord and insubordination one man, merely by his persuasive tongue, may kindle among the common people.

### Verse 6

[¶35] The tongue is a fire - It is often the instrument of producing the most desperate contentions and insurrections.

[¶36] A world of iniquity - This is an unusual form of speech, but the meaning is plain enough; World signifies here a mass, a great collection, an abundance. We use the term in the same sense - a world of troubles, a world of toil, a world of anxiety; for great troubles, oppressive toil, most distressing anxiety. And one of our lexicographers calls his work a world of words; i.e. a vast collection of words: so we also say, a deluge of wickedness, a sea of troubles; and the Latins, oceanus malorum, an ocean of evils. I do not recollect an example of this use of the word among the Greek writers; but in this sense it appears to be used by the Septuagint, [Pro 17:6] : Του πιστου ὁλος ὁ κοσμος των χρηματων, του δε απιστου ουδε οβολος, which may be translated, "The faithful has a world of riches, but the unfaithful not a penny." This clause has nothing answering to it in the Hebrew text. Some think that the word is thus used, [2Pet 2:5] : And brought the flood, κοσμῳ ασεβων, on the multitude of the ungodly. Mr. Wakefield translates the clause thus: The tongue is the varnisher of injustice. We have seen that κοσμοςsignifies adorned, elegant, beautiful, etc., but I can scarcely think that this is its sense in this place. The Syriac gives a curious turn to the expression: And the tongue is a fire; and the world of iniquity is like a wood. Above, the same version has: A little fire burns great woods. So the world of iniquity is represented as inflamed by the wicked tongues of men; the world being fuel, and the tongue a fire.

[¶37] So is the tongue among our members - I think St. James refers here to those well known speeches of the rabbins, Vayikra Rabba, sec. 16, fol. 159. "Rabbi Eleazar said, Man has one hundred and forty-eight members, some confined, others free. The tongue is placed between the jaws; and from under it proceeds a fountain of water, (the great sublingual salivary gland), and it is folded with various foldings. Come and see what a flame the tongue kindles! Were it one of the unconfined members, what would it not do?" The same sentiment, with a little variation, may be found in Midrash, Yalcut Simeoni, par. 2, fol. 107; and in Erachin, fol. xv. 2, on [Psa 120:3] : What shall be given unto thee, or what shall be done unto thee, thou false tongue? "The holy blessed God said to the tongue: All the rest of the members of the body are erect, but thou liest down; all the rest are external, but thou art internal. Nor is this enough: I have built two walls about thee; the one bone, the other flesh: What shall be given unto thee, and what shall be done unto thee, O thou false tongue?"

[¶38] Setteth on fire the course of nature - Φλογιζουσα τον τροχον της γενεσεως· And setteth on fire the wheel of life. I question much whether this verse be in general well understood. There are three different interpretations of it:

[¶39] 1. St. James does not intend to express the whole circle of human affairs, so much affected by the tongue of man; but rather the penal wheel of the Greeks, and not unknown to the Jews, on which they were accustomed to extend criminals, to induce them to confess, or to punish them for crimes; under which wheels, fire was often placed to add to their torments. In the book, De Maccabaeis, attributed to Josephus, and found in Haverkamp's edition, vol. ii., p. 497-520, where we have the account of the martyrdom of seven Hebrew brothers, in chap. ix, speaking of the death of the eldest, it is said: Ανεβαλον αυτον επι τον τροχοι - περι ὁν κατατεινομενος· "They cast him on the wheel, over which they extended him; πυρ ὑπεστρωσαν και διηρεθισαν τον τροχον προσεπικατατεινοντες· they put coals under it, and strongly agitated the wheel." And of the martyrdom of the sixth brother it is said, cap. 11: Παρηγον επι τον τροχον, εφ' οὑ κατατεινομενος εκμελως και εκσφονδυλιζομενος ὑπεκαιετο, και οβελισκους δε οξεις πυρωσαντες, τοις νοτοις προσεφερον, και τα πλευρα διαπειραντες αυτου, και τα σπλαγχνα διεκαιον· They brought him to the wheel, on which, having distended his limbs, and broken his joints, they scorched him with the fire placed underneath; and with sharp spits heated in the fire, they pierced his sides, and burned his bowels.

[¶40] The fire and the wheel are mentioned by Achilles Tatius, lib. 7, p. 449. "Having stripped me of my garments, I was carried aloft, των μεν μαστιγας κομιζοντων, των δε πυρ και τροχον, some bringing scourges, others the fire and the wheel." Now as γενεσις often signifies life, then the wheel of life will signify the miseries and torments of life. To set on fire the wheel of life is to increase a man's torments; and to be set on fire from hell implies having these miseries rendered more active by diabolic agency; or, in other words, bad men, instigated by the devil, through their lies and calumnies, make life burdensome to the objects of their malicious tongues. The wheel and the fire, so pointedly mentioned by St. James, make it probable that this sort of punishment might have suggested the idea to him. See more in Kypke.

[¶41] 2. But is it not possible that by the wheel of life St. James may have the circulation of the blood in view? Angry or irritating language has an astonishing influence on the circulation of the blood: the heart beats high and frequent; the blood is hurried through the arteries to the veins, through the veins to the heart, and through the heart to the arteries again, and so on; an extraordinary degree of heat is at the same time engendered; the eyes become more prominent in their sockets; the capillary vessels suffused with blood; the face flushed; and, in short, the whole wheel of nature is set on fire of hell. No description can be more natural than this: but it may be objected that this intimates that the circulation of the blood was known to St. James. Now supposing it does, is the thing impossible? It is allowed by some of the most judicious medical writers, that Solomon refers to this in his celebrated portraiture of old age, particularly in [Ecc 12:6] : "Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern." Here is the very wheel of life from which St. James might have borrowed the idea; and the different times evidently refer to the circulation of the blood, which might be as well known to St. James as the doctrine of the parallax of the sun. See on [Jam 1:17] (note).

[¶42] 3. It is true, however, that the rabbins use the term גלגל תולדות gilgal toledoth, "the wheel of generations," to mark the successive generations of men: and it is possible that St. James might refer to this; as if he had said: "The tongue has been the instrument of confusion and misery through all the ages of the world." But the other interpretations are more likely.

### Verse 7

[¶44] Every kind of beasts - That is, every species of wild beasts, πασα φυσις θηριων, is tamed, i.e. brought under man's power and dominion. Beasts, birds, serpents, and some kinds of fishes have been tamed so as to be domesticated; but every kind, particularly των εναλιων, of sea monsters, has not been thus tamed; but all have been subjected to the power of man; both the shark and whale become an easy prey to the skill and influence of the human being. I have had the most credible information, when in the Zetland Isles, of the seals being domesticated, and of one that would pass part of his time on shore, receive his allowance of milk, etc., from the servants, go again to sea, and return, and so on.

## 690. James · 8 of 13

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### Verse 8

[¶1] But the tongue wan no man tame - No cunning, persuasion, or influence has ever been able to silence it. Nothing but the grace of God, excision, or death, can bring it under subjection.

[¶2] It is an unruly evil - Ακατασχετον κακον· An evil that cannot be restrained; it cannot be brought under any kind of government; it breaks all bounds.

[¶3] Full of deadly poison - He refers here to the tongues of serpents, supposed to be the means of conveying their poison into wounds made by their teeth. Throughout the whole of this poetic and highly declamatory description, St. James must have the tongue of the slanderer, calumniator, backbiter, whisperer, and tale-bearer, particularly in view. Vipers, basilisks; and rattlesnakes are not more dangerous to life, than these are to the peace and reputation of men.

### Verse 9

[¶5] Therewith bless we God - The tongue is capable of rehearsing the praises, and setting forth the glories, of the eternal King: what a pity that it should ever be employed in a contrary work! It can proclaim and vindicate the truth of God, and publish the Gospel of peace and good will among men: what a pity that it should ever be employed in falsehoods, calumny, or in the cause of infidelity!

[¶6] And therewith curse we men - In the true Satanic spirit, many pray to God, the Father, to destroy those who are objects of their displeasure! These are the common swearers, whose mouths are generally full of direful imprecations against those with whom they are offended.

[¶7] The consideration that man is made after the image of God should restrain the tongue of the swearer; but there are many who, while they pretend to sing the high praises of God, are ready to wish the direst imprecations either on those who offend them, or with whom they choose to be offended.

### Verse 10

[¶9] Out of the same mouth - This saying is something like that, [Pro 18:21] : Death and life are in the power of the tongue; and on this, for an illustration of St. James' words, hear Vayikra Rabba, sec. 33: "Rabbi Simeon, the son of Gamaliel, said to his servant Tobias, Go and bring me some good food from the market: the servant went, and he bought tongues. At another time he said to the same servant, Go and buy me some bad food: the servant went, and bought tongues. The master said, What is the reason that when I ordered thee to buy me good and bad food, thou didst bring tongues? The servant answered, From the tongue both good and evil come to man: if it be good, there is nothing better; if bad, there is nothing worse."

[¶10] A saying very like that of St. James as found in Rabbi Tanchum, fol. 10, 4: "The mouth desires to study in the law, and to speak good words; to praise God, to glorify him, and to celebrate him with hymns: but it can also slander, blaspheme, reproach, and swear falsely." See Schoettgen.

[¶11] To find a man who officiates in sacred things to be a common swearer, a slanderer, etc., is truly monstrous; but there have been many cases of this kind, and I have known several. Let me say to all such, My brethren, these things ought not so to be.

### Verse 11

[¶13] Doth a fountain send forth - sweet water and bitter? - In many things nature is a sure guide to man; but no such inconsistency is found in the natural world as this blessing and cursing in man. No fountain, at the same opening, sends forth sweet water and bitter; no fig tree can bear olive berries; no vine can bear figs; nor can the sea produce salt water and fresh from the same place. These are all contradictions, and indeed impossibilities, in nature. And it is depraved man alone that can act the monstrous part already referred to.

### Verse 12

[¶15] So can no fountain both yield salt water and fresh - For the reading of the common text, which is οὑτως ουδεμια πηγη ἁλυκον και γλυκυ ποιησαι ὑδωρ, so no fountain can produce salt water and sweet, there are various other readings in the MSS. and versions. The word οὑτως, so, which makes this a continuation of the comparison in [Jam 3:11], is wanting in ABC, one other, with the Armenian and ancient Syriac; the later Syriac has it in the margin with an asterisk. ABC, five others, with the Coptic, Vulgate, one copy of the Itala, and Cyril, have ουτε ἁλυκον γλυκυ ποιησαι ὑδωρ, neither can salt water produce sweet. In the Syriac and the Arabic of Erpen, it is, So, likewise, sweet water cannot become bitter; and bitter water cannot become sweet. The true reading appears to be, Neither can salt water produce sweet, or, Neither can the sea produce fresh water; and this is a new comparison, and not an inference from that in [Jam 3:11]. This reading Griesbach has admitted into the text; and of it Professor White, in his Crisews, says, Lectio indubie genuina, "a reading undoubtedly genuine." There are therefore, four distinct comparisons here:

[¶16] 1. A fountain cannot produce sweet water and bitter.

[¶17] 2. A fig tree cannot produce olive berries.

[¶18] 3. A vine cannot produce figs.

[¶19] 4. Salt water cannot be made sweet. That is, according to the ordinary operations of nature, these things are impossible. Chemical analysis is out of the question.

### Verse 13

[¶21] Who is a wise man - One truly religious; who, although he can neither bridle nor tame other men's tongues, can restrain his own.

[¶22] And endued with knowledge - Και επιστημων· And qualified to teach others.

[¶23] Let him show - Let him by a holy life and chaste conversation show, through meekness and gentleness, joined to his Divine information, that he is a Christian indeed; his works and his spirit proving that God is in him of a truth; and that, from the fullness of a holy heart, his feet walk, his hands work; and his tongue speaks. We may learn from this that genuine wisdom is ever accompanied with meekness and gentleness. Those proud, overbearing, and disdainful men, who pass for great scholars and eminent critics, may have learning, but they have not wisdom. Their learning implies their correct knowledge of the structure of language, and of composition in general; but wisdom they have none, nor any self-government. They are like the blind man who carried a lantern in daylight to keep others from jostling him in the street. That learning is not only little worth, but despicable, that does not teach a man to govern his own spirit, and to be humble in his conduct towards others.

### Verse 14

[¶25] If ye have bitter envying and strife - If ye be under the influence of an unkind, fierce, and contemptuous spirit, even while attempting or pretending to defend true religion, do not boast either of your exertions or success in silencing an adversary; ye have no religion, and no true wisdom, and to profess either is to lie against the truth. Let all writers on what is called polemic (fighting, warring) divinity lay this to heart. The pious Mr. Herbert gives excellent advice on this subject: - "Be calm in arguing, for fierceness makes

[¶26] Error a fault, and truth discourtesy;

[¶27] Why should I feel another man's mistakes

[¶28] More than his sickness or his poverty?

[¶29] In love I should; but anger is not love,

[¶30] Nor wisdom neither; therefore g-e-n-t-l-y m-o-v-e."

### Verse 15

[¶32] This wisdom descendeth not from above - God is not the author of it, because it is bitter - not meek. See at the end of this chapter.

[¶33] Is earthly - Having this life only in view.

[¶34] Sensual - Ψυχικη· Animal - having for its object the gratification of the passions and animal propensities.

[¶35] Devilish - Δαιμονιωδης· Demoniacal - inspired by demons, and maintained in the soul by their indwelling influence.

### Verse 16

[¶37] For where envying and strife is - Ζηλος και εριθεια· Zeal - fiery, inflammatory passion, and contention - altercations about the different points of the law, of no use for edification, such as those mentioned, [Tit 3:9]. The Jews were the most intolerant of all mankind; it was a maxim with them to kill those who would not conform to their law; and their salvation they believed to be impossible. This has been the spirit of Popery, and of the Romish Church at large; in vain do they attempt to deny it; they have written it in characters of blood and fire even in this country, (England), when they were possessed of political power. With them it is still an established maxim, that out of their Church there is no redemption; and fire and faggot have been in that Church legal means of conversion or extinction. In the short popish reign of Mary in this country, besides multitudes who suffered by fine, imprisonment, confiscation, etc., two hundred and seventy-seven were burnt alive, among whom were one archbishop, four bishops, twenty-one clergymen, eight lay gentlemen, eighty-four tradesmen, one hundred husbandmen, fifty-five women, and four children! O earth! thou hast not drunk their blood; but their ashes have been strewed on the face of the field.

### Verse 17

[¶39] The wisdom that is from above - The pure religion of the Lord Jesus, bought by his blood, and infused by his Spirit. See the rabbinical meaning of this phrase at the end of this chapter.

[¶40] Is first pure - Ἁγνη· Chaste, holy, and clean.

[¶41] Peaceable - Ειρηνικη· Living in peace with others, and promoting peace among men.

[¶42] Gentle - Επιεικης· Meek, modest, of an equal mind, taking every thing in good part, and putting the best construction upon all the actions of others.

[¶43] Easy to be entreated - Ευπειθης· Not stubborn nor obstinate; of a yielding disposition in all indifferent things; obsequious, docile.

[¶44] Full of mercy - Ready to pass by a transgression, and to grant forgiveness to those who offend, and performing every possible act of kindness.

## 691. James · 9 of 13

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[¶0] Good fruits - Each temper and disposition producing fruits suited to and descriptive of its nature.

[¶1] Without partiality - Αδιακριτος· Without making a difference - rendering to every man his due; and being never swayed by self-interest, worldly honor, or the fear of man; knowing no man after the flesh. One of the Itala has it irreprehensible.

[¶2] Without hypocrisy - Ανυποκριτος· Without dissimulation; without pretending to be what it is not; acting always in its own character; never working under a mask. Seeking nothing but God's glory, and using no other means to attain it than those of his own prescribing.

### Verse 18

[¶4] And the fruit of righteousness is sown - The whole is the principle of righteousness in the soul, and all the above virtues are the fruits of that righteousness.

[¶5] Is sown in peace - When the peace of God rules the heart, all these virtues and graces grow and flourish abundantly.

[¶6] Of them that make peace - The peace-makers are continually recommending this wisdom to others, and their own conduct is represented as a sowing of heavenly seed, which brings forth Divine fruit. Perhaps sowing in peace signifies sowing prosperously - being very successful. This is not only the proper disposition for every teacher of the Gospel, but for every professed follower of the Lord Jesus.

[¶7] Some render this verse, which is confessedly obscure, thus: And the peaceable fruits of righteousness are sown for the practisers of peace. He who labors to live peaceably shall have peace for his reward.

[¶8] 1. Almost the whole of the preceding chapter is founded on maxims highly accredited in the rabbinical writings, and without a reference to those writings it would have been impossible, in some cases, to have understood St. James' meaning. There is one phrase, the rabbinical meaning and use of which I have reserved for this place, viz.. The wisdom that is from above. This is greatly celebrated among them by the terms חכמה עליונה chocmah elyonah, the supernal wisdom. This they seem to understand to be a peculiar inspiration of the Almighty, or a teaching communicated immediately by the angels of God. In Sohar, Yalcut Rubeni, fol. 19, Rabbi Chiya said: "The wisdom from above was in Adam more than in the supreme angels, and he knew all things." In Sohar Chadash, fol. 35, it is said concerning Enoch, "That the angels were sent from heaven, and taught him the wisdom that is from above." Ibid. fol. 42, 4: "Solomon came, and he was perfect in all things, and strongly set forth the praises of the wisdom that is from above." See more in Schoettgen. St. James gives us the properties of this wisdom, which are not to be found in such detail in any of the rabbinical writers. It is another word for the life of God in the soul of man, or true religion; it is the teaching of God in the human heart, and he who has this not is not a child of God; for it is written, All thy children shall be taught of the Lord.

[¶9] 2. To enjoy the peace of God in the conscience, and to live to promote peace among men, is to answer the end of our creation, and to enjoy as much happiness ourselves as the present state of things can afford. They who are in continual broils live a wretched life; and they who love the life of the salamander must share no small portion of the demoniacal nature. In domestic society such persons are an evil disease; therefore a canker in the Church, and a pest in the state.

### Introduction

[¶11] The origin of wars and contentions, and the wretched lot of those who are engaged in them, [Jam 4:1], [Jam 4:2]. Why so little heavenly good is obtained, [Jam 4:3]. The friendship of the world is enmity with God, [Jam 4:4], [Jam 4:5]. God resists the proud, [Jam 4:6]. Men should submit to God, and pray, [Jam 4:7], [Jam 4:8]. Should humble themselves, [Jam 4:9], [Jam 4:10]. And not speak evil of each other, [Jam 4:11], [Jam 4:12]. The impiety of those who consult not the will of God, and depend not on his providence, [Jam 4:13-15]. The sin of him who knows the will of God, and does not do it, [Jam 4:16], [Jam 4:17].

### Verse 1

[¶13] From whence come wars and fightings - About the time in which St. James wrote, whether we follow the earlier or the later date of this epistle, we find, according to the accounts given by Josephus, Bell. Jud. lib. ii. c. 17, etc., that the Jews, under pretense of defending their religion, and procuring that liberty to which they believed themselves entitled, made various insurrections in Judea against the Romans, which occasioned much bloodshed and misery to their nation. The factions also, into which the Jews were split, had violent contentions among themselves, in which they massacred and plundered each other. In the provinces, likewise, the Jews became very turbulent; particularly in Alexandria, and different other parts of Egypt, of Syria, and other places, where they made war against the heathens, killing many, and being massacred in their turn. They were led to these outrages by the opinion that they were bound by their law to extirpate idolatry, and to kill all those who would not become proselytes to Judaism. These are probably the wars and fightings to which St. James alludes; and which they undertook rather from a principle of covetousness than from any sincere desire to convert the heathen. See Macknight.

[¶14] Come they not hence - of your lusts - This was the principle from which these Jewish contentions and predatory wars proceeded, and the principle from which all the wars that have afflicted and desolated the world have proceeded. One nation or king covets another's territory or property; and, as conquest is supposed to give right to all the possessions gained by it, they kill, slay, burn, and destroy, till one is overcome or exhausted, and then the other makes his own terms; or, several neighboring potentates fall upon one that is weak; and, after murdering one half of the people, partition among themselves the fallen king's territory; just as the Austrians, Prussians, and Russians have done with the kingdom of Poland! - a stain upon their justice and policy which no lapse of time can ever wash out.

[¶15] These wars and fightings could not be attributed to the Christians in that time; for, howsoever fallen or degenerate, they had no power to raise contentions; and no political consequence to enable them to resist their enemies by the edge of the sword, or resistance of any kind.

### Verse 2

[¶17] Ye lust, and have not - Ye are ever covetous, and ever poor.

[¶18] Ye kill, and, desire to have - Ye are constantly engaged in insurrections and predatory wars, and never gain any advantage.

[¶19] Ye have not, because ye ask not - Ye get no especial blessing from God as your fathers did, because ye do not pray. Worldly good is your god; ye leave no stone unturned in order to get it; and as ye ask nothing from God but to consume it upon your evil desires and propensities, your prayers are not heard.

### Verse 3

[¶21] Ye ask, and receive not - Some think that this refers to their prayers for the conversion of the heathen; and on the pretense that they were not converted thus; they thought it lawful to extirpate them and possess their goods.

[¶22] Ye ask amiss - Κακως αιτεισθε· Ye ask evilly, wickedly. Ye have not the proper dispositions of prayer, and ye have an improper object. Ye ask for worldly prosperity, that ye may employ it in riotous living. This is properly the meaning of the original, ἱνα εν ταις ἡδοναις ὑμων δαπανησητε, That ye may expend it upon your pleasures. The rabbins have many good observations on asking amiss or asking improperly, and give examples of different kinds of this sort of prayer; the phrase is Jewish and would naturally occur to St. James in writing on this subject. Whether the lusting of which St. James speaks were their desire to make proselytes, in order that they might increase their power and influence by means of such, or whether it were a desire to cast off the Roman yoke, and become independent; the motive and the object were the same, and the prayers were such as God could not hear.

### Verse 4

[¶24] Ye adulterers and adulteresses - The Jews, because of their covenant with God, are represented as being espoused to him; and hence their idolatry, and their iniquity in general, are represented under the notion of adultery. And although they had not since the Babylonish captivity been guilty of idolatry; according to the letter; yet what is intended by idolatry, having their hearts estranged from God, and seeking their portion in this life and out of God, is that of which the Jews were then notoriously guilty. And I rather think that it is in this sense especially that St. James uses the words. "Lo! they that are far from thee shall perish; thou hast destroyed all them that go a whoring from thee." But perhaps something more than spiritual adultery is intended. See [Jam 4:9].

[¶25] The friendship of the world - The world was their god; here they committed their spiritual adultery; and they cultivated this friendship in order that they might gain this end.

[¶26] The word μοιχαλιδες, adulteresses, is wanting in the Syriac, Coptic, Ethiopic, Armenian, Vulgate, and one copy of the Itala.

[¶27] Whosoever - will be a friend of the world - How strange it is that people professing Christianity can suppose that with a worldly spirit, worldly companions, and their lives governed by worldly maxims, they can be in the favor of God, or ever get to the kingdom of heaven! When the world gets into the Church, the Church becomes a painted sepulchre; its spiritual vitality being extinct.

### Verse 5

[¶29] Do ye think that the scripture saith in vain - This verse is exceedingly obscure. We cannot tell what scripture St. James refers to; many have been produced by learned men as that which he had particularly in view. Some think [Gen 6:5] : "Every imagination of the thoughts of his heart was only evil continually." [Gen 8:21] : "The imagination of man's heart is evil from his youth." [Num 11:29] : "Moses said unto him, Enviest thou for my sake?" and [Pro 21:10] : "The soul of the wicked desireth evil." None of these scriptures, nor any others, contain the precise words in this verse; and therefore St. James may probably refer, not to any particular portion, but to the spirit and design of the Scripture in those various places where it speaks against envying, covetousness, worldly associations, etc., etc.

[¶30] Perhaps the word in this and the two succeeding verses may be well paraphrased thus: "Do ye think that concerning these things the Scripture speaks falsely, or that the Holy Spirit which dwells in us can excite us to envy others instead of being contented with the state in which the providence of God has placed us? Nay, far otherwise; for He gives us more grace to enable us to bear the ills of life, and to lie in deep humility at his feet, knowing that his Holy Spirit has said, [Pro 3:34] : God resisteth the proud, but giveth grace to the humble. Seeing these things are so, submit yourselves to God; resist the devil, who would tempt you to envy, and he will flee from you; draw nigh to God and he will draw nigh to you."

[¶31] I must leave this sense as the best I can give, without asserting that I have hit the true meaning. There is not a critic in Europe who has considered the passage that has not been puzzled with it. I think the 5th verse should be understood as giving a contrary sense to that in our translation. Every genuine Christian is a habitation of the Holy Ghost, and that Spirit προς φθονον επιποθει, excites strong desires against envy; a man must not suppose that he is a Christian if he have an envious or covetous heart.

### Verse 6

[¶33] But he giveth more grace - Μειζονα χαριν, A greater benefit, than all the goods that the world can bestow; for he gives genuine happiness, and this the world cannot confer. May this be St. James' meaning?

[¶34] God resisteth the proud - Αντιτασσεται· Sets himself in battle array against him.

[¶35] Giveth grace unto the humble - The sure way to please God is to submit to the dispensation of his grace and providence; and when a man acknowledges him in all his ways, he will direct all his steps. The covetous man grasps at the shadow, and loses the substance.

### Verse 7

[¶37] Submit - to God - Continue to bow to all his decisions, and to all his dispensations.

[¶38] Resist the devil - He cannot conquer you if you continue to resist. Strong as he is, God never permits him to conquer the man who continues to resist him; he cannot force the human will. He who, in the terrible name of Jesus, opposes even the devil himself, is sure to have a speedy and glorious conquest. He flees from that name, and from his conquering blood.

### Verse 8

[¶40] Draw nigh to God - Approach Him, in the name of Jesus, by faith and prayer, and he will draw nigh to you - he will meet you at your coming. When a soul sets out to seek God, God sets out to meet that soul; so that while we are drawing near to him, he is drawing near to us. The delicacy and beauty of these expressions are, I think, but seldom noted.

[¶41] Cleanse your hands, ye sinners - This I think to be the beginning of a new address, and to different persons; and should have formed the commencement of a new verse. Let your whole conduct be changed; cease to do evil learn to do well. Washing or cleansing the hands was a token of innocence and purity.

[¶42] Purify your hearts - Separate yourselves from the world, and consecrate yourselves to God: this is the true notion of sanctification. We have often seen that to sanctify signifies to separate a thing or person from profane or common use, and consecrate it or him to God. This is the true notion of קדש kadash, in Hebrew, and ἁγιαζω in Greek. The person or thing thus consecrated or separated is considered to be holy, and to be God's property; and then God hallows it to himself. There are, therefore, two things implied in a man's sanctification:

[¶43] 1. That he separates himself from evil ways and evil companions, and devotes himself to God.

[¶44] 2. That God separates guilt from his conscience, and sin from his soul, and thus makes him internally and externally holy.

## 692. James · 10 of 13

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/692/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/692/#p-N

[¶0] This double sanctification is well expressed in Sohar, Levit. fol. 33, col. 132, on the words, be ye holy, for I the Lord am holy: אותו מלמעלה ארס מקדש עצמו מלמטה מקישין, a man sanctifies himself on the earth, and then he is sanctified from heaven. As a man is a sinner, he must have his hands cleansed from wicked works; as he is double-minded, he must have his heart sanctified. Sanctification belongs to the heart, because of pollution of mind; cleansing belongs to the hands, because of sinful acts. See the note on [Jam 1:8], for the signification of double-minded.

### Verse 9

[¶2] Be afflicted, and mourn - Without true and deep repentance ye cannot expect the mercy of God.

[¶3] Let your laughter be turned to mourning - It appears most evidently that many of those to whom St. James addressed this epistle had lived a very irregular and dissolute life. He had already spoken of their lust, and pleasures, and he had called them adulterers and adulteresses; and perhaps they were so in the grossest sense of the words. He speaks here of their laughter and their joy; and all the terms taken together show that a dissolute life is intended. What a strange view must he have of the nature of primitive Christianity, who can suppose that these words can possibly have been addressed to people professing the Gospel of Jesus Christ, who were few in number, without wealth or consequence, and were persecuted and oppressed both by their brethren the Jews and by the Romans!

### Verse 10

[¶5] Humble yourselves in the sight of the Lord - In [Jam 4:7] they were exhorted to submit to God; here they are exhorted to humble themselves in his sight. Submission to God's authority will precede humiliation of soul, and genuine repentance is performed as in the sight of God; for when a sinner is truly awakened to a sense of his guilt and danger, he seems to see, whithersoever he turns, the face of a justly incensed God turned against him.

[¶6] He shall lift you up - Mourners and penitents lay on the ground, and rolled themselves in the dust. When comforted and pardoned, they arose from the earth, shook themselves from the dust, and clothed themselves in their better garments. God promises to raise these from the dust, when sufficiently humbled.

### Verse 11

[¶8] Speak not evil one of another - Perhaps this exhortation refers to evil speaking, slander, and backbiting in general, the writer having no particular persons in view. It may, however, refer to the contentions among the zealots, and different factions then prevailing among this wretched people, or to their calumnies against those of their brethren who had embraced the Christian faith.

[¶9] He that speaketh evil of his brother - It was an avowed and very general maxim among the rabbins, that "no one could speak evil of his brother without denying God, and becoming an atheist." They consider detraction as the devil's crime originally: he calumniated God Almighty in the words, "He doth know that in the day in which ye eat of it, your eyes shall be opened, and ye shall be like God, knowing good and evil;" and therefore insinuated that it was through envy God had prohibited the tree of knowledge.

[¶10] Speaketh evil of the law - The law condemns all evil speaking and detraction. He who is guilty of these, and allows himself in these vices, in effect judges and condemns the law; i.e. he considers it unworthy to be kept, and that it is no sin to break it.

[¶11] Thou art not a doer of the law, but a judge - Thou rejectest the law of God, and settest up thy own mischievous conduct as a rule of life; or, by allowing this evil speaking and detraction, dost intimate that the law that condemns them is improper, imperfect, or unjust.

### Verse 12

[¶13] There is one lawgiver - Και κριτης, And judge, is added here by AB, about thirty others, with both the Syriac, Erpen's Arabic, the Coptic, Armenian, Ethiopic, Slavonic, Vulgate, two copies of the Itala, Cyril of Antioch, Euthalius, Theophylact, and Cassiodorus. On this evidence Griesbach has received it into the text.

[¶14] The man who breaks the law, and teaches others so to do, thus in effect set himself up as a lawgiver and judge. But there is only one such lawgiver and judge - God Almighty, who is able to save all those who obey him, and able to destroy all those who trample under feet his testimonies.

[¶15] Who art thou that judgest another? - Who art thou who darest to usurp the office and prerogative of the supreme Judge? But what is that law of which St. James speaks? and who is this lawgiver and judge? Most critics think that the law mentioned here is the same as that which he elsewhere calls the royal law and the law of liberty, thereby meaning the Gospel; and that Christ is the person who is called the lawgiver and judge. This, however, is not clear to me. I believe James means the Jewish law; and by the lawgiver and judge, God Almighty, as acknowledged by the Jewish people. I find, or think I find, from the closest examination of this epistle, but few references to Jesus Christ or his Gospel. His Jewish creed, forms, and maxims, this writer keeps constantly in view; and it is proper he should, considering the persons to whom he wrote. Some of them were, doubtless, Christians; some of them certainly no Christians; and some of them half Christians and half Jews. The two latter descriptions are those most frequently addressed.

### Verse 13

[¶17] Go to now - Αγε νυν· Come now, the same in meaning as the Hebrew הבה habah, come, [Gen 11:3], [Gen 11:4], [Gen 11:7]. Come, and hear what I have to say, ye that say, etc.

[¶18] To-day, or to-morrow, we will go - This presumption on a precarious life is here well reproved; and the ancient Jewish rabbins have some things on the subject which probably St. James had in view. In Debarim Rabba, sec. 9, fol. 261, 1, we have the following little story; "Our rabbins tell us a story which happened in the days of Rabbi Simeon, the son of Chelpatha. He was present at the circumcision of a child, and stayed with its father to the entertainment. The father brought out wine for his guests that was seven years old, saying, With this wine will I continue for a long time to celebrate the birth of my new-born son. They continued supper till midnight. At that time Rabbi Simeon arose and went out, that he might return to the city in which he dwelt. On the way he saw the angel of death walking up and down. He said to him, Who art thou? He answered, I am the messenger of God. The rabbin said, Why wanderest thou about thus? He answered, I slay those persons who say, We will do this, or that, and think not how soon death may overpower them: that man with whom thou hast supped, and who said to his guests, With this wine will I continue for a long time to celebrate the birth of my new-born son, behold the end of his life is at hand, for he shall die within thirty days." By this parable they teach the necessity of considering the shortness and uncertainty of human life; and that God is particularly displeased with those ... "Who, counting on long years of pleasure here,

[¶19] Are quite unfurnished for a world to come."

[¶20] And continue there a year, and buy and sell - This was the custom of those ancient times; they traded from city to city, carrying their goods on the backs of camels. The Jews traded thus to Tyre, Sidon, Caesarea, Crete, Ephesus, Philippi, Thessalonica, Corinth, Rome, etc. And it is to this kind of itinerant mercantile life that St. James alludes. See at the end of this chapter, ([Jam 4:17] (note)).

### Verse 14

[¶22] Whereas ye know not - This verse should be read in a parenthesis. It is not only impious, but grossly absurd, to speak thus concerning futurity, when ye know not what a day may bring forth. Life is utterly precarious; and God has not put it within the power of all the creatures he has made to command one moment of what is future.

[¶23] It is even a vapour - Ατμις γαρ εστιν· It is a smoke, always fleeting, uncertain, evanescent, and obscured with various trials and afflictions. This is a frequent metaphor with the Hebrews; see [Psa 102:11]; My days are like a shadow: [Job 8:9]; Our days upon earth are a shadow: [1Chr 29:15]; Our days on the earth are a shadow, and there is no abiding. Quid tam circumcisum, tam breve, quam hominis vita longissima? Plin. l. iii., Ep. 7. "What is so circumscribed, or so short, as the longest life of man?" "All flesh is grass, and all the goodliness thereof is as the flower of the field. The grass withereth, and the flower fadeth, because the breath of the Lord bloweth upon it. Surely the people is like grass." St. James had produced the same figure, [Jam 1:10], [Jam 1:11]. But there is a very remarkable saying in the book of Ecclesiasticus, which should be quoted: "As of the green leaves of a thick tree, some fall and some grow; so is the generation of flesh and blood: one cometh to an end, and another is born." Ecclus. 14:18.

[¶24] We find precisely the same image in Homer as that quoted above. Did the apocryphal writer borrow it from the Greek poet? Οἱη περ φυλλων γενεη, τοιηδε και ανδρων· Φυλλα τα μεν τ' ανεμος χαμαδις χεει, αλλα δε θ' ὑλη Τηλεθοωσα φυει, εσρος δ' επιγιγνεται ὡρη· Ὡς ανδρων γενεη, ἡ μεν φυει, ἡ δ' αποληγει.

[¶25] Il. l. vi., ver. 146.

[¶26] Like leaves on trees the race of man is found,

[¶27] Now green in youth, now withering on the ground

[¶28] Another race the following spring supplies;

[¶29] They fall successive, and successive rise.

[¶30] So generations in their course decay;

[¶31] So flourish these, when those are pass'd away.

[¶32] Pope.

### Verse 15

[¶34] For that ye ought to say - Αντι τοι λεγειν ὑμας· Instead of saying, or instead of which ye should say,

[¶35] If the Lord will, we shall live - I think St. James had another example from the rabbins in view, which is produced by Drusius, Gregory, Cartwright, and Schoettgen, on this clause: "The bride went up to her chamber, not knowing what was to befall her there." On which there is this comment: "No man should ever say that he will do this or that, without the condition If God Will. A certain man said, 'To-morrow shall I sit with my bride in my chamber, and there shall rejoice with her.' To which some standing by said, אם גוזר השם im gozer hashshem, 'If the Lord will.' To which he answered, 'Whether the Lord will or not, to-morrow will I sit with my bride in my chamber.' He did so; he went with his bride into his chamber, and at night they lay down; but they both died, antequam illam cognosceret." It is not improbable that St. James refers to this case, as he uses the same phraseology.

[¶36] On this subject I shall quote another passage which I read when a schoolboy, and which even then taught me a lesson of caution and of respect for the providence of God. It may be found in Lucian, in the piece entitled, Χαρων, η επισκοπουντες, c. 6: Επι δειπνον, οιμαι, κληθεις ὑπο τινος των φιλων ες την ὑστεραιαν, μαλιστα ἡξω, εφη· και μεταξυ λεγοντος, απο του τεγους κεραμις επιπεσουσα, ουκ οιδ' ὁτου κινησαντος, απεκτεινεν αυτον· εγελασα ουν, ουκ επιτελεσαντος την ὑποσχεσιν. "A man was invited by one of his friends to come the next day to supper. I will certainly come, said he. In the mean time a tile fell from a house, I knew not who threw it, and killed him. I therefore laughed at him for not fulfilling his engagement." It is often said Fas est et ab hoste doceri, " we should learn even from our enemies." Take heed, Christian, that this heathen buffoon laugh thee not out of countenance.

### Verse 16

[¶38] But now ye rejoice in your boastings - Ye glory in your proud and self-sufficient conduct, exulting that ye are free from the trammels of superstition, and that ye can live independently of God Almighty. All such boasting is wicked, πονηρα εστιν, is impious. In an old English work, entitled, The godly man's picture drawn by a Scripture pencil, there are these words: "Some of those who despise religion say, Thank God we are not of this holy number! They who thank God for their unholiness had best go ring the bells for joy that they shall never see God."

### Verse 17

[¶40] To him that knoweth to do good - As if he had said: After this warning none of you can plead ignorance; if, therefore, any of you shall be found to act their ungodly part, not acknowledging the Divine providence, the uncertainty of life, and the necessity of standing every moment prepared to meet God - as you will have the greater sin, you will infallibly get the greater punishment. This may be applied to all who know better than they act. He who does not the Master's will because he does not know it, will be beaten with few stripes; but he who knows it and does not do it, shall be beaten with many; [Luk 12:47], [Luk 12:48]. St. James may have the Christians in view who were converted from Judaism to Christianity. They had much more light and religious knowledge than the Jews had; and God would require a proportionable improvement from them.

[¶41] 1. Saady, a celebrated Persian poet, in his Gulistan, gives us a remarkable example of this going from city to city to buy and sell, and get gain. "I knew," says he, "a merchant who used to travel with a hundred camels laden with merchandise, and who had forty slaves in his employ. This person took me one day to his warehouse, and entertained me a long time with conversation good for nothing. 'I have,' said he, 'such a partner in Turquestan; such and such property in India; a bond for so much cash in such a province; a security for such another sum.' Then, changing the subject, he said, 'I purpose to go and settle at Alexandria, because the air of that city is salubrious.' Correcting himself, he said, 'No, I will not go to Alexandria; the African sea (the Mediterranean) is too dangerous. But I will make another voyage; and after that I will retire into some quiet corner of the world, and give up a mercantile life.' I asked him (says Saady) what voyage he intended to make. He answered, 'I intend to take brimstone to Persia and China, where I am informed it brings a good price; from China I shall take porcelain to Greece; from Greece I shall take gold tissue to India; from India I shall carry steel to Haleb (Aleppo); from Haleb I shall carry glass to Yemen (Arabia Felix); and from Yemen I shall carry printed goods to Persia. When this is accomplished I shall bid farewell to the mercantile life, which requires so many troublesome journeys, and spend the rest of my life in a shop.' He said so much on this subject, till at last he wearied himself with talking; then turning to me he said, 'I entreat thee, Saady, to relate to me something of what thou hast seen and heard in thy travels.' I answered, Hast thou never heard what a traveler said, who fell from his camel in the desert of Joor? Two things only can fill the eye of a covetous man - contentment, or the earth that is cast on him when laid in his grave."

[¶42] This is an instructive story, and is taken from real life. In this very way, to those same places and with the above specified goods, trade is carried on to this day in the Levant. And often the same person takes all these journeys, and even more. We learn also from it that a covetous man is restless and unhappy, and that to avarice there are no bounds. This account properly illustrates that to which St. James refers: To-day or to-morrow we will go into such a city, and continue there a year, and buy and sell, and get gain.

[¶43] 2. Providence is God's government of the world; he who properly trusts in Divine providence trusts in God; and he who expects God's direction and help must walk uprightly before him; for it is absurd to expect God to be our friend if we continue to be his enemy.

[¶44] 3. That man walks most safely who has the least confidence in himself. True magnanimity keeps God continually in view. He appoints it its work, and furnishes discretion and power; and its chief excellence consists in being a resolute worker together with him. Pride ever sinks where humility swims; for that man who abases himself God will exalt. To know that we are dependent creatures is well; to feel it, and to act suitably, is still better.

## 693. James · 11 of 13

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/693/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/693/#p-N

### Introduction

[¶1] The profligate rich are in danger of God's judgments, because of their pride, fraudulent dealings, riotous living, and cruelty, [Jam 5:1-6]. The oppressed followers of God should be patient, for the Lord's coming is nigh; and should not grudge against each other, [Jam 5:7-9]. They should take encouragement from the example of the prophets, and of Job, [Jam 5:10], [Jam 5:11]. Swearing forbidden, [Jam 5:12]. Directions to the afflicted, [Jam 5:13-15]. They should confess their faults to each other, [Jam 5:16]. The great prevalence of prayer instanced in Elijah, [Jam 5:17], [Jam 5:18]. The blessedness of converting a sinner from the error of his way, [Jam 5:19], [Jam 5:20].

### Verse 1

[¶3] Go to now - See on [Jam 4:13].

[¶4] Weep and howl for your miseries - St. James seems to refer here, in the spirit of prophecy, to the destruction that was coming upon the Jews, not only in Judea, but in all the provinces where they sojourned. He seems here to assume the very air and character of a prophet; and in the most dignified language and peculiarly expressive and energetic images, foretells the desolations that were coming upon this bad people.

### Verse 2

[¶6] Your riches are corrupted - Σεσηπε· Are putrefied. The term πλουτος, riches, is to be taken here, not for gold, silver, or precious stones, (for these could not putrefy), but for the produce of the fields and flocks, the different stores of grain, wine, and oil, which they had laid up in their granaries, and the various changes of raiment which they had amassed in their wardrobes.

### Verse 3

[¶8] Your gold and silver is cankered - Instead of helping the poor, and thus honoring God with your substance, ye have, through the principle of covetousness, kept all to yourselves.

[¶9] The rust of them shall be a witness against you - Your putrefied stores, your moth-eaten garments, and your tarnished coin, are so many proofs that it was not for want of property that you assisted not the poor, but through a principle of avarice; loving money, not for the sake of what it could procure, but for its own sake, which is the genuine principle of the miser. This was the very character given to this people by our Lord himself; he called them φιλαργυροι, lovers of money. Against this despicable and abominable disposition, the whole of the 12th chapter of St. Luke is levelled; but it was their easily besetting sin, and is so to the present day.

[¶10] Shall eat your flesh as it were fire - This is a very bold and sublime figure. He represents the rust of their coin as becoming a canker that should produce gangrenes and phagedenous ulcers in their flesh, till it should be eaten away from their bones.

[¶11] Ye have heaped treasure together - This verse is variously pointed. The word ὡς, like as, in the preceding clause, is left out by the Syriac, and some others; and πυρ, fire, is added here from that clause; so that the whole verse reads thus: "Your gold and your silver is cankered; and the rust of them shall be a witness against you, and shall consume your flesh. Ye have treasured up Fire against the last days." This is a bold and fine image: instead of the treasures of corn, wine, and oil, rich stuffs, with silver and gold, which ye have been laying up, ye shall find a treasure, a magazine of fire, that shall burn up your city, and consume even your temple. This was literally true; and these solemn denunciations of Divine wrath were most completely fulfilled. See the notes on Matthew 24 (note), where all the circumstances of this tremendous and final destruction are particularly noted.

[¶12] By the last days we are not to understand the day of judgment, but the last days of the Jewish commonwealth, which were not long distant from the date of this epistle, whether we follow the earlier or later computation, of which enough has been spoken in the preface.

### Verse 4

[¶14] The hire of the laborers - The law, [Lev 19:13], had ordered: The wages of him that is hired shall not abide with thee all night until the morning, every day's labor being paid for as soon as ended. This is more clearly stated in another law, [Deu 24:15] : At his day thou shalt give him his hire; neither shall the sun go down upon it; - lest he cry against thee unto the Lord, and it be sin unto thee. And that God particularly resented this defrauding of the hireling we see from [Mal 3:5] : I will come near to you in judgment, and will be a swift witness against those who oppress the hireling in his wages. And on these laws and threatenings is built what we read in Synopsis Sohar, p. 100, l. 45: "When a poor man does any work in a house, the vapor proceeding from him, through the severity of his work, ascends towards heaven. Wo to his employer if he delay to pay him his wages." To this James seems particularly to allude, when he says: The cries of them who have reaped are entered into the ears of the Lord of hosts; and the rabbins say, "The vapor arising from the sweat of the hard-worked laborer ascends up before God." Both images are sufficiently expressive.

[¶15] The Lord of sabaoth - St. James often conceives in Hebrew though he writes in Greek. It is well known that יהוה צבאות Yehovah tsebaoth, Lord of hosts, or Lord of armies, is a frequent appellation of God in the Old Testament; and signifies his uncontrollable power, and the infinitely numerous means he has for governing the world, and defending his followers, and punishing the wicked.

### Verse 5

[¶17] Ye have lived in pleasure - Ετρυφησατε. Ye have lived luxuriously; feeding yourselves without fear, pampering the flesh.

[¶18] And been wanton - Εσπαταλησατε· Ye have lived lasciviously. Ye have indulged all your sinful and sensual appetites to the uttermost; and your lives have been scandalous.

[¶19] Ye have nourished your hearts - Εθρεψατε· Ye have fattened your hearts, and have rendered them incapable of feeling, as in a day of slaughter, ἡμερᾳ σφαγης, a day of sacrifice, where many victims are offered at once, and where the people feast upon the sacrifices; many, no doubt, turning, on that occasion, a holy ordinance into a riotous festival.

### Verse 6

[¶21] Ye have condemned and killed the just; and he doth not resist you - Several by τον δικαιον, the just one, understand Jesus Christ, who is so called, [Act 3:14]; [Act 7:52]; [Act 22:14]; but the structure of the sentence, and the connection in which it stands, seem to require that we should consider this as applying to the just or righteous in general, who were persecuted and murdered by those oppressive rich men; and their death was the consequence of their dragging them before the judgment seats, [Jam 2:6], where, having no influence, and none to plead their cause, they were unjustly condemned and executed.

[¶22] And he doth not resist you. - In this, as in τον δικαιον, the just, there is an enallege of the singular for the plural number. And in the word ουκ αντιτασσεται, he doth not resist, the idea is included of defense in a court of justice. These poor righteous people had none to plead their cause; and if they had it would have been useless, as their oppressors had all power and all influence, and those who sat on these judgment seats were lost to all sense of justice and right. Some think that he doth not resist you should be referred to God; as if he had said, God permits you to go on in this way at present, but he will shortly awake to judgment, and destroy you as enemies of truth and righteousness.

### Verse 7

[¶24] Be patient, therefore - Because God is coming to execute judgment on this wicked people, therefore be patient till he comes. He seems here to refer to the coming of the Lord to execute judgment on the Jewish nation, which shortly afterwards took place.

[¶25] The husbandman waiteth - The seed of your deliverance is already sown, and by and by the harvest of your salvation will take place. God's counsels will ripen in due time.

[¶26] The early and latter rain - The rain of seed time; and the rain of ripening before harvest: the first fell in Judea, about the beginning of November, after the seed was sown; and the second towards the end of April, when the ears were filling, and this prepared for a full harvest. Without these two rains, the earth would have been unfruitful. These God had promised: I will give you the rain of your land in his due season, the first rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thy oil, [Deu 11:14]. But for these they were not only to wait patiently, but also to pray, Ask ye of the Lord rain in the time of the latter rain; so shall the Lord make bright clouds, and give them showers of rain, to every one grass in the field; [Zac 10:1].

### Verse 8

[¶28] Be ye also patient - Wait for God's deliverance, as ye wait for his bounty in providence.

[¶29] Stablish your hearts - Take courage; do not sink under your trials.

[¶30] The coming of the Lord draweth nigh - Ηγγικε· Is at hand. He is already on his way to destroy this wicked people, to raze their city and temple, and to destroy their polity for ever; and this judgment will soon take place.

### Verse 9

[¶32] Grudge not - Μη στεναζετε· Groan not; grumble not; do not murmur through impatience; and let not any ill treatment which you receive, induce you to vent your feelings in imprecations against your oppressors. Leave all this in the hands of God.

[¶33] Lest ye be condemned - By giving way to a spirit of this kind, you will get under the condemnation of the wicked.

[¶34] The judge standeth before the door - His eye is upon every thing that is wrong in you, and every wrong that is done to you; and he is now entering into judgment with your oppressors.

### Verse 10

[¶36] Take - the prophets - The prophets who had spoken to their forefathers by the authority of God, were persecuted by the very people to whom they delivered the Divine message; but they suffered affliction and persecution with patience, commending their cause to him who judgeth righteously; therefore, imitate their example.

### Verse 11

[¶38] We count them happy which endure - According to that saying of our blessed Lord, Blessed are ye when men shall persecute and revile you - for so persecuted they the prophets which were before you. [Mat 5:11], [Mat 5:12], etc.

[¶39] Ye have heard of the patience of Job - Stripped of all his worldly possessions, deprived at a stroke of all his children, tortured in body with sore disease, tempted by the devil, harassed by his wife, and calumniated by his friends, he nevertheless held fast his integrity, resigned himself to the Divine dispensations, and charged not God foolishly.

[¶40] And have seen the end of the Lord - The issue to which God brought all his afflictions and trials, giving him children, increasing his property, lengthening out his life, and multiplying to him every kind of spiritual and secular good. This was God's end with respect to him; but the devil's end was to drive him to despair, and to cause him to blaspheme his Maker. This mention of Job shows him to have been a real person; for a fictitious person would not have been produced as an example of any virtue so highly important as that of patience and perseverance. The end of the Lord is a Hebraism for the issue to which God brings any thing or business.

[¶41] The Lord is very pitiful, and of tender mercy - Instead of πολυσπλαγχνος, which we translate very pitiful, and which might be rendered of much sympathy, from πολυς, much, and σπλαγχνον, a bowel, (because any thing that affects us with commiseration causes us to feel an indescribable emotion of the bowels), several MSS. have πολυευσπλαγχνος, from παλυς, much, ευ, easily, and σπλαγχνον, a bowel, a word not easy to be translated; but it signifies one whose commiseration is easily excited, and whose commiseration is great or abundant.

### Verse 12

[¶43] Above all things - swear not - What relation this exhortation can have to the subject in question, I confess I cannot see. It may not have been designed to stand in any connection, but to be a separate piece of advice, as in the several cases which immediately follow. That the Jews were notoriously guilty of common swearing is allowed on all hands; and that swearing by heaven, earth, Jerusalem, the temple, the altar, different parts of the body, was not considered by them as binding oaths, has been sufficiently proved. Rabbi Akiba taught that "a man might swear with his lips, and annul it in his heart; and then the oath was not binding." See the notes on [Mat 5:33], etc., where the subject is considered in great detail.

[¶44] Let your yea be yea, etc. - Do not pretend to say yea with your lips, and annul it in your heart; let the yea or the nay which you express be bona fide such. Do not imagine that any mental reservation can cancel any such expressions of obligation in the sight of God.

## 694. James · 12 of 13

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/694/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/694/#p-N

[¶0] Lest ye fall into condemnation - Ἱνα μη ὑπο κρισιν πεσητε· Lest ye fall under judgment. Several MSS. join ὑπο and κρισιν together, ὑποκρισιν, and prefix εις, into, which makes a widely different reading: Lest ye fall into hypocrisy. Now, as it is a fact, that the Jews did teach that there might be mental reservation, that would annul the oath, how solemnly soever it was taken; the object of St. James, if the last reading be genuine, and it is supported by a great number of excellent MSS., some versions, and some of the most eminent of the fathers, was to guard against that hypocritical method of taking an oath, which is subversive of all moral feeling, and must make conscience itself callous.

### Verse 13

[¶2] Is any among you afflicted? let him pray - The Jews taught that the meaning of the ordinance, [Lev 13:45], which required the leper to cry, Unclean! unclean! was, "that thus making known his calamity, the people might be led to offer up prayers to God in his behalf," Sota, page 685, ed. Wagens. They taught also, that when any sickness or affliction entered a family, they should go to the wise men, and implore their prayers. Bava bathra, fol. 116, 1.

[¶3] In Nedarim, fol. 40, 1, we have this relation: "Rabba, as often as he fell sick, forbade his domestics to mention it for the first day; if he did not then begin to get well, he told his family to go and publish it in the highways, that they who hated him might rejoice, and they that loved him might intercede with God for him."

[¶4] Is any merry? let him sing psalms - These are all general but very useful directions. It is natural for a man to sing when he is cheerful and happy. Now no subject can be more noble than that which is Divine: and as God alone is the author of all that good which makes a man happy, then his praise should be the subject of the song of him who is merry. But where persons rejoice in iniquity, and not in the truth, God and sacred things can never be the subject of their song.

### Verse 14

[¶6] Is any sick among you? let him call for the elders - This was also a Jewish maxim. Rabbi Simeon, in Sepher Hachaiyim, said: "What should a man do who goes to visit the sick? Ans. He who studies to restore the health of the body, should first lay the foundation in the health of the soul. The wise men have said, No healing is equal to that which comes from the word of God and prayer. Rabbi Phineas, the son of Chamma, hath said, 'When sickness or disease enters into a man's family, let him apply to a wise man, who will implore mercy in his behalf.'" See Schoettgen.

[¶7] St. James very properly sends all such to the elders of the Church, who had power with God through the great Mediator, that they might pray for them.

[¶8] Anointing him with oil - That St. James neither means any kind of incantation, any kind of miracle, or such extreme unction as the Romish Church prescribes, will be sufficiently evident from these considerations:

[¶9] 1. Be was a holy man, and could prescribe nothing but what was holy.

[¶10] 2. If a miracle was intended, it could have been as well wrought without the oil, as with it.

[¶11] 3. It is not intimated that even this unction is to save the sick man, but the prayer of faith, [Jam 5:15].

[¶12] 4. What is here recommended was to be done as a natural means of restoring health, which, while they used prayer and supplication to God, they were not to neglect.

[¶13] 5. Oil in Judea was celebrated for its sanative qualities; so that they scarcely ever took a journey without carrying oil with them, (see in the case of the Samaritan), with which they anointed their bodies, healed their wounds, bruises, etc.

[¶14] 6. Oil was and in frequently used in the east as a means of cure in very dangerous diseases; and in Egypt it is often used in the cure of the plague. Even in Europe it has been tried with great success in the cure of dropsy. And pure olive oil is excellent for recent wounds and bruises; and I have seen it tried in this way with the best effects.

[¶15] 7. But that it was the custom of the Jews to apply it as a means of healing, and that St. James refers to this custom, is not only evident from the case of the wounded man ministered to by the good Samaritan, [Luk 10:34], but from the practice of the Jewish rabbins. In Midrash Koheleth, fol. 73, 1, it is said: "Chanina, son of the brother of the Rabbi Joshua, went to visit his uncle at Capernaum; he was taken ill; and Rabbi Joshua went to him and anointed him with oil, and he was restored." They had, therefore, recourse to this as a natural remedy; and we find that the disciples used it also in this way to heal the sick, not exerting the miraculous power but in cases where natural means were ineffectual. And they cast out many devils, and anointed with oil many that were sick, and healed them; [Mar 6:13]. On this latter place I have supposed that it might have been done symbolically, in order to prepare the way for a miraculous cure: this is the opinion of many commentators; but I am led, on more mature consideration, to doubt its propriety, yet dare not decide. In short, anointing the sick with oil, in order to their recovery, was a constant practice among the Jews. See Lightfoot and Wetstein on [Mar 6:13]. And here I am satisfied that it has no other meaning than as a natural means of restoring health; and that St. James desires them to use natural means while looking to God for an especial blessing. And no wise man would direct otherwise.

[¶16] 8. That the anointing recommended here by St. James cannot be such as the Romish Church prescribes, and it is on this passage principally that they found their sacrament of extreme unction, is evident from these considerations:

[¶17] 1. St. James orders the sick person to be anointed in reference to his cure; but they anoint the sick in the agonies of death, when there is no prospect of his recovery; and never administer that sacrament, as it is called, while there is any hope of life.

[¶18] 2. St James orders this anointing for the cure of the body, but they apply it for the cure of the soul; in reference to which use of it St. James gives no directions: and what is said of the forgiveness of sins, in [Jam 5:15], is rather to be referred to faith and prayer, which are often the means of restoring lost health, and preventing premature death, when natural means, the most skillfully used, have been useless.

[¶19] 3. The anointing with oil, if ever used as a means or symbol in working miraculous cures, was only applied in some cases, perhaps very few, if any; but the Romish Church uses it in every case; and makes it necessary to the salvation of every departing soul. Therefore, St. James' unction, and the extreme unction of the Romish Church, are essentially different. See below.

### Verse 15

[¶21] And the prayer of faith; shall save the sick - That is, God will often make these the means of a sick man's recovery; but there often are cases where faith and prayer are both ineffectual, because God sees it will be prejudicial to the patient's salvation to be restored; and therefore all faith and prayer on such occasions should be exerted on this ground: "If it be most for thy glory, and the eternal good of this man's soul, let him be restored; if otherwise, Lord, pardon, purify him, and take him to thy glory."

[¶22] The Lord shall raise him up - Not the elders, how faithfully and fervently soever they have prayed.

[¶23] And if he have committed sins - So as to have occasioned his present malady, they shall be forgiven him; for being the cause of the affliction it is natural to conclude that, if the effect be to cease, the cause must be removed. We find that in the miraculous restoration to health, under the powerful hand of Christ, the sin of the party is generally said to be forgiven, and this also before the miracle was wrought on the body: hence there was a maxim among the Jews, and it seems to be founded in common sense and reason, that God never restores a man miraculously to health till he has pardoned his sins; because it would be incongruous for God to exert his miraculous power in saving a body, the soul of which was in a state of condemnation to eternal death, because of the crimes it had committed against its Maker and Judge. Here then it is God that remits the sin, not in reference to the unction, but in reference to the cure of the body, which he is miraculously to effect.

### Verse 16

[¶25] Confess your faults one to another - This is a good general direction to Christians who endeavor to maintain among themselves the communion of saints. This social confession tends much to humble the soul, and to make it watchful. We naturally wish that our friends in general, and our religious friends in particular, should think well of us; and when we confess to them offenses which, without this confession, they could never have known, we feel humbled, are kept from self-applause, and induced to watch unto prayer, that we may not increase our offenses before God, or be obliged any more to undergo the painful humiliation of acknowledging our weakness, fickleness, or infidelity to our religious brethren.

[¶26] It is not said, Confess your faults to the Elders that they may forgive them, or prescribe penance in order to forgive them. No; the members of the Church were to confess their faults to each other; therefore auricular confession to a priest, such as is prescribed by the Romish Church, has no foundation in this passage. Indeed, had it any foundation here it would prove more than they wish, for it would require the priest to confess his sins to the people, as well as the people to confess theirs to the priest.

[¶27] And pray one for another - There is no instance in auricular confession where the penitent and the priest pray together for pardon; but here the people are commanded to pray for each other that they may be healed.

[¶28] The effectual fervent prayer of a righteous man availeth much - The words δεησις ενεργουμενη signify energetic supplication, or such a prayer as is suggested to the soul and wrought in it by a Divine energy. When God designs to do some particular work in his Church he pours out on his followers the spirit of grace and supplication; and this he does sometimes when he is about to do some especial work for an individual. When such a power of prayer is granted, faith should be immediately called into exercise, that the blessing may be given: the spirit of prayer is the proof that the power of God is present to heal. Long prayers give no particular evidence of Divine inspiration: the following was a maxim among the ancient Jews, שתפלת צדיקים קצדה the prayers of the righteous are short. This is exemplified in almost every instance in the Old Testament.

### Verse 17

[¶30] Elias was a man subject to like passions - This was Elijah, and a consistency between the names of the same persons as expressed in the Old and the New Testaments should be kept up.

[¶31] The word ὁμοιοπαθης signifies of the same constitution, a human being just as ourselves are. See the same phrase and its explanation in [Act 14:15], and the note there. There was some reason to apprehend that because Elijah was translated, that therefore he was more than human, and if so, his example could be no pattern for us; and as the design of St. James was to excite men to pray, expecting the Divine interference whenever that should be necessary, therefore he tells them that Elijah was a man like themselves, of the same constitution, liable to the same accidents, and needing the same supports.

[¶32] And he prayed earnestly - Προσευχῃ προσηυξατο· He prayed with prayer; a Hebraism for, he prayed fervently.

[¶33] That it might not rain - See this history, [1Kgs 17:1], etc.

[¶34] And it rained not on the earth - Επι της γης· On that land, viz. the land of Judea; for this drought did not extend elsewhere.

[¶35] Three years and six months - This is the term mentioned by our Lord, [Luk 4:25]; but this is not specified in the original history. In [1Kgs 18:1], it is said, In the third year the word of the Lord came to Elijah, that is, concerning the rain; but this third year is to be computed from the time of his going to live at Zarephath, which happened many days after the drought began, as is plain from this, that he remained at the brook Cherith till it was dried up, and then went to Zarephath, in the country of Zidon; [1Kgs 17:7-9]. Therefore the three years and six months must be computed from his denouncing the drought, at which time that judgment commenced. Macknight.

### Verse 18

[¶37] And he prayed again - This second prayer is not mentioned in the history in express words, but as in [1Kgs 18:42], it is said, He cast himself down upon the earth, and put his face between his knees; that was probably the time of the second praying, namely, that rain might come, as this was the proper posture of prayer.

### Verse 19

[¶39] Err from the truth - Stray away from the Gospel of Christ; and one convert him - reclaim him from his error, and bring him back to the fold of Christ.

### Verse 20

[¶41] Let him know - Let him duly consider, for his encouragement, that he who is the instrument of converting a sinner shall save a soul from eternal death, and a body from ruin, and shall hide a multitude of sins; for in being the means of his conversion we bring him back to God, who, in his infinite mercy, hides or blots out the numerous sins which he had committed during the time of his backsliding. It is not the man's sins who is the means of his conversion, but the sins of the backslider, which are here said to be hidden. See more below.

[¶42] 1. Many are of opinion that the hiding a multitude of sins is here to be understood of the person who converts the backslider: this is a dangerous doctrine, and what the Holy Spirit never taught to man. Were this true it would lead many a sinner to endeavor the reformation of his neighbor, that himself might continue under the influence of his own beloved sins and conversion to a particular creed would be put in the place of conversion to God, and thus the substance be lost in the shadow. Bishop Atterbury, (Ser. vol. i. p. 46), and Scott, (Christian Life, vol. i. p. 368), contend "that the covering a multitude of sins includes also, that the pious action of which the apostle speaks engages God to look with greater indulgence on the character of the person that performs it, and to be less severe in marking what he has done amiss." See Macknight. This from such authorities may be considered doubly dangerous; it argues however great ignorance of God, of the nature of Divine justice, and of the sinfulness of sin. It is besides completely antievangelical; it teaches in effect that something besides the blood of the covenant will render God propitious to man, and that the performance of a pious action will induce God's justice to show greater indulgence to the person who performs it, and to be less severe in marking what he has done amiss. On the ground of this doctrine we might confide that, had he a certain quantum of pious acts, we might have all the sins of our lives forgiven, independently of the sacrifice of Christ; for if one pious act can procure pardon for a multitude of sins, what may not be expected from many?

[¶43] 2. The Jewish doctrine, to which it is possible St. James may allude, was certainly more sound than that taught by these Christian divines. They allowed that the man who was the means of converting another had done a work highly pleasing to God, and which should be rewarded; but they never insinuate that this would atone for sin. I shall produce a few examples: - In Synopsis Sohzar, p. 47, n. 17, it is said: Great is his excellence who persuades a sick person to turn from his sins. Ibid, p. 92, n. 18: Great is his reward who brings back the pious into the way of the blessed Lord. Yoma, fol. 87, 1: By his hands iniquity is not committed, who turns many to righteousness; i.e. God does not permit him to fall into sin. What is the reason? Ans. Lest those should be found in paradise, while their instructer is found in hell. This doctrine is both innocent and godly in comparison of the other. It holds out a motive to diligence and zeal, but nothing farther. In short, if we allow any thing to cover our sins beside the mercy of God in Christ Jesus, We shall err most dangerously from the truth, and add this moreover to the multitude of Our sins, that we maintained that the gift of God could be purchased by our puny acts of comparative righteousness.

[¶44] 3. As one immortal soul is of more worth than all the material creation of God, every man who knows the worth of his own should labor for the salvation of others. To be the means of depriving hell of her expectation, and adding even one soul to the Church triumphant, is a matter of infinite moment; and he who is such an instrument has much reason to thank God that ever he was born. He who lays out his accounts to do good to the souls of men, will ever have the blessing of God in his own. Besides, God will not suffer him to labor in vain, or spend his strength for naught. At first he may see little fruit; but the bread cast upon the waters shall be found after many days: and if he should never see it in this life, he may take for granted that whatsoever he has done for God, in simplicity and godly sincerity, has been less or more effectual.

## 695. James · 13 of 13

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/695/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/695/#p-N

[¶0] After the last word of this epistle ἁμαρτιων, of sins, some versions add his, others theirs; and one MS. and the later Syriac have Amen. But these additions are of no authority.

[¶1] The subscriptions to this epistle, in the Versions, are the following: The end of the Epistle of James the apostle. - Syriac. The catholic Epistle of James the apostle is ended. - Syriac Philoxenian. The end. - Aethiopic. Praise be to God for ever and ever; and may his mercy be upon us. Amen. - Arabic. The Epistle of James the son of Zebedee, is ended. - Itala, one copy. Nothing. - Coptic. Nothing. - Printed Vulgate. The Epistle of James is ended. - Bib. Vulg. Edit. Eggestein. The Epistle of St. James the apostle is ended. - Complutensian.

[¶2] In the Manuscripts: Of James. - Codex Vaticanus, B. The Epistle of James. - Codex Alexandrinus. The end of the catholic Epistle of James. - Codex Vaticanus, 1210. The catholic Epistle of James the apostle. - A Vienna MS. The catholic Epistle of the holy Apostle James. - An ancient MS. in the library of the Augustins, at Rome. The end of the Epistle of the holy Apostle James, the brother of God. - One of Petavius's MSS., written in the thirteenth century. The same is found in a Vatican MS. of the eleventh century. The most ancient MSS. have little or no subscription.

## 696. 1 Peter · 1 of 12

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/696/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/696/#p-N

### Preface to the First and Second Epistles of Peter

[¶1] Dr. Lardner and Professor Michaelis have done much to remove several difficulties connected with the person of St. Peter, the people to whom he wrote, the places of their dispersion, and the time of writing. I shall extract what makes more immediately for my purpose. "The land of Palestine, says Cave, at and before the coming of our blessed Savior, was distinguished into three several provinces, Judea, Samaria, and Galilee. In the upper, called also Galilee of the Gentiles, within the division belonging to the tribe of Naphtali, stood Bethsaida, formerly an obscure and inconsiderable village, till lately re-edified and enlarged by Philip the Tetrarch; and, in honor of Julia, daughter of Augustus, called by him Julias. It was situated upon the banks of the sea of Galilee, called also the lake of Tiberias, and the lake of Gennesareth, which was about forty furlongs in breadth, and a hundred in length; and had a wilderness on the other side called the desert of Bethsaida, whither our Savior used often to retire. "At this place was born Simon, surnamed Cephas, or Petros, Petrus, Peter, signifying a stone, or fragment of a rock. He was a fisherman upon the forementioned lake or sea, as was also in all probability his father Jonas, Jonah, or John. He had a brother named Andrew: which was the eldest of the two is not certain; for, concerning this, there were different opinions among the ancients. Epiphanius supposed Andrew to be the elder; but, according to Chrysostom, Peter was the first-born. So likewise Bede and Cassian, who even make Peter's age the ground of his precedence among the apostles; and Jerome himself has expressed himself in like manner, saying, 'that the keys were given to all the apostles alike, and the Church was built upon all of them equally; but, for preventing dissension, precedency was given to one. John might have been the person, but he was too young; and Peter was preferred on account of his age.' "The call of Andrew and Peter to a stated attendance on Jesus is recorded in three evangelists. Their father Jonas seems to have been dead; for there is no mention of him, as there is of Zebedee, when his two sons were called. It is only said of Andrew and Peter that, when Jesus called them, they left their nets and followed him. Follow me, said he, and, I will make you fishers of men. "Simon Peter was married when called by our Lord to attend upon him; and upon occasion of that alliance, it seems, had removed from Bethsaida to Capernaum, where was his wife's family. Upon her mother our Savior wrought a great miracle of healing. And, I suppose, that when our Lord left Nazareth, and came and dwelled at Capernaum, he made Peter's house the place of his usual abode when he was in those parts. I think we have a proof of it in the history just noticed. When Jesus came out of the synagogue at Capernaum, he entered into Simon's house, [Luk 4:38]. Compare [Mar 1:29], which is well paraphrased by Dr. Clarke: 'Now when Jesus came out of the synagogue, he went home to Peter's house;' and there it was that the people resorted unto him. "Some time after this, when our Lord had an opportunity of private conversation with the disciples, he inquired of them what men said of him; and then whom they thought him to be. 'Simon Peter answered and said, Thou art the Christ, the Son of the living God;' [Mat 16:13-16]. So far likewise in [Mar 8:27-29], and [Luk 9:18-20]. Then follows, in [Mat 16:17-19] : 'And Jesus answered and said unto him, Blessed art thou, Simon Bar-Jona, for flesh and blood hath not revealed it unto thee, but my Father which is in heaven:' that is, 'it is not a partial affection for me, thy Master, nor a fond and inconsiderate regard for the judgments of others for whom thou hast a respect, that has induced thee to think thus of me; but it is a just persuasion formed in thy mind by observing the great works thou hast seen me do by the power of God in the confirmation of my mission and doctrine.' 'And I say unto thee, thou art Peter, and upon this rock will I build my Church - and I will give unto thee the keys of the kingdom of heaven.' By which many of our interpreters suppose that our Lord promised to Peter that he should have the honor of beginning to preach the Gospel after his resurrection to Jews and Gentiles, and of receiving them into the Church; if so that is personal. Nevertheless, what follows, 'And whatsoever thou shalt bind on earth, shall be bound in heaven; and whatsoever thou shalt loose on earth, shall be loosed in heaven;' this, I say, must have been the privilege of all the apostles, for the like things are expressly said to them, [Luk 22:29], [Luk 22:30], [Joh 20:21-23]. Moreover, all the apostles concurred with Peter in the first preaching both to Jews and Gentiles. As he was president in the college of the apostles, it was very fit, and a thing of course, that he should be primarily concerned in the first opening of things. The confession now particularly before us was made by him; but it was in answer to a question that had been put to all; and he spoke the sense of all the apostles, and in their name. I suppose this to be as true in this instance, as in the other before mentioned, which is in [Joh 6:68], [Joh 6:69]. In the account which St. John has given us of our Savior's washing the disciples' feet, Peter's modesty and fervor are conspicuous. When the Jewish officers were about to apprehend our Lord, 'Peter, having a sword, drew it, and smote a servant of the high priest, and cut of his right ear.' Our Lord having checked Peter, touched the servant's ear, and healed him. So great is Jesus everywhere! They that laid hold of Jesus led him away to the house of Caiaphas; the rest of the disciples now forsook him and fled; 'but Peter followed him afar off, unto the high priest's palace; and went in and sat with the servants to see the end.' Here Peter thrice disowned his Lord, peremptorily denying that he was one of the disciples, or had any knowledge of him, as related by all the evangelists; for which he soon after humbled himself, and wept bitterly. We do not perceive that Peter followed our Lord any farther; or that he at all attended the crucifixion. It is likely that he was under too much concern of mind to appear in public; and that he chose retirement, as most suitable to his present temper and circumstances. "On the first day of the week, early in the morning, when Mary Magdalene and other women came to the sepulcher, bringing sweet spices which they had prepared, 'they saw an angel, who said unto them, Be not affrighted; ye seek Jesus who was crucified: he is not here, for he is risen: Go quickly, and tell his disciples that he is risen from the dead.' As in Matthew, 'Tell his disciples and Peter.' As in Mark, 'Behold he goeth before you into Galilee.' That was a most gracious disposal of Providence to support the disciples, Peter in particular, in their great affliction. "Our Lord first showed himself to Mary Magdalene, and afterwards to some other women. On the same day likewise on which he arose from the dead, he showed himself to Peter, though the circumstances of this appearance are nowhere related. And it has been observed, that as Mary Magdalene was the first woman, so Peter was the first man, to whom Jesus showed himself after he was risen from the dead. "We have nowhere any distinct account of this apostle's travels: he might return to Judea, and stay there a good while after having been at Antioch, at the time spoken of by St. Paul in the Epistle to the Galatians. However, it appears from Epiphanius that Peter was often in the countries of Pontus and Bithynia; and by Eusebius we are assured that Origen, in the third tome of his Exposition of the Book of Genesis, writes to this purpose: 'Peter is supposed to have preached to the Jews of the dispersion in Pontus, Galatia, Bithynia, Cappadocia, and Asia; who, at length coming to Rome, was crucified with his head downwards, himself having desired it might be in that manner.' For the time of Peter's coming to Rome, no ancient writer is now more regarded by learned moderns than Lactantius, or whoever is the author of the book of the Deaths of Persecutors; who says that Peter came thither in the time of Nero. However, it appears to me very probable that St. Peter did not come to Rome before the year of Christ 63 or 64, nor till after St. Paul's departure thence at the end of his two years' imprisonment in that city. The books of the New Testament afford a very plausible, if not certain, argument for it. After our Lord's ascension we find Peter, with the rest of the apostles, at Jerusalem. He and John were sent by the apostles from Jerusalem to Samaria, whence they returned to Jerusalem. When Paul came to Jerusalem, three years after his conversion, he found Peter there. Upon occasion of the tranquility of the Churches in Judea, Galilee, and Samaria, near the end of the reign of Caligula, Peter left Jerusalem, and visited the Churches in several parts of that country, particularly at Lydda and Joppa, where he tarried many days. Thence he went to Caesarea, by the seaside, where he preached to Cornelius and his company. Thence he returned to Jerusalem, and sometime afterwards was imprisoned there by Herod Agrippa. This brings down the history of our apostle to the year 44. A few years after this he was present at the council of Jerusalem; nor is there any evidence that he came there merely on that occasion. It is more probable that he had not yet been out of Judea: soon after that council he was at Antioch, where he was reproved by St. Paul. "The books of the New Testament afford no light for determining where Peter was for several years after that. But to me it appears not unlikely that he returned after a short time to Judea from Antioch, and that he stayed in Judea a good while before he went thence any more; and it seems to me that, when he left Judea, he went again to Antioch, the chief city of Syria. Thence he might go to other parts of the continent, particularly Pontus, Galatia, Cappadocia, Asia, and Bithynia, which are expressly mentioned in the beginning of his first epistle. In those countries he might stay a good while; and it is very likely that he did so; and that he was well acquainted with the Christians there, to whom he afterwards wrote two epistles. When he left those parts, I think he went to Rome, but not till after Paul had been in that city and was gone from it. Several of St. Paul's epistles furnish out a cogent argument of Peter's absence from Rome for a considerable space of time. St. Paul, in the last chapter of his Epistle to the Romans, written, as we suppose, in the beginning of the year 58, salutes many by name, without mentioning Peter; and the whole tenor of the epistle makes it reasonable to think that the Christians there had not yet had the benefit of the apostle's presence and instructions. During his two years' confinement at Rome, which ended, as we suppose, in the spring of the year 63, St. Paul wrote four or five epistles; those to the Ephesians, the Second Epistle to Timothy, to the Philippians, the Colossians, and Philemon; in none of which is any mention of Peter, nor is any thing said or hinted whence it can be concluded that he had ever been there. I think, therefore, that Peter did not come to Rome before the year 63, or perhaps 64. And, as I suppose, obtained the crown of martyrdom in the year 64 or 65; consequently, St. Peter could not reside very long at Rome before his death. "Cave likewise, in his life of St. Peter, written in English in 1676, places his death in 64 or 65; nor was his mind much altered when he published his Historia Literaria in 1688; for there also he supposes that St. Peter died a martyr at Rome, in the year of Christ 64, at the beginning of Nero's persecution; and indeed he expresses himself with a great deal of assurance and positiveness. Jerome concludes his article of St. Peter saying, 'He was buried at Rome, in the Vatican, near the triumphal way; and is in veneration all over the world.' "It is not needful to make any remarks upon this tradition; but it is easy to observe it is the general, uncontradicted, disinterested testimony of ancient writers, in the several parts of the world, Greeks, Latins, and Syrians. As our Lord's prediction concerning the death of Peter is recorded in one of the four gospels, it is very likely that Christians would observe the accomplishment of it, which must have been in some place, and about this place there is no difference among Christian writers of ancient times; never any other place was named besides Rome; nor did any other city ever glory in the martyrdom of Peter. There were, in the second and third centuries, disputes between the bishop of Rome and other bishops and Churches about the time of keeping Easter, and about the baptism of heretics; yet none denied the bishop of Rome what they called the chair of Peter. It is not for our honor or interest, either as Christians or Protestants, to deny the truth of events ascertained by early and well attested tradition.

[¶2] If any make an ill use of such facts, we are not accountable for it. We are not, from the dread of such abuses, to overthrow the credit of all history, the consequences of which would be fatal. Fables and fictions have been mixed with the account of Peter's being at Rome; but they are not in the most early writers, but have been added since: and it is well known that fictions have been joined with histories of the most certain and important facts.1 Peter-1 "Having written the history of the Apostle Peter, I now proceed to his epistles; concerning which three or four things are to be considered by us; their genuineness, the persons to whom they were sent, the place where, and the time when, they were written. "The first epistle was all along considered, by catholic Christians, as authentic and genuine; this we learn from Eusebius, who says: 'Of the controverted books of the New Testament; yet well known and approved by many, are that called the Epistle of James, and that of Jude, and the second and third of John.' And in another place, 'One epistle of Peter, called the first, is universally received. This the presbyters of ancient times have quoted in their writings as undoubtedly genuine; but that called his second, we have been informed, (by tradition), has not been received as a part of the New Testament; nevertheless, appearing to many to be useful, it has been carefully studied with other scriptures.' By which, I think, we may be assured that a great regard was shown to this epistle by many Christians in the time of our learned ecclesiastical historian. Jerome says, 'Peter wrote two epistles called catholic, the second of which is denied by many to be his, because of the difference of the style from the former.' And Origen before them, in his commentaries upon the gospel of St. Matthew, as cited by Eusebius, says, 'Peter, on whom the Church is built, has left one epistle universally acknowledged: let it be granted that he also wrote a second, for this has been doubted.' "What those learned writers of the third and fourth centuries say of those two epistles, we have found agreeable to the testimony of more ancient writers, whom we have consulted: for the first epistle seems to be referred to by Clement of Rome; it is plainly referred to by Polycarp several times; it is also referred to by the martyrs at Lyons; it was received by Theophilus, bishop of Antioch; it was quoted by Papias; it is quoted in the remaining writings of Irenaeus, Clement of Alexandria, and Tertullian: consequently it was all along received. But we do not perceive the second epistle to be quoted by Papias, nor by Irenaeus, (though in Grabe's edition this epistle is twice quoted), nor Tertullian, nor Cyprian. However, both these epistles were generally received in the fourth and following centuries by all Christians, except the Syrians: for they were received by Athanasius, Cyril of Jerusalem, the council of Laodicea, Epiphanius, Jerome, Rufin, Augustine, and others. "The first epistle being allowed to be St. Peter's, we can argue in favor of the other also, in this manner: It bears in the inscription the name of the same apostle; for so it begins, 'Simon Peter, a servant and an apostle of Jesus Christ.' And in [2Pet 1:14] are these words: 'Knowing that I must shortly put off this my tabernacle, even as our Lord Jesus Christ has showed me.' "The writer of this epistle may have had a particular revelation concerning the time of his death, not long before writing this. But it is probable that here is a reference to our Lord's prediction concerning St. Peter's death, and the manner of it, which are recorded in [Joh 21:18], [Joh 21:19]. From [2Pet 1:16-18], it appears that the writer was one of the disciples who were with Jesus in the mount, when he was transfigured in a glorious manner. This certainly leads us to Peter, who was there, and whose name the epistle bears in the inscription, [2Pet 3:1] : 'This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance;' plainly referring to the former epistle, which has been always acknowledged to be Peter's. These words are express. But it might have been argued, with some degree of probability, from [2Pet 1:12], [2Pet 1:15], that he had before written to the same persons. Once more, [2Pet 3:15], [2Pet 3:16], he calls Paul brother, and otherwise so speaks of him and his epistles as must needs be reckoned most suitable to an apostle. The writer, therefore, is the Apostle Peter, whose name the epistle bears in the inscription. We are led here to the observation which Wall placed at the head of his notes upon this second epistle: 'It is,' says he, 'a good proof of the cautiousness of the ancient Christians in receiving any book for canonical, that they not only rejected all those pieces forged by heretics under the name of apostles; but also if any good book, affirmed by some men or some Churches to have been written and sent by some apostle, were offered to them, they would not, till fully satisfied of the fact, receive it into their canon.' He adds: 'There is more hazard in denying this to be Peter's, than in denying some other books to be of that author to whom they are by tradition ascribed. For they, if they be not of that apostle to whom they are imputed, yet may be of some other apostle, or apostolical man; but this author is either the apostle, or else by setting his name, and by other circumstances, he does designedly personate him, which no man of piety and truth would do.' And then he concludes: 'This epistle being written by him but a little before his death, [2Pet 1:14], and perhaps no more than one copy sent, it might be a good while before a number of copies, well attested, came abroad to the generality of the Christian Churches.' "Certainly these epistles, and the discourses of Peter, recorded in the Acts, together with the effects of them, are monuments of Divine inspiration, and of the fulfillment of the promise which Christ made to him, when he saw him and his brother Andrew employed in their trade, and casting a net into the sea; Follow me, and I will make you fishers of men, [Mat 4:19]. "Concerning the persons to whom these epistles were sent, there have been different opinions among both ancients and moderns. Mr. Wetstein argues from divers texts that the first epistle was sent to the Gentiles. Mr. Hallett, in his learned introduction to the Epistle to the Hebrews, observes, 'Some go upon the supposition that St. Peter's epistles were written to the Jews, but it seems to me more natural to suppose that they were written to Gentile Christians, if we consider many passages of the epistles themselves:' where he proceeds to allege many passages, and in my opinion, very pertinently; some of which will be also alleged by me by and by. "To me it seems that St. Peter's epistles were sent to all Christians in general, Jews and Gentiles, living in Pontus, Galatia, Cappadocia, Asia, and Bithynia; the greatest part of whom must have been converted by Paul, and had been before involved in ignorance and sin, as all people in general were till the manifestation of the Gospel of Christ. That St. Peter wrote to all Christians in those countries is apparent, from the valedictory blessing or wish at the end of the epistle, [1Pet 5:14] : Peace be with you all that are in Christ Jesus. Lewis Capellus, who thought that St. Peter's first epistle was written to Jewish believers, allows that the second epistle was written to all Christians in general, and particularly to Gentiles, induced thereto by the comprehensiveness of the address at the beginning of that epistle, To them that have obtained like precious faith with us. He should have concluded as much of the first epistle likewise, for they were both sent to the same people, as is evident from St. Peter's own words, [2Pet 3:1]. Moreover, the inscription of the first epistle seems to be as general as that of the second. Let us observe it distinctly: to the elect, εκλεκτοις, says Wall upon the place: 'He uses the word εκλεκτοι, choice ones, just as St. Paul does the word ἁγιοι, saints, for the word Christians: and as St. Paul directs almost all his epistles to the saints, that is, the Christians of such a place; so St. Peter here, to the elect or choice ones, that is, Christians, sojourning in the dispersions of Pontus, Galatia, and Bithynia. Strangers, παρεπιδημοις· good men, though at home, are strangers, especially if they meet with opposition, trouble, and affliction, as those Christians did to whom St. Peter is here writing; for he speaks of their trials and temptations, [1Pet 1:6], [1Pet 1:7], and exhorts them, [1Pet 2:11], as sojourners and strangers, ὡς παροικους και παρεπιδημους, to abstain from fleshly lusts. Says Ecumenius upon [1Pet 1:1], [1Pet 1:2] : 'He calls them strangers, either on account of their dispersion, or because all that live religiously are called strangers on this earth; as David also says, 'I am a sojourner with thee, and a stranger, as all my fathers were,' [Psa 39:12]. Scattered throughout Pontus, or of the dispersion of Pontus, Galatia; so he calls them, not because they had been driven out from their native country, but because he writes to the Christians of divers countries, who also were but a few or a small number in every place where they dwelt. I shall now show that these Christians were, for the most part, of the Gentile stock and original. [1Pet 1:14] : 'As obedient children, not fashioning yourselves according to the former lusts in your ignorance.' This might be very pertinently said to men converted from Gentilism to Christianity; but no such thing is ever said by the apostle concerning the Jewish people, who had been favored with Divine revelation, and had the knowledge of the true God. And [1Pet 1:20], [1Pet 1:21], he says, that 'through Christ they did now believe in God;' therefore they were not worshippers till they were acquainted with the Christian revelation. In like manner, [1Pet 2:9], St. Peter speaks of those to whom he writes as having been 'called out of darkness into God's marvelous light.' Moreover, they were not once God's people; [1Pet 2:10] : 'Which in times past were not a people, but are now the people of God; which had not obtained mercy, but now have obtained mercy.' Words resembling those of St. Paul, [Rom 9:24], [Rom 9:25], where he is unquestionably speaking of Gentile converts. There are also other expressions which plainly show that these persons had been Gentiles, and had lived in the sins of Gentilism; [1Pet 1:18] : 'Forasmuch as ye know that ye were redeemed from your vain conversation, received by tradition from your fathers.' And [1Pet 4:3] : 'For the time past may suffice us to have wrought the will of the Gentiles; when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries.' St. Peter does not charge himself with such things, but they to whom he writes had been guilty in those respects; and, by way of condescension, and for avoiding offense, and for rendering his argument more effectual, he joins himself with them. And more, when St. Peter represents the dignity of those to whom he writes, upon account of their Christian vocation, [1Pet 2:9], as 'a chosen generation, a peculiar people, a royal priesthood;' certainly the expressions are most pertinent and emphatical, if understood of such as had been brought from Gentilism to the faith of the Gospel, as indeed they plainly were. For he there says, 'they were to show forth the praises of Him who had called them out of darkness into his marvelous light.' To all which might be added, what was hinted before, that the persons to whom Peter writes were for the most part the Apostle Paul's converts. This must be reckoned probable from the accounts which we have in the Acts of St. Paul's travels and preaching. Whence we know that he had been in Galatia, and the other countries mentioned by St. Peter at the beginning of his first epistle. Moreover he observes, [2Pet 3:15], that 'his beloved brother Paul had written unto them.' We may reasonably suppose that he thereby intends St. Paul's Epistles to the Galatians, the Ephesians, and Colossians, all in those countries, and for the most part Gentile believers. Nor do I see reason to doubt that if Peter had, before now, seen and read St. Paul's Epistles to Timothy; and if we should add them, as here intended also, it would be no prejudice to our argument. For those epistles likewise were designed for the use and benefit of the Churches in those parts. To me these considerations appear unanswerable; I shall, therefore, take notice of but one objection, which is grounded upon [1Pet 2:12] : 'Having your conversation honest among the Gentiles; that whereas they speak against you as evil doers, they may by your good works, which they shall behold, glorify God in the day of visitation.' Upon the first clause in that verse Beza says, that this place alone is sufficient to show that this epistle was sent to Jews. But I think not. From St. Paul may be alleged a text of the like sort, [1Cor 11:32] : 'Give no offense, neither to the Jews, nor to the Gentiles, (και Ἑλλησι), nor to the Church of God.' It might be as well argued from that text that the Corinthians were by descent neither Jews nor Greeks, as from this, that the persons to whom St. Peter wrote were not originally Gentiles. In the text of St. Paul just quoted, by Jews, and Gentiles or Greeks, are intended such as were unbelievers. So it is likewise in the text of St. Peter which we are considering as is apparent from the latter part of the verse above transcribed at large. St. Peter had a right to distinguish those to whom he writes from the Gentile people among whom they lived, as he had at the beginning of the epistle called them elect, or choice ones, and strangers; and they likewise went by the name of Christians, as we perceive from [1Pet 4:16]. "St. Peter's two epistles, then, were sent to all Christians in general, living in those countries, the greatest part of whom had been converted from Gentilism or heathenism. "Our next inquiry is concerning where these epistles were written. "At the end of the first epistle St. Peter says: 'The Church that is at Babylon, elected together with you, saluteth you;' which text, understood literally, has been thought by some to denote,

[¶3] 1. Babylon in Assyria; or,

[¶4] 2. Babylon in Egypt.

[¶5] 3. By others it is interpreted figuratively, and is supposed to denote Jerusalem; or,

[¶6] 4. Rome. So that there are four opinions concerning the place where this epistle was written. "If St. Peter had read St. Paul's Epistle to the Romans before he wrote his first epistle, it was written after St. Paul's journey from Corinth to Jerusalem, described in Acts 20, 21; for the Epistle to the Romans was written from Corinth. How much later than the time of this journey the First Epistle of Peter was written it is very difficult, for want of sufficient data, to determine. The epistle itself has hardly any marks which can guide us in deciding the year of its composition; and we know nothing of the history of St. Peter from the time of the apostolic council at Jerusalem, Acts 15., which is the last place where St. Luke mentions him, till his arrival many years afterwards at Rome, where, according to the accounts of ecclesiastical writers, he suffered martyrdom. However, a comparison of the first with the second epistle of St. Peter will enable us to form at least an opinion on this subject. St. Peter says, in his second epistle, [2Pet 3:1] : Ταυτην ηδη, αγαπητοι, δευτεραν ὑμιν γραφω επιστολην· whence we may conclude that his first epistle was written to the same persons as the second. But if the second epistle was written fifteen or twenty years after the first, they who received the one were not the same persons as they who received the other; and we might rather expect that in this case St. Peter would have called his first epistle an epistle which he had written to their fathers. It appears, then, that the interval between the dates of the two epistles could not have been very long; and as the second epistle was written shortly before St. Peter's death; we may infer that the first epistle was written either not long before, or not long after, the year 60. On the other hand, Lardner assigns this epistle too late a date; for he is of opinion that it was written between 63 and 65. This reason for supposing that it was not written till after 63 is, that an earlier date cannot be assigned for St. Peter's arrival at Rome; and as he takes the word Babylon, whence St. Peter dates his epistle, not in its proper but in a mystical sense, as denoting Rome, he concludes that the epistle was not written before the time above mentioned. But if we take Babylon in its proper sense, the argument not only proves not what Lardner intended, but the very reverse; for if St. Peter's arrival in Rome is to be dated about the year 63, an epistle written by St. Peter, in Babylon, must have a date prior to that year. "St. Peter, in the close of his epistle, sends a salutation from the Church in Babylon, which, consequently, is the place where he wrote his epistle. But commentators do not agree in regard to the meaning of the word Babylon, some taking it in its literal and proper sense, others giving it a figurative and mystical interpretation. Among the advocates for the latter sense have been men of such learning and abilities, that I was misled by their authority in the younger part of my life to subscribe to it; but at present, as I have more impartially examined the question, it appears to me very extraordinary that, when an apostle dates his epistle from Babylon, it should ever occur to any commentator to ascribe to this work a mystical meaning, instead of taking it in its literal and proper sense. For, in the first century, the ancient Babylon, on the Euphrates, was still in existence; and there was likewise a city on the Tigris, Seleucia, not far distant from the ancient Babylon, to which the name of modern Babylon was given; but through some mistake it has been supposed that the ancient Babylon, in the time of St. Peter, was no longer in being; and in order to furnish a pretense for a mystical interpretation, it has been denied that Seleucia was ever so called. "It is true that the ancient Babylon, in comparison of its original splendor, might be called in the first century a desolated city; yet it was not wholly a heap of ruins, nor wholly destitute of inhabitants. This appears from the account which Strabo, who lived in the time of Tiberius, has given of it: for he says that Alexander (who died at Babylon, and who intended, if he had lived, to have made it the place of his residence) proposed to rebuild there a pyramid, which was a stadium in length, in breadth, and in height; but that his successors did not put the design into execution: that the Persians destroyed a part of Babylon, and that the Macedonians neglected it; but that Babylon had suffered the most from the building of Seleucia, by Seleucus Nicator, at the distance of three hundred stadia from it, because Seleucia then became the capital of the country, and Babylon was drained of its inhabitants. Strabo then adds: at present Seleucia is greater than Babylon, which last city has been desolated, so that one may say of it, what the comic poet said of Megalopolis in Arcadia: 'A great city is become a great desert.' If this be not sufficient proof that Babylon was still in existence in the first century, the reader may consult Cellarii Geographia, tom. ii., page 747; and Assemani Bibliotheca Orientalis, tom. iii., par. ii., page 7. "It will be objected, perhaps, that if Babylon still existed in the time of St. Peter, it was yet in such a state of decay that an apostle would hardly have gone to preach the Gospel there. But I can see no reason why he should not; especially as Babylon was at that time so far from being literally destitute of inhabitants that Strabo draws a parallel between this city and Seleucia, saying, at present Babylon is not so great as Seleucia, which was then the capital of the Parthian empire, and, according to Pliny, contained six hundred thousand inhabitants. To conclude therefore that Babylon, whence St. Peter dates this epistle, could not have been the ancient Babylon, because this city was then in a state of decay; and thence to argue that St. Peter used the word mystically to denote Rome, is nearly the same as if, on the receipt of a letter dated from Ghent or Antwerp, in which mention was made of a Christian community there, I concluded that, because these cities are no larger than what they were in the sixteenth century, the writer of the epistle meant a spiritual Ghent or Antwerp, and that the epistle was really written from Amsterdam. "It is, therefore, at least possible that St. Peter wrote his first epistle in the ancient Babylon, on the Euphrates. But before we conclude that he really did write there, we must first examine whether he did not mean Seleucia on the Tigris, which was sometimes called the modern Babylon. According to Strabo, Seleucia was only three hundred stadia distant from the ancient Babylon; and it was separated by the Tigris from Ctesiphon, the winter residence of the Parthian kings. At present it is not called Bagdad, as some have supposed, which is a very different city; but, in conjunction with Ctesiphon, is named by Syrian and Arabic writers Medinotho, Medain, Madain, under which name it appears in D'Anville's maps in the latitude of 33 7. "Since then, the name of Babylon was given actually to Seleucia, it is not impossible that St. Peter thus understood the word Babylon, and that his first epistle therefore was written at Seleucia on the Tigris. But I have shown in the preceding part of this section that there is likewise a possibility of its having been written in Babylon, properly so called, or in the ancient Babylon on the Euphrates. The question therefore is, which of these two senses shall we ascribe to the word Babylon? For one of these two we must ascribe to it, unless we give it, without any reason, a mystical interpretation. In the two last editions of this introduction I preferred the former sense; but after a more mature consideration, I think it much more probable, at present, that St. Peter meant the ancient Babylon. It is true that Lucan, Sidonius Apollinaris, and Stephanus Byzantinus, gave the name of Babylon to Seleucia; but the two last of these writers lived so late as the fifth century; and therefore their authority is perhaps not sufficient to prove that Seleucia was called Babylon in the first century. Lucan, indeed, was a contemporary with St. Peter; but then he uses this word in an epic poem, in which a writer is not bound by the same rules as in prose: and it is not improbable that he selected the word Babylon, because, partly, its celebrity added pomp to his diction; and, partly, because neither Ctesiphon nor Seleucia would have suited the verse. The writer of an epistle, on the contrary, can allow himself no such latitude; and perspicuity requires that in the date of his epistle, he should use no other name for the town where he writes than that which properly belongs to it. If, therefore, St. Peter had really written at Seleucia, he would have hardly called this city by the name of Babylon, though this name was sometimes applied to it: consequently, it is most probable that St. Peter wrote his first epistle in ancient Babylon on the Euphrates. "Before I conclude this section, I must take notice of a passage in Josephus, which not only confutes all notions of a spiritual or mystical Babylon, but throws a great light on our present inquiry; and this passage is of so much the more importance, because Josephus was a historian who lived in the same age with St. Peter; and the passage itself relates to an event which took place thirty-six years before the Christian era, namely, the delivery of Hyrcanus, the Jewish high priest, from imprisonment, by order of Phraates, king of Parthia, with permission to reside in Babylon, where there was a considerable number of Jews. This is recorded by Josephus, Antiq. xv. c. 2, in the following words: Δια τουτο δεσμων μεν αφηκεν, εν Βαβυλωνι δε καταγεσθαι παρειχεν, ενθα και πληθος ην Ιουδαιων. Josephus then adds, that both the Jews in Babylon, and all who dwelt in that country, as far as the Euphrates, respected Hyrcanus, as high priest and king. Now the word Babylon in this passage of Josephus evidently means a city in the east; and it cannot possibly be interpreted in a mystical manner either of Jerusalem or Rome. The only question is, whether he meant the ancient Babylon on the Euphrates, or Seleucia on the Tigris. The former is the most obvious interpretation; and is warranted by the circumstance that, in other places where Josephus speaks of Seleucia on the Tigris, he calls it by its proper name Seleucia. "The first argument in favor of a mystical and against a literal interpretation of the word Babylon is, that in the whole country of Babylonia there were no Jews in the time of St. Peter; and thence it is inferred that he could not have gone to preach the Gospel there. Now in this argument both the premises and inference are false. The inference is false, because even if there had been no Jews in the whole country of Babylonia, St. Peter might have gone to preach the Gospel there; for he preached to the uncircumcised at Caesarea, and he himself declared that it was ordained by God that the Gentiles, by his mouth, should hear the word of the Gospel and believe. The premises themselves are also totally unfounded; for if we except Palestine, there was no country in the world where the Jews were so numerous and so powerful as in the province of Babylonia, in which they had their two celebrated seats of learning, Nehardea and Susa. "The second argument in favor of a mystical interpretation of the word Babylon is, that almost all the ancient fathers have explained it in this manner, and have asserted that St. Peter used it to denote Rome. But we must recollect that an assertion of this kind is not testimony to a fact, but a mere matter of opinion, in which the ancients were as liable to mistake as we are. Nor is it true that all the ancient ecclesiastical writers have ascribed to the word Babylon a mystical meaning; for though the Greek and Latin fathers commonly understood Rome, yet the Syriac and Arabic writers understood it literally, as denoting a town in the east; and if we are to be guided by opinion, an oriental writer is surely as good authority, on the present question, as a European. "The third argument on which Lardner particularly insists is, that, in the accounts which we have on record relative to St. Peter's history, no mention is made of a journey to Babylon. Now this argument would prove nothing, even if our knowledge of St. Peter's life and transactions were more perfect than it really is. Let us suppose an instance of some eminent man in modern times, in the history of whose life no mention is made that, during his travels, he paid a visit to Vienna, but that among his letters to his friends, one of them, not withstanding the silence of his biographer, is dated from Vienna. In this case, unless we had reason to suppose that the whole epistle was a forgery, or that the author had used a false date, we should immediately conclude, on the bare authority of this single epistle, that he had actually been at Vienna; and we should hardly think of a mystical or spiritual Vienna. Lardner himself has argued in this very manner with respect to Paul, though his history is infinitely better known than that of St. Peter, and has inferred from the single passage, [Tit 1:5], 'For this cause left I thee in Crete,' that St. Paul made a voyage into Crete in the year 56, though this voyage is mentioned neither by St. Luke nor by any other historian. No reason therefore can be assigned why we should refuse to argue in the same manner with respect to St. Peter. In fact, Lardner's argument could nowhere have been more unfortunately applied than in the present instance. "From the time of the apostolic council at Jerusalem, in the year 49, at which St. Peter was present, till the time of his (supposed) arrival in Rome, which Lardner acknowledges was not before 63, there is an interval of fourteen years, during which we have no history of him whatsoever. How then can we form a judgment of his transactions during that period except from his own writings? And how can the silence of history, in respect to his journey to Babylon, afford an argument that he was never there, in contradiction to his own epistle, when the fact is, we have no history at all of St. Peter during this period? We cannot therefore talk of its silence in respect to any one particular transaction, since every transaction of St. Peter, throughout the whole of this interval, is unrecorded. Lardner indeed conjectures, as the epistle is addressed to the inhabitants of Pontus, Galatia, Ac., that St. Peter spent a part of his time in these countries, though he denies that St. Peter ever was in Babylon, whence the epistle is dated. Now this mode of arguing is nearly the same as if I concluded, from a letter dated from Vienna, and addressed to a person in Venice, that the writer of that letter had been in Venice, but that he never was at Vienna. Lardner supposes also that St. Peter spent a part of this time in Jerusalem. Now it is impossible for us to determine what stay St. Peter made in Jerusalem after the holding of the apostolic council, or whether he remained there at all; but this I think is certain, that he was not at Jerusalem when St. Paul returned thither for the last time, since St. Luke makes particular mention of St. James, and describes him as the head of the Christian community at Jerusalem, but says nothing of St. Peter, whom he would hardly have passed over in perfect silence if he had been there. Now St. Paul's last visit to Jerusalem happened in the year 60, and since I have shown that the First Epistle of St. Peter was written about this time, it is not at all improbable that St. Peter, who was absent from Jerusalem, was then engaged in preaching the Gospel to the Babylonians. "The last argument in favor of the opinion that the Babylon where Peter wrote was not Babylon properly so called, is derived from [1Pet 2:13], where St. Peter commands obedience to the king, and from [1Pet 2:17], where he says, 'Honor the king.' Hence Lardner concludes that St. Peter must have written in a place which was subject to the same king or emperor as the people to whom he sent the epistle. But these were subject to the Roman emperor, whereas Babylon, with its whole territory, was then subject, not to the Romans, but the Parthians, and therefore, according to Lardner, could not have been the place where St. Peter wrote. Now this argument rests on a supposition which is contradicted by the common usage of every language, the expression, 'the king,' in a letter from a person in one country to a person in another country, may, according to circumstances, denote the king to which the reader is subject as well as the king to which the writer is subject. "It appears, then, that the arguments which have been alleged to show that St. Peter did not write his first epistle in the country of Babylonia are devoid of foundation, and consequently the notion of a mystical Babylon, as denoting either Jerusalem or Rome, loses its whole support. For in itself the notion is highly improbable, and therefore the bare possibility that St. Peter took a journey to Babylon, properly so called, renders it inadmissible. The plain language of epistolary writing does not admit of the figures of poetry, and, though it would be very allowable, in a poem written in honor of Gottingen, to style it another Athens, yet if a professor of this university should, in a letter written from Gottingen, date it Athens, it would be a greater piece of pedantry than ever was laid to the charge of the learned. In like manner, though a figurative use of the word Babylon is not unsuitable to the animated and poetical language of the Apocalypse, yet St. Peter, in a plain and unadorned epistle, would hardly have called the place where he wrote by any other appellation than that which literally and properly belonged to it."

[¶7] That many persons both of learning and eminence have been of a different opinion from Professor Michaelis, the intelligent reader is well aware, but Dr. Lardner, of all others, has written most argumentatively in vindication of the mystical Babylon, i.e. Rome, as being the place from which the apostle wrote this epistle. His weightiest arguments however are here answered by Michaelis, and to me it appears that there is a great balance in favor of the opinion that Babylon on the Euphrates is the place intended. The decision of this question, although not an article of faith, is nevertheless of some importance. I am still of opinion that St. Peter did not write from Rome; that he was neither bishop of Rome nor martyred at Rome, in a word, that he never saw Rome.

[¶8] Of the persons to whom this epistle was directed, and their spiritual state, [1Pet 1:1], [1Pet 1:2]. He describes their privileges, and thanks God for the grace by which they were preserved faithful in trials and difficulties, [1Pet 1:3-5]. The spiritual benefit they were to receive out of their afflictions, [1Pet 1:6], [1Pet 1:7]. Their love to Christ, [1Pet 1:8]. And the salvation they received through believing, [1Pet 1:9]. This salvation was predicted by the prophets, who only saw it afar off and had only a foretaste of it, [1Pet 1:10-12]. They should take encouragement, and be obedient and holy, [1Pet 1:13-16]. Thy should pray, and deeply consider the price at which they were purchased, that their faith and hope might be in God, [1Pet 1:17-21]. As their souls had been purified by obeying the truth through the Spirit, they should love each other with a pure and fervent love, [1Pet 1:22], [1Pet 1:23]. The frailty of man, and the unchangeableness of God, [1Pet 1:24], [1Pet 1:25].

### Verse 1

[¶10] Peter, an apostle - Simon Peter, called also Kephas: he was a fisherman, son of Jonah, brother of Andrew, and born at Bethsaida; and one of the first disciples of our Lord. See the preface.

[¶11] The strangers scattered throughout - Jews first, who had believed the Gospel in the different countries here specified; and converted Gentiles also. Though the word strangers may refer to all truly religious people, see [Gen 47:9]; [Psa 39:12], in the Septuagint, and [Heb 11:13], yet the inscription may have a special reference to those who were driven by persecution to seek refuge in those heathen provinces to which the influence of their persecuting brethren did not extend.

[¶12] Pontus - An ancient kingdom of Asia Minor, originally a part of Cappadocia; bounded on the east by Colchis, on the west by the river Halys, on the north by the Euxine Sea, and on the south by Armenia Minor. This country probably derived its name from the Pontus Euxinus, on which it was partly situated. In the time of the Roman emperors it was divided into three parts:

[¶13] 1. Pontus Cappadocius;

[¶14] 2. Pontus Galaticus; and,

[¶15] 3. Pontus Polemoniacus.

[¶16] The first extended from the Pontus Polemoniacus to Colchis, having Armenia Minor and the upper stream of the Euphrates for its southern boundary. The second extended from the river Halys to the river Thermodon. The third extended from the river Thermodon to the borders of the Pontus Cappadocius.

[¶17] Six kings of the name of Mithridates reigned in this kingdom, some of whom are famous in history. The last king of this country was David Comnenus, who was taken prisoner, with all his family, by Mohammed II. in the year 1462, and carried to Constantinople; since which time this country (then called the empire of Trebizond, from Trapezas, a city founded by the Grecians, on the uttermost confines of Pontus) has continued under the degrading power of the Turks.

[¶18] Galatia - The ancient name of a province of Asia Minor, now called Amasia. It was called also Gallograecia, and Gallia Parva. It was bounded on the east by Cappadocia, on the south by Pamphylia, on the north by the Euxine Sea, and on the west by Bithynia. See the preface to the Epistle to the Galatians.

[¶19] Cappadocia - An ancient kingdom of Asia, comprehending all the country lying between Mount Taurus and the Euxine Sea.

[¶20] Asia - This word is taken in different senses: It signifies,

[¶21] 1. One of the three general divisions of our continent, and one of the four of the whole earth. It is separated from Europe by the Mediterranean Sea, the Archipelago, the Black Sea, the Palus Maeolis, the rivers Don and Dwina; and from Africa by the Arabic Gulf, or Red Sea: it is everywhere else surrounded by water. It is situated between latitude 2 and 77 N., and between longitude 26 E. and 170 W.; and is about 7, 583 miles in length, and 5, 200 miles in breadth.

[¶22] 2. Asia Minor, that part of Turkey in Asia, now called Natolia, which comprehends a great number of province situated between the Euxine, Mediterranean, and Archipelago.

[¶23] 3. That province of Asia Minor of which Ephesus was the capital. It appears, says Calmet, that it is in this latter sense that it is used here by St. Peter, because Pontus, Galatia, and Bithynia, are comprised in the provinces of Asia Minor. See Calmet.

[¶24] Bithynia - An ancient kingdom of Asia, formerly called Mysia, Mygdonia, Bebrycia, and Bithonia. It was bounded on the west by the Bosphorus, Thracius, and part of the Propontis, on the south by the river Rhyndacus, and Mount Olympus, on the north by the Euxine Sea, and on the east by the river Parthenius. This place is in some sort rendered infamous by the conduct of Prusias, one of its kings, who delivered up Hannibal, who had fled to him for protection, into the hands of the Romans. Nicomedes IV. bequeathed it to the Romans; and it is now in the hands of the Turks.

### Verse 2

[¶26] Elect according to the foreknowledge of God - If the apostle had directed his letter to persons elected to eternal life, no one, as Drs. Lardner and Macknight properly argue, could have received such a letter, because no one could have been sure of his election in this way till he had arrived in heaven. But the persons to whom the apostle wrote were all, with propriety, said to be elect according to the foreknowledge of God; because, agreeably to the original purpose of God, discovered in the prophetical writings, Jews and Gentiles, indiscriminately, were called to be the visible Church, and entitled to all the privileges of the people of God, on their believing the Gospel. In this sense the word elected is used in other places of Scripture; see [1Thes 1:4], and the note there.

[¶27] The Rev. J. Wesley has an excellent note on this passage, which I shall transcribe for the benefit of those of my readers who may not have his works at hand. "Strictly speaking, there is no foreknowledge, no more than afterknowledge, with God; but all things are known to him as present, from eternity to eternity. Election, in the scriptural sense, is God's doing any thing that our merit or power has no part in. The true predestination or foreappointment of God is,

[¶28] 1. He that believeth shall be saved from the guilt and power of sin.

[¶29] 2. He that endureth to the end shall be saved eternally.

[¶30] 3. They who receive the precious gift of faith thereby become the sons of God; and, being sons, they shall receive the Spirit of holiness, to walk as Christ also walked.

[¶31] Throughout every part of this appointment of God, promise and duty go hand in hand. All is free gift; and yet, such is the gift, that it depends in the final issue on our future obedience to the heavenly call. But other predestination than this, either to life or death eternal, the Scripture knows not of: moreover,

[¶32] 1. It is cruel respect of persons; an unjust regard of one, and an unjust disregard of another: it is mere creature partiality, and not infinite justice.

[¶33] 2. It is not plain Scripture doctrine, (if true), but rather inconsistent with the express written word that speaks of God's universal offers of grace; his invitations, promises, threatenings, being all general.

[¶34] 3. We are bid to choose life, and reprehended for not doing it.

[¶35] 4. It is inconsistent with a state of probation in those that must be saved, or must be lost.

[¶36] 5. It is of fatal consequence; all men being ready, on very slight grounds, to fancy themselves of the elect number.

[¶37] But the doctrine of predestination is entirely changed from what it formerly was: now it implies neither faith, peace, nor purity; it is something that will do without them all. Faith is no longer, according to the modern predestination scheme, a Divine evidence of things not seen wrought in the soul by the immediate power of the Holy Ghost; not an evidence at all, but a mere notion: neither is faith made any longer a means of holiness, but something that will do without it. Christ is no more a Savior from sin, but a defense and a countenancer of it. He is no more a fountain of spiritual life in the souls of believers, but leaves his elect inwardly dry, and outwardly unfruitful; and is made little more than a refuge from the image of the heavenly, even from righteousness, peace, and joy in the Holy Ghost."

[¶38] Through sanctification of the Spirit - through the renewing and purifying influences of his Spirit on their souls, unto obedience - to engage and enable them to yield themselves up to all holy obedience, the foundation of all which is the sprinkling of the blood of Jesus Christ - the atoning blood of Jesus Christ which was typified by the sprinkling of the blood of sacrifices under the law, in allusion to which it is called the blood of sprinkling.

### Verse 3

[¶40] Blessed be the God and Father - Ευλογητος ὁ Θεος και Πατηρ· Blessed be God even the Father, or blessed be God, the Father of our Lord Jesus Christ. The και, and, is omitted by the Syriac, Erpen's Arabic, and the Ethiopic. But if we translate και, even, a meaning which it frequently has in the New Testament, then we have a very good sense: Let that God have praise who is the Father of our Lord Jesus Christ, and who deserves the praise of every human being for his infinite mercy to the world, in its redemption by Christ Jesus.

[¶41] Begotten us again unto a lively hope - I think the apostle has a reference here to his own case, and that of his fellow apostles, at the time that Christ was taken by the Jews and put to death. Previously to this time they had strong confidence that he was the Messiah, and that it was he who should redeem Israel; but when they found that he actually expired upon the cross, and was buried, they appear to have lost all hope of the great things which before they had in prospect. This is feelingly expressed by the two disciples whom our Lord, after his resurrection, overtook on the road going to Emmaus, see [Luk 24:13-24]. And the hope, that with them, died with their Master, and seemed to be buried in his grave, was restored by the certainty of his resurrection. From Christ's preaching, miracles, etc., they had a hope of eternal life, and all other blessings promised by him; by his death and burial this hope became nearly, if not altogether, extinct; but by his resurrection the hope was revived. This is very properly expressed here by being begotten again to a living hope, εις ελπιδα ζωσαν·, as some MSS. and versions have it, εις ελπιδα ζωης, to the hope of life; which one copy of the Itala, with Augustine, Gildas, Vigilius of Tapsum, and Cassiodorus, have considered as meaning eternal life, agreeably to the context; and therefore they read vitae aeternae.

[¶42] The expressions, however, may include more particulars than what are above specified; as none can inherit eternal life except those who are children in the heavenly family, and none are children but those who are born again: then St. Peter may be considered as laying here the foundation of the hope of eternal life in the regeneration of the soul; for none can legally inherit but the children, and none are children of God till they are spiritually begotten and born again.

[¶43] It is the Gospel alone that gives the well grounded hope of eternal life; and the ground on which this hope rests is the resurrection of Christ himself. The certainty of our Lord's resurrection is the great seal of the Gospel. Without this what is vision, what is prophecy, what is promise, what are even miracles, to that unbelief which is natural to man on such a subject as this? But the resurrection of the human nature of Christ, the incontestable proofs of this resurrection, and the ascension of our nature to heaven in his person, are such evidences of the possibility and certainty of the thing, as for ever to preclude all doubt from the hearts of those who believe in him.

## 697. 1 Peter · 2 of 12

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/697/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/697/#p-N

### Verse 4

[¶1] To an inheritance - Called an inheritance because it belongs to the children of God. Eternal life cannot be a gift to any but these; for, even in heaven, the lot is dealt out according to law: if children, then heirs; if not children, then not heirs.

[¶2] Incorruptible - Αφθαρτον· It has no principles of dissolution or decay in it; and, therefore, must be totally different from this earth.

[¶3] Undefiled - Αμιαντον· Nothing impure can enter it; it not only has no principles or seeds of dissolution in itself, but it can never admit any; therefore its deterioration is impossible.

[¶4] Fadeth not away - Αμαρνατον· It cannot wither, it is always in bloom; a metaphor taken from those flowers that never lose their hue nor their fragrance. From the Greek αμαραντος we have our flowers called amaranths, because they preserve their hue and odour for a long time.

[¶5] Reserved in heaven - Such a place as that described above is not to be expected on earth; it is that which was typified by the earthly Canaan, and in reference to which the patriarchs endured all trials and difficulties in this life, as seeing Him who is invisible.

### Verse 5

[¶7] Who are kept - Φρουρουμενους· Who are defended as in a fortress or castle. There is a remarkable correspondence between the two verbs used in this sentence: the verb τηρεω, signifies to keep, watch, guard; and τηρησις, is a place of custody or prison. And φρουρεω, from φρουρος, a sentinel, signifies to keep as under a military guard. See on [Gal 3:22], [Gal 3:23]. The true disciples of Christ are under the continual watchful care of God, and the inheritance is guarded for them. In some countries military posts are constantly kept on the confines, in order to prevent irruptions from a neighboring people; and, in many cases, heirs, while in their minority, are kept in fortified places under military guards.

[¶8] By the power of God - Εν δυναμει Θεου· By the mighty and miracle-working power of God; for nothing less is necessary to keep and preserve, in this state of continual trial, a soul from the contagion that is in the world. But this power of God is interested in the behalf of the soul by faith; to believe is our work, the exertion of the almighty power is of God. No persevering without the power, and no power without faith.

[¶9] Ready to be revealed - Or rather, Prepared to be revealed. The inheritance is prepared for you; but its glories will not be revealed till the last time - till ye have done with life, and passed through your probation, having held fast faith and a good conscience. Some by salvation understand the deliverance of the Christians from the sackage of Jerusalem, the end of the Jewish polity being called the last time; others suppose it to refer to the day of judgment, and the glorification of the body and soul in heaven.

### Verse 6

[¶11] Wherein ye greatly rejoice - Some refer wherein, εν ᾡ, to the salvation mentioned above; others, to the last time, καιρῳ εσχατῳ, in [1Pet 1:5]; others think that it applies to the being kept by the power of God through faith; and others, that it refers to all the preceding advantages and privileges. It was in the present salvation of God that they rejoiced or gloried, though not without having an eye to the great recompense of reward.

[¶12] Though now for a season - Ολιγον αρτι· A little while yet - during your pilgrimage here below, which is but a point when compared with eternity.

[¶13] If need be - Ει δεον εστι· If it be necessary - if your situation and circumstances be such that you are exposed to trials and persecutions which you cannot avoid, unless God were to work a miracle for your deliverance, which would not be for your ultimate good, as he purposes to turn all your trials and difficulties to your advantage.

[¶14] Sometimes there is a kind of necessity that the followers of God should be afflicted; when they have no trials they are apt to get careless, and when they have secular prosperity they are likely to become worldly-minded. "God," said a good man, "can neither trust me with health nor money; therefore I am both poor and afflicted." But the disciples of Christ may be very happy in their souls, though grievously afflicted in their bodies and in their estates. Those to whom St. Peter wrote rejoiced greatly, danced for joy, αγαλλιασθε, while they were grieved, λυπηθεντες, with various trials. The verb λυπεω signifies to grieve, to make sorrowful: perhaps heaviness is not the best rendering of the original word, as this can scarcely ever consist with rejoicing; but to be sorrowful on account of something external to ourselves, and yet exulting in God from a sense of his goodness to us, is quite compatible: so that we may say with St. Paul, always sorrowing, yet still rejoicing.

### Verse 7

[¶16] That the trial of your faith, being much more precious than of gold - As by the action of fire gold is separated from all alloy and heterogeneous mixtures, and is proved to be gold by its enduring the action of the fire without losing any thing of its nature, weight, color, or any other property, so genuine faith is proved by adversities, especially such as the primitive Christians were obliged to pass through. For the word was then, "Renounce Jesus and live," "Cleave to him and die;" for every Christian was in continual danger of losing his life. He then who preferred Christianity to his life gave full proof, not only of his own sincerity, but also of the excellency of the principle by which he was influenced; as his religion put him in possession of greater blessings, and more solid comforts, than any thing the earth could afford.

[¶17] Though it be tried with fire - That is: Though gold will bear the action of the fire for any given time, even millions of years, were they possible, without losing the smallest particle of weight or value, yet even gold, in process of time, will wear away by continual use; and the earth, and all its works, will be burnt up by that supernatural fire whose action nothing can resist. But on that day the faith of Christ's followers will be found brighter, and more glorious. The earth, and universal nature, shall be dissolved; but he who doeth the will of God shall abide for ever, and his faith shall then be found to the praise of God's grace, the honor of Christ, and the glory or glorification of his own soul throughout eternity. God himself will praise such faith, angels and men will hold it in honor, and Christ will crown it with glory. For some remarks on the nature and properties of gold see at the end of the chapter.

### Verse 8

[¶19] Whom having not seen, ye love - Those to whom the apostle wrote had never seen Christ in the flesh; and yet, such is the realizing nature of faith, they loved him as strongly as any of his disciples could, to whom he was personally known. For faith in the Lord Jesus brings him into the heart; and by his indwelling all his virtues are proved, and an excellence discovered beyond even that which his disciples beheld, when conversant with him upon earth. In short, there is an equality between believers in the present time, and those who lived in the time of the incarnation; for Christ, to a believing soul, is the same to-day that he was yesterday and will be for ever.

[¶20] Ye rejoice with joy unspeakable - Ye have unutterable happiness through believing; and ye have the fullest, clearest, strongest evidence of eternal glory. Though they did not see him on earth, and men could not see him in glory, yet by that faith which is the evidence of things not seen, and the subsistence of things hoped for, they had the very highest persuasion of their acceptance with God, their relation to him as their Father, and their sonship with Christ Jesus.

### Verse 9

[¶22] Receiving the end of your faith - Ye are put in possession of the salvation of your souls, which was the thing presented to your faith, when ye were called by the Gospel of Christ. Your faith has had a proper issue, and has been crowned with a proper recompense. The word τελος, end, is often used so as to imply the issue or reward of any labor or action.

[¶23] Salvation of your souls - The object of the Jewish expectations in their Messiah was the salvation or deliverance of their bodies from a foreign yoke; but the true Messiah came to save the soul from the yoke of the devil and sin. This glorious salvation these believers had already received.

### Verse 10

[¶25] Of which salvation the prophets have inquired - The incarnation and suffering of Jesus Christ, and the redemption procured by him for mankind, were made known, in a general way, by the prophets; but they themselves did not know the time when these things were to take place, nor the people among and by whom he was to suffer, etc.; they therefore inquired accurately or earnestly, εξεζητησαν, and searched diligently, εξηρευνησαν, inquiring of others who were then under the same inspiration, and carefully searching the writings of those who had, before their time, spoken of these things. The prophets plainly saw that the grace which was to come under the Messiah's kingdom was vastly superior to any thing that had ever been exhibited under the law; and in consequence they made all possible inquiry, and searched as after grains of gold, hidden among sand or compacted with ore, (for such is the meaning of the original word), in order to ascertain the time, and the signs of that time, in which this wondrous display of God's love and mercy to man was to take place; but all that God thought fit to instruct them in was what is mentioned [1Pet 1:12].

### Verse 11

[¶27] The glory that should follow - Not only the glory of his resurrection, ascension, exaltation, and the effusion of his Spirit; but that grand manifestation of God's infinite love to the world in causing the Gospel of his Son to be everywhere preached, and the glorious moral changes which should take place in the world under that preaching, and the final glorification of all them who had here received the report, and continued faithful unto death. And we may add to this the ineffable glorification of the human nature of Jesus Christ, which, throughout eternity, will be the glorious Head of his glorified body, the Church.

### Verse 12

[¶29] Unto whom it was revealed - We may presume that, in a great variety of cases, the prophets did not understand the meaning of their own predictions. They had a general view of God's designs; but of particular circumstances, connected with those great events, they seem to have known nothing, God reserving the explanation of all particulars to the time of the issue of such prophecies. When they wished to find out the times, the seasons, and the circumstances, God gave them to understand that it was not for themselves, but for us, that they did minister the things which are now reported unto us by the preaching of the Gospel. This was all the satisfaction they received in consequence of their earnest searching; and this was sufficient to repress all needless curiosity, and to induce them to rest satisfied that the Judge of all the earth would do right. If all succeeding interpreters of the prophecies had been contented with the same information relative to the predictions still unaccomplished, we should have had fewer books, and more wisdom.

[¶30] Angels desire to took into - Παρακυψαι· To stoop down to; the posture of those who are earnestly intent on finding out a thing, especially a writing difficult to be read; they bring it to the light, place it so that the rays may fall on it as collectively as possible, and then stoop down in order to examine all the parts, that they may be able to make out the whole. There is evidently an allusion here to the attitude of the cherubim who stood at the ends of the ark of the covenant, in the inner tabernacle, with their eyes turned towards the mercy-seat or propitiatory in a bending posture, as if looking attentively, or, as we term it, poring upon it. Even the holy angels are struck with astonishment at the plan of human redemption, and justly wonder at the incarnation of that infinite object of their adoration. If then these things be objects of deep consideration to the angels of God, how much more so should they be to us; in them angels can have no such interest as human beings have.

[¶31] We learn from the above that it was the Spirit of Christ in the Jewish prophets that prophesied of Christ; it was that Spirit which revealed him; and it is the same Spirit which takes of the things of Christ, and shows them unto us. Christ was never known by prophecy, but through his own Spirit; and he never was known, nor can be known, to the salvation of any soul, but by a revelation of the same Spirit. It is he alone that bears witness with our spirits that we are the children of God.

### Verse 13

[¶33] Gird up the loins of your mind - Take courage from this display of God's love now made known to you; and though you must expect trials, yet fortify your minds with the consideration that he who has given you his Son Jesus will withhold from you no manner of thing that is good. The allusion here is to the long robes of the Asiatics, which, when they were about to perform any active service, they tucked in their girdles: this they did also when they waited on their superiors at meals.

[¶34] Hope to the end for the grace - Continue to expect all that God has promised, and particularly that utmost salvation, that glorification of body and soul, which ye shall obtain at the revelation of Christ, when he shall come to judge the world.

[¶35] But if the apostle alludes here to the approaching revelation of Christ to inflict judgment on the Jews for their final rebellion and obstinacy, then the grace, χαριν, benefit, may intend their preservation from the evils that were coming upon that people, and their wonderful escape from Jerusalem at the time that the Roman armies came against it.

### Verse 14

[¶37] Not fashioning yourselves - As the offices of certain persons are known by the garb or livery they wear, so are transgressors: where we see the world's livery we see the world's servants; they fashion or habit themselves according to their lusts, and we may guess that they have a worldly mind by their conformity to worldly fashions.

### Verse 15

[¶39] But as he which hath called you - Heathenism scarcely produced a god whose example was not the most abominable; their greatest gods, especially, were paragons of impurity; none of their philosophers could propose the objects of their adoration as objects of imitation. Here Christianity has an infinite advantage over heathenism. God is holy, and he calls upon all who believe in him to imitate his holiness; and the reason why they should be holy is, that God who has called them is holy, [1Pet 1:15].

### Verse 17

[¶41] And if ye call on the Father - Seeing ye invoke the Father of our Lord Jesus Christ, and your Father through Christ, and profess to be obedient children, and sojourners here below for a short time only, see that ye maintain a godly reverence for this Father, walking in all his testimonies blameless.

[¶42] Who without respect of persons - God is said to be no respecter of persons for this reason among many others, that, being infinitely righteous, he must be infinitely impartial. He cannot prefer one to another, because he has nothing to hope or fear from any of his creatures. All partialities among men spring from one or other of these two principles, hope or fear; God can feel neither of them, and therefore God can be no respecter of persons. He approves or disapproves of men according to their moral character. He pities all, and provides salvation for all, but he loves those who resemble him in his holiness; and he loves them in proportion to that resemblance, i.e. the more of his image he sees in any, the more he loves him; and e contra. And every man's work will be the evidence of his conformity or nonconformity to God, and according to this evidence will God judge him. Here, then, is no respect of persons; God's judgment will be according to a man's work, and a man's work or conduct will be according to the moral state of his mind. No favouritism can prevail in the day of judgment; nothing will pass there but holiness of heart and life. A righteousness imputed, and not possessed and practiced, will not avail where God judgeth according to every man's work. It would be well if those sinners and spurious believers who fancy themselves safe and complete in the righteousness of Christ, while impure and unholy in themselves, would think of this testimony of the apostle.

### Verse 18

[¶44] Ye were not redeemed with corruptible things - To redeem, λυτροω, signifies to procure life for a captive or liberty for a slave by paying a price, and the precious blood of Christ is here stated to be the price at which the souls of both Jews and Gentiles were redeemed; is was a price paid down, and a price which God's righteousness required.

[¶45] Corruptible things mean here any thing that man usually gives in exchange for another; but the term necessarily includes all created things, as all these are corruptible and perishing. The meaning of the apostle is, evidently, that created things could not purchase the souls of men, else the sacrifice of Christ had not been offered; could any thing less have done, God would not have given up his only-begotten Son. Even silver and gold, the most valuable medium of commerce among men, bear no proportion in their value to the souls of a lost world, for there should be a congruity between the worth of the thing purchased and the valuable consideration which is given for it; and the laws and customs of nations require this: on this ground, perishable things, or things the value of which must be infinitely less than the worth of the souls of men, cannot purchase those souls. Nothing, therefore, but such a ransom price as God provided could be a sufficient ransom, oblation, and satisfaction, for the sins of the world.

## 698. 1 Peter · 3 of 12

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/698/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/698/#p-N

[¶0] Vain conversation - Empty, foolish, and unprofitable conduct, full of vain hopes, vain fears, and vain wishes.

[¶1] Received by tradition from your fathers - The Jews had innumerable burdens of empty ceremonies and useless ordinances, which they received by tradition from their fathers, rabbins, or doctors. The Gentiles were not less encumbered with such than the Jews; all were wedded to their vanities, because they received them from their forefathers, as they had done from theirs. And this antiquity and tradition have been the ground work of many a vain ceremony and idle pilgrimage, and of numerous doctrines which have nothing to plead in their behalf but this mere antiquity. But such persons seem not to consider that error and sin are nearly coeval with the world itself.

### Verse 19

[¶3] The precious blood of Christ - Τιμιῳ αἱματι· The valuable blood; how valuable neither is nor could be stated.

[¶4] As of a lamb - Such as was required for a sin-offering to God; and The Lamb of God that takes away the sin of the world.

[¶5] Without blemish - In himself, and without spot from the world; being perfectly pure in his soul, and righteous in his life.

### Verse 20

[¶7] Who verily was foreordained - Προεγνωσμενου· Foreknown; appointed in the Divine purpose to be sent into the world, because infinitely approved by the Divine justice.

[¶8] Before the foundation of the world - Before the law was given, or any sacrifice prescribed by it. Its whole sacrificial system was appointed in reference to this foreappointed Lamb, and consequently from him derived all its significance and virtue. The phrase καταβολη κοσμου, foundation of the world, occurs often in the New Testament, and is supposed by some learned men and good critics to signify the commencement of the Jewish state. Perhaps it may have this meaning in [Mat 13:35]; [Luk 11:50]; [Eph 1:4]; [Heb 4:3]; [Heb 9:26]. But if we take it here in its common signification, the creation of universal nature, then it shows that God, foreseeing the fall and ruin of man, appointed the remedy that was to cure the disease. It may here have a reference to the opinion of the Jewish doctors, who maintain that seven things existed before the creation of the world, one of which was the Messiah.

[¶9] Last times - The Gospel dispensation, called the last times, as we have often seen, because never to be succeeded by any other.

### Verse 21

[¶11] Who by him do believe in God - This is supposed to refer to the Gentiles, who never knew the true God till they heard the preaching of the Gospel: the Jews had known him long before, but the Gentiles had every thing to learn when the first preachers of the Gospel arrived amongst them.

[¶12] Gave him glory - Raised him to his right hand, where, as a Prince and a Savior, he gives repentance and remission of sins.

[¶13] That your faith - In the fulfillment of all his promises, and your hope of eternal glory, might be in God, who is unchangeable in his counsels, and infinite in his mercies.

### Verse 22

[¶15] Seeing ye have purified your souls - Having purified your souls, in obeying the truth - by believing in Christ Jesus, through the influence and teaching of the Spirit; and giving full proof of it by unfeigned love to the brethren; ye love one another, or ye will love each other, with a pure heart fervently. These persons,

[¶16] First, heard the truth, that is, the Gospel; thus called in a great variety of places in the New Testament, because it contains The truth without mixture of error, and is the truth and substance of all the preceding dispensations by which it was typified.

[¶17] Secondly, they obeyed that truth, by believing on Him who came into the world to save sinners.

[¶18] Thirdly, through this believing on the Son of God, their hearts were purified by the word of truth applied to them by the Holy Spirit.

[¶19] Fourthly, the love of God being shed abroad in their hearts by the Holy Ghost, they loved the brethren with pure hearts fervently, εκτενως, intensely or continually; the full proof that their brotherly love was unfeigned, φιλαδελφιαν ανυποκριτον, a fraternal affection without hypocrisy.

### Verse 23

[¶21] Being born again - For being born of Abraham's seed will not avail to the entering of the kingdom of heaven.

[¶22] Not of corruptible seed - By no human generation, or earthly means; but of incorruptible - a Divine and heavenly principle which is not liable to decay, nor to be affected by the changes and chances to which all sublunary things are exposed.

[¶23] By the word of God - Δια λογου ζωντος Θεου· By the doctrine of the living God, which remaineth for ever; which doctrine shall never change, any more than the source shall whence it proceeds.

### Verse 24

[¶25] For all flesh is as grass - Earthly seeds, earthly productions, and earthly generations, shall fail and perish like as the grass and flowers of the field; for the grass withereth, and the flower falleth off, though, in the ensuing spring and summer, they may put forth new verdure and bloom.

### Verse 25

[¶27] But the word of the Lord - The doctrine delivered by God concerning Christ endureth for ever, having, at all times and in all seasons, the same excellence and the same efficacy.

[¶28] And this is the word - Το ῥημα, What is spoken, by the Gospel preached unto you. "This is a quotation from [Isa 40:6-8], where the preaching of the Gospel is foretold; and recommended from the consideration that every thing which is merely human, and, among the rest, the noblest races of mankind, with all their glory and grandeur, their honor, riches, beauty, strength, and eloquence, as also the arts which men have invented, and the works they have executed, shall decay as the flowers of the field. But the Gospel, called by the prophet the word of the Lord, shall be preached while the world standeth." - Macknight. All human schemes of salvation, and plans for the melioration of the moral state of man, shall come to naught; and the doctrine of Christ crucified, though a stumbling block to the Jews, and foolishness to the Gentiles, shall be alone the power of God for salvation to every soul that believeth.

[¶29] As the apostle, on [1Pet 1:7], mentions gold, and gold chemically examined and tried; and as this figure frequently occurs in the sacred writings; I think it necessary to say something here of the nature and properties of that metal.

[¶30] Gold is defined by chemists to be the most perfect, the most ductile, the most tenacious, and the most unchangeable of all metals. Its specific gravity is about 19.3. A cubic foot of pure gold, cast and not hammered, weighs 1348lbs. In its native state, without mixture, it is yellow, and has no perceptible smell nor taste. When exposed to the action of the fire it becomes red hot before it melts, but in melting suffers no alteration; but if a strong heat be applied while in fusion, it becomes of a beautiful green color. The continual action of any furnace, howsoever long applied, has no effect on any of its properties. It has been kept in a state of fusion for several months, in the furnace of a glass house, without suffering the smallest change. The electric and galvanic fluids inflame and convert it into a purple oxide, which is volatilized in the form of smoke. In the focus of a very powerful burning glass it becomes volatilized, and partially vitrified; so that we may say with the apostle, that, though gold is tried by the fire - abides the action of all culinary fires, howsoever applied, yet it perisheth by the celestial fire and the solar influence; the rays of the sun collected in the focus of a powerful burning glass, and the application of the electric fluid, destroy its color, and alter and impair all its properties. This is but a late discovery; and previously to it a philosopher would have ridiculed St. Peter for saying, gold that perisheth.

[¶31] Gold is so very tenacious that a piece of it drawn into wire, one-tenth of an inch in diameter, will sustain a weight of 500lbs. without breaking.

[¶32] One grain of gold may be so extended, by its great malleability, as to be easily divided into two millions of parts; and a cubic inch of gold into nine thousand, five hundred and twenty-three millions, eight hundred and nine thousand, five hundred and twenty-three parts; each of which may be distinctly seen by the naked eye!

[¶33] A grain and a half of gold may be beaten into leaves of one inch square, which, if intersected by parallel lines, drawn at right angles to each other, and distant only the 100th part of an inch; will produce twenty-five millions of little squares, each of which may be distinctly seen without the help of glasses!

[¶34] The surface of any given quantity of gold, according to Mr. Magellan, may be extended by the hammer 159,092 times!

[¶35] Eighty books, or two thousand leaves, of what is called leaf gold, each leaf measuring 3.3 inches square, viz. each leaf containing 10.89 square inches, weigh less than 384 grains; each book, therefore, or twenty-five leaves, is equal to 272.25 inches, and weighs about 4.8 grains; so that each grain of gold will produce 56.718, or nearly fifty-seven square inches!

[¶36] The thickness of the metal thus extended appears to be no more than the one 282.020th of an inch! One pound, or sixteen ounces of gold, would be sufficient to gild a silver wire, sufficient in length to encompass the whole terraqueous globe, or to extend 25,000 miles!

[¶37] Notwithstanding this extreme degree of tenuity, or thinness, which some carry much higher, no pore can be discerned in it by the strongest magnifying powers; nor is it pervious to the particles of light, nor can the most subtile fluids pass through it. Its ductility has never yet been carried to the uttermost pitch, and to human art and ingenuity is probably unlimited.

[¶38] Sulphur, in the state of a sulphuret, dissolves it; tin and lead greatly impair its tenacity; and zinc hardens and renders it very brittle. Copper heightens its color, and renders it harder, without greatly impairing its ductility. It readily unites with iron, which it hardens in a remarkable manner.

[¶39] The oxigenated muriatic acid, and the nitro-muriatic acid, dissolve gold. In this state it is capable of being applied with great success to the gilding of steel. The process is very simple, and is instantaneously performed, viz.: -

[¶40] To a solution of gold in the nitro-muriatic acid add about twice the quantity of sulphuric ether. In order to gild either iron or steel, let the metal be well polished, the higher the better: the ether which has taken up the gold may be applied by a camel hair pencil, or small brush; the ether then evaporates, and the gold becomes strongly attached to the surface of the metal. I have seen lancets, penknives, etc., gilded in a moment, by being dipped in this solution. In this manner all kinds of figures, letters, mottoes, etc., may be delineated on steel, by employing a pen or fine brush.

[¶41] The nitro-muriatic acid, formerly called aqua regia, is formed by adding muriatic acid, vulgarly spirit of salt, to the nitric acid, formerly aqua fortis. Two parts of the muriatic acid to one of the nitric constitute this solvent of gold and platina, which is called the nitro-muriatic acid.

[¶42] Gold was considered the heaviest of all metals till the year 1748, when the knowledge of platina was brought to Europe by Don Antonio Ulloa: this, if it be a real metal, is the hardest and weightiest of all others. The specific gravity of gold is, as we have seen, 19.3; that of platina is from 20.6 to 23: but gold will ever be the most valuable of all metals, not merely from its scarcity, but from its beautiful color and great ductility, by which it is applicable to so many uses, and its power of preserving its hue and polish without suffering the least tarnish or oxidation from the action of the air.

### Introduction

[¶44] We should lay aside all evil dispositions, and desire the sincere milk of the word, that we may grow thereby, [1Pet 2:1-3]. And come to God to be made living stones, and be built up into a spiritual temple, [1Pet 2:4], [1Pet 2:5]. The prophecy of Christ as chief corner stone, precious to believers, but a stumbling stone to the disobedient, [1Pet 2:6-8]. True believers are a chosen generation, a royal priesthood, etc., [1Pet 2:9], [1Pet 2:10]. They should abstain from fleshly lusts, [1Pet 2:11]. Walk uprightly among the Gentiles, [1Pet 2:12]. Be obedient to civil authority, according to the will of God, [1Pet 2:13-15]. Make a prudent use of their Christian liberty, [1Pet 2:16]. Fear God and honor the king, [1Pet 2:17]. Servants should be subject to their masters, and serve them faithfully, and suffer indignities patiently, after the example of Christ, [1Pet 2:18-23]. Who bore the punishment due to our sins in his own body upon the tree, [1Pet 2:24]. They were formerly like sheep going astray, but are now returned unto the Shepherd and Bishop of their souls, [1Pet 2:25].

## 699. 1 Peter · 4 of 12

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### Verse 1

[¶1] Wherefore, laying aside - This is in close connection with the preceding chapter, from which it should not have been separated, and the subject is continued to the end of the 10th verse.

[¶2] Laying aside all malice - See the notes on [Eph 4:22-31] (note). These tempers and dispositions must have been common among the Jews, as they are frequently spoken against: Christianity can never admit of such; they show the mind, not of Christ, but of the old murderer.

### Verse 2

[¶4] As new-born babes - In the preceding chapter, [1Pet 1:23], the apostle states that they had been born again; and as the new-born infant desires that aliment which nature has provided for it, so they, being born again - born from above, should as earnestly require that heavenly nourishment which is suited to their new nature; and this the apostle calls the sincere milk of the word, το λογικον αδολον γαλα, or, as some translate, the rational unadulterated milk; i.e. the pure doctrines of the Gospel, as delivered in the epistles and gospels, and as preached by the apostles and their successors. The rabbins frequently express learning to know the law, etc., by the term sucking, and their disciples are often denominated those that suck the breast. The figure is very expressive: as a child newly born shows an immediate desire for that nourishment, and that only, which is its most proper food; so they, being just born of God, should show that the incorruptible seed abides in them, and that they will receive nothing that is not suited to that new nature: and, indeed, they can have no spiritual growth but by the pure doctrines of the Gospel.

[¶5] That ye may grow thereby - Εις σωτηριαν, Unto salvation, is added here by ABC, and about forty others; both the Syriac, the Arabic of Erpen, Coptic, Ethiopic, Armenian, Slavonic, Vulgate, and several of the ancient fathers. The reading is undoubtedly genuine, and is very important. It shows why they were regenerated, and why they were to desire the unadulterated doctrines of the Gospel; viz.: that they might grow up unto salvation. This was the end they should always have in view; and nothing could so effectually promote this end as continually receiving the pure truth of God, claiming the fulfillment of its promises, and acting under its dictates.

### Verse 3

[¶7] If so be ye have tasted - Ειπερ εγευσασθε· Seeing ye have tasted. There could be no doubt that they had tasted the goodness of Christ who were born again, of incorruptible seed, and whose hearts were purified by the truth, and who had like precious faith with the apostles themselves.

[¶8] That the Lord is gracious - Ὁτι χρηστος ὁ Κυριος· From the similarity of the letters, many MSS. and several of the fathers have read, Χριστος ὁ κυριος, the Lord is Christ, or Christ is the Lord.

[¶9] This seems to refer to [Psa 34:8] : O taste and see that the Lord is good; Γευσασθε και ιδετε ὁτι χρηστος ὁ Κυριος, Sept. And there is still a reference to the sucking child that, having once tasted its mother's milk, ever after desires and longs for it. As they were born of God, and had tasted his goodness, they would naturally desire the same pure unadulterated milk of the word.

### Verse 4

[¶11] To whom coming, as unto a living stone - This is a reference to [Isa 28:16] : Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation. Jesus Christ is, in both the prophet and apostle, represented as the foundation on which the Christian Church is built, and on which it must continue to rest: and the stone or foundation is called here living, to intimate that he is the source of life to all his followers, and that it is in union with him that they live, and answer the end of their regeneration; as the stones of a building are of no use but as they occupy their proper places in a building, and rest on the foundation.

[¶12] Disallowed indeed of men - That is, rejected by the Jews. This is a plain reference to the prophecy, [Psa 118:22] : The stone which the builders refused is become the head stone of the corner.

[¶13] Chosen of God - To be the Savior of the world, and the Founder of the Church, and the foundation on which it rests; As Christ is the choice of the Father, we need have no doubt of the efficacy and sufficiency of all that he has suffered and done for the salvation of a lost world. God can never be mistaken in his choice; therefore he that chooses Christ for his portion shall never be confounded.

[¶14] Precious - Εντιμον· Honourable. Howsoever despised and rejected by men, Jesus, as the sacrifice for a lost world, is infinitely honorable in the sight of God; and those who are united by faith to him partake of the same honor, being members of that great and glorious body of which he is the head, and stones in that superb building of which he is the foundation.

### Verse 5

[¶16] Ye also, as lively stones - Λιθοι ζωντες· Living stones; each being instinct with the principle of life, which proceeds from him who is the foundation, called above λιθον ζωντα, a living stone.

[¶17] The metaphor in this and the following verse is as bold as it is singular; and commentators and critics have found it difficult to hit on any principle of explanation. In all metaphors there is something in the natural image that is illustrative of some chief moral property in the thing to be represented. But what analogy is there between the stones of a building and a multitude of human beings? We shall soon see. The Church of Christ, it is true, is represented under the figure of a house, or rather household; and as a household or family must have a place of residence, hence, by a metonymy, the house itself, or material building, is put for the household or family which occupies it, the container being put for the contained. This point will receive the fullest illustration if we have recourse to the Hebrew: in this language, בית beith signifies both a house and a family; בן ben a son; בת bath a daughter; and אבן eben a stone. Of all these nouns, בנה banah, he built, is, I believe, the common root. Now as בית beith, a house, is built of אבנים abanim, stones, hence בנה banah, he built, is a proper radix for both stones and building; and as בית beith, a family or household ([Psa 68:6]) is constituted or made up of בנים banim, sons, and בנות banoth daughters, hence the same root בנה banah, he built, is common to all; for sons and daughters build up or constitute a family, as stones do a building. Here, then, is the ground of the metaphor: the spiritual house is the holy or Christian family or household, this family or household is composed of the sons and daughters of God Almighty; and hence the propriety of living stones, because this is the living house or spiritual family. As a building rests upon a foundation, and this foundation is its support; so a family or household rests on the father, who is properly considered the foundation or support of the building. But as every father is mortal and transitory, none can be called a living stone, foundation, or support, but He who liveth for ever, and has life independent; so none but Jesus, who hath life in himself, i.e. independently, and who is the Way, the Truth, and the Life, can be a permanent foundation or support to the whole spiritual house. And as all the stones - sons and daughters, that constitute the spiritual building are made partakers of the life of Christ, consequently, they may with great propriety be called living stones, that is, sons and daughters of God, who live by Christ Jesus, because he lives in them. Now, following the metaphor; these various living stones become one grand temple, in which God is worshipped, and in which he manifests himself as he did in the temple of old. Every stone - son and daughter, being a spiritual sacrificer or priest, they all offer up praise and thanksgiving to God through Christ; and such sacrifices, being offered up in the name and through the merit of his Son, are all acceptable in his sight.

[¶18] This is the true metaphor, and which has not, as far as I know, ever been properly traced out. To talk of "stones being said to be alive as long as they are not cut out of the quarry, but continue to partake of that nourishment which circulates from vein to vein," is as unsatisfactory as it is unphilosophical; the other is the true metaphor, and explains every thing.

### Verse 6

[¶20] Behold, I lay in Sion - This intimates that the foundation of the Christian Church should be laid at Jerusalem; and there it was laid, for there Christ suffered, and there the preaching of the Gospel commenced.

[¶21] A chief corner stone - This is the same as the foundation stone; and it is called here the chief corner stone because it is laid in the foundation, at an angle of the building where its two sides form the ground work of a side and end wall. And this might probably be designed to show that, in Jesus, both Jews and Gentiles were to be united; and this is probably the reason why it was called a stone of stumbling, and rock of offense; for nothing stumbled, nothing offended the Jews so much as the calling of the Gentiles into the Church of God, and admitting them to the same privileges which had been before peculiar to the Jews.

[¶22] Elect, precious - Chosen and honorable. See on [1Pet 2:4].

[¶23] Shall not be confounded - These words are quoted from [Isa 28:16]; but rather more from the Septuagint than from the Hebrew text. The latter we translate, He that believeth shall not make haste - he who comes to God, through Christ, for salvation, shall never be confounded; he need not haste to flee away, for no enemy shall ever be able to annoy him.

### Verse 7

[¶25] Unto you therefore which believe - You, both Jews and Gentiles.

[¶26] He is precious - Ὑμιν ουν ἡ τιμη τοις πιστευουσιν· The honor is to you who believe; i.e. the honor of being in this building, and of having your souls saved through the blood of the Lamb, and becoming sons and daughters of God Almighty.

[¶27] Them which be disobedient - The Jews, who continue to reject the Gospel; that very person whom they reject is head of the corner - is Lord over all, and has all power in the heavens and the earth.

### Verse 8

[¶29] A stone of stumbling - Because in him all Jews and Gentiles who believe are united; and because the latter were admitted into the Church, and called by the Gospel to enjoy the same privileges which the Jews, as the peculiar people of God, had enjoyed for two thousand years before; therefore they rejected the Christian religion, they would have no partakers with themselves in the salvation of God. This was the true cause why the Jews rejected the Gospel; and they rejected Christ because he did not come as a secular prince. In the one case he was a stone of stumbling - he was poor, and affected no worldly pomp; in the other he was a rock of offense, for his Gospel called the Gentiles to be a peculiar people whom the Jews believed to be everlastingly reprobated, and utterly incapable of any spiritual good.

[¶30] Whereunto also they were appointed - Some good critics read the verse thus, carrying on the sense from the preceding: Also a stone of stumbling, and a rock of offense: The disobedient stumble against the word, (or doctrine), to which verily they were appointed. - Macknight.

[¶31] Mr. Wakefield, leaving out, with the Syriac, the clause, The stone which the builders disallowed, the same is made the head of the corner, reads [1Pet 2:7], [1Pet 2:8] thus: To you therefore who trust thereon, this stone is honorable; but to those who are not persuaded, (απειθουσι), it is a stone to strike upon and to stumble against, at which they stumble who believe not the word; and unto this indeed they were appointed; that is, they who believe not the word were appointed to stumble and fall by it, not to disbelieve it; for the word of the Lord is either a savor of life unto life, or death unto death, to all them that hear it, according as they receive it by faith, or reject it by unbelief. The phrase τιθεναι τινα εις τι is very frequent among the purest Greek writers, and signifies to attribute any thing to another, or to speak a thing of them; of which Kypke gives several examples from Plutarch; and paraphrases the words thus: This stumbling and offense, particularly of the Jews, against Christ, the corner stone, was long ago asserted and predicted by the prophets, by Christ, and by others; compare [Isa 8:14], [Isa 8:15]; [Mat 21:42], [Mat 21:44]; [Luk 2:34]; and [Rom 9:32], [Rom 9:33]. Now this interpretation of Kypke is the more likely, because it is evident that St. Peter refers to [Isa 8:14], [Isa 8:15] : And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem: and many among them shall stumble, and fall, and be broken, etc. The disobedient, therefore, being appointed to stumble against the word, or being prophesied of as persons that should stumble, necessarily means, from the connection in which it stands, and from the passage in the prophet, that their stumbling, falling, and being broken, is the consequence of their disobedience or unbelief; but there is no intimation that they were appointed or decreed to disobey, that they might stumble, and fall, and be broken. They stumbled and fell through their obstinate unbelief; and thus their stumbling and falling, as well as their unbelief, were of themselves, in consequence of this they were appointed to be broken; this was God's work of judgment. This seems to be the meaning which our Lord attaches to this very prophecy, which he quotes against the chief priests and elders, [Mat 21:44]. On the whole of these passages, see the notes on [Mat 21:42-44] (note).

### Verse 9

[¶33] Ye are a chosen generation - The titles formerly given to the whole Jewish Church, i.e. to all the Israelites without exception, all who were in the covenant of God by circumcision, whether they were holy persons or not, are here given to Christians in general in the same way; i.e. to all who believed in Christ, whether Jews or Gentiles, and who received baptism in the name of the Father, and of the Son, and of the Holy Ghost.

[¶34] The Israelites were a chosen or elected race, to be a special people unto the Lord their God, above all people that were upon the face of the earth, [Deu 7:6].

[¶35] They were also a royal priesthood, or what Moses calls a kingdom of priests, [Exo 19:6]. For all were called to sacrifice to God; and he is represented to be the King of that people, and Father of those of whom he was king; therefore they were all royal.

[¶36] They were a holy nation, [Exo 19:6]; for they were separated from all the people of the earth, that they might worship the one only true God, and abstain from the abominations that were in the heathen world.

[¶37] They were also a peculiar people, λαος εις περιποιησιν, a purchased people; סגלה segullah, a private property, belonging to God Almighty, [Deu 7:6]; none other having any right in them, and they being under obligation to God alone. All these things the apostle applies to the Christians, to whom indeed they belong, in their spirit and essence, in such a way as they could not belong to the Hebrews of old. But they were called to this state of salvation out of darkness - idolatry, superstition, and ungodliness, into his marvellous light - the Gospel dispensation, which, in reference to the discoveries it had made of God, his nature, will, and gracious promises towards mankind, differed as much from the preceding dispensation of the Jews, as the light of the meridian sun from the faint twinkling of a star. And they had these privileges that they might show forth the praises of Him who had thus called them; αρετας, the virtues, those perfections of the wisdom, justice, truth, and goodness of God, that shone most illustriously in the Christian dispensation. These they were to exhibit in a holy and useful life, being transformed into the image of God, and walking as Christ himself walked.

### Verse 10

[¶39] Which in time past were not a people - This is a quotation from [Hos 1:9], [Hos 1:10]; [Hos 2:23], where the calling of the Gentiles, by the preaching of the Gospel, is foretold. From this it is evident, that the people to whom the apostle now addresses himself had been Gentiles, covered with ignorance and superstition, and now had obtained mercy by the preaching of the Gospel of Christ.

### Verse 11

[¶41] As strangers and pilgrims - See the note on [Heb 11:13]. These were strangers and pilgrims in the most literal sense of the word, see [1Pet 1:1], for they were strangers scattered through Asia, Pontus, etc.

[¶42] Abstain from fleshly lusts - As ye are strangers and pilgrims, and profess to seek a heavenly country, do not entangle your affections with earthly things. While others spend all their time, and employ all their skill, in acquiring earthly property, and totally neglect the salvation of their souls; they are not strangers, they are here at home; they are not pilgrims, they are seeking an earthly possession: Heaven is your home, seek that; God is your portion, seek him. All kinds of earthly desires, whether those of the flesh or of the eye, or those included in the pride of life, are here comprised in the words fleshly lusts.

[¶43] Which war against the soul - Αἱτινες στρατευονται κατα της ψυχης· Which are marshalled and drawn up in battle array, to fight against the soul; either to slay it, or to bring it into captivity. This is the object and operation of every earthly and sensual desire. How little do those who indulge them think of the ruin which they produce!

## 700. 1 Peter · 5 of 12

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/700/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/700/#p-N

### Verse 12

[¶1] Having your conversation honest - Living in such a manner among the Gentiles, in whose country ye sojourn, as becomes the Gospel which ye profess.

[¶2] That whereas they speak against you as evil doers - In all the heathen countries, in the first age of the Church, the Christians and the Jews were confounded together; and as the latter mere everywhere exceedingly troublesome and seditious, the Christians shared in their blame, and suffered no small measure of obloquy and persecution on this very account. It was doubly necessary, therefore, that the Christians should be exceedingly cautious; and that their conduct should prove that, although many of them were of the same nation, yet they who had embraced Christianity differed widely in their spirit and conduct from those, whether Jews or Gentiles, who had not received the faith of Christ.

[¶3] In the day of visitation - I believe this refers to the time when God should come to execute judgment on the disobedient Jews, in the destruction of their civil polity, and the subversion of their temple and city. God did at that time put a remarkable difference between the Jews and the Christians: all the former were either destroyed or carried into slavery; not one of the latter: nor did they deserve it; for not one of them had joined in the sedition against the Roman government. That the day of visitation means a time in which punishment should be inflicted, is plain from [Isa 10:3] : And what will ye do in the Day of Visitation, and in the desolation which shall come from afar? To whom will ye flee for help? And where will ye leave your glory? Some think that by the phrase in this place is meant the time in which they should be brought before the heathen magistrates, who, after an impartial examination, should find them innocent, and declare them as such; by which God would be glorified, the work appearing to be his own. Others think that it signifies the time in which God should make them the offer of mercy by Jesus Christ. The words, however, may refer to the time in which the Christians should be called to suffer for the testimony of Christ; the heathens, seeing them bear their sufferings with unconquerable patience, were constrained to confess that God was with them; and not a few, from being spectators of their sufferings, became converts to Christianity,

### Verse 13

[¶5] Submit yourselves to every ordinance of man - In every settled state, and under every form of political government, where the laws are not in opposition to the laws of God, it may be very soundly and rationally said: "Genuine Christians have nothing to do with the laws but to obey them." Society and civil security are in a most dangerous state when the people take it into their heads that they have a right to remodel and change the laws. See the whole of this subject fully handled in the notes on [Rom 13:1], etc., to which I beg every reader, who may wish to know the political sentiments of this work, to have recourse.

[¶6] The words παση ανθρωπινη κτισει literally signify, not every ordinance of man, but every human creature; yet κτιζειν signifies sometimes to arrange, order, as well as to create, and therefore our translation may do: but as the apostle is evidently speaking here of magistracy, or legislative authority, and as the appointment of magistrates was termed a creating of them, it is better to understand the words thus, All the constituted authorities. So, Decem tribunos plebis per pontificem creaverunt; Cor. Nep. "They created ten tribunes of the plebeians, by the high priest." Carthagine quotannis annui bini reges creabantur; Caesar. "They created two kings every year at Carthage." Consules creantur Caesar et Servilius; Sallust. "Caesar and Servilius are created consuls." Creare ducem gerendo bello. "To create a general to conduct the war." The meaning of St. Peter appears to be this: the Jews thought it unlawful to obey any ruler that was not of their own stock; the apostle tells them they should obey the civil magistrate, let him be of what stock he may, whether a Jew or a Gentile, and let him exercise the government in whatsoever form. This is the general proposition: and then he instances emperors and their deputies; and, far from its being unlawful for them to obey a heathen magistrate, they were to do it for the Lord's sake, δια τον Κυριον, on account of the Lord, whose will it was, and who commanded it.

### Verse 14

[¶8] Or unto governors - By king as supreme, the Roman emperor is meant; and by governors, ἡγεμοσιν, are meant, leaders, governors, presidents, proconsuls, and other chief magistrates, sent by him into the provinces dependent on the Roman empire.

[¶9] For the punishment of evil doers - This was the object of their mission; they were to punish delinquents, and encourage and protect the virtuous.

### Verse 15

[¶11] For so is the will of God - God, as their supreme governor, shows them that it is his will that they should act uprightly and obediently at all times, and thus confound the ignorance of foolish men, who were ready enough to assert that their religion made them bad subjects. The word φιμουν, which we translate put to silence, signifies to muzzle, i.e., stop their mouths, leave them nothing to say; let them assert, but ever be unable to bring proof to support it.

### Verse 16

[¶13] As free - The Jews pretended that they were a free people, and owed allegiance to God alone; hence they were continually rebelling against the Roman government, to which God had subjected them because of their rebellion against him: thus they used their liberty for a cloak of maliciousness - for a pretext of rebellion, and by it endeavored to vindicate their seditious and rebellious conduct.

[¶14] But as the servants of God - These were free from sin and Satan, but they were the servants of God - bound to obey him; and, as he had made it their duty to obey the civil magistrate, they served God by submitting to every ordinance of man for the Lord's sake.

### Verse 17

[¶16] Honour all men - That is, Give honor to whom honor is due, [Rom 13:7]. Respect every man as a fellow creature, and as one who may be a fellow heir with you of eternal life; and therefore be ready to give him every kind of succor in your power.

[¶17] Love the brotherhood - All true Christians, who form one great family of which God is the head.

[¶18] Fear God - Who gives you these commandments, lest he punish you for disobedience.

[¶19] Honour the king - Pay that respect to the emperor which his high authority requires, knowing that civil power is of God; that the authority with which he, in the course of his providence, has invested him, must be respected in order to its being obeyed; and that if the man be even bad, and as a man be worthy of no reverence, yet he should be respected on account of his office. If respect be banished, subordination will flee with it, and anarchy and ruin will rise up in their place. Truly religious persons are never found in seditions. Hypocrites may join themselves with any class of the workers of iniquity, and say, Hail, brethren!

### Verse 18

[¶21] Servants, be subject - See the notes on [Eph 6:5]; [Col 3:22] (note); and [Tit 2:9] (note).

[¶22] With all fear - With all submission and reverence.

[¶23] The good and gentle - Those who are ever just in their commands, never requiring more work than is necessary or proper, and always allowing sufficient food and sufficient time.

[¶24] The froward - Σκολιοις· The crooked, perverse, unreasonable morose, and austere. Your time belongs to your master; obey him in every thing that is not sinful; if he employs you about unreasonable or foolish things, let him answer for it. He may waste your time, and thus play the fool with his own property; you can only fill up your time: let him assign the work; it is your duty to obey.

### Verse 19

[¶26] For this is thankworthy - If, in a conscientious discharge of your duty, you suffer evil, this is in the sight of God thankworthy, pleasing, and proper; it shows that you prefer his authority to your own ease, peace, and emolument; it shows also, as Dr. Macknight has well observed, that they considered their obligation to relative duties not to depend on the character of the person to whom they were to be performed, nor on their performing the duties they owed to their servants, but on the unalterable relations of things established by God.

### Verse 20

[¶28] For what glory is it - It appears from this that the poor Christians, and especially those who had been converted to Christianity while in a state of slavery, were often grievously abused, they were buffeted because they were Christians, and because they would not join with their masters in idolatrous worship.

### Verse 21

[¶30] Hereunto were ye called - Ye were called to a state of suffering when ye were called to be Christians; for the world cannot endure the yoke of Christ, and they that will live godly in Christ must suffer persecution; they will meet with it in one form or other.

[¶31] Christ also suffered for us - And left us the example of his meekness and gentleness; for when he was reviled, he reviled not again. Ye cannot expect to fare better than your master; imitate his example, and his Spirit shall comfort and sustain you. Many MSS. and most of the versions, instead of Christ also suffered for Us, leaving Us, etc., read, suffered for You, leaving You, etc. This reading, which I think is genuine, is noticed in the margin.

### Verse 22

[¶33] Who did no sin - He suffered, but not on account of any evil he had either done or said. In deed and word he was immaculate, and yet he was exposed to suffering; expect the same, and when it comes bear it in the same spirit. It is very likely that the apostle mentions guile, because those who do wrong generally strive to screen themselves by prevarication and lies. These words appear to be a quotation from [Isa 53:9].

### Verse 23

[¶35] But committed himself - Though he could have inflicted any kind of punishment on his persecutors, yet to give us, in this respect also, an example that we should follow his steps, he committed his cause to him who is the righteous Judge. To avoid evil tempers, and the uneasiness and danger of avenging ourselves, it is a great advantage in all such cases to be able to refer our cause to God, and to be assured that the Judge of all the earth will do right.

[¶36] The Vulgate, one copy of the Itala, St. Cyprian, and Fulgentius, read, Tradebat autem judicanti se injuste; "He delivered himself to him who judged unrighteously;" meaning Pontius Pilate. Some critics approve of this reading, but it has not sufficient evidence to recommend it as genuine.

### Verse 24

[¶38] Who his own self - Not another in his place, as some anciently supposed, because they thought it impossible that the Christ should suffer.

[¶39] Bare our sins in his own body - Bore the punishment due to our sins. In no other sense could Christ bear them. To say that they were so imputed to him as if they had been his own, and that the Father beheld him as blackened with imputed sin, is monstrous, if not blasphemous.

[¶40] That we, being dead to sins - Ἱνα ταις ἁμαρτιαις απογενομενοι· That we, being freed from sin - delivered out of its power, and from under its tyranny.

[¶41] Should live unto righteousness - That righteousness should be our master now, as sin was before. He is speaking still lo servants who were under an oppressive yoke, and were cruelly used by their masters, scourged, buffeted, and variously maltreated.

[¶42] By whose stripes ye were healed - The apostle refers here to [Isa 53:4-6]; and he still keeps the case of these persecuted servants in view, and encourages them to suffer patiently by the example of Christ, who was buffeted and scourged, and who bore all this that the deep and inveterate wounds, inflicted on their souls by sin, might be healed.

### Verse 25

[¶44] For ye were as sheep going astray - Formerly ye were not in a better moral condition than your oppressors; ye were like stray sheep, in the wilderness of ignorance and sin, till Christ, the true and merciful Shepherd, called you back from your wanderings, by sending you the Gospel of his grace.

[¶45] Bishop of your souls - Unless we consider the word bishop as a corruption of the word επισκοπος episcopos, and that this literally signifies an overseer, an inspector, or one that has the oversight, it can convey to us no meaning of the original. Jesus Christ is the Overseer of souls; he has them continually under his eye; he knows their wants, wishes, dangers, etc., and provides for them. As their shepherd, he leads them to the best pastures, defends them from their enemies, and guides them by his eye. Jesus is the good Shepherd that laid down his life for his sheep. All human souls are inexpressibly dear to him, as they are the purchase of his blood. He is still supreme Bishop or Overseer in his Church. He alone is Episcopus episcoporum, "the Bishop of bishops;" a title which the Romish pontiffs have blasphemously usurped. But this is not the only attribute of Jesus on which they have laid sacrilegious hands. And besides this, with force and with cruelty have they ruled the sheep: but the Lord is breaking the staff of their pride, and delivering the nations from the bondage of their corruption. Lord, let thy kingdom come!

## 701. 1 Peter · 6 of 12

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### Introduction

[¶1] The duty of wives to their husbands, how they are to be adorned, and be in subjection as Sarah was to Abraham, [1Pet 3:1-6]. The duty of husbands to their wives, [1Pet 3:7]. How to obtain happiness, and live a long and useful life, [1Pet 3:8-11]. God loves and succours them that do good; but his face is against the wicked, [1Pet 3:12], [1Pet 3:13]. They should suffer persecution patiently, and be always ready to give a reason of the hope that is in them; and preserve a good conscience, though they suffered for righteousness, [1Pet 3:14-17]. Christ suffered for us, and was put to death in the flesh, but quickened by the Spirit, [1Pet 3:18]. How he preached to the old world, while Noah was preparing the ark, [1Pet 3:19], [1Pet 3:20]. The salvation of Noah and his family a type of baptism, [1Pet 3:21]. Christ is ascended to heaven, all creatures being subject to him, [1Pet 3:22].

### Verse 1

[¶3] Ye wives, be in subjection - Consider that your husband is, by God's appointment, the head and ruler of the house; do not, therefore, attempt to usurp his government; for even though he obey not the word - is not a believer in the Christian doctrine, his rule is not thereby impaired; for Christianity never alters civil relations: and your affectionate, obedient conduct will be the most likely means of convincing him of the truth of the doctrine which you have received.

[¶4] Without the word - That your holy conduct may be the means of begetting in them a reverence for Christianity, the preaching of which they will not hear. See the notes on [1Cor 14:34], and the other places referred to in the margin.

### Verse 2

[¶6] Chaste conversation - with fear - While they see that ye join modesty, chastity, and the purest manners, to the fear of God. Or perhaps fear, φοβος, is taken, as in [Eph 5:33], for the reverence due to the husband.

### Verse 3

[¶8] Whose adorning - Κοσμος. See the note on [Heb 9:1], where the word κοσμος, world or ornament, is defined; and also the note on [Gen 2:1].

[¶9] Plaiting the hair, and of wearing of gold - Plaiting the hair, and variously folding it about the head, was the most ancient and most simple mode of disposing of this chief ornament of the female head. It was practised anciently in every part of the east, and is so to the present day in India, in China, and also in Barbary. It was also prevalent among the Greeks and Romans, as ancient gems, busts, and statues, still remaining, sufficiently declare. We have a remarkable instance of the plaiting of the hair in a statue of Agrippina, wife of Germanicus, an exact representation of which may be seen in a work of Andre Lens, entitled Le Costume de Peuple de I' Antiquite, pl. 33. Many plates in the same work show the different modes of dressing the hair which obtained among the Egyptians, Greeks, Romans, Persians, and other nations. Thin plates of gold were often mixed with the hair, to make it appear more ornamental by the reflection of light and of the solar rays. Small golden buckles were also used in different parts; and among the Roman ladies, pearls and precious stones of different colors. Pliny assures us, Hist. Nat., l. ix. c. 35, that these latter ornaments were not introduced among the Roman women till the time of Sylla, about 110 years before the Christian era. But it is evident, from many remaining monuments, that in numerous cases the hair differently plaited and curled was the only ornament of the head. Often a simple pin, sometimes of ivory, pointed with gold, seemed to connect the plaits. In monuments of antiquity the heads of the married and single women may be known, the former by the hair being parted from the forehead over the middle of the top of the head, the latter by being quite close, or being plaited and curled all in a general mass.

[¶10] There is a remarkable passage in Plutarch, Conjugalia Praecept., c. xxvi., very like that in the text: Κοσμος γαρ εστιν, ὡς ελεγε Κρατης, το κοσμουν· κοσμει δε το κοσμιωτεραν γυναικα ποιουν· ποιει δε ταυτην ου χρυσος, ουτε σμαραγδος, ουτε κοκκος, αλλ' ὁσα σεμνοτητος, ευταξιας, αιδους εμφασιν περιτιθησιν· Opera a Wyttenb., vol. i., page 390. "An ornament, as Crates said, is that which adorns. The proper ornament of a woman is that which becomes her best. This is neither gold, nor pearls, nor scarlet; but those things which are an evident proof of gravity, regularity, and modesty." The wife of Phocion, a celebrated Athenian general, receiving a visit from a lady who was elegantly adorned with gold and jewels, and her hair with pearls, took occasion to call the attention of her guest to the elegance and costliness of her dress, remarking at the same time, "My ornament is my husband, now for the twentieth year general of the Athenians." Plut., in vit. Phoc. How few Christian women act this part! Women are in general at as much pains and cost in their dress, as if by it they were to be recommended both to God and man. It is, however, in every case, the argument either of a shallow mind, or of a vain and corrupted heart.

### Verse 4

[¶12] The hidden man of the heart - Ὁ κρυπτος της καρδιας ανθρωπος. This phrase is of the same import with that of St. Paul, [Rom 7:22], ὁ εσω ανθρωπος, the inner man; that is, the soul, with the whole system of affections and passions. Every part of the Scripture treats man as a compound being: the body is the outward or visible man; the soul, the inward, hidden, or invisible man. The term ανθρωπος, man, is derived, according to the best etymologists, from ανα τρεπων ωπα, turning the face upward. This derivation of the word is beautifully paraphrased by Ovid. The whole passage is beautiful; and, though well known, I shall insert it. After speaking of the creation and formation of all the irrational animals, he proceeds thus: - "Sanctius his animal, mentisque capacius altae

[¶13] Deerat adhuc, et quod dominari in caetera posset.

[¶14] Natus Homo est: sive hunc divino semine fecit

[¶15] Ille opifex rerum, mundi melioris origo;

[¶16] Sive recens tellus, seductaque nuper ab alto

[¶17] Aethere, cognati retinebat semina coeli. -

[¶18] Pronaque cum spectent animalia caetera terram,

[¶19] Os Homini Sublime Dedit; Coelumque Tueri

[¶20] Jussit, et erectos ad sidera tollere veltus."

[¶21] Metam, lib. i. ver. 76. "A creature of a more exalted kind

[¶22] Was wanting yet, and then was Man design'd;

[¶23] Conscious of thought, of more capacious breast,

[¶24] For empire form'd, and fit to rule the rest.

[¶25] Whether with particles of heavenly fire

[¶26] The God of nature did his soul inspire,

[¶27] Or earth but new divided from the sky,

[¶28] Which still retain'd th' ethereal energy. -

[¶29] Thus, while the mute creation downward bend

[¶30] Their sight, and to their earthly mother tend,

[¶31] Man looks aloft, and with erected eyes

[¶32] Beholds his own hereditary skies."

[¶33] Dryden.

[¶34] The word ανθρωπος, man, is frequently applied to the soul, but generally with some epithet. Thus ὁ εσω ανθρωπος, the inner man, [Rom 7:22], to distinguish it from the body, which is called ὁ εξω ανθρωπος, the outer man, [2Cor 4:16]; ὁ κρυπτος ανθρωπος, the hidden man, as in the text; ὁ καινος ανθρωπος, the new man, the soul renewed in righteousness, [Eph 2:15], to distinguish him from ὁ παλαιος ανθρωπος, the old man, that is, man unregenerate or in a state of sin, [Rom 6:6]. And the soul is thus distinguished by the Greek philosophers.

[¶35] A meek and quiet spirit - That is, a mind that will not give provocation to others, nor receive irritation by the provocation of others. Meekness will prevent the first; quietness will guard against the last.

[¶36] Great price - All the ornaments placed on the head and body of the most illustrious female, are, in the sight of God, of no worth; but a meek and silent spirit are, in his sight, invaluable, because proceeding from and leading to himself, being incorruptible, surviving the ruins of the body and the ruins of time, and enduring eternally.

### Verse 5

[¶38] For after this manner - Simplicity reigned in primitive times; natural ornaments alone were then in use. Trade and commerce brought in luxuries; and luxury brought pride, and all the excessive nonsense of Dress. No female head ever looks so well as when adorned with its own hair alone. This is the ornament appointed by God. To cut it off or to cover it is an unnatural practice; and to exchange the hair which God has given for hair of some other color, is an insult to the Creator. How the delicacy of the female character can stoop to the use of false hair, and especially when it is considered that the chief part of this kind of hair was once the natural property of some ruffian soldier, who fell in battle by many a ghastly wound, is more than I can possibly comprehend. See the notes on [1Cor 11:14-16] (note); and [1Tim 2:9] (note).

[¶39] Who trusted in God - The women who trust Not in God are fond of dress and frippery; those who trust in God follow nature and common sense.

[¶40] Being in subjection unto their own husbands - It will rarely be found that women who are fond of dress, and extravagant in it, have any subjection to their husbands but what comes from mere necessity. Indeed, their dress, which they intend as an attractive to the eyes of others, is a sufficient proof that they have neither love nor respect for their own husbands. Let them who are concerned refute the charge.

### Verse 6

[¶42] Even as Sara obeyed - Almost the same words are in Rab. Tanchum, fol. 9, 3: "The wife of Abraham reverenced him, and called him lord, as it is written, [Gen 18:12] : And my lord is old." The words of the apostle imply that she acknowledged his superiority, and her own subjection to him, in the order of God.

[¶43] Whose daughters ye are - As Abraham is represented the father of all his male believing descendants, so Sara is represented as the mother of all her believing female posterity. A son of Abraham is a true believer; a daughter of Sarah is the same.

[¶44] As long as ye do well - For you cannot maintain your relationship to her longer than ye believe; and ye cannot believe longer than ye continue to obey.

## 702. 1 Peter · 7 of 12

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/702/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/702/#p-N

[¶0] And are not afraid with any amazement - It is difficult to extract any sense out of this clause. The original is not very easy; Μη φοβουμεναι μηδεμιαν πτοησιν may be rendered, And not fearing with any terror. If ye do well, and act conscientiously your part as faithful wives, ye will at no time live under the distressing apprehension of being found out, or terrified at every appearance of the discovery of infidelities, or improper conduct. Being not guilty of these, you will not have occasion to fear detection. On this subject a learned man has quoted these words, which I have produced elsewhere, [Eph 6:14] : - - hic murus aheneus esto,

[¶1] Nil conscire sibi, nulla pallescere culpa. "Let this be my brazen wall, to be self-convicted of no private delinquency, nor to change color at being charged with a fault."

[¶2] Happy is the wife, and happy is the husband, who can conscientiously adopt the saying.

### Verse 7

[¶4] Dwell with them according to knowledge - Give your wives, by no species of unkind carriage, any excuse for delinquency. How can a man expect his wife to be faithful to him, if he be unfaithful to her? and vice versa.

[¶5] Giving honor unto the wife - Using your superior strength and experience in her behalf, and thus honouring her by becoming her protector and support. But the word τιμη honor, signifies maintenance as well as respect; - maintain, provide for the wife.

[¶6] As - the weaker vessel - Being more delicately, and consequently more slenderly, constructed. Roughness and strength go hand in hand; so likewise do beauty and frailty. The female has what the man wants - beauty and delicacy. The male has what the female wants - courage and strength. The one is as good in its place as the other: and by these things God has made an equality between the man and the woman, so that there is properly very little superiority on either side. See the note on [1Thes 4:4].

[¶7] Being heirs together - Both the man and woman being equally called to eternal glory: and as prayer is one great means of obtaining a meetness for it, it is necessary that they should live together in such a manner as to prevent all family contentions, that they may not be prevented, by disputes or misunderstandings, from uniting daily in this most important duty - family and social prayer.

### Verse 8

[¶9] Be ye all of one mind - Unity, both in the family and in the Church, being essentially necessary to peace and salvation. See on [Rom 12:16] (note); [Rom 15:5] (note).

[¶10] Having compassion - Συμπαθεις· Being sympathetic; feeling for each other; bearing each other's burdens.

[¶11] Love as brethren - Φιλαδελφοι· Be lovers of the brethren.

[¶12] Pitiful - Ευσπλαγχνοι· Tender-hearted; let your bowels yearn over the distressed and afflicted.

[¶13] Courteous - Φιλοφρονες· Be friendly-minded; acquire and cultivate a friendly disposition. But instead of this word, ταπεινοφρονες, be humble-minded, is the reading of ABC, more than twenty others, with the Syriac, Arabic of Erpen, Coptic, Armenian, Slavonic, and some of the fathers. This is probably the true reading, and Griesbach has admitted it into the text.

### Verse 9

[¶15] Not rendering evil for evil - Purposing, saying, doing nothing but good; and invariably returning good for evil.

[¶16] Ye are thereunto called - This is your calling - your business in life, to do good, and to do good for evil, and to implore God's blessing even on your worst enemies. And this is not only your duty, but your interest; for in so doing you shall obtain God's blessing, even life for evermore.

### Verse 10

[¶18] For he that will love life - This is a quotation from [Psa 34:12-16], as it stands in the Septuagint; only the aorist of the imperative is changed from the second into the third person, etc. He who wishes to live long and prosperously, must act as he is here directed.

[¶19] 1. He must refrain from evil-speaking, lying, and slandering.

[¶20] 2. He must avoid flattery and fair speeches, which cover hypocritical or wicked intentions.

[¶21] 3. He must avoid evil, keep going away εκκλινατω, from evil.

[¶22] 4. He must do good; he must walk in the way of righteousness.

[¶23] 5. He must live peaceably with all men; seek peace where it has been lost; restore it where it has been broken; and pursue it where it seems to be flying away.

[¶24] He who lives thus must live happy in himself. And as excess in action and passion always tends to the shortening of life, and nothing preys on the constitution more than disorderly passions, he must live not only happiest but longest who avoids them. It is an edifying story that is told in the book Mussar, chap. 1., quoted by Rosenmuller: "A certain person, travelling through the city, continued to call out, Who wants the elixir of life? The daughter of Rabbi Joda heard him, and told her father. He said, Call the man in. When he came in, the rabbi said, What is that elixir of life thou sellest? He answered, Is it not written, What man is he that loveth life, and desireth to see good days, let him refrain his tongue from evil, and his lips from speaking guile? This is the elixir of life, and is found in the mouth of man."

### Verse 12

[¶26] The eyes of the Lord are over the righteous - That is, He is continually under God's notice and his care; God continually watches for him and watches over him, and he is under his constant protection.

[¶27] And his ears are open unto their prayers - The original is very emphatic: The eyes of the Lord are upon the righteous, and his ears to their prayers. The righteous man ever attracts the Divine notice, and wherever he is, there is the ear of God; for, as every righteous man is a man of prayer, wherever he prays, there is the ear of God, into which the prayer, as soon as formed, enters.

[¶28] But the face of the Lord - Far from his eye being upon them, or his ear open to their requests, (for prayer they have none), his face, his approbation, his providence and blessing, are turned away from them; and he only looks upon them to abhor them, and to turn the arm of his justice against them.

### Verse 13

[¶30] Who is he that will harm you - Is it possible that a man can be wretched who has God for his friend? "All the devices which the devil or wicked men work against such must be brought to naught, and by the providence of his goodness be dispersed."

[¶31] If ye be followers, etc. - Εαν Του Αγαθου μιμηται γενησθε· If ye be imitators of the good One, i.e. of God. Ὁ Αγαθος, the good One, is one of God's prime epithets, see [Mat 19:17], and Satan is distinguished by the reverse, ὁ πονηρος, the Evil one, [Mat 13:19] (note). Instead of μιμηται, followers, or rather imitators, ζηλωται, zealous of what is good, is the reading of ABC, fifteen others, both the Syriac, Erpen's Arabic, the Coptic, Ethiopic, Armenian and Vulgate, with some of the fathers. This is a very probable reading, and Griesbach has placed it in the margin as a candidate for the place of that in the text.

### Verse 14

[¶33] But and if ye suffer - God may permit you to be tried and persecuted for righteousness' sake, but this cannot essentially harm you; he will press even this into your service, and make it work for your good.

[¶34] Happy are ye - This seems to refer to [Mat 5:10], etc. Blessed or happy, are ye when men persecute you, etc. It is a happiness to suffer for Christ; and it is a happiness, because if a man were not holy and righteous the world would not persecute him, so he is happy in the very cause of his sufferings.

[¶35] Be not afraid of their terror - Τον δε φοβον αυτων μη φοβηθητε· Fear not their fear; see [Isa 8:12]. Sometimes fear is put for the object of a man's religious worship; see [Gen 31:42]; [Pro 1:26], and the place in Isaiah just quoted. The exhortation may mean, Fear not their gods, they can do you no hurt; and supposing that they curse you by them, yet be not troubled; "He who fears God need have no other fear."

### Verse 15

[¶37] But sanctify the Lord God in your hearts - To sanctify God may signify to offer him the praises due to his grace, but as to sanctify literally signifies to make holy, it is impossible that God should be thus sanctified. We have often already seen that ἁγιαζω signifies to separate from earth, that is, from any common use or purpose, that the thing or person thus separated may be devoted to a sacred use. Perhaps we should understand Peter's words thus: Entertain just notions of God; of his nature, power, will, justice, goodness, and truth. Do not conceive of him as being actuated by such passions as men; separate him in your hearts from every thing earthly, human, fickle, rigidly severe, or capriciously merciful. Consider that he can neither be like man, feel like man, nor act like man. Ascribe no human passions to him, for this would desecrate not sanctify him. Do not confine him in your conceptions to place, space, vacuity, heaven, or earth; endeavor to think worthily of the immensity and eternity of his nature, of his omniscience, omnipresence, and omnipotence. Avoid the error of the heathens, who bound even their Dii Majores, their greatest gods, by fate, as many well-meaning Christians do the true God by decrees; conceive of him as infinitely free to act or not act, as he pleases. Consider the goodness of his nature; for goodness, in every possible state of perfection and infinitude, belongs to him. Ascribe no malevolence to him; nor any work, purpose, or decree, that implies it: this is not only a human passion, but a passion of fallen man. Do not suppose that he can do evil, or that he can destroy when he might save; that he ever did, or ever can, hate any of those whom he made in his own image and in his own likeness, so as by a positive decree to doom them, unborn, to everlasting perdition, or, what is of the same import, pass them by without affording them the means of salvation, and consequently rendering it impossible for them to be saved. Thus endeavor to conceive of him; and, by so doing, you separate him from all that is imperfect, human, evil, capricious, changeable, and unkind. Ever remember that he has wisdom without error, power, without limits, truth without falsity, love without hatred, holiness without evil, and justice without rigour or severity on the one hand, or capricious tenderness on the other. In a word, that he neither can be, say, purpose, or do, any thing that is not infinitely just, holy, wise, true, and gracious; that he hates nothing that he has made; and has so loved the world, the whole human race, as to give his only-begotten Son to die for them, that they might not perish, but have everlasting life. Thus sanctify the Lord God in your hearts, and you will ever be ready to give a reason of the hope that is in you to every serious and candid inquirer after truth. Most religious systems and creeds are incapable of rational explanation, because founded on some misconception of the Divine nature. "They set at odds heaven's jarring attributes,

[¶38] And with one excellence another wound."

[¶39] The system of humanizing God, and making him, by our unjust conceptions of him, to act as ourselves would in certain circumstances, has been the bane of both religion and piety; and on this ground infidels have laughed us to scorn. It is high time that we should no longer know God after the flesh; for even if we have known Jesus Christ after the flesh, we are to know him so no more.

[¶40] What I have written above is not against any particular creed of religious people, it is against any or all to whom it may justly apply, it may even be against some portions of my own; for even in this respect I am obliged daily to labor to sanctify the Lord God in my heart, to abstract him from every thing earthly and human, and apprehend him as far as possible in his own essential nature and attributes through the light of his Spirit and the medium of his own revelation. To act thus requires no common effort of soul: and just apprehensions of this kind are not acquired without much prayer, much self-reflection, much time, and much of the grace and mercy of God.

[¶41] Instead of τον Θεον, God, ABC, four others, both the Syriac, Erpen's Arabic, the Coptic, Vulgate, and Armenian, with Clement and Fulgentius, read τον Χριστον, Christ. Sanctify Christ in your hearts. This reading is at least equal to the other in the authorities by which it is supported; but which was written by St. Peter we know not.

[¶42] A reason of the hope - An account of your hope of the resurrection of the dead and eternal life in God's glory. This was the great object of their hope, as Christ was the grand object of their faith.

[¶43] The word απολογια, which we translate answer, signifies a defense; from this we have our word apology, which did not originally signify an excuse for an act, but a defense of that act. The defences of Christianity by the primitive fathers are called apologies. See the note on [Act 21:1].

[¶44] With meekness and fear - Several excellent MSS. add the word αλλα, but, here, and it improves the sense considerably: Be ready always to give an answer to every man that asketh you a reason of the hope that is in you, But with meekness and fear. Do not permit your readiness to answer, nor the confidence you have in the goodness of your cause, to lead you to answer pertly or superciliously to any person; defend the truth with all possible gentleness and fear, lest while you are doing it you should forget his presence whose cause you support, or say any thing unbecoming the dignity and holiness of the religion which you have espoused, or inconsistent with that heavenly temper which the Spirit of your indwelling Lord must infallibly produce.

## 703. 1 Peter · 8 of 12

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/703/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/703/#p-N

### Verse 16

[¶1] Having a good conscience - The testimony of God in your own soul, that in simplicity and godly sincerity you have your conversation in the world. See on the term conscience at the end of Hebrews.

[¶2] Whereas they speak evil of you - See the same sentiment in [1Pet 2:11] and the note there.

### Verse 17

[¶4] For it is better - See on [1Pet 2:19], [1Pet 2:20] (note).

### Verse 18

[¶6] Christ also hath once suffered - See the notes on [Rom 5:6]; [Heb 9:28] (note).

[¶7] Put to death in the flesh - In his human nature.

[¶8] But quickened by the Spirit - That very dead body revived by the power of his Divinity. There are various opinions on the meaning of this verse, with which I need not trouble the reader, as I have produced that which is most likely.

### Verse 19

[¶10] By which - Spirit, his own Divine energy and authority.

[¶11] He went and preached - By the ministry of Noah, one hundred and twenty years.

[¶12] Unto the spirits in prison - The inhabitants of the antediluvian world, who, having been disobedient, and convicted of the most flagrant transgressions against God, were sentenced by his just law to destruction. But their punishment was delayed to see if they would repent; and the long-suffering of God waited one hundred and twenty years, which were granted to them for this purpose; during which time, as criminals tried and convicted, they are represented as being in prison - detained under the arrest of Divine justice, which waited either for their repentance or the expiration of the respite, that the punishment pronounced might be inflicted. This I have long believed to be the sense of this difficult passage, and no other that I have seen is so consistent with the whole scope of the place. That the Spirit of God did strive with, convict, and reprove the antediluvians, is evident from [Gen 6:3] : My Spirit shall not always strive with man, forasmuch as he is flesh; yet his days shall be one hundred and twenty years. And it was by this Spirit that Noah became a preacher of righteousness, and condemned that ungodly world, [Heb 11:7], who would not believe till wrath - Divine punishment, came upon them to the uttermost. The word πνευμασι, spirits, is supposed to render this view of the subject improbable, because this must mean disembodied spirits; but this certainly does not follow, for the spirits of just men made perfect, [Heb 12:23], certainly means righteous men, and men still in the Church militant; and the Father of spirits, [Heb 12:9], means men still in the body; and the God of the spirits of all flesh, [Num 16:22]; [Num 27:16], means men not in a disembodied state.

[¶13] But even on this word there are several various readings; some of the Greek MSS. read πνευματι, in spirit, and one Πνευματι Ἁγιῳ, in the Holy Spirit. I have before me one of the first, if not the very first edition of the Latin Bible; and in it the verse stands thus: In quo et hiis, qui in carcere erant, Spiritualiter veniens praedicavit; "by which he came spiritually, and preached to them that were in prison."

[¶14] In two very ancient MSS. of the Vulgate before me, the clause is thus: In quo et his qui in carcere erant Spiritu venient praedicavit; "in which, coming by the Spirit, he preached to those who were in prison." This is the reading also in the Complutensian Polyglot.

[¶15] Another ancient MS. in my possession has the words nearly as in the printed copy: In quo et hiis qui in carcere Conclusi erant Spiritualiter veniens praedicavit; "in which, coming spiritually, he preached to those who were Shut Up in prison."

[¶16] Another MS., written about a.d. 1370, is the same as the printed copy.

[¶17] The common printed Vulgate is different from all these, and from all the MSS. of the Vulgate which I have seen in reading spiritibus, "to the spirits."

[¶18] In my old MS. Bible, which contains the first translation into English ever made, the clause is the following: In whiche thing and to hem that weren closid togyder in prison, hi commynge in Spirit, prechide. The copy from which this translation was taken evidently read conclusi erdnt, with one of the MSS. quoted above, as closid togyder proves.

[¶19] I have quoted all these authorities from the most authentic and correct copies of the Vulgate, to show that from them there is no ground to believe that the text speaks of Christ's going to hell to preach the Gospel to the damned, or of his going to some feigned place where the souls of the patriarchs were detained, to whom he preached, and whom he delivered from that place and took with him to paradise, which the Romish Church holds as an article of faith.

[¶20] Though the judicious Calmet holds with his Church this opinion, yet he cannot consider the text of St. Peter as a proof of it. I will set down his own words: Le sentiment qui veut que Jesus Christ soit descendu aux enfers, pour annoncer sa venue aux anciens patriarches, et pour les tirer de cette espece de prison, ou ils Pattendoient si long tems, est indubitable; et nous le regardons comme un article de notre foi: mais on peut douter que ce soit le sens de Saint Pierre en cet endroit. "The opinion which states that Jesus Christ descended into hell, to announce his coming to the ancient patriarchs, and to deliver them from that species of prison, where they had so long waited for him, is incontrovertible; and we (the Catholics) consider it as an article of our faith: but we may doubt whether this be the meaning of St. Peter in this place." Some think the whole passage applies to the preaching of the Gospel to the Gentiles; but the interpretation given above appears to me, after the fullest consideration, to be the most consistent and rational, as I have already remarked.

### Verse 20

[¶22] When once the long-suffering of God waited - In Pirkey Aboth, cap. v. 2, we have these words: "There were ten generations from Adam to Noah, that the long-suffering of God might appear; for each of these generations provoked him to anger, and went on in their iniquity, till at last the deluge came."

[¶23] Were saved by water - While the ark was preparing, only Noah's family believed; these amounted to eight persons; and these only were saved from the deluge δι' ὑδατος, on the water: all the rest perished in the water; though many of them, while the rains descended, and the waters daily increased, did undoubtedly humble themselves before God, call for mercy, and receive it; but as they had not repented at the preaching of Noah, and the ark was now closed, and the fountains of the great deep broken up, they lost their lives, though God might have extended mercy to their souls.

### Verse 21

[¶25] The like figure whereunto, etc. - Dr. Macknight has translated this verse so as to make the meaning more clear: By which (water) the antitype baptism (not the putting away of the filth of the flesh, but the answer of a good conscience towards God) now saveth us also, through the resurrection of Jesus Christ.

[¶26] He remarks that the relative ᾡ being in the neuter gender, its antecedent cannot be κιβωτος, the ark, which is feminine, but ὑδωρ, water, which is neuter.

[¶27] There are many difficulties in this verse; but the simple meaning of the place may be easily apprehended. Noah believed in God; walked uprightly before him, and found grace in his sight; he obeyed him in building the ark, and God made it the means of his salvation from the waters of the deluge. Baptism implies a consecration and dedication of the soul and body to God, the Father, Son, and Holy Spirit. He who is faithful to his baptismal covenant, taking God through Christ, by the eternal Spirit, for his portion, is saved here from his sins; and through the resurrection of Christ from the dead, has the well-grounded hope of eternal glory. This is all plain; but was it the deluge, itself, or the ark, or the being saved by that ark from the deluge, that was the antitype of which St. Peter speaks? Noah and his family were saved by water; i.e. it was the instrument of their being saved through the good providence of God. So the water of baptism, typifying the regenerating influence of the Holy Spirit, is the means of salvation to all those who receive this Holy Spirit in its quickening, cleansing efficacy. Now as the waters of the flood could not have saved Noah and his family, had they not made use of the ark; so the water of baptism saves no man, but as it is the means of his getting his heart purified by the Holy Spirit, and typifying to him that purification. The ark was not immersed in the water; had it been so they must all have perished; but it was borne up on the water, and sprinkled with the rain that fell from heaven. This text, as far as I can see, says nothing in behalf of immersion in baptism; but is rather, from the circumstance mentioned above, in favor of sprinkling. In either case, it is not the sprinkling, washing, or cleansing the body, that can be of any avail to the salvation of the soul, but the answer of a good conscience towards God - the internal evidence and external proof that the soul is purified in the laver of regeneration, and the person enabled to walk in newness of life. We are therefore strongly cautioned here, not to rest in the letter, but to look for the substance.

### Verse 22

[¶29] Who is gone into heaven - Having given the fullest proof of his resurrection from the dead, and of his having accomplished the end for which he came into the world.

[¶30] On the right hand of God - In the place of the highest dignity, honor, and influence.

[¶31] The Vulgate, one copy of the Itala, Augustine, Fulgentius, Cassiodorus, and Bede, have the following remarkable addition after the above words: Deglutiens mortem, ut vitae aeternae haeredes efficeremur. "Having abolished (swallowed down) death, that we might be made heirs of eternal life." But this addition is found in no Greek copy, nor in any other of the ancient versions.

[¶32] Angels and authorities and powers - That is, all creatures and beings, both in the heavens and in the earth, are put under subjection to Jesus Christ. He has all power in the heavens and in the earth. He alone can save; and he alone can destroy. None need fear who put their trust in him, as he can do whatsoever he will in behalf of his followers, and has good and evil spirits under his absolute command. Well may his enemies tremble, while his friends exult and sing. He can raise the dead, and save to the uttermost all that come unto the Father through him.

[¶33] If he have all power, if angels and authorities and powers be subject to him, then he can do what he will, and employ whom he will. To raise the dead can be no difficulty to him, because he has power over all things. He created the world; he can destroy it, and he can create it anew. We can conceive nothing too difficult for Omnipotence. This same omnipotent Being is the friend of man. Why then do we not come to him with confidence, and expect the utmost salvation of which our souls and bodies are capable?

### Introduction

[¶35] We should suffer patiently, after the example of Christ, [1Pet 4:1]. And no longer live according to our former custom, but disregard the scoffs of those who are incensed against us because we have forsaken their evil ways, who are shortly to give account to God for their conduct, [1Pet 4:2-5]. How the Gospel was preached to Jews and Gentiles, [1Pet 4:6]. As the end of all things was at hand, they should be sober, watchful, charitable, benevolent, good stewards of the bounty of Providence; and, when called to instruct others, speak as the oracles of God, [1Pet 4:7-11]. Of the persecutions and trials which were coming upon them, and how they were to suffer so as not to disgrace their Christian character, [1Pet 4:12-16]. Judgment was about to begin at the house of God, and even the righteous would escape with difficulty from the calamities coming upon the Jews; but they must continue in well-doing, and thus commit the keeping of their souls to their faithful Creator, [1Pet 4:17-19].

### Verse 1

[¶37] As Christ hath suffered - He is your proper pattern; have the same disposition he had; the same forgiving spirit, with meekness, gentleness, and complete self-possession.

[¶38] He that hath suffered in the flesh, hath ceased from sin - This is a general maxim, if understood literally: The man who suffers generally reflects on his ways, is humbled, fears approaching death, loathes himself because of his past iniquities, and ceases from them; for, in a state of suffering, the mind loses its relish for the sins of the flesh, because they are embittered to him through the apprehension which he has of death and judgment; and, on his application to God's mercy, he is delivered from his sin.

[¶39] Some suppose the words are to be understood thus: "Those who have firmly resolved, if called to it, to suffer death rather than apostatize from Christianity, have consequently ceased from, or are delivered from, the sin of saving their lives at the expense of their faith." Others think that it is a parallel passage to [Rom 6:7], and interpret it thus: "He that hath mortified the flesh, hath ceased from sin." Dr. Bentley applies the whole to our redemption by Christ: He that hath suffered in the flesh hath died for our sins. But this seems a very constrained sense.

### Verse 2

[¶41] That he no longer should live - in the flesh - Governed by the base principle of giving up his faith to save his life; to the lusts of men - according to the will of his idolatrous persecutors; but to the will of God; which will of God is, that he should retain the truth, and live according to its dictates, though he should suffer for it.

### Verse 3

[¶43] The time past of our life - This is a complete epitome of the Gentile or heathen state, and a proof that those had been Gentiles to whom the apostle wrote.

[¶44] 1. They walked in lasciviousness, εν ασελγειαις· every species of lechery, lewdness, and impurity.

## 704. 1 Peter · 9 of 12

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[¶0] 2. In lusts, επιθυμιαις· strong irregular appetites, and desires of all kinds.

[¶1] 3. In excess of wine, οινοφλυγιαις· wine, and φλυω, to be hot, or to boil; to be inflamed with wine; they were in continual debauches.

[¶2] 4. In revellings, κωμοις· lascivious feastings, with drunken songs, etc. See the note on [Rom 13:13].

[¶3] 5. In banquetings, ποτοις· wine feasts, drinking matches, etc.

[¶4] 6. In abominable idolatries, αθεμιτοις ειδωλολατρειαις· that is, the abominations practised at their idol feasts, where they not only worshipped the idol, but did it with the most impure, obscene, and abominable rites.

[¶5] This was the general state of the Gentile world; and with this monstrous wickedness Christianity had everywhere to struggle.

### Verse 4

[¶7] They think it strange - Ξενιζονται· They wonder and are astonished at you, that ye can renounce these gratifications of the flesh for a spiritual something, the good of which they cannot see.

[¶8] Excess of riot - Ασωτιας αναχυσιν· Flood of profligacy; bearing down all rule, order, and restraints before it.

[¶9] Speaking evil of you - Βλασφημουντες· Literally, blaspheming; i.e. speaking impiously against God, and calumniously of you.

### Verse 5

[¶11] To judge the quick and the dead - They shall give account of these irregularities to Him who is prepared to judge both the Jews and the Gentiles. The Gentiles, previously to the preaching of the Gospel among them, were reckoned to be dead in trespasses and sins, [Eph 2:1-5]; under the sentence of death, because they had sinned. The Jews had at least, by their religious profession, a name to live; and by that profession were bound to give to God.

### Verse 6

[¶13] Was the Gospel preached also to them that are dead - This is a most difficult verse; the best translations I have seen of it are the following: - "For this indeed was the effect of the preaching of the Gospel to the dead, (the unconverted Gentiles), that some will be punished as carnal men; but others, (those converted to Christianity), lead a spiritual life unto God." - Wakefield. "For this purpose hath the Gospel been preached even to the dead, (i.e. the Gentiles), that although they might be condemned, indeed, by men in the flesh, (their persecutors), yet they might live eternally by God in the Spirit." - Macknight. "For this cause was the Gospel preached to them that were dead; that they who live according to men in the flesh, may be condemned; but that they who live according to God in the Spirit, may live." - Knatchbull.

[¶14] There are as many different translations of this verse, and comments upon it, as there are translators and commentators. That of Sir Norton Knatchbull, could the Greek text bear it, appears the most simple; but that of Dr. Macknight, which is nearly the sense given by Mr. Wesley in his Paraphrase, is more likely to be the true one among those already proposed.

[¶15] But if the apostle had the same fact in view which he mentions, [1Pet 3:19], [1Pet 3:20], then the antediluvians are the persons intended: For this cause - that Christ is prepared to judge the quick and the dead, and to dispense righteous judgment in consequence of having afforded them every necessary advantage, was the Gospel preached by Noah to them also who are dead - the antediluvian world, then dead in trespasses and sins, and condemned to death by the righteous judgment of God; but in his great compassion he afforded them a respite, that though they were condemned as men in the flesh, (for this was their character; my Spirit will not always strive with man, forasmuch as he is Flesh, [Gen 6:3]), yet, hearing this Gospel by Noah, they may believe, and live according to God in the Spirit - live a blessed life in eternity according to the mercy of God, who sent his Spirit to strive with them. This appears to me to be the most consistent sense; especially as the apostle seems to refer to what he had said of the Spirit of Christ in Noah preaching to the spirits in prison - the rebellions that lived before the flood. See the notes on [1Pet 3:19-20] (note).

### Verse 7

[¶17] But the end of all things is at hand - I think that here also St. Peter keeps the history of the deluge before his eyes, finding a parallel to the state of the Jews in his own time in that of the antediluvians in the days of Noah. In [Gen 6:13], God said unto Noah, The end of all flesh is come before me. This was spoken at a time when God had decreed the destruction of the world by a flood. Peter says, The end of all things is at hand; and this he spoke when God had determined to destroy the Jewish people and their polity by one of the most signal judgments that ever fell upon any nation or people.

[¶18] In a very few years after St. Peter wrote this epistle, even taking it at the lowest computation, viz., a.d. 60 or 61, Jerusalem was destroyed by the Romans. To this destruction, which was literally then at hand, the apostle alludes when he says, The end of all things is at hand; the end of the temple, the end of the Levitical priesthood, the end of the whole Jewish economy, was then at hand.

[¶19] If these words could be taken in any general sense, then we might say to every present generation, The end of all things is at hand; the end of all the good which the wicked enjoy, and the end of all the evil which the righteous suffer.

[¶20] Be - sober, and watch unto prayer - Be sober - make a prudent and moderate use of all you possess; and watch against all occasions of sin; and pray for the supporting hand of God to be upon you for good, that ye may escape the destruction that is coming upon the Jews, and that ye may be saved from among them when the scourge comes.

### Verse 8

[¶22] Have fervent charity - Αγαπην εκτενη· Intense love; for love shall cover a multitude of sins. A loving disposition leads us to pass by the faults of others, to forgive offenses against ourselves, and to excuse and lessen, as far as is consistent with truth, the transgressions of men. It does not mean that our love to others will induce God to pardon our offenses. See the note on [Jam 5:20].

### Verse 9

[¶24] Use hospitality - Be ever ready to divide your bread with the hungry, and to succor the stranger. See on [Heb 13:2] (note).

[¶25] Without grudging - Ανευ γογγυσμων· Without grumblings. Do nothing merely because it is commanded, but do it from love to God and man; then it will be without grumbling.

### Verse 10

[¶27] Hath received the gift - Χαρισμα· A gift; any blessing of providence or grace. I cannot think that the word means here the Holy Ghost, or any of his supernatural gifts or influences; it may include those, but it signifies any thing given by the mere mercy and bounty of God: but perhaps in this place it may signify some or any office in the Church; and this sense, indeed, the connection seems to require.

[¶28] Stewards of the manifold grace - Whatever gifts or endowments any man may possess, they are properly speaking, not his own; they are the Lord's property, and to be employed in his work, and to promote his glory.

### Verse 11

[¶30] If any man speak - In order to explain or enforce God's word, and edify his neighbor, let him do it as those did to whom the living oracles were committed: they spoke as they were inspired by the Holy Ghost. Those, therefore, at Pontus, etc., who undertook to teach others, should speak by the same influence; or, if not under this immediate influence, should speak as or according to the oracles already delivered, grounding all their exhortations and doctrines on some portion of that revelation already given. This command is sent to every man upon earth in holy orders, in pretended holy orders, or pretending to holy orders. Their teaching should be what the oracles of God, the Holy Scriptures, teach and authenticate.

[¶31] Of the ability which God giveth - Perhaps the ministering here may refer to the care of the poor, and the ability is the quantum of means which God may have placed in their hands; and they are to minister this as coming immediately from God, and lead the minds of the poor to consider him as their benefactor, that he in all things may be glorified through Christ Jesus. This is implied in the essence of any charitable act: the actor is not the author, God is the author; and the poor man should be taught to consider him as his immediate benefactor. Those who give any thing as from themselves, rob God; for to him the praise for all good, and the dominion over all men and things, belong for ever and ever.

### Verse 12

[¶33] Think it not strange concerning the fiery trial - Πυρωσει· The burning. The metaphor is old, but noble; it represents the Christians at Pontus as having fire cast upon them for the trying of their faith, as gold is tried by fire, [1Pet 1:7], to which the apostle alludes - Macknight.

[¶34] St. Peter returns here to what he had often touched upon in this epistle, namely, to exhort the Christians to behave with patience and integrity under their present severe persecution; to which purpose he uses the following arguments: -

[¶35] First, He intimates that it was not a strange or unusual thing for the people of God to be persecuted.

[¶36] Secondly, That if they suffered here as Christ did, they should hereafter be glorified with him.

[¶37] Thirdly, Besides the prospect of that future glory; they had at present the Spirit of God for their support and comfort.

[¶38] Fourthly, That it was an honor for any of them to suffer, not as a malefactor, but as a Christian.

[¶39] Fifthly, Though the afflictions began with the Christians, yet the weight of the storm would fall upon the unbelievers. From these considerations he exhorted them to persevere in their duty, and trust all events with God. See Dodd.

### Verse 14

[¶41] If ye be reproached for the name of Christ - To be reproached for the name of Christ is to be reproached for being a Christian, that is, for being like Christ. This is the highest honor to which any man can arrive in this world, and therefore the apostle says to such? Happy are ye.

[¶42] The Spirit of glory and of God resteth upon you - As this Divine Spirit rested upon Jesus, so does it rest upon his persecuted followers. There is a various reading here, και δυναμεως, and of power, which is found in some of the chief MSS., (the Codex Alexandrinus, and above twenty others), the later Syriac, all the Arabic, Coptic, Ethiopic, Armenian, Vulgate, some copies of the Itala, Athanasius, Theophylact, Cyprian, and Cassiodorus; and in them the whole verse reads thus: If ye be reproached for the name of Christ, happy are ye; for the Spirit of glory, And of Power, and of God, resteth upon you. This is agreeable to our Lord's words, [Mat 5:11], [Mat 5:12]. So that what constituted them unhappy in the sight of the world was their chief happiness in the sight of God; they carried Christ the fountain of blessedness in their heart, and therefore could not be unhappy.

[¶43] On their part he is evil spoken of - Κατα μεν αυτους βλασφημειται, κατα δε ὑμας δοξαζεται· By them he is blasphemed, by you he is honored.

## 705. 1 Peter · 10 of 12

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### Verse 15

[¶1] But let none of you suffer - as a busybody in other men's matters - Αλλοτριοεπισκοπος· The inspector of another; meddling with other people's concerns, and forgetting their own; such persons are hated of all men. But some think that meddling with those in public office is here intended, as if he had said: Meddle not with the affairs of state, leave public offices and public officers to their own master, strive to live peaceably with all men, and show yourselves to be humble and unaspiring.

### Verse 16

[¶3] Yet if - as a Christian - If he be persecuted because he has embraced the Christian faith, let him not be ashamed, but let him rather glorify God on this very account. Christ suffered by the Jews because he was holy; Christians suffer because they resemble him.

[¶4] The word Χριστιανος, Christian, is used only here and in [Act 11:26]; [Act 26:28]. See the note on the [Act 11:26] (note).

### Verse 17

[¶6] Judgment must begin at the house of God - Our Lord had predicted that, previously to the destruction of Jerusalem, his own followers would have to endure various calamities; see [Mat 24:9], [Mat 24:21], [Mat 24:22]; [Mar 13:12], [Mar 13:13]; [Joh 16:2], etc. Here his true disciples are called the house or family of God. That the converted Jews suffered much from their own brethren, the zealots, or factions into which the Jews were at that time divided, needs little proof; and some interpreters think that this was in conformity to the purpose of God, ([Mat 23:35] : That on you may come all the righteous blood shed from the foundation of the world), "that the Jewish Christians were to be involved in the general punishment; and that it was proper to begin at them as a part of the devoted Jewish nation, notwithstanding they were now become the house of God, because the justice of God would thereby be more illustriously displayed." See Macknight. But probably the word κριμα, which we here translate judgment, may mean no more than affliction and distress; for it was a Jewish maxim that, when God was about to pour down some general judgment, he began with afflicting his own people in order to correct and amend them, that they might be prepared for the overflowing scourge. In Bava Kama, fol. 60, 1, we have the same sentiment, and in nearly the same words, as in Peter, viz.: "God never punishes the world but because of the wicked, but he always begins with the righteous first. The destroyer makes no difference between the just and the unjust, only he begins first with the righteous." See [Eze 9:1-7], where God orders the destroyer to slay both old and young in the city: But, said he, begin at my sanctuary.

[¶7] And if it first begin at us - Jews, who have repented, and believed on the Son of God; what shall the end be of them - the Jews who continue impenitent, and obey not the Gospel of God? Here is the plainest reference to the above Jewish maxim; and this, it appears, was founded upon the text which St. Peter immediately quotes.

### Verse 18

[¶9] And if the righteous scarcely be saved - If it shall be with extreme difficulty that the Christians shall escape from Jerusalem, when the Roman armies shall come against it with the full commission to destroy it, where shall the ungodly and the sinner appear? Where shall the proud Pharisaic boaster in his own outside holiness, and the profligate transgressor of the laws of God, show themselves, as having escaped the Divine vengeance? The Christians, though with difficulty, did escape, every man; but not one of the Jews escaped, whether found in Jerusalem or elsewhere.

[¶10] It is rather strange, but it is a fact, that this verse is the Septuagint translation of [Pro 11:31] : Behold, the righteous shall be recompensed in the earth; much more the wicked and the sinner. For this the Septuagint and St. Peter have, If the righteous scarcely be saved, where shall the ungodly and the sinner appear? Such a latitude of construction can scarcely be accounted for. The original is this: הן צדיק בארץ ישלם אף כי רשע וחוטא hen tsaddik baarets yeshullam aph ki rasha vechote: "Behold, to the righteous it shall be returned on the earth; and also to the wicked and the transgressor."

[¶11] The Chaldee paraphrast has given this a different turn: Behold, the righteous shall be strengthened in the earth; but the ungodly and the sinners shall be consumed from the earth.

[¶12] The Syriac thus: If the righteous scarcely live, the ungodly and the sinner where shall he stand?

[¶13] The Arabic is nearly the same as the Septuagint and the apostle; the Vulgate follows the Hebrew.

[¶14] I have on several occasions shown that, when Cestius Gallus came against Jerusalem, many Christians were shut up in it; when he strangely raised the siege the Christians immediately departed to Pella in Coele-syria, into the dominions of King Agrippa, who was an ally of the Romans, and there they were in safety; and it appears, from the ecclesiastical historians, that they had but barely time to leave the city before the Romans returned under the command of Titus, and never left the place till they had destroyed the temple, razed the city to the ground, slain upwards of a million of those wretched people, and put an end to their civil polity and ecclesiastical state.

### Verse 19

[¶16] Suffer according to the will of God - A man suffers according to the will of God who suffers for righteousness' sake; and who, being reviled, reviles not again.

[¶17] Commit the keeping of their souls - Place their lives confidently in his hand, who, being their Creator, will also be their preserver, and keep that safely which is committed to his trust. God is here represented as faithful, because he will always fulfill his promises, and withhold no good thing from them that walk uprightly.

[¶18] But they had no reason to hope that he would care for their lives and souls unless they continued in well-doing. He who is employed in God's work will have God's protection. The path of duty ever was, and ever will be, the only way of safety.

[¶19] 1. The apostle recommends fervent charity - unfeigned love both to God and man. It is well said of this grace that it is a universal virtue which ought to precede, accompany, and follow, all others. A charity which has God for its principle, and Jesus Christ for its pattern, never faileth. If our charity be extensive enough to cover all the defects of our neighbor in bearing with them; that of God is sufficient to cover all the sins of a sincere penitent by blotting them out. If we ought to be charitable to all, it is after the example of our heavenly Father, who is loving to every man, and hateth nothing that he has made. 2 The difficulty of escaping the corruption that is in the world is great; and, consequently, the danger of losing our souls. In this great work, watchfulness, prayer; faith, and obedience, are indispensably necessary. He who does not walk with God here cannot see nor enjoy him hereafter.

### Introduction

[¶21] Directions to the elders to feed the flock of God, and not to be lord over God's heritage, that when the chief Shepherd does appear, they may receive a crown of glory, [1Pet 5:1-4]. The young are to submit themselves to the elder, and to humble themselves under the mighty hand of God, and cast all their care upon him, [1Pet 5:5-7]. They should be sober and watchful, because their adversary the devil is continually seeking their destruction, whom they are to resist, steadfast in the faith, [1Pet 5:8], [1Pet 5:9]. They are informed that the God of all grace had called them to his eternal glory, [1Pet 5:10-11]. Of Silvanus, by whom this epistle was sent, [1Pet 5:12]. Salutations from the Church at Babylon, [1Pet 5:13]. The apostolic benediction, [1Pet 5:14].

### Verse 1

[¶23] The elders which are among you - In this place the term πρεσβυτεροι, elders or presbyters is the name of an office. They were as pastors or shepherds of the flock of God, the Christian people among whom they lived. They were the same as bishops, presidents, teachers and deacons, [Act 14:23]; [1Tim 5:17]. And that these were the same as bishops the next verse proves.

[¶24] Who am also an elder - Συμπρεσβυτερος· A fellow elder; one on a level with yourselves. Had he been what the popes of Rome say he was - the prince of the apostles; and head of the Church, and what they affect to be - mighty secular lords, binding the kings of the earth in chains, and their nobles in fetters of iron; could he have spoken of himself as he here does? It is true that the Roman pontiffs, in all their bulls, each style themselves servus servorum Dei, servant of the servants of God, while each affects to be rex regum, king of kings, and vicar of Jesus Christ. But the popes and the Scriptures never agree.

[¶25] A witness of the sufferings of Christ - He was with Christ in the garden; he was with him when he was apprehended. and he was with him in the high priest's hall. Whether he followed him to the cross we know not; probably he did not, for in the hall of the high priest he had denied him most shamefully; and, having been deeply convinced of the greatness of his crime, it is likely he withdrew to some private place, to humble himself before God, and to implore mercy. He could, however, with the strictest propriety, say, from the above circumstances, that he was a witness of the sufferings of Christ.

[¶26] A partaker of the glory - He had a right to it through the blood of the Lamb; he had a blessed anticipation of it by the power of the Holy Ghost; and he had the promise from his Lord and Master that he should be with him in heaven, to behold his glory; [Joh 17:21], [Joh 17:24].

### Verse 2

[¶28] Feed the flock - Do not fleece the flock.

[¶29] Taking the oversight - Επισκοπουντες· Discharging the office of bishops or superintendents. This is another proof that bishop and presbyter were the same order in the apostolic times, though afterwards they were made distinct.

[¶30] Not by constraint - The office was laborious and dangerous, especially in these times of persecution; it is no wonder then that even those who were best qualified for the office should strive to excuse themselves with a genuine Nolo episcopari, "I am unwilling to be a bishop."

[¶31] Not for filthy lucre - Could the office of a bishop, in those early days, and in the time of persecution, be a lucrative office? Does not the Spirit of God lead the apostle to speak these things rather for posterity than for that time? See the notes on [1Tim 3:3].

[¶32] But of a ready mind - Doing all for Christ's sake, and through love to immortal souls.

### Verse 3

[¶34] Neither as being lords over God's heritage - This is the voice of St. Peter in his catholic epistle to the catholic Church! According to him there are to be no lords over God's heritage, the bishops and presbyters who are appointed by the head of the Church are to feed the flock, to guide and to defend it, not to fleece and waste it; and they are to look for their reward in another world, and in the approbation of God in their consciences. And in humility, self-abasement, self-renunciation, and heavenly-mindedness, they are to be ensamples, τυποι, types, to the flock, moulds of a heavenly form, into which the spirits and lives of the flock may be cast, that they may come out after a perfect pattern. We need not ask, Does the Church that arrogates to itself the exclusive title of Catholic, and do its supreme pastors, who affect to be the successors of Peter and the vicars of Jesus Christ, act in this way? They are in every sense the reverse of this. But we may ask, Do the other Churches, which profess to be reformed from the abominations of the above, keep the advice of the apostle in their eye? Have they pastors according to God's own heart, who feed them with knowledge and understanding? [Jer 3:15]. Do they feed themselves, and not the flock? Are they lords over the heritage of Christ, ruling with a high eclesiastico-secular hand, disputing with their flocks about penny-farthing tithes and stipends, rather than contending for the faith once delivered to the saints? Are they heavenly moulds, into which the spirits and conduct of their flocks may be cast? I leave those who are concerned to answer these questions; but I put them, in the name of God, to all the preachers in the land. How many among them properly care for the flock? Even among those reputed evangelical teachers, are there not some who, on their first coming to a parish or a congregation, make it their first business to raise the tithes and the stipends, where, in all good conscience, there was before enough, and more than enough, to provide them and their families with not only the necessaries, but all the conveniences and comforts of life? conveniences and comforts which neither Jesus Christ nor his servant Peter ever enjoyed. And is not the great concern among ministers to seek for those places, parishes, and congregations, where the provision is the most ample, and the work the smallest? Preacher or minister, whosoever thou art, who readest this, apply not the word to thy neighbor, whether he be state-appointed, congregation-appointed, or self-appointed; take all to thyself; mutato nomine de Te fabula narratur. See that thy own heart, views, and conduct be right with God; and then proceed to the next verse.

### Verse 4

[¶36] When the chief Shepherd - That is, the Lord Jesus Christ, whose is the flock, and who provides the pasture, and from whom, if ye are legally called to the most awful work of preaching the Gospel, ye have received your commission; when he shall appear to judge the world in righteousness, ye who have fed his flock, who have taken the superintendency of it, not by constraint, nor for filthy lucre's sake, not as lords over the heritage, but with a ready mind, employing body, soul, spirit, time and talents, in endeavoring to pluck sinners as brands from eternal burnings, and build up the Church of Christ on its most holy faith; Ye shall receive a crown of glory that fadeth not away, an eternal nearness and intimacy with the ineffably glorious God; so that ye who have turned many to righteousness shall shine, not merely as stars, but as suns in the kingdom of your Father! O ye heavenly-minded, diligent, self-denying pastors after God's own heart, whether ye be in the Church established by the state, or in those divisions widely separated from, or nearly connected with it, take courage; preach Jesus; press through all difficulties in the faith of your God; fear no evil while meditating nothing but good. Ye are stars in the right hand of Jesus, who walks among your golden candlesticks, and has lighted that lamp of life which ye are appointed to trim; fear not, your labor in the Lord cannot be in vain! Never, never can ye preach one sermon in the spirit of your office, which the God of all grace shall permit to be unfruitful; ye carry and sow the seed of the kingdom by the command and on the authority of your God; ye sow it, and the heavens shall drop down dew upon it. Ye may go forth weeping, though bearing this precious seed; but ye shall doubtless come again with rejoicing, bringing your sheaves with you. Amen, even so, Lord Jesus!

### Verse 5

[¶38] Likewise, ye younger - Νεωτεροι probably means here inferiors, or those not in sacred offices; and may be understood as referring to the people at large who are called to obey them that have the rule over them in the Lord. In this sense our Lord, it appears, uses the word, [Luk 22:26].

[¶39] Be subject one to another - Strive all to serve each other; let the pastors strive to serve the people, and the people the pastors; and let there be no contention, but who shall do most to oblige and profit all the rest.

[¶40] Be clothed with humility - To be clothed with a thing or person is a Greek mode of speech for being that thing or person with which a man is said to be clothed. Be ye truly humble; and let your outward garb and conduct be a proof of the humility of your hearts. Εγκομβωμα, from the original word εγκομβωσασθε, signifies often an outward ornamental garment, tied in different places with knots or bows, probably ornamented all over with bows or knots of different coloured ribands, silk twist, etc. But it also signifies the outward garment worn by servants, slaves, girls, and shepherds, which was rather intended to be the guard of the other garments than an ornament to those thus dressed: and I am rather inclined to take it in this sense than in the former; for as the apostle calls upon them to be subject to each other, he desires them to put on humility, as the encomboma or servant's dress, that they may appear to be such as were ready to serve; and that he cannot refer to this article of clothing as an ornament the next words sufficiently prove: God resisteth the Proud, and giveth grace to the Humble - the proud, with all their ornaments, God resists; while those who are clothed with the humble garment he adorns.

### Verse 6

[¶42] Humble yourselves - Those who submit patiently to the dispensations of God's providence he lifts up; those who lift themselves up, God thrusts down.

[¶43] If we humble not ourselves under God's grace, he will humble us under his judgments. Those who patiently submit to him, he exalts in due time; if his hand be mighty to depress, it is also mighty to exalt.

### Verse 7

[¶45] Casting all your care - Την μεριμναν· Your anxiety, your distracting care, on him, for he careth for you, ὁτι αυτω μελει περι ὑμων, for he meddles or concerns himself, with the things that interest you. Whatever things concern a follower of God, whether they be spiritual or temporal, or whether in themselves great or small, God concerns himself with them; what affects them affects him; in all their afflictions he is afflicted. He who knows that God cares for him, need have no anxious cares about himself. This is a plain reference to [Psa 55:22] : Cast thy burden upon the Lord, and he will sustain thee. He will bear both thee and thy burden.

## 706. 1 Peter · 11 of 12

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/706/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/706/#p-N

### Verse 8

[¶1] Be sober - Avoid drunkenness of your senses, and drunkenness in your souls; be not overcharged with the concerns of the world.

[¶2] Be vigilant - Awake, and keep awake; be always watchful; never be off your guard; your enemies are alert, they are never off theirs.

[¶3] Your adversary the devil - This is the reason why ye should be sober and vigilant; ye have an ever active, implacable, subtle enemy to contend with. He walketh about - he has access to you everywhere; he knows your feelings and your propensities, and informs himself of all your circumstances; only God can know more and do more than he, therefore your care must be cast upon God.

[¶4] As a roaring lion - Satan tempts under three forms:

[¶5] 1. The subtle serpent; to beguile our senses, pervert our judgment, and enchant our imagination.

[¶6] 2. As an angel of light; to deceive us with false views of spiritual things, refinements in religion, and presumption on the providence and grace of God.

[¶7] 3. As a roaring lion; to bear us down, and destroy us by violent opposition, persecution, and death. Thus he was acting towards the followers of God at Pontus, etc., who were now suffering a grievous persecution.

[¶8] Walketh about - Traversing the earth; a plain reference to [Job 2:2], which see.

[¶9] Seeking whom he may devour - Τινα καταπιῃ· Whom he may gulp down. It is not every one that he can swallow down: those who are sober and vigilant are proof against him, these he May Not swallow down; those who are drunken with the cares of this world, etc., and are unwatchful, these he May swallow down. There is a beauty in this verse, and a striking apposition between the first and last words, which I think have not been noticed: Be sober, νηψατε from νη, not, and πιειν to drink; do not drink, do not swallow down: and the word καταπιῃ, from κατα, down, and πιειν, to drink. If you swallow strong drink down, the devil will swallow you down. Hear this, ye drunkards, topers, tipplers, or by whatsoever name you are known in society, or among your fellow sinners. Strong drink is not only the way to the devil, but the devil's way into you; and Ye are such as the devil particularly May swallow down.

### Verse 9

[¶11] Whom resist - Stand against him, αντιστητε. Though invulnerable, he is not unconquerable: the weakest follower of God can confound and overpower him, if he continue steadfast in the faith - believing on the Son of God, and walking uprightly before him. To a soul thus engaged he can do no damage.

[¶12] The same afflictions are accomplished in your brethren - It is the lot of all the disciples of Christ to suffer persecution. The brotherhood, αδελφοτης, the Christian Church, everywhere is exposed to the assaults of men and devils; you are persecuted by the heathen among whom ye live, and from among whom ye are gathered into the fold of Christ: but even those who profess the same faith with you, and who are resident among the Jews, (for so I think εν κοσμῳ, in the world, is here to be understood), are also persecuted, both heathens and Jews being equally opposed to the pure and holy doctrines of the Gospel. Any man who has read the Greek Testament with any attention must have observed a vast number of places in which the word κοσμος, which we translate world, means the Jewish people and the Jewish state, and nothing else.

### Verse 10

[¶14] But the God of all grace - The Fountain of infinite compassion, mercy, and goodness. Mohammed has conveyed this fine description of the Divine Being in the words with which he commences every surat or chapter of his Koran, two excepted; viz.;

[¶15] Bismillahi arrahmani arraheemi.

[¶16] Of which the best translation that can be given is that of the apostle, In the name of the God of all grace; the God who is the most merciful and the most compassionate, who is an exuberant Fountain of love and compassion to all his intelligent offspring.

[¶17] Who hath called us - By the preaching of the Gospel.

[¶18] Unto his eternal glory - To the infinite felicity of the heavenly state.

[¶19] By Christ Jesus - Through the merit of his passion and death, by the influence of his Holy Spirit, by the precepts of his Gospel, and by the splendor of his own example.

[¶20] After that ye have suffered a while - Ολιγον παθοντας· Having suffered a little time; that is, while ye are enduring these persecutions, God will cause all to work together for your good.

[¶21] Make you perfect - Καταρτισει, στηριξει, σθενωσει, θεμελιωσει· All these words are read in the future tense by the best MSS. and versions.

[¶22] He will make you perfect. - Καταρτισει· Put you in complete joint as the timbers of a building.

[¶23] Stablish - Στηριξει· Make you firm in every part; adapt you strongly to each other, so that you may be mutual supports, the whole building being one in the Lord.

[¶24] Strengthen - Σθενωσει· Cramp and bind every part, so that there shall be no danger of warping, splitting, or falling.

[¶25] Settle - Θεμελιωσει· Cause all to rest so evenly and firmly upon the best and surest foundation, that ye may grow together to a holy temple in the Lord: in a word, that ye may be complete in all the mind that was in Christ; supported in all your trials and difficulties; strengthened to resist and overcome all your enemies; and after all abide, firmly founded, in the truth of grace. All these phrases are architectural; and the apostle has again in view the fine image which he produced [1Pet 2:5] (note).

### Verse 11

[¶27] To him - The God of all grace, be glory - l honor and praise be ascribed, and dominion - e government of heaven, earth, and hell, for ever - rough time, and ever - rough eternity. Amen - be it, so let it be, and so it shall be. Amen and Amen!

### Verse 12

[¶29] By Silvanus, a faithful brother unto you, as I suppose - To say the least of this translation, it is extremely obscure, and not put together with that elegance which is usual to our translators. I see no reason why the clause may not be thus translated: I have written to you, as I consider, briefly, by Silvanus, the faithful brother. On all hands it is allowed that this Silvanus was the same as Silas, Paul's faithful companion in travel, mentioned [Act 15:40]; [Act 16:19]; and, if he were the same, Peter could never say as I suppose to his faith and piety: but he might well say this to the shortness of his epistle, notwithstanding the many and important subjects which it embraced. See the Syriac, Vulgate, etc. If the words be applied to Silvanus, they must be taken in a sense in which they are often used: "I conclude him to be a trustworthy person; one by whom I may safely send this letter; who will take care to travel through the different regions in Asia, Pontus, Galatia, and Bithynia; read it in every Church; and leave a copy for the encouragement and instruction of Christ's flock." And in such a state of the Church, in such countries, no ordinary person could have been intrusted with such a message.

[¶30] Exhorting - Calling upon you to be faithful, humble, and steady.

[¶31] And testifying - Επιμαρτυρων, Earnestly witnessing, that it is the true grace - the genuine Gospel of Jesus Christ, in which ye stand, and in which ye should persevere to the end.

### Verse 13

[¶33] The Church that is at Babylon - After considering all that has been said by learned men and critics on this place, I am quite of opinion that the apostle does not mean Babylon in Egypt, nor Jerusalem, nor Rome as figurative Babylon, but the ancient celebrated Babylon in Assyria, which was, as Dr. Benson observes, the metropolis of the eastern dispersion of the Jews; but as I have said so much on this subject in the preface, I beg leave to refer the reader to that place.

[¶34] Instead of Babylon, some MSS. mentioned by Syncellus in his Chronicon have Ιοππῃ, Joppa; and one has Ῥωμῃ, Rome, in the margin, probably as the meaning, according to the writer, of the word Babylon.

[¶35] Elected together with you - Συνεκλεκτη· Fellow elect, or elected jointly with you. Probably meaning that they, and the believers at Babylon, received the Gospel about the same time. On the election of those to whom St. Peter wrote, see the notes on [1Pet 1:2].

[¶36] And ...Marcus my son - This is supposed to be the same person who is mentioned [Act 12:12], and who is known by the name of John Mark; he was sister's son to Barnabas, [Col 4:10], his mother's name was Mary, and he is the same who wrote the gospel that goes under his name. He is called here Peter's son, i.e. according to the faith, Peter having been probably the means of his conversion. This is very likely, as Peter seems to have been intimate at his mother's house. See the account, [Act 12:6-17].

### Verse 14

[¶38] Greet ye one another with a kiss of charity - See the notes on [Rom 16:16], and on [1Cor 16:20] (note). In the above places the kiss is called a holy kiss; here, φιληματι αγαπης, a kiss of Love; i.e. as a mark of their love to each other, in order that misunderstandings might be prevented. But ten or twelve MSS., with the Syriac, Arabic, Armenian, and Vulgate, have ἁγιῳ, holy; salute one another with a Holy kiss. The difference is not great.

[¶39] Peace be with you all - May all prosperity, spiritual and temporal, be with all that are in Christ Jesus - at are truly converted to him, and live in his Spirit obedient to his will.

[¶40] Amen - Is wanting, as usual, in some of the principal MSS. and versions.

[¶41] The subscriptions are, as in other cases, various.

[¶42] In the Versions:

[¶43] The end of the First Epistle of the Apostle Peter. - Syriac.

[¶44] The First Catholic Epistle of Peter the apostle is ended. - Syriac Philoxenian.

## 707. 1 Peter · 12 of 12

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/707/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/707/#p-N

[¶0] The end of the Epistle of St. Peter; may his supplication preserve us!

[¶1] Amen. Praise be to the Lord of never ending and eternal glory! Amen. - Arabic.

[¶2] The First Epistle of Peter is completed; may his intercession be with us!

[¶3] Amen, and Amen. - Aethiopic, Nothing in the Coptic.

[¶4] Nothing in the printed Vulgate.

[¶5] The end of the First Epistle of St. Peter. - Complutensian Polyglott.

[¶6] The First Epistle of St. Peter is ended. - Bib. Vulgat. Edit. Princ.

[¶7] In the Manuscripts:

[¶8] The First of Peter. - Codex Alexand. and Codex Vatican.

[¶9] Written from Rome. - A MS. of the twelfth century,

[¶10] The end of the First Catholic Epistle of Peter, written from Rome. - A MS. of the thirteenth century.

[¶11] These later subscriptions are of little value, nor do any of them help to ascertain the place where the epistle was written. The word Rome is only the supposed interpretation of the word Babylon, as in [1Pet 5:13], which see.

[¶12] As the true Church of Christ has generally been in a state of suffering, the epistles of St. Peter have ever been most highly prized by all believers. That which we have just finished is an admirable letter, containing some of the most important maxims and consolations for the Church in the wilderness. No Christian can read it without deriving from it both light and life. Ministers, especially, should study it well, that they may know how to comfort their flocks when in persecution or adversity. He never speaks to good effect in any spiritual case who is not furnished out of the Divine treasury. God's words invite, solicit, and command assent; on them a man may confidently rely. The words of man may be true, but they are not infallible, This is the character of God's word alone.

[¶13] I Shall sum up the contents of this chapter in the words of a good commentator: "Because the knowledge and good behavior of the people depend, in a great measure, upon the kind of instruction which they receive from their teachers, the apostle in this chapter addressed the elders, that is, the bishops, pastors, rulers, and deacons among the brethren of Pontus, etc., [1Pet 5:1], exhorting the bishops in particular to feed the flock of God committed to their care faithfully, and to exercise their episcopal office, not as by constraint, but willingly; not from the love of gain, but from love to their Master and to the flock, [1Pet 5:2]; and not to lord it over God's heritage, but to be patterns of humility and disinterestedness to the people, [1Pet 5:3]. This exhortation to bishops to feed Christ's flock was given with much propriety by Peter, who had himself been appointed by Christ to feed his lambs and his sheep. Next, because the faithful performance of the bishop's office was, in that age, attended with great difficulty and danger, the apostle, to encourage the bishops, assured them that; when the chief Shepherd shall appear, they shall receive a crown of glory that fadeth not away, [1Pet 5:4]. The distinguished reward which Christ is to bestow on those who have suffered for his sake being a favourite topic with our apostle, he introduces it often in this epistle. "Having thus exhorted the pastors, the apostle turned his discourse to the people, charging them to be subject to their elders, and to one another; that is, to be of a teachable disposition, and to receive instruction from every one capable of giving it, and to do all the duties which they could to each other, according to their different stations and relations, [1Pet 5:5]. But especially to be subject to God, by humbly submitting themselves to the judgments which were coming upon them, that God might exalt them in due time, [1Pet 5:6]. Casting all their anxious care on God, because he cared for them, [1Pet 5:7]. And to watch against the devil, who went about as a roaring lion, seeking to destroy them by instigating the wicked to persecute them, and drive them into apostasy, [1Pet 5:8]. But they were to resist that terrible enemy by steadfastness in the faith, and not to think themselves hardly dealt with when persecuted, knowing that their brethren everywhere were exposed to the same temptations of the devil, [1Pet 5:9]. In the meantime, to give them all the assistance in his power, the apostle prayed earnestly to God to stablish and strengthen them, [1Pet 5:10]. And ended his prayer with a doxology to God, expressive of his supreme dominion over the universe, and all the things it contains. "The apostle informed the brethren of Pontus that he had sent this letter to them by Silvanus, whom he praised for his fidelity to Christ, [1Pet 5:12]. Then, giving them the salutation of the Church in Babylon, where it seems he was when he wrote this letter, he added the salutation of Mark, whom he called his son, either because he had converted him, or on account of the great attachment which Mark bore to him, [1Pet 5:13]. And having desired them to salute one another, he concluded with giving them his apostolical benediction, [1Pet 5:14]." See Dr. Macknight.

[¶14] Finished correcting this epistle for a new edition, Dec. 31, 1831, - A. C.

## 708. 2 Peter · 1 of 7

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/708/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/708/#p-N

### Introduction to the Second Epistle of Peter

[¶1] As the preface to the preceding epistle embraces the question of the authenticity of both epistles, and also considers several matters common to both, I need not take up the subject here afresh; but simply consider those matters which are peculiar to the epistle before me, and which have not been examined in the foregoing preface. "This epistle, as appears from [2Pet 3:1], (says Michaelis), was written to the same communities as the first epistle; and the author gives us thus to understand, that he was the person who wrote the first epistle; that is, the Apostle Peter. He calls himself likewise, [2Pet 1:1], Συμεων Πετρος, δουλος και αποστολος Ινσου Χριστου, Symeon Peter, a servant and apostle of Jesus Christ; and [2Pet 1:16-18] says that he was present at the transfiguration of Christ on the mount. The notion therefore entertained by Grotius, that this epistle was written by a bishop of Jerusalem of the name of Simeon, is absolutely inadmissible; and we have no other alternative than this: either it was written by the apostle St. Peter, or it is a forgery in his name. "The ancients entertained very great doubts whether St. Peter was really the author. Eusebius, in his chapter where he speaks of the books of the New Testament in general, reckons it among the αντιλεγομενα, those not canonical. He says that tradition does not reckon, as a part of the New Testament, the second epistle ascribed to Peter; but that, as in the opinion of most men, it is useful, it is therefore much read. Origen had said, long before, that Peter had left behind him one epistle universally received, and perhaps a second, though doubts are entertained about it. "The old Syriac version, though it contains the Epistle of St. James, which Eusebius likewise reckons among the αντιλεγομενα, does not contain the Second Epistle of St. Peter. Now it cannot be said that the other books of the New Testament were translated into Syriac before St. Peter's second epistle was written; for St. Paul's Second Epistle to Timothy was written certainly as late, and yet is contained in this very version. And if an epistle, addressed only to an individual, was known to the Syriac translator, it may be thought that a circular epistle addressed to communities dispersed in several countries in Asia, would hardly have escaped his notice. The circumstance, therefore, that the old Syriac translator did not translate the Second Epistle of St. Peter as well as the first, may be used as an argument against its antiquity, and of course against its authenticity. "It appears then that, if the authenticity of this epistle were determined by external evidence, it would have less in its favor than it would have against it. But, on the other hand, the internal evidence is greatly in its favor; and indeed so much so, that the epistle gains in this respect more than it loses in the former. Wetstein, indeed, says that since the ancients themselves were in doubt, the moderns cannot expect to arrive at certainty, because we cannot obtain more information on the subject in the eighteenth, than ecclesiastical writers were able to obtain in the third and fourth, centuries. Now this is perfectly true as far as relates to historical knowledge, or to the testimony of others in regard to the matter of fact, whether St. Peter was the author or not. But when this question is to be decided by an examination of the epistle itself, it is surely possible that the critical skill and penetration of the moderns may discover in it proofs of its having been written by St. Peter, though these proofs escaped the notice of the ancients. After a diligent comparison of the First Epistle of St. Peter with that which is ascribed to him as his second, the agreement between them appears to me to be such, that, if the second was not written by St. Peter as well as the first, the person who forged it not only possessed the power of imitation in a very unusual degree, but understood likewise the design of the first epistle, with which the ancients do not appear to have been acquainted. Now, if this be true, the supposition that the second epistle was not written by St. Peter himself, involves a contradiction. Nor is incredible that a pious impostor of the first or second century should have imitated St. Peter so successfully as to betray no marks of a forgery; for the spurious productions of those ages, which were sent into the world in the name of the apostles, are for the most part very unhappy imitations, and discover very evident marks that they were not written by the persons to whom they were ascribed. Other productions of this kind betray their origin by the poverty of their materials, or by the circumstance that, instead of containing original thoughts, they are nothing more than a rhapsody of sentiments collected from various parts of the Bible, and put together without plan or order. "This charge cannot possibly be laid to the Second Epistle of Peter, which is so far from containing materials derived from other parts of the Bible, that the third chapter exhibits the discussion of a totally new subject. Its resemblance to the Epistle of Jude will hardly be urged as an argument against it; for no doubt can be made that the Second Epistle of St. Peter was, in respect to the Epistle of St. Jude, the original, and not the copy. Lastly, it is extremely difficult, even for a man of the greatest talents, to forge a writing in the name of another, without sometimes inserting what the pretended author either would not or could not have said; and support the imposture in so complete a manner as to militate, in not a single instance, either against his character or against the age in which he lived. Now, in the Second Epistle of St. Peter, though it has been a subject of examination full seventeen hundred years, nothing has hitherto been discovered which is unsuitable either to the apostle or the apostolic age. Objections, indeed, have been made on account of its style; but the style of the second epistle, when compared with that of the first, warrants rather the conclusion that both were written by the same person. We have no reason, therefore, to believe that the Second Epistle of St. Peter is spurious, especially as it is difficult to comprehend what motive could have induced a Christian, whether orthodox or heretic, to attempt the fabrication of such an epistle, and then falsely ascribe it to St. Peter. "Having shown that the supposition that this epistle is spurious is without foundation, I have, in the next place, to show that there are positive grounds for believing it to be genuine. The arguments in favor of its genuineness are of two kinds, being founded on the similarity of the two epistles, either in respect to their materials, or in respect to their style. The arguments of the former kind are as follow: - "The design of the first epistle was to assure the uncircumcised Christians that they stood in the grace of God. Now it was not generally known that this was the design of it; and therefore we cannot suppose that any person whose object was to forge an epistle in St. Peter's name should have observed it. But the design of the second epistle was certainly the same as that of the first, as appears from the address, [2Pet 1:1] : Τοις ισοτιμον ἡμιν λαχουσι πιστιν εν δικαιοσυνῃ του Θεου· To them who have obtained like precious faith with us, through the righteousness of God. If we explain ἡμιν, as denoting 'us apostles,' the address will imply what was wholly unnecessary, since no one could doubt that the faith of other Christians might be as good as the faith of the apostles; and it will sound likewise rather haughty and assuming; but if we explain ἡμιν as denoting 'us who were born Jews,' and consider that the second epistle, as well as the first, was directed to persons who were born heathens, the address becomes clear and consistent: δικαιοσυνῃ του Θεου, will then signify the impartiality of God in estimating the faith of native heathens as highly as the faith of native Jews, which St. Peter has extolled in other places. We shall likewise be able to explain [2Pet 1:8-10], which appears to contain the tautology that those who are diligent in good works are not idle; whereas, if this epistle be explained from the design of the first, we shall perceive the meaning of the passage to be this, that they who are diligent in good works need not fear the reproach that they observe not the Levitical law, since their good works, which are the fruit of their religious knowledge, will be the means of making their calling and election sure. (See the note on [2Pet 1:8-10] (note).) "The deluge, which is not a common subject in the apostolic epistles, is mentioned both in [1Pet 3:20], and in [2Pet 2:5]; and in both places the circumstance is noted, that eight persons only were saved; though in neither place does the subject require that the number should be particularly specified. Now it is true that St. Peter was not the only apostle who knew how many persons were saved in the ark; but he only, who by habit had acquired a familiarity with the subject, would ascertain the precise number, where his argument did not depend upon it. The author of the first epistle had read St. Paul's Epistle to the Romans; and the author of the second epistle speaks in express terms, [2Pet 3:15], [2Pet 3:16], of the epistles of St. Paul. Now, no other writer of the New Testament has quoted from the New Testament; consequently, we have in these epistles a criterion from which we may judge that they were written by the same author. "Before I consider the arguments which are derived from the style of these epistles, I must observe that several commentators have on the contrary contended that the style is very different; and hence have inferred that they were written by different authors; but it is extremely difficult to form from a single epistle so complete a judgment of the author's style and manner as to enable us to pronounce with certainty that he was not the author of another epistle ascribed to him. The style of the same writer is not always the same at every period of his life, especially when he composes not in his native, but in a foreign, language. "From what has been said in the course of this section, it appears that even the second chapter of the second epistle has some resemblance both in style and contents to the first epistle. This is to be particularly noted, because even the advocates for the second epistle have in general granted that the style of this chapter is not the usual style of St. Peter. Bishop Sherlock, for instance, acknowledges it; nor, though I contend that there is some similarity, as in [2Pet 2:5-7], will I assert that there is no difference. But it will not therefore follow that the whole epistle was not written by St. Peter: and if it is allowable to draw a conclusion from one or two passages, it will be no other than this, that the second chapter is spurious, because the style of it is said to be as different from the first and third chapters as it is from the first epistle. This conclusion, however, no one will draw who has examined the connection of the whole epistle; in fact the difference in question is rather of a negative kind; for though I am unable to discover any remarkable agreement in style between the first epistle and the second chapter of the second epistle, I do not perceive any remarkable difference. This second chapter has indeed several words which are unusual in other parts of the New Testament, but the same may be said of the first epistle: and some of the expressions which to us appear extraordinary were borrowed perhaps from the Gnostics, whose doctrines are here confuted; for it is not unusual in combatting the opinions of a particular sect to adopt their peculiar terms. Thus in [2Pet 2:17], the Gnostics are called 'clouds, agitated by a tempest;' and we know that the Manicheans, who had many doctrines in common with the Gnostics, taught that there were five good and five bad elements, and that one of the latter was called 'tempest.' In like manner they frequently speak of darkness under the name of ζοφος, which occurs more than once in this chapter. The Epistle of St. Jude has a still greater number of unusual figurative expressions; and it is not impossible that these also were borrowed from the Gnostics. The Second Epistle of St. Peter must have been written only a short time before his death; for he says, [2Pet 1:14], 'shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath showed me.' St. Peter here alludes to his conversation with Christ after the resurrection, recorded in [Joh 21:18-22], where Christ had foretold his death in the following manner: 'When thou shalt be old thou shalt stretch forth thy hands, and another shall gird thee and carry thee whither thou wouldest not.' Hence St. Peter might very easily conclude that he would not survive the coming of Christ to judge Jerusalem. But Christ has declared that Jerusalem would be destroyed before one generation passed away. St. Peter, therefore, after a lapse of thirty years, that is, in the year 64, necessarily considered his death as an event not far distant. As to the design of this epistle, it appears that St. Peter wrote against certain persons who, though members of the Church, denied the doctrine of a general judgment and a dissolution of the world. They inferred that this event, because it had been long delayed, would never take place; to which objection St. Peter replies by saying, That one day is with the Lord as a thousand years, and a thousand years as one day: that the Lord is not slack concerning his promise, as some men count slackness; but is long-suffering, not willing that any man should perish, but that all should come to repentance. Farther, St. Peter argues, that as the earth has already undergone a great revolution at the deluge, another revolution equally great is not incredible; and that since the former event was at the time when it happened as unexpected as the latter will be, we ought to believe in God's declaration, that the world will one day be totally destroyed. This destruction, St. Peter says, will be effected, not by water, as at the deluge, but by fire. 'The elements shall melt with fervent heat, the earth also, and the works that are therein, shall be burned up.' Now, a general conflagration will be more easily admitted by those who are unacquainted with the state of the earth, than a universal deluge; for though it may be difficult to comprehend whence a sufficient quantity of water could be brought to cover the whole earth, yet no one can deny that the bowels of the earth abound with inflammable matter, and that fiery eruptions may spread themselves throughout the surface of the globe. (See the notes on [2Pet 3:9-11] (note).) "It must be observed that St. Peter's appeal to the deluge in the time of Noah implies that the adversaries whom he combats admitted that the Mosaic account of it was true, since it would have been useless to have argued from a fact which they denied. This must be kept in view, because it will assist us in determining who these adversaries were. "St. Peter describes these false teachers, [2Pet 2:10-12], as calumniators of the angels; which the apostle highly censures, even though the calumny should be directed against the fallen angels, since some respect is due to their former greatness and power. St. Peter says, 'angels themselves, which are greater in power and might, bring not railing accusation against them before the Lord; but these as natural brute beasts, made to be taken and destroyed, speak evil of the things which they understand not.' Here we have a description of these false teachers, which points them out more distinctly than any of the preceding accounts, and shows they were Gnostics. For the ecclesiastical history furnishes many examples of improper adoration paid to the angels. I know of no sect which calumniated them, except that of the Gnostics. Now the Gnostics calumniated the angels by their doctrine in respect to the creation of the world. They raised certain angels to the rank of creators; but described the creation as very imperfect, and the authors of it as wicked and rebellious against the supreme Being. "Having thus shown that St. Peter in his second epistle combats the opinion of a Gnostic sect, I will now venture to go a step farther, and attempt to determine the name which the orthodox gave to this particular sect in the first century. St. Peter describes them, [2Pet 2:15], as following the way of Balaam, that is, as following the religious doctrine of Balaam. The doctrine of Balaam, as St. John says, [Rev 2:14], was to eat things sacrificed to idols, and to commit fornication. And since Nicolaus, in Greek, has the same meaning as Balaam in Hebrew, the followers of Balaam are called by St. John, [Rev 2:15], Nicolaitans.

[¶2] Now it is well known that the Nicolaitans were a sect of the Gnostics; and therefore it was probable that this was the sect against which St. Peter wrote. To this opinion it has been objected, that if St. Peter had meant the Nicolaitans, he would have called them, not followers of Balaam, but by their proper name, Nicolaitans; first, because in general proper names are retained and not translated; and, secondly, because in the present instance, no one before Cocceius observed the analogy between the Hebrew word Balaam and the Greek word Nicolaus. But neither of these reasons are true. For to say nothing of the general custom which once prevailed among the literati of Germany, of translating their names into Greek or Latin; I could produce examples of such translations amongst the Jews, of which it will be sufficient to mention that which occurs in [Act 9:36]. And the derivation of the Nicolaitans from Balaam must have been long known, at least in Asia; for in the Arabic version published by Erpenius, we find an instance of it in [Rev 2:6], where τα εργα των Νικολαιτων is rendered (Arabic) that is 'works of the Shuaibites.' Now the Arabic word (Shuaib) is equivalent to the Hebrew Balaam. Shuaib is mentioned in the Koran (Surat vii. 86; xxvi. 176, and in other places) as the prophet of the Midianites. Some suppose that by Shuaib is meant Jethro; but in my opinion no other person is meant but Balaam, who was sent for by the Midianites as well as by the Moabites. At least I cannot comprehend how the Nicolaitans, or any other heretics, could be considered as followers of Jethro. The Arabic verb shaaba, signifies he destroyed, and the noun shaabon, the people. It is not improbable, therefore, that the Arabs adopted the word shuaib, as corresponding to the Hebrew word בלעם Balaam, which is compounded of בלע bala, he swallowed up or destroyed, and עם am, the people. So Νικολαος, Nicolas, is from νικαω, to overcome, and λαος, the people." - See Michaelis's Introduction.

[¶3] I shall not attempt to dispute the propriety of these derivations and etymologies; but I must make one remark on the Shuaibites. In general, the Arabic writers say that Shuaib was Jethro, the father-in-law of Moses, and that God had sent him, according to the Koran, to preach pure morality to the Midianites; but I do not remember to have met with a sect of idolaters or heretics called Shuaibites. In both the places of the Koran mentioned above, Shuaib is spoken of with respect. But the conjecture that Shuaib and Balaam are the same is exceedingly probable; and this makes the etymology the more likely.

[¶4] We may safely conclude from all the evidence before us,

[¶5] 1. That St. Peter, the apostle, was the author of this, as well as of the other, epistle.

[¶6] 2. That it was written to the same persons.

[¶7] 3. That they were in a state of persecution, and had also to contend with Gnostics or other heretics in the Church.

[¶8] 4. That it was written a short time after the first epistle, and not long before St. Peter's martyrdom; but the precise year cannot be ascertained.

[¶9] The apostolical address, and the persons to whom the epistle was sent described by the state into which God had called, and in which he had placed, them, [2Pet 1:1-4]. What graces they should possess in order to be fruitful in the knowledge of God, [2Pet 1:5-8]. The miserable state of those who either have not these graces, or have fallen from them, [2Pet 1:9]. Believers should give diligence to make their calling and election sure, [2Pet 1:10], [2Pet 1:11]. The apostle's intimations of his speedy dissolution, and his wish to confirm and establish those Churches in the true faith, [2Pet 1:12-15]. The certainty of the Gospel, and the convincing evidence which the apostle had of its truth from being present at the transfiguration, by which the word of prophecy was made more sure, [2Pet 1:16-19]. How the prophecies came, and their nature, [2Pet 1:20], [2Pet 1:21].

### Verse 1

[¶11] Simon Peter - Symeon, Συμεων, is the reading of almost all the versions, and of all the most important MSS. And this is the more remarkable, as the surname of Peter occurs upwards of seventy times in the New Testament, and is invariably read Σιμων, Simon, except here, and in [Act 15:14], where James gives him the name of Symeon. Of all the versions, only the Armenian and Vulgate have Simon. But the edit. princ., and several of my own MSS. of the Vulgate, write Symon; and Wiclif has Symont.

[¶12] A servant - Employed in his Master's work.

[¶13] And an apostle - Commissioned immediately by Jesus Christ himself to preach to the Gentiles, and to write these epistles for the edification of the Church. As the writer was an apostle, the epistle is therefore necessarily canonical. All the MSS. agree in the title apostle; and of the versions, only the Syriac omits it.

[¶14] Precious faith - Ισοτιμον πιστιν· Valuable faith; faith worth a great price, and faith which cost a great price. The word precious is used in the low religious phraseology for dear, comfortable, delightful, etc.; but how much is the dignity of the subject let down by expressions and meanings more proper for the nursery than for the noble science of salvation! It is necessary however to state, that the word precious literally signifies valuable, of great price, costly; and was not used in that low sense in which it is now employed when our translation was made. That faith must be of infinite value, the grace of which Christ purchased by his blood; and it must be of infinite value also when it is the very instrument by which the soul is saved unto eternal life.

[¶15] With us - God having given to you - believing Gentiles, the same faith and salvation which he had given to us - believing Jews.

[¶16] Through the righteousness of God - Through his method of bringing a lost world, both Jews and Gentiles, to salvation by Jesus Christ; through his gracious impartiality, providing for Gentiles as well as Jews. See the notes on [Rom 3:21-26] (note).

[¶17] Of God and our Savior Jesus Christ - This is not a proper translation of the original του Θεου ἡμων και σωτηρος Ιησου Χριστου, which is literally, Of our God and Savior Jesus Christ; and this reading, which is indicated in the margin, should have been received into the text; and it is an absolute proof that St. Peter calls Jesus Christ God, even in the properest sense of the word, with the article prefixed. It is no evidence against this doctrine that one MS. of little authority, and the Syriac and two Arabic versions have Κυριου, Lord, instead of Θεου, God, as all other MSS. and versions agree in the other reading, as well as the fathers. See in Griesbach.

### Verse 2

[¶19] Grace - God's favor; peace - the effects of that favor in the communication of spiritual and temporal blessings.

[¶20] Through the knowledge of God - Εν επιγνωσει· By the acknowledging of God, and of Jesus our Lord. For those who acknowledge him in all their ways, he will direct their steps. Those who know Christ; and do not acknowledge him before men, can get no multiplication of grace and peace.

### Verse 3

[¶22] As his Divine power - His power, which no power can resist, because it is Divine - that which properly belongs to the infinite Godhead.

[¶23] Hath given unto us - Δεδωρημενης· Hath endowed us with the gifts; or, hath gifted us, as Dr. Macknight translates it, who observes that it refers to the gifts which the Holy Spirit communicated to the apostles, to enable them to bring men to life and godliness; which were,

[¶24] 1. A complete knowledge of the doctrines of the Gospel.

[¶25] 2. Power to preach and defend their doctrines in suitable language, which their adversaries were not able to gainsay or resist.

[¶26] 3. Wisdom to direct them how to behave in all cases, where and when to labor; and the matter suitable to all different cases, and every variety of persons.

[¶27] 4. Miraculous powers, so that on all proper and necessary occasions they could work miracles for the confirmation of their doctrines and mission.

[¶28] By life and godliness we may understand,

[¶29] 1. a godly life; or,

[¶30] 2. eternal life as the end, and godliness the way to it; or,

[¶31] 3. what was essentially necessary for the present life, food, raiment, etc., and what was requisite for the life to come.

[¶32] As they were in a suffering state, and most probably many of them strangers in those places, one can scarcely say that they had all things that pertained to life; and yet so had God worked in their behalf, that none of them perished, either through lack of food or raiment. And as to what was necessary for godliness, they had that from the Gospel ministry, which it appears was still continued among them, and the gifts of the Holy Spirit which were not withdrawn; and what was farther necessary in the way of personal caution, comfort, and instruction, was supplied by means of these two epistles.

[¶33] That hath called us to glory and virtue - To virtue or courage as the means; and glory - the kingdom of heaven, as the end. This is the way in which these words are commonly understood, and this sense is plain enough, but the construction is harsh. Others have translated δια δοξης και αρετης, by his glorious benignity, a Hebraism for δια της ενδοξου αρετης· and read the whole verse thus: God by his own power hath bestowed on us every thing necessary for a happy life and godliness, having called us to the knowledge of himself, by his own infinite goodness. It is certain that the word αρετη, which we translate virtue or courage, is used, [1Pet 2:9], to express the perfection of the Divine nature: That ye may show forth τας αρετας, the virtues or Perfections, of him who hath called you from darkness into his marvellous light.

[¶34] But there is a various reading here which is of considerable importance, and which, from the authorities by which it is supported, appears to be genuine: Του καλεσαντος ἡμας ιδια δοξῃ και αρετῃ, through the knowledge of him who hath called us by his own glory and power, or by his own glorious power. This is the reading of AC, several others; and, in effect, of the Coptic, Armenian, Syriac, Ethiopic, Vulgate, Cyril, Cassiodorus, etc.

### Verse 4

[¶36] Whereby are given unto us - By his own glorious power he hath freely given unto us exceeding great and invaluable promises. The Jews were distinguished in a very particular manner by the promises which they received from God; the promises to Abraham, Isaac, Jacob, Moses, and the prophets. God promised to be their God; to protect, support, and save them; to give them what was emphatically called the promised land; and to cause the Messiah to spring from their race. St. Peter intimates to these Gentiles that God had also given unto them exceeding great promises; indeed all that he had given to the Jews, the mere settlement in the promised land excepted; and this also he had given in all its spiritual meaning and force. And besides τα μεγιστα επαγγελματα, these superlatively great promises, which distinguished the Mosaic dispensation, he had given them τα τιμια επαγγελματα; the valuable promises, those which came through the great price; enrolment with the Church of God, redemption in and through the blood of the cross, the continual indwelling influence of the Holy Ghost, the resurrection of the body, and eternal rest at the right hand of God. It was of considerable consequence to the comfort of the Gentiles that these promises were made to them, and that salvation was not exclusively of the Jews.

[¶37] That by these ye might be partakers - The object of all God's promises and dispensations was to bring fallen man back to the image of God, which he had lost. This, indeed, is the sum and substance of the religion of Christ. We have partaken of an earthly, sensual, and devilish nature; the design of God by Christ is to remove this, and to make us partakers of the Divine nature; and save us from all the corruption in principle and fact which is in the world; the source of which is lust, επιθυμια, irregular, unreasonable, in ordinate, and impure desire; desire to have, to do, and to be, what God has prohibited, and what would be ruinous and destructive to us were the desire to be granted.

[¶38] Lust, or irregular, impure desire, is the source whence all the corruption which is in the world springs. Lust conceives and brings forth sin; sin is finished or brought into act, and then brings forth death. This destructive principle is to be rooted out; and love to God and man is to be implanted in its place. This is every Christian's privilege; God has promised to purify our hearts by faith; and that as sin hath reigned unto death, even so shall grace reign through righteousness unto eternal life; that here we are to be delivered out of the hands of all our enemies, and have even "the thoughts of our hearts so cleansed by the inspiration of God's Holy Spirit, that we shall perfectly love him, and worthily magnify his holy name." This blessing may be expected by those who are continually escaping, αποφυγοντες, flying from, the corruption that is in the world and in themselves. God purifies no heart in which sin is indulged. Get pardon through the blood of the Lamb; feel your need of being purified in heart; seek that with all your soul; plead the exceeding great and invaluable promises that refer to this point; abhor your inward self; abstain from every appearance of evil; flee from self and sin to God; and the very God of peace will sanctify you through body, soul, and spirit, make you burning and shining lights here below, (a proof that he can save to the uttermost ail that come to him by Christ), and afterwards, having guided you by his counsel through life, will receive you into his eternal glory.

### Verse 5

[¶40] And beside this - Notwithstanding what God hath done for you, in order that ye may not receive the grace of God in vain;

[¶41] Giving all diligence - Furnishing all earnestness and activity: the original is very emphatic.

[¶42] Add to your faith - Επιχορηγησατε· Lead up hand in hand; alluding, as most think, to the chorus in the Grecian dance, who danced with joined hands. See the note on this word, [2Cor 9:10] (note).

[¶43] Your faith - That faith in Jesus by which ye have been led to embrace the whole Gospel, and by which ye have the evidence of things unseen.

[¶44] Virtue - Αρετην· Courage or fortitude, to enable you to profess the faith before men, in these times of persecution.

## 709. 2 Peter · 2 of 7

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/709/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/709/#p-N

[¶0] Knowledge - True wisdom, by which your faith will be increased, and your courage directed, and preserved from degenerating into rashness.

### Verse 6

[¶2] Temperance - A proper and limited use of all earthly enjoyments, keeping every sense under proper restraints, and never permitting the animal part to subjugate the rational.

[¶3] Patience - Bearing all trials and difficulties with an even mind, enduring in all, and persevering through all.

[¶4] Godliness - Piety towards God; a deep, reverential, religious fear; not only worshipping God with every becoming outward act, but adoring, loving, and magnifying him in the heart: a disposition indispensably necessary to salvation, but exceedingly rare among professors.

### Verse 7

[¶6] Brotherly kindness - Φιλαδελφιαν· Love of the brotherhood - the strongest attachment to Christ's flock; feeling each as a member of your own body.

[¶7] Charity - Αγαπην· Love to the whole human race, even to your persecutors: love to God and the brethren they had; love to all mankind they must also have. True religion is neither selfish nor insulated; where the love of God is, bigotry cannot exist. Narrow, selfish people, and people of a party, who scarcely have any hope of the salvation of those who do not believe as they believe, and who do not follow with them, have scarcely any religion, though in their own apprehension none is so truly orthodox or religious as themselves.

[¶8] After αγαπην, love, one MS. adds these words, εν δε τη αγαπῃ την παρακλησιν, and to this love consolation; but this is an idle and useless addition.

### Verse 8

[¶10] For if these things be in you and abound - If ye possess all there graces, and they increase and abound in your souls, they will make - show, you to be neither αργους, idle, nor ακαρπους, unfruitful, in the acknowledgment of our Lord Jesus Christ. The common translation is here very unhappy: barren and unfruitful certainly convey the same ideas; but idle or inactive, which is the proper sense of αργους, takes away this tautology, and restores the sense. The graces already mentioned by the apostle are in themselves active principles; he who was possessed of them, and had them abounding in him, could not be inactive; and he who is not inactive in the way of life must be fruitful. I may add, that he who is thus active, and consequently fruitful, will ever be ready at all hazard to acknowledge his Lord and Savior, by whom he has been brought into this state of salvation.

### Verse 9

[¶12] But he that lacketh these things - He, whether Jew or Gentile, who professes to have Faith in God, and has not added to that Faith fortitude, knowledge, temperance, patience, godliness, brotherly kindness, and universal love; is blind - his understanding is darkened, and cannot see afar off, μυωπαζων, shutting his eyes against the light, winking, not able to look truth in the face, nor to behold that God whom he once knew was reconciled to him: and thus it appears he is wilfully blind, and hath forgotten that he was purged from his old sins - has at last, through his nonimprovement of the grace which he received from God, his faith ceasing to work by love, lost the evidence of things not seen; for, having grieved the Holy Spirit by not showing forth the virtues of him who called him into his marvellous light, he has lost the testimony of his sonship; and then, darkness and hardness having taken place of light and filial confidence, he first calls all his former experience into doubt, and questions whether he has not put enthusiasm in the place of religion. By these means his darkness and hardness increase, his memory becomes indistinct and confused, till at length he forgets the work of God on his soul, next denies it, and at last asserts that the knowledge of salvation, by the remission of sins, is impossible, and that no man can be saved from sin in this life. Indeed, some go so far as to deny the Lord that bought them; to renounce Jesus Christ as having made atonement for them; and finish their career of apostasy by utterly denying his Godhead. Many cases of this kind have I known; and they are all the consequence of believers not continuing to be workers together with God, after they had experienced his pardoning love.

[¶13] Reader, see that the light that is in thee become not darkness; for if it do, how great a darkness!

### Verse 10

[¶15] Wherefore - Seeing the danger of apostasy, and the fearful end of them who obey not the Gospel, and thus receive the grace of God in vain; give all diligence, σπουδασατε, hasten, be deeply careful, labor with the most intense purpose of soul.

[¶16] To make your calling - From deep Gentile darkness into the marvellous light of the Gospel.

[¶17] And election - Your being chosen, in consequence of obeying the heavenly calling, to be the people and Church of God. Instead of κλησιν, calling, the Codex Alexandrinus has παρακλησιν, consolation.

[¶18] Sure - Βεβαιαν· Firm, solid. For your calling to believe the Gospel, and your election to be members of the Church of Christ, will be ultimately unprofitable to you, unless you hold fast what you have received by adding to your faith virtue, knowledge, temperance, etc.

[¶19] For if ye do these things - If ye be careful and diligent to work out your own salvation, through the grace which ye have already received from God; ye shall never fall, ου μη πταισητε ποτε, ye shall at no time stumble or fall; as the Jews have done, and lost their election, [Rom 11:11], where the same word is used, and as apostates do, and lose their peace and salvation. We find, therefore, that they who do not these things shall fall; and thus we see that there is nothing absolute and unconditional in their election. There is an addition here in some MSS. and versions which should not pass unnoticed: the Codex Alexandrinus, nine others, with the Syriac, Erpen's Arabic, Coptic, Ethiopic, Armenian, later Syriac with an asterisk, the Vulgate, and Bede, have ινα δια των καλων (ὑμων) εργων, That By (your) Good Works ye may make your calling and election firm. This clause is found in the edition of Colinaeus, Paris, 1534, and has been probably omitted by more recent editors on the supposition that the edition does not make a very orthodox sense. But on this ground there need be no alarm, for it does not state that the good works thus required merit either the calling and election, or the eternal glory, of God. He who does not by good works confirm his calling and election, will soon have neither; and although no good works ever did purchase or ever can purchase the kingdom of God, yet no soul can ever scripturally expect to see God who has them not. I was hungry, and ye gave me no meat; thirsty, and ye gave me no drink: go, ye cursed. I was hungry, and ye gave me meat; etc., etc.; come, ye blessed.

### Verse 11

[¶21] For so an entrance shall be ministered - If ye give diligence; and do not fall, an abundant, free, honorable, and triumphant entrance shall be ministered to you into the everlasting kingdom. There seems to be here an allusion to the triumphs granted by the Romans to their generals who had distinguished themselves by putting an end to a war, or doing some signal military service to the state. (See the whole account of this military pageant in the note on [2Cor 2:14].) "Ye shall have a triumph, in consequence of having conquered your foes, and led captivity captive." Instead of everlasting kingdom, αιωνιον βασιλειαν, two MSS. have επουρανιον, heavenly kingdom; and several MSS. omit the word και Σωτηρος, and Savior.

### Verse 12

[¶23] Wherefore I will not be negligent - He had already written one epistle, this is the second; and probably he meditated more should he be spared. He plainly saw that there was no way of entering into eternal life but that which he described from the 5th to the 10th verse; and although they knew and were established in the present truth, yet he saw it necessary to bring these things frequently to their recollection.

### Verse 13

[¶25] As long as I am in this tabernacle - By tabernacle we are to understand his body; and hence several of the versions have σωματι, body, instead of σκηνωματι, tabernacle. Peter's mode of speaking is very remarkable: as long as I AM in this tabernacle, so then the body was not Peter, but Peter dwelt in that body. Is not this a proof that St. Peter believed his soul to be very distinct from his body? As a man's house is the place where he dwells, so the body is the house where the soul dwells.

### Verse 14

[¶27] Knowing that shortly I must put off - St. Peter plainly refers to the conversation between our Lord and himself, related [Joh 21:18], [Joh 21:19]. And it is likely that he had now a particular intimation that he was shortly to seal the truth with his blood. But as our Lord told him that his death would take place when he should be old, being aged now he might on this ground fairly suppose that his departure was at hand.

### Verse 15

[¶29] Moreover, I will endeavor - And is not this endeavor seen in these two epistles? By leaving these among them, even after his decease, they had these things always in remembrance.

[¶30] After my decease - Μετα την εμην εξοδον· After my going out, i.e. of his tabernacle. The real Peter was not open to the eye, nor palpable to the touch; he was concealed in that tabernacle vulgarly supposed to be Peter. There is a thought very similar to this in the last conversation of Socrates with his friends. As this great man was about to drink the poison to which he was condemned by the Athenian judges, his friend Crito said, "But how would you be buried? - Socrates: Just as you please, if you can but catch me, and I do not elude your pursuit. Then, gently smiling, he said: I cannot persuade Crito, ὡς εγω ειμι οὑτος ὁ Σωκρατης ὁ νυνι διαλεγομενος, that I AM that Socrates who now converses with you; but he thinks that I am he, ὁν οψεται ολιγον ὑστερον νεκρον, και ερωτα πως εδι με θαπτειν, whom he shall shortly see dead; and he asks how I would be buried? I have asserted that, after I have drunk the poison, I should no longer remain with you, but shall depart to certain felicities of the blessed." Platonis Phaedo, Oper., vol. i, edit. Bipont., p 260.

### Verse 16

[¶32] Cunningly devised fables - Σεσοφισμενοις μυθοις. I think, with Macknight and others, from the apostle's using εποπται, eye witnesses, or rather beholders, in the end of the verse, it is probable that he means those cunningly devised fables among the heathens, concerning the appearance of their gods on earth in human form. And to gain the greater credit to these fables, the priests and statesmen instituted what they called the mysteries of the gods, in which the fabulous appearance of the gods was represented in mystic shows. But one particular show none but the fully initiated were permitted to behold; hence they were entitled εποπται, beholders. This show was probably some resplendent image of the god, imitating life, which, by its glory, dazzled the eyes of the beholders, while their ears were ravished by hymns sung in its praise; to this it was natural enough for St. Peter to allude, when speaking about the transfiguration of Christ. Here the indescribably resplendent majesty of the great God was manifested, as far as it could be, in conjunction with that human body in which the fullness of the Divinity dwelt. And we, says the apostle, were εποπται, beholders, της εκεινου μεγαλειοτητος, of his own majesty. Here was no trick, no feigned show; we saw him in his glory whom thousands saw before and afterwards; and we have made known to you the power and coming, παρουσιαν, the appearance and presence, of our Lord Jesus; and we call you to feel the exceeding greatness of this power in your conversion, and the glory of this appearance in his revelation by the power of his Spirit to your souls. These things we have witnessed, and these things ye have experienced: and therefore we can confidently say that neither you nor we have followed cunningly devised fables, but that blessed Gospel which is the power of God to the salvation of every one that believes.

### Verse 17

[¶34] For he received honor and glory - In his transfiguration our Lord received from the Father honor in the voice or declaration which said, This is my Son, the beloved One, in whom I have delighted. And he received glory, when, penetrated with, and involved in, that excellent glory, the fashion of his countenance was altered, for his face did shine as the sun, and his raiment was white and glistening, exceeding white like snow; which most glorious and preternatural appearance was a confirmation of the supernatural voice, as the voice was of this preternatural appearance: and thus his Messiahship was attested in the most complete and convincing manner.

### Verse 18

[¶36] And this voice - we heard - That is, himself, James, and John heard it, and saw this glory; for these only were the εποπται, beholders, on the holy mount. It is worthy of remark that our blessed Lord, who came to give a new law to mankind, appeared on this holy mount with splendor and great glory, as God did when he came on the holy mount, Sinai, to give the old law to Moses. And when the voice came from the excellent glory, This is my Son, the beloved One, in whom I have delighted; hear him: the authority of the old law was taken away. Neither Moses nor Elijah, the law nor the prophets, must tabernacle among men, as teaching the whole way of salvation, and affording the means of eternal life; these things they had pointed out, but these things they did not contain; yet the fulfillment of their types and predictions rendered their declarations more firm and incontestable. See below.

### Verse 19

[¶38] We have also a more sure word of prophecy - Εχομεν βεβαιοτερον τον προφητικον λογον· We have the prophetic doctrine more firm or more confirmed; for in this sense the word βεβαιοω is used in several places in the New Testament. See [1Cor 1:6] : Even as the testimony of Christ εβεβαιωθη, was Confirmed, among you. [2Cor 1:21] : Now he which stablisheth us, ὁ δε βεβαιων ἡμας, who Confirmeth Us. [Col 2:7] : Rooted and built up in him, and established in the faith, βεβαιουμενοι, Confirmed in the faith. [Heb 2:3] : How shall we escape if we neglect so great salvation ἡτις εβεβαιωτη, which was Confirmed to us. [Heb 6:16] : And an oath, εις βεβαιωσιν, for Confirmation. This is the literal sense of the passage in question; and this sense removes that ambiguity from the text which has given rise to so many different interpretations. Taken according to the common translation, it seems to say that prophecy is a surer evidence of Divine revelation than miracles; and so it has been understood. The meaning of the apostle appears to be this: The law and the prophets have spoken concerning Jesus Christ, and Isaiah has particularly pointed him out in these words: Behold my servant whom I uphold, my Chosen in Whom My Soul Delighteth; I have put my Spirit upon him, and he shall bring forth judgment to the Gentiles; to open the blind eyes, to bring out the prisoners from the prison, and Them That Sit in Darkness out of the prison house, [Isa 42:1], [Isa 42:7]. Now both at his baptism, [Mat 3:17], and at his transfiguration, Jesus Christ was declared to be this chosen person, God's only Son, the beloved One in Whom He Delighted. The voice, therefore, from heaven, and the miraculous transfiguration of his person, have confirmed the prophetic doctrine concerning him. And to this doctrine, thus confirmed, ye do well to take heed; for it is that light that shines in the dark place - in the Gentile world, as well as among the Jews; giving light to them that sit in darkness, and bringing the prisoners out of the prison house: and this ye must continue to do till the day of his second, last, and most glorious appearing to judge the world comes; and the day star, φωσφορος, this light-bringer, arise in your hearts - manifest himself to your eternal consolation. Or perhaps the latter clause of the verse might be thus understood: The prophecies concerning Jesus, which have been so signally confirmed to us on the holy mount, have always been as a light shining in a dark place, from the time of their delivery to the time in which the bright day of Gospel light and salvation dawned forth, and the Son of righteousness has arisen in our souls, with healing in his rays. And to this all who waited for Christ's appearing have taken heed. The word φωσφορος, phosphorus, generally signified the planet Venus, when she is the morning star; and thus she is called in most European nations.

### Verse 20

[¶40] Knowing this first - Considering this as a first principle, that no prophecy of the Scripture, whether that referred to above, or any other, is of any private interpretation - proceeds from the prophet's own knowledge or invention, or was the offspring of calculation or conjecture. The word επιλυσις signifies also impetus, impulse; and probably this is the best sense here; not by the mere private impulse of his own mind.

### Verse 21

[¶42] For the prophecy came not in old time - That is, in any former time, by the will of man - by a man's own searching, conjecture, or calculation; but holy men of God - persons separated from the world, and devoted to God's service, spake, moved by the Holy Ghost. So far were they from inventing these prophetic declarations concerning Christ, or any future event, that they were φερομενοι, carried away, out of themselves and out of the whole region, as it were, of human knowledge and conjecture, by the Holy Ghost, who, without their knowing any thing of the matter, dictated to them what to speak, and what to write; and so far above their knowledge were the words of the prophecy, that they did not even know the intent of those words, but searched what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. See [1Pet 1:11], [1Pet 1:12], and the notes there.

[¶43] 1. As the writer of this epistle asserts that he was on the holy mount with Christ when he was transfigured, he must be either Peter, James, or John, for there was no other person present on that occasion except Moses and Elijah, in their glorious bodies. The epistle was never attributed to James nor John; but the uninterrupted current, where its Divine inspiration was granted, gave it to Peter alone. See the preface.

[¶44] 2. It is not unfrequent for the writers of the New Testament to draw a comparison between the Mosaic and Christian dispensations; and the comparison generally shows that, glorious as the former was, it had no glory in comparison of the glory that excelleth. St. Peter seems to touch here on the same point; the Mosaic dispensation, with all the light of prophecy by which it was illustrated, was only as a lamp shining in a dark place. There is a propriety and delicacy in this image that are not generally noticed: a lamp in the dark gives but a very small portion of light, and only to those who are very near to it; yet it always gives light enough to make itself visible, even at a great distance; though it enlightens not the space between it and the beholder, it is still literally the lamp shining in a dark place. Such was the Mosaic dispensation; it gave a little light to the Jews, but shone not to the Gentile world, any farther than to make itself visible. This is compared with the Gospel under the emblem of daybreak, and the rising of the sun. When the sun is even eighteen degrees below the horizon daybreak commences, as the rays of light begin then to diffuse themselves in our atmosphere, by which they are reflected upon the earth. By this means a whole hemisphere is enlightened, though but in a partial degree; yet this increasing every moment, as the sun approaches the horizon, prepares for the full manifestation of his resplendent orb: so the ministry of John Baptist, and the initiatory ministry of Christ himself, prepared the primitive believers for his full manifestation on the day of pentecost and afterwards. Here the sun rose in his strength, bringing light, heat, and life to all the inhabitants of the earth. So far, then, as a lantern carried in a dark night differs from and is inferior to the beneficial effects of daybreak, and the full light and heat of a meridian sun; so far was the Mosaic dispensation, in its beneficial effects, inferior to the Christian dispensation.

## 710. 2 Peter · 3 of 7

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[¶0] 3. Perhaps there is scarcely any point of view in which we can consider prophecy which is so satisfactory and conclusive as that which is here stated; that is, far from inventing the subject of their own predictions, the ancient prophets did not even know the meaning of what themselves wrote. They were carried beyond themselves by the influence of the Divine Spirit, and after ages were alone to discover the object of the prophecy; and the fulfillment was to be the absolute proof that the prediction was of God, and that it was of no private invention - no discovery made by human sagacity and wisdom, but by the especial revelation of the all-wise God. This is sufficiently evident in all the prophecies which have been already fulfilled, and will be equally so in those yet to be fulfilled; the events will point out the prophecy, and the prophecy will be seen to be fulfilled in that event.

### Introduction

[¶2] False teachers foretold, who shall bring in destructive doctrines and shall pervert many, but at last be destroyed by the judgments of God, [2Pet 2:1-3]. Instances of God's judgments in the rebellious angels, [2Pet 2:4]. In the antediluvians, [2Pet 2:5]. In the cities of Sodom and Gomorrha, [2Pet 2:6-8]. The Lord knoweth how to deliver the godly, as well as to punish the ungodly, [2Pet 2:9]. The character of those seducing teachers and their disciples; they are unclean, presumptuous, speak evil of dignities, adulterous, covetous, and cursed, [2Pet 2:10-14]. Have forsaken the right way, copy the conduct of Balaam, speak great swelling words, and pervert those who had escaped from error, [2Pet 2:15-19]. The miserable state of those who, having escaped the corruption that is in the world, have turned back like the dog to his vomit, and the washed swine to her wallowing in the mire, [2Pet 2:20-22].

### Verse 1

[¶4] But there were false prophets - There were not only holy men of God among the Jews, who prophesied by Divine inspiration, but there were also false prophets, whose prophecies were from their own imagination, and perverted many.

[¶5] As there shall be false teachers among you - At a very early period of the Christian Church many heresies sprung up; but the chief were those of the Ebionites, Cerinthians, Nicolaitans, Menandrians, and Gnostics, of whom many strange things have been spoken by the primitive fathers, and of whose opinions it is difficult to form any satisfactory view. They were, no doubt, bad enough, and their opponents in general have doubtless made them worse. By what name those were called of whom the apostle here speaks, we cannot tell. They were probably some sort of apostate Jews, or those called the Nicolaitans. See the preface.

[¶6] Damnable heresies - Αἱρεσεις απωλειας· Heresies of destruction; such as, if followed, would lead a man to perdition. And these παρεισαξουσιν, they will bring in privately - cunningly, without making much noise, and as covertly as possible. It would be better to translate destructive heresies than damnable.

[¶7] Denying the Lord that bought them - It is not certain whether God the Father be intended here, or our Lord Jesus Christ; for God is said to have purchased the Israelites, [Exo 15:16], and to be the Father that had bought them, [Deu 32:6], and the words may refer to these or such like passages; or they may point out Jesus Christ, who had bought them with his blood; and the heresies, or dangerous opinions, may mean such as opposed the Divinity of our Lord, or his meritorious and sacrificial death, or such opinions as bring upon those who hold them swift destruction. It seems, however, more natural to understand the Lord that bought them as applying to Christ, than otherwise; and if so, this is another proof, among many,

[¶8] 1. That none can be saved but by Jesus Christ.

[¶9] 2. That through their own wickedness some may perish for whom Christ died.

### Verse 2

[¶11] Many shall follow - Will follow, because determined to gratify their sinful propensities.

[¶12] Pernicious ways - Ταις απωλειαις· Their destructions; i.e. the heresies of destruction, or destructive opinions, mentioned above. But instead of απωλειαις, destructions, ασελγειαις, lasciviousnesses or uncleannesses, is the reading of ABC, and upwards of sixty others, most of which are among the most ancient, correct, and authentic. This is the reading also of both the Syriac, all the Arabic, the Coptic, Ethiopic, Armenian, Slavonic, Vulgate, Chrysostom, Theophylact, Ecumenius, and Jerome. A very few, and those of little repute, have the word in the text.

[¶13] The word lasciviousnesses is undoubtedly the true reading, and this points out what the nature of the heresies was: it was a sort of Antinomianism; they pampered and indulged the lusts of the flesh; and, if the Nicolaitans are meant, it is very applicable to them, for they taught the community of wives, etc. Griesbach has received this reading into the text.

[¶14] By reason of whom - These were persons who professed Christianity; and because they were called Christians, and followed such abominable practices, the way of truth - the Christian religion, βλασφημηθησεται, was blasphemed. Had they called themselves by any name but that of Christ, his religion would not have suffered.

### Verse 3

[¶16] And through covetousness - That they might get money to spend upon their lusts, with feigned words, πλαστοις λογοις, with counterfeit tales, false narrations, of pretended facts, lying miracles, fabulous legends. "In this single sentence," says Dr. Macknight, "there is a clear prediction of the iniquitous practices of those great merchants of souls, the Romish clergy, who have rated all crimes, even the most atrocious, at a fixed price; so that if their doctrine be true, whoever pays the price may commit the crime without hazarding his salvation." How the popish Church has made merchandise of souls, needs no particular explanation here. It was this abominable doctrine that showed to some, then in that Church, the absolute necessity of a reformation.

[¶17] Whose judgment now of a long time - From the beginning God has condemned sin, and inflicted suitable punishments on transgressors; and has promised in his word, from the earliest ages, to pour out his indignation on the wicked. The punishment, therefore, so long ago predicted, shall fall on these impure and incorrigible sinners; and the condemnation which is denounced against them slumbers not - it is alert, it is on its way, it is hurrying on, and must soon overtake them.

### Verse 4

[¶19] For if God spared not the angels - The angels were originally placed in a state of probation; some having fallen and some having stood proves this. How long that probation was to last to them, and what was the particular test of their fidelity, we know not; nor indeed do we know what was their sin; nor when nor how they fell. St. Jude says they kept not their first estate, but left their own habitation; which seems to indicate that they got discontented with their lot, and aspired to higher honors, or perhaps to celestial domination. The tradition of their fall is in all countries and in all religions, but the accounts given are various and contradictory; and no wonder, for we have no direct revelation on the subject. They kept not their first estate, and they sinned, is the sum of what we know on the subject; and here curiosity and conjecture are useless.

[¶20] But cast them down to hell, and delivered them into chains of darkness - Αλλα σειραις ζοφου ταρταρωσας παρεδωκεν εις κρισιν τετηρημενους· But with chains of darkness confining them in Tartarus, delivered them over to be kept to judgment; or, sinking them into Tartarus, delivered them over into custody for punishment, to chains of darkness. Chains of darkness is a highly poetic expression. Darkness binds them on all hands; and so dense and strong is this darkness that it cannot be broken through; they cannot deliver themselves, nor be delivered by others.

[¶21] As the word Tartarus is found nowhere else in the New Testament, nor does it appear in the Septuagint, we must have recourse to the Greek writers for its meaning. Mr. Parkhurst, under the word ταρταροω, has made some good collections from those writers, which I here subjoin. "The Scholiast on Aeschylus, Eumen., says: Pindar relates that Apollo overcame the Python by force; wherefore the earth endeavored ταρταρωσαι, to cast him into Tartarus. Tzetzes uses the same word, ταρταροω, for casting or sending into Tartarus; and the compound verb καταταρταρουν, is found in Apollodorus; in Didymus' Scholia on Homer; in Phurnutus, De Nat, Deor., p. 11, edit. Gale; and in the book Περι Ποταμων, which is extant among the works of Plutarch. And those whom Apollodorus styles καταταρταρωθεντας, he in the same breath calls ῥιφθεντας εις Ταρταρον, cast into Tartarus. Thus the learned Windet, in Pole's Synopsis. We may then, I think, safely assert that ταρταρωσας, in St. Peter, means not, as Mede (Works, fol., p. 23) interprets it, to adjudge to, but to cast into, Tartarus; ῥιπτειν εις Ταρταρον, as in Homer, cited below. And in order to know what was the precise intention of the apostle by this expression, we must inquire what is the accurate import of the term Ταρταρος. Now, it appears from a passage of Lucian, that by Ταρταρος was meant, in a physical sense, the bounds or verge of this material system; for, addressing himself to ΕΡΩΣ, Cupid or Love, he says: Συ γαρ εξ αφανους και κεχυμενης αμορφιας ΤΟ ΠΑΝ εμορφωσας, κ. τ. λ. 'Thou formedst the universe from its confused and chaotic state; and, after separating and dispersing the circumfused chaos, in which, as in one common sepulchre, the whole world lay buried, thou drovest it to the confines or recesses of outer Tartarus - 'Where iron gates and bars of solid brass

[¶22] Keep it in durance irrefrangible,

[¶23] And its return prohibit.' "The ancient Greeks appear to have received, by tradition, an account of the punishment of the 'fallen angels,' and of bad men after death; and their poets did, in conformity I presume with that account, make Tartarus the place where the giants who rebelled against Jupiter, and the souls of the wicked, were confined. 'Here,' saith Hesiod, Theogon., lin. 720, 1, 'the rebellious Titans were bound in penal chains.' Τοσσον ενερθ' ὑπο γης, ὁσον ουρανος εστ'απο γαιης. Ισον γαρ τ' απο γης ες ΤΑΡΤΑΡΟΝ ηεροεντα. 'As far beneath the earth as earth from heaven;

[¶24] For such the distance thence to Tartarus.'

[¶25] Which description will very well agree with the proper sense of Tartarus, if we take the earth for the center of the material system, and reckon from our zenith, or the extremity of the heavens that is over our heads. But as the Greeks imagined the earth to be of a boundless depth, so it must not be dissembled that their poets speak of Tartarus as a vast pit or gulf in the bowels of it. Thus Hesiod in the same poem, lin. 119, calls it - ΤΑΡΤΑΡΑ τ' ηεροεντα μυχῳ χθονος ευρυοδειης· 'Black Tartarus, within earth's spacious womb.' "And Homer, Iliad viii., lin. 13, etc., introduces Jupiter threatening any of the gods who should presume to assist either the Greeks or the Trojans, that he should either come back wounded to heaven, or be sent to Tartarus. Η μιν ἑλων ῥιψω ες ΤΑΡΤΑΡΟΝ ηεροεντα, Τηλε μαλ', ἡχι βαθιστον ὑπο χθονος εστι βερεθρον, Ενθα σιδηρειαι τε πυλαι, και χαλκεος ουδος, Τοσσον ενερθ' αιδεω, ὁσον ονρανος εστ' απο γαιης. 'Or far, O far, from steep Olympus thrown,

[¶26] Low in the deep Tartarean gulf shall groan.

[¶27] That gulf which iron gates and brazen ground

[¶28] Within the earth inexorably bound;

[¶29] As deep beneath th' infernal center hurl'd,

[¶30] As from that center to the ethereal world.'

[¶31] Pope. 'Where, according to Homer's description, Iliad viii., lin. 480, 1, - - - Ουτ' αυγης ὑπεριονος ηελιοιο Τερποντ', ουτ' ανεμοισι· βαθυς δε τε ΤΑΡΤΑΡΟΣ αμφις. 'No sun e'er gilds the gloomy horrors there,

[¶32] No cheerful gales refresh the lazy air,

[¶33] But murky Tartarus extends around.'

[¶34] Pope. "Or, in the language of the old Latin poet, (cited by Cicero, Tuscul., lib. i. cap. 15),

[¶35] Ubi rigida constat crassa caligo inferum. "On the whole, then, ταρταρουν, in St. Peter, is the same as ῥιπτειν ες Ταρταρον, to throw into Tartarus, in Homer, only rectifying the poet's mistake of Tartarus being in the bowels of the earth, and recurring to the original sense of that word above explained, which when applied to spirits must be interpreted spiritually; and thus ταρταρωσας will import that God cast the apostate angels out of his presence into that ζοφος του σκοτους, blackness of darkness, ([2Pet 2:17]; [Jde 1:13]), where they will be for ever banished from the light of his countenance, and from the beatifying influence of the ever blessed Three, as truly as a person plunged into the torpid boundary of this created system would be from the light of the sun and the benign operations of the material heavens." By chains of darkness we are to understand a place of darkness and wretchedness, from which it is impossible for them to escape.

### Verse 5

[¶37] Spared not the old world - The apostle's argument is this: If God spared not the rebellious angels, nor the sinful antediluvians, nor the cities of Sodom and Gomorrha, he will not spare those wicked teachers who corrupt the pure doctrines of Christianity.

[¶38] Saved Noah the eighth - Some think that the words should be translated, Noah the eighth preacher of righteousness; but it seems most evident, from [1Pet 3:20], that eight persons are here meant, which were the whole that were saved in the ark, viz. Shem, Ham, Japhet, and their three wives, six; Noah's wife seven; and Noah himself the eighth. The form of expression, ογδοον Νωε, Noah the eighth, i.e. Noah and seven more, is most common in the Greek language. So in Appian, Bell. Pun., p. 12, Τριτος δε ποτε εν σπηλαιῳ κρυπτομενος ελαθε, sometimes he the third (i.e. he with two others) lay hid in a cave. Andocides, Orat. iv. p. 295: Αἱρεθεις επι τουτῳ δεκατος αυτος, he himself the tenth (i.e. he and nine others) were chosen to this. See a number of other examples in Kypke.

[¶39] World of the ungodly - A whole race without God - without any pure worship or rational religion.

### Verse 6

[¶41] The cities of Sodom and Gomorrha - See the notes on Genesis 19 (note), for an account of the sin and punishment of these cities.

[¶42] Making them an ensample - These three words, ὑποδειγμα, παραδειγμα, and δειγμα, are used to express the same idea; though the former may signify an example to be shunned, the second an example to be followed, and the third a simple exhibition. But these differences are not always observed.

### Verse 7

[¶44] Vexed with the filthy conversation - Καταπονουμενον ὑπο της των αθεσμων εν ασελγεια αναστροφης· Being exceedingly pained with the unclean conduct of those lawless persons. What this was, see in the history, Genesis 19., and the notes there.

## 711. 2 Peter · 4 of 7

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### Verse 8

[¶1] That righteous man dwelling among them - Lot, after his departure from Abraham, A. M. 2086, lived at Sodom till A. M. 2107, a space of about twenty years; and, as he had a righteous soul, he must have been tormented with the abominations of that people from day to day.

[¶2] The word εβασανιζεν, tormented, is not less emphatic than the word καταπονουμενον, grievously pained, in the preceding verse, and shows what this man must have felt in dwelling so long among a people so abandoned.

### Verse 9

[¶4] The Lord knoweth how to deliver the godly - The preservation and deliverance of Lot gave the apostle occasion to remark, that God knew as well to save as to destroy; and that his goodness led him as forcibly to save righteous Lot, as his justice did to destroy the rebellious in the instances already adduced. And the design of the apostle in producing these examples is to show to the people to whom he was writing that, although God would destroy those false teachers, yet he would powerfully save his faithful servants from their contagion and from their destruction. We should carefully observe,

[¶5] 1. That the godly man is not to be preserved from temptation.

[¶6] 2. That he will be preserved in temptation.

[¶7] 3. That he will be delivered out of it.

### Verse 10

[¶9] But chiefly them that walk - That is, God will in the most signal manner punish them that walk after the flesh - addict themselves to sodomitical practices, and the lust of pollution; probably alluding to those most abominable practices where men abuse themselves and abuse one another.

[¶10] Despise government - They brave the power and authority of the civil magistrate, practising their abominations so as to keep out of the reach of the letter of the law; and they speak evil of dignities - they blaspheme civil government, they abhor the restraints laid upon men by the laws, and would wish all governments destroyed that they might live as they list.

[¶11] Presumptuous are they - Τολμηται· They are bold and daring, headstrong, regardless of fear.

[¶12] Self-willed - Αυθαδεις· Self-sufficient; presuming on themselves; following their own opinions, which no authority can induce them to relinquish.

[¶13] Are not afraid to speak evil of dignities - They are lawless and disobedient, spurn all human authority, and speak contemptuously of all legal and civil jurisdiction. Those in general despise governments, and speak evil of dignities, who wish to be under no control, that they may act as freebooters in the community.

### Verse 11

[¶15] Whereas angels, etc. - This is a difficult verse, but the meaning seems to be this: The holy angels, who are represented as bringing an account of the actions of the fallen angels before the Lord in judgment, simply state the facts without exaggeration, and without permitting any thing of a bitter, reviling, or railing spirit, to enter into their accusations. See [Zac 3:1], and [Jde 1:9]; to the former of which St. Peter evidently alludes. But these persons, not only speak of the actions of men which they conceive to be wrong, but do it with untrue colourings, and the greatest malevolence. Michael, the archangel, treated a damned spirit with courtesy; he only said, The Lord rebuke thee, Satan! but these treat the rulers of God's appointment with disrespect and calumny.

[¶16] Before the Lord - Παρα Κυριῳ is wanting in a number of MSS. and most of the versions.

### Verse 12

[¶18] But these, as natural brute beasts - 'Ὡς αλογα ζωα φυσικα· As those natural animals void of reason, following only the gross instinct of nature, being governed neither by reason nor religion.

[¶19] Made to be taken and destroyed - Intended to be taken with nets and gins, and then destroyed, because of their fierce and destructive nature; so these false teachers and insurgents must be treated; first incarcerated, and then brought to judgment, that they may have the reward of their doings. And thus, by blaspheming what they do not understand, they at last perish in their own corruption; i.e. their corrupt doctrines and vicious practices.

### Verse 13

[¶21] They that count it pleasure to riot in the day time - Most sinners, in order to practice their abominable pleasures, seek the secrecy of the night; but these, bidding defiance to all decorum, decency, and shame, take the open day, and thus proclaim their impurities to the sun.

[¶22] Spots - and blemishes - They are a disgrace to the Christian name.

[¶23] Sporting themselves - Forming opinions which give license to sin, and then acting on those opinions; and thus rioting in their own deceits.

[¶24] With their own deceivings - Εν ταις απαταις. But instead of this, AB, and almost all the versions and several of the fathers, have εν ταις αγαπαις, in your love feasts, which is probably the true reading.

[¶25] While they feast with you - It appears they held a kind of communion with the Church, and attended sacred festivals, which they desecrated with their own unhallowed opinions and conduct.

### Verse 14

[¶27] Having eyes full of adultery - Μοιχαλιδος· Of an adulteress; being ever bent on the gratification of their sensual desires, so that they are represented as having an adulteress constantly before their eyes, and that their eyes can take in no other object but her. But instead of μοιχαλιδος of an adulteress, the Codex Alexandrinus, three others, with the Coptic, Vulgate, and one copy of the Itala, together with several of the fathers, have μοιχαλιας, of adultery.

[¶28] Cannot cease from sin - Which cease not from sin; they might cease from sin, but they do not; they love and practice it. Instead of ακαταπαυστους, which cannot cease, several MSS. and versions have ακαταπαυστου, and this requires the place to be read, Having eyes full of adultery and incessant sin. The images of sinful acts were continually floating before their disordered and impure fancy. This figure of speech is very common in the Greek writers; and Kypke gives many instances of it, which indeed carry the image too far to be here translated.

[¶29] Beguiling unstable souls - The metaphor is taken from adulterers seducing unwary, inexperienced, and light, trifling women; so do those false teachers seduce those who are not established in righteousness.

[¶30] Exercised with covetous practices - The metaphor is taken from the agonistae in the Grecian games, who exercised themselves in those feats, such as wrestling, boxing, running, etc., in which they proposed to contend in the public games. These persons had their hearts schooled in nefarious practices; they had exercised themselves till they were perfectly expert in all the arts of seduction, overreaching, and every kind of fraud.

[¶31] Cursed children - Such not only live under God's curse here, but they are heirs to it hereafter.

### Verse 15

[¶33] Which have forsaken the right way - As Balaam did, who, although God showed him the right way, took one contrary to it, preferring the reward offered him by Balak to the approbation and blessing of God.

[¶34] The way of Balaam - Is the counsel of Balaam. He counselled the Moabites to give their most beautiful young women to the Israelitish youth, that they might be enticed by them to commit idolatry. See the notes on [Num 22:5], etc., and [Num 23:1] (note), etc.

[¶35] The son of Bosor - Instead of Βοσορ, Bosor two ancient MSS. and some of the versions have Βεωρ, Beor, to accommodate the word to the Hebrew text and the Septuagint. The difference in this name seems to have arisen from mistaking one letter for another in the Hebrew name, בעור Beor, for בצור Betsor or Bosor; tsaddi צ and ain ע, which are very like each other, being interchanged.

### Verse 16

[¶37] The dumb ass, speaking with man's voice - See the note on [Num 22:28].

[¶38] The madness of the prophet - Is not this a reference to the speech of the ass, as represented in the Targums of Jonathan ben Uzziel and Jerusalem? "Wo to thee, Balaam, thou sinner, thou madman: there is no wisdom found in thee." These words contain nearly the same expressions as those in St. Peter.

### Verse 17

[¶40] These are wells without water - Persons who, by their profession, should furnish the water of life to souls athirst for salvation; but they have not this water; they are teachers without ability to instruct; they are sowers, and have no seed in their basket. Nothing is more cheering in the deserts of the east than to meet with a well of water; and nothing more distressing, when parched with thirst, than to meet with a well that contains no water.

[¶41] Clouds that are carried with a tempest - In a time of great drought, to see clouds beginning to cover the face of the heavens raises the expectation of rain; but to see these carried off by a sudden tempest is a dreary disappointment. These false teachers were equally as unprofitable as the empty well, or the light, dissipated cloud.

[¶42] To whom the mist of darkness is reserved - That is, an eternal separation from the presence of God, and the glory of his power. They shall be thrust into outer darkness, [Mat 8:12]; into the utmost degrees of misery and despair. False and corrupt teachers will be sent into the lowest hell; and be "the most downcast, underfoot vassals of perdition."

[¶43] It is scarcely necessary to notice a various reading here, which, though very different in sound, is nearly the same in sense. Instead of νεφελαι, clouds, which is the common reading, και ὁμιχλαι, and mists, or perhaps more properly thick darkness, from ὁμου, together, and αχλυς, darkness, is the reading in ABC, sixteen others, Erpen's Arabic, later Syriac, Coptic, Ethiopic, and Vulgate, and several of the fathers. This reading Griesbach has admitted into the text.

## 712. 2 Peter · 5 of 7

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/712/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/712/#p-N

### Verse 18

[¶1] They speak great swelling words of vanity - The word ὑπερογκα signifies things of great magnitude, grand, superb, sublime; it sometimes signifies inflated, tumid, bombastic. These false teachers spoke of great and high things, and no doubt promised their disciples the greatest privileges, as they themselves pretended to a high degree of illumination; but they were all false and vain, though they tickled the fancy and excited the desires of the flesh; and indeed this appears to have been their object. And hence some think that the impure sect of the Nicolaitans is meant. See the preface.

[¶2] Those that were clean escaped - Those who, through hearing the doctrines of the Gospel, had been converted, were perverted by those false teachers.

### Verse 19

[¶4] While they promise them liberty - Either to live in the highest degrees of spiritual good, or a freedom from the Roman yoke; or from the yoke of the law, or what they might term needless restraints. Their own conduct showed the falsity of their system; for they were slaves to every disgraceful lust.

[¶5] For of whom a man is overcome - This is an allusion to the ancient custom of selling for slaves those whom they had conquered and captivated in war. The ancient law was, that a man might either kill him whom he overcame in battle, or keep him for a slave. These were called servi, slaves, from the verb servare, to keep or preserve. And they were also called mancipia, from manu capiuntur, they are taken captive by the hand of their enemy. Thus the person who is overcome by his lusts is represented as being the slave of those lusts. See [Rom 6:16], and the note there.

### Verse 20

[¶7] The pollutions of the world - Sin in general, and particularly superstition, idolatry, and lasciviousness. These are called μιασματα, miasmata, things that infect, pollute, and defile. The word was anciently used, and is in use at the present day, to express those noxious particles of effluvia proceeding from persons infected with contagious and dangerous diseases; or from dead and corrupt bodies, stagnant and putrid waters, marshes etc., by which the sound and healthy may be infected and destroyed. The world is here represented as one large, putrid marsh, or corrupt body, sending off its destructive miasmata everywhere and in every direction, so that none can escape its contagion, and none can be healed of the great epidemic disease of sin, but by the mighty power and skill of God. St. Augustine has improved on this image: "The whole world," says he, "is one great diseased man, lying extended from east to west, and from north to south; and to heal this great sick man, the almighty Physician descended from heaven." Now, it is by the knowledge of the Lord and Savior Jesus Christ, as says St. Peter, that we escape the destructive influence of these contagious miasmata. But if, after having been healed, and escaped the death to which we were exposed, we get again entangled, εμπλακεντες, enfolded, enveloped with them; then the latter end will be worse than the beginning: forasmuch as we shall have sinned against more light, and the soul, by its conversion to God, having had all its powers and faculties greatly improved, is now, being repolluted, more capable of iniquity than before, and can bear more expressively the image of the earthly.

### Verse 21

[¶9] For it had been better for them not to have known - For the reasons assigned above; because they have sinned against more mercy, are capable of more sin, and are liable to greater punishment.

[¶10] The holy commandment - The whole religion of Christ is contained in this one commandment, "Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind, and with all thy strength; and thy neighbor as thyself." He who obeys this great commandment, and this by the grace of Christ is possible to every man, is saved from sinning either against his God or against his neighbor. Nothing less than this does the religion of Christ require.

### Verse 22

[¶12] According to the true proverb - This seems to be a reference to [Pro 26:11] : ככלב שב אל קאו kekeleb shab al keo; as the dog returneth to his vomit, so a fool repeateth his folly. In substance this proverb is found among the rabbins; so Midrash Ruth, in Sohar Chadash, fol. 62: Orphah is returned to her mire, Ruth persevered in spirit; and again, Ibid. fol. 64: "Orphah, which is נפש הבהמית nephesh habbehemith, the bestial soul, is returned to her mire."

[¶13] The Greeks have something like it; so Arrian, Dissert. Epict. l. iv. c. 11, says: Απελθε και χοιρῳ διαλεγου, ἱν' εν βορβορῳ μη κυλιηται, "Go and reason with the swine, lest he be rolled in the mire." This is called a true proverb: for it is a fact that a dog will eat up his own vomit; and the swine, howsoever carefully washed, will again wallow in the mire. As applied here it is very expressive: the poor sinner, having heard the Gospel of Christ, was led to loathe and reject his sin; and, on his application to God for mercy, was washed from his unrighteousness. But he is here represented as taking up again what he had before rejected, and defiling himself in that from which he had been cleansed.

[¶14] Here is a sad proof of the possibility of falling from grace, and from very high degrees of it too. These had escaped from the contagion that was in the world; they had had true repentance, and cast up "their soursweet morsel of sin;" they had been washed from all their filthiness, and this must have been through the blood of the Lamb; yet, after all, they went back, got entangled with their old sins, swallowed down their formerly rejected lusts, and rewallowed in the mire of corruption. It is no wonder that God should say, the latter end is worse with them than the beginning: reason and nature say it must be so; and Divine justice says it ought to be so; and the person himself must confess that it is right that it should be so. But how dreadful is this state! How dangerous when the person has abandoned himself to his old sins! Yet it is not said that it is impossible for him to return to his Maker; though his case be deplorable, it is not utterly hopeless; the leper may yet be made clean, and the dead may be raised. Reader, is thy backsliding a grief and burden to thee? Then thou art not far from the kingdom of God; believe on the Lord Jesus, and thou shalt be saved.

### Introduction

[¶16] The apostle shows his design in writing this and the preceding epistle, [2Pet 3:1], [2Pet 3:2]. Describes the nature of the heresies which should take place in the last times, [2Pet 3:3-8]. A thousand years with the Lord are but as a day, [2Pet 3:9]. He will come and judge the world as he has promised, and the heavens and the earth shall be burnt up, [2Pet 3:10]. How those should live who expect these things, [2Pet 3:11], [2Pet 3:12]. Of the new heavens and the new earth, and the necessity of being prepared for this great change, [2Pet 3:13], [2Pet 3:14]. Concerning some difficult things in St. Paul 's epistles, [2Pet 3:15], [2Pet 3:16]. We must watch against the error of the wicked, grow in grace, and give all glory to God, [2Pet 3:17], [2Pet 3:18].

### Verse 1

[¶18] This second epistle - In order to guard them against the seductions of false teachers, he calls to their remembrance the doctrine of the ancient prophets, and the commands or instructions of the apostles, all founded on the same basis.

[¶19] He possibly refers to the prophecies of Enoch, as mentioned by Jude, [Jde 1:14], [Jde 1:15]; of David, [Psa 1:1], etc.; and of Daniel, [Dan 12:2], relative to the coming of our Lord to judgment: and he brings in the instructions of the apostles of Christ, by which they were directed how to prepare to meet their God.

### Verse 3

[¶21] Knowing this first - Considering this in an especial manner, that those prophets predicted the coming of false teachers: and their being now in the Church proved how clearly they were known to God, and showed the Christians at Pontus the necessity of having no intercourse or connection with them.

[¶22] There shall come - scoffers - Persons who shall endeavor to turn all religion into ridicule, as this is the most likely way to depreciate truth in the sight of the giddy multitude. The scoffers, having no solid argument to produce against revelation, endeavor to make a scaramouch of some parts; and then affect to laugh at it, and get superficial thinkers to laugh with them.

[¶23] Walking after their own lusts - Here is the true source of all infidelity. The Gospel of Jesus is pure and holy, and requires a holy heart and holy life. They wish to follow their own lusts, and consequently cannot brook the restraints of the Gospel: therefore they labor to prove that it is not true, that they may get rid of its injunctions, and at last succeed in persuading themselves that it is a forgery; and then throw the reins on the neck of their evil propensities. Thus their opposition to revealed truth began and ended in their own lusts.

[¶24] There is a remarkable addition here in almost every MS. and version of note: There shall come in the last days, In Mockery, εν εμπαιγμονῃ, scoffers walking after their own lusts. This is the reading of ABC, eleven others, both the Syriac, all the Arabic, Coptic, Ethiopic, Vulgate, and several of the fathers. They come in mockery; this is their spirit and temper; they have no desire to find out truth; they take up the Bible merely with the design of turning it into ridicule. This reading Griesbach has received into the text.

[¶25] The last days - Probably refer to the conclusion of the Jewish polity, which was then at hand.

### Verse 4

[¶27] Where is the promise of his coming? - Perhaps the false teachers here referred to were such as believed in the eternity of the world: the prophets and the apostles had foretold its destruction, and they took it for granted, if this were true, that the terrestrial machine would have begun long ago to have shown some symptoms of decay; but they found that since the patriarchs died all things remained as they were from the foundation of the world; that is, men were propagated by natural generation, one was born and another died, and the course of nature continued regular in the seasons, succession of day and night, generation and corruption of animals and vegetables, etc.; for they did not consider the power of the Almighty, by which the whole can be annihilated in a moment, as well as created. As, therefore, they saw none of these changes, they presumed that there would be none, and they intimated that there never had been any. The apostle combats this notion in the following verse.

### Verse 5

[¶29] For this they willingly are ignorant of - They shut their eyes against the light, and refuse all evidence; what does not answer their purpose they will not know. And the apostle refers to a fact that militates against their hypothesis, with which they refused to acquaint themselves; and their ignorance he attributes to their unwillingness to learn the true state of the case.

[¶30] By the word of God the heavens were of old - I shall set down the Greek text of this extremely difficult clause: Ουρανοι ησαν εκπαλαι, και γη εξ ὑδατος και δι' ὑδατος συνεστωσα, τῳ του Θεου λογῳ· translated thus by Mr. Wakefield: "A heaven and an earth formed out of water, and by means of water, by the appointment of God, had continued from old time." By Dr. Macknight thus; "The heavens were anciently, and the earth of water: and through water the earth consists by the word of God." By Kypke thus: "The heavens were of old, and the earth, which is framed, by the word of God, from the waters, and between the waters." However we take the words, they seem to refer to the origin of the earth. It was the opinion of the remotest antiquity that the earth was formed out of water, or a primitive moisture which they termed ὑλη, hule, a first matter or nutriment for all things; but Thales pointedly taught αρχην δε των παντως ὑδωρ ειναι, that all things derive their existence from water, and this very nearly expresses the sentiment of Peter, and nearly in his own terms too. But is this doctrine true? It must be owned that it appears to be the doctrine of Moses: In the beginning, says he, God made the heavens and the earth; and the earth was without form and void; and darkness was upon the face of the deep. Now, these heavens and earth which God made in the beginning, and which he says were at first formless and empty, and which he calls the deep, are in the very next verse called waters; from which it is evident that Moses teaches that the earth was made out of some fluid substance, to which the name of water is properly given. And that the earth was at first in a fluid mass is most evident from its form; it is not round, as has been demonstrated by measuring some degrees near the north pole, and under the equator; the result of which proved that the figure of the earth was that of an oblate spheroid, a figure nearly resembling that of an orange. And this is the form that any soft or elastic body would assume if whirled rapidly round a center, as the earth is around its axis. The measurement to which I have referred shows the earth to be flatted at the poles, and raised at the equator. And by this measurement it was demonstrated that the diameter of the earth at the equator was greater by about twenty-five miles than at the poles.

[¶31] Now, considering the earth to be thus formed εξ ὑδατος, of water, we have next to consider what the apostle means by δι' ὑδατος, variously translated by out of, by means of, and between, the water.

[¶32] Standing out of the water gives no sense, and should be abandoned. If we translate between the waters, it will bear some resemblance to [Gen 1:6], [Gen 1:7] : And God said, Let there be a firmament in the midst of, בתוך bethoch, between, the waters; and let it divide the waters from the waters: and God divided the waters which were under the firmament from the waters which were above the firmament; then it may refer to the whole of the atmosphere, with which the earth is everywhere surrounded, and which contains all the vapours which belong to our globe, and without which we could neither have animal nor vegetative life. Thus then the earth, or terraqueous globe, which was originally formed out of water, subsists by water; and by means of that very water, the water compacted with the earth - the fountains of the great deep, and the waters in the atmosphere - the windows of heaven, [Gen 7:11], the antediluvian earth was destroyed, as St. Peter states in the next verse: the terraqueous globe, which was formed originally of water or a fluid substance, the chaos or first matter, and which was suspended in the heavens - the atmosphere, enveloped with water, by means of which water it was preserved; yet, because of the wickedness of its inhabitants, was destroyed by those very same waters out of which it was originally made, and by which it subsisted.

### Verse 7

[¶34] But the heavens and the earth, which are now - The present earth and its atmosphere, which are liable to the same destruction, because the same means still exist, (for there is still water enough to drown the earth, and there is iniquity enough to induce God to destroy it and its inhabitants), are nevertheless kept in store, τεθησαυρισμενοι, treasured up, kept in God's storehouse, to be destroyed, not by water, but by fire at the day of judgment.

[¶35] From all this it appears that those mockers affected to be ignorant of the Mosaic account of the formation of the earth, and of its destruction by the waters of the deluge; and indeed this is implied in their stating that all things continued as they were from the creation. But St. Peter calls them back to the Mosaic account, to prove that this was false; for the earth, etc., which were then formed, had perished by the flood; and that the present earth, etc., which were formed out of the preceding, should, at the day of judgment, perish by the fire of God's wrath.

### Verse 8

[¶37] Be not ignorant - Though they are wilfully ignorant, neglect not ye the means of instruction.

[¶38] One day is with the Lord as a thousand years - That is: All time is as nothing before him, because in the presence as in the nature of God all is eternity; therefore nothing is long, nothing short, before him; no lapse of ages impairs his purposes, nor need he wait to find convenience to execute those purposes. And when the longest period of time has passed by, it is but as a moment or indivisible point in comparison of eternity. This thought is well expressed by Plutarch, Consol. ad Apoll.: "If we compare the time of life with eternity, we shall find no difference between long and short. Τα γαρ χιλια, και τα μυρια ετη, στιγμη τις εστιν αοριστος, μαλλον δε μοριον τι βραχυτατον στιγμης· for a thousand or ten thousand years are but a certain indefinite point, or rather the smallest part of a point." The words of the apostle seem to be a quotation from [Psa 90:4].

### Verse 9

[¶40] The Lord is not slack - They probably in their mocking said, "Either God had made no such promise to judge the world, destroy the earth, and send ungodly men to perdition; or if he had, he had forgotten to fulfill it, or had not convenient time or leisure." To some such mocking the apostle seems to refer: and he immediately shows the reason why deserved punishment is not inflicted on a guilty world.

[¶41] But is long-suffering - It is not slackness, remissness, nor want of due displacence at sin, that induced God to prolong the respite of ungodly men; but his long-suffering, his unwillingness that any should perish: and therefore he spared them, that they might have additional offers of grace, and be led to repentance - to deplore their sins, implore God's mercy, and find redemption through the blood of the Lamb.

[¶42] As God is not willing that any should perish, and as he is willing that all should come to repentance, consequently he has never devised nor decreed the damnation of any man, nor has he rendered it impossible for any soul to be saved, either by necessitating him to do evil, that he might die for it, or refusing him the means of recovery, without which he could not be saved.

### Verse 10

[¶44] The day of the Lord will come - See [Mat 24:43], to which the apostle seems to allude.

[¶45] The heavens shall pass away with a great noise - As the heavens mean here, and in the passages above, the whole atmosphere, in which all the terrestrial vapours are lodged; and as water itself is composed of two gases, eighty-five parts in weight of oxygen, and fifteen of hydrogen, or two parts in volume of the latter, and one of the former; (for if these quantities be put together, and several electric sparks passed through them, a chemical union takes place, and water is the product; and, vice versa, if the galvanic spark be made to pass through water, a portion of the fluid is immediately decomposed into its two constituent gases, oxygen and hydrogen); and as the electric or ethereal fire is that which, in all likelihood, God will use in the general conflagration; the noise occasioned by the application of this fire to such an immense congeries of aqueous particles as float in the atmosphere, must be terrible in the extreme. Put a drop of water on an anvil, place over it a piece of iron red hot, strike the iron with a hammer on the part above the drop of water, and the report will be as loud as a musket; when, then, the whole strength of those opposite agents is brought together into a state of conflict, the noise, the thunderings, the innumerable explosions, (till every particle of water on the earth and in the atmosphere is, by the action of the fire, reduced into its component gaseous parts), will be frequent, loud, confounding, and terrific, beyond every comprehension but that of God himself.

## 713. 2 Peter · 6 of 7

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[¶0] The elements shalt melt with fervent heat - When the fire has conquered and decomposed the water, the elements, στοιχεια, the hydrogen and oxygen airs or gases, (the former of which is most highly inflammable, and the latter an eminent supporter of all combustion), will occupy distinct regions of the atmosphere, the hydrogen by its very great levity ascending to the top, while the oxygen from its superior specific gravity will keep upon or near the surface of the earth; and thus, if different substances be once ignited, the fire, which is supported in this case, not only by the oxygen which is one of the constituents of atmospheric air, but also by a great additional quantity of oxygen obtained from the decomposition of all aqueous vapours, will rapidly seize on all other substances, on all terrestrial particles, and the whole frame of nature will be necessarily torn in pieces, and thus the earth and its works be burned up.

### Verse 11

[¶2] All these things shall be dissolved - They will all be separated, all decomposed; but none of them destroyed. And as they are the original matter out of which God formed the terraqueous globe, consequently they may enter again into the composition of a new system; and therefore the apostle says, [2Pet 3:13] : we look for new heavens and a new earth - the others being decomposed, a new system is to be formed out of their materials. There is a wonderful philosophic propriety in the words of the apostle in describing this most awful event.

[¶3] What manner of persons ought ye to be - Some put the note of interrogation at the end of this clause, and join the remaining part with the 12th verse, thus: Seeing then that all these things shall be dissolved, what manner of persons ought ye to be? By holy conversation and godliness, expecting and earnestly desiring the coming of the day of God, etc. Only those who walk in holiness, who live a godly and useful life, can contemplate this most awful time with joy.

[¶4] The word σπευδοντας, which we translate hasting unto, should be tendered earnestly desiring, or wishing for; which is a frequent meaning of the word in the best Greek writers.

### Verse 12

[¶6] The heavens being on fire - See on [2Pet 3:10]. (note). It was an ancient opinion among the heathens that the earth should be burnt up with fire; so Ovid, Met., lib. i. v. 256.

[¶7] Esse quoque in fatis reminiscitur, adfore tempus,

[¶8] Quo mare, quo tellus, correptaque regia coeli

[¶9] Ardeat; et mundi moles operosa laboret. "Remembering in the fates a time when fire

[¶10] Should to the battlements of heaven aspire,

[¶11] And all his blazing world above should burn,

[¶12] And all the inferior globe to cinders turn."

[¶13] Dryden.

[¶14] Minucius Felix tells us, xxxiv. 2, that it was a common opinion of the Stoics that, the moisture of the earth being consumed, the whole world would catch fire. The Epicureans held the same sentiment; and indeed it appears in various authors, which proves that a tradition of this kind has pretty generally prevailed in the world. But it is remarkable that none have fancied that it will be destroyed by water. The tradition, founded on the declaration of God, was against this; therefore it was not received.

### Verse 13

[¶16] We, according to his promise, look for new heavens - The promise to which it is supposed the apostle alludes, is found [Isa 65:17] : Behold, I create new heavens and a new earth; and the former shall not be remembered, nor come into mind; and [Isa 66:22] : For as the new heavens and the new earth which I will make shall remain before me, saith the Lord, so shall your seed, etc. Now, although these may be interpreted of the glory of the Gospel dispensation, yet, if St. Peter refer to them, they must have a more extended meaning.

[¶17] It does appear, from these promises, that the apostle says here, and what is said [Rev 21:27]; [Rev 22:14], [Rev 22:15], that the present earth, though destined to be burned up, will not be destroyed, but be renewed and refined, purged from all moral and natural imperfection, and made the endless abode of blessed spirits. But this state is certainly to be expected after the day of judgment; for on this the apostle is very express, who says the conflagration and renovation are to take place at the judgment of the great day; see [2Pet 3:7], [2Pet 3:8], [2Pet 3:10], [2Pet 3:12]. That such an event may take place is very possible; and, from the terms used by St. Peter, is very probable. And, indeed, it is more reasonable and philosophical to conclude that the earth shall be refined and restored, than finally destroyed. But this has nothing to do with what some call the millennium state; as this shall take place when time, with the present state and order of things, shall be no more.

### Verse 14

[¶19] Seeing that ye look for such things - As ye profess that such a state of things shall take place, and have the expectation of enjoying the blessedness of it, be diligent in the use of every means and influence of grace, that ye may be found of him - the Lord Jesus, the Judge of quick and dead, without spot - any contagion of sin in your souls, and blameless - being not only holy and innocent, but useful in your lives.

### Verse 15

[¶21] And account that the long-suffering of our Lord - Conclude that God's long-suffering with the world is a proof that he designs men to be saved; even as our beloved brother Paul. "This epistle being written to those to whom the first epistle was sent, the persons to whom the Apostle Paul wrote concerning the long-suffering of God were the Jewish and Gentile Christians in Pontus, Galatia, Cappadocia, Asia, and Bithynia. Accordingly, we know he wrote to the Ephesians, ([Eph 2:3-5]), to the Colossians, ([Col 1:21]), and to Timothy, ([1Tim 2:3], [1Tim 2:4]), things which imply that God's bearing with sinners is intended for their salvation. The persons to whom Peter's epistles were sent were, for the most part, Paul's converts." - Macknight.

[¶22] According to the wisdom given unto him - That is, according to the measure of the Divine inspiration, by which he was qualified for the Divine work, and by which he was so capable of entering into the deep things of God. It is worthy of remark that Paul's epistles are ranked among the Scriptures; a term applied to those writings which are divinely inspired, and to those only.

### Verse 16

[¶24] As also in all his epistles, speaking in them of these things - Paul, in all his epistles, says Dr. Macknight, has spoken of the things written by Peter in this letter. For example, he has spoken of Christ's coming to judgment; [1Thes 3:13]; [1Thes 4:14-18]; [2Thes 1:7-10]; [Tit 2:13]. And of the resurrection of the dead, [1Cor 15:22]; [Phi 3:20], [Phi 3:21]. And of the burning of the earth; [2Thes 1:8]. And of the heavenly country; [2Cor 5:1-10]. And of the introduction of the righteous into that country; [1Thes 4:17]; [Heb 4:9]; [Heb 12:14], [Heb 12:18], [Heb 12:24]. And of the judgment of all mankind by Christ; [Rom 14:10].

[¶25] In which are some things hard to be understood - Δυσνοητα τινα· That is, if we retain the common reading εν οἱς, in or among which things, viz., what he says of the day of judgment, the resurrection of the body etc., etc., there are some things difficult to be comprehended, and from which a wrong or false meaning may be taken. But if we take the reading of AB, twelve others, with both the Syriac, all the Arabic, and Theophylact, εν αἱς, the meaning is more general, as εν αἱς must refer to επιστολαις, epistles, for this would intimate that there were difficulties in all the epistles of St. Paul; and indeed in what ancient writings are there not difficulties? But the papists say that the decision of all matters relative to the faith is not to be expected from the Scriptures on this very account, but must be received from the Church; i.e. the Popish or Romish Church.

[¶26] But what evidence have we that that Church can infallibly solve any of those difficulties? We have none! And till we have an express, unequivocal revelation from heaven that an unerring spirit is given to that Church, I say, for example, to the present Church of Rome, with the pope called Pius VII. at its head, we are not to receive its pretensions. Any Church may pretend the same, or any number of equally learned men as there are of cardinals and pope in the conclave; and, after all, it would be but the opinion of so many men, to which no absolute certainty or infallibility could be attached.

[¶27] This verse is also made a pretext to deprive the common people of reading the word of God; because the unlearned and unstable have sometimes wrested this word to their own destruction: but if it be human learning, and stability in any system of doctrine, that qualifies men to judge of these difficult things, then we can find many thousands, even in Europe, that have as much learning and stability as the whole college of cardinals, and perhaps ten thousand times more; for that conclave was never very reputable for the learning of its members: and to other learned bodies we may, with as much propriety, look up as infallible guides, as to this conclave.

[¶28] Besides, as it is only the unlearned and the unestablished (that is, young Christian converts) that are in danger of wresting such portions; the learned, that is, the experienced and the established in the knowledge and life of God, are in no such danger; and to such we may safely go for information: and these abound everywhere, especially in Protestant countries; and by the labors of learned and pious men on the sacred writings there is not one difficulty relative to the things which concern our salvation left unexplained. If the members of the Romish Church have not these advantages, let them go to those who have them; and if their teachers are afraid to trust them to the instruction of the Protestants, then let them who pretend to have infallibly written their exposition of these difficult places, also put them, with a wholesome text in the vulgar language, into the hands of their people, and then the appeal will not lie to Rome, but to the Bible, and those interpretations will be considered according to their worth, being weighed with other scriptures, and the expositions of equally learned and equally infallible men.

[¶29] We find, lastly, that those who wrest such portions, are those who wrest the other scriptures to their destruction; therefore they are no patterns, nor can such form any precedent for withholding the Scriptures from the common people, most of whom, instead of wresting them to their destruction, would become wise unto salvation by reading them. We may defy the Romish Church to adduce a single instance of any soul that was perverted, destroyed, or damned, by reading of the Bible; and the insinuation that they may is blasphemous. I may just add that the verb στρεβλοω, which the apostle uses here, signifies to distort, to put to the rack, to torture, to overstretch and dislocate the limbs; and hence the persons here intended are those who proceed according to no fair plan of interpretation, but force unnatural and sophistical meanings on the word of God: a practice which the common simple Christian is in no danger of following. I could illustrate this by a multitude of interpretations from popish writers.

### Verse 17

[¶31] Seeing ye know - before - Seeing that by prophets and apostles you have been thus forewarned, beware, φυλασσεσθε, keep watch, be on your guard; cleave to God and the word of his grace, lest ye be led away from the truth delivered by the prophets and apostles, by the error of the wicked, αθεσμων, of the lawless - those who wrest the Scriptures to make them countenance their lusts, exorbitant exactions, and lawless practices.

[¶32] Fall from your own steadfastness - From that faith in Christ which has put you in possession of that grace which establishes the heart.

### Verse 18

[¶34] But grow in grace - Increase in the image and favor of God; every grace and Divine influence which ye have received is a seed, a heavenly seed, which, if it be watered with the dew of heaven from above, will endlessly increase and multiply itself. He who continues to believe, love, and obey, will grow in grace, and continually increase in the knowledge of Jesus Christ, as his sacrifice, sanctifier, counsellor, preserver, and final Savior. The life of a Christian is a growth; he is at first born of God, and is a little child; becomes a young man, and a father in Christ. Every father was once an infant; and had he not grown, he would have never been a man. Those who content themselves with the grace they received when converted to God, are, at best, in a continual state of infancy: but we find, in the order of nature, that the infant that does not grow, and grow daily, too, is sickly and soon dies; so, in the order of grace, those who do not grow up into Jesus Christ are sickly, and will soon die, die to all sense and influence of heavenly things.

[¶35] There are many who boast of the grace of their conversion; persons who were never more than babes, and have long since lost even that grace, because they did not grow in it. Let him that readeth understand.

[¶36] To him - The Lord Jesus, be glory - all honor and excellency attributed, both now - in this present state, and for ever, εις ἡμεραν αιωνος, to the day of eternity - that in which death, and misery, and trial, and darkness, and change, and time itself, are to the righteous for ever at an end: it is eternity; and this eternity is one unalterable, interminable, unclouded, and unchangeable Day!

[¶37] Amen - So let it be! and so it shall be! Though this word is wanting in some reputable MSS., get it should be retained, as it has here more than usual authority in its support.

[¶38] Subscriptions to this epistle in the Versions:

[¶39] The end of the Second Epistle of Peter the apostle. - Syriac.

[¶40] The Second Epistle of Peter the apostle is ended. - Syriac Philoxenian.

[¶41] Nothing in the printed Vulgate.

[¶42] The end of the epistles of blessed Peter the apostle, the rock of the faith. - Arabic.

[¶43] The Second Epistle of Peter is ended; and glory be to God for ever and ever! - Aethiopic.

[¶44] Nothing in the Coptic.

## 714. 2 Peter · 7 of 7

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/714/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/714/#p-N

[¶0] The end of the Second catholic Epistle of St. Peter. - Complutensian Polyglot.

[¶1] The end of the Second Epistle of St. Peter. - Bib. Lat., edit. antiq.

[¶2] Subscriptions in the Manuscripts;

[¶3] Of the second of Peter. - Codex Alexandrius, and Codex Vaticanus.

[¶4] Of the catholic epistle of Peter. - Codex Ephrem.

[¶5] The Second Epistle of the holy Apostle Peter. - Other MSS.

[¶6] We have now passed over all the canonical writings of Peter that are extant; and it is worthy of remark that, in no place of the two epistles already examined, nor in any of this apostle's sayings in any other parts of the sacred writings do we find any of the peculiar tenets of the Romish Church: not one word of his or the pope's supremacy; not one word of those who affect to be his successors; nothing of the infallibility claimed by those pretended successors; nothing of purgatory, penances, pilgrimages, auricular confession, power of the keys, indulgences, extreme unction, masses, and prayers for the dead; and not one word on the most essential doctrine of the Romish Church, transubstantiation. Now, as all these things have been considered by themselves most essential to the being of that Church; is it not strange that he, from whom they profess to derive all their power, authority, and influence, in spiritual and secular matters, should have said nothing of these most necessary things? Is it not a proof that they are all false and forged; that the holy apostle knew nothing of them; that they are no part of the doctrine of God; and, although they distinguish the Church of Rome, do not belong to the Church of Christ? It is no wonder that the rulers of this Church endeavor to keep the Scriptures from the common people; for, were they permitted to consult these, the imposture would be detected, and the solemn, destructive cheat at once exposed.

## 715. 1 John · 1 of 10

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### Preface to the First Epistle of John

[¶1] As the author of this epistle is the same who wrote the gospel, I need not detain the reader with any particulars of his life, having taken up the subject pretty much at large in my preface to his gospel, to which I must refer for that species of information.

[¶2] Two questions have been urged relative to this epistle, which are very difficult to be solved:

[¶3] 1. When was it written?

[¶4] 2. To whom was it sent?

[¶5] The precise year it is impossible to determine; but it was probably written before the destruction of Jerusalem; and perhaps about the year 68 or 69, though some think not before 80. The second question Michaelis answers thus: - "This question is still more difficult to decide than the preceding. In the Latin version it was formerly called The Epistle of St. John to the Parthians; and this title was adopted by some of the ancient fathers, and in modern times has been defended by Grotius. But if St. John had intended this epistle for the use of the Parthians, he would hardly have written it in Greek, but would have used either the language of the country, or, if he was unacquainted with it, would have written at least in Syriac, which was the language of the learned in the Parthian empire, and especially of the Christians. We know, from the history of Manes, that even the learned in that country were for the most part unacquainted with the Greek language; for to Manes, though he united literature with genius, his adversaries objected that he understood only the barbarous Syriac. That a Grecian book would not have been understood in the Parthian empire, appears from what Josephus says in the preface to his History of the Jewish War, where he declares that a work intended for Parthian Jews must be written, not in Greek, but Hebrew. However, it is worth while to examine whence the superscription 'ad Parthos' took its rise. Whiston conjectures that an ancient Greek superscription of this epistle was προς παρθενους, (to virgins), because this epistle is chiefly addressed to uncorrupted Christians, and that this title was falsely copied προς Παρθαυς, whence was derived the Latin superscription, 'ad Parthos.' But this conjecture is without foundation; for since the faithful are not called in a single instance throughout the whole epistle by the name of παρθενους, it is very improbable that the title προς παρθενους was ever affixed to it. I would rather suppose, therefore, that the frequent use in this epistle of the words 'light' and 'darkness,' which occur in the Persian philosophy, and on the same occasions as those on which St. John has used them, gave rise to the opinion that St. John wrote it with a view of correcting the abuses of the Persian philosophy; whence it was inferred that he designed it for the use of the Christians in the Parthian empire. That St. John really designed his epistle as a warning to those Christians who were in danger of being infected with Zoroastrian principles, is very probable, though the language of the epistle will not permit us to place St. John's readers in a country to the east of the Euphrates. "Lampe, who appeals to Theodoret, contends that it, was not designed for any particular community, but that it was written for the use of Christians of every denomination; and this is really the most probable opinions since the epistle contains no reference to any individual Church. The only difficulty attending this opinion lies in the name 'epistle,' because the frequent use in an epistle of the terms 'light and darkness,' taken in the Persian sense of these words, seems to imply that it was written to persons of a particular description. But if we call it a treatise, this difficulty will cease; and in fact, the name 'epistle' is improperly applied to it, since it has nothing which entitles it to this appellation. It does not begin with the salutation which is used in Greek epistles, and with which St. John himself begins his two last epistles; nor does it contain any salutations, though they are found in almost all the epistles of the apostles. It is true that St. John addresses his readers in the second person; but this mode of writing is frequently adopted in books, and especially in prefaces: for instance, in Wolfe's Elements of Mathematics, the reader is addressed throughout in the second person, I therefore consider that which is commonly called the First Epistle of St. John as a book or treatise, in which the apostle declared to the whole world his disapprobation of the doctrines maintained by Cerinthus and the Gnostics. However, as I do not think it worth while to dispute about words, I have retained the usual title, and have called it the First Epistle of St. John. "That the design of this epistle was to combat the doctrine delivered by certain false teachers, appears from [1Jn 2:18-26]; [1Jn 3:7]; [1Jn 4:1-3] : and what this false doctrine was may be inferred from the counter doctrine delivered by St. John, [1Jn 5:1-6]. The apostle here asserts that Jesus is the Christ,' and that he was the Christ, 'not by water only, but by water and blood.' Now these words, which are not in themselves very intelligible, become perfectly clear if we consider them as opposed to the doctrine of Cerinthus, who asserted that Jesus was by birth a mere man; but that the Aeon, Christ, descended on him at his baptism, and left him before his death. But if what St. John says, [1Jn 5:1-6], was opposed to Cerinthus, the Antichrists of whom he speaks, [1Jn 2:18], [1Jn 2:19], and who, according to [1Jn 2:22], denied that Jesus was the Christ, as also the false prophets, mentioned [1Jn 4:1], [1Jn 4:3], must be Cerinthians, or at least Gnostics. That they were neither Jews nor heathens may be inferred from [1Jn 2:19], where St. John says, 'They went out from us.' Farther, he describes them, [1Jn 2:18], as persons who had lately appeared in the world. But this description suits neither Jews nor heathens, who, when this epistle was written, had not lately begun to deny that Jesus was the Christ. Lastly, in the same verse, he describes them as tokens of the last time, saying, 'As ye have heard that Antichrist shall come, even now there are many Antichrists, whereby we know that it is the last time.' But this inference could not be drawn from the refusal of the Jews to acknowledge that Jesus was the Messiah. Now, as soon as we perceive that the position, 'Jesus is the Christ,' is a counter position against Cerinthus, we may infer, as I have already observed, that the Antichrists who denied that Jesus was the Christ, or who denied that Christ had appeared in the flesh, were Cerinthians; or perhaps the latter were Docetes. It is, therefore, highly probable that the whole epistle, which in various places discovers an opposition to false teachers, was written against Cerinthians, or at least against Gnostics and Magi. A proposition can never be completely understood, unless we know the author's design in delivering it. For instance, 'God is light, and in him is no darkness,' appears to contain a tautology, if we consider it as a detached dogma; and if it be considered as an admonitory proposition, it may be thought to contain a severe reproof; but if we regard it in a polemical view, it will present itself under a very different form. This epistle abounds with exhortations; but no man who wishes to understand it will be satisfied without asking the following questions: Why did St. John give these admonitions? Why has he so frequently repeated them? Why has he admonished, if he thought admonition necessary, merely in general terms, to holiness and brotherly love? And why has he not sometimes descended to particulars, as other apostles have done? An answer to these questions will throw great light on the epistle; and this light I will endeavor to procure for the reader, by pointing out the several propositions which, in my opinion, are laid down in opposition to Gnostic errors. "1. In the first chapter the four first verses are opposed to the following assertion of the Gnostics: 'That the apostles did not deliver the doctrine of Jesus as they had received it, but made additions to it, especially in the commandments which were termed legal; whereof they themselves (the Gnostics) retained the genuine and uncorrupted mystery.' St. John therefore says: 'That he declared that which was from the beginning, which he himself had seen and heard;' that is, that he taught the doctrine of Christ as it was originally delivered, as he had heard it from Christ's own mouth, whose person he had seen and felt; and that he made no additions of his own, but only reported as a faithful witness. In like manner he appeals, [1Jn 2:13], [1Jn 2:14], to the elder Christians, whom he calls fathers, 'because they knew him who was from the beginning;' that is, because they knew how Christ had taught from the beginning; and [1Jn 2:24], he says: 'Let that abide in you which ye have heard from the beginning.' Farther he says, [1Jn 2:7] : 'Brethren, I write no new commandment unto you, but an old commandment, which ye had from the beginning.' In the next verse he adds: 'Again a new commandment I write unto you, which thing is true in him and in you, because the darkness is past, and the light now shineth.' Now Christ himself had given his disciples a commandment which he called a new commandment, and this was, 'that they should love one another.' The term 'new commandment,' therefore, St. John borrowed from Christ; but in the present instance he appears to have applied it to a different subject, because the special command which Christ gave to his disciples, that they should love one another, and which he called a new commandment, could not well be called an old commandment, being very different from the general commandment, that we should love our neighbor. St. John, therefore, very probably meant that the commandment of love and sanctification was no new commandment, as the Gnostics contended, but the old commandment which the Christians had heard from the beginning. It was, indeed, become a new commandment, in consequence of the false doctrines which then prevailed; or rather, it appeared to be so, because the Gnostics had endeavored to banish it from their system of theology. But whether a new or an old commandment, St. John thought proper to enforce it. "2. The Gnostics, who contended that those commandments which were legal were not given by Christ, but were added by the apostles without his authority, counteracted, by so doing, the whole doctrine of sanctification. St. John, therefore, devotes the greatest part of his epistle to the confirmation and enforcement of this doctrine. In [1Jn 1:5], [1Jn 1:7], he asserts, as a principal part of the message which he had heard from Christ, that no one who does not walk in the light has fellowship with God. In the three following verses he limits this proposition in such a manner as was necessary in arguing with an adversary; and [1Jn 2:1], [1Jn 2:2], he removes the objection, that, according to his doctrine, a Christian who was guilty of wilful sins lost thereby all hopes of salvation. He then maintains, [1Jn 2:3-5], and apparently in allusion to the word γνωσις, knowledge, the favourite term of the Gnostics, that he who boasted of profound knowledge, and at the same time rejected the commandments of Christ, had not a real but only a pretended knowledge; and that in him only the love of God is perfected, τετελειωται, who keeps God's word. The expression τετελειωται is a term which was used in the schools of the philosophers, and applied to the scholars called esoterici, who had made a considerable progress in the inner school. Now the Gnostics were, in their own opinion, scholars of this description; but since they, whose imaginary system of theology annuls the commands of God, are so far from being perfect that they are not even beginners in the science, St. John very properly refuses to admit their pretensions, and opposes to them others who were perfect in a different way, and who were more justly entitled to the appellation. With respect to the expressions, 'keeping the commandments of God,' or 'not keeping his commandments,' it must be observed that, when used in a polemical work, they denote, not merely the observance or violation of God's commands in our own practice, but the teaching of others that they are to be observed or rejected. What St. John says, [1Jn 2:7], [1Jn 2:8], has been already explained in the preceding paragraph. "The whole of the third chapter, and part of the fourth, is devoted to the doctrine of sanctification, on which I have to make the following remarks. When St. John says, [1Jn 3:7], 'Let no man deceive you; he who doeth righteousness is righteous,' he probably intends, not merely to deliver a precept, but to oppose the doctrine of those who asserted that a man, though he sinned, might be righteous in respect to his spiritual soul, because sin proceeded only from the material body. A similar observation may be applied to [1Jn 3:4] : 'Whosoever committeth sin transgresseth also the law;' which, considered by itself, appears to be an identical proposition; but when considered as an assertion opposed to the Gnostics, it is far from being superfluous, because, evident as it appears to be, they virtually denied it. From the passage above quoted from the works of Irenaeus, we have seen that they rejected the legal commandments as parts of the Christian religion which were not warranted by the authority of Christ; consequently, they denied that sin was a transgression of the law. Farther, it was consistent with their principles to regard sins as diseases; for they believed in a metempsychosis, and imagined that the souls of men were confined in their present bodies as in a prison, and as a punishment for having offended in the region above. According to this system, the violent and irregular passions of anger, hatred, etc., were tortures for the soul; they were diseases, but not punishable transgressions of the law. I will not assert that all who believed in a transmigration of souls argued in this manner, but some of them certainly did so; and against these it was not superfluous to write, 'Whosoever committeth sin transgresseth also the law, for sin is the transgression of the law.' "The love of the brethren, which St. John enforced as a chief commandment, is generally understood of that special love which Christ commanded his disciples to have towards each other. But I rather think that St. John means the love of our neighbor in general, which Christ commanded, as comprehending the half of the law; for this general love St. John might very properly call the love of our brother, since God has created us all, and is our common Father. Besides, as St. John calls Cain, Abel's brother, he could not intend to signify by this term a person of the same religious sentiments. Nor would it have been consistent with candour to have censured the Gnostics for not having Christian brotherly love towards St. John and other true believers, for in this particular sense they were not brethren; and St. John himself, in his second epistle, [2Jn 1:10], forbids the exercise of Christian brotherly love towards those who teach false doctrines. I believe, therefore, that the brotherly love of which St. John speaks in the third chapter of this epistle, is not confined to that special love which we owe to those who are allied to us by religion, but denotes the love of our neighbor in general. Nor do I except even [1Jn 3:16], where some think that St. John would require too much, if he meant brotherly love in general, or charity toward all men. But are there not certain cases in which it is our duty to hazard and even sacrifice our lives, in order to rescue our neighbor! Is not this duty performed by the soldier? And is it not performed by him who visits those who are infected with contagious diseases? It is true that this is not a duty which every man owes in all cases to his neighbor; but then, on the other hand, is it not a duty which every man owes to his spiritual brother? Nor was it St. John's design so much to enforce this duty, and to recommend the exercise of it, as to argue from the acknowledgment of this duty in certain cases, to the necessity of performing the less painful duty of supporting our brethren in distress, by a participation of our temporal possessions. But though I believe that in the third chapter St. John speaks of the love of our neighbor in general, I do not mean to affirm that he nowhere understands that special love which Christians owe one to another, of which we meet with an instance in [1Jn 5:1], [1Jn 5:2]. "3. With respect to the moral conduct of the Gnostics, against whom St. John wrote, we may infer, therefore, that the apostle found more reason to censure them for their want of charity toward their neighbors, than for dissoluteness or debauchery. This want of charity they probably displayed by a hatred of the true believers. "What St. John says, [1Jn 5:3], that 'God's commandments are not grievous,' appears in the clearest light when we consider it as opposed to the Gnostics, to whom the Divine commandments, as delivered by the apostles, appeared to be too legal. "St. John declares, [1Jn 1:5], as the message which he had heard from Christ, that 'God is light, and in him is no darkness at all.' Now if this proposition had been then as generally admitted as it is at present, there could have been no necessity for declaring it at the very beginning of the epistle, with so much energy, to be the grand message of Christ. We may reasonably infer, therefore, that it was opposed to certain persons who delivered a contrary doctrine. Farther, the words 'light' and 'darkness,' which are here applied to the Deity in a manner which is not usual in the Bible, remind us of the technical terms used by the Persian Magi, and afterwards by the Manicheans. It is true that in the Bible we meet with the expressions 'works of the light,' 'children of the light,' 'to walk in the light,' and others of the same kind; but in these instances the term 'light' is not synonymous with 'holiness;' works of the light denoting nothing more than works which no man need be ashamed to perform openly, and in the face of the whole world. This explanation of the word 'light' is inapplicable in the proposition 'God is light;' because there would be an impropriety in representing God either as fearing or not fearing to act in the face of the whole world. St. John, therefore, uses the term 'light' as equivalent to holiness. "Now, the Gnostics admitted that the supreme Being was perfectly holy and pure light; but they denied that the supreme Being was the God whom the Jews and the Christians worshipped. For the Jews and the Christians worshipped the Creator of the world; and the Gnostics asserted that the Creator of the world was either a spirit of darkness, or, if he was a spirit of light, that he was not free from darkness. "From [1Jn 2:23], where St. John says, that 'he who denies the Son, rejects also the Father,' it appears that his adversaries did not deny the Father in positive terms, since the apostle argues only that they virtually did so by denying the Son. Now, the Gnostics did not positively deny the Father of Christ, whom they allowed to be the supreme Being, but then they did not allow that he was the Creator. The terms, therefore, 'God' and the 'Father of Christ,' though they denote in reality the same person, must not be considered as having precisely the same import; since the adversaries of St. John admitted that the Father of Christ was the supreme Being, and pure light; but denied that the Creator, who is in fact God, was light without darkness. "4. In some places, especially [1Jn 4:2], [1Jn 4:3], St. John opposes false teachers of another description, namely, those who denied that Christ was come in the flesh. Now they who denied this were not Cerinthians, but another kind of Gnostics, called Docetes. For as, on the one hand, Cerinthus maintained that Jesus was a mere and therefore real man, the Docetes on the other hand contended that he was an incorporeal phantom, in which the Aeon, Christ, or Divine nature, presented itself to mankind. [1Jn 1:1] : 'Our hands have handled,' appears likewise to be opposed to this error of the Docetes. "The doctrines which St. John has delivered in this epistle he has not supported, either by arguments drawn from reason, or by quotations from the Old Testament; for neither of them are necessary, since the bare assertion of an apostle of Christ is sufficient authority. It is true that, in one respect, this epistle has less energy than St. John's gospel, because in his gospel he warrants his doctrines by the speeches of Christ. But then, on the other hand, St. John declares in this epistle, [1Jn 3:24]; [1Jn 4:4]; [1Jn 5:14], [1Jn 5:16], that God sent his Spirit to the apostolic Church, and heard their prayers. And it is evident that St. John alludes to the extraordinary gifts of the Holy Ghost, and to the miraculous powers obtained by prayer. "The close of this epistle, 'Keep yourselves from idols,' has no immediate connection with the preceding discourse. I am therefore in doubt whether St; John meant to warn his readers against taking part in heathen sacrifices, which was allowed by these Gnostics, who are called Nicolaitans in the Apocalypse; or whether he meant to describe the system of the Gnostics in general as a system of idolatry, which in fact it was."

[¶6] Dr. Macknight has some judicious observations on the authenticity of this epistle, from the similarity of the style to that of the gospel of John. "The authenticity of any ancient writing is established, first, by the testimony of contemporary and succeeding authors, whose works have come down to us, and who speak of that writing as known to be the work of the person whose name it bears. Secondly, by the suitableness of the things contained in such writing to the character and circumstances of its supposed author, and by the similarity of its style to the style of the other acknowledged writings of that author. The former of these proofs is called the external evidence of the authenticity of a writing; The latter, its internal evidence. When these two kinds of evidence are found accompanying any writing, they render its genuineness indubitable. "The external evidence of the authenticity of John's first epistle has been amply detailed by Dr. Lardner, who shows that the earliest and best Christian writers have all, with one consent, and without any hesitation, ascribed the first epistle to him. And their testimony is confirmed by this circumstance, that the Syriac translator, who omitted the Second Epistle of Peter, the Second and Third Epistles of John, and the Epistle of Jude, because some doubts were entertained concerning them in the first age, or perhaps because they had not come to his knowledge, has translated John's first epistle, as an apostolical writing of which there never was any doubt in that or in any other Christian Church. "In this preface, therefore, we shall state the internal evidence of the authenticity of John's first epistle, by showing, first, that, in respect of its matter, and, secondly, in respect of its style, it is perfectly suitable to the character and circumstances of its supposed author. In respect of the matter or subject of the epistle under consideration, the writer of it has discovered himself to be John the apostle, by introducing a number of sentiments and expressions found in the gospel, which all Christians from the beginning have acknowledged to be the work of John the apostle.

[¶7] Epistle Gospel [1Jn 1:1]. That which was from the beginning - ὁ εθεασαμεθα, which we have contemplated, concerning the living Word. [Joh 1:1]. In the beginning was the Word: [Joh 1:14]; And εθεασαμεθα, we beheld his glory: [Joh 1:4]; In him was light: [Joh 1:14]; The Word was made flesh. [1Jn 2:5]. Whosoever keepeth his word truly, in that man the love of God is perfected. [Joh 14:23]. If a man love me he will keep my words, and my Father will love him. [1Jn 2:6]. He who saith he abideth in him, ought himself also so to walk, even as he walked. See [1Jn 3:24]; [1Jn 4:13-16]. [Joh 15:4]. Abide in me, and I in you. As the branch cannot bring forth fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. [1Jn 2:8]. I write to you a new commandment. [1Jn 3:11]. This is the message which ye heard from the beginning, that ye should love one another. [Joh 13:34]. A new commandment I give unto you, That ye love one another, as I have loved you. [1Jn 2:8]. The darkness passeth away, and the light which is true now shineth. [Joh 1:5]. The light shineth in darkness. [Joh 1:9]. That was the true light. [1Jn 2:10]. Abideth in the light, and there is no stumbling block to him. [Joh 11:10]. If a man walk in the night he stumbleth, because there is no light in him. [1Jn 2:13]. Young children, I write to you, because ye have known the Father. [1Jn 2:14]. Because ye have known him from the beginning. [Joh 17:3]. This is the eternal life, that they might know thee, the only true God, And Jesus Christ, whom thou hast sent. [1Jn 3:7-9]. Every one who worketh righteousness is begotten of God. See also [1Jn 5:1]. [Joh 3:3]. Except a man be begotten again, [Joh 3:5]; Except a man be begotten of water and of the Spirit. [1Jn 3:1]. Behold how great love the Father hath bestowed on us, that we should be called the sons of God! [Joh 1:12]. To them he gave power to become the sons of God, even to them who believe on his name. [1Jn 3:2]. We shall be like him, for we shall see him as he is. [Joh 17:24]. Be with me where I am, that they may behold my glory. [1Jn 3:8]. He who worketh sin is of the devil; for the devil sinneth from the beginning. [Joh 8:44]. Ye are of your father the devil; he was a murderer from the beginning. [1Jn 3:13]. Do not wonder, my brethren, that the world hateth you. [Joh 15:20]. If they have persecuted me, they will also persecute you. [1Jn 4:9]. By this the love of God was manifested, that God sent his Son, the only begotten, into the world, that we might live through him. [Joh 3:16]. God so loved the world that he gave his only begotten Son, that whosoever believeth on him might not perish, but have eternal life. [1Jn 4:12]. No man hath seen God at any time. [Joh 1:18]. No man hath seen God at any time. [1Jn 5:13]. These things I have written to you, who believe on the name of the Son of God, that ye may know that ye have eternal life; and that ye may believe in the name of the Son of God. [Joh 20:31]. These things are written that ye might believe that Jesus is the Christ, the Son of God, and that believing ye might have life through his name. [1Jn 5:14]. If we ask any thing according to his will, he heareth us. [Joh 14:14]. If ye shall ask any thing in my name, I will do it. [1Jn 5:20]. The Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life. [Joh 17:2]. Thou hast given him power over all flesh, that he might give eternal life to as many as thou hast given him. [Joh 17:3] : And this is the eternal life, that they might know thee, the only true God, and Jesus Christ whom thou hast sent. "From the above comparison of the first epistle of John with his gospel, there appears such an exact agreement of sentiment in the two writings, that no reader who is capable of discerning what is peculiar in an author's turn of thinking, can entertain the least doubt of their being the productions of one and the same writer. Farther, since John has not mentioned his own name in his gospel, the want of his name in the epistle is no proof that it was not written by him; but rather a presumption that it is his; especially as he has sufficiently discovered himself to be an apostle, by affirming, in the beginning of the epistle, that he was an eye and an ear witness of the things he has written concerning the living word. "The style of this epistle being the same with the style of the gospel of John, it is, by that internal mark likewise, denoted to be his writing. In his gospel, John does not content himself with simply affirming or denying a thing; but, to strengthen his affirmation, he denies the contrary. In like manner, to strengthen his denial of a thing, he affirms its contrary. See [Joh 1:20]; [Joh 3:36]; [Joh 5:22]. The same manner of expressing things strongly, is found in this epistle; for example, [1Jn 2:4] : 'He who saith, I have known him, and doth not keep his commandments, is a liar, and the truth is not in him.' [1Jn 2:27] : 'The same unction teacheth you concerning all things, and is truth, and is no lie.' [1Jn 4:2] : 'Every spirit which confesseth that Jesus Christ hath come in the flesh, is from God.' [1Jn 4:3] : 'And every spirit which doth not confess that Jesus Christ hath come in the flesh, is not from God.' "In his gospel likewise, John, to express things emphatically, frequently uses the demonstrative pronoun this. [Joh 1:19]; Αὑτη· 'This is the testimony.' [Joh 3:19]; Αὑτη· 'This is the condemnation, that light,' etc. [Joh 6:29] : Τουτο· 'This is the work of God.' [Joh 6:40] : Τουτο· 'This is the will of him.' [Joh 6:50] : Οὑτος· 'This is the bread which cometh down from heaven.' [Joh 17:3] : Αὑτη· 'This is the eternal life.' In the epistle the same emphatical manner of expression is found, [1Jn 1:5]; [1Jn 2:25] : 'This is the promise.' [1Jn 3:23] : Αὑτη· 'This is the commandment.' [1Jn 5:3] : Αὑτη· 'This is the love of God.' [1Jn 5:4] : 'This is the victory.' [1Jn 5:6] : Οὑτος· 'This is he who came by water.' [1Jn 5:14] : Αὑτη· 'This is the boldness which we have with him.' "Such is the internal evidence on which all Christians, from the beginning, have received the First Epistle of John as really written by him, and of Divine authority, although his name is not mentioned in the inscription, nor in any part of the epistle."

[¶8] On the term epistle, as applied to this work of St. John, it may be necessary to make a few remarks. There is properly nothing of the epistolary style in this work: it is addressed neither to any particular person, nor to any Church.

[¶9] The writer does not mention himself either in the beginning or ending; and, although this can be no objection against its authenticity, yet it is some proof that the work was never intended to be considered in the light of an epistle.

[¶10] 1. Is it a tract or dissertation upon the more sublime parts of Christianity.

[¶11] 2. Is it a polemical discourse against heretics, particularly the Gnostics, or some of their teachers, who were disturbing the Churches where John dwelt.

[¶12] 3. Is it a sermon, the subject of which is God's love to man in the mission of Jesus Christ; from which our obligations to love and serve him are particularly inferred.

[¶13] 4. Or is it a collection of Christian aphorisms, made by John himself; and put together as they occurred to his mind, without any intended order or method. Much might be said on all these heads of inquiry; and the issue would be, that the idea of its being an epistle of any kind must be relinquished; and yet epistle is its general denomination through all antiquity.

[¶14] It is a matter, however, of little importance what its title may be, or to what species of literary composition it belongs; while we know that it is the genuine work of St. John; of the holiest man who ever breathed; of one who was most intimately acquainted with the doctrine and mind of his Lord; of one who was admitted to the closest fellowship with his Savior; and who has treated of the deepest things that can be experienced or comprehended in the Christian life.

[¶15] As to distinct heads of discourse, it does not appear to me that any were intended by the apostle; he wrote just as the subjects occurred to his mind, or rather as the Holy Spirit gave him utterance; and, although technical order is not here to be expected, yet nothing like disorder or confusion can be found in the whole work.

[¶16] As Professor Michaelis has considered it in the light of a polemical treatise, written against the Gnostics, and other false teachers of that time, I have thought it right to give his view of the work considered in this light; but as I, in general, pursue another plan of interpretation in the notes, I have inserted his elucidations in the preceding pages of this preface.

[¶17] On the controverted text of the three heavenly Witnesses I have said what truth and a deep and thorough examination of the subject have obliged me to say. I am satisfied that it is not genuine, though the doctrine in behalf of which it has been originally introduced into the epistle is a doctrine of the highest importance, and most positively revealed in various parts both of the Old and New Testament. The stress which has been laid on the testimony of this text in behalf of the doctrine of the Trinity has done much evil; for when its own authenticity has come to be critically examined, and has been found to rest on no sure foundation, the adversaries of the doctrine itself have thought they had full cause for triumph, and have in effect said, "If this text be to the epistle, and to the doctrine in question, what the sun is in the world, what the heart is in man, and what the needle is in the mariner's compass, then the doctrine is spurious, for the text is a most manifest forgery." I would just observe, that incautious or feeble defences of any doctrine do not affect the doctrine itself but in the view of superficial minds. The proof that this text is an interpolation which, first existing as an illustrative marginal note, has afterwards been unfortunately introduced into the text, has "demolished no strong hold of the orthodox, has taken away no pillar from the Christian faith." The grand defences of the doctrine of the Trinity, brought down to us from the highest Christian antiquity, stand still in all their force; not one of them was built upon this text, because the text, as a supposed part of St. John's work, did not then exist; therefore neither evidence, prop, nor pillar of the grand doctrine is injured. We have what we ever had in this respect, and we may make the same illustrating use of the words in reference to this doctrine which many Latin writers, since the time of St. Cyprian, made; and which was proper enough in its own place, but became useless when incorporated with the sure sayings of God.

[¶18] No man, it is hoped, will be so obstinate, perverse, or disingenuous, as to say or insinuate that the man who gives up this text is unsound in the faith; it would be as reasonable to assert, on the other hand, that he who understands the mass of evidence that is against the authenticity of this verse, and who nevertheless will contend for its continuance in the sacred canon, is a Deist in his heart, and endeavors to discredit the truth by mixing it with error and falsehood. Those whose doubts are not removed by the dissertation at the end of his epistle had better read the late Professor Porson's Answer to Dean Travis, where it is presumed they will receive the fullest satisfaction.

[¶19] The testimony of the apostle concerning the reality of the person and doctrine of Christ; and the end for which he bears this testimony, [1Jn 1:1-4]. God is light, and none can have fellowship with him who do not walk in the light; those who walk in the light are cleansed from all unrighteousness by the blood of Christ, [1Jn 1:5-7]. No man can say that he has not sinned; but God is faithful and just to cleanse from all unrighteousness them who confess their sins, [1Jn 1:8-10].

### Verse 1

[¶21] That which was from the beginning - That glorious personage, Jesus Christ the Lord, Who was from eternity; him, being manifested in the flesh, we have heard proclaim the doctrine of eternal life; with our own eyes have we seen him, not transiently, for we have looked upon him frequently; and our hands have handled - frequently touched, his person; and we have had every proof of the identity and reality of this glorious being that our senses of hearing, ὁ ακηκοαμεν, seeing, ὁ ἑωρακαμεν τοις οφθαλμοις ἡμων, and feeling, και αἱ χειρες ἡμων εψηλαφησαν could possibly require.

### Verse 2

[¶23] For the Life was manifested - The Lord Jesus, who is the creator of all things, and the fountain of life to all sentient and intellectual beings, and from whom eternal life and happiness come, was manifested in the flesh, and we have seen him, and in consequence bear witness to him as the fountain and author of eternal life; for he who was from eternity with the Father was manifested unto us his apostles, and to the whole of the Jewish nation, and preached that doctrine of eternal life which I have before delivered to the world in my gospel, and which I now farther confirm by this epistle.

### Verse 3

[¶25] That which we have seen and heard - We deliver nothing by hearsay, nothing by tradition, nothing from conjecture; we have had the fullest certainty of all that we write and preach.

[¶26] That ye also may have fellowship with us - That ye may be preserved from all false doctrine, and have a real participation with us apostles of the grace, peace, love, and life of God, which communion we have with God the Father, who hath loved us, and given his Son Jesus Christ to redeem us; and with his Son Jesus Christ, who laid down his life for the life of the world and through whom, being God manifested in the flesh, we have union with God, are made partakers of the Divine nature and dwell in God, and God in us.

### Verse 4

[¶28] That your joy may be full - Ye have already tasted that the Lord is good; but I am now going to show you the height of your Christian calling, that your happiness may be complete, being thoroughly cleansed from all sin, and filled with the fullness of God.

### Verse 5

[¶30] This then is the message - This is the grand principle on which all depends, which we have heard of απ' αυτου, From him; for neither Moses nor the prophets ever gave that full instruction concerning God and communion with him which Jesus Christ has given, for the only-begotten Son, who was in the bosom of the Father, has alone declared the fullness of the truth, and the extent of the blessings, which believers on him are to receive. See [Joh 1:18].

[¶31] God is light - The source of wisdom, knowledge, holiness, and happiness; and in him is no darkness at all - no ignorance, no imperfection, no sinfulness, no misery. And from him wisdom, knowledge, holiness, and happiness are received by every believing soul. This is the grand message of the Gospel, the great principle on which the happiness of man depends. Light implies every essential excellence, especially wisdom, holiness, and happiness. Darkness implies all imperfection, and principally ignorance, sinfulness, and misery. Light is the purest, the most subtile, the most useful, and the most diffusive of all God's creatures; it is, therefore, a very proper emblem of the purity, perfection, and goodness of the Divine nature. God is to human soul, what the light is to the world; without the latter all would be dismal and uncomfortable, and terror and death would universally prevail: and without an indwelling God what is religion? Without his all-penetrating and diffusive light, what is the soul of man? Religion would be an empty science, a dead letter, a system unauthoritated and uninfluencing, and the soul a trackless wilderness, a howling waste, full of evil, of terror and dismay, and ever racked with realizing anticipations of future, successive, permanent, substantial, and endless misery. No wonder the apostle lays this down as a first and grand principle, stating it to be the essential message which he had received from Christ to deliver to the world.

### Verse 6

[¶33] If we say that we have fellowship - Having fellowship, κοινωνια, communion, with God, necessarily implies a partaking of the Divine nature. Now if a man profess to have such communion, and walk in darkness - live an irreligious and sinful life, he lies, in the profession which he makes, and does not the truth - does not walk according to the directions of the Gospel, on the grace of which he holds his relation to God, and his communion with him.

[¶34] The Gnostics, against whose errors it is supposed this epistle was written, were great pretenders to knowledge, to the highest degrees of the Divine illumination, and the nearest communion with the fountain of holiness, while their manners were excessively corrupt.

### Verse 7

[¶36] But if we walk in the light - If, having received the principle of holiness from him, we live a holy and righteous life, deriving continual light, power, and life from him, then we have fellowship one with another; that is, we have communion with God, and God condescends to hold communion with us. This appears to be the intention of the apostle; and so he was understood by some versions and MSS., which, instead of μετ' αλληλων, with each other, have μετ' αυτον, with him. Those who are deeply experienced in Divine things converse with God, and God with them. What John says is no figure; God and a holy heart are in continual correspondence.

[¶37] The blood of Jesus Christ - The meritorious efficacy of his passion and death has purged our consciences from dead works, and cleanseth us, καθαριζει ἡμας, continues to cleanse us, i.e., to keep clean what it has made clean, (for it requires the same merit and energy to preserve holiness in the soul of man, as to produce it), or, as several MSS. and some versions read, καθαριει and καθαρισει, will cleanse; speaking of those who are already justified, and are expecting full redemption in his blood.

[¶38] And being cleansed from all sin is what every believer should look for, what he has a right to expect, and what he must have in this life, in order to be prepared to meet his God. Christ is not a partial Savior, he saves to the uttermost, and he cleanses from All sin.

### Verse 8

[¶40] If we say that we have no sin - This is tantamount to [1Jn 1:10] : If we say that we have not sinned. All have sinned, and come short of the glory of God; and therefore every man needs a Savior, such as Christ is. It is very likely that the heretics, against whose evil doctrines the apostle writes, denied that they had any sin, or needed any Savior. In deed, the Gnostics even denied that Christ suffered: the Aeon, or Divine Being that dwelt in the man Christ Jesus, according to them, left him when he was taken by the Jews; and he, being but a common man, his sufferings and death had neither merit nor efficacy.

[¶41] We deceive ourselves - By supposing that we have no guilt, no sinfulness, and consequently have no need of the blood of Christ as an atoning sacrifice: this is the most dreadful of all deceptions, as it leaves the soul under all the guilt and pollution of sin, exposed to hell, and utterly unfit for heaven.

[¶42] The truth is not in us - We have no knowledge of the Gospel of Jesus, the whole of which is founded on this most awful truth - all have sinned, all are guilty, all are unholy; and none can redeem himself. Hence it is as necessary that Jesus Christ should become incarnated, and suffer and die to bring men to God.

### Verse 9

[¶44] If we confess our sins - If, from a deep sense of our guilt, impurity, and helplessness, we humble ourselves before God, acknowledging our iniquity, his holiness, and our own utter helplessness, and implore mercy for his sake who has died for us; he is faithful, because to such he has promised mercy, [Psa 32:5]; [Pro 28:13]; and just, for Christ has died for us, and thus made an atonement to the Divine justice; so that God can now be just, and yet the justifier of him who believeth in Jesus.

## 716. 1 John · 2 of 10

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/716/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/716/#p-N

[¶0] And to cleanse us from all unrighteousness - Not only to forgive the sin, but to purify the heart.

[¶1] Observe here,

[¶2] 1. Sin exists in the soul after two modes or forms: (1.) In guilt, which requires forgiveness or pardon. (2.) In pollution, which requires cleansing.

[¶3] 2. Guilt, to be forgiven, must be confessed; and pollution, to be cleansed, must be also confessed. In order to find mercy, a man must know and feel himself to be a sinner, that he may fervently apply to God for pardon; in order to get a clean heart, a man must know and feel its depravity, acknowledge and deplore it before God, in order to be fully sanctified.

[¶4] 3. Few are pardoned, because they do not feel and confess their sins; and few are sanctified or cleansed from all sin, because they do not feel and confess their own sore, and the plague of their hearts.

[¶5] 4. As the blood of Jesus Christ, the merit of his passion and death, applied by faith, purges the conscience from all dead works, so the same cleanses the heart from all unrighteousness.

[¶6] 5. As all unrighteousness is sin, so he that is cleansed from all unrighteousness is cleansed from all sin. To attempt to evade this, and plead for the continuance of sin in the heart through life, is ungrateful, wicked, and even blasphemous; for as he who says he has not sinned, [1Jn 1:10], makes God a liar, who has declared the contrary through every part of his revelation; so he that says the blood of Christ either cannot or will not cleanse us from all sin in this life, gives also the lie to his Maker, who has declared the contrary, and thus shows that the word - the doctrine of God is not in him.

[¶7] Reader, it is the birthright of every child of God to be cleansed from all sin, to keep himself unspotted from the world, and so to live as never more to offend his Maker. All things are possible to him that believeth; because all things are possible to the infinitely meritorious blood and energetic Spirit of the Lord Jesus. See the notes on the parallel passages in the margin; and particularly in St. John's gospel, John 1 note.

### Introduction

[¶9] He exhorts them not to sin; yet encourages those who may have fallen, by the hope of mercy through Christ, who is a propitiation for the sins of the whole world, [1Jn 2:1], [1Jn 2:2]. He who knows God keeps his commandments; and he who professes to abide in Christ ought to walk as Christ walked, [1Jn 2:3-6]. The old and new commandment, that we should walk in the light, and love the brethren, [1Jn 2:7-11]. The apostle's description of the different states in the family of God; little children, young men, and fathers; and directions to each, [1Jn 2:12-15]. A statement of what prevails in the world, [1Jn 2:16], [1Jn 2:17]. Cautions against antichrists, [1Jn 2:18-23]. Exhortations to persevere in what they had received, and to continue to follow that anointing of the Divine Spirit, by which they could discern all men, and know all things necessary to their salvation, and proper to prepare them for eternal glory, [1Jn 2:24-29].

### Verse 1

[¶11] My little children - Τεκνια μου· My beloved children; the address of an affectionate father to children whom he tenderly loves. The term also refers to the apostle's authority as their spiritual father, and their obligation to obey as his spiritual children.

[¶12] That ye sin not - This is the language of the whole Scripture; of every dispensation, ordinance, institution, doctrine, and word of God. Sin not - do not run into ruin; live not so as to promote your own misery; be happy, for it is the will of God that ye should be so; therefore he wills that ye should be holy: holiness and happiness are inseparable; sin and misery are equally so.

[¶13] And if any man sin - If, through ignorance, inexperience, the violence of temptation, unwatchfulness, etc., ye have fallen into sin, and grieved the Spirit of God, do not continue in the sin, nor under the guilt; do not despair of being again restored to the favor of God; your case, it is true, is deeply deplorable, but not desperate; there is still hope, for -

[¶14] We have an advocate with the Father - We still have him before the throne who died for our offenses, and rose again for our justification; and there he makes intercession for us. He is the righteous; he who suffered, the just for the unjust, that he might bring us to God. Do not, therefore, despair, but have immediate recourse to God through him.

### Verse 2

[¶16] And he is the propitiation - 'Ἱλασμος· The atoning sacrifice for our sins. This is the proper sense of the word as used in the Septuagint, where it often occurs; and is the translation of אשם asham, an oblation for sin, [Amo 8:14]. חטאת chattath, a sacrifice for sin, [Eze 44:27]. כפור kippur, an atonement, [Num 5:8]. See the note on [Rom 3:25], and particularly the note on [Luk 18:13]. The word is used only here and in [1Jn 4:10].

[¶17] And not for ours only - It is not for us apostles that he has died, nor exclusively for the Jewish people, but περι ὁλου του κοσμου, for the whole world, Gentiles as well as Jews, all the descendants of Adam. The apostle does not say that he died for any select part of the inhabitants of the earth, or for some out of every nation, tribe, or kindred; but for All Mankind; and the attempt to limit this is a violent outrage against God and his word.

[¶18] For the meaning of the word παρακλητος, which we here translate advocate, see the note on [Joh 14:16].

[¶19] From these verses we learn that a poor backslider need not despair of again finding mercy; this passage holds out sufficient encouragement for his hope. There is scarcely another such in the Bible, and why? That sinners might not presume on the mercy of God. And why this one? That no backslider might utterly despair. Here, then, is a guard against presumption on the one hand, and despondency on the other.

### Verse 3

[¶21] And hereby we do know that we know him - If we keep the commandments of God, loving him with all our heart, and our neighbor as ourselves, we have the fullest proof that we have the true saving knowledge of God and his Christ. The Gnostics pretended to much knowledge, but their knowledge left them in possession of all their bad passions and unholy habits; they, therefore, gave no proof that they had known either God or his Son Jesus - nor is any man properly acquainted with God, who is still under the power of his sins.

### Verse 4

[¶23] He that saith, I know him - This is a severe blow against those false teachers, and against all pretenders to religious knowledge, who live under the power of their sins; and against all Antinomians, and false boasters in the righteousness of Christ as a covering for their personal unholiness. They are all liars, and no truth of God is in them.

### Verse 5

[¶25] But whoso keepeth his word - Conscientiously observes his doctrine, the spirit and letter of the religion of Christ.

[¶26] Is the love of God perfected - The design of God's love in sending Jesus Christ into the world to die for the sin of man τετελειωται, is accomplished, in that man who receives the doctrine, and applies for the salvation provided for him. This seems to be the meaning of the apostle.

[¶27] That we are in him - That we have entered into his spirit and views, received his salvation, have been enabled to walk in the light, and have communion with him by the Holy Spirit.

### Verse 6

[¶29] Abideth in him - He who not only professes to have known Christ, but also that he has communion with him, and abides in his favor, should prove the truth of his profession by walking as Christ walked; living a life of devotion and obedience to God, and of benevolence and beneficence to his neighbor. Thus Christ walked; and he has left us an example that we should follow his steps.

[¶30] To be in Christ, [1Jn 2:5], is to be converted to the Christian faith, and to have received the remission of sins. To abide in Christ, [1Jn 2:6], is to continue in that state of salvation, growing in grace, and in the knowledge of our Lord Jesus Christ.

### Verse 7

[¶32] Brethren, I write no new commandment - There seems a contradiction between this and the next verse. But the apostle appears to speak, not so much of any difference in the essence of the precept itself, as in reference to the degrees of light and grace belonging to the Mosaic and Christian dispensations. It was ever the command of God that men should receive his light, walk by that light, and love him and one another. But this commandment was renewed by Christ with much latitude and spirituality of meaning; and also with much additional light to see its extent, and grace to observe it. It may therefore be called the Old commandment, which was from the beginning; and also a New commandment revealed afresh and illustrated by Christ, with the important addition to the meaning of Thou shalt love thy neighbor as thyself, ye shall love the brethren so as to lay down your lives for each other. See the note on [Joh 13:34].

[¶33] Instead of αδελφοι, brethren, ABC, thirteen others, with both the Syriac, Erpen's Arabic, Coptic, Sahidic, Armenian, Slavonic, and Vulgate, with several of the fathers, have αγαπητοι, beloved. This is without doubt the true reading.

### Verse 8

[¶35] Which thing is true in him and in you - It is true that Christ loved the world so well as to lay down his life for it; and it was true in them, in all his faithful followers at that time, who were ready to lay down their lives for the testimony of Jesus. There is a saying in Synopsis Sohar, p. 94, n. 51, that may cast some light on this passage: That way in which the just have walked, although it be Old, yet may be said to be New in the love of the righteous. The love that the righteous bear to God and to each other is a renewal of the commandment.

[¶36] The darkness is past - The total thick darkness of the heathen world, and the comparative darkness of the Mosaic dispensation, are now passing away; and the pure and superior light of Christianity is now diffusing its beams everywhere. He does not say that the darkness was all gone by, but παραγεται, it is passing away; he does not say that the fullness of the light had appeared, but ηδη φαινει, it is now shining and will shine more and more to the perfect day; for the darkness passes away in proportion as the light shines and increases.

### Verse 9

[¶38] He that saith he is in the light - He that professes to be a convert to Christianity, even in the lowest degree; and hateth his brother - not only does not love him, but wills and does him evil, as the Jews did the Gentiles; is in darkness - has received no saving knowledge of the truth; and, whatever he may pretend, is in heathen ignorance, or even worse than heathen ignorance, to the present time, notwithstanding the clear shining of the light of the Gospel.

### Verse 10

[¶40] He that loveth his brother - That is, his neighbor, his fellow creature, whether Jew or Gentile, so as to bear him continual good will, and to be ready to do him every kind office; abideth in the light - not only gives proof that he has received Christ Jesus the Lord, but that he walks in him, that he retains the grace of his justification, and grows therein.

[¶41] And there is none occasion of stumbling in him - Και σκανδαλον εν αυτῳ ουκ εστιν· And there is no stumbling block in him; he neither gives nor receives offense: love prevents him from giving any to his neighbor; and love prevents him from receiving any from his neighbor, because it leads him to put the best construction on every thing. Besides, as he walks in the light, he sees the stumbling blocks that are in the way, and avoids them; every part of his path being illuminated. Many fall into sin because they do not see the snares that are in the way; and they do not see the snares because they either have not received, or do not abide in, the light.

### Verse 11

[¶43] But he that hateth his brother is in darkness - He is still in his heathen or unconverted state; and walketh in darkness, his conduct being a proof of that state; and knoweth not whither he goeth - having no proper knowledge of God or eternal things; and cannot tell whether he is going to heaven or hell, because that darkness has blinded his eyes - darkened his whole soul, mind, and heart.

## 717. 1 John · 3 of 10

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### Verse 12

[¶1] I write unto you, little children - Τεκνια· Beloved children, (see on [1Jn 2:1] (note)), those who were probably the apostle's own converts, and members of the Church over which he presided. But it may be applied to young converts in general; those who can call God Abba, Father, by the Holy Spirit: therefore he says of them, that their sins were forgiven them for his name's sake: i.e. on account of Jesus, the Savior, who had died for them, and was now their Mediator at the right hand of God.

### Verse 13

[¶3] I write unto you, fathers - By fathers it is very likely that the apostle means persons who had embraced Christianity on its first promulgation in Judea and in the Lesser Asia, some of them had probably seen Christ in the flesh; for this appears to be what is meant by, Ye have known him from the beginning. These were the elders and eye witnesses, who were of the longest standing in the Church, and well established in the truths of the Gospel, and in Christian experience. But τον απ' αρχης, him who is from the beginning, may mean Jesus Christ in the eternity of his nature, see [Joh 1:1], [Joh 1:2]; but the sense is the same.

[¶4] I write unto you, young men - These were confirmed disciples of Christ; persons who were well-grounded in the truth, had been thoroughly exercised in the Christian warfare, were no longer agitated by doubts and fears, but had arrived at the abiding testimony of the Spirit of God in their consciences; hence they are said to have overcome the wicked one, [1Jn 2:14]. They were persons in the prime of life, and in the zenith of their faith and love.

[¶5] I write unto you, little children - Παιδια, a very different term from that used in the 12th verse, τεκνια, which means beloved children, as we have already seen. This is another class, and their state is differently described: Ye have known the Father. If the apostle does not use these two words indifferently, four states instead of three, are here described: -

[¶6] 1. Fathers, πατερες· those who had been converted at the very commencement of Christianity, and had seen the eternal Word manifested in the flesh.

[¶7] 2. Young Men, νεανισκοι· youths in the prime of their spiritual life, valiant soldiers, fighting under the banner of Christ, who had confounded Satan in his wiles, and overcome him by the blood of the Lamb.

[¶8] 3. Little Children, παιδια· disciples of Christ, not of very long standing in the Church, nor of much experience, but who had known the Father; i.e. persons who had been made sons: God had sent the Spirit of his Son into their hearts, whereby they cried Abba, Father!

[¶9] 4. Beloved Children, τεκνια· the most recent converts, and particularly those among young men and women who, from their youth, simplicity, openheartedness, and affectionate attachment to God and his cause, were peculiarly dear to this aged apostle of Jesus Christ. These are represented as having their sins forgiven them on account of his name, δια το ονομα αυτου, that is, for the sake of Jesus, or on account of his merit or worthiness.

[¶10] These four classes constituted the household or family of God; each class, in ascending gradation, seems to have had more light, experience, and holiness than the other.

[¶11] 1. The τεκνια, beloved children, or infants, are those who are just born into the heavenly family.

[¶12] 2. The παιδια, little children, are those who are able to walk and speak; they know their heavenly Father, and can call him by that name.

[¶13] 3. The νεανισκοι, young men, are such as are grown up to man's estate; these perform the most difficult part of the labor, and are called to fight the battles of the Lord.

[¶14] 4. The πατερες, fathers, are those who are at the foundation of the spiritual family, and have known the whole economy of the work of God in themselves and in others. These have the largest stock of spiritual wisdom and religious experience.

[¶15] All these answer to the component members of a perfect human family.

[¶16] 1. There is the beloved infant dandled on the knees of its parents.

[¶17] 2. There are the little children that can speak a little, run about, answer to their own names, distinguish and call on their father and mother, and are now put under instruction.

[¶18] 3. There are the youths, those who are grown up to man's estate, are strong to labor, retain the instructions they have received, act upon them, and are occasionally called upon to defend their family, property, and country, against spoilers and oppressors.

[¶19] 4. There are the parents, the father and mother, from whom the family sprang, and who are the governors and directors of the household. To these four classes, in a perfect family, the apostle appears to allude; and we see, considered in this light, with what delicacy and propriety he uses these images.

### Verse 14

[¶21] The word of God abideth in you - Ye have not only thoroughly known and digested the Divine doctrine, but your hearts are moulded into it; ye know it to be the truth of God from the power and happiness with which it inspires you, and from the constant abiding testimony of the Spirit of that truth which lives and witnesses wherever that truth lives and predominates.

### Verse 15

[¶23] Love not the world - Though these several classes were so well acquainted with Divine things, and had all tasted the powers of the world to come: yet so apt are men to be drawn aside by sensible things, that the Holy Spirit saw it necessary to caution these against the love of the world, the inordinate desire of earthly things. Covetousness is the predominant vice of old age: Ye fathers, love not the world. The things which are in the world, its profits, pleasures, and honors, have the strongest allurements for youth; therefore, ye young men, little children, and babes, love not the things of this world. Let those hearts abide faithful to God who have taken him for their portion.

[¶24] The love of the Father is not in him - The love of God and the love of earthly things are incompatible. If you give place to the love of the world, the love of God cannot dwell in you; and if you have not his love, you can have no peace, no holiness, no heaven.

### Verse 16

[¶26] For all that is in the world - All that it can boast of, all that it can promise, is only sensual, transient gratification, and even this promise it cannot fulfill; so that its warmest votaries can complain loudest of their disappointment.

[¶27] The lust of the flesh - Sensual and impure desires which seek their gratification in women, strong drink, delicious viands, and the like.

[¶28] Lust of the eyes - Inordinate desires after finery of every kind, gaudy dress, splendid houses, superb furniture, expensive equipage, trappings, and decorations of all sorts.

[¶29] Pride of life - Hunting after honors, titles, and pedigrees; boasting of ancestry, family connections, great offices, honorable acquaintance, and the like.

[¶30] Is not of the Father - Nothing of these inordinate attachments either comes from or leads to God. They are of this world; here they begin, flourish, and end. They deprave the mind, divert it from Divine pursuits, and render it utterly incapable of spiritual enjoyments.

### Verse 17

[¶32] The world passeth away - All these things are continually fading and perishing; and the very state in which they are possessed is changing perpetually, and the earth and its works will be shortly burnt up.

[¶33] And the lust thereof - The men of this world, their vain pursuits, and delusive pleasures, are passing away in their successive generations, and their very memory perishes; but he that doeth the will of God - that seeks the pleasure, profit, and honor that comes from above, shall abide for ever, always happy through time and eternity, because God, the unchangeable source of felicity, is his portion.

### Verse 18

[¶35] Little children, it is the last time - This place is variously understood. This is the last dispensation of grace and mercy to mankind; the present age is the conclusion of the Jewish state, as the temple and holy city are shortly to be destroyed. But as there are many who suppose that this epistle was written after the destruction of Jerusalem, consequently the words cannot, on that supposition, refer to this. Others think that εσχατη ὡρα should be translated, a most difficult, perilous, and wretched time; a time in which all kinds of vices, heresies, and pollutions shall have their full reign; that time which out Lord predicted, [Mat 7:15], when he said, Beware of false prophets. And [Mat 24:11], [Mat 24:12] : Many false prophets shall arise, and shall deceive many; and because iniquity shall abound, the love of many shall wax cold. And [Mat 24:24] : There shall arise false Christs and false prophets, and shall show great signs and wonders. And [Mat 24:25] : Behold, I have told you before. Now the apostle may allude to these predictions of our Lord; but all these refer to a time antecedent to the destruction of Jerusalem. I am therefore inclined to think, whatever may be here the precise meaning of the last time, that the epistle before us was written while Jerusalem yet stood. See what is said in the preface on this head.

[¶36] Antichrist shall come - Who is this αντιχριστος antichrist? Is he the Emperor Domitian, the Gnostics, Nicolaitans, Nazareans, Cerinthians, Romish pontiffs, etc., etc.! Ans. Any person, thing, doctrine, system of religion, polity, etc., which is opposed to Christ, and to the spirit and spread of his Gospel, is antichrist. We need not look for this imaginary being in any of the above exclusively. Even Protestantism may have its antichrist as well as Popery. Every man who opposes the spirit of the Gospel, and every teacher and writer who endeavors to lower the Gospel standard to the spirit and taste of the world, is a genuine antichrist, no matter where or among whom he is found. The heresies which sprang up in the days of St. John were the antichrist of that time. As there has been a succession of oppositions to Christianity in its spirit and spread through every age since its promulgation in the world, so there has been a succession of antichrists. We may bring this matter much lower; every enemy of Christ, every one who opposes his reign in the world, in others, or in himself, is an antichrist; and consequently every wicked man is an antichrist. But the name has been generally applied to whatever person or thing systematically opposes Christ and his religion.

[¶37] Many antichrists - Many false prophets, false Messiahs, heretics, and corrupters of the truth.

[¶38] Whereby we know that it is the last time - That time which our Lord has predicted, and of which he has warned us.

### Verse 19

[¶40] They went out from us - These heretics had belonged to our Christian assemblies, they professed Christianity, and do so still; but we apostles did not commission them to preach to you, for they have disgraced the Divine doctrine with the most pernicious opinions; they have given up or explained away its most essential principles; they have mingled the rest with heathenish rites and Jewish glosses. While, therefore, we acknowledge that they once belonged to us, we assert that they are not of us. They are not Christians; we abhor their conduct and their creed. We never sent them to teach.

[¶41] They were not of us - For a considerable time before they left our assemblies they gave proofs that they had departed from the faith; for if they had been of us - if they had been apostles, and continued in the firm belief of the Christian doctrines, they would not have departed from us to form a sect of themselves.

[¶42] That they were not all of us - They were not expelled from the Christian Church; they were not sent out by us; but they separated from it and us. None of them had been inspired as we apostles were, though they pretended to a very high teaching; but their separating from us manifested that they were not taught, as we were, by the Spirit of God. These false teachers probably drew many sincere souls away with them; and to this it is probable the apostle alludes when he says, they were not All of us. Some were; others were not.

### Verse 20

[¶44] But ye have an unction - The word χρισμα signifies not an unction, but an ointment, the very thing itself by which anointing is effected; and so it was properly rendered in our former translations. Probably this is an allusion to the holy anointing oil of the law, and to [Psa 14:7] : God hath anointed thee with the oil of gladness - he hath given thee the plenitude of the Spirit, which none of thy fellows - none of the prophets, ever received in such abundance. By this it is evident that not only the gifts of the Spirit, but the Holy Spirit himself, is intended. This Spirit dwelt at that time in a peculiar manner in the Church, to teach apostles, teachers, and all the primitive believers, every thing requisite for their salvation; and to make them the instruments of handing down to posterity that glorious system of truth which is contained in the New Testament. As oil was used among the Asiatics for the inauguration of persons into important offices, and this oil was acknowledged to be an emblem of the gifts and graces of the Holy Spirit, without which the duties of those offices could not be discharged; so it is put here for the Spirit himself, who presided in the Church, and from which all gifts and graces flowed. The χρισμα, chrism or ointment here mentioned is also an allusion to the holy anointing ointment prescribed by God himself, [Exo 30:23-25], which was composed of fine myrrh, sweet cinnamon, sweet calamus, cassia lignea, and olive oil. This was an emblem of the gifts and graces of the Divine Spirit. See the notes on [Exo 30:23-25] (note). And for the reason of this anointing see the note on [Exo 29:7].

[¶45] Ye know all things - Every truth Of God necessary to your salvation and the salvation of man in general, and have no need of that knowledge of which the Gnostics boast.

## 718. 1 John · 4 of 10

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[¶0] But although the above is the sense in which this verse is generally understood, yet there is reason to doubt its accuracy. The adjective παντα, which we translate all things, is most probably in the accusative case singular, having ανθρωπον, man, or some such substantive, understood. The verse therefore should be translated: Ye have an ointment from the Holy One, and ye know or discern Every Man. This interpretation appears to be confirmed by των πλανωντων in [1Jn 2:26], those who are deceiving or misleading you; and in the same sense should παντων, [1Jn 2:27], be understood: But as the same anointing teacheth you παντων, not of all things, but of All Men. It is plain, from the whole tenor of the epistle, that St. John is guarding the Christians against seducers and deceivers, who were even then disturbing and striving to corrupt the Church. In consequence of this he desires them to try the spirits whether they were of God, [1Jn 4:1]. But how were they to try them? Principally by that anointing - that spiritual light and discernment which they had received from God; and also by comparing the doctrine of these men with what they had heard from the beginning. The anointing here mentioned seems to mean the spirit of illumination, or great knowledge and discernment in spiritual things. By this they could readily distinguish the false apostles from the true.

### Verse 21

[¶2] I have not written, etc. - It is not because ye are ignorant of these things that I write to you, but because you know them, and can by these judge of the doctrines of those false teachers, and clearly perceive that they are liars; for they contradict the truth which ye have already received, and consequently their doctrine is a lie, and no lie can be of the truth, i.e. consistent with Christianity.

### Verse 22

[¶4] Who is a liar but he that denieth that Jesus is the Christ? - Here we see some of the false doctrines which were then propagated in the world. There were certain persons who, while they acknowledged Jesus to be a Divine teacher, denied him to be the Christ, i.e. the Messiah.

[¶5] He is antichrist, that denieth the Father and the Son, - He is antichrist who denies the supernatural and miraculous birth of Jesus Christ, who denies Jesus to be the Son of God, and who denies God to be the Father of the Lord Jesus; thus he denies the Father and the Son. The Jews in general, and the Gnostics in particular, denied the miraculous conception of Jesus; with both he was accounted no more than a common man, the son of Joseph and Mary. But the Gnostics held that a Divine person, Aeon, or angelical being, dwelt in him; but all things else relative to his miraculous generation and Divinity they rejected. These were antichrists, who denied Jesus to be the Christ.

### Verse 23

[¶7] Whosoever denieth the Son - He who denies Jesus to be the Son of God, and consequently the Christ or Messiah, he hath not the Father - he can have no birth from above, he cannot be enrolled among the children of God, because none can be a child of God but by faith in Christ Jesus.

[¶8] He that acknowledgeth the Son hath the Father also - This clause is printed by our translators in Italics to show it to be of doubtful authority, as it was probably wanting in the chief of those MSS. which they consulted, as it was in Coverdale's Bible, printed 1535; Tindall's Text, printed 1548; and in all the early printed editions (which I have seen) previously to 1566; the Bible of Richard Cardmarden, printed in English at Rouen, where this clause is inserted in a different letter between brackets. But that the clause is genuine, and should be restored to the text without any mark of spuriousness, as I have done in the text of this work, is evident from the authorities by which it is supported. It is found in ABC, and in between twenty and thirty others of the best authority; as also in both the Syriac, Erpen's Arabic, Coptic, Sahidic, Armenian, and Vulgate. It is also quoted as a part of the text by Origen, Meletius, Athanesius, both the Cyrils, Theophylact, Vigilius of Tapsum, Pelagius, Cerealis, Cassian; and in substance by Euthalius, Epiphanius, Cyprian, Hilary, Faustinus, Lucifer of Cagliari, Augustine, and Bede. It is wanting in the Arabic, in the Polyglot, in a MSS. in the Harleian library, and in some few others. It is doubtless genuine, and Griesbach has with propriety restored it to the text, from which it never should have been separated.

### Verse 24

[¶10] Let that therefore abide in you - Continue in the doctrines concerning the incarnation, passion, death, resurrection, ascension, and intercession of the Lord Jesus, which you have heard preached from the beginning by us his apostles.

[¶11] Ye also shall continue in the Son, and in the Father - Ye who are preachers shall not only be acknowledged as ministers of the Church of Christ, but be genuine children of God, by faith in the Son of his love; and ye all, thus continuing, shall have fellowship with the Father and with the Son.

### Verse 25

[¶13] This is the promise - God has promised eternal life to all who believe on Christ Jesus. So they who receive his doctrine, and continue in communion with the Father and the Son, shall have this eternal life.

### Verse 26

[¶15] These things have I written - Either meaning the whole epistle, or what is contained in the preceding verses, from the beginning of the 18th to the end of the 25th.

[¶16] Them that seduce you - Περι των πλανωντων ὑμας· That is, the deceivers that were among them, and who were labouring to pervert the followers of Christ.

### Verse 27

[¶18] But the anointing which ye have received - That ointment, the gifts of the Holy Spirit, mentioned [1Jn 2:20] (note).

[¶19] Ye need not that any man teach you - The Gnostics, who pretended to the highest illumination, could bring no proof that they were divinely taught, nor had they any thing in their teaching worthy the acceptance of the meanest Christian; therefore they had no need of that, nor of any other teaching but that which the same anointing teacheth, the same Spirit from whom they had already received the light of the glory of God, in the face of Jesus Christ. Whatever that taught, they needed; and whatever those taught whose teaching was according to this Spirit, they needed. St. John does not say that those who had once received the teaching of the Divine Spirit had no farther need of the ministry of the Gospel; no, but he says they had no need of such teaching as their false teachers proposed to them; nor of any other teaching that was different from that anointing, i.e. the teaching of the Spirit of God. No man, howsoever holy, wise, or pure, can ever be in such a state as to have no need of the Gospel ministry: they who think so give the highest proof that they have never yet learned of Christ or his Spirit.

[¶20] And is truth - Because it is the Spirit of truth [Joh 16:13].

[¶21] And is no lie - It has nothing like the fables of the Gnostics. It can neither deceive, nor be deceived.

### Verse 28

[¶23] And now, little children - Τεκνια, Beloved children, abide in him - in Christ Jesus. Let his word and spirit continually abide in you, and have communion with the Father and the Son.

[¶24] That when he shall appear - To judge the world, we may have confidence, παρῥησιαν, freedom of speech, liberty of access, boldness, from a conviction that our cause is good, and that we have had proper ground for exultation; and not be ashamed - confounded, when it appears that those who were brought to Christ Jesus, have apostatized, and are no longer found in the congregation of the saints, and consequently are not our crown of rejoicing in the day of the Lord Jesus. Abide in him, that this may not be the case.

### Verse 29

[¶26] If ye know that he is righteous - That God is a holy God, ye know also, that every one who doeth righteousness - who lives a holy life, following the commandments of God, is born of him, Begotten of him - is made a partaker of the Divine nature, without which he could neither have a holy heart, nor live a holy life.

[¶27] This verse properly belongs to the following chapter, and should not be separated from it. The subject is the same, and does not stand in any strict relation to that with which the 28th verse concludes.

[¶28] The titles bestowed on Christians in the New Testament have been misunderstood by many. What belongs, strictly speaking, to the Pure and Holy, is often applied to those who, though bound by their Profession to be such, were very far from it. This has been strongly denied by writers who should have known better. Dr. Taylor has handled this point well in his Key to the Apostolic Writings, from which I have given a copious extract in my preface to the Epistle to the Romans, from the conviction that the subject had been most dangerously misapprehended; and that several of the worst heresies which disgrace religion had sprung from this misapprehension. With some, Dr. Taylor's being an Arian was sufficient to invalidate any testimony he might offer; but it is no discovery of Dr. Taylor; it is what every attentive, unprejudiced reader finds on reading the Old Testament in connection with the New. Perhaps the testimony of a judicious Calvinist may be better received, not that this truth needs the testimony of either, because it everywhere speaks for itself, but because those who have too little grace, sense, and candour to search for themselves, may be pleased that Dr. Macknight saves them the trouble.

[¶29] After having remarked that the words born of him, εξ αυτου γεγεννηται, should be translated hath been Begotten of him, which is the literal signification of the word, from γενναω, genero, gigno, I beget, (Born of God being nowhere found in the Scripture), he goes on to say: - "To understand the import of the high titles which in the New Testament are given to the disciples of Christ, viz.: the begotten of God, as here; children of God, as in the next chapter; heirs of God, [Rom 8:17]; elect of God - adopted of God - saints - a royal priesthood - a holy nation - a peculiar people, [1Pet 2:9]; the following observations may be of use. "1. These high titles were anciently given to the Israelites as a nation, because they were separated from mankind to be God's visible Church, for the purpose of preserving the knowledge and worship of him in the world, as the only true God. "This appears from God's own words, [Exo 19:3-6], etc.: Tell the children of Israel; Ye have seen what I did to the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people. And ye shall be unto me a kingdom of priests, and a holy nation. [Deu 14:1-2], etc.: Ye are the children of the Lord your God - for thou art a holy people to the Lord thy God. In particular, the title of God's Son, even his first-born, was given to the whole Israelitish nation by God himself, [Exo 4:22], chiefly because they were the descendants of Isaac, who was supernaturally begotten by Abraham, through the power which accompanied the promise, [Gen 18:10] : Lo, Sarah shall have a son. So St. Paul informs us, [Rom 9:7] : Neither because they are the seed of Abraham, are they all children; (namely of God); but in Isaac shall a seed be to thee - the children of the flesh, these are not the children of God; but the children of promise are counted for the seed. The apostle's meaning is, that Ishmael and his posterity, whom Abraham procreated by his own natural strength, being children of the flesh, were not children of God; that is, they were not made the visible Church and people of God. But Isaac and his descendants, whom Abraham procreated through the strength which accompanied the promise, being more properly procreated by God than by Abraham, were the children of God, i.e. were made the visible Church and people of God, because, by their supernatural generation and title to inherit Canaan, they were a fit image to represent the catholic invisible Church of God, consisting of believers of all ages and nations, who, being regenerated by the Spirit of God, are the true children of God, and heirs of the heavenly country of which Canaan was a type. "2. As the promise, Lo, Sarah shall have a son, which was given to Abraham when he was a hundred years old, and Sarah was ninety, implied that that son was to be supernaturally procreated; so the promise given to Abraham, [Gen 17:5], A father of many nations have I constituted thee, implied that the many nations of believers who, by this promise, were given to Abraham for a seed, were to be generated by the operation of the Spirit of God, producing in them faith and obedience, similar to those for which Abraham was constituted the father of all believers. This higher generation, by which believers have the moral image of God communicated to them, is well described, [Joh 1:12] : As many as received him, to them gave he power to be called the sons of God, even to them who believe on his name; οἱ εγεννηθησαν, who were Begotten, not of blood, nor of the will of the flesh, nor of the will of man, but of God. That is: Men become the true sons of God, not by their being naturally descended from this or that father, nor by their being called the sons of God by men like themselves, but by God's bestowing on them that high appellation on account of their faith and holiness," (which were produced in them by their regeneration through the Spirit of God.) "3. If the Israelites, of whom the ancient visible Church and people of God were composed, were all called the sons of God because Isaac, from whom they were descended, was supernaturally begotten by the power of God; certainly the believers of all ages and nations, of whom the visible Church is composed, may with much greater propriety be called the sons of God, since they are begotten of God, and possess his moral nature. "4. Thus it appears that the high titles above mentioned, namely, the sons of God, the children of God, the elect of God, the adoption of sons, the election, saints, holy nation, royal priesthood, peculiar people, were anciently given to the Israelites As a Nation, merely on account of their being the visible Church and people of God, without any regard to the personal character of the individuals of whom that nation was composed. It appears, also, that under the Gospel the same high titles were bestowed on whole Churches, merely on account of their profession of Christianity, without any regard to the personal character of the individuals who composed these Churches. But these high titles, with some others of greater importance, such as the begotten of God, the heirs of God, the adoption, were given in an appropriated sense to individuals likewise, on account of their faith and holiness. When given to whole Churches, these titles imported nothing more than that the society to which they were given was a Church of Christ, (i.e. professed Christianity), and that the individuals of which that society was composed were entitled to all the privileges belonging to the visible Church of God. But when appropriated to individuals, these titles implied that the persons to whom they were given were really partakers of the nature of God; and that they were the objects of his paternal love, and heirs of his glory. "Wherefore, in reading the Scriptures, by attending to the different foundations of these titles, and by considering whether they are applied to Churches or individuals, we shall easily understand their true import. Thus, when St. Paul, writing to the Thessalonians, says, [1Thes 1:4], Knowing, brethren, beloved of God, your election, he could not mean their election to eternal life, since many of them were living disorderly, [2Thes 3:11], but their election to be the visible Church of God under the Gospel; whereas, when John, in the verse before us, says, Every one who doeth righteousness hath been begotten of God, by restricting the title to a specific character he teaches us that the persons of whom he speaks are the sons of God in the highest sense, and heirs of eternal glory." How forcible are right words! See also the introduction to the Epistle to the Romans.

### Introduction

[¶31] The extraordinary love of God towards mankind, and the effects of it, [1Jn 3:1-3]. Sin is the transgression of the law, and Christ was manifested to take away our sins, [1Jn 3:4-6]. The children of God are known by the holiness of their lives, the children of the devil by the sinfulness of theirs, [1Jn 3:7-10]. We should love one another, for he that hateth his brother is a murderer; as Christ laid down his life for us, so we should lay down our lives for the brethren, [1Jn 3:11-16]. Charity is a fruit of brotherly love; our love should be active, not professional merely, [1Jn 3:17], [1Jn 3:18]. How we may know that we are of the truth, [1Jn 3:19-21]. They whose ways please God, have an answer to all their prayers, [1Jn 3:22]. The necessity of keeping the commandment of Christ, that he may dwell in us and we in him by his Spirit, [1Jn 3:23], [1Jn 3:24].

### Verse 1

[¶33] Behold, what manner of love - Whole volumes might be written upon this and the two following verses, without exhausting the extraordinary subject contained in them, viz., the love of God to man. The apostle himself, though evidently filled with God, and walking in the fullness of his light, does not attempt to describe it; he calls on the world and the Church to behold it, to look upon it, to contemplate it, and wonder at it.

[¶34] What manner of love. - Ποταπην αγαπην· What great love, both as to quantity and quality; for these ideas are included in the original term. The length, the breadth, the depth, the height, he does not attempt to describe.

[¶35] The Father hath bestowed - For we had neither claim nor merit that we should be called, that is, constituted or made, the sons of God, who were before children of the wicked one, animal, earthly, devilish; therefore, the love which brought us from such a depth of misery and degradation must appear the more extraordinary and impressive. After κληθωμεν, that we might be called, και εσμεν, and we are, is added by ABC, seventeen others, both the Syriac, Erpen's Arabic, Coptic, Sahidic, Ethiopic, Slavonic, and Vulgate.

[¶36] Therefore the world - The Jews, and all who know not God, and are seeking their portion in this life; knoweth us not - do not acknowledge, respect, love, or approve of us. In this sense the word γινωσκειν is here to be understood. The world Knew well enough that there were such persons; but they did not approve of them. We have often seen that this is a frequent use of the term know, both in Hebrew and Greek, in the Old Testament and also in the New.

[¶37] Because it knew him not - The Jews did not acknowledge Jesus; they neither approved of him, his doctrine, nor his manner of life.

### Verse 2

[¶39] Now are we the sons of God - He speaks of those who are begotten of God, and who work righteousness. See the preceding chapter.

[¶40] And it doth not yet appear what we shall be - Ουπω εφανερωθη· It is not yet manifest; though we know that we are the children of God, we do not know that state of glorious excellence to which, as such, we shall be raised.

[¶41] When he shall appear - Εαν φανερωθη· When he shall be manifested; i.e., when he comes the second time, and shall be manifested in his glorified human nature to judge the world.

[¶42] We shall be like him - For our vile bodies shall be made like unto his glorious body; we shall see him as he is, in all the glory and majesty both of the Divine and human nature. See [Phi 3:21]; and [Joh 17:24] : Father, I will that they also whom thou hast given me be with me where I am, that they may behold my glory. John had seen his glory on the mount when he was transfigured; and this we find was ineffably grand; but even this must have been partially obscured, in order to enable the disciples to bear the sight, for they were not then like him. But when they shall be like him, they shall see him as he is - in all the splendor of his infinite majesty.

### Verse 3

[¶44] And ever man that hath this hope in him - All who have the hope of seeing Christ as he is; that is, of enjoying him in his own glory; purifieth himself - abstains from all evil, and keeps himself from all that is in the world, viz., the lusts of the flesh, of the eye, and the pride of life. God having purified his heart, it is his business to keep himself in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. The apostle does not here speak of any man purifying his own heart, because this is impossible; but of his persevering in the state of purity into which the Lord hath brought him. The words, however, may be understood of a man's anxiously using all the means that lead to purity; and imploring God for the sanctifying Spirit, to "cleanse the thoughts of his heart by its inspiration, that he may perfectly love him, and worthily magnify his name."

## 719. 1 John · 5 of 10

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[¶0] As he is pure - Till he is as completely saved from his sins as Christ was free from sin. Many tell us that "this never can be done, for no man can be saved from sin in this life." Will these persons permit us to ask, how much sin may we be saved from in this life? Something must be ascertained on this subject:

[¶1] 1. That the soul may have some determinate object in view;

[¶2] 2. That it may not lose its time, or employ its faith and energy, in praying for what is impossible to be attained.

[¶3] Now, as he was manifested to take away our sins, [1Jn 3:5], to destroy the works of the devil, [1Jn 3:8]; and as his blood cleanseth from all sin and unrighteousness, [1Jn 1:7], [1Jn 1:9]; is it not evident that God means that believers in Christ shall be saved from all sin? For if his blood cleanses from all sin, if he destroys the works of the devil, (and sin is the work of the devil), and if he who is born of God does not commit sin, [1Jn 3:9], then he must be cleansed from all sin; and, while he continues in that state he lives without sinning against God, for the seed of God remaineth in him, and he cannot sin because he is born, or begotten, of God, [1Jn 3:9]. How strangely warped and blinded by prejudice and system must men be who, in the face of such evidence as this, will still dare to maintain that no man can be saved from his sin in this life; but must daily commit sin, in thought, word, and deed, as the Westminster divines have asserted: that is, every man is laid under the fatal necessity of sinning as many ways against God as the devil does through his natural wickedness and malice; for even the devil himself can have no other way of sinning against God except by thought, word, and deed. And yet, according to these, and others of the same creed, "even the most regenerate sin thus against God as long as they live." It is a miserable salvo to say, they do not sin so much as they used to do; and they do not sin habitually, only occasionally. Alas for this system! Could not the grace that saved them partially save them perfectly? Could not that power of God that saved them from habitual sin, save them from occasional or accidental sin? Shall we suppose that sin, how potent soever it may be, is as potent as the Spirit and grace of Christ? And may we not ask, If it was for Gad's glory and their good that they were partially saved, would it not have been more for God's glory and their good if they had been perfectly saved? But the letter and spirit of God's word, and the design and end of Christ's coming, is to save his people from their sins. Dr. Macknight having stated that ἁγνιζει, purifieth, is in the present tense, most ridiculously draws this conclusion from it: "In this life no one can attain to perfect purity; by this text, therefore, as well as by [1Jn 1:8], those fanatics are condemned who imagine they are able to live without sin." Yes, doctor, the men you call fanatics do most religiously believe that, by the grace of Christ cleansing and strengthening them, they can love God with all their heart, soul, mind, and strength, and their neighbor as themselves; and live without grieving the Spirit of God, and without sinning against their heavenly Father. And they believe that, if they are not thus saved, it is their own fault. But a blind man must ever be a bad judge of colors.

### Verse 4

[¶5] Sin is the transgression of the law - The spirit of the law as well as of the Gospel is, that "we should love God with all our powers, and our neighbor as ourselves." All disobedience is contrary to love; therefore sin is the transgression of the law, whether the act refers immediately to God or to our neighbor.

### Verse 5

[¶7] And ye know that he was manifested to take away our sins - He came into the world to destroy the power, pardon the guilt, and cleanse from the pollution of sin. This was the very design of his manifestation in the flesh. He was born, suffered, and died for this very purpose; and can it be supposed that he either cannot or will not accomplish the object of his own coming?

[¶8] In him is no sin - And therefore he is properly qualified to be the atoning sacrifice for the sins of men.

### Verse 6

[¶10] Whosoever abideth in him - By faith, love, and obedience.

[¶11] Sinneth not - Because his heart is purified by faith, and he is a worker together with God, and consequently does not receive the grace of God in vain. See on [1Jn 3:3] (note).

[¶12] Hath not seen him - It is no unusual thing with this apostle, both in his gospel and in his epistles, to put occasionally the past for the present, and the present for the past tense. It is very likely that here he puts, after the manner of the Hebrew, the preterite for the present: He who sins against God doth not see him, neither doth he know him - the eye of his faith is darkened, so that he cannot see him as he formerly did; and he has no longer the experimental knowledge of God as his Father and portion.

### Verse 7

[¶14] Let no man deceive you - Either by asserting that "you cannot be saved from sin in this life," or "that sin will do you no harm and cannot alter your state, if you are adopted into the family of God; for sin cannot annul this adoption." Hear God, ye deceivers! He that doeth righteousness is righteous, according to his state, nature, and the extent of his moral powers.

[¶15] Even as he is righteous - Allowing for the disparity that must necessarily exist between that which is bounded, and that which is without limits. As God, in the infinitude of his nature, is righteous; so they, being filled with him, are in their limited nature righteous.

### Verse 8

[¶17] He that committeth sin is of the devil - Hear this, also, ye who plead for Baal, and cannot bear the thought of that doctrine that states believers are to be saved from all sin in this life! He who committeth sin is a child of the devil, and shows that he has still the nature of the devil in him; for the devil sinneth from the beginning - he was the father of sin, brought sin into the world, and maintains sin in the world by living in the hearts of his own children, and thus leading them to transgression; and persuading others that they cannot be saved from their sins in this life, that he may secure a continual residence in their heart. He knows that if he has a place there throughout life, he will probably have it at death; and, if so, throughout eternity.

[¶18] For this purpose - Εις τουτο· For this very end - with this very design, was Jesus manifested in the flesh, that he might destroy, ἱνα λυσῃ, that he might loose, the bonds of sin, and dissolve the power, influence, and connection of sin. See on [1Jn 3:3] (note).

### Verse 9

[¶20] Whosoever is born of God - Γεγεννημενος, Begotten of God, doth not commit sin: "that is," say some, "as he used to do, he does not sin habitually as he formerly did." This is bringing the influence and privileges of the heavenly birth very low indeed. We have the most indubitable evidence that many of the heathen philosophers had acquired, by mental discipline and cultivation, an entire ascendency over all their wonted vicious habits. Perhaps my reader will recollect the story of the physiognomist, who, coming into the place where Socrates was delivering a lecture, his pupils, wishing to put the principles of the man's science to proof, desired him to examine the face of their master, and say what his moral character was. After a full contemplation of the philosopher's visage, he pronounced him "the most gluttonous, drunken, brutal, and libidinous old man that he had ever met." As the character of Socrates was the reverse of all this, his disciples began to insult the physiognomist. Socrates interfered, and said, "The principles of his science may he very correct, for such I was, but I have conquered it by my philosophy." O ye Christian divines! ye real or pretended Gospel ministers! will ye allow the influence of the grace of Christ a sway not even so extensive as that of the philosophy of a heathen who never heard of the true God?

### Verse 10

[¶22] In this the children of God are manifest - Here is a fearful text. Who is a child of the devil? He that commits sin. Who is a child of God? He that works righteousness. By this text we shall stand or fall before God, whatever our particular creed may say to the contrary.

[¶23] Neither he that loveth not his brother - No man is of God who is not ready on all emergencies to do any act of kindness for the comfort, relief, and support of any human being. For, as God made of one blood an the nations of men to dwell upon the face of the whole earth, so all are of one family; and consequently all are brethren, and should love as brethren.

### Verse 11

[¶25] For this is the message - See [1Jn 1:5]. From the beginning God hath taught men that they should love one another. How essentially necessary this is to the comfort and well-being of man in this state of trial and difficulty, every sensible man must see. All are dependent upon all; all upon each, and each upon all. Mutual love makes this dependence pleasant and doubly profitable. Nothing can be more pleasing to an ingenuous and generous mind than to communicate acts of kindness.

### Verse 12

[¶27] Not as Cain - Men should not act to each other as Cain did to his brother Abel. He murdered him because he was better than himself. But who was Cain? Εκ του πονηρου ην, he was of the devil. And who are they who, through pride, lust of power, ambition, gain, etc., murder each other in wars and political contentions? Εκ του πονηρου εισι. To attempt to justify the principle, and excuse the instigators, authors, abettors, etc., of such wars, is as vain as it is wicked. They are opposed to the nature of God, and to that message which he has sent to man from the beginning: Love one another. Love your enemies. Surely this does not mean, Blow out their brains, or, Cut their throats. O, how much of the spirit, temper, and letter of the Gospel have the nations of the world, and particularly the nations of Europe, to learn!

[¶28] And wherefore slew he him? - What could induce a brother to imbrue his hands in a brother's blood? Why, his brother was righteous, and he was wicked; and the seed of the wicked one which was in him induced him to destroy his brother, because the seed of God - the Divine nature, was found in him.

### Verse 13

[¶30] Marvel not - if the world hate you - Expect no better treatment from unconverted Jews and Gentiles than Abel received from his wicked and cruel brother. This was a lesson to the Church, preparatory to martyrdom. Expect neither justice nor mercy from the men who are enemies of God. They are either full of malice and envy, hateful, hating one another, or they are specious, hollow, false, and deceitful. "A foe to God was ne'er true friend to Man."

### Verse 14

[¶32] We know that we have passed from death unto life - Death and life are represented here as two distinct territories, states, or kingdoms, to either of which the inhabitants of either may be removed. This is implied in the term μεταβεβηκαμεν, from μετα, denoting change of place, and βαινω, I go. It is the same figure which St. Paul uses, [Col 1:13] : Who hath delivered us from the power of darkness, and translated us into the kingdom of the Son of his love. The believers to whom St. John writes had been once in the region and shadow of death, in the place where sin and death reigned, whose subjects they were; but they had left that kingdom of oppression, wretchedness, and wo, and had come over to the kingdom of life, whose king was the Prince and Author of life; where all was liberty, prosperity, and happiness; where life and love were universally prevalent, and death and hatred could not enter. We know, therefore, says the apostle, that we are passed over from the territory of death to the kingdom of life, because we love the brethren, which those who continue in the old kingdom - under the old covenant, can never do; for he that loveth not his brother abideth in death. He has never changed his original residence. He is still an unconverted, unrenewed sinner.

### Verse 15

[¶34] Whosoever hateth his brother is a murderer - He has the same principle in him which was in Cain, and it may lead to the same consequences.

[¶35] No murderer hath eternal life - Eternal life springs from an indwelling God; and God cannot dwell in the heart where hatred and malice dwell. This text has been quoted to prove that no murderer can be saved. This is not said in the text; and there have been many instances of persons who have been guilty of murder having had deep and genuine repentance, and who doubtless found mercy from his hands who prayed for his murderers, Father, forgive them; for they know not what they do! It is, however, an awful text for the consideration of those who shed human blood on frivolous pretences, or in those wars which have their origin in the worst passions of the human heart.

### Verse 16

[¶37] Hereby perceive we the love of God - This sixteenth verse of this third chapter of John's first epistle is, in the main, an exact counterpart of the sixteenth verse of the third chapter of St. John's gospel: God so loved the world, that he gave his only-begotten Son, etc. Here the apostle says, We perceive, εγνωκαμεν, we have known, the love of God, because he laid down his life for us. Of God is not in the text, but it is preserved in one MS., and in two or three of the versions; but though this does not establish its authenticity, yet του Θεου, of God, is necessarily understood, or του Χριστου, of Christ, as Erpen's Arabic has it; or αυτου εις ἡμας, his love to us, as is found in the Syriac. A higher proof than this of his love Christ could not have possibly given to the children of men.

[¶38] We ought to lay down our lives for the brethren - We should risk our life to save the lives of others; and we should be ready to lay down our lives to redeem their souls when this may appear to be a means of leading them to God.

### Verse 17

[¶40] But whoso hath this worlds good - Here is a test of this love; if we do not divide our bread with the hungry, we certainly would not lay down our life for him. Whatever love we may pretend to mankind, if we are not charitable and benevolent, we give the lie to our profession. If we have not bowels of compassion, we have not the love of God in us; if we shut up our bowels against the poor, we shut Christ out of our hearts, and ourselves out of heaven.

[¶41] This world's good. - Του βιον του κοσμου· The life of this world, i.e. the means of life; for so βιος is often used. See [Mar 12:44]; [Luk 8:43]; [Luk 15:12], [Luk 15:30]; [Luk 21:4], and other places.

[¶42] How dwelleth the love of God in him? - That is, it cannot possibly dwell in such a person. Hardheartedness and God's love never meet together, much less can they be associated.

### Verse 18

[¶44] My little children - Τεκνια μου, My beloved children, let us not love in word - in merely allowing the general doctrine of love to God and man to be just and right;

## 720. 1 John · 6 of 10

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[¶0] Neither in tongue - In making professions of love, and of a charitable and humane disposition, and resting there; but in deed - by humane and merciful acts;

[¶1] And in truth - Feeling the disposition of which we speak. There is a good saying in Yalcut Rubeni, fol. 145, 4, on this point: "If love consisted in word only, then love ceaseth as soon as the word is pronounced. Such was the love between Balak and Balaam. But if love consisteth not in word, it cannot be dissolved; such was the love of Abraham, Isaac, Jacob, and the rest of the patriarchs which were before them."

### Verse 19

[¶3] Hereby we know that we are of the truth - That we have the true religion of the Lord Jesus, and shall assure our hearts - be persuaded in our consciences, that we have the truth as it is in Jesus; as no man can impose upon himself by imagining he loves when he does not: he may make empty professions to others, but if he loves either God or man, he knows it because he feels it; and love unfelt is not love, it is word or tongue. This the apostle lays down as a test of a man's Christianity, and it is the strongest and most infallible test that can be given. He that loves feels that he does love; and he who feels that he loves God and man has true religion; and he who is careful to show the fruits of this love, in obedience to God and humane acts to man, gives others the fullest proof that he has the loving mind that was in Jesus.

### Verse 20

[¶5] If our heart condemn us - If we be conscious that our love is feigned, we shall feel inwardly condemned in professing to have what we have not. And if our heart condemn us, God is greater than our heart, for he knows every hypocritical winding and turning of the soul, he searches the heart, and tries the reins, and sees all the deceitfulness and desperate wickedness of the heart which we cannot see, and, if we could see them, could not comprehend them; and as he is the just Judge, he will condemn us more strictly and extensively than we can be by our own conscience.

### Verse 21

[¶7] If our heart condemn us not - If we be conscious to ourselves of our own sincerity, that we practice not deceit, and use no mask, then have we confidence toward God - we can appeal to him for our sincerity, and we can come with boldness to the throne of grace, to obtain mercy, and find grace to help in time of need. And therefore says the apostle,

### Verse 22

[¶9] Whatsoever we ask - In such a spirit, we receive of him, for he delights to bless the humble, upright, and sincere soul.

[¶10] Because we keep his commandments - Viz., by loving him and loving our neighbor. These are the great commandments both of the old covenant and the new. And whoever is filled with this love to God and man will do those things which are pleasing to him; for love is the very soul and principle of obedience.

[¶11] The word heart is used in the preceding verses for conscience; and so the Greek fathers interpret it, particularly Origen, Nicephorus, and Ecumenius; but this is not an unfrequent meaning of the word in the sacred writings.

### Verse 23

[¶13] That we should believe on the name of his Son - We are commanded to believe on Christ, that for the sake of his passion and death we may be justified from all things from which we could not be justified by the law of Moses; and being through him redeemed from the guilt of sin, restored to the Divine favor, and made partakers of the Holy Ghost, we are enabled to love one another as he gave us commandment; for without a renewal of the heart, love to God and man is impossible, and this renewal comes by Christ Jesus.

### Verse 24

[¶15] Dwelleth in him - i.e. in God; and he - God, in him - the believer.

[¶16] And hereby we know - We know by the Spirit which he hath given us that we dwell in God, and God in us. It was not by conjecture or inference that Christians of old knew they were in the favor of God, it was by the testimony of God's own Spirit in their hearts; and this testimony was not given in a transient manner, but was constant and abiding while they continued under the influence of that faith that worketh by love. Every good man is a temple of the Holy Ghost, and wherever he is, he is both light and power. By his power he works; by his light he makes both himself and his work known. Peace of conscience and joy in the Holy Ghost must proceed from the indwelling of that Holy Spirit; and those who have these blessings must know that they have them, for we cannot have heavenly peace and heavenly joy without knowing that we have them. But this Spirit in the soul of a believer is not only manifest by its effects, but it bears its own witness to its own indwelling. So that a man not only knows that he has this Spirit from the fruits of the Spirit, but he knows that he has it from its own direct witness. It may be said, "How can these things be?" And it may be answered, By the power, light, and mercy of God. But that such things are, the Scriptures uniformly attest, and the experience of the whole genuine Church of Christ, and of every truly converted soul, sufficiently proves. As the wind bloweth where it listeth, and we cannot tell whence it cometh and whither it goeth, so is every one that is born of the Spirit: the thing is certain, and fully known by its effects; but how this testimony is given and confirmed is inexplicable. Every good man feels it, and knows he is of God by the Spirit which God has given him.

### Introduction

[¶18] We must not believe every teacher who professes to have a Divine commission to preach, but try such, whether they be of God; and the more so because many false prophets are gone out into the world, [1Jn 4:1]. Those who deny that Jesus Christ is come in the flesh have the spirit of antichrist, [1Jn 4:2], [1Jn 4:3]. The followers of God have been enabled to discern and overcome them, [1Jn 4:4-6]. The necessity of love to God and one another shown, from God's love to us, [1Jn 4:7-11]. Though no man hath seen God, yet every genuine Christian knows him by the spirit which God has given him, [1Jn 4:12], [1Jn 4:13]. The apostles testified that God sent his Son to be the Savior of the world; and God dwelt in those who confessed this truth, [1Jn 4:14], [1Jn 4:15]. God is love, [1Jn 4:16]. The nature and properties of perfect love, [1Jn 4:17], [1Jn 4:18]. We love him because he first loved us, [1Jn 4:19]. The wickedness of pretending to love God while we hate one another, [1Jn 4:20], [1Jn 4:21].

### Verse 1

[¶20] Beloved, believe not every spirit - Do not be forward to believe every teacher to be a man sent of God. As in those early times every teacher professed to be inspired by the Spirit of God, because all the prophets had come thus accredited, the term spirit was used to express the man who pretended to be and teach under the Spirit's influence. See [1Cor 12:1-12]; [1Tim 4:1].

[¶21] Try the Spirits - Δοκιμαζετε τα πνευματα· Put these teachers to the proof. Try them by that testimony which is known to have come from the Spirit of God, the word of revelation already given.

[¶22] Many false prophets - Teachers not inspired by the Spirit of God, are gone out into the world - among the Jewish people particularly, and among them who are carnal and have not the Spirit.

### Verse 2

[¶24] Hereby know ye the Spirit of God - We know that the man who teaches that Jesus Christ is the promised Messiah, and that he is come in the flesh, is of God - is inspired by the Divine Spirit; for no man can call Jesus Lord but by the Holy Ghost.

### Verse 3

[¶26] Every spirit - Every teacher, that confesseth not Jesus, is not of God - has not been inspired by God. The words εν σαρκι εληλυθοτα, is come in the flesh, are wanting in AB, several others, both the Syriac, the Polyglot Arabic, Ethiopic, Coptic, Armenian, and Vulgate; in Origen, Cyril, Theodoret, Irenaeus, and others. Griesbach has left them out of the text.

[¶27] Spirit of antichrist - All the opponents of Christ's incarnation, and consequently of his passion, death, and resurrection, and the benefits to be derived from them.

[¶28] Ye have heard that it should come - See [2Thes 2:7].

[¶29] Even now already is it in the world - Is working powerfully both among the Jews and Gentiles.

### Verse 4

[¶31] Ye are of God - Ye are under the influence of the Divine Spirit, and have overcome them - your testimony, proceeding from the Spirit of Christ, has invalidated theirs which has proceeded from the influence of Satan; for greater is the Holy Spirit which is in you, than the spirit which is in the world.

### Verse 6

[¶33] We are of God - We, apostles, have the Spirit of God, and speak and teach by that Spirit. He that knoweth God - who has a truly spiritual discernment, heareth us - acknowledges that our doctrine is from God; that it is spiritual, and leads from earth to heaven.

[¶34] Hereby know we the Spirit of truth - The doctrine and teacher most prized and followed by worldly men, and by the gay, giddy, and garish multitude, are not from God; they savor of the flesh, lay on no restraints, prescribe no cross-bearing, and leave every one in full possession of his heart's lusts and easily besetting sins. And by this, false doctrine and false teachers are easily discerned.

### Verse 7

[¶36] Beloved, let us love one another - And ever be ready to promote each other's welfare, both spiritual and temporal.

[¶37] For love is of God - And ever acts like him; he loves man, and daily loads him with his benefits. He that loveth most has most of God in him; and he that loveth God and his neighbor, as before described and commanded, is born of God, εκ του Θεου γεγεννηται, is begotten of God - is a true child of his heavenly Father, for he is made a partaker of the Divine nature; and this his love to God and man proves.

### Verse 8

[¶39] He that loveth not - As already described, knoweth not God - has no experimental knowledge of him.

[¶40] God is love - An infinite fountain of benevolence and beneficence to every human being. He hates no thing that he has made. He cannot hate, because he is love. He causes his sun to rise on the evil and the good, and sends his rain on the just and the unjust. He has made no human being for perdition, nor ever rendered it impossible, by any necessitating decree, for any fallen soul to find mercy. He has given the fullest proof of his love to the whole human race by the incarnation of his Son, who tasted death for every man. How can a decree of absolute, unconditional reprobation, of the greater part or any part of the human race, stand in the presence of such a text as this? It has been well observed that, although God is holy, just, righteous, etc., he is never called holiness, justice, etc., in the abstract, as he is here called Love. This seems to be the essence of the Divine nature, and all other attributes to be only modifications of this.

### Verse 9

[¶42] In this was manifested the love of God - The mission of Jesus Christ was the fullest proof that God could give, or that man could receive, of his infinite love to the world.

[¶43] That we might live through him - The whole world was sentenced to death because of sin; and every individual was dead in trespasses and sins; and Jesus came to die in the stead of the world, and to quicken every believer, that all might live to him who died for them and rose again. This is another strong allusion to [Joh 3:16] : God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life; where the reader is requested to see the note on [Joh 3:16].

## 721. 1 John · 7 of 10

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/721/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/721/#p-N

### Verse 10

[¶1] Not that we loved God - And that he was thereby induced to give his Son to be a propitiation for our sins. No: we were enemies to God, and yet Christ died for our ungodly souls. (See [Rom 5:6-11], and the notes there.) So it was God's love, not our merit, that induced him to devise means that his banished might not be expelled from him.

### Verse 11

[¶3] If God so loved us - Without any reason or consideration on our part, and without any desert in us; we ought also, in like manner, to love one another, and not suspend our love to a fellow-creature, either on his moral worth or his love to us. We should love one another for God's sake; and then, no unkind carriage of a brother would induce us to withdraw our love from him; for if it have God for its motive and model, it will never fail.

### Verse 12

[¶5] No man hath seen God at any time - The very words, with the change of ἑωρακε for τεθεαται, of this apostle in his gospel, [Joh 1:18]. We may feel him, though we cannot see him; and if we love one another he dwelleth in us, and his love is perfected in us - it has then its full accomplishment, having moulded us according to its own nature.

### Verse 13

[¶7] Hereby know we, etc. - See the note on [1Jn 3:24].

### Verse 14

[¶9] And we have seen - Jesus Christ manifested in the flesh; see [1Jn 1:1], etc.; and do testify - bear witness, in consequence of having the fullest conviction, that the Father sent the son to be the Savior of the world. We have had the fullest proof of this from his doctrine and miracles, which we heard and saw during the whole time that he sojourned among men.

### Verse 15

[¶11] Whosoever shall confess - Much stress is laid on this confession, because the false teachers denied the reality of the incarnation; but this confession implied also such a belief in Christ as put them in possession of his pardoning mercy and indwelling Spirit.

### Verse 16

[¶13] God is love - See on [1Jn 4:8] (note). He that dwelleth in love - he who is full of love to God and man is full of God, for God is love; and where such love is, there is God, for he is the fountain and maintainer of it.

### Verse 17

[¶15] Herein is our love made perfect - By God dwelling in us, and we in him; having cast out all the carnal mind that was enmity against himself, and filled the whole heart with the spirit of love and purity. Thus the love is made perfect; when it thus fills the heart it has all its degrees; it is all in all; and all in every power, passion, and faculty of the soul.

[¶16] May have boldness in the day of judgment - Παρῥησιαν· Freedom of speech, and liberty of access; seeing in the person of our Judge, him who has died for us, regenerated our hearts, and who himself fills them.

[¶17] As he is - Pure, holy, and loving; so are we in this world; being saved from our sins, and made like to himself in righteousness and true holiness. No man can contemplate the day of judgment with any comfort or satisfaction but on this ground, that the blood of Christ hath cleansed him from all sin, and that he is kept by the power of God, through faith, unto salvation. This will give him boldness in the day of judgment.

### Verse 18

[¶19] There is no fear in love - The man who feels that he loves God with all his heart can never dread him as his Judge. As he is now made a partaker of his Spirit, and carries a sense of the Divine approbation in his conscience, he has nothing of that fear that produces terror or brings torment. The perfect love - that fullness of love, which he has received, casteth out fear - removes all terror relative to this day of judgment, for it is of this that the apostle particularly speaks. And as it is inconsistent with the gracious design of God to have his followers miserable, and as he cannot be unhappy whose heart is full of the love of his God, this love must necessarily exclude this fear or terror; because that brings torment, and hence is inconsistent with that happiness which a man must have who continually enjoys the approbation of his God.

[¶20] He that feareth - He who is still uncertain concerning his interest in Christ; who, although he has many heavenly drawings, and often sits with Christ some moments on a throne of love, yet feels from the evils of his heart a dread of the day of judgment; is not made perfect in love - has not yet received the abiding witness of the Spirit that he is begotten of God; nor that fullness of love to God and man which excludes the enmity of the carnal mind, and which it is his privilege to receive. But is the case of such a man desperate? No: it is neither desperate nor deplorable; he is in the way of salvation, and not far from the kingdom of heaven. Let such earnestly seek, and fervently believe on the Son of God; and he will soon give them another baptism of his Spirit, will purge out all the old leaven, and fill their whole souls with that love which is the fulfilling of the law. He who is not yet perfect in love may speedily become so, because God can say in a moment, I will, be thou clean; and immediately his leprosy will depart. Among men we find some that have neither love nor fear; others that have fear without love; others that have love and fear; and others that have love without fear.

[¶21] 1. Profligates, and worldly men in general, have neither the fear nor love of God.

[¶22] 2. Deeply awakened and distressed penitents have the fear or terror of God without his love.

[¶23] 3. Babes in Christ, or young converts, have often distressing fear mixed with their love.

[¶24] 4. Adult Christians have love without this fear; because fear hath torment, and they are ever happy, being filled with God. See Mr. Wesley's note on this place.

[¶25] 1. We must not suppose that the love of God shed abroad in the heart is ever imperfect in itself; it is only so in degree. There may be a less or greater degree of what is perfect in itself; so it is with respect to the love which the followers of God have; they may have measures or degrees of perfect love without its fullness. There is nothing imperfect in the love of God, whether it be considered as existing in himself, or as communicated to his followers.

[¶26] 2. We are not to suppose that the love of God casts out every kind of fear from the soul; it only casts out that which has torment.

[¶27] 1. A filial fear is consistent with the highest degrees of love; and even necessary to the preservation of that grace. This is properly its guardian; and, without this, love would soon degenerate into listlessness, or presumptive boldness.

[¶28] 2. Nor does it cast out that fear which is so necessary to the preservation of life; that fear which leads a man to flee from danger lest his life should be destroyed.

[¶29] 3. Nor does it cast out that fear which may be engendered by sudden alarm. All these are necessary to our well-being. But it destroys,

[¶30] 1. The fear of want;

[¶31] 2. The fear of death; and

[¶32] 3. The fear or terror of judgment. All these fears bring torment, and are inconsistent with this perfect love.

### Verse 19

[¶34] We love him because he first loved us - This is the foundation of our love to God.

[¶35] 1. We love him because we find he has loved us.

[¶36] 2. We love him from a sense of obligation and gratitude.

[¶37] 3. We love him from the influence of his own love; from his love shed abroad in our hearts, our love to him proceeds. It is the seed whence our love springs.

[¶38] The verse might be rendered, Let us therefore love him, because he first loved us: thus the Syriac and Vulgate.

### Verse 20

[¶40] If a man say, I love God, and hateth his brother - This, as well as many other parts of this epistle, seems levelled against the Jews, who pretended much love to God while they hated the Gentiles; and even some of them who were brought into the Christian Church brought this leaven with them. It required a miracle to redeem St. Peter's mind from the influence of this principle. See Acts 10.

[¶41] Whom he hath seen - We may have our love excited towards our brother,

[¶42] 1. By a consideration of his excellences or amiable qualities.

[¶43] 2. By a view of his miseries and distresses.

[¶44] The first will excite a love of complacency and delight; the second, a love of compassion and pity.

[¶45] Whom he hath not seen? - If he love not his brother, it is a proof that the love of God is not in him; and if he have not the love of God, he cannot love God, for God can be loved only through the influence of his own love. See on [1Jn 4:19] (note). The man who hates his fellow does not love God. He who does not love God has not the love of God in him, and he who has not the love of God in him can neither love God nor man.

## 722. 1 John · 8 of 10

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/722/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/722/#p-N

### Verse 21

[¶1] This commandment have we - We should love one another, and love our neighbor as ourselves. The love of God and the love of man can never be separated; he who loves God will love his brother; he who loves his brother gives this proof that he loves God, because he loves with a measure of that love which, in its infinitude, dwells in God.

### Introduction

[¶3] He that believeth is born of God; loves God and his children; and keeps his commandments, which are not grievous, [1Jn 5:1-3]. Faith in Christ overcomes the world, [1Jn 5:4], [1Jn 5:5]. The three earthly and heavenly witnesses, [1Jn 5:6-9]. He that believeth hath the witness in himself, [1Jn 5:10]. God has given unto us eternal life in his Son, [1Jn 5:11], [1Jn 5:12]. The end for which St. John writes these things, [1Jn 5:13-16]. The sin unto death, and the sin not unto death, [1Jn 5:16], [1Jn 5:17]. He that is born of God sinneth not, [1Jn 5:18]. The whole world lieth in the wicked one, [1Jn 5:19]. Jesus is come to give us understanding, that we may know the true God, [1Jn 5:20]. All idolatry to be avoided, [1Jn 5:21].

### Verse 1

[¶5] Whosoever believeth, etc. - Expressions of this kind are to be taken in connection with the subjects necessarily implied in them. He that believeth that Jesus is the Messiah, and confides in him for the remission of sins, is begotten of God; and they who are pardoned and begotten of God love him in return for his love, and love all those who are his children.

### Verse 2

[¶7] By this we know that we love the children of God - Our love of God's followers is a proof that we love God. Our love to God is the cause why we love his children, and our keeping the commandments of God is the proof that we love him.

### Verse 3

[¶9] For this is the love of God - This the love of God necessarily produces. It is vain to pretend love to God while we live in opposition to his will.

[¶10] His commandments - To love him with all our heart, and our neighbor as ourselves, are not grievous - are not burdensome; for no man is burdened with the duties which his own love imposes. The old proverb explains the meaning of the apostle's words, Love feels no loads. Love to God brings strength from God; through his love and his strength, all his commandments are not only easy and light, but pleasant and delightful.

[¶11] On the love of God, as being the foundation of all religious worship, there is a good saying in Sohar Exod., fol. 23, col. 91: "Rabbi Jesa said, how necessary is it that a man should love the holy blessed God! For he can bring no other worship to God than love; and whoever loves him, and worships him from a principle of love, him the holy blessed God calls his beloved."

### Verse 4

[¶13] Whatsoever is born of God - Παν το γεγεννημενον· Whatsoever (the neuter for the masculine) is begotten of God: overcometh the world. "I understand by this," says Schoettgen, "the Jewish Church, or Judaism, which is often termed עולם הזה olam hazzeh, this world. The reasons which induce me to think so are,

[¶14] 1. Because this κοσμος, world, denied that the Messiah was come; but the Gentiles did not oppose this principle.

[¶15] 2. Because he proves the truth of the Christian religion against the Jews, reasoning according to the Jewish manner; whence it is evident that he contends, not against the Gentiles, but against the Jews. The sense therefore is, he who possesses the true Christian faith can easily convict the Jewish religion of falsity."

[¶16] That is, He can show the vanity of their expectations, and the falsity of their glosses and prejudices. Suppose we understand by the world the evil principles and practices which are among men, and in the human heart; then the influence of God in the soul may be properly said to overcome this; and by faith in the Son of God a man is able to overcome all that is in the world, viz., the desire of the flesh, the desire of the eye, and the pride of life.

### Verse 5

[¶18] He that believeth that Jesus is the Son of God? - That he is the promised Messiah, that he came by a supernatural generation; and, although truly man, came not by man, but by the power of the Holy Ghost in the womb of the Virgin Mary. The person who believes this has the privilege of applying to the Lord for the benefits of the incarnation and passion of Jesus Christ, and receives the blessings which the Jews cannot have, because they believe not the Divine mission of Christ.

### Verse 6

[¶20] This is he that came by water and blood - Jesus was attested to be the Son of God and promised Messiah by water, i.e. his baptism, when the Spirit of God came down from heaven upon him, and the voice from heaven said, This is my beloved Son, in whom I am well pleased. Jesus Christ came also by blood. He shed his blood for the sins of the world; and this was in accordance with all that the Jewish prophets had written concerning him. Here the apostle says that the Spirit witnesses this; that he came not by water only - being baptized, and baptizing men in his own name that they might be his followers and disciples; but by blood also - by his sacrificial death, without which the world could not be saved, and he could have had no disciples. As, therefore, the Spirit of God witnessed his being the Son of God at his baptism, and as the same Spirit in the prophets had witnessed that he should die a cruel, yet a sacrificial, death; he is said here to bear witness, because he is the Spirit of truth.

[¶21] Perhaps St. John makes here a mental comparison between Christ, and Moses and Aaron; to both of whom he opposed our Lord, and shows his superior excellence. Moses came by water - all the Israelites were baptized unto him in the cloud and in the sea, and thus became his flock and his disciples; [1Cor 11:1], [1Cor 11:2]. Aaron came by blood - he entered into the holy of holies with the blood of the victim, to make atonement for sin. Moses initiated the people into the covenant of God by bringing them under the cloud and through the water. Aaron confirmed that covenant by shedding the blood, sprinkling part of it upon them, and the rest before the Lord in the holy of holies. Moses came only by water, Aaron only by blood; and both came as types. But Christ came both by water and blood, not typically, but really; not by the authority of another, but by his own. Jesus initiates his followers into the Christian covenant by the baptism of water, and confirms and seals to them the blessings of the covenant by an application of the blood of the atonement; thus purging their consciences, and purifying their souls.

[¶22] Thus, his religion is of infinitely greater efficacy than that in which Moses and Aaron were ministers. See Schoettgen.

[¶23] It may be said, also, that the Spirit bears witness of Jesus by his testimony in the souls of genuine Christians, and by the spiritual gifts and miraculous powers with which he endowed the apostles and primitive believers. This is agreeable to what St. John says in his gospel, [Joh 15:26], [Joh 15:27] : When the Comforter is come, the Spirit of truth, which proceedeth from the Father, he shall testify of me; and ye also shall bear witness, because ye have been with me from the beginning. This place the apostle seems to have in his eye; and this would naturally lead him to speak concerning the three witnesses, the Spirit, the Water, and the Blood, [1Jn 5:8].

### Verse 7

[¶25] There are three that bear record - The Father, who bears testimony to his Son; the Word or Λογος, Logos, who bears testimony to the Father; and the Holy Ghost, which bears testimony to the Father and the Son. And these three are one in essence, and agree in the one testimony, that Jesus came to die for, and give life to, the world.

[¶26] But it is likely this verse is not genuine. It is wanting in every MS. of this epistle written before the invention of printing, one excepted, the Codex Montfortii, in Trinity College, Dublin: the others which omit this verse amount to one hundred and twelve.

[¶27] It is wanting in both the Syriac, all the Arabic, Ethiopic, the Coptic, Sahidic, Armenian, Slavonian, etc., in a word, in all the ancient versions but the Vulgate; and even of this version many of the most ancient and correct MSS. have it not. It is wanting also in all the ancient Greek fathers; and in most even of the Latin.

[¶28] The words, as they exist in all the Greek MSS. with the exception of the Codex Montfortii, are the following: - "[1Jn 5:6]. This is he that came by water and blood, Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness because the Spirit is truth. [1Jn 5:7]. For there are three that bear witness, the Spirit, the water, and the blood; and these three agree in one. [1Jn 5:9]. If we receive the witness of man, the witness of God is greater, etc."

[¶29] The words that are omitted by all the MSS., the above excepted, and all the versions, the Vulgate excepted, are these: - [In heaven, the Father, the Word, and the Holy Spirit, and these three are one, and there are three which bear witness in earth].

[¶30] To make the whole more clear, that every reader may see what has been added, I shall set down these verses, with the inserted words in brackets. "[1Jn 5:6]. And it is the Spirit that beareth witness, because the Spirit is truth. [1Jn 5:7]. For there are three that bear record [in heaven, the Father, the Word, and the Holy Ghost, and these three are one. [1Jn 5:8]. And there are three that bear witness in earth],the Spirit, and the water, and the blood, and these three agree in one. [1Jn 5:9]. If we receive the witness of men, the witness of God is greater, etc."

[¶31] Any man may see, on examining the words, that if those included in brackets, which are wanting in the MSS. and versions, be omitted, there is no want of connection; and as to the sense, it is complete and perfect without them; and, indeed much more so than with them. I shall conclude this part of the note by observing, with Dr. Dodd, "that there are some internal and accidental marks which may render the passage suspected; for the sense is complete, and indeed more clear and better preserved, without it. Besides, the Spirit is mentioned, both as a witness in heaven and on earth; so that the six witnesses are thereby reduced to five, and the equality of number, or antithesis between the witnesses in heaven and on earth, is quite taken away. Besides, what need of witnesses in heaven? No one there doubts that Jesus is the Messiah; and if it be said that Father, Son, and Spirit are witnesses on earth, then there are five witnesses on earth, and none in heaven; not to say that there is a little difficulty in interpreting how the Word or the Son can be a witness to himself."

[¶32] It may be necessary to inquire how this verse stood in our earliest English Bibles. In Coverdale's Bible, printed about 1535, for it bears no date, the seventh verse is put in brackets thus: -

[¶33] And it is the Sprete that beareth wytnes; for the Sprete is the truth. (For there are thre which beare recorde in heaven: the Father, the Woorde, and the Holy Ghost, and these thre are one.) And there are thre which beare record in earth: the Sprete, water, and bloude and these thre are one. If we receyve, etc.

[¶34] Tindal was as critical as he was conscientious; and though he admitted the words into the text of the first edition of his New Testament printed in 1526, yet he distinguished them by a different letter, and put them in brackets, as Coverdale has done; and also the words in earth, which stand in [1Jn 5:8], without proper authority, and which being excluded make the text the same as in the MSS., etc.

[¶35] Two editions of this version are now before me; one printed in English and Latin, quarto, with the following title: -

[¶36] The New Testament, both in Englyshe and Laten, of Master Erasmus translation - and imprinted by William Powell - the yere of out Lorde M.CCCCC.XLVII. And the fyrste yere of the kynges (Edw. VI.) moste gratious reygne.

[¶37] In this edition the text stands thus: -

[¶38] And it is the Spirite that beareth wytnes, because the Spirite is truth (for there are thre whiche beare recorde in heaven, the Father, the Worde, and the Holy Ghost, and these thre are one.) For there are thre which beare recorde, (in earth), the Spirite, water, and blode, and these thre are one. If we receyve, etc.

[¶39] The other printed in London "by William Tylle, 4to; without the Latin of Erasmus in M.CCCCC.XLIX. the thyrde yere of the reigne of our moost dreade Soverayne Lorde Kynge Edwarde the Syxte," has, with a small variety of spelling, the text in the same order, and the same words included in brackets as above.

[¶40] The English Bible, with the book of Common Prayer, printed by Richard Cardmarden, at Rouen in Normandy, fol. 1566, exhibits the text faithfully, but in the following singular manner: -

[¶41] And it is the Spyryte that beareth witnesse, because the Spyryte is truthe. (for there are three which beare recorde in heaven, the Father, the Woorde, and the Holy Ghost; and these Three are One) And three which beare recorde* (in earth) the Spirite, and water, and bloode; and these three are one.

[¶42] The first English Bible which I have seen, where these distinctions were omitted, is that called The Bishops' Bible, printed by Jugge, fol. 1568. Since that time, all such distinctions have been generally disregarded.

[¶43] Though a conscientious believer in the doctrine of the ever blessed, holy, and undivided Trinity, and in the proper and essential Divinity of our Lord Jesus Christ, which doctrines I have defended by many, and even new, arguments in the course of this work, I cannot help doubting the authenticity of the text in question; and, for farther particulars, refer to the observations at the end of this chapter.

## 723. 1 John · 9 of 10

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### Verse 8

[¶1] The Spirit, and the water, and the blood - This verse is supposed to mean "the Spirit - in the word confirmed by miracles; the water - in baptism, wherein we are dedicated to the Son, (with the Father and the Holy Spirit), typifying his spotless purity, and the inward purifying of our nature; and the blood - represented in the Lord's Supper, and applied to the consciences of believers: and all these harmoniously agree in the same testimony, that Jesus Christ is the Divine, the complete, the only Savior of the world." - Mr. Wesley's notes.

[¶2] By the written word, which proceeded from the Holy Spirit, that Spirit is continually witnessing upon earth, that God hath given unto us eternal life.

[¶3] By baptism, which points out our regeneration, and the renewing of the Holy Ghost, and which is still maintained as an initiatory rite in the Christian Church, we have another witness on earth of the truth, certainty, importance, and efficacy of the Christian religion. The same may be said of the blood, represented by the holy eucharist, which continues to show forth the death and atoning sacrifice of the Son of God till he comes. See the note on [1Jn 5:6].

### Verse 9

[¶5] If we receive the witness of men - Which all are obliged to do, and which is deemed a sufficient testimony to truth in numberless cases; the witness of God is greater - he can neither be deceived nor deceive, but man may deceive and be deceived.

### Verse 10

[¶7] He that believeth on the Son of God - This is God's witness to a truth, the most important and interesting to mankind. God has witnessed that whosoever believeth on his Son shall be saved, and have everlasting life; and shall have the witness of it in himself, the Spirit bearing witness with his spirit that he is a child of God. To know, to feel his sin forgiven, to have the testimony of this in the heart from the Holy Spirit himself, is the privilege of every true believer in Christ.

### Verse 11

[¶9] This is the record - The great truth to which the Spirit, the water, and the blood bear testimony. God hath given us eternal life - a right to endless glory, and a meetness for it. And this life is in his Son; it comes by and through him; he is its author and its purchaser; it is only in and through Him. No other scheme of salvation can be effectual; God has provided none other, and in such a case a man's invention must be vain.

### Verse 12

[¶11] He that hath the Son hath life - As the eternal life is given In the Son of God, it follows that it cannot be enjoyed without him. No man can have it without having Christ; therefore he that hath the Son hath life, and he that hath not the Son hath not life. It is in vain to expect eternal glory, if we have not Christ in our heart. The indwelling Christ gives both a title to it, and a meetness for it. This is God's record. Let no man deceive himself here. An indwelling Christ and Glory; no indwelling Christ, No glory. God's record must stand.

### Verse 13

[¶13] That ye may know that ye have eternal life - I write to show your privileges - to lead you into this holy of holies - to show what believing on the Son of God is, by the glorious effects it produces: it is not a blind reliance for, but an actual enjoyment of, salvation; Christ living, working, and reigning in the heart.

[¶14] And that ye may believe - That is, continue to believe: for Christ dwells in the heart only by Faith, and faith lives only by Love, and love continues only by Obedience; he who Believes loves, and he who Loves obeys. He who obeys loves; he who loves believes; he who believes has the witness in himself: he who has this witness has Christ in his heart, the hope of glory; and he who believes, loves, and obeys, has Christ in his heart, and is a man of prayer.

### Verse 14

[¶16] This is the confidence - Παρῥησια, The liberty of access and speech, that if we ask any thing according to his will, that is, which he has promised in his word. His word is a revelation of his will, in the things which concern the salvation of man. All that God has promised we are justified in expecting; and what he has promised, and we expect, we should pray for. Prayer is the language of the children of God. He who is begotten of God speaks this language. He calls God Abba, Father, in the true spirit of supplication. Prayer is the language of dependence on God; where the soul is dumb, there is neither life, love, nor faith. Faith and prayer are not boldly to advance claims upon God; we must take heed that what we ask and believe for is agreeable to the revealed will of God. What we find promised, that we may plead.

### Verse 15

[¶18] And if we know that he hear us - Seeing we are satisfied that he hears the prayer of faith, requesting the things which himself has promised; we know, consequently, that we have the petitions - the answer to the petitions, that we desired of him; for he cannot deny himself; and we may consider them as sure as if we had them; and we shall have them as soon as we plead for and need them. We are not to ask to-day for mercy that we now need, and not receive it till to-morrow, or some future time. God gives it to him who prays, when it is needful.

### Verse 16

[¶20] A sin which is not unto death - This is an extremely difficult passage, and has been variously interpreted. What is the sin not unto death, for which we should ask, and life shall be given to him that commits it? And what is the sin unto death, for which we should not pray?

[¶21] I shall note three of the chief opinions on this subject: -

[¶22] 1. It is supposed that there is here an allusion to a distinction in the Jewish law, where there was חטאה למיתה chattaah lemithah, "a sin unto death;" and חטאה לא למיתה chattaah lo lemithah, "a sin not unto death;" that is,

[¶23] 1. A sin, or transgression, to which the law had assigned the punishment of death; such as idolatry, incest, blasphemy, breach of the Sabbath, and the like. And

[¶24] 2. A sin not unto death, i.e. transgressions of ignorance, inadvertence, etc., and such is, in their own nature, appear to be comparatively light and trivial. That such distinctions did exist in the Jewish synagogue both Schoettgen and Carpzovius have proved.

[¶25] 2. By the sin not unto death, for which intercession might be made, and unto death, for which prayer might not be made, we are to understand transgressions of the civil law of a particular place, some of which must be punished with death, according to the statutes, the crime admitting of no pardon: others might be punished with death, but the magistrate had the power of commuting the punishments, i.e. of changing death into banishment, etc., for reasons that might appear to him satisfactory, or at the intercession of powerful friends. To intercede in the former case would be useless, because the law would not relax, therefore they need not pray for it; but intercession in the latter case might be prevalent, therefore they might pray; and if they did not, the person might suffer the punishment of death. This opinion, which has been advanced by Rosenmuller, intimates that men should feel for each other's distresses, and use their influence in behalf of the wretched, nor ever abandon the unfortunate but where the case is utterly hopeless.

[¶26] 3. The sin unto death means a case of transgression, particularly of grievous backsliding from the life and power of godliness, which God determines to punish with temporal death, while at the same time he extends mercy to the penitent soul. The disobedient prophet, 1 Kings 13:1-32, is, on this interpretation, a case in point: many others occur in the history of the Church, and of every religious community. The sin not unto death is any sin which God does not choose thus to punish. This view of the subject is that taken by the late Rev. J. Wesley, in a sermon entitled, A Call to Backsliders. - Works, vol ii. page 239.

[¶27] I do not think the passage has any thing to do with what is termed the sin against the Holy Ghost; much less with the popish doctrine of purgatory; nor with sins committed before and after baptism, the former pardonable, the latter unpardonable, according to some of the fathers. Either of the last opinions (viz., 2 and 3) make a good sense; and the first (1) is not unlikely: the apostle may allude to some maxim or custom in the Jewish Church which is not now distinctly known. However, this we know, that any penitent may find mercy through Christ Jesus; for through him every kind of sin may be forgiven to man, except the sin against the Holy Ghost; which I have proved no man can now commit. See the note on [Mat 12:31], [Mat 12:39] (note).

### Verse 17

[¶29] All unrighteousness is sin - Πασα αδικια, Every act contrary to justice is sin - is a transgression of the law which condemns all injustice.

### Verse 18

[¶31] Whosoever is born of God sinneth not - This is spoken of adult Christians; they are cleansed from all unrighteousness, consequently from all sin, [1Jn 1:7-9].

[¶32] Keepeth himself - That is, in the love of God, [Jde 1:21], by building up himself on his most holy faith, and praying in the Holy Ghost; and that wicked one - the devil, toucheth him not - finds nothing of his own nature in him on which he can work, Christ dwelling in his heart by faith.

### Verse 19

[¶34] We know that we are of God - Have the fullest proof of the truth of Christianity, and of our own reconciliation to God through the death of his Son.

[¶35] The whole world lieth in wickedness - Εν τῳ πονηρῳ κειται· Lieth in the wicked one - is embraced in the arms of the devil, where it lies fast asleep and carnally secure, deriving its heat and power from its infernal fosterer. What a truly awful state! And do not the actions, tempers, propensities, opinions and maxims of all worldly men prove and illustrate this? "In this short expression," says Mr. Wesley, "the horrible state of the world is painted in the most lively colors; a comment on which we have in the actions, conversations, contracts, quarrels and friendships of worldly men." Yes, their Actions are opposed to the law of God; their Conversations shallow, simulous, and false; their Contracts forced, interested, and deceitful; their Quarrels puerile, ridiculous, and ferocious; and their Friendships hollow, insincere, capricious, and fickle: - all, all the effect of their lying in the arms of the wicked one; for thus they become instinct with his own spirit: and because they are of their father the devil, therefore his lusts they will do.

### Verse 20

[¶37] We know that the Son of God is come - In the flesh, and has made his soul an offering for sin; and hath given us an understanding - a more eminent degree of light than we ever enjoyed before; for as he lay in the bosom of the Father, he hath declared him unto us; and he hath besides given us a spiritual understanding, that we may know him who is true, even the True God, and get eternal life from him through his Son, In whom we are by faith, as the branches in the vine, deriving all our knowledge, light, life, love, and fruitfulness from him. And it is through this revelation of Jesus that we know the ever blessed and glorious Trinity; and the Trinity, Father, Word, and Holy Ghost, in the eternal, undivided unity of the ineffable Godhead.

### Verse 21

[¶39] Little children - Τεκνια· Beloved children; he concludes with the same affectionate feeling with which he commenced.

[¶40] Keep yourselves from idols - Avoid the idolatry of the heathens; not only have no false gods, but have the true God. Have no idols in your houses, none in your churches, none in your hearts. Have no object of idolatrous worship; no pictures, relics, consecrated tapers, wafers, crosses, etc., by attending to which your minds may be divided, and prevented from worshipping the infinite Spirit in spirit and in truth.

[¶41] The apostle, says Dr. Macknight cautioned his disciples against going with the heathens into the temple of their idol gods, to eat of their feasts upon the sacrifices they had offered to these gods; and against being present at any act of worship which they paid them; because, by being present, they participated of that worship, as is plain from what St. Paul has written on the subject, [1Cor 8:10] (note).

[¶42] That is a man's idol or god from which he seeks his happiness; no matter whether it be Jupiter, Juno, Apollo, Minerva, Venus, or Diana; or pleasure, wealth, fame, a fine house, superb furniture, splendid equipage, medals, curiosities, books, titles, human friendships, or any earthly or heavenly thing, God, the supreme good, only excepted. That is a man's idol which prevents him from seeking and finding his All in God.

[¶43] Wiclif ends his epistle thus: My little sones, kepe ye you fro mawmitis, i.e. puppets, dolls, and such like; for thus Wiclif esteemed all images employed in religious worship. They are the dolls of a spurious Christianity, and the drivellings of religion in nonage and dotage. Protestants, keep yourselves from such mawmets!

[¶44] Amen - So be it! So let it be! And so it shall be, God being our helper, for ever and ever!

[¶45] Subscriptions in the Versions: -

## 724. 1 John · 10 of 10

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[¶0] The end of the Epistle of the Apostle John. - Syriac.

[¶1] The First Epistle of John the apostle is ended. - Syr. Philoxenian.

[¶2] Nothing in either the Coptic or Vulgate.

[¶3] Continual and eternal praise be to God! - Arabic.

[¶4] The end. - Aethiopic;

[¶5] In this version the epistle is thus introduced: -

[¶6] In the name of the Father, and of the Son, and of the Holy Spirit, one God, the Epistle of John, the son of Zebedee, the evangelist and apostle of our Lord Jesus Christ; may his intercession be with us for ever and ever! Amen.

[¶7] In the Manuscripts: -

[¶8] The First of John. - AB.

[¶9] The First Epistle of John the evangelist.

[¶10] The First catholic Epistle of St. John the divine, written from Ephesus.

[¶11] The Epistle to the Parthians. - See several Latin MSS.

[¶12] The word amen is wanting in all the best MSS. and in most of the versions.

[¶13] For other matters relative to the epistle itself see the preface: and for its heavenly doctrine and unction read the text, in the original if you can; if not, in our own excellent translation.

## 725. 2 John · 1 of 2

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### Preface to the Second Epistle of John

[¶1] The authority of the First Epistle of John being established, little need be said concerning either the second or third, if we regard the language and the sentiment only, for these so fully accord with the first, that there can be no doubt that he who wrote one, wrote all the three. But it must not be concealed that there were doubts entertained in the primitive Church as to the two latter being canonical. And so late as the days of Eusebius, who lived in the fourth century, they were ranked among those writings which were then termed αντιλεγομενα, not received by all, or contradicted, because not believed to be the genuine productions of the Apostle John.

[¶2] It is very likely that, being letters to private persons, they had for a considerable time been kept in the possession of the families to which they were originally sent; and only came to light perhaps long after the death of the apostle, and the death of the elect lady or Kyria, and Gaius or Caius, to whom they were addressed. When first discovered, all the immediate vouchers were gone; and the Church of Christ, that was always on its guard against imposture, and especially in relation to writings professing to be the work of apostles, hesitated to receive them into the number of canonical Scriptures, till it was fully satisfied that they were Divinely inspired. This extreme caution was of the utmost consequence to the Christian faith; for had it been otherwise, had any measure of what is called credulity prevailed, the Church would have been inundated with spurious writings, and the genuine faith greatly corrupted, if not totally destroyed.

[¶3] The number of apocryphal gospels, acts of apostles, and epistles, which were offered to the Church in the earliest ages of Christianity, is truly astonishing. We have the names of at least seventy-five gospels which were offered to, and rejected by, the Church; besides Acts of Peter, Acts of Paul and Thecla, Third Epistle to the Corinthians, Epistle to the Laodiceans, Book of Enoch, etc., some of which are come down to the present time, but are convicted of forgery by the sentiment, the style, and the doctrine.

[¶4] The suspicion, however, of forgery, in reference to the Second Epistle of Peter, second and third of John, Jude, and the Apocalypse, was so strong, that in the third century, when the Peshito Syriac version was made, these books were omitted, and have not since been received into that version to the present day, which is the version still in use in the Syrian Churches. But the later Syriac version, which was made a.d. 508, and is called the Philoxenian, from Philoxenus, bishop of Hierapolis, under whose direction it was formed from the Greek by his rural Bishop Polycarp, and was afterwards corrected and published by Thomas of Charkel, in 616, contains these, as well as all the other canonical books of the New Testament.

[¶5] From the time that the language, sentiments, and doctrines of these two epistles were critically examined, no doubts were entertained of their authenticity; and at present they are received by the whole Christian Church throughout the world; for although they are not in the ancient Syriac version, they are in the Philoxenian; and concerning their authenticity I believe the Syrian Churches have at present no doubts.

[¶6] Dr. Lardner observes that the first epistle was received and quoted by Polycarp, bishop of Smyrna, contemporary with the apostle; by Papias, who himself had been a disciple of St. John; by Irenaeus; Clement of Alexandria; Origen, and many others. The second epistle is quoted by Irenaeus, was received by Clement of Alexandria, mentioned by Origen and Dionysius of Alexandria, is quoted by Alexander, bishop of Alexandria. All the three epistles were received by Athanasius, by Cyril, of Jerusalem; by the council of Laodicea; by Epiphanius; by Jerome; by Ruffinus; by the third council of Carthage; by Augustine, and by all those authors who received the same canon of the New Testament that we do. All the epistles are in the Codex Alexandrinus, in the catalogues of Gregory of Nazianzen, etc., etc.

[¶7] Thus we find they were known and quoted at a very early period; and have been received as genuine by the most respectable fathers, Greek and Latin, of the Christian Church. Their being apparently of a private nature might have prevented their more general circulation at the beginning, kept them for a considerable time unknown, and prevented them from being reckoned canonical. But such a circumstance as this cannot operate in the present times.

[¶8] As to the time in which this epistle was written, it is very uncertain. It is generally supposed to have been written at Ephesus between a.d. 80 and 90, but of this there is no proof; nor are there any data in the epistle itself to lead to any probable conjecture relative to this point. I have placed it at A D. 85, but could not wish to pledge myself to the correctness of that date.

[¶9] The Second Epistle of John

[¶10] Chronological Notes Relative to this Epistle - Year of the Constantinopolitan era of the world, or that used by the Byzantine historians, and other eastern writers, 5593. - Year of the Alexandrian era of the world, 5587. - Year of the Antiochian era of the world, 5577. - Year of the world, according to Archbishop Usher, 4089. - Year of the world, according to Eusebius, in his Chronicon, 4311. - Year of the minor Jewish era of the world, or that in common use, 3845. - Year of the Greater Rabbinical era of the world, 4444. - Year from the Flood, according to Archbishop Usher, and the English Bible, 2433. - Year of the Cali yuga, or Indian era of the Deluge, 3187. - Year of the era of Iphitus, or since the first commencement of the Olympic games, 1025. - Year of the era of Nabonassar, king of Babylon, 834. - Year of the CCXVIth Olympiad, 1. - Year from the building of Rome, according to Fabius Pictor, 832. - Year from the building of Rome, according to Frontinus, 836. - Year from the building of Rome, according to the Fasti Capitolini, 837. - Year from the building of Rome, according to Varro, which was that most generally used, 838. - Year of the era of the Seleucidae, 397. - Year of the Caesarean era of Antioch, 133. - Year of the Julian era, 130. - Year of the Spanish era, 123. - Year from the birth of Jesus Christ, according to Archbishop Usher, 89. - Year of the vulgar era of Christ's nativity, 85. - Year of Artabanus IV., king of the Parthians, 4. - Year of the Dionysian period, or Easter Cycle, 86. - Year of the Grecian Cycle of nineteen years, or Common Golden Number, 10; or the year before the fourth embolismic. - Year of the Jewish Cycle of nineteen years, 7; or the year before the third embolismic. - Year of the Solar Cycle, 10. - Dominical Letter, it being the first year after the Bissextile, or Leap Year, B. - Day of the Jewish Passover, the twenty-seventh of March, which happened in this year on the Jewish Sabbath. - Easter Sunday, the third of April. - Epact, or age of the moon on the 22d of March, (the day of the earliest Easter Sunday possible), 9. - Epact, according to the present mode of computation, or the moon's age on New Year's day, or the Calends of January, 17. - Monthly Epacts, or age of the moon on the Calends of each month respectively, (beginning with January), 17, 19, 18, 19, 20, 21, 22, 24, 24, 25, 27, 27. - Number of Direction, or the number of days from the twenty-first of March to the Jewish Passover, 6. - Year of the Emperor Flavius Domitianus Caesar, the last of those usually styled the Twelve Caesars, 5. - Roman Consuls, Domitianus Augustus Caesar, the eleventh time, and T. Aurelius Fulvus or Fulvius. - The years in which Domitian had been consul before were, a.d. 71, 73, 74, 75, 76, 77, 80, 82, 83, and 84.

[¶11] It should be observed that the date of this epistle is very uncertain. The above is only upon the supposition that it was written about a.d. 85. See the preface to 2 John.

[¶12] The apostle's address to a Christian matron and her children, [2Jn 1:1-3]. He rejoices to find that certain of her family had received, and continued to adorn, the truth; and he exhorts them to continue to love one another according to the commandment of Christ, [2Jn 1:4-6], And particularly cautions them against deceivers, and to so watch, that they might not lose the benefit of what they had received, [2Jn 1:7], [2Jn 1:8]. The necessity of abiding in the doctrine of Christ, [2Jn 1:9]. He cautions them against receiving, or in any way forwarding, those who did not bring the true doctrine of Christ, [2Jn 1:10], [2Jn 1:11]. Excuses himself from writing more largely, and purposes to pay her and family a visit shortly, [2Jn 1:12], [2Jn 1:13].

### Verse 1

[¶14] The elder - John the apostle, who was now a very old man, generally supposed to be about ninety, and therefore he uses the term ὁ πρεσβυτερος, presbyter or elder, not as the name of an office, but as designating his advanced age. He is allowed to have been the oldest of all the apostles, and to have been the only one who died a natural death.

[¶15] This title led some of the ancients to attribute this epistle to a person called John the Presbyter, a member of the Church at Ephesus; and not to John the apostle. But this is a groundless supposition.

[¶16] The elect lady - Εκλεκτῃ Κυρια· As Κυρια, kuria, may be the feminine of Κυριος, kurios, lord, therefore it may signify lady; and so several, both ancients and moderns, have understood it. But others have considered it the proper name of a woman, Kyria; and that this is a very ancient opinion is evident from the Peshito Syriac, the oldest version we have, which uses it as a proper name koureea, as does also the Arabic kooreea.

[¶17] Some have thought that Eclecta was the name of this matron, from the word εκλεκτη, which we translate elect, and which here signifies the same as excellent, eminent, honorable, or the like. Others think that a particular Church is intended, which some suppose to be the Church at Jerusalem, and that the elect sister, [2Jn 1:13], means the Church at Ephesus; but these are conjectures which appear to me to have no good ground. I am satisfied that no metaphor is here intended; that the epistle was sent to some eminent Christian matron, not far from Ephesus, who was probably deaconess of the Church, who, it is likely, had a Church at her house, or at whose house the apostles and traveling evangelists frequently preached, and were entertained. This will appear more probable in the course of the notes.

[¶18] Whom I love in the truth - Whom I love as the Christian religion requires us to love one another.

[¶19] And not I only - She was well known in the Churches; many had witnessed or heard of her fidelity, and partook of her hospitality; so that she had a good report of all Christians in that quarter.

### Verse 2

[¶21] For the truth's sake - On account of the Gospel.

[¶22] Which dwelleth in us - By the grace which it has proclaimed.

[¶23] And shall be with us - For God will preserve not only the Christian religion but its truth, all its essential doctrines for ever. And they that abide in the truth shall go whither that truth leads, i.e. to glory. The Armenian has a strange reading here: "For the truth's sake which dwelleth in us, because it is also with you; and ye shall be with us for ever." But this is supported by no other version, nor by any MS.

### Verse 3

[¶25] Grace be with you - This is addressed to her, her household, and probably that part of the Church which was more immediately under her care.

[¶26] The Son of the Father - The apostle still keeps in view the miraculous conception of Christ; a thing which the Gnostics absolutely denied; a doctrine which is at the ground work of our salvation.

### Verse 4

[¶28] That I found of thy children walking in truth - I have already supposed this Christian matron to be mother of a family, probably a widow, for no mention is made of her husband; and that she was also a deaconess in the church, and one in those house the traveling evangelists preached, and there they were entertained. The children mentioned here may either be her own children, or those members of the Church which were under her care, or some of both. The apostle was glad to find, probably by an epistle sent from herself to him, or from the information of some of the itinerant evangelists, that the work of God was prospering in the place where she lived, and also in her own household. He does not say that all were walking in the truth, but εκ των τεκνων, some of her children; there was a growing and spreading work, and there were many adversaries who strove to pervert them who had already believed, and perhaps were successful in drawing several away from their simplicity.

### Verse 5

[¶30] That which we had from the beginning - The commandment to love one another was what they had heard from the first publication of Christianity, and what he wishes this excellent woman to inculcate on all those under her care. The mode of address here shows that it was a person, not a Church, to which the apostle wrote.

### Verse 6

[¶32] And this is love - That is, our love is shown and proved by our walking according to the commandments of God; for love is the principle of obedience.

### Verse 7

[¶34] For many deceivers, etc. - Of these he had spoken before, see [1Jn 4:1], etc. And these appear to have been Gnostics, for they denied that Jesus was come in the flesh. And this doctrine, so essential to salvation, none could deny but a deceiver and an antichrist. Instead of εισηλθον are entered in, many excellent MSS. and versions have εξηλθον, are gone out. The sense is nearly the same.

### Verse 8

[¶36] Look to yourselves - Be on your guard against these seducers; watch, pray, love God and each other, and walk in newness of life.

[¶37] That we lose not those things which we have wrought - That we apostles, who have been the means of your conversion, may not be deprived of you as our crown of rejoicing in the day of the Lord Jesus.

[¶38] Instead of the first person plural, απολεσωμεν, etc., We lose, etc., many MSS., versions, and fathers, read the whole clause in the second person plural, απολεσητε, Ye lose, etc. Take heed to yourselves that Ye lose not the things which Ye have wrought, but that Ye receive a full reward. This reading is more consistent and likely, and is supported by at least as good evidence as the other. We find that if these persons did not keep on their guard they might lose their salvation, and the apostles their rejoicing in the day of the Lord Jesus. Even this intimation might put them on their guard. Had the apostle said ye cannot finally fall, what a different effect would it have produced! Griesbach has placed these readings in the margin as being very probable.

### Verse 9

[¶40] Whosoever transgresseth - Παραβαινων· He who passes over the sacred enclosure, or goes beyond the prescribed limits; and abideth not in the doctrine - does not remain within these holy limits, but indulges himself either in excesses of action or passion; hath not God for his Father, nor the love of God in his heart.

[¶41] Hath both the father and the Son - He who abideth in the doctrine of Christ, his body is a temple of the Holy Trinity, and he has communion with the Father as his Father, and with the Son as his Savior and Redeemer.

### Verse 10

[¶43] If there come any unto you - Under the character of an apostle or evangelist, to preach in your house; and bring not this doctrine, that Jesus is come in the flesh, and has died for the redemption of the world.

[¶44] Receive him not unto your house - Give him no entertainment as an evangelical teacher. Let him not preach under your roof.

## 726. 2 John · 2 of 2

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[¶0] Neither bid him God speed - Και χαιρειν αυτῳ μη λεγερε· And do not say, Health to him - do not salute him with Peace be to thee! The usual salutation among friends and those of the same religion in the east is, Salam aleekum, "Peace be to you;" which those of the same religion will use among themselves, but never to strangers, except in very rare cases. This is the case to the present day; and, from what John says here, it was a very ancient custom. We have often seen that peace among the Hebrews comprehended every spiritual and temporal blessing. The words mean, according to the eastern use of them, "Have no religious connection with him, nor act towards him so as to induce others to believe you acknowledge him as a brother."

### Verse 11

[¶2] Is partaker of his evil deeds - He that acts towards him as if he considered him a Christian brother, and sound in the faith, puts it in his power to deceive others, by thus apparently accrediting his ministry. No sound Christian should countenance any man as a Gospel minister, who holds and preaches erroneous doctrines; especially concerning the Lord Jesus. Nor can any Christian attend the ministry of such teachers without being criminal in the sight of God. He who attends their ministry is, in effect, bidding them God speed; no matter whether such belong to an established Church, or to any congregation of dissenters from it. But what St. John says here does not mean that we should deny such the common offices of humanity, charity, and mercy. No. In these offices we are equally bound to all men; far less does it intimate that we should persecute such on account of their heretical or heterodox sentiments. No. This right has God given to no man, to no Church, to no state. They who persecute others, even for the worst heretical opinions, may expect the heaviest judgments of Almighty God.

[¶3] There is a remarkable addition here in several MSS. Of the Vulgate, and in some printed editions. Ecce praedixi vobis, ut in diem Domini nostri Jesu Christi non confundamini. "Behold, I have foretold this to you, that ye may not be confounded in the day of our Lord Jesus Christ."

[¶4] This addition is found in the edition of Pope Sixtus the Fifth, and in the Complutensian Polyglot; but it is not acknowledged by any of the versions, nor by any Greek MSS.

### Verse 12

[¶6] Having many things to write - That is, I have many things that I might write to thee, but I think it best not to commit them to paper, because I hope to visit thee shortly, and speak fully of those matters, which will be a means of increasing the comfort both of thee and thy family, as well as my own. There is more comfort in mutual interviews among friends than in epistolaty correspondence,

### Verse 13

[¶8] The children of thy elect sister - Probably her own sister, who lived at Ephesus; and, being acquainted with the apostle's writing, desired to be thus remembered to her. Elect, both in this and the first verse, signifies excellent, eminent, or honorable. See on [2Jn 1:1] (note).

[¶9] Amen is wanting in the most ancient MSS., and in most of the versions; but ἡ χαρις μετα σου and μεθ' ὑμων, Grace be with thee, or with you, is found in several MSS. and versions.

[¶10] Subscriptions in the Versions: -

[¶11] The end of the Second Epistle. - Syriac.

[¶12] The Second Epistle of John is ended. - Philox. Syriac.

[¶13] Praise be to God for ever, Amen! - Arabic.

[¶14] In the Manuscripts: -

[¶15] The Second of John. - Codex Alexandrinus and Codex Vaticanus.

[¶16] The Second of John to the Parthians. - One of Colbert's MSS.

[¶17] The Second catholic Epistle of St. John the apostle and divine.

[¶18] There are other subscriptions, but, like the above, they are worthy of little regard.

[¶19] This epistle is more remarkable for the spirit of Christian love which it breathes than for any thing else. It contains scarcely any thing that is not found in the preceding; and out of the thirteen verses there are at least eight which are found, either in so many words or in sentiment, precisely the same with those of the first epistle. The most remarkable part of it is the tenth and eleventh verses, ([2Jn 1:10], [2Jn 1:11]) relative to the orders concerning the heretical teacher; and from them we see how such teachers were treated in the apostolic Church. They held no communion with them, afforded them no support, as teachers; but did not persecute them.

[¶20] On this model the conduct of all Christians should be formed, relative to the teachers of false doctrine in general. To go thus far, we have apostolical authority, to go farther, we have none. And let us still remember, in all cases it is our duty to love even our enemies, and consequently to do them any act of humanity and mercy.

## 727. 3 John · 1 of 2

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### Preface to the Third Epistle of John

[¶1] This epistle being of nearly the same complexion with the former, and evidently written about the same time, and incontestably by the same person, it is not necessary to give it any particular preface; as the subject of the authenticity of all the three epistles has been treated already so much at large, not only in the introduction to them, but in the notes in general.

[¶2] This and the preceding epistle are, by Dr. Lardner, supposed to have been written between a.d. 80 and 90. There are no notes of time in the epistles themselves to help us to fix any date, therefore all is conjecture concerning the time in which they were written: but to me it appears as likely that they were written before the destruction of Jerusalem as after; for it is scarcely to be supposed that so signal a display of the justice of God, and such a powerful argument in favor of Christianity and of the truth of Christ's predictions, could be passed unnoticed and unappealed to by any of the inspired persons who wrote after that event. However, where there is no positive evidence, conjecture is useless.

[¶3] The apostle's address to Caius, and his good wishes for his prosperity in body and soul, [3Jn 1:1], [3Jn 1:2]. He commends him for his steadiness in the truth, and his general hospitality, especially to the itinerant evangelists, [3Jn 1:3-8]. Speaks of the bad conduct of Diotrephes; his abuse of his power in the Church; and his slander of the apostles, [3Jn 1:9], [3Jn 1:10]. Exhorts Caius to avoid his example, and to follow what is good, [3Jn 1:11]. Commends Demetrius, [3Jn 1:12]. Excuses himself from writing more fully, and proposes to pay him a visit shortly, [3Jn 1:13], [3Jn 1:14].

### Verse 1

[¶5] The elder - See on the first verse of the preceding epistle ([2Jn 1:1] (note), and also the preface.

[¶6] The well-beloved Gaius - Γαιος Gaius, is the Greek mode of writing the Roman name Caius; and thus it should be rendered in European languages.

[¶7] Several persons of the name of Caius occur in the New Testament.

[¶8] 1. In the Epistle to the Romans, [Rom 16:23], St. Paul mentions a Caius who lived at Corinth, whom he calls his host, and the host of the whole Church.

[¶9] 2. In [1Cor 1:14], St. Paul mentions a Caius who lived at Corinth, whom he had baptized; but this is probably the same with the above.

[¶10] 3. In [Act 19:29], mention is made of a Caius who was a native of Macedonia, who accompanied St. Paul, and spent some time with him at Ephesus. This is probably a different person from the preceding; for the description given of the Caius who lived at Corinth, and was the host of the whole Church there, does not accord with the description of the Macedonian Caius, who, in the very same year, traveled with St. Paul, and was with him at Ephesus.

[¶11] 4. In [Act 20:4], we meet a Caius of Derbe, who was likewise a fellow traveler of St. Paul. This person cannot be the Corinthian Caius, for the host of the Church at Corinth would hardly leave that city to travel into Asia: and he is clearly distinguishable from the Macedonian Caius by the epithet Δερβαιος, of Derbe.

[¶12] 5. And lastly, there is the Caius who is mentioned here, and who is thought by some critics to be different from all the above; for, in writing to him, St. John ranks him among his children, which seems, according to them, to intimate that he was converted by this apostle.

[¶13] Now, whether this Caius was one of the persons just mentioned, or whether he was different from them all, is difficult to determine; because Caius was a very common name. Yet if we may judge from the similarity of character, it is not improbable that he was the Caius who lived at Corinth, and who is styled by St. Paul the host of the whole Church; for hospitality to his Christian brethren was the leading feature in the character of this Caius to whom St. John wrote, and it is on this very account that he is commended by the apostle. Besides, St. John's friend lived in a place where this apostle had in Diotrephes a very ambitious and tyrannical adversary; and that there were men of this description at Corinth is evident enough from the two epistles to the Corinthians, though St. Paul has not mentioned their names. See Michaelis.

[¶14] The probability of this Caius being the same with the Corinthian Caius has suggested the thought that this epistle was sent to Corinth; and consequently that the second epistle was sent to some place in the neighborhood of that city. But I think the distance between Ephesus, where St. John resided, and Corinth, was too considerable for such an aged man as St. John is represented to be to travel, whether by land or water. If he went by land, he must traverse a great part of Asia, go through Thrace, Macedonia, Thessaly, and down through Greece, to the Morea, a most tedious and difficult journey. If he went by water, he must cross the Aegean Sea, and navigate among the Cyclades Islands, which was always a dangerous voyage. Now as the apostle promises, both in the second and in this epistle, to see the persons shortly to whom he wrote, I take it for granted that they could not have lived at Corinth, or anywhere in the vicinity of that city. That St. John took such a voyage Michaelis thinks probable; "for since Corinth lay almost opposite to Ephesus, and St. John, from his former occupation, before he became an apostle, was accustomed to the sea, it is not improbable that the journey or voyage which he proposed to make was from Ephesus to Corinth."

[¶15] In answer to this I would just observe,

[¶16] 1. That the voyage was too long and dangerous for a man at John's advanced age to think of taking.

[¶17] 2. That John had never been accustomed to any such sea as the Aegean, for the sea of Galilee, or sea of Tiberias, on which, as a fisherman, he got his bread, was only an inconsiderable fresh water lake; and his acquaintance with it could give him very few advantages for the navigation of the Aegean Sea, and the danger of coasting the numerous islands dispersed through it.

### Verse 2

[¶19] I wish above all things - Περι παντων ευχομαι· Above all things I pray that thou mayest prosper, and be in health, και ὑγιαινειν· to which one MS. adds εν αληθεια, which gives it a different meaning, viz., that thou mayest be sound in the truth. The prayer of St. John for Caius includes three particulars:

[¶20] 1. Health of body;

[¶21] 2. Health of soul; and

[¶22] 3. Prosperity in secular affairs. That thou mayest Prosper and be in Health, as thy Soul Prospereth. These three things, so necessary to the comfort of life, every Christian may in a certain measure expect, and for them every Christian is authorized to pray; and we should have more of all three if we devoutly prayed for them.

[¶23] It appears from the last clause that the soul of Caius was in a very prosperous state.

### Verse 3

[¶25] When the brethren came - Probably the same of whom he speaks in the fifth ([3Jn 1:5]) and following verses, and who appear to have been itinerant evangelists.

[¶26] The truth that is in thee - The soundness of thy faith and the depth of thy religion.

### Verse 4

[¶28] To hear that my children - From this it has been inferred that Caius was one of St. John's converts, and consequently not the Corinthian Caius, who was converted, most probably, by St. Paul. But the apostle might use the term children here as implying those who were immediately under his pastoral care, and, being an old man, he had a right to use such terms in addressing his juniors both in age and grace; and there is much both of propriety and dignity in the appellation coming from such a person.

### Verse 5

[¶30] Thou doest faithfully - Πιστον ποιεις. Kypke thinks that πιστον is put here for πιστιν, and that the phrase signifies to keep or preserve the faith, or to be bound by the faith, or to keep one's engagements. Thou hast acted as the faith - the Christian religion, required thee to act, in all that thou hast done, both to the brethren at home, and to the strangers - the itinerant evangelists, who, in the course of their travels, have called at thy house. There is not a word here about the pilgrims and penitential journeys which the papists contrive to bring out of this text.

### Verse 6

[¶32] Which have borne witness of thy charity - Of thy love and benevolence.

[¶33] Before the Church - The believers at Ephesus; for to this Church the apostle seems to refer.

[¶34] Whom if thou bring forward - If thou continue to assist such, as thou hast done, thou shalt do well.

[¶35] The brethren of whom St. John speaks might have been apostles; the strangers, assistants to these apostles, as John Mark was to Barnabas. Both were itinerant evangelists.

[¶36] After a godly sort - Αξιως του Θεου· Worthy of God; and in such a way as he can approve. Let all Churches, all congregations of Christians, from whom their ministers and preachers can claim nothing by law, and for whom the state makes no provision, lay this to heart; let them ask themselves, Do we deal with these in a manner worthy of God, and worthy of the profession we make? Do we suffer them to lack the bread that perisheth, while they minister to us with no sparing hand the bread of life? Let a certain class of religious people, who will find themselves out when they read this note, consider whether, when their preachers have ministered to them their certain or stated time, and are called to go and serve other Churches, they send them forth in a manner worthy of God, making a reasonable provision for the journey which they are obliged to take. In the itinerant ministry of the apostles it appears that each Church bore the expenses of the apostle to the next Church or district to which he was going to preach the word of life. So it should be still in the mission and itinerant ministry.

### Verse 7

[¶38] For his name's sake they went forth - For the sake of preaching the Gospel of the grace of God, and making known Jesus to the heathen.

[¶39] Taking nothing of the Gentiles - Receiving no emolument for their labor, but in every respect showing themselves to be truly disinterested. Sometimes, and on some special occasions, this may be necessary; but the laborer is worthy of his hire is the maxim of the author of Christianity. And those congregations of Christians are ever found to prize the Gospel most, and profit most by it, who bear all expenses incident to it, and vice versa.

[¶40] But some construe εξηλθον, they went out, with απο των εθνων, from the Gentiles, or rather by the Gentiles, and give the passage this sense: They went out, i.e., were driven out by the Gentiles, taking nothing with them, i.e., leaving all their property behind, so that they were in a state of great destitution. A curious reading here, εθνικων, heathenish men, for εθνων, Gentiles, which latter might imply those who were converted from among the Gentiles, while the sense of the other term seems to be restrained to those who were still unconverted, may seem to strengthen the above interpretation; and although the construction seems rather harsh, yet it is not, on the whole, unlikely. The reading above referred to is that of the most ancient and reputable MSS. That to be driven out or expelled is one scriptural meaning of the verb εξερχομαι, see [Mat 8:32] : And when they were come out, οἱ δε εξελθοντεσς, and when they were Driven Out. [Mat 12:43] : When the unclean spirit is gone out, εξελθη, is Driven Out. See [Mar 5:13], [Mar 7:29] : The devil is gone out of thy daughter, εξεληλυθε, is Expelled. [Mar 9:29] : This kind can come forth by nothing εν ουδενι δυναται εξελθειν, can be Driven Out by nothing, but by prayer and fasting. [Luk 8:2] : Mary Magdalene; out of whom went, αφ' ἡς δαιμονια ἑπτα εξεληλυθει, out of whom were Cast, seven demons. See also [1Jn 2:19]; [Rev 3:12]; and Schleusner, in voc. εξερχομαι.

### Verse 8

[¶42] We therefore ought to receive such - Those who are persecuted for righteousness' sake, and have professed the truth at the hazard of their lives, and the loss of all their worldly substance. Instead of απολαμβανειν, to receive, the most ancient and reputable MSS. have ὑπολαμβανειν, to take up, undertake for, or kindly receive.

[¶43] Fellow helpers to the truth - And thus encourage the persecuted, and contribute to the spread and maintenance of the Gospel.

## 728. 3 John · 2 of 2

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### Verse 9

[¶1] I wrote unto the Church - The Church where Caius was; but Diotrephes, who loveth to have the pre-eminence, φιλοπρωτευων, who loves the presidency, or chief place in the Church. He was doubtless an officer in the Church, at least a deacon, probably a bishop; and, being one, he magnified himself in his office; he loved such eminence, and behaved himself haughtily in it.

[¶2] Receiveth us not - Does not acknowledge the apostolical authority. As some MSS. supply αν after εγραψα, and several judicious critics believe it is implied, the translation will run thus: I would have written to the Church to receive these men kindly, but Diotrephes, who affects the presidency; and into whose hands, if I wrote to the Church, my letter must come, receiveth us not - would not acknowledge my authority to interfere with any of the matters of his Church; and therefore I have written unto thee, whose love to the brethren and general hospitality are well known, that thou wouldst receive those strangers and persecuted followers of our common Lord.

### Verse 10

[¶4] If I come, I will remember - I will show him the authority which, as an apostle of Jesus Christ, I possess.

[¶5] Prating against us - Diotrephes might have been a converted Jew, who was unwilling that the Gentiles should be received into the Church; or a Judaizing Christian, who wished to incorporate the law with the Gospel, and calumniated the apostles who taught otherwise. This haughty and unfeeling man would give no countenance to the converted Gentiles; so far from it, that he would not receive any of them himself, forbade others to do it, and excommunicated those who had been received into the Church by the apostles. This appears to be the meaning of neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the Church. He had the complete dog in the manger principle: he would neither do, nor let do; and when good was done that he did not approve, he endeavored to undo it.

### Verse 11

[¶7] Follow not that which is evil - Μμ μιμου το κακον· Do not imitate that wicked man, i.e., the conduct of Diotrephes; be merciful, loving, and kind. For whatever profession any man may make, it will ever appear that he who doeth good is of God - he alone is the person who uses rightly the grace received from God, and he alone shall enjoy the Divine approbation;

[¶8] While he that doeth evil - He who is unfeeling, unmerciful, unkind, hath not seen God - has no proper knowledge of that God whose Name is mercy, and whose Nature is love.

### Verse 12

[¶10] Demetrius hath good report - Perhaps another member of the Church where Caius was; or he might have been one of those whom the apostle recommends to Caius; or, possibly, the bearer of this letter from John to Caius. He seems to have been an excellent person: all testified of his righteousness; the truth - Christianity, itself bore testimony to him; and the apostles themselves added theirs also.

### Verse 13

[¶12] I had many things to write - That is, I have many things that I might write; but having the hope of seeing thee shortly, I will not commit them to paper. Ink and pen are here mentioned; paper and ink in the preceding epistle.

### Verse 14

[¶14] Peace be to thee - Mayest thou possess every requisite good, both of a spiritual and temporal kind.

[¶15] Our friends salute thee - Desire to be affectionately remembered to thee. Greet the friends by name - remember me to all those with whom I am acquainted, as if I had specified them by name. This is a proof to me that this epistle was not sent to Corinth, where it is not likely John ever was; and where it is not likely he had any particular acquaintances, unless we could suppose he had seen some of them when he was an exile in Patmos, an island in the Aegean Sea.

[¶16] For other particulars concerning John, the reader is requested to refer to the preface to his gospel.

[¶17] Instead of φιλοι and φιλους, friends, the Codex Alexandrinus and several others read αδελφοι and αδελφους, brethren. The former (friends) is a very singular appellation, and nowhere else found in Scripture; the latter is of frequent occurrence.

[¶18] Subscriptions in the Versions: -

[¶19] In the ancient Syriac. - Nothing.

[¶20] The Third Epistle of John the apostle is ended. - Syriac Philoxenian.

[¶21] Aethiopic. - Nothing.

[¶22] Vulgate. - Nothing.

[¶23] The end of the epistles of the pure Apostle and Evangelist John. - Arabic.

[¶24] The Third Epistle of St. John the apostle is ended. - Latin text of the Complutensian.

[¶25] The end of the Third catholic Epistle of St John. - Ditto, Greek text.

[¶26] Subscriptions in the Manuscripts: -

[¶27] The third of John. - Codd. Alex. and Vatican.

[¶28] The Third catholic Epistle of John the evangelist and divine.

[¶29] The third of John to Caius concerning Demetrius, of whom he witnesses the most excellent things.

[¶30] I have already shown in the preface to those epistles termed catholic, that the word καθολικος is not to be taken here, and elsewhere in these epistles, as signifying universal, but canonical; for it would be absurd to call an epistle universal that was written to a private individual.

[¶31] We seldom hear this epistle quoted but in the reproof of lordly tyrants, or prating troublesome fellows in the Church. And yet the epistle contains many excellent sentiments, which, if judiciously handled, might be very useful to the Church of God. But it has been the lot both of the minor prophets and the minor epistles to be generally neglected; for with many readers bulk is every thing; and, no magnitude no goodness.

[¶32] This and the preceding epistle both read over in reference to a new edition, Jan. 3rd, 1832. - A. C.

## 729. Jude · 1 of 4

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### Preface to the General Epistle of Jude

[¶1] In the preface to the Epistle of James several things have been said relative to Jude the brother of James, the supposed author of this epistle; and to that preface the reader is requested to refer. What is farther necessary to be said on the author and the authenticity of this epistle, I shall take the liberty to borrow principally from Michaelis. "If James and Jude, whom the evangelists call brothers of Jesus, were in fact only cousins or relations as some suppose, and were sons, not of Joseph, but of Alpheus, these two persons were the same as the two brothers James and Jude, who were apostles. And in this case Jude, the author of this epistle, was the same as the Apostle Jude, the brother of James who was son of Alpheus. On the other hand, if the James and the Jude, whom the evangelists call brothers of Jesus, were not the two brothers of this name who were apostles, but were the sons of Joseph, the reputed father of Jesus, we have then two different persons of the name of Jude, either of which might have written this epistle. And in this case we have to examine whether the epistle was written by an apostle of the name of Jude, or by Jude the brother-in-law of Christ. "The author of the epistle himself has assumed neither the title of apostle of Jesus Christ, nor of brother of Jesus Christ, but calls himself only 'Jude, the servant of Jesus Christ, and brother of James.' Now, as the author distinguishes himself by the title 'brother of James,' and this was a common name among the Jews, he undoubtedly meant some eminent person of this name, who was well known at the time when he wrote, or the title 'brother of James' would have been no mark of distinction. We may infer, therefore, that the author of this epistle was the brother, either of the Apostle James the son of Alpheus, or of James, named the brother of Jesus, or of both, if they were one and the same person. "The first question, therefore, to be asked is, Was the author of this epistle the Apostle Jude? or was he brother of James, the son of Alpheus? Now, I have already observed, that this question must be answered in the affirmative if James and Jude who were called brothers of Jesus, were the same as the two brothers James and Jude who were apostles. And it may be answered in the affirmative, even if they were different persons, for Jude, the author of this epistle, had in either case a brother of the name of James, and therefore might in either case call himself Jude the brother of James. I say the question may be answered in the affirmative, even if the Apostle Jude was a different person from Jude, called the brother of James. But whether it ought in this case to be answered in the affirmative, is another matter; and I really believe that it ought not: for if the Jude who wrote this epistle had been himself an apostle, and brother of an apostle, he would hardly have called himself, in an epistle written to Christians, simply 'Jude, the brother of James' without adding the title apostle. It is true that the Apostle Jude, who was brother of James, is called by St. Luke Ιουδας Ιακωβου; but St. Luke gives him this title merely to distinguish him from another apostle of this name, who was called Iscariot. Now the author of this epistle could have no motive for distinguishing himself from Judas Iscariot, who had hanged himself many years before this epistle was written. The name of Jude was very common among the Jews; and therefore the author of this epistle wished to distinguish himself from other persons who were so called. But James was likewise a very common name, and therefore if the author had been an apostle he surely would have preferred an appellation which would have removed all doubts to an appellation which left it at least uncertain whether he was an apostle or not; I grant that the omission of this title does not necessarily prove that the author of this epistle was not an apostle, for Paul has omitted it in four of his epistles: in the Epistle to the Philippians, in both Epistles to the Thessalonians, and in that to Philemon. But St. Paul was sufficiently known without this title, whereas the author of the epistle in question felt the necessity of a distinguishing appellation, as appears from the very title which he has given himself of 'brother of James.' Besides, at the time when this epistle was written, only one apostle of the name of James was then alive; for the elder James, the son of Zebedee, had been beheaded many years before. If then the author of this epistle had only given to his brother James the title of apostle, he would thus likewise have clearly ascertained who he himself was. But since he has no more given to his brother than to himself the title of apostle, I think it highly probable that neither of them were apostles. "The next question to be asked, therefore, is, Was the Jude, who wrote this epistle, the same person as the Jude whom the evangelists call brother of Jesus? and who, according to the opinion which I think the most defensible, was in this sense brother of Jesus, that he was son of Joseph by a former wife, and therefore not his own brother, but only brother-in-law of Jesus. Now, that this epistle was written by a person of this description, appears to me highly probable; and on this supposition we may assign the reason why the author called himself 'brother of James;' for, if he was the brother-in-law of Jesus, his brother James was the person who, during so many years, had presided over the Church at Jerusalem, was well known both to Jews and Christians, and appears to have been more celebrated than either of the apostles called James. It will be objected, perhaps, that the very same reasons which I have alleged, to show that an apostle of the name of Jude would have assumed his proper title, will likewise show that a person who was called brother of Jesus would have done the same, and styled himself brother of Jesus. To this I answer, that if he was the son of Joseph, not by Mary but by a former wife, and Jude believed in the immaculate conception, he must have been sensible that though to all outward appearance he was brother-in-law to Jesus, since his own father was the husband of Jesus' mother, yet in reality he was no relation of Jesus. On the other hand, if Jude, called the brother of Jesus, was the son of Joseph, not by a former wife but by Mary, as Herder asserts, I do not see how the preceding objection can be answered; for if Jesus and Jude had the same mother, Jude might without the least impropriety, have styled himself 'brother of Jesus,' or 'brother of the Lord;' and this would have been a much more remarkable and distinguishing title than that of brother of James. A third question still remains to be asked on this subject. The apostle whom St. Luke calls Jude is called Thaddaeus by St. Matthew and St. Mark, as I have already observed. But the apostle of the Syrians, who first preached the Gospel at Edessa, and founded a Church there, was named Thaddaeus or Adaeus. It may be asked, therefore, whether the author of this epistle was Thaddaeus, the apostle of the Syrians? But the answer is decisive: the old Syriac version does not contain this epistle; consequently it is highly probable that Adai or Adaeus was not the author, for an epistle written by the great apostle of the Syrians would surely have been received into the canon of the Syrian Church."

[¶2] The most accurate critics have been unable to determine the time when, and the persons to whom, this epistle was written; so that much concerning these points, as well as the author of the epistle, must remain undecided. "I am really unable to determine," says Michaelis, "who the persons were to whom this epistle was sent; for no traces are to be discovered in it which enable us to form the least judgment on this subject; and the address with which this epistle commences is so indeterminate, that there is hardly any Christian community where Greek was spoken, which might not be denoted by it. Though this epistle has a very great similarity to the Second Epistle of Peter, it cannot have been sent to the same persons, namely, the Christians who resided in Pontus, etc., because no mention is made of them in this epistle. Nor can it have been sent to the Christians of Syria and Assyria, where Jude preached the Gospel, if he be the same person as the apostle of the Syrians; for in this case the epistle would not have been written in Greek, but in Syriac or Chaldee, and would certainly have been received into the old Syriac version. "With respect to the date of this epistle, all that I am able to assert is, that it was written after the Second Epistle of Peter; but how many years after, whether between 64 and 66, as Lardner supposes, or between 70 and 75, as Beausobre and L'Enfant believe; or, according to Dodwell and Cave, in 71 or 72, or so late as the year 90, as is the opinion of Mill, I confess I am unable to determine, at least from any certain data. The expression, 'in the last time,' which occurs [Jde 1:18], as well as in [2Pet 3:3], is too indeterminate to warrant any conclusion respecting the date of this epistle; for though, on the one hand, it may refer to the approaching destruction of Jerusalem, it may, on the other hand, refer to a later period, and denote the close of the apostolic age; for in the First Epistle of St. John a similar expression occurs, which must be taken in this latter sense. The inference, therefore, that the Epistle of St. Jude was written before the destruction of Jerusalem, which some commentators have deduced from the above-mentioned expression, on the supposition that it alluded to that event then approaching, is very precarious, because it is drawn from premises which are themselves uncertain. However, there is some reason to believe, on other grounds, that this epistle was not written after the destruction of Jerusalem; for, as the author has mentioned, [Jde 1:5-8], several well known instances of God's justice in punishing sinners, which Peter had already quoted in his second epistle to the same purpose, he would probably, if Jerusalem had been already destroyed at the time he wrote, have not neglected to add to his other examples this most remarkable instance of Divine vengeance, especially as Christ himself had foretold it. "Lardner, indeed, though he admits the similarity of the two epistles, still thinks it a matter of doubt whether St. Jude had ever seen the Second Epistle of St. Peter; his reason is, that 'if St. Jude had formed a design of writing, and had met with an epistle of one of the apostles very suitable to his own thoughts and intentions, he would have forborne to write.' "To this argument I answer: -

[¶3] 1. If the Epistle of St. Jude was inspired by the Holy Ghost, as Lardner admits, the Holy Ghost certainly knew, while he was dictating the epistle to St. Jude, that an epistle of St. Peter, of a like import, already existed. And if the Holy Ghost, notwithstanding this knowledge, still thought that an epistle of St. Jude was not unnecessary; why shall we suppose that St. Jude himself would have been prevented writing by the same knowledge? "2. The Second Epistle of St. Peter was addressed to the inhabitants of some particular countries; but the address of St. Jude's is general: St. Jude therefore might think it necessary to repeat for general use what St. Peter had written only to certain communities. "3. The Epistle of St. Jude is not a bare copy of the Second Epistle of St. Peter, for in the former, not only several thoughts are more completely unravelled than in the latter, but several additions are made to what St. Peter had said; for instance [Jde 1:4], [Jde 1:5], [Jde 1:9], [Jde 1:16]. "Eusebius, in his catalogue of the books of the New Testament, places the Epistle of St. Jude among the αντιλεγομενα, contradicted or apocryphal books, in company with the Epistle of St. James, the Second Epistle of St. Peter, and the Second and Third of John. "But Origen, who lived in the third century, though he speaks in dubious terms of the Second Epistle of St. Peter, has several times quoted the Epistle of St. Jude, and has spoken of it as an epistle on which he entertained no doubt. In his commentary on St. Matthew, when he comes to [Mat 13:55], where James, Joses, Simon, and Jude are mentioned; he says Jude wrote an epistle of few lines indeed, but full of the powerful words of the heavenly grace, who at the beginning says, 'Jude, the servant of Jesus Christ, and brother of James.' This is a very clear and unequivocal declaration of Origen's opinion; and it is the more remarkable because he says nothing of the Epistle of St. James, though the passage, [Mat 13:55], afforded him as good an opportunity of speaking of this epistle, as it did of the Epistle of St. Jude. Nay, Origen carries his veneration for the Epistle of Jude so far that, in his treatise De Principiis, lib. iii. cap. 2, he quotes an apocryphal book, called the Assumption of Moses, as a work of authority; because a passage from this book had been quoted by St. Jude. In one instance, however, in his commentary on St. Matthew, Origen speaks in less positive terms, for there he says, 'If any one receive the Epistle of St. Jude,' etc. Tertullian, in whose works Lardner could discover no quotation from the Second Epistle of St. Peter, describes the Epistle of St. Jude as the work of an apostle; for in his treatise De cultu faeminarum, chap. 3, he says, 'Hence it is that Enoch is quoted by the Apostle Jude.' "Clement of Alexandria, in whose works likewise Lardner could find no quotation from the Second Epistle of St. Peter, has three times quoted the Epistle of St. Jude without expressing any doubt whatever. It appears, then, that the three ancient fathers, Clement of Alexandria, Tertullian, and Origen, as far as we may judge from their writings which are now extant, preferred the Epistle of St. Jude to the Second Epistle of St. Peter. However, I think it not impossible that if all the writings of these authors were now extant, passages might be found in them which would turn the scale in favor of the latter; and it may be owing to mere accident that in those parts of their works which have descended to us, more passages in which they speak decidedly of St. Jude are to be found, than such as are favorable to the Second Epistle of St. Peter. For I really cannot comprehend how any impartial man who has to choose between these two epistles, which are very similar to each other, can prefer the former to the latter, or receive the Epistle of St. Jude, the contents of which labor under great difficulties, and at the same time reject, or even consider as dubious, the Second Epistle of St. Peter, the contents of which labor under no such difficulties. "But it is much more difficult to explain [Jde 1:9], in which the Archangel Michael is said to have disputed with the devil about the body of Moses. The history of this dispute, which has the appearance of a Jewish fable, it is not at present very easy to discover; because the book from which it is supposed to have been taken by the author of this epistle is no longer extant; but I will here put together such scattered accounts of it as I have been able to collect. "Origen found in a Jewish Greek book called the Assumption of Moses, which was extant in his time, this very story related concerning the dispute of the Archangel Michael with the devil about the body of Moses. And from a comparison of the relation in his book with St. Jude's quotation, he was thoroughly persuaded that it was the book from which St. Jude quoted. This he asserts without the least hesitation; and in consequence of this persuasion he himself has quoted the Assumption of Moses as a work of authority, in proof of the temptation of Adam and Eve by the devil. But as he quoted it merely for this purpose, he has given us only an imperfect account of what this book contained, relative to the dispute about the body of Moses. One circumstance, however, he has mentioned, which is not found in the Epistle of St. Jude, viz., that Michael reproached the devil with having possessed the serpent that seduced Eve. In what manner this circumstance is connected with the dispute about the body of Moses, will appear from the following consideration: - "The Jews imagined the person of Moses was so holy that God could find no reason for permitting him to die; and that nothing but the sin committed by Adam and Eve in paradise, which brought death into the world, was the cause why Moses did not live for ever. The same notions they entertained of some other very holy persons; for instance, of Isaiah, who they say was delivered to the angel of death merely on account of the sins of our first parents, though he himself did not deserve to die. Now, in the dispute between Michael and the devil about Moses, the devil was the accuser, and demanded the death of Moses. Michael therefore replied to him that he himself was the cause of that sin, which alone could occasion the death of Moses. How very little such notions as these agree, either with the Christian theology, or with Moses' own writings, it is unnecessary for me to declare. Besides the account given by Origen, there is a passage in the works of Ecumenius, which likewise contains a part of the story related in the Assumption of Moses, and which explains the reason of the dispute which St. Jude has mentioned concerning Moses' body. According to this passage, Michael was employed in burying Moses; but the devil endeavored to prevent it by saying that he had murdered an Egyptian, and was therefore unworthy an honorable burial. Hence it appears that some modern writers are mistaken, who have imagined that in the ancient narrative the dispute was said to have arisen from an attempt of the devil to reveal to the Jews the burial place of Moses, and to incite them to an idolatrous worship of his body. "There is still extant a Jewish book, written in Hebrew, and intitled פטירת משה that is, 'The Death of Moses,' which some critics, especially De La Rue, supposed to be the same work as that which Origen saw in Greek. Now if it were this Hebrew book, intitled 'Phetirath Mosheh,' it would throw a great light on our present inquiry; but I have carefully examined it, and can assert that it is a modern work, and that its contents are not the same is those of the Greek book quoted by Origen. Of the Phetirath Mosheh we have two editions, which contain very different texts; the one was printed at Constantinople in 1518, and reprinted at Venice in 1544 and 1605, the other was published from a manuscript by Gilbert Gaulmyn, who added a translation of both texts, with notes."

[¶4] To show that neither St. Jude, nor any inspired writer, nor indeed any person in his sober senses, could quote or in any way accredit such stuff and nonsense, I shall give the substance of this most ridiculous legend as extracted by Michaelis; for as to the Phetirath Mosheh, I have never seen it. "Moses requests of God, under various pretences, either that he may not die at all, or at least that he may not die before he comes into Palestine. This request he makes in so froward and petulant a manner as is highly unbecoming, not only a great prophet, but even any man who has expectations of a better life after this. In short, Moses is here represented in the light of a despicable Jew begging for a continuance of life, and devoid both of Christian faith and heathen courage; and it is therefore not improbable that the inventor of this fable made himself the model after which he formed the character of Moses. God argues on the contrary with great patience and forbearance, and replies to what Moses had alleged relative to the merit of his own good works. Farther, it is God who says to Moses that he must die on account of the sin of Adam; to which Moses answers, that he ought to be excepted, because he was superior in merit to Adam, Abraham, Isaac, etc. In the meantime Samael, that is, the angel of death, whom the Jews describe as the chief of the devils rejoices at the approaching death of Moses: this is observed by Michael, who says to him, 'Thou wicked wretch, I grieve, and thou laughest.' Moses, after his request had been repeatedly refused, invokes heaven and earth, and all creatures around him to intercede in his behalf. Joshua attempts to pray for him, but the devil stops Joshua's mouth, and represents to him, really in scriptural style, the impropriety of such a prayer. The elders of the people, and with them all the children of Israel, then offered to intercede for Moses; but their mouths are likewise stopped by a million eight hundred and forty thousand devils, which, on a moderate calculation, make three devils to one man. After this, God commands the angel Gabriel to fetch the soul of Moses; but Gabriel excuses himself, saying, that Moses was too strong for him: Michael receives the same order, and excuses himself in the same manner, or, as other accounts say, under pretense that he had been the instructer of Moses, and therefore could not bear to see him die. But this latter excuse, according to the Phetirath Mosheh, was made by Zinghiel, the third angel who received this command. Samael, that is, the devil, then offers his services; but God asks him how he would take hold of Moses, whether by his mouth, or by his hands, or by his feet, saying, that every part of Moses was too holy for him to touch. The devil, however, insists on bringing the soul of Moses; yet he does not accuse him, for, on the contrary, he prizes him higher than Abraham, Isaac, or Jacob. The devil then approaches towards Moses, to execute this voluntary commission; but as soon as he sees the shining countenance of Moses, he is seized with a violent pain, like that of a woman in labor: Moses, instead of using the oriental salutation, 'Peace be with thee,' says to him, in the words of Isaiah, (for in this work Moses frequently quotes Isaiah and the Psalms), 'There is no peace to the wicked.' The devil replies that he was come, by the order of God, to fetch his soul; but Moses deters him from the attempt by representing his own strength and holiness; and saying, 'Go, thou wicked wretch, I will not give thee my soul,' he affrights the devil in such a manner that he immediately retires. The devil then returns to God, and relates what had passed, and receives an order to go a second time; the devil answers that he would go everywhere God commanded him, even into hell, and into fire, but not to Moses. This remonstrance is, however, of no avail, and he is obliged to go back again; but Moses, who sees him coming with a drawn sword, meets him with his miraculous rod, and gives him such a blow with it that the devil is glad to escape. Lastly, God himself comes; and Moses, having then no farther hopes, requests only that his soul may not be taken out of his body by the devil. This request is granted him; Zinghiel, Gabriel, and Michael then lay him on a bed, and the soul of Moses begins to dispute with God, and objects to its being taken out of a body which was so pure and holy that no fly dared to settle on it; but God kisses Moses, and with that kiss extracts his soul from his body. Upon this God utters a heavy lamentation; and thus the story in the Phetirath ends, without any mention of a dispute about the burial of Moses' body. This last scene, therefore, which was contained in the Greek book seen by Origen, is wanting in the Hebrew. But in both of these works Michael, as well as the devil, expresses the same sentiments in respect to Moses: in both works the same spirit prevails; and the concluding scene, which was contained in the Greek book, is nothing more than a continuation of the same story which is contained in the Hebrew."

[¶5] Had Jude quoted a work like the above, it would have argued no inspiration, and little common sense; and the man who could have quoted it must have done it with approbation, and in that case his own composition would have been of a similar stamp. But nothing can be more dissimilar than the Epistle of Jude and the Phetirath Mosheh: the former contains nothing but manly sense, expressed in pure, energetic, and often sublime language, and accompanied, most evidently, with the deepest reverence for God; while the latter is despicable in every point of view, even considered as the work of a filthy dreamer, or as the most superannuated of old wives' fables. "Lastly," says Michaelis, "besides the quotation which St. Jude has made in the 9th verse relative to the dispute between Michael and the devil, he has another quotation, [Jde 1:14], [Jde 1:15], likewise from an apocryphal book called the 'Prophecies of Enoch;' or, if not from any written book, from oral tradition. Now, should it be granted that Enoch was a prophet, though it is not certain that he was, yet as none of his prophecies are recorded in the Old Testament no one could possibly know what they were. It is manifest, therefore, that the book called the 'Prophecies of Enoch' was a mere Jewish forgery, and that too a very unfortunate one, since in all human probability the use of letters was unknown in the time of Enoch, and consequently he could not have left behind him any written prophecies. It is true that an inspired writer might have known, through the medium of Divine information, what Enoch had prophesied, without having recourse to any written work on this subject. But St. Jude, in the place where he speaks of Enoch's prophecies, does not speak of them as prophecies which had been made known to him by a particular revelation; on the contrary, he speaks of them in such a manner as implies that his readers were already acquainted with them."

[¶6] From all the evidence before him, Michaelis concludes that the canonical authority of this epistle is extremely dubious; that its author is either unknown, or very uncertain; and he has even doubts that it is a forgery in the name of the Apostle Jude. Others have spoken of it in strains of unqualified commendation and praise, and think that its genuineness is established by the matters contained in it, which in every respect are suitable to the character of an inspired apostle of Christ. What has led to its discredit with many is the hasty conclusion that St. Jude quotes such a work as the Phetirath Mosheh; than which nothing can be more improbable, and perhaps nothing more false.

[¶7] In almost all ages of the Church it has been assailed and defended; but it is at present generally received over the whole Christian world. It contains some very sublime and nervous passages, from the 10th to the 13th verse inclusive; the description of the false teachers is bold, happy, and energetic; the exhortation in [Jde 1:20] and [Jde 1:21], is both forcible and affectionate; and the doxology, in [Jde 1:24] and [Jde 1:25], is well adapted to the subject, and is peculiarly dignified and sublime.

[¶8] I have done what I could, time and circumstances considered, to present the whole epistle to the reader in the clearest point of view; and now must commend him to God and the word of his grace, which is able to build him up, and give him an inheritance among them that are sanctified by faith in Jesus.

[¶9] The address and apostolical benediction, [Jde 1:1], [Jde 1:2]. The reasons which induced Jude to write this epistle, to excite the Christians to contend for the true faith, and to beware of false teachers, lest, falling from their steadfastness, they should be destroyed after the example of backsliding Israel, the apostate angels, and the inhabitants of Sodom and Gomorrha, [Jde 1:3-7]. Of the false teachers, [Jde 1:8]. Of Michael disputing about the body of Moses, [Jde 1:9]. The false teachers particularly described: they are like brute beasts, going the way of Cain, run after the error of Balaam, and shall perish, as did Korah in his gainsaying, [Jde 1:10], [Jde 1:11]. Are impure, unsteady, fierce, shameless, etc., 12, 13. How Enoch prophesied of such, [Jde 1:14], [Jde 1:15]. They are farther described as murmurers and complainers, [Jde 1:16]. We should remember the cautions given unto us by the apostles who foretold of these men, [Jde 1:17-19]. We should build up ourselves on our most holy faith, [Jde 1:20], [Jde 1:21]. How the Church of Christ should treat such, [Jde 1:22], [Jde 1:23]. The apostle's farewell, and his doxology to God, [Jde 1:24], [Jde 1:25].

### Verse 1

[¶11] Jude, the servant of Jesus Christ - Probably Jude the apostle, who was surnamed Thaddeus and Lebbeus, was son to Alpheus, and brother to James the less, Joses, and Simon. See [Mat 10:3], and collate with [Luk 6:16]; [Mat 13:55].

[¶12] Brother of James - Supposed to be James the less, bishop of Jerusalem, mentioned here, because he was an eminent person in the Church. See the preface to St. James.

[¶13] To them that are sanctified by God - Instead of ἡγιασμενοις, to the sanctified, AB, several others, both the Syriac, Erpen's Arabic, Coptic, Sahidic, Armenian, Ethiopic, and Vulgate, with several of the fathers, have ηγαπημενοις, to them that are beloved; and before εν τῳ Θεῳ, in God, some MSS., with the Syriac and Armenian, have εθνεσιν, to the Gentiles, in God the Father: but although the first is only a probable reading, this is much less so. St. Jude writes to all believers everywhere, and not to any particular Church; hence this epistle has been called a general epistle. Sanctified signifies here consecrated to God through faith in Christ.

[¶14] Preserved in (or by) Jesus Christ - Signifies those who continued unshaken in the Christian faith; and implies also, that none can be preserved in the faith that do not continue in union with Christ, by whose grace alone they can be preserved and called. This should be read consecutively with the other epithets, and should be rather, in a translation, read first than last, to the saints in God the Father, called and preserved by Christ Jesus. Saints is the same as Christians; to become such they were called to believe in Christ by the preaching of the Gospel, and having believed, were preserved by the grace of Christ in the life and practice of piety.

### Verse 2

[¶16] Mercy unto you - For even the best have no merit, and must receive every blessing and grace in the way of mercy.

[¶17] Peace - With God and your consciences, love both to God and man, be multiplied - be unboundedly increased.

### Verse 3

[¶19] When I gave all diligence - This phrase, πασαν σπουδην ποιουμενος, is a Grecism for being exceedingly intent upon a subject; taking it up seriously with determination to bring it to good effect. The meaning of the apostle seems to be this: "Beloved brethren, when I saw it necessary to write to you concerning the common salvation, my mind being deeply affected with the dangers to which the Church is exposed from the false teachers that are gone out into the world, I found it extremely necessary to write and exhort you to hold fast the truth which you had received, and strenuously to contend for that only faith which, by our Lord and his apostles, has been delivered to the Christians."

[¶20] Some think that St. Jude intimates that he had at first purposed to write to the Church at large, on the nature and design of the Gospel; but seeing the dangers to which the Churches were exposed, because of the false teachers, he changed his mind, and wrote pointedly against those false doctrines, exhorting them strenuously to contend for the faith.

[¶21] The common salvation - The Christian religion, and the salvation which it brings. This is called common because it equally belongs to Jews and Gentiles; it is the saving grace of God which has appeared to every man, and equally offers to every human being that redemption which is provided for the whole world.

### Verse 4

[¶23] For there are certain men crept in unawares - Παρεισεδυσαν· They had got into the Church under specious pretences; and, when in, began to sow their bad seed.

[¶24] Before of old ordained - Οἱ παλαι προγεγραμμενοι Such as were long ago proscribed, and condemned in the most public manner; this is the import of the word προγραφειν in this place, and there are many examples of this use of it in the Greek writers. See Kypke.

[¶25] To this condemnation - To a similar punishment to that immediately about to be mentioned.

[¶26] In the sacred writings all such persons, false doctrines, and impure practices, have been most openly proscribed and condemned; and the apostle immediately produces several examples, viz., the disobedient Israelites, the unfaithful angels, and the impure inhabitants of Sodom and Gomorrha. This is most obviously the apostle's meaning, and it is as ridiculous as it is absurd to look into such words for a decree of eternal reprobation, etc., such a doctrine being as far from the apostle's mind as from that of Him in whose name he wrote.

[¶27] Turning the grace of our God into lasciviousness - Making the grace and mercy of God a covering for crimes; intimating that men might sin safely who believe the Gospel, because in that Gospel grace abounds. But perhaps the goodness of God is here meant, for I cannot see how they could believe the Gospel in any way who denied the Lord Jesus Christ; unless, which is likely, their denial refers to this, that while they acknowledged Jesus as the promised Messiah, they denied him to be the only Lord, Sovereign, and Ruler of the Church and of the world. There are many in the present day who hold the same opinion.

[¶28] The only Lord God, and our Lord Jesus Christ - Μονον Δεσποτην Θεον και Κυριον ἡμων Ιησουν Χριστον αρυουμενοι. These words may be translated, Denying the only sovereign God, even our Lord Jesus Christ. But Θεον God, is omitted by ABC, sixteen others, with Erpen's Arabic, the Coptic, Ethiopic, Armenian, and Vulgate, and by many of the fathers. It is very likely that it was originally inserted as a gloss, to ascertain to whom the title of τον μονον Δεσποτην, the only Sovereign, belonged; and thus make two persons where only one seems to be intended. The passage I believe belongs solely to Jesus Christ, and may be read thus: Denying the only sovereign Ruler, even our Lord Jesus Christ. The text is differently arranged in the Complutensian Polyglot, which contains the first edition of the Greek Testament: Και τον μονον Θεον και Δεσποτην, τον Κυριον ἡμων Ιησουν Χριστον αρνουμενοι· Denying the only God and Sovereign, our Lord Jesus Christ. This is a very remarkable position of the words, and doubtless existed in some of the MSS. from which these editors copied. The Simonians, Nicolaitans, and Gnostics, denied God to be the creator of the world; and Simon is said to have proclaimed himself as Father to the Samaritans, as Son to the Jews, and as the Holy Ghost to all other nations. All such most obviously denied both Father, Son, and Spirit.

### Verse 5

[¶30] I will therefore put you in remembrance - That is, how such persons were proscribed, and condemned to bear the punishment due to such crimes.

[¶31] Though ye once knew this - The word ἁπαξ, here translated once, has greatly puzzled many interpreters. It has two meanings in the sacred writings, and indeed in the Greek writers also.

[¶32] 1. It signifies once, one time, as opposed to twice, or several times.

[¶33] 2. Altogether, entirely, perfectly, interpreted by Suidas αντι τον διολου, ὁλοσχερως· and of this meaning he produces a proof from Josephus; This appears to be the sense of the word in [Heb 6:4] : τους ἁπαξ φωτισθεντας· those who were Fully enlightened. [Heb 10:2] : ἁπαξ κεκαθαρμενους· Thoroughly cleansed. See also [Heb 10:3]. [Psa 62:11] : ἁπαξ ελαλησεν ὁ Θεος. God spoke Fully, completely, on the subject. St. Jude is to be understood as saying, I will therefore put you in remembrance, though ye are Thoroughly instructed in this.

[¶34] Saved the people - Delivered them from the Egyptian bondage.

[¶35] Afterward destroyed them - Because they neither believed his word, nor were obedient to his commands. This is the first example of what was mentioned [Jde 1:4].

### Verse 6

[¶37] The angels which kept not their first estate - Την ἑαυτων αρχην Their own principality. The words may be understood of their having invaded the office or dignity of some others, or of their having by some means forfeited their own. This is spoken of those generally termed the fallen angels; but from what they fell, or from what cause or for what crime, we know not. It is generally thought to have been pride; but this is mere conjecture. One thing is certain; the angels who fell must have been in a state of probation, capable of either standing or falling, as Adam was in paradise. They did not continue faithful, though they knew the law on which they stood; they are therefore produced as the second example.

[¶38] But left their own habitation - This seems to intimate that they had invaded the office and prerogatives of others, and attempted to seize on their place of residence and felicity.

[¶39] He hath reserved in everlasting chains - That is, in a state of confinement from which they cannot escape.

[¶40] Under darkness - Alluding probably to those dungeons or dark cells in prisons where the most flagitious culprits were confined.

[¶41] The judgment of the great day, - The final judgment, when both angels and men shall receive their eternal doom. See on [2Pet 2:4] (note). In Sohar Exod., fol. 8, c. 32: "Rabbi Isaac asked: Suppose God should punish any of his heavenly family, how would he act? R. Abba answered: He would send them into the flaming river, take away their dominion, and put others in their place." Some suppose that the saints are to occupy the places from which these angels, by transgression, fell.

### Verse 7

[¶43] Even as Sodom and Gomorrha - What their sin and punishment were may be seen in Genesis 19, and the notes there. This is the third example to illustrate what is laid down [Jde 1:4].

[¶44] Are set forth for an example - Both of what God will do to such transgressors, and of the position laid down in [Jde 1:4], viz., that God has in the most open and positive manner declared that such and such sinners shall meet with the punishment due to their crimes.

## 730. Jude · 2 of 4

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/730/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/730/#p-N

[¶0] Suffering the vengeance of eternal fire - Subjected to such a punishment as an endless fire can inflict. Some apply this to the utter subversion of these cities, so that by the action of that fire which descended from heaven they were totally and eternally destroyed; for as to their being rebuilt, that is impossible, seeing the very ground on which they stood is burned up, and the whole plain is now the immense lake Asphaltites. See the notes on Genesis 19 (note).

[¶1] The first sense applies to the inhabitants of those wicked cities; the second, to the cities themselves: in either case the word πυρ αιωνιον signifies an eternally destructive fire; it has no end in the punishment of the wicked Sodomites, etc.; it has no end in the destruction of the cities; they were totally burnt up, and never were and never can be rebuilt. In either of these senses the word αιωνιος, eternal, has its grammatical and proper meaning.

### Verse 8

[¶3] Likewise also these filthy dreamers - He means to say that these false teachers and their followers were as unbelieving and disobedient as the Israelites in the wilderness, as rebellious against the authority of God as the fallen angels, and as impure and unholy as the Sodomites; and that consequently they must expect similar punishment.

[¶4] Our translators, by rendering ενυπνιαζομενοι filthy dreamers, seem to have understood St. Jude to mean les pollutions nocturnes et voluntaires de ces hommes impurs, qui se livrent sans scrupule a toutes sortes des pensees; et salissant leur imagination pas la vue de toutes sortes d' objets, tombent ensuite dans les corsuptions honteuses et criminelles. See Calmet. In plain English, self-pollution, with all its train of curses and cursed effects on body, soul, and spirit. The idea of our translators seems to be confirmed by the words σαρκα μεν μιαινουσι, they indeed pollute the flesh. See what is said at the conclusion of the thirty-eighth chapter of Genesis.

[¶5] Despise dominion - Κυριοτητα δε αθετουσι· They set all government at nought - they will come under no restraints; they despise all law, and wish to live as they list.

[¶6] Speak evil of dignities - Δοξας δε βλασφημουσιν· They blaspheme or speak injuriously of supreme authority. (See [2Pet 2:10], [2Pet 2:11].) They treat governors and government with contempt, and calumniate and misrepresent all Divine and civil institutions.

### Verse 9

[¶8] Yet Michael the archangel - Of this personage many things are spoken in the Jewish writings "Rabbi Judah Hakkodesh says: Wherever Michael is said to appear, the glory of the Divine Majesty is always to be understood." Shemoth Rabba, sec. ii., fol. 104, 3. So that it seems as if they considered Michael in some sort as we do the Messiah manifested in the flesh.

[¶9] Let it be observed that the word archangel is never found in the plural number in the sacred writings. There can be properly only one archangel, one chief or head of all the angelic host. Nor is the word devil, as applied to the great enemy of mankind, ever found in the plural; there can be but one monarch of all fallen spirits. Michael is this archangel, and head of all the angelic orders; the devil, great dragon, or Satan, is head of all the diabolic orders. When these two hosts are opposed to each other they are said to act under these two chiefs, as leaders; hence in [Rev 12:7], it is said: Michael and his angels fought against the Dragon and his angels. The word Michael מיכאל, seems to be compounded of מי mi, who, כ ke, like, and אל El, God; he who is like God; hence by this personage, in the Apocalypse, many understand the Lord Jesus.

[¶10] Disputed about the body of Moses - What this means I cannot tell; or from what source St. Jude drew it, unless from some tradition among his countrymen. There is something very like it in Debarim Rabba, sec. ii., fol. 263, 1: "Samael, that wicked one, the prince of the satans, carefully kept the soul of Moses, saying: When the time comes in which Michael shall lament, I shall have my mouth filled with laughter. Michael said to him: Wretch, I weep, and thou laughest. Rejoice not against me, O mine enemy, because I have fallen; for I shall rise again: when I sit in darkness, the Lord is my light; [Mic 7:8]. By the words, because I have fallen, we must understand the death of Moses; by the words, I shall rise again, the government of Joshua, etc." See the preface.

[¶11] Another contention of Michael with Satan is mentioned in Yalcut Rubeni, fol. 43, 3: "At the time in which Isaac was bound there was a contention between Michael and Satan. Michael brought a ram, that Isaac might be liberated; but Satan endeavored to carry off the ram, that Isaac might be slain."

[¶12] The contention mentioned by Jude is not about the sacrifice of Isaac, nor the soul of Moses, but about the Body of Moses; but why or wherefore we know not. Some think the devil wished to show the Israelites where Moses was buried, knowing that they would then adore his body; and that Michael was sent to resist this discovery.

[¶13] Durst not bring against him a railing accusation - It was a Jewish maxim, as may be seen in Synopsis Sohar, page 92, note 6: "It is not lawful for man to prefer ignominious reproaches, even against wicked spirits." See Schoettgen.

[¶14] Dr. Macknight says: "In [Dan 10:13], [Dan 10:21]; [Dan 12:1], Michael is spoken of as one of the chief angels who took care of the Israelites as a nation; he may therefore have been the angel of the Lord before whom Joshua the high priest is said, [Zac 3:1], to have stood, Satan being at his right hand to resist him, namely, in his design of restoring the Jewish Church and state, called by Jude the body of Moses, just as the Christian Church is called by Paul the body of Christ. Zechariah adds, And the Lord, that is, the angel of the Lord, as is plain from [Zac 3:1], [Zac 3:2], said unto Satan, The Lord rebuke thee, O Satan! even the Lord that hath chosen Jerusalem, rebuke thee!" This is the most likely interpretation which I have seen; and it will appear the more probable when it is considered that, among the Hebrews, גוף guph, Body, is often used for a thing itself. So, in [Rom 7:24], σωμα της ἁμαρτιας, the body of sin, signifies sin itself; so the body of Moses, גוף של משה guph shel Mosheh, may signify Moses himself; or that in which he was particularly concerned, viz., his institutes, religion, etc.

[¶15] It may be added, that the Jews consider Michael and Samael, one as the friend, the other as the enemy, of Israel. Samael is their accuser, Michael their advocate. "Michael and Samael stand before the Lord; Satan accuses, but Michael shows the merits of Israel. Satan endeavors to speak, but Michael silences him: Hold thy tongue, says he, and let us hear what the Judge determines; for it is written, He will speak peace to his people, and to his saints; [Psa 85:8]." Shemoth Rabba, sec. xviii. fol. 117, 3.

### Verse 10

[¶17] Speak evil of those things which they know not - They do not understand the origin and utility of civil government; they revile that which ever protects their own persons and their property. This is true in most insurrections and seditions.

[¶18] But what they know naturally - They are destitute of reflection; their minds are uncultivated; they follow mere natural instinct, and are slaves to their animal propensities.

[¶19] As brute beasts - Ὡς τα αλογα ζωα· Like the irrational animals; but, in the indulgence of their animal propensities, they corrupt themselves, beyond the example of the brute beasts. A fearful description; and true of many in the present day.

### Verse 11

[¶21] They have gone in the way of Cain - They are haters of their brethren, and they that are such are murderers; and by their false doctrine they corrupt and destroy the souls of the people.

[¶22] The error of Balaam - For the sake of gain they corrupt the word of God and refine away its meaning, and let it down so as to suit the passions of the profligate. This was literally true of the Nicolaitans, who taught most impure doctrines, and followed the most lascivious practices.

[¶23] Gainsaying of Core - See the account of the rebellion of Korah, Dathan, and Abiram, and their company, in Num. 22. It appears that these persons opposed the authority of the apostles of our Lord, as Korah and his associates did that of Moses and Aaron; and St. Jude predicts them a similar punishment. In this verse he accuses them of murder, covetousness, and rebellion against the authority of God.

### Verse 12

[¶25] Spots in your feasts of charity - It appears that these persons, unholy and impure as they were, still continued to have outward fellowship with the Church! This is strange: but it is very likely that their power and influence in that place had swallowed up, or set aside, the power and authority of the real ministers of Christ; a very common case when worldly, time - serving men get into the Church.

[¶26] The feasts of charity, the αγαπαι or love feasts, of which the apostle speaks, were in use in the primitive Church till the middle of the fourth century, when, by the council of Laodicea, they were prohibited to be held in the Churches; and, having been abused, fell into disuse. In later days they have been revived, in all the purity and simplicity of the primitive institution, among the Moravians or Unitas Fratrum, and the people called Methodists.

[¶27] Among the ancients, the richer members of the Church made an occasional general feast, at which all the members attended, and the poor and the rich ate together. The fatherless, the widows, and the strangers were invited to these feasts, and their eating together was a proof of their love to each other; whence such entertainments were called love feasts. The love feasts were at first celebrated before the Lord's Supper; in process of time they appear to have been celebrated after it. But they were never considered as the Lord's Supper, nor any substitute for it. See, for farther information, Suicer, in his Thesaurus, under the word Αγαπη.

[¶28] Feeding themselves without fear - Eating, not to suffice nature, but to pamper appetite. It seems the provision was abundant, and they ate to gluttony and riot. It was this which brought the love feasts into disrepute in the Church, and was the means of their being at last wholly laid aside. This abuse is never likely to take place among the Methodists, as they only use bread and water; and of this the provision is not sufficient to afford the tenth part of a meal.

[¶29] Instead of αγαπαις, love feasts, απαταις, deceits, is the reading of the Codex Alexandrinus, and the Codex Ephrem, two MSS. of the highest antiquity; as also of those MSS. collated by Laurentius Valla, and of some of those in the Medicean library. This reading appears to have been introduced in order to avoid the conclusion that some might be led to draw concerning the state of the Church; it must be very corrupt, to have in its communion such corrupt men.

[¶30] Clouds - without water - The doctrine of God is compared to the rain, [Deu 32:2], and clouds are the instruments by which the rain is distilled upon the earth. In arid or parched countries the very appearance of a cloud is delightful, because it is a token of refreshing showers; but when sudden winds arise, and disperse these clouds, the hope of the husbandman and shepherd is cut off. These false teachers are represented as clouds; they have the form and office of the teachers of righteousness, and from such appearances pure doctrine may be naturally expected: but these are clouds without water - they distil no refreshing showers, because they have none; they are carried away and about by their passions, as those light fleecy clouds are carried by the winds. See the notes on [2Pet 2:17].

[¶31] Trees whose fruit withereth - Δενδρα φθινοπωρινα· Galled or diseased trees; for φθινοπωρον is, according to Phavorinus, νοσος φθινουσα οπωρας, a disease (in trees) which causes their fruit to wither; for although there are blossoms, and the fruit shapes or is set, the galls in the trees prevent the proper circulation of the sap, and therefore the fruit never comes to perfection. Hence the apostle immediately adds, without fruit; i.e. the fruit never comes to maturity. This metaphor expresses the same thing as the preceding. They have the appearance of ministers of the Gospel, but they have no fruit.

[¶32] Twice dead - First, naturally and practically dead in sin, from which they had been revived by the preaching and grace of the Gospel. Secondly, dead by backsliding or apostasy from the true faith, by which they lost the grace they had before received; and now likely to continue in that death, because plucked up from the roots, their roots of faith and love being no longer fixed in Christ Jesus. Perhaps the aorist is taken here for the future: They Shall Be plucked up from the roots - God will exterminate them from the earth.

### Verse 13

[¶34] Raging waves of the sea, foaming out their own shame - The same metaphor as in [Isa 57:20] : The wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. These are like the sea in a storm, where the swells are like mountains; the breakers lash the shore, and sound like thunder; and the great deep, stirred up from its very bottom, rolls its muddy, putrid sediment, and deposits it upon the beach. Such were those proud and arrogant boasters, those headstrong, unruly, and ferocious men, who swept into their own vortex the souls of the simple, and left nothing behind them that was not indicative of their folly, their turbulence, and their impurity.

[¶35] Wandering stars - Αστερες πλανηται· Not what we call planets; for although these differ from what are called the fixed stars, which never change their place, while the planets have their revolution round the sun; yet, properly speaking, there is no irregularity in their motions: for their appearance of advancing, stationary, and retrograde, are only in reference to an observer on the earth, viewing them in different parts of their orbits; for as to themselves, they ever continue a steady course through all their revolutions. But these are uncertain, anomalous meteors, ignes fatui, wills-o'-the-wisp; dancing about in the darkness which themselves have formed, and leading simple souls astray, who have ceased to walk in the light, and have no other guides but those oscillating and devious meteors which, if you run after them, will flee before you, and if you run from them will follow you.

[¶36] The blackness of darkness - They are such as are going headlong into that outer darkness where there is wailing, and weeping, and gnashing of teeth. The whole of this description appears to have been borrowed from 2 Peter 2, where the reader is requested to see the notes.

### Verse 14

[¶38] Enoch also, the seventh from Adam - He was the seventh patriarch, and is distinguished thus from Enoch, son of Cain, who was but the third from Adam; this appears plainly from the genealogy, [1Chr 1:1] : Adams Seth, Enosh, Kenan, Mahalaleel, Jered, Henoch or Enoch, etc. Of the book of Enoch, from which this prophecy is thought to have been taken, much has been said; but as the work is apocryphal, and of no authority, I shall not burden my page with extracts. See the preface.

[¶39] Perhaps the word προεφητευσε, prophesied, means no more than preached, spoke, made declarations, etc., concerning these things and persons; for doubtless he reproved the ungodliness of his own times. It is certain that a book of Enoch was known in the earliest ages of the primitive Church, and is quoted by Origen and Tertullian; and is mentioned by St. Jerome in the Apostolical Constitutions, by Nicephorus, Athanasius, and probably by St. Augustine. See Suicer's Thesaurus, vol. i., col. 1131. Such a work is still extant among the Abyssinians.

[¶40] Ten thousand of his saints - This seems to be taken from [Dan 7:10].

### Verse 15

[¶42] To execute judgment - This was originally spoken to the antediluvians; and the coming of the Lord to destroy that world was the thing spoken of in this prophecy or declaration. But as God had threatened this, it required no direct inspiration to foretell it. To execute judgment, etc. This is a very strange verse as to its composition, and is loaded with various readings; the MSS. and versions being at little agreement among themselves on its phraseology. Αυτων, which we translate among them, is omitted by the best MSS. and versions, and is, in all probability, spurious. Many also omit ασεβειας after ργων, ungodly deeds. Many insert λογων, words or speeches, after σκληρων, hard; and this word our translators have supplied. And instead of ἁμαρτωλοι, sinners, the Sahidic has ανθρωποι, men. There are others of less note; but the frequent recurrence of All and Ungodly makes the construction of the sentence very harsh.

[¶43] Dr. Macknight supposes that Enoch's prophecy was common among the Jews; for the first words in Hebrew are Maranatha, and these were used by them in that form of excommunication or cursing which they pronounced against irreclaimable offenders. The doctor forgets himself here; the words Maranatha are not Hebrew, but Syriac. In Hebrew the form of execration begins with ארור אתה arur attah, "cursed art thou;" or מחרם אתה mochoram attah: but the Syriac maran atha, is literally, our Lord is coming; see on [1Cor 16:22] (note); but here, in the Syriac, the words are atha moria, "the Lord cometh." So it is doubtful whether this fancied analogy exists.

## 731. Jude · 3 of 4

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### Verse 16

[¶1] These are murmurers - Grudging and grumbling at all men, and at all things; complainers, μεμψιμοιροι, complainers of their fate or destiny - finding fault with God and all his providential dispensations, making and governing worlds in their own way; persons whom neither God nor man can please.

[¶2] Walking after their own lusts - Taking their wild, disorderly, and impure passions for the rule of their conduct, and not the writings of the prophets and apostles.

[¶3] Great swelling words - Ὑπερογκα. See the explanation of this term in [2Pet 2:18].

[¶4] Having men's persons in admiration - Time-servers and flatterers; persons who pretend to be astonished at the greatness, goodness, sagacity, learning, wisdom; etc., of rich and great men, hoping thereby to acquire money, influence, power, friends, and the like.

[¶5] Because of advantage - Ωφελειας χαριν· For the sake of lucre. All the flatterers of the rich are of this kind; and especially those who profess to be ministers of the Gospel, and who, for the sake of a more advantageous settlement or living, will soothe the rich even in their sins. With such persons a rich man is every thing; and if he have but a grain of grace, his piety is extolled to the skies! I have known several ministers of this character, and wish them all to read the sixteenth verse of Jude.

### Verse 17

[¶7] Remember - the words - Instead of following those teachers and their corrupt doctrine, remember what Christ and his apostles have said; for they foretold the coming of such false teachers and impostors.

### Verse 18

[¶9] Mockers in the last time - See the notes on [1Tim 4:1]; [2Tim 3:1] (note), etc.; and particularly [2Pet 3:2] , [2Pet 3:3] (note), etc., to which Jude seems to refer.

[¶10] The last time. - The conclusion of the Jewish polity.

### Verse 19

[¶12] Who separate themselves - From the true Church, which they leave from an affectation of superior wisdom.

[¶13] Sensual - Ψυχικοι· Animal - living as brute beasts, guided simply by their own lusts and passions, their Bible being the manifold devices and covetousness of their own hearts; for they have not the Spirit - they are not spiritually minded; and have no Holy Ghost, no inspiration from God.

### Verse 20

[¶15] Building up yourselves - Having the most holy faith - the Gospel of our Lord Jesus, and the writings of his apostles, for your foundation; founding all your expectations on these, and seeking from the Christ who is their sum and substance; all the grace and glory ye need.

[¶16] Praying in the Holy Ghost - Holding fast the Divine influence which ye have received, and under that influence making prayer and supplication to God. The prayer that is not sent up through the influence of the Holy Ghost is never likely to reach heaven.

### Verse 21

[¶18] Keep yourselves in the love of God - By building up yourselves on your most holy faith, and praying in the Holy Ghost; for without this we shall soon lose the love of God.

[¶19] Looking for the mercy of our Lord - For although they were to build themselves up, and to pray in the Holy Ghost, and keep themselves in the love of God, yet this building, praying, and keeping, cannot merit heaven; for, after all their diligence, earnestness, self-denial, watching, obedience, etc., they must look for the Mercy of the Lord Jesus Christ, to bring them to Eternal Life.

### Verse 22

[¶21] And of some have compassion, making a difference - The general meaning of this exhortation is supposed to be, "Ye are not to deal alike with all those who have been seduced by false teachers; ye are to make a difference between those who have been led away by weakness and imprudence, and those who, in the pride and arrogance of their hearts, and their unwillingness to submit to wholesome discipline, have separated themselves from the Church, and become its inveterate enemies."

[¶22] Instead of Και οὑς μεν ελεειτε διακρινομενοι, and of some have compassion, making a difference, many MSS., versions, and fathers have και οὑς μεν ελεγχετε διακρινομενους, and some rebuke, after having judged them; or, rebuke those that differ; or, some that are wavering convince; or whatever else the reader pleases: for this and the following verse are all confusion, both in the MSS. and versions; and it is extremely difficult to know what was the original text. Our own is as likely as any.

### Verse 23

[¶24] And others save with fear - "Some of them snatch from the fire: but when they repent, have mercy upon them in fear." - Syriac. "And some of them rebuke for their sins; and on others have mercy when they are convicted; and others save from the fire and deliver them." - Erpen's Arabic. Mr. Wesley's note has probably hit the sense. "Meantime watch over others as well as yourselves; and give them such help as their various needs require. For instance,

[¶25] 1. Some that are wavering in judgment, staggered by others' or by their own evil reasoning, endeavor more deeply to convince of the truth as it is in Jesus.

[¶26] 2. Some snatch with a swift and strong hand out of the fire of sin and temptation.

[¶27] 3. On others show compassion, in a milder and gentler way; though still with a jealous fear, lest you yourselves be infected with the disease you endeavor to cure. See therefore that, while ye love the sinners, ye retain the utmost abhorrence of their sins, and of any, the least degree of or approach to them."

[¶28] Having even the garment spotted by the flesh - Fleeing from all appearance of evil. Dictum sumptum, ut apparet, a mulieribus sanguine menstruo pollutis, quarum vestes etiam pollutae censebantur: or there may be an allusion to a case of leprosy, for that infected the garments of the afflicted person, and these garments were capable of conveying the contagion to others.

### Verse 24

[¶30] Now unto him that is able to keep you from falling - Who alone can preserve you from the contagion of sin, and preserve you from falling into any kind of error that might be prejudicial to the interests of your souls; and thus to present you faultless, or, as many others read, ασπιλους, without spot, alluding to the spotted garment mentioned above.

[¶31] Before the presence of his glory - Where nothing can stand that does not resemble himself, with exceeding great joy, in finding yourselves eternally out of the reach of the possibility of falling, and for having now arrived at an eternity of happiness.

### Verse 25

[¶33] To the only wise God - Who alone can teach, who alone has declared the truth; that truth in which ye now stand. See on [Rom 16:27] (note).

[¶34] Our Savior - Who has by his blood washed us from our sins, and made us kings and priests unto God the Father.

[¶35] Be glory - Be ascribed all light, excellence, and splendor.

[¶36] Majesty - All power, authority, and pre-eminence.

[¶37] Dominion - All rule and government in the world and in the Church, in earth and in heaven.

[¶38] And power - All energy and operation to every thing that is wise, great, good, holy, and excellent.

[¶39] Both now - In the present state of life and things.

[¶40] And ever - Εις παντας τους αιωνας· To the end of all states, places, dispensations, and worlds; and to a state which knows no termination, being that Eternity in which this glory, majesty, dominion, and power ineffably and incomprehensibly dwell.

[¶41] Amen - So let it be, so ought it to be, and so it shall be.

[¶42] After to the only wise God our Savior, many excellent MSS. versions, etc., add δια Ιησου Χριστου του Κυριου ἡμων, by Jesus Christ our Lord; and after dominion and power they add προ παντος του αιωνος, before all time; and both these readings Griesbach has received into the text. The text, therefore, may be read thus: To the only wise God our Savior, by Christ Jesus our Lord, be glory and majesty, dominion and power, before all time; and now, and through all futurity. Amen. Let the whole creation join in one chorus, issuing in one eternal Amen!

[¶43] Subscriptions to this epistle in the Versions: -

[¶44] The Epistle of Jude the apostle, whose intercession be ever with us, Amen. The end. - Syriac.

[¶45] The Epistle of Jude, the brother of James is finished: and glory be to God for ever and ever, Amen. - Aethiopic.

## 732. Jude · 4 of 4

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[¶0] Nothing in the Vulgate.

[¶1] Nothing in the Arabic. "This epistle was written a.d. 64, by the Apostle Jude, the brother of James; who is also called Lebbeus and Thaddeus; and who preached (the Gospel) to the Armenians and to the Persians." - This is found at the end of the Armenian Bible, printed in 1698.

[¶2] The Epistle of Jude the son of Joseph, and brother of James, is ended - A MS. copy of the Syriac.

[¶3] The end of the catholic Epistle of St. Jude. - Complutensian.

[¶4] The Epistle of Jude the apostle is ended. - Ibid. Latin text.

[¶5] In the Manuscripts: -

[¶6] Jude. - Codex Vaticanus, B.

[¶7] The Epistle of Jude. - Codex Alexandrinus.

[¶8] The catholic Epistle of Jude. - Codex Ephrem.

[¶9] The Epistle of the holy Apostle Jude. - Codex G, in Griesbach.

[¶10] Of how little authority such subscriptions are, we have already had occasion to observe in various cases. Very few of them are ancient; and none of them coeval with the works to which they are appended. They are, in general, the opinions of the scribes who wrote the copies; or of the Churches for whose use they were written. No stress therefore should be laid on them, as if proceeding from Divine authority.

[¶11] With the Epistle of Jude end all the apostolical epistles, and with it the canon of the New Testament, as to gospels and epistles; for the Apocalypse is a work sui generis, and can rank with neither. It is in general a collection of symbolic prophecies, which do not appear to be yet fully understood by the Christian world, and which can only be known when they are fulfilled.

[¶12] Finished for a new impression, January 4th, 1832. - A. C.

## 733. Revelation · 1 of 37

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### Preface to the Revelation of St. John the Divine

[¶1] Among the interpreters of the Apocalypse, both in ancient and modern times, we find a vast diversity of opinions, but they may be all reduced to four principal hypotheses, or modes of interpretation: -

[¶2] 1. The Apocalypse contains a prophetical description of the destruction of Jerusalem, of the Jewish war, and the civil wars of the Romans.

[¶3] 2. It contains predictions of the persecutions of the Christians under the heathen emperors of Rome, and of the happy days of the Church under the Christian emperors, from Constantine downwards.

[¶4] 3. It contains prophecies concerning the tyrannical and oppressive conduct of the Roman pontiffs, the true antichrist; and foretells the final destruction of popery.

[¶5] 4. It is a prophetic declaration of the schism and heresies of Martin Luther, those called Reformers, and their successors; and the final destruction of the Protestant religion.

[¶6] The first opinion has been defended by Professor Wetstein, and other learned men on the continent.

[¶7] The second is the opinion of the primitive fathers in general, both Greek and Latin.

[¶8] The third was first broached by the Abb Joachim, who flourished in the thirteenth century, was espoused by most of the Franciscans; and has been and still is the general opinion of the Protestants.

[¶9] The fourth seems to have been invented by popish writers, merely by way of retaliation; and has been illustrated and defended at large by a Mr. Walmsley, (I believe), titular dean of Wells, in a work called the History of the Church, under the feigned name of Signior Pastorini.

[¶10] In this work he endeavors to turn every thing against Luther and the Protestants, which they interpreted of the pope and popery; and attempts to show, from a computation of the Apocalyptical numbers, that the total destruction of Protestantism in the world will take place in 1825! But this is not the first prophecy that has been invented for the sake of an event, the accomplishment of which was earnestly desired; and as a stimulus to excite general attention, and promote united exertion, when the time of the pretended prophecy was fulfilled. But 1825 is past by, and 1832 is come, and the Protestant Church is still in full vigor, while the Romish Church is fast declining.

[¶11] The full title of the book which I quote is the following: - "The General History of the Christian Church, from her birth to her final triumphant state in Heaven, chiefly deduced from the Apocalypse of St. John the Apostle. By Sig. Pastorini. 'Blessed is he that readeth and heareth the words of this prophecy.' - Apocalypse, [Rev 1:3].

[¶12] Printed in the year M.DCC.LXXI." 8vo. No place nor printer's name mentioned.

[¶13] The place where he foretells the final destruction of Protestantism is in pp. 249 and 262.

[¶14] The Catholic college of Maynooth, in Ireland, have lately published a new edition of this work! in which the author kindly predicts the approaching overthrow of the whole Protestant system, both in Church and state; and in the meantime gives them, most condescendingly, Abaddon or the devil for their king!

[¶15] Who the writer of the Apocalypse was, learned men are not agreed. This was a question, as well in ancient as in modern times. We have already seen that many have attributed it to the Apostle John; others, to a person called John the presbyter, who they say was an Ephesian, and totally different from John the apostle. And lastly, some have attributed it to Cerinthus, a contemporary of John the apostle. This hypothesis, however, seems utterly unsupportable; as there is no probability that the Christian Church would have so generally received a work which came from the hands of a man at all times reputed a very dangerous heretic; nor can the doctrines it contains ever comport with a Cerinthian creed.

[¶16] Whether it was written by John the apostle, John the presbyter, or some other person, is of little importance if the question of its inspiration be fully established. If written by an apostle it is canonical; and should be received, without hesitation, as a work Divinely inspired. Every apostle acted under the inspiration of the Holy Spirit. John was an apostle, and consequently inspired; therefore, whatever he wrote was written by Divine inspiration. If, therefore, the authenticity of the work be established, i.e., that it was written by John the apostle, all the rest necessarily follow.

[¶17] As I have scarcely any opinion to give concerning this book on which I could wish any of my readers to rely, I shall not enter into any discussion relative to the author, or the meaning of his several visions and prophecies; but for general information refer to Dr. Lardner, Michaelis, and others.

[¶18] Various attempts have been made by learned men to fix the plan of this work; but even in this few agree. I shall produce some of the chief of these: and first, that of Wetstein, which is the most singular of the whole.

[¶19] He supposes the book of the Apocalypse to have been written a considerable time before the destruction of Jerusalem. The events described from the fourth chapter to the end he supposes to refer to the Jewish war, and to the civil commotions which took place in Italy while Otho, Vitellius, and Vespasian were contending for the empire. These contentions and destructive wars occupied the space of about three years and a half, during which Professor Wetstein thinks the principal events took place which are recorded in this book. On these subjects he speaks particularly in his notes, at the end of which he subjoins what he calls his Ανακεφαλαιωσις, or synopsis of the whole work, which I proceed now to lay before the reader. "This prophecy, which predicts the calamities which God should send on the enemies of the Gospel, is divided into two parts. The first is contained in the closed book; the second, in the open book.

[¶20] I. The first concerns the earth and the third part, i.e., Judea and the Jewish nation,

[¶21] II. The second concerns many peoples, and nations, and tongues, and kings, [Rev 10:11], i.e., the Roman empire.

[¶22] 1. The book written within and without, and sealed with seven seals, [Rev 5:1], is the bill of divorce sent from God to the Jewish nation.

[¶23] 2. The crowned conqueror on the white horse armed with a bow, [Rev 6:2], is Artabanus, king of the Parthians, who slaughtered multitudes of the Jews in Babylon.

[¶24] 3. The red horse, [Rev 6:4]. The Sicarii and robbers in Judea, in the time of the Proconsuls Felix and Festus.

[¶25] 4. The black horse, [Rev 6:5]. The famine under Claudius.

[¶26] 5. The pale horse, [Rev 6:8]. The plague which followed the robberies and the famine.

[¶27] 6. The souls of those who were slain, [Rev 6:9]. The Christians in Judea, who were persecuted, and were now about to be avenged.

[¶28] 7. The great earthquake, [Rev 6:12]. The commotions which preceded the Jewish rebellion.

[¶29] 8. The servants of God from every tribe, sealed in their foreheads, [Rev 7:3]. The Christians taken under the protection of God, and warned by the prophets to flee immediately from the land.

[¶30] 9. The silence for half an hour, [Rev 8:1]. The short truce granted at the solicitation of King Agrippa. Then follows the rebellion itself.

[¶31] 1. The trees are burnt, [Rev 8:7]. The fields and villages, and unfortified places of Judea, which first felt the bad effects of the sedition.

[¶32] 2. The burning mountain cast into the sea which in consequence became blood, [Rev 8:8]; and,

[¶33] 3. The burning star falling into the rivers, and making the waters bitter, [Rev 8:10], [Rev 8:11]. The slaughter of the Jews at Caesarea and Scythopolis.

[¶34] 4. The eclipsing of the sun, moon, and stars, [Rev 8:12]. The anarchy of the Jewish commonwealth.

[¶35] 5. The locusts like scorpions hurting men, [Rev 9:3]. The expedition of Cestius Gallus, prefect of Syria.

[¶36] 6. The army with arms of divers colors, [Rev 9:16], [Rev 9:17]. The armies under Vespasian in Judea. About this time Nero and Galba died; after which followed the civil war, signified by the sounding of the seventh trumpet, [Rev 10:7], [Rev 10:11]; [Rev 11:15].

[¶37] 1. The two prophetic witnesses, two olive trees, two candlesticks, [Rev 11:3], [Rev 11:4]. Teachers in the Church, predicting the destruction of the Jewish temple and commonwealth.

[¶38] 2. The death of the witnesses, [Rev 11:7]. Their flight, and the flight of the Church of Jerusalem, to Pella, in Arabia.

[¶39] 3. The resurrection of the witnesses, after three days and a half, [Rev 11:11]. The predictions began to be fulfilled at a time in which their accomplishment was deemed impossible; and the doctrine of Christ begins to prevail over Judea, and over the whole earth.

[¶40] 4. The tenth part of the city fell in the same hour, and seven thousand names of men slain, [Rev 11:13]. Jerusalem seized by the Idumeans; and many of the priests and nobles, with Annas, the high priest, signified by names of men, i.e. men of name, slain by the Zealots.

[¶41] 5. The woman clothed with the sun, the moon under her feet, and a crown of twelve stars on her head, [Rev 12:1]. The Christian Church.

[¶42] 6. The great red dragon seen in heaven, with seven heads, seven diadems, and ten horns, [Rev 12:3]. The six first Caesars, who were all made princes at Rome, governing the armies and the Roman people with great authority; especially Nero, the last of them, who, having killed his mother, cruelly vexed the Christians, and afterwards turned his wrath against the rebellious Jews.

[¶43] 7. The seven-headed beast from the sea, having ten horns surrounded with diadems, [Rev 13:1]. Galba, Otho, and Vitellius, who were shortly to reign, and who were proclaimed emperors by the army.

[¶44] 8. This beast, having a mouth like a lion, the body like a leopard, the feet like a bear, [Rev 13:2]. Avaricious Galba; rash, unchaste, and inconstant Otho; Vitellius, cruel and sluggish, with the German any.

## 734. Revelation · 2 of 37

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[¶0] 9. One head, i.e., the seventh, cut off, [Rev 13:3]. Galba.

[¶1] 10. He who leadeth into captivity shall be led into captivity; he who killeth with the sword shall be killed with the sword, [Rev 13:10]. Otho, who subdued the murderers of Galba, and slew himself with a dagger, Vitellius, who bound Sabinus with chains and was himself afterwards bound.

[¶2] 11. Another beast rising out of the earth, with two horns, [Rev 13:11]. Vespasian and his two and, Titus and Domitian, elected emperors at the same time in Judea.

[¶3] 12. The number of the wild beast, 666, the number of a man, Teitan, Titan or Titus: T, 300. E, 5. I, 10. T, 300. A, 1. N. 50, making in the whole 666. [But some very respectable MSS. have 616 for the number; if the N be taken away from Teitan, then the letters in Teita make exactly the sum 616].

[¶4] 13. A man sitting upon a cloud, unity a crown of gold upon his head, and a sickle in his hand, [Rev 14:14]. Otho and his army, about to prevent supplies for the army of Vitellius.

[¶5] 14. An angel of fire commanding another angel to gather the vintage; the winepress trodden whence the blood flows out 1600 furlongs. The followers of Vitellius laying all waste with fire; and the Bebriaci conquering the followers of Otho with great slaughter.

[¶6] Then follow the seven plagues: -

[¶7] 1. The grievous sore, [Rev 16:2]. The diseases of the soldiers of Vitellius through intemperance.

[¶8] 2. The sea turned into blood, [Rev 16:3]. The fleet of Vitellius beaten, and the maritime towns taken from them by the Flavii.

[¶9] 3. The rivers turned into blood, [Rev 16:4]. The slaughter of the adherents of Vitellius, at Cremona and elsewhere, near rivers.

[¶10] 4. The scorching of the sun, [Rev 16:8]. The diseases of the Vitellii increasing, and their exhausted bodies impatient of the heat.

[¶11] 5. The seat of the beast darkened, [Rev 16:10]. All Rome in commotion through the torpor of Vitellius.

[¶12] 6. Euphrates dried up, and a way made for the kings of the east; and the three unclean spirits like frogs. The Flavii besieging Rome with a treble army; one part of which was by the bank of the Tiber.

[¶13] The shame of him who is found asleep and naked. Vitellius, [Rev 16:15]. Armageddon, [Rev 16:16]. The praetorian camps.

[¶14] 7. The fall of Babylon, [Rev 16:19]. The sacking of Rome.

[¶15] 1. The whore, [Rev 17:1]. Rome.

[¶16] 2. The seven kings, [Rev 17:10]. Caesar, Augustus, Tiberius, Caligula, Claudius, Nero, and Galba.

[¶17] 3. The eighth, which is of the seven, [Rev 17:11]. Otho, destined by adoption to be the son and successor of Galba.

[¶18] 4. The ten horns, [Rev 17:12-16]. The leaders of the Flavian factions.

[¶19] 5. The merchants of the earth, [Rev 18:11]; i.e., of Rome, which was then the emporium of the whole world.

[¶20] 6. The beast and the false prophet, [Rev 19:20]. Vespasian and his family, contrary to all expectation, becoming extinct in Domitian, as the first family of the Caesars, and of the three princes, Galba, Otho, and Vitellius.

[¶21] 7. The millennium, or a thousand years, [Rev 20:2]. Taken from [Psa 90:4], a time appointed by God, including the space of forty years, from the death of Domitian to the Jewish war under Adrian.

[¶22] 8. Gog and Magog, going out over the earth, [Rev 20:8]. Barchochebas, the false Messiah, with an immense army of the Jews, coming forth suddenly from their caves and dens, tormenting the Christians, and carrying on a destructive war with the Romans.

[¶23] 9. The New Jerusalem, [Rev 21:1], [Rev 21:2]. The Jews being brought so low as to be capable of injuring no longer; the whole world resting after being expiated by wars; and the doctrine of Christ propagated and prevailing everywhere with incredible celerity.

[¶24] Wetstein contends (and he is supported by very great men among the ancients and moderns) that "the book of the Revelation was written before the Jewish war, and the civil wars in Italy; that the important events which took place at that time, the greatest that ever happened since the foundation of the world, were worth enough of the Divine notice, as the affairs of his Church were so intimately connected with them; that his method of exposition proves the whole book to be a well-connected, certain series of events; but the common method of interpretation, founded on the hypothesis that the book was written after the destruction of Jerusalem, is utterly destitute of certainty, and leaves every commentator to the luxuriance of his own fancy, as is sufficiently evident from what has been done already on this book; some interpreters leading the reader now to Thebes, now to Athens, and finding in the words of the sacred penman Constantine the Great; Arius, Luther, Calvin; the Jesuits; the Albigenses; the Bohemians; Chemnitius; Elizabeth, queen of England; Cecil, her treasurer; and who not?" - See Wetstein's Gr. Test., vol. ii. p. 889.

[¶25] Those who consider the Apocalypse as a prophecy and scenical exhibition of what shall happen to the Christian Church to the end of the world, lay this down as a proposition, which comprises the subject of the whole book: The contest of Christ with his enemies; and his final victory and triumph over them. See [1Cor 15:25]; Matthew 24:1-51; Mark 13:1-37; Luke 21:5-38. But what is but briefly hinted in the above scriptures, is detailed at large in the Apocalypse, and represented by various images nearly in the following order: -

[¶26] 1. The decrees of the Divine providence, concerning what is to come, are declared to John.

[¶27] 2. The manner in which these decrees shall be executed is painted in the most vivid colors.

[¶28] 3. Then follow thanksgivings to God, the ruler and governor of all things, for these manifestations of his power, wisdom and goodness.

[¶29] After the exordium, and the seven epistles to the seven Churches of Asia Minor, to whose angels or bishops the book seems to be dedicated, (Revelation 1:1-3:22), the scene of the visions is opened in heaven, full of majesty; and John receives a promise of a revelation relative to the future state of the Church, Revelation 4:1-5:14.

[¶30] The enemies of the Church of Christ which the Christians had then most to fear were the Jews, the heathens, and the false teachers. All these are overcome by Christ, and over them he triumphs gloriously. First of all, punishments are threatened to the enemies of the kingdom of Christ, and the preservation of his own followers in their greatest trials determined; and these determinations are accompanied with the praises and thanksgivings of all the heavenly inhabitants, and of all good men, Revelation 6:1-10:11.

[¶31] The transactions of the Christian religion are next recorded, Revelation 11:1-14:5. The Christians are persecuted: -

[¶32] 1. By the Jews; but they were not only preserved, but they increase and prosper.

[¶33] 2. By the heathens; but in vain do these strive to overthrow the kingdom of Christ, which is no longer confined within the limits of Judea, but spreads among the Gentiles, and diffuses itself over the whole Roman empire, destroying idolatry, and rooting out superstition, in every quarter, Revelation 12:1-13:10.

[¶34] 3. False teachers and impostors of various kinds, under the name of Christians, but enemies of the cross of Christ, more intent on promoting the interests of idolatry or false worship than the cause of true religion, [Rev 13:11-18], exert their influence to corrupt and destroy the Church; but, notwithstanding, Christianity becomes more extended, and true believers more confirmed in their holy faith, [Rev 14:1-5]. Then new punishments are decreed against the enemies of Christ, both Jews and heathens: the calamities coming upon the Jewish nation before its final overthrow are pointed out, Revelation 14:1-15:8. Next follows a prediction of the calamities which shall take place during the Jewish war; and the civil wars of the Romans during the contentions of Otho and Vitellius, Revelation 16:1-16, who are to suffer most grievous punishments for their cruelties against the Christians, Revelation 17:1-18. The Jewish state being now finally overthrown, Revelation 18:1-24, the heavenly inhabitants give praise to God for his justice and goodness; Christ is congratulated for his victory over his enemies, and the more extensive progress of his religion, [Rev 19:1-10].

[¶35] Opposition is, however, not yet totally ended: idolatry again lifts up its head, and new errors are propagated; but over these also Christ shows himself to be conqueror, [Rev 19:11-21]. Finally, Satan, who had long reigned by the worship of false gods, errors, superstitions, and wickedness, is deprived of all power and influence; and the concerns of Christianity go on gloriously, [Rev 20:1-6]. But towards the end of the world new enemies arise, and threaten destruction to the followers of Christ; but in vain is their rage, God appears in behalf of his servants, and inflicts the most grievous punishments upon their adversaries, [Rev 20:6-10]. The last judgment ensues, [Rev 20:11-15], all the wicked are punished, and the enemies of the truth are chained, so as to be able to injure the godly no more; the genuine Christians, who had persevered unto death, are brought to eternal glory; and, freed from all adversities, spend a life that shall never end, in blessedness that knows no bounds, Revelation 21:1-22:21. See Rosenmuller.

[¶36] Eichhorn takes a different view of the plan of this book; though in substance not differing much from that above. According to this writer the whole is represented in the form of a drama, the parts of which are the following:

[¶37] I. The title, [Rev 1:1-3].

[¶38] II. The prologue, Revelation 1:4-3:22; in which it is stated that the argument of the drama refers to the Christians; epistles being sent to the Churches, which, in the symbolic style, are represented by the number seven.

[¶39] Next follows the drama itself, the parts of which are: -

[¶40] The prolusio, or prelude, Revelation 4:1-8:5; in which the scenery is prepared and adorned.

[¶41] Act the first, Revelation 8:6-12:17. Jerusalem is taken, and Judaism vanquished by Christianity.

[¶42] Act the second, Revelation 13:1-20:10. Rome is conquered, and heathenism destroyed by the Christian religion.

[¶43] Act the third, Revelation 20:11-22:5. The New Jerusalem descends from heaven; or the happiness of the life to come, and which is to endure for ever, is particularly described, [Rev 22:6-11]. Taken in this sense, Eichhorn supposes the work to be most exquisitely finished, and its author to have had a truly poetic mind, polished by the highest cultivation; to have been accurately acquainted with the history of all times and nations, and to have enriched himself with their choicest spoils.

[¶44] My readers will naturally expect that I should either give a decided preference to some one of the opinions stated above, or produce one of my own; I can do neither, nor can I pretend to explain the book: I do not understand it; and in the things which concern so sublime and awful a subject, I dare not, as my predecessors, indulge in conjectures. I have read elaborate works on the subject, and each seemed right till another was examined. I am satisfied that no certain mode of interpreting the prophecies of this book has yet been found out, and I will not add another monument to the littleness or folly of the human mind by endeavoring to strike out a new course. I repeat it, I do not understand the book; and I am satisfied that not one who has written on the subject knows any thing more of it than myself. I should, perhaps, except J. E. Clarke, who has written on the number of the beast. His interpretation amounts nearly to demonstration; but that is but a small part of the difficulties of the Apocalypse: that interpretation, as the most probable ever yet offered to the public, shall be inserted in its proper place; as also his illustration of the xiith, xiiith, and xviith chapters. As to other matters, I must leave them to God, or to those events which shall point out the prophecy; and then, and probably not till then, will the sense of these visions be explained.

## 735. Revelation · 3 of 37

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[¶0] A conjecture concerning the design of the book may be safely indulged; thus then it has struck me, that the book of the Apocalypse may be considered as a Prophet continued in the Church of God, uttering predictions relative to all times, which have their successive fulfillment as ages roll on; and thus it stands in the Christian Church in the place of the Succession of Prophets in the Jewish Church; and by this especial economy Prophecy is Still Continued, is Always Speaking; and yet a succession of prophets rendered unnecessary. If this be so, we cannot too much admire the wisdom of the contrivance which still continues the voice and testimony of prophecy, by means of a very short book, without the assistance of any extraordinary messenger, or any succession of such messengers, whose testimony would at all times be liable to suspicion, and be the subject of infidel and malevolent criticism, howsoever unexceptionable to ingenuous minds the credentials of such might appear.

[¶1] On this ground it is reasonable to suppose that several prophecies contained in this book have been already fulfilled, and that therefore it is the business of the commentator to point such out. It may be so; but as it is impossible for me to prove that my conjecture is right, I dare not enter into proceedings upon it, and must refer to Bishop Newton, and such writers as have made this their particular study.

[¶2] After having lived in one of the most eventful eras of the world; after having seen a number of able pens employed in the illustration of this and other prophecies; after having carefully attended to those facts which were supposed to be the incontestable proofs of the fulfillment of such and such visions, seals, trumpets, thunders, and vials of the Apocalypse; after seeing the issue of that most terrible struggle which the French nation, the French republic, the French consulate, and the French empire, have made to regain and preserve their liberties, which, like arguing in a circle, have terminated where they began, without one political or religious advantage to them or to mankind; and after viewing how the prophecies of this book were supposed to apply almost exclusively to these events, the writers and explainers of these prophecies keeping pace in their publications with the rapid succession of military operations, and confidently promising the most glorious issue, in the final destruction of superstition, despotism, arbitrary power, and tyranny of all kinds, nothing of which has been realized; I say, viewing all these things, I feel myself at perfect liberty to state that, to my apprehension, all these prophecies have been misapplied and misapprehended; and that the Key to them is not yet intrusted to the sons of men. My readers will therefore excuse me from any exposure of my ignorance or folly by attempting to do what many, with much more wisdom and learning, have attempted, and what every man to the present day has failed in, who has preceded me in expositions of this book. I have no other mountain to heap on those already piled up; and if I had, I have not strength to lift it: those who have courage may again make the trial; already we have had a sufficiency of vain efforts.

[¶3] Ter sunt conati imponere Pelio Ossam

[¶4] Scilicet, atque Ossae frondosum involvere Olympum:

[¶5] Ter Pater extructos disjecit fulmine montes.

[¶6] Virg., G. i. 281.

[¶7] With mountains piled on mountains thrice they strove

[¶8] To scale the steepy battlements of Jove;

[¶9] And thrice his lightning and red thunder play'd,

[¶10] And their demolish'd works in ruin laid.

[¶11] Dryden

[¶12] I had resolved, for a considerable time, not to meddle with this book, because I foresaw that I could produce nothing satisfactory on it: but when I reflected that the literal sense and phraseology might be made much plainer by the addition of philological and critical notes; and that, as the diction appeared in many places to be purely rabbinical, (a circumstance to which few of its expositors have attended), it might be rendered plainer by examples from the ancient Jewish writers; and that several parts of it spoke directly of the work of God in the soul of man, and of the conflicts and consolations of the followers of Christ, particularly in the beginning of the book, I changed my resolution, and have added short notes, principally philological, where I thought I understood the meaning.

[¶13] I had once thought of giving a catalogue of the writers and commentators on this book, and had begun a collection of this kind; but the question of Cui bono? What good end is this likely to serve? not meeting with a satisfactory answer in my own mind, caused me to throw this collection aside. I shall notice two only.

[¶14] 1. The curious and learned work entitled, "A plaine Discovery of the whole Revelation of St. John," written by Sir John Napier, inventor of the logarithms, I have particularly described in the general preface to the Holy Scriptures, prefixed to the Book of Genesis, to which the reader is requested to refer.

[¶15] 2. Another work, not less singular, and very rare, entitled, "The Image of both Churches, after the most wonderful and heavenly Revelation of Sainct John the Evangelist, containing a very fruitfull exposition or paraphrase upon the same: wherein it is conferred with the other scriptures, and most auctorised histories Compyled by John Bale, an exyle also in thys lyfe for the faithful testimony of Jesu." Printed at London by Thomas East, 18mo., without date.

[¶16] The author was at first a Carmelite, but was afterwards converted to the Protestant religion. He has turned the whole of the Apocalypse against the Romish Church; and it is truly astonishing to see with what address he directs every image, metaphor, and description, contained in this book, against the corruptions of this Church. He was made bishop of Ossory, in Ireland; but was so persecuted by the papists that he narrowly escaped with his life, five of his domestics being murdered by them. On the accession of Mary he was obliged to take refuge in the Low Countries, where it appears he compiled this work. As he was bred up a papist, and was also a priest, he possessed many advantages in attacking the strongest holds of his adversaries. He knew all their secrets, and he uncovered the whole; he was acquainted with all their rites, ceremonies, and superstitions, and finds all distinctly marked in the Apocalypse, which he believes was written to point out the abominations, and to foretell the final destruction of this corrupt and intolerant Church. I shall make a few references to his work in the course of the following notes. In [Rev 17:1], the author shows his opinion, and speaks something of himself: Come hither, I will show thee the judgment of the great whore, etc. "Come hither, friende John, I will show thee in secretnesse the tirrible judgement of the great whore, or counterfaite Church of hypocrites. Needs must this whore be Rome, for that she is the great citie which reigneth over the kings of the earth. Evident it is both by Scriptures and Cronicles that in John's dayes Rome had dominion over all the whole world: and being infected with the abominations of all landes, rightly is shee called Babylon. or Citie of Confusion. And like as in the Scriptures ofte tymes under the name of Jerusalem is ment the whole kingdom of Juda, so under the name of Rome here may be understanded the unyversall worlde, with all their abominations and divilleshnesses, their idolatryes, witchcraftes, sectes, superstitions, papacyes, priesthoodes, relygions, shavings, anointings, blessings, sensings, processions, and the divil of all such beggeryes. For all the people since Christes assencion, hath this Rome infected with hir pestilent poisons gathered from all idolatrous nations, such time as she held over them the monarchial suppremit. At the wryting of this prophecy felt John of their cruiltie, being exiled into Pathmos for the faithfull testimony of Jesu. And so did I, poore creature, with my poore wife and children, at the gatheringe of this present commentary, flying into Germanye for the same," etc.

[¶17] Shall I have the reader's pardon if I say that it is my firm opinion that the expositions of this book have done great disservice to religion: almost every commentator has become a prophet; for as soon as he began to explain he began also to prophesy. And what has been the issue? Disappointment laughed at hope's career, and superficial thinkers have been led to despise and reject prophecy itself. I shall sum up all that I wish to say farther in the words of Graserus: Mihi tota Apocalypsis valde obscura videtur; et talis, cujus explicatio citra periculum vix queat tentari. Fateor me hactenus in nullius Scripti Biblici lectione minus vroficere, quam in hoc obscurissimo Vaticinio.

[¶18] The preface to this book, and the promise to them who read it, [Rev 1:1-3]. John's address to the seven Churches of Asia, whose high calling he particularly mentions; and shows the speedy coming of Christ, [Rev 1:4-8]. Mentions his exile to Patmos, and the appearance of the Lord Jesus to him, [Rev 1:9-11]. Of whom he gives a most glorious description, [Rev 1:12-18]. The command to write what he saw, and the explanation of the seven stars and seven golden candlesticks, [Rev 1:19], [Rev 1:20].

[¶19] The Revelation of St. John the divine. To this book the inscriptions are various. " - The Revelation. - The Revelation of John. - Of John the divine. - Of John the divine and evangelist. - The Revelation of John the apostle and evangelist. - The Revelation of the holy and glorious apostle and evangelist, the beloved virgin John the divine, which he saw in the island of Patmos. - The Revelation of Jesus Christ, given to John the divine."

[¶20] These several inscriptions are worthy of little regard; the first verse contains the title of the book.

### Verse 1

[¶22] The Revelation of Jesus Christ - The word Αποκαλυψις, from which we have our word Apocalypse, signifies literally, a revelation, or discovery of what was concealed or hidden. It is here said that this revelation, or discovery of hidden things, was given by God to Jesus Christ; that Christ gave it to his angel; that this angel showed it to John; and that John sent it to the Churches. Thus we find it came from God to Christ, from Christ to the angel, from the angel to John, and from John to the Church. It is properly, therefore, the Revelation of God, sent by these various agents to his servants at large; and this is the proper title of the book.

[¶23] Things which must shortly come to pass - On the mode of interpretation devised by Wetstein, this is plain; for if the book were written before the destruction of Jerusalem, and the prophecies in it relate to that destruction, and the civil wars among the Romans, which lasted but three or four years, then it might be said the Revelation is of things which must shortly come to pass. But if we consider the book as referring to the state of the Church in all ages, the words here, and those in [Rev 1:3], must be understood of the commencement of the events predicted; as if he had said: In a short time the train of these visions will be put in motion: - - et incipient magni procedere menses. "And those times, pregnant with the most stupendous events, will begin to roll on."

### Verse 2

[¶25] Who bare record of the word of God - Is there a reference here to the first chapter of John's gospel, In the beginning was the Word, and the Word was with God, etc.? Of this Word John did bear record. Or, does the writer mean the fidelity with which he noted and related the word - doctrines or prophecies, which he received at this time by revelation from God? This seems more consistent with the latter part of the verse.

### Verse 3

[¶27] Blessed is he that readeth - This is to be understood of the happiness or security of the persons who, reading and hearing the prophecies of those things which were to come to pass shortly, took proper measures to escape from the impending evils.

[¶28] The time is at hand - Either in which they shall be all fulfilled, or begin to be fulfilled. See the note on [Rev 1:1].

[¶29] These three verses contain the introduction; now the dedication to the seven Churches commences.

### Verse 4

[¶31] John to the seven Churches - The apostle begins this much in the manner of the Jewish prophets. They often name themselves in the messages which they receive from God to deliver to the people; e.g. "The vision of Isaiah, the son of Amoz, which he saw concerning Judah and Jerusalem." "The words of Jeremiah, the son of Hilkiah; to whom the word of the Lord came." "The word of the Lord came expressly unto Ezekiel, the priest." "The word of the Lord that came unto Hosea, the son of Beeri." "The word of the Lord that came to Joel." "The words of Amos, who was among the herdsmen of Tekoa." "The vision of Obadiah; thus saith the Lord." "The word of the Lord came unto Jonah." So, "The revelation of Jesus Christ, which he sent and signified to his servant John." "John to the seven Churches," etc.

[¶32] The Asia here mentioned was what is called Asia Minor, or the Lydian or Proconsular Asia; the seven Churches were those of Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea. Of these as they occur. We are not to suppose that they were the only Christian Churches then in Asia Minor; there were several others then in Phrygia, Pamphylia, Galatia, Pontus, Cappadocia, etc., etc. But these seven were those which lay nearest to the apostle, and were more particularly under his care; though the message was sent to the Churches in general, and perhaps it concerns the whole Christian world. But the number seven may be used here as the number of perfection; as the Hebrews use the seven names of the heavens, the seven names of the earth, the seven patriarchs, seven suns, seven kinds, seven years, seven months, seven days, etc., etc.; in which the rabbins find a great variety of mysteries.

[¶33] Grace be unto you - This form of apostolical benediction we have often seen in the preceding epistles.

[¶34] From him which is, and which was, and which is to come - This phraseology is purely Jewish, and probably taken from the Tetragrammaton, יהוה Yehovah; which is supposed to include in itself all time, past, present, and future. But they often use the phrase of which the ὁ ων, και ὁ ην, και ὁ ερχομενος, of the apostle, is a literal translation. So, in Sohar Chadash, fol. 7, 1: "Rabbi Jose said, By the name Tetragrammaton, (i.e. יהוה, Yehovah), the higher and lower regions, the heavens, the earth, and all they contain, were perfected; and they are all before him reputed as nothing; והוא היה והוא הוה והוא יהיה vehu hayah, vehu hoveh, vehu yihyeh; and He Was, and He Is, and He Will Be. So, in Shemoth Rabba, sec. 3, fol. 105, 2: "The holy blessed God said to Moses, tell them: - אני שהייתי ואני הוא עכשיו ואני הוא לעתיד לבוא ani shehayithi, veani hu achshaiu, veani hu laathid labo; I Was, I Now Am, and I Will Be in Future." In Chasad Shimuel, Rab. Samuel ben David asks: "Why are we commanded to use three hours of prayer? Answer: These hours point out the holy blessed God; שהוא היה הוה ויהיה shehu hayah, hoveh, veyihyeh; he who Was, who Is, and who Shall Be. The Morning prayer points out him who Was before the foundation of the world; the Noonday prayer points out him who Is; and the Evening prayer points out him who Is to Come." This phraseology is exceedingly appropriate, and strongly expresses the eternity of God; for we have no other idea of time than as past, or now existing, or yet to exist; nor have we any idea of eternity but as that duration called by some aeternitas a parte ante, the eternity that was before time, and aeternitas a parte post, the endless duration that shall be when time is no more. That which Was, is the eternity before time; that which Is, is time itself; and that which Is to Come, is the eternity which shall be when time is no more.

[¶35] The seven Spirits - before his throne - The ancient Jews, who represented the throne of God as the throne of an eastern monarch, supposed that there were seven ministering angels before this throne, as there were seven ministers attendant on the throne of a Persian monarch. We have an ample proof of this, Tobit 12:15: I am Raphael, one of the Seven Holy Angels which present the prayers of the saints, and which go in and out before the glory of the Holy One. And in Jonathan ben Uzziel's Targum, on [Gen 11:7] : God said to the Seven Angels which stand before him, Come now, etc.

[¶36] In Pirkey Eliezer, iv. and vii: "The angels which were first created minister before him without the veil." Sometimes they represent them as seven cohorts or troops of angels, under whom are thirty inferior orders.

[¶37] That seven Angels are here meant, and not the Holy Spirit, is most evident from the place, the number, and the tradition. Those who imagine the Holy Ghost to be intended suppose the number seven is used to denote his manifold gifts and graces. That these seven spirits are angels, see [Rev 3:1]; [Rev 4:5]; and particularly [Rev 5:6], where they are called the seven spirits of God Sent Forth into All the Earth.

### Verse 5

[¶39] The faithful witness - The true teacher, whose testimony is infallible, and whose sayings must all come to pass.

[¶40] The first-begotten of the dead - See the note on [Col 1:18].

[¶41] The prince of the kings - Ὁ αρχων, The chief or head, of all earthly potentates; who has them all under his dominion and control, and can dispose of them as he will.

[¶42] Unto him that loved us - This should begin a new verse, as it is the commencement of a new subject. Our salvation is attributed to the love of God, who gave his Son; and to the love of Christ, who died for us. See [Joh 3:16].

[¶43] Washed us from our sins - The redemption of the soul, with the remission of sins, and purification from unrighteousness, is here, as in all the New Testament, attributed to the blood of Christ shed on the cross for man.

## 736. Revelation · 4 of 37

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### Verse 6

[¶1] Kings and priests - See on [1Pet 2:5] (note), [1Pet 2:9] (note). But instead of βασιλεις και ἱερεις, kings and priests the most reputable MSS., versions, and fathers have βασιλειαν ἱερεις, a kingdom and priests; i.e. a kingdom of priests, or a royal priesthood. The regal and sacerdotal dignities are the two highest that can possibly exist among men; and these two are here mentioned to show the glorious prerogatives and state of the children of God.

[¶2] To him be glory - That is, to Christ; for it is of him that the prophet speaks, and of none other.

[¶3] For ever and ever - Εις τους αιωνας των αιωνων· To ages of ages; or rather, through all indefinite periods; through all time, and through eternity.

[¶4] Amen - A word of affirmation and approbation; so it shall be, and so it ought to be.

### Verse 7

[¶6] Behold, he cometh with clouds - This relates to his coming to execute judgment on the enemies of his religion; perhaps to his coming to destroy Jerusalem, as he was to be particularly manifested to them that pierced him, which must mean the incredulous and rebellious Jews.

[¶7] And all kindreds of the earth - Πασαι αἱ φυλαι της γης· All the tribes of the land. By this the Jewish people are most evidently intended, and therefore the whole verse may be understood as predicting the destruction of the Jews; and is a presumptive proof that the Apocalypse was written before the final overthrow of the Jewish state.

[¶8] Even so, Amen - Ναι, αμην· Yea, Amen. It is true, so be it. Our Lord will come and execute judgment on the Jews and Gentiles. This the Jews and Romans particularly felt.

### Verse 8

[¶10] I am Alpha and Omega - I am from eternity to eternity. This mode of speech is borrowed from the Jews, who express the whole compass of things by א aleph and ת tau, the first and last letters of the Hebrew alphabet; but as St. John was writing in Greek, he accommodates the whole to the Greek alphabet, of which Α alpha and Ω omega are the first and last letters. With the rabbins מא ועד ת meeleph vead tau, "from aleph to tau," expressed the whole of a matter, from the beginning to the end. So in Yalcut Rubeni, fol. 17, 4: Adam transgressed the whole law from aleph to tau; i.e., from the beginning to the end.

[¶11] Ibid., fol. 48, 4: Abraham observed the law, from aleph to tau; i.e., he kept it entirely, from beginning to end.

[¶12] Ibid., fol. 128, 3: When the holy blessed God pronounced a blessing on the Israelites, he did it from aleph to tau; i.e., he did it perfectly.

[¶13] The beginning and the ending - That is, as aleph or alpha is the beginning of the alphabet, so am I the author and cause of all things; as tau or omega is the end or last letter of the alphabet, so am I the end of all thinks, the destroyer as well as the establisher of all things. This clause is wanting in almost every MS. and version of importance. It appears to have been added first as an explanatory note, and in process of time crept into the text. Griesbach has left it out of the text. It is worthy of remark, that as the union of א aleph and ת tau in Hebrew make את eth, which the rabbins interpret of the first matter out of which all things were formed, (see on [Gen 1:1] (note)); so the union of Α alpha and Ω omega, in Greek, makes the verb αω, I breathe, and may very properly, in such a symbolical book, point out Him in whom we live, and move, and have our being; for, having formed man out of the dust of the earth, he breathed into his nostrils the breath of life, and he became a living soul; and it is by the inspiration or inbreathing of his Spirit that the souls of men are quickened, made alive from the dead, and fitted for life eternal. He adds also that he is the Almighty, the all-powerful framer of the universe, and the inspirer of men.

### Verse 9

[¶15] Your brother - A Christian, begotten of God, and incorporated in the heavenly family.

[¶16] Companion in tribulation - Suffering under the persecution in which you also suffer.

[¶17] In the kingdom - For we are a kingdom of priests unto God.

[¶18] And patience of Jesus - Meekly bearing all indignities, privations, and sufferings, for the sake and after the example of our Lord and Master.

[¶19] The isle that is called Patmos - This island is one of the Sporades, and lies in the Aegean Sea, between the island of Icaria, and the promontory of Miletus. It is now called Pactino, Patmol, or Palmosa. It has derived all its celebrity from being the place to which St. John was banished by one of the Roman emperors; whether Domitian, Claudius, or Nero, is not agreed on, but it was most probably the latter. The island has a convent on a well fortified hill, dedicated to John the apostle; the inhabitants are said to amount to about three hundred men, and about twenty women to one man. It is very barren, producing very little grain, but abounding in partridges, quails, turtles, pigeons, snipes, and rabbits. It has many good harbours, and is much infested by pirates. Patmos, its capital and chief harbour, lies in east Long. 26 24', north Lat. 37 24'. The whole island is about thirty miles in circumference.

[¶20] For the testimony of Jesus Christ - For preaching Christianity, and converting heathens to the Lord Jesus.

### Verse 10

[¶22] I was in the Spirit - That is, I received the Spirit of prophecy, and was under its influence when the first vision was exhibited.

[¶23] The Lord's day - The first day of the week, observed as the Christian Sabbath, because on it Jesus Christ rose from the dead; therefore it was called the Lord's day, and has taken place of the Jewish Sabbath throughout the Christian world.

[¶24] And heard behind me a great voice - This voice came unexpectedly and suddenly. He felt himself under the Divine afflatus; but did not know what scenes were to be represented.

[¶25] As of a trumpet - This was calculated to call in every wandering thought, to fix his attention, and solemnize his whole frame. Thus God prepared Moses to receive the law. See [Exo 19:16], [Exo 19:19], etc.

### Verse 11

[¶27] I am Alpha and Omega, the first and the last: and - This whole clause is wanting in ABC, thirty-one others; some editions; the Syriac, Coptic, Ethiopic, Armenian, Slavonic, Vulgate, Arethas, Andreas, and Primasius. Griesbach has left it out of the text.

[¶28] Saying - What thou seest, write in a book - Carefully note down every thing that is represented to thee. John had the visions from heaven; but he described them in his own language and manner.

[¶29] Send it unto the seven Churches - The names of which immediately follow. In Asia. This is wanting in the principal MSS. and versions. Griesbach has left it out of the text.

[¶30] Ephesus - This was a city of Ionia, in Asia Minor, situated at the mouth of the river Cayster, on the shore of the Aegean Sea, about fifty miles south of Smyrna. See preface to the Epistle to the Ephesians.

[¶31] Smyrna - Now called also Ismir, is the largest and richest city of Asia Minor. It is situated about one hundred and eighty-three miles west by south of Constantinople, on the shore of the Aegean Sea. It is supposed to contain about one hundred and forty thousand inhabitants, of whom there are from fifteen to twenty thousand Greeks, six thousand Armenians, five thousand Roman Catholics, one hundred and forty Protestants, eleven thousand Jews, and fifteen thousand Turks. It is a beautiful city, but often ravaged by the plague, and seldom two years together free from earthquakes. In 1758 the city was nearly desolated by the plague; scarcely a sufficient number of the inhabitants survived to gather in the fruits of the earth. In 1688 there was a terrible earthquake here, which overthrew a great number of houses; in one of the shocks, the rock on which the castle stood opened, swallowed up the castle and five thousand persons! On these accounts, nothing but the love of gain, so natural to man, could induce any person to make it his residence; though, in other respects, it can boast of many advantages. In this city the Turks have nineteen mosques; the Greeks, two churches; the Armenians, one; and the Jews, eight synagogues; and the English and Dutch factories have each a chaplain. Smyrna is one hundred miles north of the island of Rhodes, long. 27 25' E., lat. 38 28' N.

[¶32] Pergamos - A town of Mysia, situated on the river Caicus. It was the royal residence of Eumenes, and the kings of the race of the Attali. It was anciently famous for its library, which contained, according to Plutarch, two hundred thousand volumes. It was here that the membranae Pergameniae, Pergamenian skins, were invented; from which we derive our word parchment. Pergamos was the birthplace of Galen; and in it P. Scipio died. It is now called Pergamo and Bergamo, and is situated in long. 27 0' E., lat. 39 13' N.

[¶33] Thyatira - Now called Akissat and Ak-kissar, a city of Natolia, in Asia Minor, seated on the river Hermus, in a plain eighteen miles broad, and is about fifty miles from Pergamos; long. 27 49' E., lat. 38 16' N. The houses are chiefly built of earth, but the mosques are all of marble. Many remarkable ancient inscriptions have been discovered in this place.

[¶34] Sardis - Now called Sardo and Sart, a town of Asia, in Natolia, about forty miles east from Smyrna. It is seated on the side of mount Tmolus, and was once the capital of the Lydian kings, and here Croesus reigned. It is now a poor, inconsiderable village. Long. 28 5' E., lat. 37 51' N.

[¶35] Philadelphia - A city of Natolia, seated at the foot of mount Tmolus, by the river Cogamus. It was founded by Attalus Philadelphus, brother of Eumenes, from whom it derived its name. It is now called Alah-sheker, and is about forty miles ESE. of Smyrna. Long. 28 15' E., lat. 38 28' N.

[¶36] Laodicea - A town of Phrygia, on the river Lycus; first called Diospolis, or the city of Jupiter. It was built by Antiochus Theos, and named after his consort Laodice. See the note on [Col 2:1]. And, for a very recent account of these seven Churches, see a letter from the Rev. Henry Lindsay, inserted at the end of Revelation 3.

### Verse 12

[¶38] And I turned For he had heard the voice behind him. To see the voice; i.e., the person from whom the voice came.

[¶39] Seven golden candlesticks - Ἑπτα λυχνιας χρυσας· Seven golden lamps. It is absurd to say, a golden silver, or brazen candlestick. These seven lamps represented the seven Churches, in which the light of God was continually shining, and the love of God continually burning. And they are here represented as golden, to show how precious they were in the sight of God. This is a reference to the temple at Jerusalem, where there was a candlestick or chandelier of seven branches; or rather six branches; three springing out on either side, and one in the center. See [Exo 25:31-37]. This reference to the temple seems to intimate that the temple of Jerusalem was a type of the whole Christian Church.

### Verse 13

[¶41] Like unto the Son of man - This seems a reference to [Dan 7:13]. This was our blessed Lord himself, [Rev 1:18].

[¶42] Clothed with a garment down to the foot - This is a description of the high priest, in his sacerdotal robes. See these described at large in the notes on [Exo 28:4], etc., Jesus is our high priest, even in heaven. He is still discharging the sacerdotal functions before the throne of God.

[¶43] Golden girdle - The emblem both of regal and sacerdotal dignity.

### Verse 14

[¶45] His head and his hairs were white like wool - This was not only an emblem of his antiquity, but it was the evidence of his glory; for the whiteness or splendor of his head and hair doubtless proceeded from the rays of light and glory which encircled his head, and darted from it in all directions. The splendor around the head was termed by the Romans nimbus, and by us a glory; and was represented round the heads of gods, deified persons, and saints. It is used in the same way through almost all the nations of the earth.

## 737. Revelation · 5 of 37

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[¶0] His eyes were as a flame of fire - To denote his omniscience, and the all-penetrating nature of the Divine knowledge.

### Verse 15

[¶2] His feet like unto fine brass - An emblem of his stability and permanence, brass being considered the most durable of all metallic substances or compounds.

[¶3] The original word, χαλκολιβανον, means the famous aurichalcum, or factitious metal, which, according to Suidas, was ειδος ηλεκτρου, τιμιωτερον χρυσου, "a kind of amber, more precious than gold." It seems to have been a composition of gold, silver, and brass, and the same with the Corinthian brass, so highly famed and valued; for when Lucius Mummius took and burnt the city of Corinth, many statues of these three metals, being melted, had run together, and formed the composition already mentioned, and which was held in as high estimation as gold. See Pliny, Hist. Nat., lib. 34, c. 2; Florus, lib. 2, c. 16. It may however mean no more than copper melted with lapis calaminaris, which converts it into brass; and the flame that proceeds from the metal during this operation is one of the most intensely and unsufferably vivid that can be imagined. I have often seen several furnaces employed in this operation, and the flames bursting up through the earth (for these furnaces are under ground) always called to remembrance this description given by St. John: His feet of fine brass, as if they burned in a furnace; the propriety and accuracy of which none could doubt, and every one must feel who has viewed this most dazzling operation.

[¶4] His voice as the sound of many waters - The same description we find in [Eze 43:2] : The glory of the God of Israel came from the way of the east; and his voice was like the noise of many waters: and the earth shined with his glory.

### Verse 16

[¶6] In his right hand seven stars - The stars are afterwards interpreted as representing the seven angels, messengers, or bishops of the seven Churches. Their being in the right hand of Christ shows that they are under his special care and most powerful protection. See below.

[¶7] Out of his mouth went a sharp two-edged sword - This is no doubt intended to point out the judgments about to be pronounced by Christ against the rebellious Jews and persecuting Romans; God's judgments were just now going to fall upon both. The sharp two-edged sword may represent the word of God in general, according to that saying of the apostle, [Heb 4:12] : The word of God is quick and powerful, sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, etc. And the word of God is termed the sword of the Spirit, [Eph 6:17].

[¶8] And his countenance was as the sun shineth in his strength - His face was like the disk of the sun in the brightest summer's day, when there were no clouds to abate the splendor of his rays. A similar form of expression is found in [Jdg 5:31] : Let them that love him be as the sun when he Goeth Forth in His Might. And a similar description may be found, Midrash in Yalcut Simeoni, part I., fol. 55, 4: "When Moses and Aaron came and stood before Pharaoh, they appeared like the ministering angels; and their stature, like the cedars of Lebanon: - וגלגלי עיניהם דומים לגלגלי חמה vegalgilley eyneyhem domim legalgilley chammah, and the pupils of their eyes were like the wheels of the sun; and their beards were as the grape of the palm trees; וזיו פניהם כזיו חמה veziv peneyhem keziv chammah, and the Splendor of Their Faces was as the Splendor of the Sun."

### Verse 17

[¶10] I fell at his feet as dead - The appearance of the glory of the Lord had then same effect upon Ezekiel, [Eze 1:28] : and the appearance of Gabriel had the same effect on Daniel, [Dan 8:17]. The terrible splendor of such majesty was more than the apostle could bear, and he fell down deprived of his senses, but was soon enabled to behold the vision by a communication of strength from our Lord's right hand.

### Verse 18

[¶12] I am he that liveth, and was dead - I am Jesus the Savior, who, though the fountain of life, have died for mankind; and being raised from the dead I shall die no more, the great sacrifice being consummated. And have the keys of death and the grave, so that I can destroy the living and raise the dead. The key here signifies the power and authority over life, death, and the grave. This is also a rabbinical form of speech. In the Jerusalem Targum, on [Gen 30:22], are these words: "There are four Keys in the hand of God which he never trusts to angel or seraph.

[¶13] 1. The key of the rain;

[¶14] 2. The key of provision;

[¶15] 3. The key of the grave; and

[¶16] 4. The key of the barren womb."

[¶17] In Sanhedrin, fol. 113, 1, it is said: "When the son of the woman of Sarepta died, Elijah requested that to him might be given the key of the resurrection of the dead. They said to him, there are three Keys which are not given into the hand of the apostle, the key of life, the key of the rain, and the key of the resurrection of the dead." From these examples it is evident that we should understand ᾁδης, hades, here, not as hell, nor the place of separate spirits, but merely as the grave; and the key we find to be merely the emblem of power and authority. Christ can both save and destroy, can kill and make alive. Death is still under his dominion, and he can recall the dead whensoever he pleases. He is the resurrection and the life.

### Verse 19

[¶19] Write the things which thou hast seen - These visions and prophecies are for general instruction, and therefore every circumstance must be faithfully recorded. What he had seen was to be written; what he was about to see, relative to the seven Churches, must be also written; and what he was to see afterwards, concerning other Churches and states, to be recorded likewise.

### Verse 20

[¶21] The mystery - That is, the allegorical explanation of the seven stars is the seven angels or ministers of the Churches; and the allegorical meaning of the seven golden lamps is the seven Churches themselves.

[¶22] 1. In the seven stars there may be an allusion to the seals of different offices under potentates, each of which had its own particular seal, which verified all instruments from that office; and as these seals were frequently set in rings which were worn on the fingers, there may be an allusion to those brilliants set in rings, and worn επι της δεξιας, Upon the right hand. In [Jer 22:24], Coniah is represented as a signet on the right hand of the Lord; and that such signets were in rings see [Gen 38:18], [Gen 38:25]; [Exo 18:11]; [Dan 6:17], [Hag 2:23]. On close examination we shall find that all the symbols in this book have their foundation either in nature, fact, custom, or general opinion. One of the cutchery seals of the late Tippoo Saib, with which he stamped all the commissions of that office, lies now before me; it is cut on silver, in the Taaleck character, and the piece of silver is set in a large gold ring, heavy, but roughly manufactured.

[¶23] 2. The Churches are represented by these lamps; they hold the oil and the fire, and dispense the light. A lamp is not light in itself, it is only the instrument of dispensing light, and it must receive both oil and fire before it can dispense any; so no Church has in itself either grace or glory, it must receive all from Christ its head, else it can dispense neither light nor life.

[¶24] 3. The ministers of the Gospel are signets or seals of Jesus Christ; he uses them to stamp his truth, to accredit it, and give it currency. But as a seal can mark nothing of itself unless applied by a proper hand, so the ministers of Christ can do no good, seal no truth, impress no soul, unless the great owner condescend to use them.

[¶25] 4. How careful should the Church be that it have the oil and the light, that it continue to burn and send forth Divine knowledge! In vain does any Church pretend to be a Church of Christ if it dispense no light; if souls are not enlightened, quickened, and converted in it. If Jesus walk in it, its light will shine both clearly and strongly, and sinners will be converted unto him; and the members of that Church will be children of the light, and walk as children of the light and of the day, and there will be no occasion of stumbling in them.

[¶26] 5. How careful should the ministers of Christ be that they proclaim nothing as truth, and accredit nothing as truth, but what comes from their master!

[¶27] They should also take heed lest, after having preached to others, themselves should be cast-aways; lest God should say unto them as he said of Coniah, As I live, saith the Lord, though Coniah, the son of Jehoiakim, were the Signet Upon My Right Hand, yet would I pluck thee thence.

[¶28] On the other hand, if they be faithful, their labor shall not be in vain, and their safety shall be great. He that toucheth them toucheth the apple of God's eye, and none shall be able to pluck them out of his hand. they are the angels and ambassadors of the Lord; their persons are sacred; they are the messengers of the Churches, and the glory of Christ. Should they lose their lives in the work, it will be only a speedier entrance into an eternal glory.

[¶29] The rougher the way, the shorter their stay, The troubles that rise Shall gloriously hurry their souls to the skies.

### Introduction

[¶31] The epistle to the Church of Ephesus, commending their labor and patience, [Rev 2:1-3]. And, reprehending their having left their first love, exhorting them to repent, with the promise of the tree of life, [Rev 2:4-7]. The epistle to the Church of Smyrna, commending their piety, and promising them support in their tribulation, [Rev 2:8-11]. The epistle to the Church of Pergamos, commending their steadfastness in the heavenly doctrine, [Rev 2:12], [Rev 2:13]. And reprehending their laxity in ecclesiastical discipline, in tolerating heretical teachers in the Church, [Rev 2:14], [Rev 2:15]. The apostle exhorts them to repent, with the promise of the white stone and a new name, [Rev 2:16], [Rev 2:17]. The epistle to the Church of Thyatira, with a commendation of their charity, faith, and patience, [Rev 2:18], [Rev 2:19]. Reprehending their toleration of Jezebel, the false prophetess, who is threatened with grievous punishment, [Rev 2:20-23]. Particular exhortations and promises to this Church, [Rev 2:24-29].

[¶32] I must here advertise my readers,

[¶33] 1. That I do not perceive any metaphorical or allegorical meaning in the epistles to these Churches.

[¶34] 2. I consider the Churches as real; and that their spiritual state is here really and literally pointed out; and that they have no reference to the state of the Church of Christ in all ages of the world, as has been imagined; and that the notion of what has been termed the Ephesian state, the Smyrnian state, the Pergamenian state, the Thyatirian state, etc., etc., is unfounded, absurd, and dangerous; and such expositions should not be entertained by any who wish to arrive at a sober and rational knowledge of the Holy Scriptures.

[¶35] 3. I consider the angel of the Church as signifying the messenger, the pastor, sent by Christ and his apostles to teach and edify that Church.

[¶36] 4. I consider what is spoken to this angel as spoken to the whole Church; and that it is not his particular state that is described, but the states of the people in general under his care.

[¶37] The Epistle to the Church at Ephesus

### Verse 1

[¶39] Unto the angel of the Church of Ephesus - By αγγελος, angel, we are to understand the messenger or person sent by God to preside over this Church; and to him the epistle is directed, not as pointing out his state, but the state of the Church under his care. Angel of the Church here answers exactly to that officer of the synagogue among the Jews called שליח ציבור sheliach tsibbur, the messenger of the Church, whose business it was to read, pray, and teach in the synagogue. The Church at Ephesus is first addressed, as being the place where John chiefly resided; and the city itself was the metropolis of that part of Asia. The angel or bishop at this time was most probably Timothy, who presided over that Church before St. John took up his residence there, and who is supposed to have continued in that office till a.d. 97, and to have been martyred a short time before St. John's return from Patmos.

[¶40] Holdeth the seven stars - Who particularly preserves, and guides, and upholds, not only the ministers of those seven Churches, but all the genuine ministers of his Gospel, in all ages and places.

[¶41] Walketh in the midst of the seven golden candlesticks - Is the supreme Bishop and Head, not only of those Churches, but of all the Churches or congregations of his people throughout the world.

### Verse 2

[¶43] I know thy works - For the eyes of the Lord are throughout the earth, beholding the evil and the good; and, being omnipresent, all things are continually open and naked before him. It is worthy of remark, that whatsoever is praiseworthy in any of these Churches is first mentioned; thereby intimating that God is more intent on finding out the good than the evil in any person or Church; and that those who wish to reform such as have fallen or are not making sufficient advances in the Divine life, should take occasion, from the good which yet remains, to encourage them to set out afresh for the kingdom of heaven. The fallen or backsliding who have any tenderness of conscience left are easily discouraged, and are apt to think that there is no seed left from which any harvest can be reasonably expected. Let such be told that there is still a seed of godliness remaining, and that it requires only watching and strengthening the things which remain, by prompt application to God through Christ, in order to bring them back to the full enjoyment of all they have lost, and to renew them in the spirit of their mind. Ministers continually harping on Ye are dead, ye are dead; there is little or no Christianity among you, etc., etc., are a contagion in a Church, and spread desolation and death wheresoever they go. It is far better to say, in such cases, "Ye have lost ground, but ye have not lost all your ground; ye might have been much farther advanced, but through mercy ye are still in the way. The Spirit of God is grieved by you, but it is evident he has not forsaken you. Ye have not walked in the light as ye should, but your candlestick is not yet removed, and still the light shines. Ye have not much zeal, but ye have a little. In short, God still strives with you, still loves you, still waits to be gracious to you; take courage, set out afresh, come to God through Christ; believe, love, obey, and you will soon find days more blessed than you have ever yet experienced." Exhortations and encouragements of this kind are sure to produce the most blessed effects; and under such the work of God infallibly revives.

[¶44] And thy labor - He knew their works in general. Though they had left their first love, yet still they had so much love as excited them to labor, and enabled them to bear persecution patiently, and to keep the faith; for they could not tolerate evil men, and they had put fictitious apostles to the test, and had found them to be liars, pretending a Divine commission while they had none, and teaching false doctrines as if they were the truths of God.

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### Verse 3

[¶1] And hast borne - The same things mentioned in the preceding verse, but in an inverted order, the particular reason of which does not appear; perhaps it was intended to show more forcibly to this Church that there was no good which they had done, nor evil which they had suffered, that was forgotten before God.

[¶2] And hast not fainted - They must therefore have had a considerable portion of this love remaining, else they could not have thus acted.

### Verse 4

[¶4] Nevertheless I have somewhat against thee - The clause should be read, according to the Greek, thus: But I have against thee that thou hast left thy first love. They did not retain that strong and ardent affection for God and sacred things which they had when first brought to the knowledge of the truth, and justified by faith in Christ.

### Verse 5

[¶6] Remember - Consider the state of grace in which you once stood; the happiness, love, and joy which you felt when ye received remission of sins; the zeal ye had for God's glory and the salvation of mankind; your willing, obedient spirit, your cheerful self-denial, your fervor in private prayer, your detachment from the world, and your heavenly-mindedness. Remember - consider, all these.

[¶7] Whence thou art fallen - Fallen from all those blessed dispositions and gracious feelings already mentioned. Or, remember what a loss you have sustained; for so εκπιπτειν is frequently used by the best Greek writers.

[¶8] Repent - Be deeply humbled before God for having so carelessly guarded the Divine treasure.

[¶9] Do the first works - Resume your former zeal and diligence; watch, fast, pray, reprove sin, carefully attend all the ordinances of God, walk as in his sight, and rest not till you have recovered all your lost ground, and got back the evidence of your acceptance with your Maker.

[¶10] I will come unto thee quickly - In the way of judgment.

[¶11] And will remove thy candlestick - Take away my ordinances, remove your ministers, and send you a famine of the word. As there is here an allusion to the candlestick in the tabernacle and temple, which could not be removed without suspending the whole Levitical service, so the threatening here intimates that, if they did not repent, etc., he would unchurch them; they should no longer have a pastor, no longer have the word and sacraments, and no longer have the presence of the Lord Jesus.

### Verse 6

[¶13] The deeds of the Nicolaitanes - These were, as is commonly supposed, a sect of the Gnostics, who taught the most impure doctrines, and followed the most impure practices. They are also supposed to have derived their origin from Nicolas, one of the seven deacons mentioned [Act 6:5] (note). The Nicolaitanes taught the community of wives, that adultery and fornication were things indifferent, that eating meats offered to idols was quite lawful; and mixed several pagan rites with the Christian ceremonies. Augustine, Irenaeus, Clemens Alexandrinus, and Tertullian, have spoken largely concerning them. See more in my preface to 2d Peter, where are several particulars concerning these heretics.

### Verse 7

[¶15] He that hath an ear - Let every intelligent person, and every Christian man, attend carefully to what the Holy Spirit, in this and the following epistles, says to the Churches. See the note on [Mat 11:15], where the same form of speech occurs.

[¶16] To him that overcometh - To him who continues steadfast in the faith, and uncorrupt in his life; who faithfully confesses Jesus, and neither imbibes the doctrines nor is led away by the error of the wicked; will I give to eat of the tree of life. As he who conquered his enemies had, generally, not only great honor, but also a reward; so here a great reward is promised τῳ νικωντι, to the conqueror: and as in the Grecian games, to which there may be an allusion, the conqueror was crowned with the leaves of some tree; here it is promised that they should eat of the fruit of the tree of life, which is in the midst of the paradise of God; that is, that they should have a happy and glorious immortality. There is also here an allusion to [Gen 2:9], where it is said, God made the tree of life to grow out of the midst of the garden; and it is very likely that by eating the fruit of this tree the immortality of Adam was secured, and on this it was made dependent. When Adam transgressed, he was expelled from this garden, and no more permitted to eat of the tree of life; hence he became necessarily mortal. This tree, in all its sacramental effects, is secured and restored to man by the incarnation, death, and resurrection of Christ. The tree of life is frequently spoken of by the rabbins; and by it they generally mean the immortality of the soul, and a final state of blessedness. See many examples in Schoettgen. They talk also of a celestial and terrestrial paradise. The former, they say, "is for the reception of the souls of the just perfect; and differs as much from the earthly paradise as light from darkness."

[¶17] The Epistle to the Church at Smyrna

### Verse 8

[¶19] Unto the angel - This was probably the famous Polycarp. See below.

[¶20] These things saith the first and the last - He who is eternal; from whom all things come, and to whom all things must return. Which was dead, for the redemption of the world; and is alive to die no more for ever, his glorified humanity being enthroned at the Father's right hand.

### Verse 9

[¶22] I know thy works - As he had spoken to the preceding Church, so he speaks to this: I know all that ye have done, and all that ye have suffered. The tribulation here mentioned must mean persecution, either from the Jews, the heathens, or from the heretics, who, because of their flesh-pampering doctrines might have had many partisans at Smyrna.

[¶23] And poverty - Stripped probably of all their temporal possessions, because of their attachment to the Gospel.

[¶24] But thou art rich - Rich in faith, and heir of the kingdom of Christ.

[¶25] The blasphemy of them which say they are Jews - There were persons there who professed Judaism, and had a synagogue in the place, and professed to worship the true God; but they had no genuine religion, and they served the devil rather than God. They applied a sacred name to an unholy thing: and this is one meaning of the word blasphemy in this book.

### Verse 10

[¶27] Fear none of those things which thou shalt suffer - This may be addressed particularly to Polycarp, if he was at that time the bishop of this Church. He had much to suffer; and was at last burnt alive at Smyrna, about the year of our Lord 166. We have a very ancient account of his martyrdom, which has been translated by Cave, and is worthy of the reader's perusal. That account states that the Jews were particularly active in this martyrdom, and brought the fagots, etc., by which he was consumed. Such persons must indeed have been of the synagogue of Satan.

[¶28] Ten days - As the days in this book are what is commonly called prophetic days, each answering to a year, the ten years of tribulation may denote ten years of persecution; and this was precisely the duration of the persecution under Diocletian, during which all the Asiatic Churches were grievously afflicted. Others understand the expression as implying frequency and abundance, as it does in other parts of Scripture. [Gen 31:7], [Gen 31:41] : Thou hast changed my wages Ten Times; i.e. thou hast frequently changed my wages [Num 14:22] : Those men have tempted me now these Ten Times; i.e. they have frequently and grievously tempted and sinned against me. [Neh 4:12] : The Jews that dwelt by them came and said unto us Ten Times, i.e. they were frequently coming and informing us, that our adversaries intended to attack us, [Job 19:3]; These Ten Times have ye reproached me; i.e. ye have loaded me with continual reproaches. [Dan 1:20] : In all matters of wisdom, he found them Ten Times better than all the magicians; i.e. the king frequently consulted Daniel and his companions, and found them more abundantly informed and wise than all his counsellors.

[¶29] Some think the shortness of the affliction is here intended, and that the ten days are to be understood as in Terence, Heaut., Act v., scen. 1, ver. 36, Decem dierum vis mi est familia. "I have enjoyed my family but a short time."

[¶30] Be thou faithful unto death - Be firm, hold fast the faith, confess Christ to the last, and at all hazards, and thou shalt have a crown of life - thou shalt be crowned with life, have an eternal happy existence, though thou suffer a temporal death. It is said of Polycarp that when brought before the judge, and commanded to abjure and blaspheme Christ, he firmly answered, "Eighty and six years have I served him, and he never did me wrong, how then can I blaspheme my king who hath saved me?" He was then adjudged to the flames, and suffered cheerfully for Christ his Lord and Master.

### Verse 11

[¶32] He that overcometh - The conqueror who has stood firm in every trial, and vanquished all his adversaries.

[¶33] Shall not be hurt of the second death - That is, an eternal separation from God and the glory of his power; as what we commonly mean by final perdition. This is another rabbinical mode of speech in very frequent use, and by it they understand the punishment of hell in a future life.

[¶34] The Epistle to the Church at Pergamos

### Verse 12

[¶36] The angel of the Church in Pergamos - See the description of this place, [Rev 1:11].

[¶37] Which hath the sharp sword - See on [Rev 1:16] (note). The sword of the Spirit, which is the word of God, cuts every way; it convinces of sin, righteousness, and judgment; pierces between the joints and the marrow, divides between the soul and spirit, dissects the whole mind, and exhibits a regular anatomy of the soul. It not only reproves and exposes sin, but it slays the ungodly, pointing out and determining the punishment they shall endure. Jesus has the sword with the two edges, because he is the Savior of sinners, and the Judge of quick and dead.

### Verse 13

[¶39] Where Satan's seat is - Ὁπου ὁ θρονος του Σατανα· Where Satan has his throne - where he reigns as king, and is universally obeyed. It was a maxim among the Jews, that where the law of God was not studied, there Satan dwelt; but he was obliged to leave the place where a synagogue or academy was established.

[¶40] Thou holdest fast my name - Notwithstanding that the profession of Christianity exposed this Church to the bitterest persecution, they held fast the name of Christian, which they had received from Jesus Christ, and did not deny his faith; for when brought to the trial they openly professed themselves disciples and followers of their Lord and Master.

[¶41] Antipas was my faithful martyr - Who this Antipas was we cannot tell. We only know that he was a Christian, and probably bore some office in the Church, and became illustrious by his martyrdom in the cause of Christ. There is a work extant called The Acts of Antipas, which makes him bishop of Pergamos, and states that he was put to death by being enclosed in a burning brazen bull. But this story confutes itself, as the Romans, under whose government Pergamos then was, never put any person to death in this way. It is supposed that he was murdered by some mob, who chose this way to vindicate the honor of their god Aesculapius, in opposition to the claims of our Lord Jesus.

### Verse 14

[¶43] I have a few things against thee - Their good deeds are first carefully sought out and commended; what was wrong in them is touched with a gentle but effectual hand.

[¶44] The followers of Balaam, the Nicolaitanes, and the Gnostics, were probably all the same kind of persons; but see on [Rev 2:6] (note). What the doctrine of Balaam was, see the notes on [Num 24:1] (note) through [Num 25:18]; and Numbers 31:1-54 (note). It appears that there were some then in the Church at Pergamos who held eating things offered to idols in honor of those idols, and fornication, indifferent things. They associated with idolaters in the heathen temples, and partook with them in their religious festivals.

## 739. Revelation · 7 of 37

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### Verse 15

[¶1] The doctrine of the Nicolaitanes - See on [Rev 2:6] (note).

### Verse 16

[¶3] Will fight against them with the sword of my mouth - See on [Rev 2:12] (note). He now speaks for their edification and salvation; but if they do not repent, he will shortly declare those judgments which shall unavoidably fall upon them.

### Verse 17

[¶5] The hidden manna - It was a constant tradition of the Jews that the ark of the covenant, the tables of stone, Aaron's rod, the holy anointing oil, and the pot of manna, were hidden by King Josiah when Jerusalem was taken by the Chaldeans; and that these shall all be restored in the days of the Messiah. This manna was hidden, but Christ promises to give it to him that is conqueror. Jesus is the ark, the oil, the rod, the testimony, and the manna. He who is partaker of his grace has all those things in their spiritual meaning and perfection.

[¶6] And will give him a white stone -

[¶7] I. It is supposed that by the white stone is meant pardon or acquittance, and the evidence of it; and that there is an allusion here to the custom observed by judges in ancient times, who were accustomed to give their suffrages by white and black pebbles; those who gave the former were for absolving the culprit, those who gave the latter were for his condemnation. This is mentioned by Ovid, Metam. lib. xv., ver. 41:

[¶8] Mos erat antiquus, niveis atrisque lapillis,

[¶9] His damnare reos, illis absolvere culpa.

[¶10] Nunc quoque sic lata est sententia tristis. "A custom was of old, and still remains,

[¶11] Which life or death by suffrages ordains:

[¶12] White stones and black within an urn are cast,

[¶13] The first absolve, but fate is in the last."

[¶14] Dryden.

[¶15] II. Others suppose there is an allusion here to conquerors in the public games, who were not only conducted with great pomp into the city to which they belonged, but had a white stone given to them, with their name inscribed on it; which badge entitled them, during their whole life, to be maintained at the public expense. See Pind., Olymp. vii. 159, and the Scholia there; and see the collections in Wetstein, and Rosenmuller's note. These were called tesserae among the Romans, and of these there were several kinds.

[¶16] 1. Tesserae conviviales, which answered exactly to our cards of invitation, or tickets of admission to a public feast or banquet; when the person invited produced his tessera he was admitted. The mention of the hidden manna here may seem to intimate that there is a reference to these convivial tesserae, whether given to the victor in the public games, entitling him to be fed at the public expense, or to a particular friend, inviting him to a family meal or to a public banquet.

[¶17] 2. There were tesserae inscribed with different kinds of things, such as provisions, garments, gold or silver vessels, horses, mares, slaves, etc. These were sometimes thrown by the Roman emperors among the crowd in the theatres, and he that could snatched one; and on producing it he received that, the name of which was inscribed on it. But from Dio Cassius it appears that those tesserae were small wooden balls, whereas the tesserae in general were square, whence they had their name, as having four sides, angles, or corners. Illi τεσσαρην , vel τεσσαραν, vocabant figuram quamvis quadratam, quae quatuor angulos haberet; and these were made of stone, marble, bone, or ivory, lead, brass, or other metal. See Pitiscus.

[¶18] 3. Tesserae frumentariae, or tickets to receive grain in the public distributions of corn; the name of the person who was to receive, and the quantum of grain; being both inscribed on this badge or ticket. Those who did not need this public provision for themselves were permitted to sell their ticket, and the bearer was entitled to the quantum of grain mentioned on it.

[¶19] 4. But the most remarkable of these instruments were the tesserae hospitales, which were given as badges of friendship and alliance, and on which some device was engraved, as a testimony that a contract of friendship had been made between the parties. A small oblong square piece of wood, bone, stone, or ivory, was taken and divided into two equal parts, on which each of the parties wrote his own name, and then interchanged it with the other. This was carefully preserved, and handed down even to posterity in the same family; and by producing this when they traveled, it gave a mutual claim to the bearers of kind reception and hospitable entertainment at each other's houses.

[¶20] It is to this custom that Plautus refers in his Poenulus, act. v., scen. 2, ver. 80, in the interview between Agorastocles, and his unknown uncle Hanno.

[¶21] Hanno. - O mi popularis, salve!

[¶22] Agorastocles. - Et tu edepol, quisquis es. Et si quid opus est, quaeso, die atque impera, Popularitatis caussa.

[¶23] Han. - Habeo gratiam. Verum ego hic hospitium habeo: Antidamae filium Quaero; commonstra, si novisti, Agorastoclem. Ecquem adolescentem tu hic novisti Agorastoclem?

[¶24] Agor. - Siquidem tu Antidamarchi quaeris adoptatitium, Ego sum ipsus, quem tu quaeris.

[¶25] Han. - Hem! quid ego audio?

[¶26] Agor. - Antidamae gnatum me esse.

[¶27] Han. - si ita est, tesseram Conferre si vis hospitalem, eccam adtuli.

[¶28] Agor. - Agedum huc ostende; est par probe: nam habeo domi.

[¶29] Han. - O mi hospes, salve multum! nam mihi tuus pater, Pater tuus ergo, hospes Antidamas fuit. Haec mihi hospitalis tessera cum illo fuit.

[¶30] Agor. - Ergo hic apud me hospitium tibi praebebitur. Nam haud repudio hospitium, neque Carthaginem: Inde sum oriundus.

[¶31] Han. - Di dent tibi omnes quae velis.

[¶32] Hanno. - Hail, my countryman!

[¶33] Agorastocles. - I hail thee also, in the name of Pollux, whosoever thou art. And if thou have need of any thing, speak, I beseech thee; and thou shalt obtain what thou askest, for civility's sake.

[¶34] Hanno - I thank thee, but I have a lodging here; I seek the son of Antidamas. Tell me if thou knowest Agorastocles. Dost thou know in this place the young Agorastocles?

[¶35] Agorastocles - If thou seek the adopted son of Antidamarchus, I am the person whom thou seekest.

[¶36] Hanno - Ha! What do I hear?

[¶37] Agorastocles - Thou hearest that I am the son of Antidamas.

[¶38] Hanno - If it be so, compare, if thou pleasest, the hospitable tessera; here it is, I have brought it with me.

[¶39] Agorastocles - Come then, reach it hither: it is the exact counterpart; I have the other at home.

[¶40] Hanno - O my friend, I am very glad to see thee, for thy father was my friend; therefore Antidamas thy father was my guest. I divided this hospitable tessera with him.

[¶41] Agorastocles - Therefore, a lodging shall be provided for thee with me; I reverence hospitality, and I love Carthage, where I was born.

[¶42] Hanno - May all the gods grant thee whatsoever thou wishest!

[¶43] The tessera taken in this sense, seems to have been a kind of tally; and the two parts were compared together to ascertain the truth. Now it is very probable that St. John may allude to this; for on this mode of interpretation every part of the verse is consistent.

[¶44] 1. The word ψηφος does not necessarily signify a stone of any kind, but a suffrage, sentence, decisive vote; and in this place seems answerable to the tessera. The tessera which Hanno had, he tells us in his Punic language, was inscribed with the image or name of his god. "Sigillum hospitii mei est tabula sculpta, conjus sculptura est Deus meus. This is the interpretation of the Punic words at the beginning of the above 5th act of the Poenulus, as given by Bochart.

## 740. Revelation · 8 of 37

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[¶0] 2. The person who held it had a right to entertainment in the house of him who originally gave it; for it was in reference to this that the friendly contract was made.

[¶1] 3. The names of the contracting persons, or some device, were written on the tessera, which commemorated the friendly contract; and as the parts were interchanged, none could know that name or device, or the reason of the contract, but he who received it.

[¶2] 4. This, when produced, gave the bearer a right to the offices of hospitality; he was accommodated with food, lodging, etc., as far as these were necessary; and to this the eating of the hidden manna may refer.

[¶3] But what does this mean in the language of Christ?

[¶4] 1. That the person is taken into an intimate state of friendship with him.

[¶5] 2. That this contract is witnessed to the party by some especial token, sign, or seal, to which he may have recourse to support his claim, and identify his person. This is probably what is elsewhere called the earnest of the Spirit; see the note on [Eph 1:14], and the places there referred to. He then who has received and retains the witness of the Spirit that he is adopted into the heavenly family, may humbly claim, in virtue of it, his support of the bread and water of life; the hidden manna - every grace of the Spirit of God; and the tree of life - immortality, or the final glorification of his body and soul throughout eternity.

[¶6] 3. By this state of grace into which he is brought he acquires a new name, the name of child of God; the earnest of the Spirit, the tessera, which he has received, shows him this new name.

[¶7] 4. And this name of child of God no man can know or understand, but he who has received the tessera or Divine witness.

[¶8] 5. As his Friend and Redeemer may be found everywhere, because he fills the heavens and the earth, everywhere he may, on retaining this tessera, claim direction, succor, support, grace, and glory; and therefore the privileges of him who overcometh are the greatest and most glorious that can be imagined.

[¶9] For a farther account of the tessera of the ancients, as well as for engravings of several, see Graevii Thesaur.; Pitisci Lexic.; and Poleni Supplement; and the authors to whom these writers refer.

[¶10] The Epistle to the Church at Thyatira

### Verse 18

[¶12] These things saith the Son of God - See the notes on [Rev 1:14-15] (note).

### Verse 19

[¶14] I know thy works - And of these he first sets forth their charity, την αγαπην, their love to God and each other; and particularly to the poor and distressed: and hence followed their faith, την πιστιν, their fidelity, to the grace they had received; and service, την διακονιαν, and ministration; properly pious and benevolent service to widows, orphans, and the poor in general.

[¶15] And thy patience - Την ὑπομονην σου· Thy perseverance under afflictions and persecutions, and thy continuance in well-doing. I put faith before service according to the general consent of the best MSS. and versions.

[¶16] Thy works - The continued labor of love, and thorough obedience.

[¶17] The last to be more than the first - They not only retained what they had received at first, but grew in grace, and in the knowledge and love of Jesus Christ. This is a rare thing in most Christian Churches: they generally lose the power of religion, and rest in the forms of worship; and it requires a powerful revival to bring them to such a state that their last works shall be more than their first.

### Verse 20

[¶19] That woman Jezebel - There is an allusion here to the history of Ahab and Jezebel, as given in 2 Kings 9:1-10:36; and although we do not know who this Jezebel was, yet from the allusion we may take it for granted she was a woman of power and influence in Thyatira, who corrupted the true religion, and harassed the followers of God in that city, as Jezebel did in Israel. Instead of that woman Jezebel, την γυναικα Ιεζαβηλ, many excellent MSS., and almost all the ancient versions, read την γυναικα σου Ιεζαβηλ, Thy Wife Jezebel; which intimates, indeed asserts, that this bad woman was the wife of the bishop of the Church, and his criminality in suffering her was therefore the greater. This reading Griesbach has received into the text. She called herself a prophetess, i.e., set up for a teacher; taught the Christians that fornication, and eating things offered to idols, were matters of indifference, and thus they were seduced from the truth. But it is probable that by fornication here is meant idolatry merely, which is often its meaning in the Scriptures. It is too gross to suppose that the wife of the bishop of this Church could teach fornication literally. The messenger or bishop of this Church, probably her husband, suffered this: he had power to have cast her and her party out of the Church, or, as his wife, to have restrained her; but he did not do it, and thus she had every opportunity of seducing the faithful. This is what Christ had against the messenger of this Church.

### Verse 21

[¶21] I gave her space to repent - "This alludes to the history of Jezebel. God first sent Elijah to Ahab to pronounce a severe judgment upon him; upon which Ahab showed tokens of repentance, and so God put off his punishment. By these means the like punishment pronounced against Jezebel was also put off. Thus God gave her time to repent, which she did not, but instead of that seduced her sons to the same sins. See 1 Kings 21:1-29. According to the Mosaical law, the punishment of idolatrous seducers was not to be delayed at all, but God sometimes showed mercy; and now much more under the Christian dispensation, though that mercy is often abused, and thus produces the contrary effect, as in the case of this Jezebel. See [Ecc 8:11].

### Verse 22

[¶23] Behold, I will cast her into a bed - "This again alludes to the same history. Ahaziah, son of Ahab and Jezebel, by his mother's ill instruction and example, followed her ways. God punished him by making him fall down, as is supposed, from the top of the terrace over his house, and so to be bedridden for a long time under great anguish, designing thereby to give him time to repent; but when, instead of that, he sent to consult Baalzebub, Elijah was sent to pronounce a final doom against his impenitence. Thus the son of Jezebel, who had committed idolatry with and by her advice, was long cast into the bed of affliction, and not repenting, died: in the same manner his brother Jehoram succeeded likewise. All this while Jezebel had time and warning enough to repent; and though she did not prevail with Jehoram to continue in the idolatrous worship of Baal, yet she persisted in her own way, notwithstanding God's warnings. The sacred writer, therefore, here threatens the Gnostic Jezebel to make that wherein she delighteth, as adulterers in the bed of lust, to be the very place, occasion, and instrument, of her greatest torment. So in Isaiah, the bed is made a symbol of tribulation, and anguish of body and mind. See [Isa 28:20]; [Job 33:19].

### Verse 23

[¶25] And I will kill her children with death - "That is, I will certainly destroy her offspring and memory, and thereby ruin her designs. Jezebel's two sons, being both kings were both slain; and after that, all the seventy sons of Ahab; ([2Kgs 10:1]); in all which the hand of God was very visible. In the same manner God predicts the destruction of the heretics and heresies referred to; see [Rev 2:16]. It should seem by the expression, I am he which searcheth the reins and the hearts, that these heretics lurked about, and sowed their pernicious doctrines secretly. But our Savior tells them that it was in vain, for he had power to bring their deeds to light, having that Divine power of searching into the Evilly and affections of men; and hereby he would show both them and us that he is, according to his title, The Son of God; and hath such eyes to pry into their actions, that, like a fire, they will search into every thing, and burn up the chaff which cannot stand his trial; so that the depths of Satan, mentioned in the next verse, to which this alludes, (Christ assuming here this title purposely) shall avail nothing to those who think by their secret craft to undermine the Christian religion; he will not only bring to light, but baffle all their evil intentions. See [Rev 17:9].

### Verse 24

[¶27] But unto you I say, and unto the rest - "But unto the rest, etc. This is the reading of the Complutensian, and seems preferable to the common one, as it evidently shows that the rest of the epistle wholly concerns the faithful, who have not received the former doctrine of error. I will put upon you none other burden is a commendation of the sound part of the Church, that they have no need of any new exhortation or charge to be given them, no new advice but to persevere as usual. See [Rom 15:14], [Rom 15:15]. The expression of burden is taken from the history of Ahab, [2Kgs 9:25] : The Lord laid this burden on him; a word often used by the prophets to signify a prophecy threatening heavy things to be suffered. See on [Isa 13:1] (note), and [Num 4:19] (note)." See Dodd's Notes.

[¶28] It is worthy of remark that the Gnostics called their doctrine the depths of God, and the depths of Bythos, intimating that they contained the most profound secrets of Divine wisdom. Christ here calls them the depths of Satan, being master pieces of his subtlety. Perhaps they thought them to be of God, while all the time they were deceived by the devil.

### Verse 25

[¶30] That which ye have - That is, the pure doctrine of the Gospel, hold fast till I come - till I come to execute the judgments which I have threatened.

### Verse 26

[¶32] Power over the nations - Every witness of Christ has power to confute and confound all the false doctrines and maxims of the nations of the world, for Christianity shall at last rule over all; the kingdom of Christ will come, and the kingdoms of this world become the kingdoms of our God and of his Christ.

### Verse 27

[¶34] He shall rule them with a rod of iron - He shall restrain vice by the strictest administration of justice; and those who finally despise the word and rebel shall be broken and destroyed, so as never more to be able to make head against the truth. This seems to refer to the heathen world; and perhaps Constantine the Great may be intended, who, when he overcame Licinius, became the instrument in God's hand of destroying idolatry over the whole Roman empire; and it was so effectually broken as to be ever after like the fragments of an earthen vessel, of no use in themselves, and incapable of being ever united to any good purpose.

### Verse 28

[¶36] And I will give him the morning star - He shall have the brightest and most glorious empire, next to that of Christ himself. And it is certain that the Roman empire under Constantine the Great was the brightest emblem of the latter day glory which has ever yet been exhibited to the world. It is well known that sun, moon, and stars are emblems, in prophetic language, of empires, kingdoms, and states. And as the morning star is that which immediately precedes the rising of the sun, it probably here intends an empire which should usher in the universal sway of the kingdom of Christ.

[¶37] Ever since the time of Constantine the light of true religion has been increasingly diffused, and is shining more and more unto the perfect day.

### Verse 29

[¶39] He that hath an ear - Let every Christian pay the strictest regard to these predictions of Christ; and let them have a suitable influence on his heart and life.

### Introduction

[¶41] The epistle to the Church of Sardis, [Rev 3:1-6]. The epistle to the Church of Philadelphia, [Rev 3:7-13]. The epistle to the Church of Laodicea, [Rev 3:14-22].

[¶42] Epistle to the Church at Sardis

### Verse 1

[¶44] The seven Spirits, of God - See the note on [Rev 1:4], [Rev 1:16] (note), etc.

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[¶0] Thou hast a name that thou livest - Ye have the reputation of Christians, and consequently of being alive to God, through the quickening influence of the Divine Spirit; but ye are dead - ye have not the life of God in your souls, ye have not walked consistently and steadily before God, and his Spirit has been grieved with you, and he has withdrawn much of his light and power.

### Verse 2

[¶2] Be watchful - Ye have lost ground by carelessness and inattention. Awake, and keep awake!

[¶3] Strengthen the things which remain - The convictions and good desires, with any measure of the fear of God and of a tender conscience, which, although still subsisting, are about to perish, because the Holy Spirit, who is the author of them, being repeatedly grieved, is about finally to depart.

[¶4] Thy works perfect - Πεπληρωμενα· Filled up. They performed duties of all kinds, but no duty completely. They were constantly beginning, but never brought any thing to a proper end. Their resolutions were languid, their strength feeble, and their light dim. They probably maintained their reputation before men, but their works were not perfect before God.

### Verse 3

[¶6] Remember - Enter into a serious consideration of your state.

[¶7] How thou hast received - With what joy, zeal, and gladness ye heard the Gospel of Christ when first preached to you.

[¶8] Hold fast - Those good desires and heavenly influences which still remain.

[¶9] And repent - Be humbled before God, because ye have not been workers together with him, but have received much of his grace in vain.

[¶10] If therefore thou shalt not watch - If you do not consider your ways, watching against sin, and for opportunities to receive and do good.

[¶11] I will come on thee as a thief - As the thief comes when he is not expected, so will I come upon you if ye be not watchful, and cut you off from life and hope.

### Verse 4

[¶13] Thou hast a few names even in Sardis - A few persons, names being put for those who bore them. And as the members of the Church were all enrolled, or their names entered in a book, when admitted into the Church or when baptized, names are here put for the people themselves. See [Rev 3:5].

[¶14] Have not defiled their garments - Their souls. The Hebrews considered holiness as the garb of the soul, and evil actions as stains or spots on this garb. So in Shabbath, fol. 152, 2: "A certain king gave royal garments to his servants: those who were prudent folded them up, and laid them by in a chest; those who were foolish put them on, and performed their daily labor in them. After some time the king asked for those royal robes; the wise brought theirs white and clean, the foolish brought theirs spotted with dirt. With the former the king was well pleased; with the latter he was angry. Concerning the former he said: Let those garments be laid up in my wardrobe, and let the persons go home in peace. Of the latter he said: Let the garments be put into the hands of the fuller, and cast those who wore them into prison." This parable is spoken on these words of Ecclesiastes, [Ecc 12:7] : The spirit shall return to God who gave it.

[¶15] They shall walk with me in white - They shall be raised to a state of eternal glory, and shall be for ever with their Lord.

### Verse 5

[¶17] I will not blot out his name - This may be an allusion to the custom of registering the names of those who were admitted into the Church in a book kept for that purpose, from which custom our baptismal registers in Churches are derived. These are properly books of life, as there those who were born unto God were registered; as in the latter those who were born in that parish were enrolled. Or there may be allusions to the white raiment worn by the priests, and the erasing of the name of any priest out of the sacerdotal list who had either sinned, or was found not to be of the seed of Aaron. In Middoth, fol. 37, 2: "The great council of Israel sat and judged the priests. If in a priest any vice was found they stripped of his white garments and clothed him in black, in which he wrapped himself, went out, and departed. Him in whom no vice was found they clothed in white, and he went and took his part in the ministry among his brother priests."

[¶18] I will confess his name - I will acknowledge that this person is my true disciple, and a member of my mystical body. In all this there may also be an allusion to the custom of registering citizens. Their names were entered into books, according to their condition, tribes, family, etc.; and when they were dead, or had by unconstitutional acts forfeited their right of citizenship, the name was blotted out, or erased from the registers. See the note on [Exo 32:32].

### Verse 6

[¶20] He that hath an ear - The usual caution and counsel carefully to attend to the things spoken to the members of that Church, in which every reader is more or less interested.

[¶21] Epistle to the Church at Philadelphia

### Verse 7

[¶23] He that is holy - In whom holiness essentially dwells, and from whom all holiness is derived.

[¶24] He that is true - He who is the fountain of truth; who cannot lie nor be imposed on; from whom all truth proceeds; and whose veracity in his Revelation is unimpeachable.

[¶25] He that hath the key of David - See this metaphor explained, [Mat 16:19]. Key is the emblem of authority and knowledge; the key of David is the regal right or authority of David. David could shut or open the kingdom of Israel to whom he pleased. He was not bound to leave the kingdom even to his eldest son. He could choose whom he pleased to succeed him. The kingdom of the Gospel, and the kingdom of heaven, are at the disposal of Christ. He can shut against whom he will; he can open to whom he pleases. If he shuts, no man can open; if he opens, no man can shut. His determinations all stand fast, and none can reverse them. This expression is an allusion to [Isa 22:22], where the prophet promises to Eliakim, under the symbol of the key of the house of David, the government of the whole nation; i.e., all the power of the king, to be executed by him as his deputy; but the words, as here applied to Christ, show that He is absolute.

### Verse 8

[¶27] I have set before thee an open door - I have opened to thee a door to proclaim and diffuse my word; and, notwithstanding there are many adversaries to the spread of my Gospel, yet none of them shall be able to prevent it.

[¶28] Thou hast a little strength - Very little political authority or influence; yet thou hast kept my word - hast kept the true doctrine; and hast not denied my name, by taking shelter in heathenism when Christianity was persecuted. The little strength may refer either to the smallness of the numbers, or to the littleness of their grace.

### Verse 9

[¶30] I will make them - Show them to be, of the synagogue of Satan, who say they are Jews, pretending thereby to be of the synagogue of God, and consequently his true and peculiar children.

[¶31] I will make them to come and worship - I will so dispose of matters in the course of my providence, that the Jews shall be obliged to seek unto the Christians for toleration, support, and protection, which they shall be obliged to sue for in the most humble and abject manner.

[¶32] To know that I have loved thee - That the love which was formerly fixed on the Jews is now removed, and transferred to the Gentiles.

### Verse 10

[¶34] The word of my patience - The doctrine which has exposed you to so much trouble and persecution, and required so much patience and magnanimity to bear up under its attendant trials.

[¶35] The hour of temptation - A time of sore and peculiar trial which might have proved too much for their strength. He who is faithful to the grace of God is often hidden from trials and difficulties which fall without mitigation on those who have been unfaithful in his covenant. Many understand by the hour of temptation the persecution under Trajan, which was greater and more extensive than the preceding ones under Nero and Domitian.

[¶36] To try them - That is, such persecutions will be the means of trying and proving those who profess Christianity, and showing who were sound and thorough Christians and who were not.

### Verse 11

[¶38] Behold, I come quickly - These things will shortly take place; and I am coming with consolations and rewards to my faithful followers, and with judgments to my adversaries.

[¶39] Take thy crown - God has provided mansions for you; let none through your fall occupy those seats of blessedness.

### Verse 12

[¶41] A pillar in the temple - There is probably all allusion here to the two pillars in the temple of Jerusalem, called Jachin and Boaz, stability and strength. The Church is the temple; Christ is the foundation on which it is built; and his ministers are the Pillars by which, under him, it is adorned and supported. St. Paul has the same allusions, [Gal 2:9].

[¶42] I will write upon him the name of my God - That is, I will make him a priest unto myself. The priest had written on his forehead קודש ליהוה kodesh laihovah, "Holiness to the Lord."

[¶43] And the name of the city of my God - As the high priest had on his breastplate the names of the twelve tribes engraved, and these constituted the city or Church of God; Christ here promises that in place of them the twelve apostles, representing the Christian Church, shall be written, which is called the New Jerusalem, and which God has adopted in place of the twelve Jewish tribes.

[¶44] My new name - The Savior of All; the light that lightens the Gentiles; the Christ; the Anointed One; the only Governor of his Church; and the Redeemer of All mankind.

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[¶0] There is here an intimation that the Christian Church is to endure for ever; and the Christian ministry to last as long as time endures: He shall go no more out for ever.

[¶1] Epistle to the Church of the Laodiceans

### Verse 14

[¶3] These things saith the Amen - That is, He who is true or faithful; from אמן aman, he was tree; immediately interpreted, The faithful and true witness. See [Rev 1:5].

[¶4] The beginning of the creation of God - That is, the head and governor of all creatures: the king of the creation. See on [Col 1:15] (note). By his titles, here, he prepares them for the humiliating and awful truths which he was about to declare, and the authority on which the declaration was founded.

### Verse 15

[¶6] Thou art neither cold nor hot - Ye are neither heathens nor Christians - neither good nor evil - neither led away by false doctrine, nor thoroughly addicted to that which is true. In a word, they were listless and indifferent, and seemed to care little whether heathenism or Christianity prevailed. Though they felt little zeal either for the salvation of their own souls or that of others, yet they had such a general conviction of the truth and importance of Christianity, that they could not readily give it up.

[¶7] I would thou wert cold or hot - That is, ye should be decided; adopt some part or other, and be in earnest in your attachment to it. If ever the words of Mr. Erskine, in his Gospel Sonnets, were true, they were true of this Church: - "To good and evil equal bent,

[¶8] I'm both a devil and a saint."

[¶9] They were too good to go to hell, too bad to go to heaven. Like Ephraim and Judah, [Hos 6:4] : O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew it passeth away. They had good dispositions which were captivated by evil ones, and they had evil dispositions which in their turn yielded to those that were good; and the Divine justice and mercy seem puzzled to know what to do to or with them. This was the state of the Laodicean Church; and our Lord expresses here in this apparent wish, the same that is expressed by Epictetus, Ench., chap. 36. Ἑνα σε δει ανθρωπον, η αγαθον, η κακον, ειναι. "Thou oughtest to be one kind of man, either a good man or a bad man."

### Verse 16

[¶11] Because thou art lukewarm - Irresolute and undecided.

[¶12] I will spue thee out of my mouth - He alludes here to the known effect of tepid water upon the stomach; it generally produces a nausea. I wilt cast thee off. Thou shalt have no interest in me. Though thou hast been near to my heart, yet now I must pluck thee thence, because slothful, careless, and indolent; thou art not in earnest for thy soul.

### Verse 17

[¶14] I am rich - Thou supposest thyself to be in a safe state, perfectly sure of final salvation, because thou hast begun well, and laid the right foundation. It was this most deceitful conviction that cut the nerves of their spiritual diligence; they rested in what they had already received, and seemed to think that once in grace must be still in grace.

[¶15] Thou art wretched - Ταλαιπωρος· Most wretched. "The word signifies," according to Mintert, "being worn out and fatigued with grievous labors, as they who labor in a stone quarry, or are condemned to the mines." So, instead of being children of God, as they supposed, and infallible heirs of the kingdom, they were, in the sight of God, in the condition of the most abject slaves.

[¶16] And miserable - Ὁ ελεεινος· Most deplorable, to be pitied by all men.

[¶17] And poor - Having no spiritual riches, no holiness of heart. Rich and poor are sometimes used by the rabbins to express the righteous and the wicked.

[¶18] And blind - The eyes of thy understanding being darkened, so that thou dost not see thy state.

[¶19] And naked - Without the image of God, not clothed with holiness and purity. A more deplorable state in spiritual things can scarcely be imagined than that of this Church. And it is the true picture of many Churches, and of innumerable individuals.

### Verse 18

[¶21] I counsel thee - O fallen and deceived soul, hear Jesus! Thy case is not hopeless. Buy of me.

[¶22] Gold tried in the fire - Come and receive from me, without money and without price, faith that shall stand in every trial: so gold tried in the fire is here understood. But it may mean pure and undefiled religion, or that grace or Divine influence which produces it, which is more valuable to the soul than the purest gold to the body. They had before imaginary riches; this alone can make them truly rich.

[¶23] White raiment - Holiness of heart and life.

[¶24] Anoint thine eyes - Pray for, that ye may receive, the enlightening influences of my Spirit, that ye may be convinced of your true state, and see where your help lies.

### Verse 19

[¶26] As many as I love - So it was the love he still had to them that induced him thus to reprehend and thus to counsel them.

[¶27] Be zealous - Be in earnest, to get your souls saved, They had no zeal; this was their bane. He now stirs them up to diligence in the use of the means of grace and repentance for their past sins and remissness.

### Verse 20

[¶29] Behold, I stand at the door and knock - There are many sayings of this kind among the ancient rabbins; thus in Shir Hashirim Rabba, fol. 25, 1: "God said to the Israelites, My children, open to me one door of repentance, even so wide as the eye of a needle, and I will open to you doors through which calves and horned cattle may pass."

[¶30] In Sohar Levit, fol. 8, col. 32, it is said: "If a man conceal his sin, and do not open it before the holy King, although he ask mercy, yet the door of repentance shall not be opened to him. But if he open it before the holy blessed God, God spares him, and mercy prevails over wrath; and when he laments, although all the doors were shut, yet they shall be opened to him, and his prayer shall be heard."

[¶31] Christ stands - waits long, at the door of the sinner's heart; he knocks - uses judgments, mercies, reproofs, exhortations, etc., to induce sinners to repent and turn to him; he lifts up his voice - calls loudly by his word, ministers, and Spirit.

[¶32] If any man hear - If the sinner will seriously consider his state, and attend to the voice of his Lord.

[¶33] And open the door - This must be his own act, receiving power for this purpose from his offended Lord, who will not break open the door; he will make no forcible entry.

[¶34] I will come in to him - I will manifest myself to him, heal all his backslidings, pardon all his iniquities, and love him freely.

[¶35] Will sup with him - Hold communion with him, feed him with the bread of life.

[¶36] And he with me - I will bring him at last to dwell with me in everlasting glory.

### Verse 21

[¶38] To sit with me in my throne - In every case it is to him that overcometh, to the conqueror, that the final promise is made. He that conquers not is not crowned, therefore every promise is here made to him that is faithful unto death. Here is a most remarkable expression: Jesus has conquered, and is set down with the Father upon the Father's throne; he who conquers through Christ sits down with Christ upon his throne: but Christ's throne and the throne of the Father is the same; and it is on this same throne that those who are faithful unto death are finally to sit! How astonishing is this state of exaltation! The dignity and grandeur of it who can conceive?

[¶39] This is the worst of the seven Churches, and yet the most eminent of all the promises are made to it, showing that the worst may repent, finally conquer, and attain even to the highest state of glory.

### Verse 22

[¶41] He that hath an ear, let him hear - Mr. Wesley has a very judicious note on the conclusion of this chapter, and particularly on this last verse, He that hath an ear, etc. "This (counsel) stands in three former letters before the promise, in the four latter after it; clearly dividing the seven into two parts, the first containing three, the last four letters. The titles given our Lord in the three former letters peculiarly respect his power after his resurrection and ascension, particularly over his Church; those in the four latter, his Divine glory and unity with the Father and the Holy Spirit. Again, this word being placed before the promises in the three former letters excludes the false apostles at Ephesus, the false Jews at Smyrna, and the partakers with the heathens at Pergamos, from having any share therein. In the four latter, being placed after them, it leaves the promises immediately joined with Christ's address to the angel of the Church, to show that the fulfilling of these was near; whereas the others reach beyond the end of the world. It should be observed that the overcoming or victory (to which alone these peculiar promises are annexed) is not the ordinary victory obtained by every believer, but a special victory obtained over great and peculiar temptations, by those that are strong in faith."

[¶42] The latest account we have of the state of the seven Asiatic Churches is in a letter from the Rev. Henry Lindsay, chaplain to the British embassy at Constantinople, to a member of the British and Foreign Bible Society, by which society Mr. Lindsay had been solicited to distribute some copies of the New Testament in modern Greek among the Christians in Asia Minor.

[¶43] The following is his communication, dated: - "Constantinople, January 10, 1816. "When I last wrote to you, I was on the point of setting out on a short excursion into Asia Minor. Travelling hastily, as I was constrained to do from the circumstances of my situation, the information I could procure was necessarily superficial and unsatisfactory. As, however, I distributed the few books of the society which I was able to carry with me, I think it necessary to give some account of the course I took: "1. The regular intercourse of England with Smyrna will enable you to procure as accurate intelligence of its present state as any I can pretend to offer. From the conversations I had with the Greek bishop and his clergy, as well as various well-informed individuals, I am led to suppose that, if the population of Smyrna be estimated at one hundred and forty thousand inhabitants, there are from fifteen to twenty thousand Greeks, six thousand Armenians, five thousand Catholics, one hundred and forty Protestants, and eleven thousand Jews. "2. After Smyrna, the first place I visited was Ephesus, or rather (as the site is not quite the same) Aiasalick, which consists of about fifteen poor cottages. I found there but three Christians, two brothers who keep a small shop, and a gardener. They are all three Greeks, and their ignorance is lamentable indeed. In that place, which was blessed so long with an apostle's labors, and those of his zealous assistants are Christians who have not so much as heard of that apostle, or seem only to recognize the name of Paul as one in the calendar of their saints. One of them I found able to read a little, and left with him the New Testament, in ancient and modern Greek, which he expressed a strong desire to read, and promised me he would not only study it himself, but lend it to his friends in the neighboring villages. "3. My next object was to see Laodicea; in the road to this is Guzel-hisar, a large town, with one church, and about seven hundred Christians. In conversing with the priests here, I found them so little acquainted with the Bible, or even the New Testament in an entire form, that they had no distinct knowledge of the books it contained beyond the four gospels, but mentioned them indiscriminately with various idle legends and lives of saints. I have sent thither three copies of the modern Greek Testament since my return. About three miles from Laodicea is Denizli, which has been styled (but I am inclined to think erroneously) the ancient Colosse; it is a considerable town, with about four hundred Christians, Greeks, and Armenians, each of whom has a church. I regret however to say that here also the most extravagant tales of miracles, and fabulous accounts of angels, saints, and relics, had so usurped the place of the Scriptures as to render it very difficult to separate in their minds Divine truths from human inventions. I felt that here that unhappy time was come when men should 'turn away their ears from the truth, and be turned unto fables.' I had with me some copies of the gospels in ancient Greek which I distributed here, as in some other places through which I had passed. Eski-hisar, close to which are the remains of ancient Laodicea, contains about fifty poor inhabitants, in which number are but two Christians, who live together in a small mill; unhappily neither could read at all; the copy therefore of the New Testament, which I intended for this Church, I left with that of Denizli, the offspring and poor remains of Laodicea and Colosse. The prayers of the mosque are the only prayers which are heard near the ruins of Laodicea, on which the threat seems to have been fully executed in its utter rejection as a Church. "4. I left it for Philadelphia, now Alah-shehr. It was gratifying to find at last some surviving fruits of early zeal; and here, at least, whatever may be the loss of the spirit of Christianity, there is still the form of a Christian Church; this has been kept from the 'hour of temptation,' which came upon all the Christian world. There are here about one thousand Christians, chiefly Greeks, who for the most part speak only Turkish; there are twenty-five places of public worship, five of which are large regular churches; to these there is a resident bishop, with twenty inferior clergy. A copy of the modern Greek Testament was received by the bishop with great thankfulness. "5. I quitted Alah-shehr, deeply disappointed at the statement I received there of the Church of Sardis. I trusted that in its utmost trials it would not have been suffered to perish utterly, and I heard with surprise that not a vestige of it remained. With what satisfaction then did I find on the plains of Sardis a small Church establishment; the few Christians who dwell around modern Sart were anxious to settle there and erect a church, as they were in the habit of meeting at each other's houses for the exercise of religion. From this design they were prohibited by Kar Osman Oglu, the Turkish governor of the district; and in consequence, about five years ago they built a church upon the plain, within view of ancient Sardis, and there they maintain a priest. The place has gradually risen into a little village, now called Tatar-keny; thither the few Christians of Sart, who amount to seven, and those in its immediate vicinity, resort for public worship, and form together a congregation of about forty. There appears then still a remnant, 'a few names even in Sardis,' which have been preserved. I cannot repeat the expressions of gratitude with which they received a copy of the New Testament in a language with which they were familiar. Several crowded about the priest to hear it on the spot, and I left them thus engaged. "6. Ak-hisar, the ancient Thyatira, is said to contain about thirty thousand inhabitants, of whom three thousand are Christians, all Greeks except about two hundred Armenians. There is, however, but one Greek church and one Armenian. The superior of the Greek Church to whom I presented the Romaic Testament esteemed it so great a treasure that he earnestly pressed me, if possible, to spare another, that one might be secured to the Church and free from accidents, while the other went round among the people for their private reading. I have, therefore, since my return hither, sent him four copies. "7. The Church of Pergamos, in respect to numbers, may be said to flourish still in Bergamo. The town is less than Ak-hisar, but the number of Christians is about as great, the proportion of Armenians to Greeks nearly the same, and each nation also has one church. The bishop of the district, who occasionally resides there, was at that time absent, and I experienced with deep regret that the resident clergy were totally incapable of estimating the gift I intended them; I therefore delivered the Testament to the lay vicar of the bishop at his urgent request, he having assured me that the bishop would highly prize so valuable an acquisition to the Church. He seemed much pleased that the benighted state of his nation had excited the attention of strangers. "Thus, sir, I have left at least one copy of the unadulterated word of God at each of the seven Asiatic Churches of the Apocalypse, and I trust they are not utterly thrown away; but whoever may plant, it is God only who can give the increase, and from his goodness we may hope they will in due time bring forth fruit, 'some thirty, some sixty, and some a hundred fold.' "Henry Lindsay."

[¶44] In my note on [Act 19:24] (note), I have given an account of the celebrated temple of Diana at Ephesus, to which building, called one of the seven wonders of the world, St. Paul is supposed to allude in his epistle to this Church, particularly at [Eph 3:18] (note), where I have again given the measurement of this temple.

## 743. Revelation · 11 of 37

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### Introduction

[¶1] John sees the throne of God in heaven surrounded by twenty-four elders; and four living creatures, full of eyes; which all join in giving glory to the Almighty, [Rev 4:1-11].

### Verse 1

[¶3] A door was opened in heaven - This appears to have been a visible aperture in the sky over his head.

### Verse 2

[¶5] I was in the Spirit - Rapt up in an ecstasy.

### Verse 3

[¶7] And he that sat - There is here no description of the Divine Being, so as to point out any similitude, shape, or dimensions. The description rather aims to point out the surrounding glory and effulgence than the person of the almighty King. See a similar description [Num 24:10], etc., and the notes there.

### Verse 4

[¶9] Four and twenty elders - Perhaps this is in reference to the smaller Sanhedrin at Jerusalem, which was composed of twenty-three elders; or to the princes of the twenty-four courses of the Jewish priests which ministered at the tabernacle and the temple, at first appointed by David.

[¶10] Clothed in white raiment - The garments of the priests.

[¶11] On their heads crowns of gold - An emblem of their dignity. The Jewish writers represent human souls as being created first; and before they enter the body, each is taken by an angel into paradise, where it sees the righteous sitting in glory with crowns upon their heads. Rab. Tanchum, fol. 39, 4.

### Verse 5

[¶13] Seven lamps of fire - Seven angels, the attendants and ministers of the supreme King. See [Rev 1:4], and the note there.

### Verse 6

[¶15] Four beasts - Τεσσαρα ζωα· Four living creatures or four animals. The word beast is very improperly used here and elsewhere in this description. Wiclif first used it, and translators in general have followed him in this uncouth rendering. A beast before the throne of God in heaven sounds oddly.

### Verse 7

[¶17] The first beast was like a lion - It is supposed that there is a reference here to the four standards or ensigns of the four divisions of the tribes in the Israelitish camp, as they are described by Jewish writers.

[¶18] The first living creature was like a lion; this was, say the rabbins, the standard of Judah on the east, with the two tribes of Issachar and Zabulon. The second, like a calf or ox, which was the emblem of Ephraim who pitched on the west, with the two tribes of Manasseh and Benjamin. The third, with the face of a man, which, according to the rabbins, was the standard of Reuben who pitched on the south, with the two tribes of Simeon and Gad. The fourth which was like a flying (spread) eagle, was, according to the same writers, the emblem on the ensign of Dan who pitched on the north, with the two tribes of Asher and Naphtali. This traditionary description agrees with the four faces of the cherub in Ezekiel's vision. See my notes and diagrams on Numbers 2.

[¶19] Christian tradition has given these creatures as emblems of the four evangelists. To John is attributed the Eagle; to Luke the Ox, to Mark the Lion, and to Matthew the Man, or angel in human form. As the former represented the whole Jewish Church or congregation, so the latter is intended to represent the whole Christian Church.

### Verse 8

[¶21] The four beasts had each of them six wings - I have already observed, in the preface to this book, that the phraseology is rabbinical; I might have added, and the imagery also. We have almost a counterpart of this description in Pirkey Elieser. chap. 4. I shall give the substance of this from Schoettgen. "Four troops of ministering angels praise the holy blessed God: the first is Michael, at the right hand; the next is Gabriel, at the left; the third is Uriel, before; and the fourth is Raphael, behind him. The shechinah of the holy, blessed God is in the midst, and he himself sits upon a throne high and elevated, hanging in the air; and his magnificence is as amber חשמל, (chashmal), in the midst of the fire, [Eze 1:4], On his head is placed a crown and a diadem, with the incommunicable name (יהוה Yehovah) inscribed on the front of it. His eyes go throughout the whole earth; a part of them is fire, and a part of them hail. At his right hand stands Life, and at his left hand Death; and he has a fiery scepter in his hand. Before him is the veil spread, that veil which is between the temple and the holy of holies; and seven angels minister before him within that veil: the veil and his footstool are like fire and lightning; and under the throne of glory there is a shining like fire and sapphire, and about his throne are justice and judgment. "The place of the throne are the seven clouds of glory; and the chariot wheels, and the cherub, and the living creatures which give glory before his face. The throne is in similitude like sapphire; and at the four feet of it are four living creatures, each of which has four faces and four wings. When God speaks from the east, then it is from between the two cherubim with the face of a Man; when he speaks from the south, then it is from between the two cherubim with the face of a Lion; when from the west, then it is from between the two cherubim with the face of an Ox; and when from the north, then it is from between the two cherubim with the face of an Eagle. "And the living creatures stand before the throne of glory; and they stand in fear, in trembling, in horror, and in great agitation; and from this agitation a stream of fire flows before them. Of the two seraphim one stands at the right hand of the holy blessed God, and one stands at the left; and each has six wings: with two they cover their face lest they should see the face of the shechina; with two they cover their feet lest they should find out the footstool of the shechinah; and with two they fly, and sanctify his great name. And they answer each other, saying Holy, holy, holy, Lord God of hosts; the whole earth is full of his glory. And the living creatures stand near his glory, yet they do not know the place of his glory; but wheresoever his glory is, they cry out and say, Blessed be the glory of the Lord in his place."

[¶22] In Shemoth Rabba, sec. 23, fol. 122, 4, Rabbi Abin says: "There are four which have principality in this world: among intellectual creatures, Man; among birds, the Eagle; among cattle, the Ox; and among wild beasts, the Lion: each of these has a kingdom and a certain magnificence, and they are placed under the throne of glory, [Eze 1:10], to show that no creature is to exalt itself in this world, and that the kingdom of God is over all." These creatures may be considered the representatives of the whole creation.

### Verse 10

[¶24] Cast their crowns before the throne - Acknowledge the infinite supremacy of God, and that they have derived their being and their blessings from him alone. This is an allusion to the custom of prostrations in the east, and to the homage of petty kings acknowledging the supremacy of the emperor.

### Verse 11

[¶26] Thou art worthy, O Lord, to receive - Thus all creation acknowledges the supremacy of God; and we learn from this song that he made all things for his pleasure; and through the same motive he preserves. Hence it is most evident, that he hateth nothing that he has made, and could have made no intelligent creature with the design to make it eternally miserable. It is strange that a contrary supposition has ever entered into the heart of man; and it is high time that the benevolent nature of the Supreme God should be fully vindicated from aspersions of this kind.

### Introduction

[¶28] The book sealed with seven seals, which no being in heaven or earth could open, [Rev 5:1-3]. Is at last opened by the Lion of the tribe of Judah, [Rev 5:4-8]. He receives the praises of the four living creatures and the twenty-four elders, [Rev 5:9], [Rev 5:10]. And afterwards of an innumerable multitude, who acknowledge that they were redeemed to God by his blood, [Rev 5:11], [Rev 5:12]. And then, of the whole creation, who ascribe blessing, honor, glory, and power to God and the Lamb for ever, [Rev 5:13], [Rev 5:14].

### Verse 1

[¶30] A book written within and on the back side - That is, the book was full of solemn contents within, but it was sealed; and on the back side was a superscription indicating its contents. It was a labelled book, or one written on each side of the skin, which was not usual.

[¶31] Sealed with seven seals - As seven is a number of perfection, it may mean that the book was so sealed that the seals could neither be counterfeited nor broken; i.e., the matter of the book was so obscure and enigmatical and the work it enjoined and the facts it predicted so difficult and stupendous, that they could neither be known nor performed by human wisdom or power.

### Verse 2

[¶33] A strong angel - One of the chief of the angelic host.

[¶34] Proclaiming - As the herald of God.

[¶35] To open the book, and to loose the seals - To loose the seals that he may open the book. Who can tell what this book contains? Who can open its mysteries? The book may mean the purposes and designs of God relative to his government of the world and the Church; but we, whose habitation is in the dust, know nothing of such things. We are, however, determined to guess.

### Verse 3

[¶37] And no man - Ουδεις· No person or being.

[¶38] In heaven - Among all the angels of God.

[¶39] Nor in the earth - No human being.

[¶40] Neither under the earth - No disembodied spirit, nor any demon. Neither angels, men, nor devils, can fathom the decrees of God.

[¶41] Neither to look thereon - None can look into it unless it be opened, and none can open it unless the seals be unloosed.

### Verse 4

[¶43] I wept much - Because the world and the Church were likely to be deprived of the knowledge of the contents of the book.

## 744. Revelation · 12 of 37

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### Verse 5

[¶1] The Lion of the tribe of Juda - Jesus Christ, who sprang from this tribe, as his genealogy proves; see on [Mat 1:2] (note), [Mat 1:3] (note) and [Luk 3:23] (note). There is an allusion here to [Gen 49:9], Judah is a lion's whelp; the lion was the emblem of this tribe, and was supposed to have been embroidered on its ensigns.

[¶2] The Root of David - See [Isa 11:1]. Christ was the root of David as to his Divine nature; he was a branch out of the stem of Jesse as to his human nature.

[¶3] Hath prevailed - By the merit of his incarnation, passion, and death.

[¶4] To open the book - To explain and execute all the purposes and decrees of God, in relation to the government of the world and the Church.

### Verse 6

[¶6] Stood a Lamb - Christ, so called because he was a sacrificial offering; αρνιον signifies a little or delicate lamb.

[¶7] As it had been slain - As if now in the act of being offered. This is very remarkable; so important is the sacrificial offering of Christ in the sight of God that he is still represented as being in the very act of pouring out his blood for the offenses of man. This gives great advantage to faith: when any soul comes to the throne of grace, he finds a sacrifice there provided for him to offer to God. Thus all succeeding generations find they have the continual sacrifice ready, and the newly-shed blood to offer.

[¶8] Seven horns - As horn is the emblem of power, and seven the number of perfection, the seven horns may denote the all-prevailing and infinite might of Jesus Christ. He can support all his friends; he can destroy all his enemies; and he can save to the uttermost all that come unto God through him.

[¶9] Seven eyes - To denote his infinite knowledge and wisdom: but as these seven eyes are said to be the seven Spirits of God, they seem to denote rather his providence, in which he often employs the ministry of angels; therefore, these are said to be sent forth into all the earth. See on [Rev 1:4] (note).

### Verse 7

[¶11] He came and took the book - This verse may be properly explained by John, [Joh 1:18]. No man hath seen God at any time; the only-begotten Son, which is in the bosom of the Father, he hath Declared him. With Jesus alone are all the counsels and mysteries of God.

### Verse 8

[¶13] The four beasts - fell down before the Lamb - The whole Church of God, and all his children in heaven and earth, acknowledge that Jesus Christ is alone worthy and able to unfold and execute all the mysteries and counsels of God. See on [Rev 5:9] (note).

[¶14] Having every one of them harps - There were harps and vials; and each of the elders and living creatures had one.

[¶15] Odours, which are the prayers of saints - The frankincense and odours offered at the tabernacle were emblems of the prayers and praises of the Lord. That prayers are compared to incense, see [Psa 141:2] : Let my Prayer be set forth before thee as Incense. Hence that saying in Synopsis Sohar, p. 44, n. 37: "The odour of the prayers of the Israelites is equal to myrrh and frankincense; but on the Sabbath it is preferred to the scent of all kinds of perfumes." The words which are the prayers of saints are to be understood as this is my body, this signifies or represents my body; these odours represent the prayers of the saints.

### Verse 9

[¶17] A new song - Composed on the matters and blessings of the Gospel, which was just now opened on earth. But new song may signify a most excellent song; and by this the Gospel and its blessings are probably signified. The Gospel is called a new song, [Psa 96:1]. And perhaps there is an allusion in the harps here to [Psa 144:9] : I will sing a New Song unto thee, O God: upon a Psaltery, and an Instrument of Ten Strings, etc. The same form of speech is found, [Isa 42:10] : Sing unto the Lord a New Song, etc.; and there the prophet seems to have the Gospel dispensation particularly in view.

[¶18] Thou - hast redeemed us to God - out of every - nation - It appears, therefore, that the living creatures and the elders represent the aggregate of the followers of God; or the Christian Church in all nations, and among all kinds of people, and perhaps through the whole compass of time: and all these are said to be redeemed by Christ's blood, plainly showing that his life was a sacrificial offering for the sins of mankind.

### Verse 10

[¶20] Kings and priests - See [Exo 19:6] (note); [1Pet 2:5] (note), [1Pet 2:9] (note), and the notes there.

### Verse 11

[¶22] The voice of many angels - These also are represented as joining in the chorus with redeemed mortals.

[¶23] Ten thousand times ten thousand - "Myriads of myriads and chiliads of chiliads;" that is, an infinite or innumerable multitude. This is in reference to [Dan 7:10].

### Verse 12

[¶25] To receive power - That is, Jesus Christ is worthy to take, λαβειν, to have ascribed to him, power - omnipotence; riches - beneficence; wisdom - omniscience; strength - power in prevalent exercise; honor - the highest reputation for what he has done; glory - the praise due to such actions; and blessing - the thankful acknowledgments of the whole creation. Here are seven different species of praise; and this is exactly agreeable to the rabbinical forms, which the author of this book keeps constantly in view. See Sepher Rasiel, fol. 39, 2: "To thee belongs כבוד cabod, glory; גדולה gedulah, magnitude; גבורה geburah, might; הממלכה hammamlakah, the kingdom; התפארת hattiphereth, the honor; הנצח hannetsach, the victory; וההוד vehahod, and the praise."

### Verse 13

[¶27] Every creature - All parts of the creation, animate and inanimate, are represented here, by that figure of speech called prosopopaeia or personification, as giving praise to the Lord Jesus, because by him all things were created. We find the whole creation gives precisely the same praise, and in the same terms, to Jesus Christ, who is undoubtedly meant here by the Lamb just slain as they give to God who sits upon the throne. Now if Jesus Christ were not properly God this would be idolatry, as it would be giving to the creature what belongs to the Creator.

### Verse 14

[¶29] The four beasts said, Amen - Acknowledged that what was attributed to Christ was his due.

[¶30] The four and twenty elders - The word εικοσιτεσσαρες, twenty-four, is wanting in the most eminent MSS. and versions.

[¶31] Fell down and worshipped - Επεσαν και προσεκυνησαν· Fell down on their knees, and then prostrated themselves before the throne. This is the eastern method of adoration: first, the person worshiping fell down on his knees; and then, bowing down touched the earth with his forehead. This latter act was prostration.

[¶32] Him that liveth for ever - This clause is wanting in ABC, thirty-seven others, Syriac, Arabic, Coptic, Ethiopic, some copies of the Slavonic, Itala, and Vulgate; and in Andreas, and Arethas, ancient commentators on this book. It is also wanting in some editions, and is undoubtedly spurious. Griesbach has left this and the above twenty-four out of the text.

[¶33] Now follow the least intelligible parts of this mysterious book, on which so much has been written, and so much in vain. It is natural for man to desire to be wise; and the more difficult the subject the more it is studied, and the hope of finding out something by which the world and the Church might be profited, has caused the most eminently learned men to employ their talents and consume their time on these abstruse prophecies. But of what use has all this learned and well-meant labor been to mankind? Can hypothesis explain prophecy, and conjecture find a basis on which faith can rest? And what have we better in all attempts hitherto made to explain the mysteries of this book?

### Introduction

[¶35] What followed on the opening of the seven seals. The opening of the first seal; the white horse, [Rev 6:1], [Rev 6:2]. The opening of the second seal; the red horse, [Rev 6:3], [Rev 6:4]. The opening of the third seal; the black horse and the famine, [Rev 6:5], [Rev 6:6]. The opening of the fourth seal; the pale horse, [Rev 6:7], [Rev 6:8]. The opening of the fifth seal; the souls of men under the altar, [Rev 6:9-11]. The opening of the sixth seal; the earthquake, the darkening of the sun and moon, and falling of the stars, [Rev 6:12-14]. The terrible consternation of the kings and great men of the earth, [Rev 6:15-17].

### Verse 1

[¶37] When the Lamb opened one of the seals - It is worthy of remark that the opening of the seals is not merely a declaration of what God will do, but is the exhibition of a purpose then accomplished; for whenever the seal is opened, the sentence appears to be executed. It is supposed that, from Revelation 6:1-11:19, the calamities which should fall on the enemies of Christianity, and particularly the Jews, are pointed out under various images, as well as the preservation of the Christians under those calamities.

[¶38] One of the four beasts - Probably that with the face of a lion. See [Rev 4:7].

[¶39] Come and see - Attend to what is about to be exhibited. It is very likely that all was exhibited before his eyes as in a scene, and he saw every act represented which was to take place, and all the persons and things which were to be the chief actors.

### Verse 2

[¶41] A white horse - Supposed to represent the Gospel system, and pointing out its excellence, swiftness, and purity.

[¶42] He that sat on him - Supposed to represent Jesus Christ.

[¶43] A bow - The preaching of the Gospel, darting conviction into the hearts of sinners.

[¶44] A crown - The emblem of the kingdom which Christ is to establish on earth.

[¶45] Conquering, and to conquer - Overcoming and confounding the Jews first, and then the Gentiles; spreading more and more the doctrine and influence of the cross over the face of the earth.

## 745. Revelation · 13 of 37

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### Verse 3

[¶1] The second beast - That which had the face of an ox.

### Verse 4

[¶3] Another horse - red - The emblem of war; perhaps also of severe persecution, and the martyrdom of the saints.

[¶4] Him that sat thereon - Same say, Christ; others, Vespasian; others, the Roman armies; others, Artabanus, king of the Parthians, etc., etc.

[¶5] Take peace from the earth - To deprive Judea of all tranquillity.

[¶6] They should kill one another - This was literally the case with the Jews, while besieged by the Romans.

[¶7] A great sword - Great influence and success, producing terrible carnage.

### Verse 5

[¶9] The third beast - That which had the face of a man.

[¶10] A black horse - The emblem of famine. Some think that which took place under Claudius. See [Mat 24:7]; the same which was predicted by Agabus, [Act 11:28].

[¶11] A pair of balances - To show that the scarcity would be such, that every person must be put under an allowance.

### Verse 6

[¶13] A measure of wheat for a penny - The chaenix here mentioned was a measure of dry things; and although the capacity is not exactly known, yet it is generally agreed that it contained as much as one man could consume in a day; and a penny, the Roman denarius, was the ordinary pay of a laborer. So it appears that in this scarcity each might be able to obtain a bare subsistence by his daily labor; but a man could not, in such cases, provide for a family.

[¶14] Three measures of barley - This seems to have been the proportion of value between the wheat and the barley. Barley was allowed to afford a poor aliment, and was given to the Roman soldiers instead of wheat, by way of punishment.

[¶15] Hurt not the oil and the wine - Be sparing of these: use them not as delicacies, but for necessity; because neither the vines nor the olives will be productive.

### Verse 7

[¶17] The fourth beast - That which had the face of an eagle.

### Verse 8

[¶19] A pale horse - The symbol of death. Pallida mors, pale death, was a very usual poetic epithet; of this symbol there can be no doubt, because it is immediately said, His name that sat on him was Death.

[¶20] And hell followed with him - The grave, or state of the dead, received the slain. This is a very elegant prosopopaeia, or personification.

[¶21] Over the fourth part of the earth - One fourth of mankind was to feel the desolating effects of this seal.

[¶22] To kill with sword - War; with hunger - Famine; with death - Pestilence; and with the beasts of the earth - lions, tigers, hyenas, etc., which would multiply in consequence of the devastations occasioned by war, famine, and pestilence.

### Verse 9

[¶24] The fifth seal - There is no animal nor any other being to introduce this seal, nor does there appear to be any new event predicted; but the whole is intended to comfort the followers of God under their persecutions, and to encourage them to bear up under their distresses.

[¶25] I saw under the altar - A symbolical vision was exhibited, in which he saw an altar; and under it the souls of those who had been slain for the word of God - martyred for their attachment to Christianity, are represented as being newly slain as victims to idolatry and superstition. The altar is upon earth, not in heaven.

### Verse 10

[¶27] And they cried with a loud voice - That is, their blood, like that of Abel, cried for vengeance; for we are not to suppose that there was any thing like a vindictive spirit in those happy and holy souls who had shed their blood for the testimony of Jesus. We sometimes say Blood cries for blood; that is, in the order of Divine justice, every murderer, and every murdering persecutor, shall be punished.

[¶28] O Lord - Ὁ Δεσποτης· Sovereign Lord, supreme Ruler; one having and exercising unlimited and uncontrolled authority.

[¶29] Holy - In thy own nature, hating iniquity;

[¶30] And true - In all thy promises and threatenings;

[¶31] Dost thou not judge - The persecutors;

[¶32] And avenge our blood - Inflict signal punishment;

[¶33] On them that dwell on the earth? - Probably meaning the persecuting Jews; they dwelt επι της γης, upon that land, a form of speech by which Judea is often signified in the New Testament.

### Verse 11

[¶35] White robes - The emblems of purity, innocence, and triumph.

[¶36] They should rest yet for a little season - This is a declaration that, when the cup of the iniquity of the Jews should be full, they should then be punished in a mass. They were determined to proceed farther, and God permits them so to do; reserving the fullness of their punishment till they had filled up the measure of their iniquity. If this book was written before the destruction of Jerusalem, as is most likely, then this destruction is that which was to fall upon the Jews; and the little time or season was that which elapsed between their martyrdom, or the date of this book, and the final destruction of Jerusalem by the Romans, under Vespasian and his son Titus, about a.d. 70. What follows may refer to the destruction of the heathen Roman empire.

### Verse 12

[¶38] The sixth seal - This seal also is opened and introduced by Jesus Christ alone.

[¶39] A great earthquake - A most stupendous change in the civil and religious constitution of the world. If it refer to Constantine the Great, the change that was made by his conversion to Christianity might be very properly represented under the emblem of an earthquake, and the other symbols mentioned in this and the following verses.

[¶40] The sun - the ancient pagan government of the Roman empire, was totally darkened; and, like a black hair sackcloth, was degraded and humbled to the dust.

[¶41] The moon - the ecclesiastical state of the same empire, became as blood - was totally ruined, their sacred rites abrogated, their priests and religious institutions desecrated, their altars cast down, their temples destroyed, or turned into places for Christian worship.

### Verse 13

[¶43] The stars of heaven - The gods and goddesses, demi-gods, and deified heroes, of their poetical and mythological heaven, were prostrated indiscriminately, and lay as useless as the figs or fruit of a tree shaken down before ripe by a tempestuous wind.

## 746. Revelation · 14 of 37

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### Verse 14

[¶1] And the heaven departed as a scroll - The whole system of pagan and idolatrous worship, with all its spiritual, secular, and superstitious influence, was blasted, shrivelled up, and rendered null and void, as a parchment scroll when exposed to the action of a strong fire.

[¶2] And every mountain - All the props, supports, and dependencies of the empire, whether regal allies, tributary kings, dependent colonies, or mercenary troops, were all moved out of their places, so as to stand no longer in the same relation to that empire, and its worship, support, and maintenance, as they formerly did.

[¶3] And island - The heathen temples, with their precincts and enclosures, cut off from the common people, and into which none could come but the privileged, may be here represented by islands, for the same reasons.

### Verse 15

[¶5] The kings of the earth, etc. - All the secular powers who had endeavored to support the pagan worship by authority, influence, riches, political wisdom, and military skill; with every bondman - all slaves, who were in life and limb addicted to their masters or owners.

[¶6] And every freeman - Those who had been manumitted, commonly called freedmen, and who were attached, through gratitude, to the families of their liberators. All hid themselves - were astonished at the total overthrow of the heathen empire, and the revolution which had then taken place.

### Verse 16

[¶8] Said to the mountains and rocks - Expressions which denote the strongest perturbation and alarm. They preferred any kind of death to that which they apprehended from this most awful revolution.

[¶9] From the face of him that sitteth on the throne - They now saw that all these terrible judgments came from the Almighty; and that Christ, the author of Christianity, was now judging, condemning, and destroying them for their cruel persecutions of his followers.

### Verse 17

[¶11] For the great day of his wrath - The decisive and manifest time in which he will execute judgment on the oppressors of his people.

[¶12] Who shall be able to stand? - No might can prevail against the might of God. All these things may literally apply to the final destruction of Jerusalem, and to the revolution which took place in the Roman empire under Constantine the Great. Some apply them to the day of judgment; but they do not seem to have that awful event in view. These two events were the greatest that have ever taken place in the world, from the flood to the eighteenth century of the Christian era; and may well justify the strong figurative language used above.

[¶13] Through I do not pretend to say that my remarks on this chapter point out its true signification, yet I find others have applied it in the same way. Dr. Dodd observes that the fall of Babylon, Idumea, Judah, Egypt, and Jerusalem, has been described by the prophets in language equally pompous, figurative, and strong. See [Isa 13:10]; [Isa 34:4], concerning Babylon and Idumea; [Jer 4:23], [Jer 4:24], concerning Judah; [Eze 32:7], concerning Egypt; [Joe 2:10], [Joe 2:31], concerning Jerusalem; and our Lord himself, [Mat 24:29], concerning the same city. "Now," says he, "it is certain that the fall of any of these cities or kingdoms was not of greater concern or consequence to the world, nor more deserving to be described in pompous figures, than the fall of the pagan Roman empire, when the great lights of the heathen world, the sun, moon, and stars, the powers civil and ecclesiastical, were all eclipsed and obscured, the heathen emperors and Caesars were slain, the heathen priests and augurs were extirpated, the heathen officers and magistrates were removed, the temples were demolished, and their revenues were devoted to better uses. It is customary with the prophets, after they have described a thing in the most symbolical and figurative manner, to represent the same again in plainer language; and the same method is observed here, [Rev 6:15-17] : And the kings of the earth, etc. That is, Maximin, Galerius, Maxentius, Licinius, etc., with all their adherents and followers, were so routed and dispersed that they hid themselves in dens, etc.; expressions used to denote the utmost terror and confusion. This is, therefore, a triumph of Christ over his heathen enemies, and a triumph after a severe persecution; so that the time and all the circumstances, as well as the series and order of the prophecy, agree perfectly with this interpretation. Galerius, Maximin, and Licinius, made even a public confession of their guilt, recalled their decrees and edicts against the Christians, and acknowledged the just judgments of God and of Christ in their own destruction." See Newton, Lowman, etc., and Dr. Dodd on this chapter, with the works of several more recent authors.

### Introduction

[¶15] The four angels holding the four winds of heaven, [Rev 7:1]. The angel with the seal of the living God, and sealing the servants of God out of the twelve tribes, whose number amounted to one hundred and forty-four thousand, [Rev 7:2-8]. Besides these, there was an innumerable multitude from all nations, who gave glory to God and the Lamb, [Rev 7:9-12]. One of the elders shows who these are, and describes their most happy state, [Rev 7:13-17].

### Verse 1

[¶17] And after these things - Immediately after the preceding vision.

[¶18] I saw four angels - Instruments which God employs in the dispensation of his providence; we know not what.

[¶19] On the four corners of the earth - On the extreme parts of the land of Judea, called ἡ γη, the land, or earth, by way of eminence.

[¶20] Holding the four winds - Preventing evil from every quarter. Earth - sea, nor on any tree; keeping the whole of the land free from evil, till the Church of Christ should wax strong, and each of his followers have time to prepare for his flight from Jerusalem, previously to its total destruction by the Romans.

### Verse 2

[¶22] The seal of the living God - This angel is represented as the chancellor of the supreme King, and as ascending from the east, απο ανατολης ἡλιου, from the rising of the sun. Some understand this of Christ, who is called ανατολη, the east, [Luk 1:78].

[¶23] Four angels, to whom it was given to hurt - Particular agents employed by Divine providence in the management of the affairs of the earth; but whether spiritual or material we know not.

### Verse 3

[¶25] Till we have sealed the servants of our God - There is manifestly an allusion to [Eze 9:4] here. By sealing we are to understand consecrating the persons in a more especial manner to God, and showing, by this mark of God upon them, that they were under his more immediate protection, and that nothing should hurt them. It was a custom in the east, and indeed in the west too, to stamp with a hot iron the name of the owner upon the forehead or shoulder of his slave.

[¶26] It is worthy of remark that not one Christian perished in the siege of Jerusalem; all had left the city, and escaped to Pella. This I have often had occasion to notice.

### Verse 4

[¶28] I heard the number of them which were sealed - In the number of 144,000 are included all the Jews converted to Christianity; 12,000 out of each of the twelve tribes: but this must be only a certain for an uncertain number; for it is not to be supposed that just 12,000 were converted out of each of the twelve tribes.

### Verse 5

[¶30] Of the tribe of Juda, etc. - First, we are to observe that the tribe of Levi is here mentioned, though that tribe had no inheritance in Israel; but they now belonged to the spiritual priesthood. Secondly, That the tribe of Dan, which had an inheritance, is here omitted; as also the tribe of Ephraim. Thirdly, That the tribe of Joseph is here added in the place of Ephraim. Ephraim and Dan, being the principal promoters of idolatry, are left out in this enumeration.

### Verse 9

[¶32] A great multitude - This appears to mean the Church of Christ among the Gentiles, for it was different from that collected from the twelve tribes; and it is here said to be of all nations, kindreds, people, and tongues.

[¶33] Clothed with white robes - As emblems of innocence and purity. With palms in their hands, in token of victory gained over the world, the devil, and the flesh.

### Verse 10

[¶35] Salvation to our God - That is, God alone is the author of the salvation of man; and this salvation is procured for and given to them through the Lamb, as their propitiatory sacrifice.

### Verse 11

[¶37] All the angels, etc. - As there is joy in the presence of God among these holy spirits when one sinner repents, no wonder that they take such an interest in the gathering together of such innumerable multitudes who are fully saved from their sins.

### Verse 12

[¶39] Saying, Amen - Giving their most cordial and grateful assent to the praises attributed to God and the Lamb.

[¶40] Blessing, and glory, etc. - There are here seven different species of praise attributed to God, as in [Rev 5:12] (note).

### Verse 13

[¶42] One of the elders answered - A Hebraism for spoke. The question is here asked, that the proposer may have the opportunity of answering it.

### Verse 14

[¶44] Sir, thou knowest - That is, I do not know, but thou canst inform me.

[¶45] Came out of great tribulation - Persecutions of every kind.

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[¶0] And have washed their robes - Have obtained their pardon and purity, through the blood of the Lamb.

[¶1] Their white robes cannot mean the righteousness of Christ, for this cannot be washed and made white in his own blood. This white linen is said to be the righteousness of the saints, [Rev 19:8], and this is the righteousness in which they stand before the throne; therefore it is not Christ's righteousness, but it is a righteousness wrought in them by the merit of his blood, and the power of his Spirit.

### Verse 15

[¶3] Therefore - Because they are washed in the blood of the Lamb, are they before the throne - admitted to the immediate presence, of God.

[¶4] And serve him day and night - Without ceasing; being filled with the spirit of prayer, faith, love, and obedience.

[¶5] Shall dwell among them - He lives in his own Church, and in the heart of every true believer.

### Verse 16

[¶7] They shall hunger no more - They shall no longer be deprived of their religious ordinances, and the blessings attendant on them, as they were when in a state of persecution.

[¶8] Neither shall the sun light on them - Their secular rulers, being converted to God, became nursing fathers to the Church.

[¶9] Nor any heat - Neither persecution nor affliction of any kind. These the Hebrews express by the term heat, scorching, etc.

### Verse 17

[¶11] The Lamb - The Lord Jesus, enthroned with his Father in ineffable glory.

[¶12] Shall feed them - Shall communicate to them every thing calculated to secure, continue, and increase their happiness.

[¶13] Living fountains of water - A spring in the Hebrew phraseology is termed living water, because constantly boiling up and running on. By these perpetual fountains we are to understand endless sources of comfort and happiness, which Jesus Christ will open out of his own infinite plenitude to all glorified souls. These eternal living fountains will make an infinite variety in the enjoyments of the blessed. There will be no sameness, and consequently no cloying with the perpetual enjoyment of the same things; every moment will open a new source of pleasure, instruction, and improvement; they shall make an eternal progression into the fullness of God. And as God is infinite, so his attributes are infinite; and throughout infinity more and more of those attributes will be discovered; and the discovery of each will be a new fountain or source of pleasure and enjoyment. These sources must be opening through all eternity, and yet, through all eternity, there will still remain, in the absolute perfections of the Godhead, an infinity of them to be opened! This is one of the finest images in the Bible.

[¶14] God shall wipe away - In the most affectionate and fatherly manner, all tears from their eyes - all causes of distress and grief. They shall have pure, unmixed happiness. Reader, this is the happiness of those who are washed from their sins. Art thou washed? O, rest not till thou art prepared to appear before God and the Lamb.

[¶15] If these saints had not met with troubles and distresses, in all likelihood they had not excelled so much in righteousness and true holiness. When all avenues of worldly comfort are shut up, we are obliged to seek our all in God; and there is nothing sought from him that is not found in him.

### Introduction

[¶17] The opening of the seventh seal, [Rev 8:1]. The seven angels with the seven trumpets, [Rev 8:2-6]. The first sounds, and there is a shower of hail, fire, and blood, [Rev 8:7]. The second sounds, and the burning mountain is cast into the sea, [Rev 8:8], [Rev 8:9]. The third sounds, and the great star Wormwood falls from heaven, [Rev 8:10], [Rev 8:11]. The fourth sounds, and the sun, moon, and stars are smitten; and a threefold wo is denounced against the inhabitants of the earth, because of the three angels who are yet to sound, [Rev 8:12], [Rev 8:13].

### Verse 1

[¶19] The seventh seal - This is ushered in and opened only by the Lamb.

[¶20] Silence in heaven - This must be a mere metaphor, silence being put here for the deep and solemn expectation of the stupendous things about to take place, which the opening of this seal had produced. When any thing prodigious or surprising is expected, all is silence, and even the breath is scarcely heard to be drawn.

[¶21] Half an hour - As heaven may signify the place in which all these representations were made to St. John, the half hour may be considered as the time during which no representation was made to him, the time in which God was preparing the august exhibition which follows.

[¶22] There is here, and in the following verses, a strong allusion to different parts of the temple worship; a presumption that the temple was still standing, and the regular service of God carried on. The silence here refers to this fact - while the priest went in to burn incense in the holy place, all the people continued in silent mental prayer without till the priest returned. See [Luk 1:10]. The angel mentioned here appears to execute the office of priest, as we shall by and by see.

### Verse 2

[¶24] The seven angels which stood before God - Probably the same as those called the seven Spirits which are before his throne, [Rev 1:4] (note). There is still an allusion here to the seven ministers of the Persian monarchs. See Tobit 12:15.

### Verse 3

[¶26] Another angel - About to perform the office of priest.

[¶27] Having a golden censer - This was a preparation peculiar to the day of expiation. "On other days it was the custom of the priest to take fire from the great altar in a silver censer, but on the day of expiation the high priest took the fire from the great altar in a golden censer; and when he was come down from the great altar, he took incense from one of the priests, who brought it to him, and went with it to the golden altar; and while he offered the incense the people prayed without in silence, which is the silence in heaven for half an hour." See Sir Isaac Newton.

[¶28] Much incense, that he should offer it - Judgments of God are now about to be executed; the saints - the genuine Christians, pray much to God for protection. The angelic priest comes with much incense, standing between the living and those consigned to death, and offers his incense to God With the prayers of the saints.

### Verse 4

[¶30] The smoke of the incense - with the prayers - Though incense itself be an emblem of the prayers of the saints, [Psa 141:2]; yet here they are said to ascend before God, as well as the incense. It is not said that the angel presents these prayers. He presents the incense, and the prayers ascend With it. The ascending of the incense shows that the prayers and offering were accepted.

### Verse 5

[¶32] Cast it into the earth - That is, upon the land of Judea; intimating the judgments and desolations which were now coming upon it, and which appear to be farther opened in the sounding of the seven trumpets.

[¶33] There were voices - All these seem to point out the confusion, commotions, distresses, and miseries, which were coming upon these people in the wars which were at hand.

### Verse 6

[¶35] Prepared themselves to sound - Each took up his trumpet, and stood prepared to blow his blast. Wars are here indicated; the trumpet was the emblem of war.

### Verse 7

[¶37] Hail and fire mingled with blood - This was something like the ninth plague of Egypt. See [Exo 9:18-24] : "The Lord sent thunder and hail - and fire mingled with the hail - and the fire ran along upon the ground." In the hail and fire mingled with blood, some fruitful imaginations might find gunpowder and cannon balls, and canister shot and bombs.

[¶38] They were cast upon the earth - Εις την γην· Into that land; viz., Judea, thus often designated.

[¶39] And the third part of trees - Before this clause the Codex Alexandrinus, thirty-five others, the Syriac, Arabic, Ethiopic, Armenian, Slavonic, Vulgate, Andreas, Arethas, and some others, have και το τριτον της γης κατεκαη· And the third part of the land was burnt up. This reading, which is undoubtedly genuine, is found also in the Complutensian Polyglot. Griesbach has received it into the text.

[¶40] The land was wasted; the trees - the chiefs of the nation, were destroyed; and the grass - the common people, slain, or carried into captivity. High and low, rich and poor, were overwhelmed with one general destruction. This seems to be the meaning of these figures.

[¶41] Many eminent men suppose that the irruption of the barbarous nations on the Roman empire is here intended. It is easy to find coincidences when fancy runs riot. Later writers might find here the irruption of the Austrians and British, and Prussians, Russians, and Cossacks, on the French empire!

### Verse 8

[¶43] A great mountain burning with fire - Supposed to signify the powerful nations which invaded the Roman empire. Mountain, in prophetic language, signifies a kingdom; [Jer 51:25], [Jer 51:27], [Jer 51:30], [Jer 51:58]. Great disorders, especially when kingdoms are moved by hostile invasions, are represented by mountains being cast into the midst of the sea, [Psa 46:2]. Seas and collections of waters mean peoples, as is shown in this book, [Rev 17:15]. Therefore, great commotions in kingdoms and among their inhabitants may be here intended, but to whom, where, and when these happened, or are to happen, we know not.

[¶44] The third part of the sea became blood - Another allusion to the Egyptian plagues, [Exo 7:20], [Exo 7:21]. Third part is a rabbinism, expressing a considerable number. "When Rabbi Akiba prayed, wept, rent his garments, put of his shoes, and sat in the dust, the world was struck with a curse; and then the third part of the olives, the third part of the wheat, and the third part of the barley, was smitten "Rab. Mardochaeus, in Notitia Karaeorum, p. 102.

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### Verse 9

[¶1] The third part of the ships were destroyed - These judgments seem to be poured out upon some maritime nation, destroying much of its population, and much of its traffic.

### Verse 10

[¶3] There fell a great star from heaven - This has given rise to various conjectures. Some say the star means Attila and his Huns, others, Genseric with his Vandals falling on the city of Rome; others, Eleazer, the son of Annus, spurning the emperor's victims, and exciting the fury of the Zealots; others, Arius; infecting the pure Christian doctrine with his heresy, etc., etc. It certainly cannot mean all these; and probably none of them. Let the reader judge.

### Verse 11

[¶5] The star is called Wormwood - So called from the bitter or distressing effects produced by its influence.

### Verse 12

[¶7] The third part of the sun - moon - stars, was smitten - Supposed to mean Rome, with her senates, consuls, etc., eclipsed by Odoacer, king of the Heruli, and Theodoric, king of the Ostrogoths, in the fifth century. But all this is uncertain.

### Verse 13

[¶9] I - heard an angel flying - Instead of αγγελου πετωμενου, an angel flying, almost every MS. and version of note has αετου πετωμενον, an eagle flying. The eagle was the symbol of the Romans, and was always on their ensigns. The three woes which are here expressed were probably to be executed by this people, and upon the Jews and their commonwealth. Taken in this sense the symbols appear consistent and appropriate; and the reading eagle instead of angel is undoubtedly genuine, and Griesbach has received it into the text.

### Introduction

[¶11] The fifth angel sounds, and a star falls from heaven to earth, [Rev 9:1]. The bottomless pit is opened, and locusts come out upon the earth, [Rev 9:2], [Rev 9:3]. Their commission, [Rev 9:4-6]. Their form, [Rev 9:7-10]. Their government, [Rev 9:11], [Rev 9:12]. The sixth angel sounds, and the four angels bound in the Euphrates are loosed, [Rev 9:13-15]. The army of horsemen, and their description, [Rev 9:16-19]. Though much evil is inflicted upon men for their idolatry, etc., they do not repent, [Rev 9:20], [Rev 9:21].

### Verse 1

[¶13] A star fall from heaven - An angel encompassed with light suddenly descended, and seemed like a star falling from heaven.

[¶14] The key of the bottomless pit - Power to inundate the earth with a flood of temporal calamities and moral evils.

### Verse 2

[¶16] He opened the bottomless pit - Το φρεαρ της αβυσσου· The pit of the bottomless deep. Some think the angel means Satan, and the bottomless pit hell. Some suppose Mohammed is meant; and Signior Pastorini professes to believe that Luther is intended!

[¶17] There arose a smoke - False doctrine, obscuring the true light of heaven.

### Verse 3

[¶19] Locusts - Vast hordes of military troops: the description which follows certainly agrees better with the Saracens than with any other people or nation, but may also apply to the Romans.

[¶20] As the scorpions of the earth have power - Namely, to hurt men by stinging them. Scorpions may signify archers; and hence the description has been applied to Cestius Gallus, the Roman general, who had many archers in his army.

### Verse 4

[¶22] They should not hurt the grass - Neither the common people, the men of middling condition, nor the nobles. However, this appears rather to refer to the prudent counsels of a military chief, not to destroy the crops and herbage of which they might have need in their campaigns.

[¶23] Which have not the seal of God - All false, hypocritical, and heterodox Christians.

### Verse 5

[¶25] To them it was given - That is, they were permitted.

[¶26] That they should be tormented five months - Some take these months literally, and apply them to the conduct of the Zealots who, from May to September, in the year of the siege, produced dreadful contests among the people; or to the afflictions brought upon the Jews by Cestius Gallus, when he came against Jerusalem, before which he lay one whole summer, or nearly five months - See Joseph., Bell. Jud., l. ii. c. 19.

[¶27] Others consider the months as being prophetical months, each day being reckoned for a year; therefore this period must amount to one hundred and fifty years, counting thirty days to each month, as was the general custom of the Asiatics.

[¶28] Their torment was as the torment of a scorpion - The phraseology here is peculiar, and probably refers to the warlike weapon called a scorpion, several of which, or men armed with them, Cestius Gallus brought with him in his army.

[¶29] Isidore describes this scorpion thus: Scorpio est sagitta venenata arcu vel tormentis excussa, quea, dum ad hominem venerit, virus qua figit infundit; unde et scorpio nomen accepit. "The scorpion is a poisoned arrow shot from a bow or other instrument, which, when it wounds a man, deposits the poison with which it is covered in the wound; whence it has the name of scorpion." Seneca, in his Hercules Oetaeus, act iv., ver. 1218, describes the torment which is occasioned by this species of poisoned arrow: -

[¶30] Heu qualis intus scorpius, quis fervida

[¶31] Plaga revulsus cancer infixus meas

[¶32] Urit medullas?

### Verse 6

[¶34] In those days shall men seek death - So distressing shall be their sufferings and torment that they shall long for death in any form, to be rescued from the evils of life. There is a sentiment much like this in Maximianus, Eleg. i., ver. 111, commonly attributed to Cornelius Gallus: -

[¶35] Nunc quia longa mihi gravis est et inutilis aetas,

[¶36] Vivere cum nequeam, sit mihi posse mori?

[¶37] O quam dura premit miseros conditio vitae!

[¶38] Nec mors humano subjacet arbitrio.

[¶39] Dulce mori miseris; sed mors optata recedit:

[¶40] At cum tristis erit, praecipitata venit. "Seeing that long life is both useless and burdensome When we can no longer live comfortably, shall we be permitted to die? O how hard is the condition on which we hold life! For death is not subjected to the will of man. To die is sweet to the wretched; but wished - for death flees away. Yet when it is not desired, it comes with the hastiest strides."

[¶41] Job expresses the same sentiment, in the most plaintive manner: -

[¶42] Why is light given to the miserable,

[¶43] And life to the bitter of soul?

[¶44] Who wait for death, but it is not;

## 749. Revelation · 17 of 37

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[¶0] And dig for it more than hid treasures.

[¶1] They rejoice for it, and are glad,

[¶2] And exult when they find the grave. [Job 3:20-22].

### Verse 7

[¶4] The locusts were like unto horses - This description of the locusts appears to be taken from [Joe 2:4]. The whole of this symbolical description of an overwhelming military force agrees very well with the troops of Mohammed. The Arabs are the most expert horsemen in the world: they live so much on horseback that the horse and his rider seem to make but one animal. The Romans also were eminent for their cavalry.

[¶5] Crowns like gold - Not only alluding to their costly tiaras or turbans, but to the extent of their conquests and the multitude of powers which they subdued.

[¶6] Their faces were as the faces of men - That is, though locusts symbolically, they are really men.

### Verse 8

[¶8] Hair as the hair of women - No razor passes upon their flesh. Their hair long, and their beards unshaven.

[¶9] Their teeth were as the teeth of lions - They are ferocious and cruel.

### Verse 9

[¶11] They had breastplates - of iron - They seemed to be invulnerable, for no force availed against them.

[¶12] The sound of their wings - Their hanging weapons and military trappings, with the clang of their shields and swords when they make their fierce onsets. This simile is borrowed from [Joe 2:5-7].

### Verse 10

[¶14] They had tails like unto scorpions - This may refer to the consequences of their victories. They infected the conquered with their pernicious doctrines.

[¶15] Their power was to hurt men five months - The locusts make their principal ravages during the five summer months. But probably these may be prophetic months, as above, in [Rev 9:5] - 150 years.

### Verse 11

[¶17] A king over them - A supreme head; some think Mohammed, some think Vespasian.

[¶18] The angel of the bottomless pit - The chief envoy of Satan.

[¶19] Abaddon - From אבד abad, he destroyed.

[¶20] Apollyon - From απο, intensive, and ολλυω, to destroy. The meaning is the same both in the Hebrew and Greek.

### Verse 12

[¶22] One wo is past - That is, the wo or desolation by the symbolical scorpions.

[¶23] There came two woes more - In the trumpets of the sixth and seventh angels.

### Verse 13

[¶25] The four horns of the golden altar - This is another not very obscure indication that the Jewish temple was yet standing.

### Verse 14

[¶27] Loose the four angels - These four angels bound - hitherto restrained, in the Euphrates, are by some supposed to be the Arabs, the Saracens, the Tartars, or the Turks; by others, Vespasian's four generals, one in Arabia, one in Africa, one in Alexandria, and one in Palestine.

### Verse 15

[¶29] For an hour, and a day, and a month, and a year - We have in this place a year resolved into its component parts. Twenty-four hours constitute a day, seven days make a week, four weeks make a month, and twelve months make a year. Probably no more is meant than that these four angels were at all times prepared and permitted to inflict evil on the people against whom they had received their commission. There are some who understand these divisions of time as prophetical periods, and to these I must refer, not professing to discuss such uncertainties.

### Verse 16

[¶31] Two hundred thousand thousand - Δυο μυριαδες μυριαδων· Two myriads of myriads; that is, two hundred millions; an army that was never yet got together from the foundation of the world, and could not find forage in any part of the earth. Perhaps it only means vast numbers, multitudes without number. Such a number might be literally true of the locusts. Those who will have their particular system supported by the images in this most obscure book, tell us that the number here means all the soldiers that were employed in this war, from its commencement to its end! Those who can receive this saying let them receive it.

### Verse 17

[¶33] Breastplates of fire - jacinth, and brimstone - That is, red, blue, and yellow; the first is the color of fire, the second of jacinth, and the third of sulphur.

[¶34] And the heads of the horses - Is this an allegorical description of great ordnance? Cannons, on the mouths of which horses' heads were formed, or the mouth of the cannon cast in that form? Fire, smoke, and brimstone, is a good allegorical representation of gunpowder. The Ottomans made great use of heavy artillery in their wars with the Greeks of the lower empire.

### Verse 18

[¶36] By these three was the third part of men killed - That is, By these was great carnage made.

### Verse 19

[¶38] Their power is in their mouth - From these the destructive balls are projected; and in their tails, the breech where the charge of gunpowder is lodged.

[¶39] Their tails were like unto serpents, and had heads - If cannons are intended, the description, though allegorical, is plain enough; for brass ordnance especially are frequently thus ornamented, both at their muzzles and at their breech.

### Verse 20

[¶41] Yet repented not - The commission which these horsemen had was against idolaters; and though multitudes of them were destroyed, yet the residue continued their senseless attachment to dumb idols, and therefore heavier judgments might be expected. These things are supposed to refer to the desolation brought upon the Greek Church by the Ottomans, who entirely ruined that Church and the Greek empire. The Church which was then remaining was the Latin or western Church, which was not at all corrected by the judgments which fell upon the eastern Church, but continued its senseless adoration of angels, saints, relics, etc., and does so to the present day. If, therefore, God's wrath be kindled against such, this Church has much to fear.

### Verse 21

[¶43] Neither repented they of their murders - Their cruelties towards the genuine followers of God, the Albigenses, and Waldenses, and others, against whom they published crusades, and hunted them down, and butchered them in the most shocking manner. The innumerable murders by the horrible inquisition need not be mentioned.

[¶44] Their sorceries - Those who apply this also to the Romish Church understand by it the various tricks, sleights of hand, or legerdemain, by which they impose on the common people in causing images of Christ to bleed, and the various pretended miracles wrought at the tombs, etc., of pretended saints, holy wells, and such like.

## 750. Revelation · 18 of 37

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[¶0] Fornication - Giving that honor to various creatures which is due only to the Creator.

[¶1] Their thefts - Their exactions and impositions on men for indulgences, pardons, etc. These things may be intended, but it is going too far to say that this is the true interpretation. And yet to express any doubt on this subject is with some little else than heresy. If such men can see these things so clearly in such obscure prophecies, let them be thankful for their sight, and indulgent to those who still sit in darkness.

### Introduction

[¶3] The description of a mighty angel with a little book in his hand, [Rev 10:1], [Rev 10:2]. The seven thunders, [Rev 10:3], [Rev 10:4]. The angel swears that there shalt be time no longer, [Rev 10:5-7]. John is commanded to take the little book and eat it; he does so, and receives a commission to prophesy to many peoples, [Rev 10:8-11].

### Verse 1

[¶5] Another mighty angel - Either Christ or his representative; clothed with a cloud; a symbol of the Divine majesty.

[¶6] A rainbow was upon his head - The token of God's merciful covenant with mankind.

[¶7] His face was as it were the sun - So intensely glorious that it could not be looked on.

[¶8] His feet as pillars of fire - To denote the rapidity and energy of his motions, and the stability of his counsels.

### Verse 2

[¶10] A little book open - Meaning probably some design of God long concealed, but now about to be made manifest. But who knows what it means?

[¶11] His right foot upon the sea, and his left - on the earth - To show that he had the command of each, and that his power was universal, all things being under his feet.

### Verse 3

[¶13] Seven thunders - Seven being a number of perfection, it may here mean many, great, loud, and strong peals of thunder, accompanied with distinct voices; but what was said, St. John was not permitted to reveal, [Rev 10:4].

### Verse 5

[¶15] Lifted up his hand to heaven - As one making an appeal to the supreme Being.

### Verse 6

[¶17] By him that liveth for ever and ever - The eternal, self-existent Jehovah, the Maker of all things.

[¶18] That there should be time no longer - That the great counsels relative to the events already predicted should be immediately fulfilled, and that there should be no longer delay. This has no reference to the day of judgment.

### Verse 7

[¶20] The mystery of God should be finished - What this mystery refers to who knows? Nor have we more knowledge concerning the sounding of the seventh angel. On these points there is little agreement among learned men. Whether it mean the destruction of Jerusalem, or the destruction of the papal power, or something else, we know not. And yet with what confidence do men speak of the meaning of these hidden things!

[¶21] Declared to his servants the prophets - It is most likely, therefore, that this trumpet belongs to the Jewish state.

### Verse 8

[¶23] Take the little book which is open - Learn from this angel what should be published to the world.

### Verse 9

[¶25] Take it, and eat it up - Fully comprehend its meaning; study it thoroughly.

### Verse 10

[¶27] It was in my mouth sweet as honey - There was in it some pleasing, some unpleasing, intelligence. I read of the consolations and protection of the true worshippers of God, and did rejoice; I read of the persecutions of the Church, and was distressed.

### Verse 11

[¶29] Thou must prophesy again - Thou must write, not only for the instruction of the Jews in Palestine, but of those in the different provinces, as well as the heathens and heathen emperors and potentates in general.

[¶30] The reader will find, on comparing this chapter with Daniel 8:1-27; [Dan 12:1-13], and Ezekiel 2:1-3:27, that there are several things similar in both; and the writer of the Apocalypse appears to keep these two prophets continually in view. I must once more say that I do not understand these prophecies, therefore I do not take upon me to explain them. I see with regret how many learned men have mistaken their way here. Commentators, and even some of the most modern, have strangely trifled in these solemn things; all trumpets, vials, woes, etc., are perfectly easy to them; yet from their descriptions, none get wise either to common sense or to the things that make for their peace.

[¶31] On the same ground I cannot admit the interpretation that is given of the word χρονος, translated time in [Rev 10:6], which some have construed into an artificial period of 1,111 years, which they term chronos; hence we have the chronos, half-chronos, and non-chronos. Bengel has said much on these points, but to very little purpose; the word in the above place seems to signify delay simply, and probably refers to the long-suffering of God being ended in reference to Jerusalem; for I all along take for probable that this book was written previously to the destruction of that city.

### Introduction

[¶33] The command to measure the temple, [Rev 11:1], [Rev 11:2]. The two witnesses which should prophesy twelve hundred and sixty days, [Rev 11:3]. The description, power, and influence of these witnesses, [Rev 11:4-6]. They shall be slain by the beast which shall arise out of the bottomless pit, and shall arise again after three days and a half, and ascend to heaven, [Rev 11:7-12]. After which shall be a great earthquake, [Rev 11:13]. The introduction to the third wo, [Rev 11:14]. The sounding of the seventh angel, and the four and twenty elders give glory to God, [Rev 11:15-19].

### Verse 1

[¶35] And there was given me a reed - See [Eze 40:3], etc.

[¶36] Measure the temple of God - This must refer to the temple of Jerusalem; and this is another presumptive evidence that it was yet standing.

### Verse 2

[¶38] But the court - is given unto the Gentiles - The measuring of the temple probably refers to its approaching destruction, and the termination of the whole Levitical service; and this we find was to be done by the Gentiles, (Romans), who were to tread it down forty-two months; i.e., just three years and a half, or twelve hundred and sixty days. This must be a symbolical period.

### Verse 3

[¶40] My two witnesses - This is extremely obscure; the conjectures of interpreters are as unsatisfactory as they are endless on this point. Conjecturas conjecturis superstruunt, parum verosimiles, says Rosenmuller: quorum sententias enarrare, meum non est. I say the same. Those who wish to be amused or bewildered, may have recourse both to ancients and moderns on this subject.

### Verse 4

[¶42] These are the two olive trees - Mentioned [Zac 4:14], which there represent Zerubbabel and Joshua the high priest. The whole account seems taken from [Zac 4:1-14]. Whether the prophet and the apostle mean the same things by these emblems, we know not.

### Verse 5

[¶44] Fire proceedeth out of their mouth - That is, they are commissioned to denounce the judgments of God against all who would attempt to prevent them from proceeding in their ministry.

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### Verse 6

[¶1] These have power to shut heaven - As Elijah did, 1 Kings 17:1-18:46.

[¶2] To turn them to blood - As Moses did, [Exo 7:19-25]. They shall have power to afflict the land with plagues, similar to those which were inflicted on the Egyptians.

### Verse 7

[¶4] The beast that ascended out of the bottomless pit - This may be what is called antichrist; some power that is opposed to genuine Christianity. But what or whence, except from the bottomless pit, i.e., under the influence and appointment of the devil, we cannot tell; nor do we know by what name this power or being should be called. The conjectures concerning the two witnesses and the beast have been sufficiently multiplied. If the whole passage, as some think, refer to the persecution raised by the Jews against the Christians, then some Jewish power or person is the beast from the bottomless pit. If it refer to the early ages of Christianity, then the beast may be one of the persecuting heathen emperors. If it refer to a later age of Christianity, then the beast may be the papal power, and the Albigenses and Waldenses the two witnesses, which were nearly extinguished by the horrible persecutions raised up against them by the Church of Rome. Whatever may be here intended, the earth has not yet covered their blood.

### Verse 8

[¶6] The great city - Some say Rome, which may be spiritually called Sodom for its abominations, Egypt for its tyrannous cruelty, and the place where our Lord was crucified, because of its persecution of the members of Christ; but Jerusalem itself may be intended. All these things I must leave to others.

### Verse 9

[¶8] Shall not suffer their dead bodies to be put in graves - They shall be treated with the greatest barbarity. Refusal of burial to the dead was allowed to be the sum of brutality and cruelty. In popish lands they will not suffer a Protestant to have Christian burial, or to have a grave in a churchyard! Contemptible wretches!

### Verse 10

[¶10] Shall send gifts - This was a custom in days of public rejoicing. They sent gifts to each other, and gave portions to the poor. See [Est 9:19], [Est 9:22].

### Verse 11

[¶12] They stood upon their feet - Were restored to their primitive state.

### Verse 12

[¶14] They ascended up to heaven - Enjoyed a state of great peace and happiness.

### Verse 13

[¶16] A great earthquake - Violent commotions among the persecutors, and revolutions of states.

[¶17] Slain of men seven thousand - Many perished in these popular commotions.

[¶18] The remnant were affrighted - Seeing the hand of God's judgments so remarkably stretched out.

[¶19] Gave glory - Received the pure doctrines of the Gospel, and glorified God for his judgments and their conversion.

### Verse 14

[¶21] The seconds wo is past - That which took place under the sixth trumpet, and has been already described.

[¶22] The third wo cometh - Is about to be described under the seventh trumpet, which the angel is now prepared to sound.

[¶23] Of the three woes which were denounced, [Rev 8:13], the first is described, [Rev 9:1-12]; the second, [Rev 9:13-21]. These woes are supposed by many learned men to refer to the destruction of Jerusalem. The first wo - the seditions among the Jews themselves. The second wo - the besieging of the city by the Romans. The third wo - the taking and sacking of the city, and burning the temple. This was the greatest of all the woes, as in it the city and temple were destroyed, and nearly a million of men lost their lives.

### Verse 15

[¶25] There were great voices in heaven - All the heavenly host - angels and redeemed human spirits, joined together to magnify God; that he had utterly discomfited his enemies and rendered his friends glorious. This will be truly the case when the kingdoms of this world become the kingdoms of God and of his Christ, But when shall this be? Some say, that is meant by these words has already taken place in the destruction of the Jewish state, and sending the Gospel throughout the Gentile world. Others say that it refers to the millennium, and to the consummation of all things.

### Verse 16

[¶27] The four and twenty elders - The representatives of the universal Church of Christ. See on [Rev 5:8-10] (note).

### Verse 17

[¶29] O Lord God Almighty, which art - This gives a proper view of God in his eternity; all times are here comprehended, the present, the past, and the future. This is the infinitude of God.

[¶30] Hast taken to thee - Thou hast exercised that power which thou ever hast; and thou hast broken the power of thy enemies, and exalted thy Church.

### Verse 18

[¶32] The nations were angry - Were enraged against thy Gospel, and determined to destroy it.

[¶33] Thy wrath is come - The time to avenge thy servants and to destroy all thy enemies.

[¶34] The time of the dead, that they should be judged - The word κρινειν, to judge, is often used in the sense of to avenge. The dead, here, may mean those who were slain for the testimony of Jesus, and the judging is the avenging of their blood.

[¶35] Give reward unto thy servants - Who have been faithful unto death.

[¶36] The prophets - The faithful teachers in the Church, the saints - the Christians.

[¶37] And them that fear thy name - All thy sincere followers.

[¶38] Destroy them which destroy the earth - All the authors, fomenters, and encouragers of bloody wars.

### Verse 19

[¶40] The temple of God was opened in heaven - The true worship of God was established and performed in the Christian Church; this is the true temple, that at Jerusalem being destroyed.

[¶41] And there were lightnings, and voices, and thunderings, and an earthquake, and great hail - These great commotions were intended to introduce the following vision; for the 12th chapter is properly a continuation of the 11th, and should be read in strict connection with it.

[¶42] I Now come to a part of this book that is deemed of the greatest importance by the Protestant Church, but is peculiarly difficult and obscure. I have often acknowledged my own incapacity to illustrate these prophecies. I might have availed myself of the labors of others, but I know not who is right; or whether any of the writers on this book have hit the sense is more than I can assert, and more than I think. The illustration of the 12th, 13th, and 17th chapters, which I have referred to in the preface, drawn up and displayed with great industry and learning, I shall insert in its place, as by far the most probable I have yet seen; but I leave the learned author responsible for his own particular views of the subject.

### Introduction

[¶44] The woman clothed with the sun, and in travail, [Rev 12:1], [Rev 12:2]. The great red dragon waiting to devour the child as soon as born, [Rev 12:3], [Rev 12:4]. The woman is delivered of a son, who is caught up unto God; and she flees to the wilderness, [Rev 12:5], [Rev 12:6]. The war in heaven between Michael and the dragon, [Rev 12:7], [Rev 12:8]. The dragon and his angels are overcome and cast down to the earth; whereupon the whole heavenly host give glory to God, [Rev 12:9-11]. The dragon, full of wrath at his defeat, persecutes the woman, [Rev 12:12], [Rev 12:13]. She flees to the wilderness, whither he attempts to pursue her; and he makes war with her seed, [Rev 12:14-17].

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[¶0] Before I introduce the comment mentioned at the close of the preceding chapter, I think it necessary to state that the phraseology of the whole chapter is peculiarly rabbinical, and shall insert a few selections which may serve to illustrate some of the principal figures.

[¶1] In Sohar Exod., fol. 47, col. 187, we find a mystical interpretation of [Exo 21:22] : If men strive, and hurt a woman with child, so that her fruit depart - he shall be surely punished, as the woman's husband will lay upon him. "If men strive, i.e. Michael and Samael, and hurt a woman with child, i.e. the Israelitish Church, so that her fruit depart, hoc fit in exilio, he shall surely be punished, i.e., Samael. As the woman's husband, that is, the holy and blessed God."

### Verse 1

[¶3] There appeared a great wonder in heaven; a woman clothed with the sun - That the woman here represents the true Church of Christ most commentators are agreed. In other parts of the Apocalypse, the pure Church of Christ is evidently portrayed by a woman. In [Rev 19:7], a great multitude are represented as saying, "Let us be glad and rejoice, and give honor to him; for the marriage of the Lamb is come, and his Wife hath made herself ready." In [Rev 21:9], an angel talks with St. John, saying, "Come hither, I will show thee the Bride, the Lamb's wife." That the Christian Church is meant will appear also from her being clothed with the sun, a striking emblem of Jesus Christ, the Sun of righteousness, the light and glory of the Church; for the countenance of the Son of God is as the sun shineth in his strength. The woman has: -

[¶4] The moon under her feet - Bishop Newton understands this of the Jewish typical worship and indeed the Mosaic system of rites and ceremonies could not have been better represented, for it was the shadow of good things to come. The moon is the less light, ruling over the night, and deriving all its illumination from the sun; in like manner the Jewish dispensation was the bright moonlight night of the world, and possessed a portion of the glorious light of the Gospel. At the rising of the sun the night is ended, and the lunar light no longer necessary, as the sun which enlightens her shines full upon the earth; exactly in the same way has the whole Jewish system of types and shadows has been superseded by the birth, life, crucifixion, death, resurrection, ascension, and intercession of Jesus Christ. Upon the head of the woman is: -

[¶5] A crown of twelve stars - A very significant representation of the twelve apostles, who were the first founders of the Christian Church, and by whom the Gospel was preached in great part of the Roman empire with astonishing success. "They that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness, as the Stars for ever and ever." [Dan 12:3].

### Verse 2

[¶7] And she being with child cried, travailing in birth, etc. - This, when taken in connection with the following verses, is a striking figure of the great persecution which the Church of Christ should suffer under the heathen Roman emperors, but more especially of that long and most dreadful one under Diocletian. The woman is represented as Being with child, to show that the time would speedily arrive when God's patient forbearance with the heathen would be terminated, and that a deliverer should arise in the Christian world who would execute the Divine vengeance upon paganism.

### Verse 3

[¶9] There appeared another wonder - a great red dragon - The dragon here is a symbol, not of the Roman empire in general, but of the Heathen Roman empire. This great pagan power must have, therefore, been thus represented from the religion which it supported. But what is a dragon? An entirely fabulous beast of antiquity, consequently, in this respect, a most proper emblem of the heathen worship, which consisted in paying adoration to numerous imaginary beings, termed gods, goddesses, etc. The very foundation of the heathen religious system is mostly built upon fable; and it is very difficult to trace many of their superstitions to any authentic original; and even those which appear to derive their origin from the sacred writings are so disguised in fable as literally to bear no more resemblance to the truth than the dragon of the ancients does to any animal with which we are acquainted. But it may be asked why the Spirit of God should represent the heathen Roman empire as a dragon, rather than by anger other of the fabulous animals with which the mythology of the ancient Romans abounded. The answer is as follows; In the eighth chapter of the Prophet Daniel, God has represented the kingdom of the Greeks by a he-goat, for no other apparent reason than this, that it was the national military standard of the Grecian monarchy; we may therefore expect that the pagan Roman empire is called a Dragon on a similar account. In confirmation of this point it is very remarkable that the dragon was the principal standard of the Romans next to the eagle, in the second, third, fourth, and fifth centuries of the Christian era. Of this we have abundant evidence in the writings of both heathens and Christians. Arrian is the earliest writer who has mentioned that dragons were used as military standards among the Romans. See his Tactics, c. 51. Hence Schwebelius supposes that this standard was introduced after Trajan's conquest of the Daci. See Vegetius de Revelation Militari a Schwebelio, p. 191, Argentorati, 1806; and Graevii Thesaur., Antiq. Roman., tom. x., col. 1529. Vegetius, who flourished about a.d. 386, says, lib. ii. c. 13: Primum signum totius legionis est aquila, quam aquilifer portal. Dracones etiam per singulas cohortes a draconariis feruntur ad praelium. "The first standard of the whole legion is the eagle, which the aquilifer carries. Dragons are also borne to battle by the Draconarii." As a legion consisted of ten cohorts, there were therefore ten draconarii to one aquilifer; hence, from the great number of draconarii in an army, the word signarii or signiferi, standard-bearers, came at last to mean the carriers of the dragon standards only, the others retaining the name of aquiliferi - See Veget., lib. ii. c. 7, and his commentators. The heathen Roman empire is called a Red dragon; and accordingly we find from the testimony of ancient writers that the dragon standards of the Romans were painted red. We read in Ammianus Marcellinus, lib. xvi., c. 12, of Purpureum signum draconis, "the purple standard of the dragon." See also Claudianus in Rufinum, lib. ii., l. 177, 178. Pitiscus, in his Lexicon Antiq. Romans, and Ducange, in his Glossarium Mediae et Infimae Latinitatis, sub voc. Draco, have considered this subject at great length, especially the latter writer, who has made several quotations from Claudianus, Sidonius, Prudentius, and others, in which not only the standard, but also the image of the dragon itself, is stated to be of a red or purple color. Of what has been said above respecting the dragon, this is then the sum: a huge fabulous beast is shown to St. John, by which some Great Pagan power is symbolically represented; and the Red dragon is selected from among the numerous imaginary animals which the fancies of mankind have created to show that this great pagan power is the heathen Roman empire.

[¶10] Having seven heads - As the dragon is an emblem of the heathen Roman power, its heads must denote heathen forms of government. - See the note on [Rev 17:10], where the heads of the beast are explained in a similar way. These were exactly seven, and are enumerated by Tacitus (Annal., lib. i., in principio) in words to the following effect: "The city of Rome was originally governed by kings. L. Brutus instituted liberty and the consulate. The dictatorship was only occasionally appointed; neither did the decemviral power last above two years; and the consular power of the military tribunes was not of long continuance. Neither had Cinna nor Sylla a long domination: the power of Pompey and Crassus was also soon absorbed in that of Caesar; and the arms of Lepidus and Antony finally yielded to those of Augustus." From this passage it is evident to every person well acquainted with the Roman history, that the seven forms of government in the heathen Roman world were,

[¶11] 1. The regal power;

[¶12] 2. The consulate;

[¶13] 3. The dictatorship;

[¶14] 4. The decemvirate;

[¶15] 5. The consular power of the military tribunes;

[¶16] 6. The triumvirate; and,

[¶17] 7. The imperial government.

[¶18] It is singular that commentators in general, in their citation of this passage, have taken no notice of the triumvirate, a form of government evidently as distinct from any of the others as kings are from consuls, or consuls from emperors. For the triumvirate consisted in the division of the Roman republic into three parts, each governed by an officer possessed with consular authority in his own province; and all three united together in the regulation of the whole Roman state. Consequently, it differed entirely from the imperial power, which was the entire conversion of the Roman state from a republic to a monarchy.

[¶19] And ten horns - That these ten horns signify as many kingdoms is evident from the seventh chapter of Daniel, where the angel, speaking of the fourth beast, says, that "the ten horns out of this kingdom are ten kings that shall arise;" and in this view of the passage many commentators are agreed, who also admit that the ten kingdoms are to be met with "amid the broken pieces of the Roman empire." And it is evident that nothing less than the dismemberment of the Roman empire, and its division into ten independent kingdoms, can be intended by the angel's interpretation just quoted. If, therefore, the ten horns of Daniel's fourth beast point out as many kingdoms, for the very same reason must the horns of the dragon have a similar meaning. But the Roman empire was not divided into several independent kingdoms till a considerable time after it became Christian. In what sense then can it be said that the different kingdoms into which the Roman empire was divided by the barbarous nations are horns of the dragon? They were so because it was the Roman monarchy, in its seventh Draconic form of government, which was dismembered by the barbarians. For though the Roman empire was not completely dismembered till the fifth century, it is well known that the depression of the heathen idolatry, and the advancement of Christianity to the throne, elected not the least change in the form of government: the Romans continued still to be under subjection to the imperial power; and, consequently, when the heathen barbarous nations divided the Roman empire among themselves, they might very properly be denominated horns of the dragon, as it was by means of their incursions that the imperial power, Founded by the heathen Caesars, was abolished. Machiavel and Bishop Lloyd enumerate the horns of the dragon thus:

[¶20] 1. The kingdom of the Huns;

[¶21] 2. The kingdom of the Ostrogoths; 3 The kingdom of the Visigoths;

[¶22] 4. The kingdom of the Franks;

[¶23] 5. The kingdom of the Vandals;

[¶24] 6. The kingdom of the Sueves and Alans;

[¶25] 7. The kingdom of the Burgundians;

[¶26] 8. The kingdom of the Heruli, Rugii, Scyrri, and other tribes which composed the Italian kingdom of Odoacer;

[¶27] 9. The kingdom of the Saxons; and

[¶28] 10. The kingdom of the Lombards.

[¶29] And seven crowns upon his head - In the seven Roman forms of government already enumerated, heathenism has been the crowning or dominant religion.

### Verse 4

[¶31] And his tail drew the third part of the stars of heaven - It is not unusual in Scripture, as Dr. Mitchell observes, to call the hindmost of an enemy the tail, as in [Jos 10:19] : Ye shall cut off the hindmost of them, which is literally in Hebrew, וזנבתם אותם "Ye shall cut off their tail." See also [Deu 25:18]. It is also observable that the word ουρα, in this verse, has been used by the Greeks in the same sense with the Hebrew word זנב already referred to. Thus ουρα στρατου, which we would translate the rear of an army, is literally the tail of an army. See the Thesaurus of Stephens, in loc. The tail of the dragon is therefore the heathen Roman power in its seventh or last form of government, viz., the imperial power; and is not, as Dr. Mitchell supposes, to be restricted to the last heathen Roman emperors. The heathen imperial power is said to draw the third part of the stars of heaven, by which has generally been understood that the Roman empire subjected the third part of the princes and potentates of the earth. But that this is not a correct statement of the fact is evident from the testimony of ancient history. The Roman empire was always considered and called the empire of the world by ancient writers. See Dionys. Halicar., Antiq. Romans lib. i., prope principium; Pitisci Lexicon Antiq. Roman., sub voc. imperium; Ovidii Fast., lib. ii. l. 683; Vegetius de Revelation Militari, lib. i. c. 1., etc., etc. And it is even so named in Scripture, for St. Luke, in the second chapter of his gospel, informs us that there went out a decree from Caesar Augustus that The Whole World should be taxed, by which is evidently meant the Roman empire. The whole mystery of this passage consists in the misapprehension of its symbolical language. In order therefore to understand it, the symbols here used must be examined. By heaven is meant the most eminent or ruling part of any nation. This is evident from the very nature of the symbol, for "heaven is God's throne;" they therefore who are advanced to the supreme authority in any state are very properly said to be taken up into heaven, because they are raised to this eminence by the favor of the Lord, and are ministers of his to do his pleasure. And the calamity which fell upon Nebuchadnezzar was to instruct him in this important truth, that the heavens do rule; that is, that all monarchs possess their kingdoms by Divine appointment, and that no man is raised to power by what is usually termed the chances of war, but that "the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men." The meaning of heaven being thus ascertained, it cannot be difficult to comprehend the meaning of earth, this being evidently its opposite, that is, every thing in subjection to the heaven or ruling part. Stars have already been shown to denote ministers of religion; and this is more fully evident from [Rev 1:16] of this book, where the seven stars which the Son of God holds in his right hand are explained to signify the seven angels (or messengers) of the seven Churches, by whom must be meant the seven pastors or ministers of these Churches. The resemblance of ministers to stars is very striking; for as the stars give light upon the earth, so are ministers the lights of the cause they advocate; and their position in heaven, the symbol of domination, very fitly betokens the spiritual authority of priests or ministers over their flocks. Hence, as the woman, or Christian Church, has upon her head a crown of twelve stars, which signifies that she is under the guidance of the twelve apostles, who are the twelve principal lights of the Christian world, so has the dragon also his stars or ministers. The stars therefore which the dragon draws with his tail must represent the whole body of pagan priests, who were the stars or lights of the heathen world. But in what sense can it be said that the heathen Roman empire, which ruled over the whole known world, only draws a third part of the stars of heaven? The answer is: The religious world in the time of St. John was divided into three grand branches, viz., the Christian world, the Jewish world, and the heathen and pagan world: consequently, as a dragon, a fabulous animal, is an emblem of a civil power supporting a religion founded in fable; it necessarily follows that the stars or ministers of the Jews and Christians cannot be numbered among those which he draws with his tail, as they were not the advocates of his idolatry, but were ministers of a religion founded by the God of heaven, and consequently formed no part of the pagan world, though they were in subjection in secular matters to the pagan Roman empire. The tail of the dragon therefore draweth after him the whole heathen world.

[¶32] And did cast then to the earth - That is, reduced all the pagan priests under the Roman yoke. The words of the prophecy are very remarkable. It is said the tail of the dragon draweth, (for so συρει should be translated), but it is added, and Hath Cast then upon the earth, to show that at the time the Apocalypse was written the world was divided into the three grand religious divisions already referred to; but that the tail of the dragon, or the pagan Roman power under its last form of government, had brought the whole heathen world (which was a third part of the religious world in the apostolic age) into subjection previously to the communication of the Revelation to St. John. It is the dragon's tail that draws the third part of the stars of heaven, therefore it was during the dominion of his last form of government that Christianity was introduced into the world; for in the time of the six preceding draconic forms of government, the world was divided religiously into only two grand branches, Jews and Gentiles. That the sense in which the third part is here taken is the one intended in the prophecy is put beyond all controversy, when it is considered that this very division is made in the first and third verses, in which mention is made of the woman clothed with the sun - the Christian Church, the moon under her feet, or Jewish Church, and the dragon, or heathen power. Thus the heathen Imperial government is doubly represented, first, by one of the seven draconic heads, to show that it was one of those seven heathen forms of government which have been successively at the head of the Roman state; and secondly, by the dragon's tail, because it was the last of those seven. For a justification of this method of interpretation, see on the angel's double explanation of the heads of the beast, [Rev 17:9] (note), [Rev 17:10] (note), [Rev 17:16] (note).

[¶33] And the dragon stood before the woman, etc. - Constantius Chlorus, the father of Constantine, abandoned the absurdities of paganism, and treated the Christians with great respect. This alarmed the pagan priests, whose interests were so closely connected with the continuance of the ancient superstitions, and who apprehended that to their great detriment the Christian religion would become daily more universal and triumphant throughout the empire. Under these anxious fears they moved Diocletian to persecute the Christians. Hence began what is termed the tenth and last general persecution, which was the most severe of all, and continued nearly ten years; (see Mosheim's Ecclesiastical History of the Third Century); and as it was the Divine pleasure that, at this time, a great deliverer should be raised up in behalf of his suffering people, the woman, or Christian Church, is very appropriately represented as overtaken with the pangs of labor, and ready to be delivered. Before the death of Constantius, the heathen party, aware that Constantine would follow the example of his father, who so much favored the Christians, beheld him with a watchful and malignant eye. Many were the snares that, according to Eusebius, were laid for him by Maximin and Galerius: he relates the frequent and dangerous enterprises to which they urged him, with the design that he might lose his life. When Galerius heard of the death of Constantius, and that he had appointed Constantine his successor, he was filled with the most ungovernable rage and indignation, notwithstanding he did not dare to take any steps contrary to the interest of Constantine. The dread of the armies of the west, which were mostly composed of Christians, was a sufficient check to all attempts of that kind. Thus the dragon, or heathen power, stood before the woman, or Christian Church, to devour her son, or deliverer, as soon as he was born. See Dr. Mitchell's Exposition of the Revelation, in loc.

[¶34] Verse 5 [Rev 12:5] per Adam Clarke

[¶35] And her child was caught up unto God, and to his throne - In Yalcut Rubeni are these words: "Rachael, the niece of Methusala, was pregnant, and ready to be delivered in Egypt. They trod upon her, and the child came out of her bowels, and lay under the bed; Michael descended, and took him up to the throne of glory. On that same night the first born of Egypt were destroyed." [Rev 12:5] per John Edward Clarke

[¶36] And she brought forth a man child - The Christian Church, when her full time came, obtained a deliverer, who, in the course of the Divine providence, was destined: -

[¶37] To rule all nations - The heathen Roman empire,

[¶38] With a rod of iron - A strong figure to denote the very great restraint that should be put upon paganism, so that it should not be able longer to persecute the Christian Church. The man child mentioned in this verse is the dynasty of Christians emperors, beginning with Constantine's public acknowledgment of his belief in the divinity of the Christian religion, which happened in the latter part of a.d. 312, after the defeat of the Emperor Maxentius.

[¶39] And her child was caught up unto God, and to his throne - A succession of Christian emperors was raised up to the Church; for the Roman throne, as Bishop Newton observes, is here called the throne of God, because there is no power but of God: the powers that be are ordained of God.

### Verse 6

[¶41] And the woman fled into the wilderness - The account of the woman's flying into the wilderness immediately follows that of her child being caught up to the throne of God, to denote the great and rapid increase of heresies in the Christian Church after the time that Christianity was made the religion of the empire.

[¶42] Where she hath a place prepared of God - See on [Rev 12:14] (note).

[¶43] Verse 7 [Rev 12:7] per Adam Clarke

[¶44] There was war in heaven - In the same treatise, fol. 87, 2, on [Exo 14:7], Pharaoh took six hundred chariots, we have these words: "There was war among those above and among those below, והמלחמה היתה חזקה בשמים vehammilchamaĥ hayethah chazakah bashshamayim, and there was great war in heaven." Of Michael the rabbins are full. See much in Schoettgen, and see the note on [Jde 1:9].

## 753. Revelation · 21 of 37

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[¶0] The dragon - and his angels - The same as Rab. Sam. ben David, in Chasad Shimuel, calls סמאל וחיילותיו Samael vechayilothaiv, "Samael and his troops;" fol. 28, 2. [Rev 12:7] per John Edward Clarke

[¶1] And there was war in heaven - As heaven means here the throne of the Roman empire, the war in heaven consequently alludes to the breaking out of civil commotions among the governors of this empire.

[¶2] Michael and his angels fought against the dragon - Michael was the man child which the woman brought forth, as is evident from the context, and therefore signifies, as has been shown already, the dynasty of Christian Roman emperors. This dynasty is represented by Michael, because he is "the great prince which standeth for the children of God's people." [Dan 12:1].

[¶3] And the dragon fought and his angels - Or ministers.

### Verse 8

[¶5] And prevailed not - Against the cause of Christianity.

[¶6] Neither was their place found any more in heaven - The advocates of the heathen idolatry were prevented from having any farther share in the government of the empire. The wonderful success of Constantine over all his enemies, and his final triumph over Licinius, correspond exactly to the symbolical language in this verse.

[¶7] Verse 9 [Rev 12:9] per Adam Clarke

[¶8] That old serpent - The rabbins speak much of this being, sometimes under the notion of יצר הרע yetser hara, the evil principle, and sometimes Samael.

[¶9] He was cast out into the earth, and his angels were cast out with him - This is very like a saying in the book Bahir, in Sohar Gen., fol. 27, col. 107: "And God cast out Samael and his troops from the place of their holiness." [Rev 12:9] per John Edward Clarke

[¶10] And the great dragon was cast out, etc. - By the terms Devil and Satan mentioned in this verse, Pareus, Faber, and many other commentators, understand literally the great spiritual enemy of mankind. But this view of the passage cannot be correct, from the circumstance that it is the dragon which is thus called. Now, if by the dragon be meant the devil, then use are necessarily led to this conclusion, that the great apostate spirit is a monster, having seven heads and ten horns; and also that he has a tail, with which he drags after him the third part of the stars of heaven. The appellations, old serpent, devil, and Satan, must, therefore, be understood figuratively. The heathen power is called that old serpent which deceived the whole world, from its subtlety against the Christians, and its causing the whole Roman world, as far as it was in its power, to embrace the absurdities of paganism. It is called the devil, from its continual false accusations and slanders against the true worshippers of God, for the devil is a liar from the beginning; and it is also called Satan, שטן, which is a Hebrew word signifying an adversary, from its frequent persecutions of the Christian Church. The dragon and his angels are said to be cast out, which is more than was said in the preceding verse. There mention is made of his being found no longer in heaven, or on the throne of the Roman empire, here he is entirely cast out from all offices of trust in the empire; his religion is first only tolerated, and then totally abolished, by the imperial power. This great event was not the work of a reign; it took up many years, for it had to contend with the deep-rooted prejudices of the heathen, who to the very last endeavored to uphold their declining superstition. Paganism received several mortal strokes in the time of Constantine and his sons Constans and Constantius. It was farther reduced by the great zeal of Jovian, Valentinian, and Valens; and was finally suppressed by the edicts of Gratian, Theodosius I., and his successors. It was not till a.d. 388 that Rome itself, the residence of the emperor, was generally reformed from the absurdities of paganism; but the total suppression of paganism soon followed the conversion of the metropolitan city, and about a.d. 395 the dragon may be considered, in an eminent sense, to have been cast into the earth, that is, into a state of utter subjection to the ruling dynasty of Christian emperors.

[¶11] Verse 10 [Rev 12:10] per Adam Clarke

[¶12] The accuser of our brethren - There is scarcely any thing more common in the rabbinical writings than Satan as the accuser of the Israelites. And the very same word κατηγορος, accuser, or, as it is in the Codex Alexandrinus, κατηγωρ, is used by them in Hebrew letters, קטיגור katigor; e. gr., Pirkey Eliezer, c. 46, speaking of the day of expiation; "And the holy blessed God hears their testimony from their accuser, מן הקטיגור min hakkatigor; and expiates the altar, the priests, and the whole multitude, from the greatest to the least."

[¶13] In Shemoth Rabba, sec. 31, fol. 129, 2, are these words; "If a man observes the precepts, and is a son of the law, and lives a holy life, then Satan stands and accuses him." "Every day, except the day of expiation Satan is the accuser of men." - Vayikra Rabba, sec. 21, fol. 164. "The holy blessed God said to the seventy princes of the world, Have ye seen him who always accuses my children?" - Yalcut Chadash, fol. 101, 3. "The devil stands always as an accuser before the King of Israel." - Sohar Levit., fol. 43, col. 171. See much more in Schoettgen. [Rev 12:10] per John Edward Clarke

[¶14] And I heard a loud voice, saying, - Now is come salvation, etc. - This is a song of triumph of the Christian Church over the heathen idolatry, and is very expressive of the great joy of the Christians upon this most stupendous event. The loud voice of triumph is said to be heard in heaven, to show that the Christian religion was now exalted to the heaven or throne of the Roman. empire. "It is very remarkable," as Bishop Newton observes, "that Constantine himself, and the Christians of his time, describe his conquests under the image of a dragon, as if they had understood that this prophecy had received its accomplishment in him. Constantine himself, in his epistle to Eusebius and other bishops concerning the re-edifying and repairing of the churches, saith that 'liberty being now restored, and that the dragon being removed from the administration of public affairs, by the providence of the great God and by my ministry, I esteem the great power of God to have been made manifest to all.' Moreover, a picture of Constantine was set up over the palace gate, with the cross over his head, and under his feet the great enemy of mankind, who persecuted the Church by means of impious tyrants, in the form of a dragon, transfixed with a dart through the midst of his body, and falling headlong into the depth of the sea." See Eusebius de Vita Constantini, lib. ii. c. 46; and lib. iii. c. 3, and Socratis Hist. Eccles., lib. i. c. 9. Constantine added to the other Roman ensigns the labarum, or standard of the cross, and constituted it the principal standard of the Christian Roman empire. To this labarum Prudentius refers, when speaking of the Christian soldiers, in his first hymn περι στεφανων,

[¶15] Caesaris vexilla linquunt, eligunt Signum Crucis,

[¶16] Proque ventosis Draconum, quae gerebant, palliis,

[¶17] Proferunt Insigne Lignum, quod Draconem subdidit. "They leave the ensigns of Caesar; they choose the standard of the cross; and instead of the dragon flags which they carried, moved about with the wind, they bring forward the illustrious wood that subdued the dragon."

[¶18] When the apostle saw the woman in heaven, well might he call it, in the spirit of prophecy, a great wonder.

### Verse 11

[¶20] And they overcame him by the blood of the Lamb - Here is given the reason why the followers of Christ prevailed at this time against all their adversaries. It was because they fought against the dragon in the armor of God. They overcame him by the blood of the Lamb - by proclaiming salvation to sinners through Christ crucified, and by their continual intercession at the throne of grace for the conversion of the heathen world.

[¶21] And by the word of their testimony - By constantly testifying against the errors and follies of mankind.

[¶22] And they loved not their lives unto the death - They regarded not their present temporal estate, but even gladly delivered up their lives to the fury of their persecutors, and thus sealed the truth of what they spake with their blood.

### Verse 12

[¶24] Therefore rejoice, ye heavens, and ye that dwell in them - Let the Christians, who are now partakers of the present temporal prosperity, and advanced to places of trust in the empire, praise and magnify the Lord who has thus so signally interfered in their behalf. But it is added: -

[¶25] Wo to the inhabiters of the earth, and of the sea! for the devil is come down unto you - By the inhabiters of the earth are meant the people in subjection to the Roman empire; and by the sea, those parts of the Roman dominions appear to be intended that were reduced to a state of anarchy by the incursions of the barbarous nations. It is not without precedent to liken great hosts of nations combined together to the sea. See [Eze 26:3]. Here then is a wo denounced against the whole Roman world which will be excited by the devil, the father of lies, the heathen party being thus denominated from the method they pursued in their endeavors to destroy the religion of Jesus. See on [Rev 12:15] (note).

[¶26] Having great wrath, because he knoweth that he hath but a short time - The Christian religion, the pagan party see with great regret, is rapidly gaining ground everywhere; and, if not timely checked, must soon brave all opposition.

### Verse 13

[¶28] And when the dragon saw that he was cast unto the earth - When the heathen party saw that they were no longer supported by the civil power: -

[¶29] He persecuted the woman which brought forth the man child - The heathens persecuted the Christian Church in the behalf of which Divine Providence had raised up a dynasty of Christian Roman emperors.

### Verse 14

[¶31] And to the woman were given two wings of a great eagle - Του αετου του μεγαλου· Of The great eagle. The great eagle here mentioned is an emblem of the Roman empire in general, and therefore differs from the dragon, which is a symbol of the Heathen Roman empire in particular. The Roman power is called an eagle from its legionary standard, which was introduced among the Romans in the second year of the consulate of C. Marius; for before that time minotaurs, wolves, leopards, horses, boars, and eagles were used indifferently, according to the humor of the commander. The Roman eagles were figures in relievo of silver or gold, borne on the tops of pikes, the wings being displayed, and frequently a thunderbolt in their talons. Under the eagle, on the pike, were piled bucklers, and sometimes crowns. The two wings of the great eagle refer to the two grand independent divisions of the Roman empire, which took place January 17, a.d. 395, and were given to the woman, Christianity being the established religion of both empires.

[¶32] That she might fly into the wilderness, into her place, etc. - The apparent repetition here of what is said in [Rev 12:6] has induced Bishop Newton to consider the former passage as introduced by way of prolepsis or anticipation; for, says he, the woman did not fly into the wilderness till several years after the conversion of Constantine. But that there is no such prolepsis as the bishop imagines is evident from the ecclesiastical history of the fourth century; for the woman, or true Church, began to flee into the wilderness a considerable time before the division of the great Roman empire into two independent monarchies. The word translated fled is not to be taken in that peculiar sense as if the woman, in the commencement of her flight, had been furnished with wings, for the original word is εφυγεν. The meaning therefore of [Rev 12:6] and [Rev 12:14], when taken in connection with their respective contexts, is, that the woman began to make rapid strides towards the desert almost immediately after her elevation to the heaven or throne of the Roman empire, and in the course of her flight was furnished with the wings of the great eagle ἱνα πετηται, that she might Fly, into that place prepared of God, where she should be fed a thousand two hundred and threescore days. It is said here that the period for which the woman should be nourished in the wilderness would be a time, times, and a half; consequently this period is the same with the twelve hundred and sixty days of [Rev 12:6]. But in no other sense can they be considered the same than by understanding a time to signify a year; times, two years; and half a time, half a year; i.e., three years and a half. And as each prophetic year contains three hundred and sixty days, so three years and a half will contain precisely twelve hundred and sixty days. The Apocalypse being highly symbolical, it is reasonable to expect that its periods of time will also be represented symbolically, that the prophecy may be homogeneous in all its parts. The Holy Spirit, when speaking of years symbolically, has invariably represented them by days, commanding, e. gr., the Prophet Ezekiel to lie upon his left side three hundred and ninety days, that it might be a sign or symbol of the house of Israel bearing their iniquity as many years; and forty days upon his right side, to represent to the house of Judah in a symbolical manner, that they should bear their iniquity forty years, The one thousand two hundred and threescore days, therefore, that the woman is fed in the wilderness, must be understood symbolically, and consequently denote as many natural years. The wilderness into which the woman flies is the Greek and Latin worlds, for she is conveyed into her place by means of the two wings of the great eagle. We must not understand the phrase flying into her place of her removing from one part of the habitable world into another, but of her speedy declension from a state of great prosperity to a forlorn and desolate condition. The woman is nourished for one thousand two hundred and threescore years from the face of the serpent, The empires in the east and west were destined, in the course of the Divine providence, to support the Christian religion, at least nominally while the rest of the world should remain in pagan idolatry or under the influence of this dragon, here called the serpent, because he deceiveth the whole world. The words of the prophecy are very remarkable, The Christian Church is said to be supported by the eastern and western empires, two mighty denominations; and at the same time situated in the wilderness, strongly denoting that, though many professed Christianity, there were but very few who "kept the commandments of God, and had the testimony of Jesus Christ."

### Verse 15

[¶34] And the serpent cast out of his mouth water as a flood - The water here evidently means great multitudes of nations and peoples; for in [Rev 17:15], the interpreting angel says, The waters which thou sawest - are peoples, and multitudes, and nations, and tongues. This water, then, which the dragon cast out of his mouth, must be an inundation of heathen barbarous nations upon the Roman empire; and the purpose which the dragon has in view by this inundation is, that he might cause the woman, or Christian Church: -

[¶35] To be carried away of the flood - Entirely swept away from the face of the earth. Dr. Mosheim, in the commencement of his second chapter upon the fifth century, observes "that the Goths, the Heruli, the Franks, the Huns, and the Vandals, with other fierce and warlike nations, for the most part strangers to Christianity, had invaded the Roman empire, and rent it asunder in the most deplorable manner. Amidst these calamities the Christians were grievous, nay, we may venture to say the principal, sufferers. It is true these savage nations were much more intent upon the acquisition of wealth and dominion than upon the propagation or support of the pagan superstitions, nor did their cruelty and opposition to the Christians arise from any religious principle, or from an enthusiastic desire to ruin the cause of Christianity; it was merely by the Instigation of the pagans who remained yet in the empire, that they were excited to treat with such severity and violence the followers of Christ." Thus the wo which was denounced, [Rev 12:12], against the inhabiters of the earth and of the sea, came upon the whole Roman world; for, in consequence of the excitement and malicious misrepresentations of the pagans of the empire, "a transmigration of a great swarm of nations" came upon the Romans, and ceased not their ravages till they had desolated the eastern empire, even as far as the gates of Byzantium, and finally possessed themselves of the western empire. "If," says Dr. Robertson, in the introduction to his History of Charles V., vol. i., pp. 11, 12, edit. Lond. 1809, "a man was called to fix upon the period in the history of the world, during which the condition of the human race was most calamitous and afflicted, he would, without hesitation, name that which elapsed from the death of Theodosius the Great to the establishment of the Lombards in Italy, a period of one hundred and seventy-six years. The contemporary authors who beheld that scene of desolation, labor and are at a loss for expressions to describe the horror of it. The scourge of God, the destroyer of nations, are the dreadful epithets by which they distinguish the most noted of the barbarous leaders; and they compare the ruin which they had brought on the world to the havoc occasioned by earthquakes, conflagrations, or deluges, the most formidable and fatal calamities which the imagination of man can conceive." But the subtle design which the serpent or dragon had in view, when he vomited out of his mouth a flood of waters, was most providentially frustrated; for: -

### Verse 16

[¶37] The earth helped the woman - "Nothing, and indeed," as Bishop Newton excellently observes, "was more likely to produce the ruin and utter subversion of the Christian Church than the irruptions of so many barbarous nations into the Roman empire. But the event proved contrary to human appearance and expectation: the earth swallowed up the flood; the barbarians were rather swallowed up by the Romans, than the Romans by the barbarians; the heathen conquerors, instead of imposing their own, submitted to the religion of the conquered Christians; and they not only embraced the religion, but affected even the laws, the manners, the customs, the language, and the very name, of Romans, so that the victors were in a manner absorbed and lost among the vanquished." See his Dissertations on the Prophecies, in loc.

### Verse 17

[¶39] And the dragon was wroth with the woman - The heathen party, foiled in their subtle attempt to destroy Christianity, were greatly enraged, and endeavored to excite the hatred of the multitude against the religion of Jesus. "They alleged that before the coming of Christ the world was blessed with peace and prosperity; but that since the progress of their religion everywhere, the gods, filled with indignation to see their worship neglected and their altars abandoned, had visited the earth with those plagues and desolations which increased every day." See Mosheim's Ecclesiastical History, cent. V., part 1, and other works on this subject.

[¶40] Went to make war with the remnant of her seed - The dragon απηλθε, departed, i.e., into the wilderness, whither the woman had fled; and in another form commenced a new species of persecution, directed only against the remnant of her seed, who keep the commandments of God, and have the testimony of Jesus Christ. See on [Rev 13:13] of the following chapter (note) for an illustration of this remarkable passage.

### Introduction

[¶42] The beast rising out of the sea with seven heads, ten horns, and ten crowns, [Rev 13:1]. His description, power, blasphemy, cruelty, etc., [Rev 13:2-10]. The beast coming out of the earth with two horns, deceiving the world by is false miracles, and causing every one to receive his mark in their right hand, [Rev 13:11-17]. His number, 666, [Rev 13:18].

### Verse 1

[¶44] And I stood upon the sand of the sea, and saw a beast rise up out of the sea - Before we can proceed in the interpretation of this chapter, it will be highly necessary to ascertain the meaning of the prophetic symbol beast, as the want of a proper understanding of this term has probably been one reason why so many discordant hypotheses have been published to the world. In this investigation it is impossible to resort to a higher authority than Scripture, for the Holy Ghost is his own interpreter. What is therefore meant by the term beast in any one prophetic vision, the same species of thing must be represented by the term whenever it is used in a similar manner in any other part of the sacred oracles. Having therefore laid this foundation, the angel's interpretation of the last of Daniel's four beasts need only be produced, an account of which is given in the seventh chapter of this prophet. Daniel being very desirous to "know the truth of the fourth beast which was diverse from all the others, exceeding dreadful, and of the ten horns that were on his head," the angel thus interprets the vision: "The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings that shall arise," etc. In this scripture it is plainly declared that the fourth beast should be the fourth kingdom upon earth; consequently, the four beasts seen by Daniel are four kingdoms: hence the term beast is the prophetic symbol for a kingdom.

## 754. Revelation · 22 of 37

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[¶0] As to the nature of the kingdom which is represented by the term beast, we shall obtain no inconsiderable light in examining the most proper meaning of the original word חיה chaiyah. This Hebrew word is translated in the Septuagint by the Greek word θηριον, and both words signify what we term a wild beast; and the latter is the one used by St. John in the Apocalypse. Taking up the Greek word θηριον in this sense, it is fully evident, if a power be represented in the prophetical writings under the notion of a wild beast, that the power so represented must partake of the nature of a wild beast. Hence an earthly belligerent power is evidently designed. And the comparison is peculiarly appropriate; for as several species of wild beasts carry on perpetual warfare with the animal world, so most governments, influenced by ambition, promote discord and depopulation. And, also, as the carnivorous wild beast acquires its strength and magnitude by preying upon the feebler animals; so most earthly monarchies are raised up by the sword, and derive their political consequence from the unsuccessful resistance to the contending nations. The kingdom of God, on the other hand, is represented as "a stone cut out of the mountain without hands;" and is never likened to a beast, because it is not raised up by the sword as all other secular powers are, but sanctifies the persons under its subjection; in which last particular it essentially differs from all other dominations.

[¶1] This beast is said to rise up out of the sea, in which particular it corresponds with the four beasts of Daniel; the sea is therefore the symbol of a great multitude of nations, as has already been proved; and the meaning is, that every mighty empire is raised upon the ruins of a great number of nations, which it has successfully contended against and incorporated with its dominions. The sea, here, is doubtless the same against the inhabiters of which a wo was denounced, [Rev 12:12]; for St. John was standing upon the sand of the sea when the vision changed from the woman and the dragon to that recorded in this chapter. It therefore follows that the kingdom or empire here represented by the beast, is that which sprung up out of the ruins of the Western Roman empire.

[¶2] Having seven heads and ten horns, and upon his horns ten crowns - The beast here described is the Latin empire, which supported the Romish or Latin Church; for it has upon his horns ten crowns, i.e., is an empire composed of ten distinct monarchies in the interest of the Latin Church. See the heads and horns fully explained in the notes on [Rev 17:10] (note), [Rev 17:12] (note), and [Rev 17:16] (note).

[¶3] As the phrases Latin Church, Latin empire, etc., are not very generally understood at present, and will occur frequently in the course of the notes on this and the 17th chapter, it will not be improper here to explain them. During the period from the division of the Roman empire into those of the east and west, till the final dissolution of the western empire, the subjects of both empires were equally known by the name of Romans. Soon after this event the people of the west lost almost entirely the name of Romans, and were denominated after their respective kingdoms which were established upon the ruins of the western empire. But as the eastern empire escaped the ruin which fell upon the western, the subjects of the former still retained the name of Romans, and called their dominion Ἡ Ῥωμαΐκη βασιλεια, the Roman empire; by which name this monarchy was known among them till its final dissolution in 1453, by Mohammed II., the Turkish sultan. But the subjects of the eastern emperor, ever since the time of Charlemagne or before, (and more particularly in the time of the crusades and subsequently), called the western people, or those under the influence of the Romish Church, Latins, and their Church the Latin Church. And the western people, in return, denominated the eastern Church the Greek Church, and the members of it Greeks. Hence the division of the Christian Church into those of the Greek and Latin. For a confirmation of what has just been said the reader may consult the Byzantine writers, where he will find the appellations Ῥωμαιοι and Λατινοι, Romans and Latins, used in the sense here mentioned in very numerous instances. The members of the Romish Church have not been named Latins by the Greeks alone; this term is also used in the public instruments drawn up by the general popish councils, as may be instanced in the following words, which form a part of a decree of the council of Basil, dated Sept. 26, 1437: Copiosissimam subventionem pro unione Graecorum cums Latinis, "A very great convention for the union of the Greeks with the Latins." Even in the very papal bulls this appellation has been acknowledged, as may be seen in the edict of Pope Eugenius IV., dated Sept. 17, 1437, where in one place mention is made of Ecclesiae Latinorum quaesita unio, "the desired union of the Church of the Latins;" and in another place we read, Nec superesse modum alium prosequendi operis tam pii, et servandi latinae Ecclesiae honoris, "that no means might be left untried of prosecuting so pious a work, and of preserving the honor of the Latin Church." See Corps Diplomatique, tom. iii., pp. 32, 35. In a bull of the same pontiff, dated Sept., 1439, we have Sanctissima Latinorum et Graecorum unio, "the most holy union of the Greeks with the Latins." See Bail's Summa Conciliorum, in loc. By the Latin empire is meant the whole of the powers which support the Latin Church.

[¶4] And upon his heads the name of blasphemy - Ονουα βλασφημιας· A name of blasphemy. This has been variously understood. Jerome and Prosper give it as their opinion that the name of blasphemy consists in the appellation urbs aeterna, eternal city, applied to Rome; and modern commentators refer it to the idolatrous worship of the Romans and papists. Before we attempt to ascertain the meaning of this passage, it must be first defined what the Holy Spirit means by a name of blasphemy. Blasphemy, in Scripture, signifies impious speaking when applied to God, and injurious speaking when directed against our neighbor. A name of blasphemy is the prostitution of a sacred name to an unholy purpose. This is evident from the 9th verse of the second chapter of the Apocalypse, where God says, "I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan." These wicked men, by calling themselves Jews, blasphemed the name, i.e., used it in an injurious sense; for he Only is a Jew who is one inwardly. Hence the term Jews applied to the synagogue of Satan is a name of blasphemy, i.e. a sacred name blasphemed. A name of blasphemy, or a blasphemous appellation, is said to be upon all the seven heads of the beast. To determine what this name is, the meaning of the seven heads in this place must be ascertained. If the reader refer to the notes on [Rev 17:9-11], he will find that the heads are explained to have a double meaning, viz., that they signify the seven electorates of the German empire, and also seven forms of Latin government. As this is the first place in which the heads of the beast are mentioned with any description, it is reasonable to expect that that signification of the heads which is first in order in the angel's interpretation, [Rev 17:9], must be what is here intended. This is, "the seven heads are seven mountains on which the woman sitteth;" the name of blasphemy will consequently be found upon the seven electorates of Germany. This, therefore, can be no other than that which was common, not only to the electorates but also to the whole empire of Germany, or that well known one of Sacrum Imperium Romanum, "The Sacred (or Holy) Roman Empire." Here is a sacred appellation blasphemed by its application to the principal power of the beast. No kingdom can properly be called holy but that of Jesus; therefore it would be blasphemy to unite this epithet with any other power. But it must be horridly blasphemous to apply it to the German empire, the grand supporter of antichrist from his very rise to temporal authority. Can that empire be holy which has killed the saints, which has professed and supported with all its might an idolatrous system of worship? It is impossible. Therefore its assumption of sacred or holy (which appellation was originally given to the empire from its being the main support of what is termed the holy catholic Church, the emperor being styled, on this account, Christ's temporal vicar upon earth: see Caesarini Furstenerii Tractatus De Suprematu Principum Germaniae, cc. 31, 32) is, in the highest sense the word can be taken, a name of blasphemy. The name of blasphemy is very properly said to be upon the seven heads of the beast, or seven electorates of the German empire, because the electors are styled Sacri Imperii Principes Electores, Princes, Electors of the Holy Empire; Sacri Romani Imperii Electores, Electors of the Holy Roman Empire.

### Verse 2

[¶6] And the beast which I saw was like unto a leopard - This similitude of the beast to a leopard appears to be an allusion to the third beast of Daniel, which is well known to represent the empire of the Greeks. The Latin empire greatly resembled the modern empire of the Greeks; for that the power of the Greeks was still said to be like a leopard, even after its subjugation by the Romans, is evident from [Dan 7:12] : "As concerning the rest of the beasts, they had their dominion taken away; yet their lives were prolonged for a season and time." The Latin empire was, in the first place, like to its contemporary, because both adhered to an idolatrous system of worship, professedly Christian, but really antichristian; and it is well known that the Greek and Latin Churches abound in monstrous absurdities. Secondly, Both empires were similar in their opposition to the spread of pure Christianity; though it must be allowed that the Latins far outstripped the Greeks in this particular. Thirdly, Both empires were similar in respect to the civil authority being powerfully depressed by the ecclesiastical; though it must be granted the authority of the Latin Church was more strongly marked, and of much longer continuance. The excommunication of the Greek emperor by the Patriarch Arsenius, and the consequences of that excommunication, afford a remarkable example of the great power of the Greek clergy. But the beast of St. John, though in its general appearance it resembles a leopard, yet differs from it in having feet like those of a bear. The second beast of Daniel was likened to a bear, and there can be no doubt that the kingdom of the Medes and Persians was intended; and it is very properly likened to this animal, because it was one of the most inhuman governments that ever existed, and a bear is the well known Scripture emblem of cruelty. See [2Sam 17:8], and [Hos 13:8]. Is not cruelty a striking characteristic of the papal Latin empire? Have not the subjects of this empire literally trampled to death all those in their power who would not obey their idolatrous requisitions? In Fox's Book of Martyrs, and other works which treat upon this subject, will be found a melancholy catalogue of the horrid tortures and most lingering deaths which they have obliged great numbers of Christians to suffer. In this sense the feet of the beast were as the feet of a bear. Another particular in which the beast differed from a leopard was, in having a mouth like a lion. "It is," says Dr. More, "like the Babylonish kingdom (the first beast of Daniel, which is likened to a lion) in its cruel decrees against such as will not obey their idolatrous edicts, nor worship the golden image that Nebuchadnezzar had set up. Their stubbornness must be punished by a hot fiery furnace; fire and fagot must be prepared for them that will not submit to this new Roman idolatry."

[¶7] And the dragon gave him his power, and his seat, and great authority - It was said of the dragon, in [Rev 12:8], that his place was found no more in heaven; the dragon here cannot therefore be the heathen Roman empire, as this was abolished previously to the rising up of the beast. It must then allude to the restoration of one of the Draconic heads of the beast, as will be seen in the explanation of the following verse, and more fully in the notes on Revelation 17:1-18.

### Verse 3

[¶9] And I saw one of his heads as it were wounded to death - This is the second and last place where the heads of the beast are mentioned with any description; and therefore the meaning here must be forms of government, as these were noticed last in the angel's double explanation. The head that was wounded to death can be no other than the seventh draconic head, which was the sixth head of the beast, viz., the imperial power; for "this head," as Bishop Newton observes, "was, as it were, wounded to death when the Roman empire was overturned by the northern nations, and an end was put to the very name of emperor in Momyllus Augustulus." It was so wounded that it was wholly improbable that it could ever rise again to considerable power, for the western empire came into the possession of several barbarous nations of independent interests.

[¶10] And his deadly wound was healed - This was effected by Charlemagne, who with his successors assumed all the marks of the ancient emperors of the west, with the titles of Semper Augustus, Sacred Majesty, First Prince of the Christian World, Temporal Chief of the Christian People, and Rector or Temporal Chief of the Faithful in Germany; Mod. Universal History, vol. xxxii., p. 79. But it is said in [Rev 13:2] that the dragon gave the beast his power, δυναμιν, his armies or military strength; i.e., he employed all his imperial power in defense of the Latin empire, which supported the Latin Church. He also gave his seat, θρονον, literally his throne, to him: that is, his whole empire formed an integral part of the Latin empire, by its conversion to the Roman Catholic faith. He also gave him great authority. This is literally true of the Roman empire of Germany, which, by its great power and influence in the politics of Europe, extended the religion of the empire over the various states and monarchies of Europe, thus incorporating them as it were in one vast empire, by uniting them in one common faith.

[¶11] And all the world wondered after the beast - Ὁλη ἡ γη· All the earth. As the original word signifies earth, and not world as in our translation, the Latin world, which is the earth of the beast, is here intended; and the meaning of the passage consequently is, that the whole body of the Roman Catholics were affected with great astonishment at the mighty sway of the Latin empire, considering it as a great and holy power.

### Verse 4

[¶13] And they worshipped the dragon - Worshipping the dragon here evidently means the voluntary religious subjection of the members of the Latin Church to the revived western empire, because of the eminent part it has taken in the support of their faith.

[¶14] And they worshipped the beast - Not only the dragon or revived western empire was worshipped; the beast, the whole Latin empire, is a partaker in the adoration. The manner in which it is worshipped consists in the subjects of it: -

[¶15] Saying, Who is like unto the beast? - Is it not the only holy power in the universe? Is it possible for any person not a subject of it to be saved?

[¶16] Who is able to make war with him? - Can any nation successfully fight with it? Is not the Roman empire, which is its principal bulwark, invictissimum, most invincible? Invictissimus, most invincible, was the peculiar attribute of the emperors of Germany. See modern Universal History, vol. xxxii., p. 197.

### Verse 5

[¶18] And there was given unto him a mouth speaking great things - That is, There was given to the rulers of the Latin empire, who are the mouth of the beast, (and particularly the Roman emperors of Germany), power to assume great and pompous titles, indicative of their mighty sway over many subjugated countries, (see the imperial instruments of the middle centuries in the Corps Diplomatique), and also to utter against their opponents the most terrible edicts.

[¶19] And blasphemies - The system of worship supported by the beast is a system of blasphemy, as there will be occasion to show presently.

[¶20] And power was given unto him to continue forty and two months - As these forty-two months are prophetic, they must mean so many years as there are days contained in them; viz., 1260, each month containing 30 days. The beast, therefore, will continue in existence at least 1260 years; but when the termination of this period will take place is difficult to say, as the beginning cannot be at present indubitably ascertained.

### Verse 6

[¶22] And he opened his mouth in blasphemy against God, to blaspheme his name - The Latin empire is here represented as a blasphemous power in three respects. First, he blasphemes the name of God. This has been most notoriously the case with the different popish princes, who continually blaspheme the sacred names of God by using them in their idolatrous worship. The mouth of blasphemy against God cannot be more evident than in the following impious words which form a part of the Golden Bull published by Charles IV. in January, 1356: "But thou, envy, how often hast thou attempted to ruin by division the Christian empire, which God hath founded upon the three cardinal virtues, faith, hope, and charity, as upon a holy and indivisible Trinity, vomiting the old venom of discord among the seven electors, who are the pillars and seven principal members of the holy empire; by the brightness of whom the holy empire ought to be illuminated as by seven torches, the light of which is reinforced by the seven gifts of the Holy Spirit!"

[¶23] And his tabernacle - Tabernacle is any kind of dwelling place, and in an eminent sense among the Jews was a kind of tent to take up and down as occasion required, which was as it were the palace of the Most High, the dwelling of the God of Israel. It was divided into two partitions, one called the holy place, and the other the most holy place, in the latter of which, before the building of the temple, the ark of the covenant was kept, which was a symbol of God's gracious presence with the Jewish Church. All this the author of the Epistle to the Hebrews, in the eighth and ninth chapters, explains to prefigure the human nature of Christ. The beast's blasphemy of the tabernacle of God is, therefore, as Dr. More and others properly observe, his impious doctrine of transubstantiation, in which it is most blasphemously asserted that the substance of the bread and wine in the sacrament is literally converted by the consecration of the priest, into the very body and blood of Jesus Christ! This doctrine was first advanced among the Latins in the tenth century; and in 1215, fully received as an article of the Roman Catholic faith. It is for the pages of ecclesiastical history to record the incredible numbers which have been martyred by the papists for their non-reception of this most unscriptural and antichristian doctrine.

[¶24] And them that dwell in heaven - By heaven is here meant the throne of God, and not the throne of the beast, because it is against God the beast blasphemes. This must therefore allude to his impious adoration of the saints and angels, whose residence is in heaven. He blasphemes against God by paying that adoration to the celestial inhabitants which belongs to God alone. That this sort of worship has been and still is kept up among the Roman Catholics, their mass book is a sufficient evidence.

### Verse 7

[¶26] And it was given unto him to make war with the saints, and to overcome them - "Who can make any computation," says Bishop Newton, "or even frame any conception, of the numbers of pious Christians who have fallen a sacrifice to the bigotry and cruelty of Rome? Mede upon the place hath observed, from good authorities, that in the war with the Albigenses and Waldenses there perished of these poor creatures in France alone a million. From the first institution of the Jesuits to the year 1580, that is, in little more than thirty years, nine hundred thousand orthodox Christians were slain, and these all by the common executioner. In the space of scarce thirty years the inquisition destroyed, by various kinds of torture, a hundred and fifty thousand Christians. Sanders himself confesses that an innumerable multitude of Lollards and Sacramentarians were burnt throughout all Europe, who yet, he says, were not put to death by the pope and bishops, but by the civil magistrates." The dragon in a new shape, or Roman empire of Germany, acted a very conspicuous part in this nefarious warfare against the remnant of the woman's seed, who kept the commandments of God, and had the testimony of Jesus Christ. See the imperial edict of Frederic II. against heretics, in Limborch's History of the Inquisition.

[¶27] And power was given him over all kindreds, and tongues, and nations - As the book of the Revelation is a prophecy of all that should come upon the Christian world till the end of time, all kindreds, and tongues, and nations, must imply the whole Christian world. That the Latin empire in the course of its reign has had the extensive power here spoken of, is evident from history. It is well known that the profession of Christianity was chiefly confined within the limits of the Greek and Latin empires, till the period of the Reformation. By means of the crusades the Latins extended their empire over several provinces of the Greeks. In 1097 Baldwin extended his conquests over the hills of Armenia and the plain of Mesopotamia, and founded the first principality of the Franks or Latins, which subsisted fifty-four years, beyond the Euphrates. In 1204 the Greeks were expelled from Constantinople by the Latins, who set up an empire there which continued about fifty-seven years. The total overthrow of the Latin states in the east soon followed the recovery of Constantinople by the Greeks; and in 1291 the Latin empire in the east was entirely dissolved. Thus the Latins have had power over the whole world professedly Christian: but it is not said that the whole world was in utter subjection to him, for we read in the following verse: -

### Verse 8

[¶29] And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb - The earth here is the Latin world, as has been observed before in similar cases. The meaning therefore is, that all the corrupt part of mankind who are inhabitants of the Latin world shall submit to the religion of the empire, except, as Bishop Newton expresses it, "those faithful few whose names, as citizens of heaven, were enrolled in the registers of life."

[¶30] Slain from the foundation of the world - That is, of the Christian world; for this has been shown to be the meaning of all kindreds, and tongues, and nations. The year of the crucifixion is properly the commencement of Christianity, as the apostles then first began to promulgate the religion of Christ with the Holy Ghost sent down from heaven. But as Jesus Christ was in the Divine purpose appointed from the foundation of the world to redeem man by his blood, he therefore is, in a very eminent sense, the Lamb slain from the foundation of the world, i.e., from the creation.

### Verse 9

[¶32] If any man have an ear, let him hear - These words are evidently introduced to impress the reader with the awfulness of what has just been spoken - all shall worship him whose names are not written in the book of life, as well as to fix his attention upon the following words: -

### Verse 10

[¶34] He that leadeth into captivity shall go into captivity - The Latin empire here spoken of must go into captivity, because it has led into captivity, by not only propagating among the various nations its abominable antichristian system, but also in compelling them to embrace it under the penalty of forfeiting the protection of the empire.

[¶35] He that killeth with the sword must be killed with the sword - The Latin empire must be also broken to pieces by the sword, because it has killed the saints of God. This prophecy will not receive its full accomplishment till the kingdoms of this world become the kingdoms of our Lord and of his Christ.

[¶36] Here is the patience and the faith of the saints - By these words, as Dr. Mitchell observes, "God calls upon his saints to keep in view, under all their persecutions, his retributive justice; there is no violence that has been exercised upon them but what shall be retaliated upon the cruel and persecuting government and governors of the Latin empire."

### Verse 11

[¶38] And I beheld another beast coming up out of the earth - As a beast has already been shown to be the symbol of a kingdom or empire, the rising up of this second beast must consequently represent the rising up of another empire. This beast comes up out of the earth; therefore it is totally different from the preceding, which rose up out of the sea. Earth here means the Latin world, for this word has been shown to import this already in several instances; the rising up of the beast out of this earth must, consequently, represent the springing up of some power out of a state of subjection to the Latin empire: therefore the beast, here called another beast, is another Latin empire. This beast is the spiritual Latin empire, or, in other words, the Romish hierarchy; for with no other power can the prophetic description yet to be examined be shown to accord. In the time of Charlemagne the ecclesiastical power was in subjection to the civil, and it continued to be so for a long time after his death; therefore the beast, whose deadly wound was healed, ruled over the whole Latin world, both clergy and laity; these, consequently, constituted but one beast or empire. But the Latin clergy kept continually gaining more and more influence in the civil affairs of the empire, and in the tenth century their authority was greatly increased. In the subsequent centuries the power of the Romish hierarchy ascended even above that of the emperors, and led into captivity the kings of the whole Latin world, as there will be occasion to show in commenting upon the following verses. Thus the Romish hierarchy was at length entirely exempted from the civil power, and constituted another beast, as it became entirely independent of the secular Latin empire. And this beast came up out of the earth; that is, the Latin clergy, which composed a part of the earth or Latin world, raised their authority against that of the secular powers, and in process of time wrested the superintendence of ecclesiastical affairs from the secular princes.

[¶39] And he had two horns - As the seven-headed beast is represented as having ten horns, which signify so many kingdoms leagued together to support the Latin Church, so the beast which rises out of the earth has also two horns, which must consequently represent two kingdoms; for if horns of a beast mean kingdoms in one part of the Apocalypse, kingdoms must be intended by this symbol whenever it is used in a similar way in any other part of this book. As the second beast is the spiritual Latin empire, the two horns of this beast denote that the empire thus represented is composed of two distinct spiritual powers. These, therefore, can be no other, as Bishop Newton and Faber properly observe, than the two grand independent branches of the Romish hierarchy, viz., the Latin clergy, Regular and Secular. "The first of these comprehends all the various monastic orders, the second comprehends the whole body of parochial clergy." These two grand branches of the hierarchy originally constituted but one dominion, as the monks as well as the other clergy were in subjection to the bishops: but the subjection of the monks to their diocesans became by degrees less apparent; and in process of time, through the influence and authority of the Roman pontiffs, they were entirely exempted from all episcopal jurisdiction, and thus became a spiritual power, entirely independent of that of the secular clergy.

[¶40] Like a lamb - As lamb, in other parts of the Apocalypse, evidently means Christ, who is the Lamb of God which taketh away the sin of the world, it must have a similar import in this passage; therefore the meaning here is evidently that the two horns of the beast, or the regular and secular clergy, profess to be the ministers of Christ, to be like him in meekness and humility, and to teach nothing that is contrary to godliness. The two-horned beast, or spiritual Latin empire, has in reality the name, and in the eyes of the Latin world the appearance, of a Christian power. But he is only so in appearance, and that alone among his deluded votaries; for when he spake: -

[¶41] He spake as a dragon - The doctrines of the Romish hierarchy are very similar to those contained in the old heathen worship; for he has introduced "a new species of idolatry, nominally different, but essentially the same, the worship of angels and saints instead of the gods and demi-gods of antiquity."

### Verse 12

[¶43] And he exercised all the power of the first beast before him - In the preceding verse the two-horned beast was represented as rising out of the earth, that is, obtaining gradually more and more influence in the civil affairs of the Latin world. Here he it represented as having obtained the direction and management of all the power of the first beast or secular Latin empire before him, ενωπιον αυτου, in his presence. That the Romish hierarchy has had the extensive power here spoken of, is evident from history; for the civil power was in subjection to the ecclesiastical. The parochial clergy, one of the horns of the second beast, have had great secular jurisdiction over the whole Latin world. Two-thirds of the estates of Germany were given by the three Othos, who succeeded each other, to ecclesiastics; and in the other Latin monarchies the parochial clergy possessed great temporal power. Yet extraordinary as the power of the secular clergy was in all parts of the Latin world, it was but feeble when compared with that of the monastic orders which constituted another horn of the beast. The mendicant friars, the most considerable of the regular clergy, first made their appearance in the early part of the thirteenth century. These friars were divided by Gregory X., in a general council which he assembled at Lyons in 1272, into the four following societies or denominations, viz., the Dominicans, the Franciscans, the Carmelites, and the Hermits of St. Augustine. "As the pontiffs," observes Mosheim, "allowed these four mendicant orders the liberty of travelling wherever they thought proper, of conversing with persons of all ranks, of instructing the youth and the multitude wherever they went; and as these monks exhibited, in their outward appearance and manner of life, more striking marks of gravity and holiness than were observable in the other monastic societies; they arose all at once to the very summit of fame, and were regarded with the utmost esteem and veneration throughout all the countries of Europe. The enthusiastic attachment to these sanctimonious beggars went so far that, as we learn from the most authentic records, several cities were divided, or cantoned out, into four parts, with a view to these four orders; the first part was assigned to the Dominicans, the second to the Franciscans, the third to the Carmelites, and the fourth to the Augustinians. The people were unwilling to receive the sacraments from any other hands than those of the mendicants, to whose churches they crowded to perform their devotions while living, and were extremely desirous to deposit there also their remains after death; all which occasioned grievous complaints among the ordinary priests, to whom the cure of souls was committed, and who considered themselves as the spiritual guides of the multitude. Nor did the influence and credit of the mendicants end here: for we find in the history of this (thirteenth century) and the succeeding ages, that they were employed, not only in spiritual matters, but also in temporal and political affairs of the greatest consequence; in composing the differences of princes, concluding treaties of peace, concerting alliances, presiding in cabinet councils, governing courts, levying taxes, and other occupations not only remote from, but absolutely inconsistent with, the monastic character and profession. We must not, however, imagine that all the mendicant friars attained to the same degree of reputation and authority; for the power of the Dominicans and Franciscans surpassed greatly that of the two other orders, and rendered them singularly conspicuous in the eyes of the world. During three centuries these two fraternities governed, with an almost universal and absolute sway, both state and Church, filled the most eminent posts, ecclesiastical and civil; taught in the universities and churches with an authority before which all opposition was silent; and maintained the pretended majesty and prerogatives of the Roman pontiffs against kings, princes, bishops, and heretics, with incredible ardour and equal success. The Dominicans and Franciscans were, before the Reformation, what the Jesuits have been since that happy and glorious period, the very soul of the hierarchy, the engines of state, the secret springs of all the motions of the one and the other, and the authors and directors of every great and important event in the religious and political world." Thus the Romish hierarchy has exercised all the power of the first beast in his sight, both temporal and spiritual, and therefore, with such astonishing influence as this over secular princes, it was no difficult matter for him to cause: -

[¶44] The earth and them which dwell therein to worship the first beast, whose deadly wound was healed - That is, he causes the whole Latin world to submit to the authority of the Latin empire, with the revived western empire at its head, persuading them that such submission is beneficial to their spiritual interests, and absolutely necessary for their salvation. Here it is observable that both beasts have dominion over the same earth; for it is expressly said that the second beast causeth The Earth and them that dwelt therein, to worship the first beast; therefore it is, as Bishop Newton and others have observed, imperium in imperio, "an empire within an empire." We have, consequently, the fullest evidence that the two beasts consist in the division of the great Latin empire, by the usurpation of the Latin clergy, into two distinct empires, the one secular, the other spiritual, and both united in one antichristian design, viz., to diffuse their most abominable system of idolatry over the whole earth, and to extend the sphere of their domination. Here we have also an illustration of that remarkable passage in [Rev 16:10], the kingdom of the beasts, i.e., the kingdom of the Latin kingdom; which is apparently a solecism, but in reality expressed with wonderful precision. The fifth vial is poured out upon the throne of the beast, and His Kingdom is darkened, i.e., the Latin kingdom in subjection to the Latin kingdom or the secular Latin empire.

## 755. Revelation · 23 of 37

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### Verse 13

[¶1] And he doeth great wonders - That we may have the greatest assurance possible that the two-horned beast is the spiritual Latin empire, it is called in [Rev 19:20], a passage illustrative of the one now under consideration, the false prophet, "than which," as Bishop Newton observes, "there cannot be a stronger or plainer argument to prove that false doctors or teachers were particularly designed;" for prophet, in the Scripture style, is not unfrequently used for a preacher or expounder of God's word. See [1Cor 14:1-5]. It hence follows that the two-horned beast is an empire of false doctors or teachers.

[¶2] In order to establish the Latin Church upon a foundation that can never fail, the false prophet doth great wonders - he attempts the most wonderful and prodigious exploits, and is crowned with incredible success. He has the art to persuade his followers that the clergy of the Church of Rome are the only true ministers of Christ; that they have such great influence in the court of heaven as to be able not only to forgive sins, but also to grant indulgences in sin, by paying certain stipulated sums. He persuades them too that they can do works of supererogation. He pretends that an incredible number of miracles have been wrought and are still working by the Almighty, as so many evidences of the great sanctity of the Latin Church; and the false prophet has such an astonishing influence over his flock, as to cause them to believe all his fabulous legends and lying wonders. He pretends also (and is believed!) that his power is not confined to this world; that he is able by his prayers to deliver the souls of the deceased from what he calls purgatory, a place which he has fabled to exist for the purification of sinful souls after their departure from this world. His wonderful exploits, in being able to induce men possessed of reasoning faculties to believe his monstrous absurdities, do not end here; he even: -

[¶3] Maketh fire come down from heaven - in the sight of men - Fire, in Scripture, when it signifies wrath, represents that species of indignation which is attended with the destruction of whatever is the cause of it. Thus the wrath of God is likened to fire, [Psa 18:7], [Psa 18:8]; [Jer 4:4]. Therefore the fire which the false prophet bringeth down from heaven upon the earth, is the fiery indignation which he causes to come down from the heaven or throne of the Latin empire upon all those of the earth or Latin world who rebel against his authority. All this has been fulfilled in the Romish hierarchy; the Latin clergy have denominated all those that oppose their authority heretics, they have instituted tribunals to try the cause of heresy, and all those that would not submit to their idolatry they have condemned to various kinds of tortures and deaths. It is said of the false prophet that he bringeth fire From Heaven upon the earth; that is to say, he will only try the cause of heresy, and pass the sentence of condemnation; he will not suffer an ecclesiastic to execute the sentence of the court; the destroying fire he causeth to come down from the heaven or throne of the Latin empire; secular princes and magistrates must execute the sentence of death upon all that are capitally condemned by the spiritual power. He Maketh fire come down from heaven; he compels secular princes to assist him against heretics; and if any rebel against his authority he immediately puts them under the ban of the anathema, so that they are deprived of their offices, and exposed to the insults and persecution of their brethren. Thus the false prophet deceives the Latin world by the means of those miracles which he had power try do in the sight of the beast. Under the appearance of great sanctity he persuades men to believe all his lying doctrines, and enforces his canons and decretals with the sword of the civil magistrate.

### Verse 14

[¶5] Saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live - The image of the beast must designate a person who represents in himself the whole power of the Latin empire, therefore it cannot be the emperor; for though he was, according to his own account, supremum caput Christianitatis, the supreme head of Christendom, yet he was only the chief of the Germanic confederation, and consequently was only sovereign of the principal power of the Latin empire. The image of the beast must be the supreme ruler of the Latin empire, and as it is through the influence of the false prophet that this image is made for the first beast, this great chief must be an ecclesiastic. Who this is has been ably shown by Bishop Newton in his comment on the following verse.

### Verse 15

[¶7] And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed - I would just observe that the Brahmins, by repeating incantations, profess to give eyes and a soul to an image recently made, before it is worshipped; afterwards, being supposed to be the residence of the god or goddess it represents, it has a legal right to worship. On this verse the learned bishop observes: "The influence of the two-horned beast, or corrupted clergy, is farther seen in persuading and inducing mankind to make an image to the beast which had the wound by a sword, and did live. This image and representative of the beast is the pope. He is properly the idol of the Church. He represents in himself the whole power of the beast, and is the head of all authority, temporal as well as spiritual. He is nothing more than a private person, without power and without authority, till the two-horned beast or corrupted clergy, by choosing him pope, give life unto him, and enable him to speak and utter his decrees, and to persecute even to death as many as refuse to submit to him and to worship him. As soon as he is chosen pope he is clothed with the pontifical robes, and crowned and placed upon the altar, and the cardinals come and kiss his feet, which ceremony is called adoration. They first elect and then they worship him, as in the medals of Martin V., where two are represented crowning the pope, and two kneeling before him, with this inscription, Quem creant adorant; 'Whom they create they adore.' He is The Principle of Unity to the Ten Kingdoms of the Beast, and causeth, as far as he is able, all who will not acknowledge his supremacy to be put to death." The great ascendency which the popes have obtained over the kings of the Latin world by means of the Romish hierarchy is sufficiently marked in the history of Europe. As long as the great body of the people were devoted to the Roman Catholic idolatry, it was in vain for the kings of the different Roman Catholic countries to oppose the increasing usurpations of the popes. They ascended, in spite of all opposition, to the highest pinnacle of human greatness; for even the authority of the emperors themselves was established or annulled at their pleasure. The high sounding tone of the popes commenced in Gregory VII., a.d. 1073, commonly known by the name of Hildebrand, who aimed at nothing less than universal empire. He published an anathema against all who received the investiture of a bishopric or abbacy from the hands of a layman, as also against those by whom the investiture should be performed. This measure being opposed by Henry IV., emperor of Germany, the pope deposed him from all power and dignity, regal or imperial. See Corps Diplomatique, tom. i. p. 53. Great numbers of German princes siding with the pope, the emperor found himself under the necessity of going, (in January, 1077), to the bishop of Rome to implore his forgiveness, which was not granted him till he had fasted three days, standing from morning to evening barefooted, and exposed to the inclemency of the weather! In the following century the power of the pope was still farther increased; for on the 23d of September, 1122, the Emperor Henry V. gave up all right of conferring the regalia by the ceremony of the ring and crosier, so that the chapters and communities should be at liberty to fill up their own vacancies. In this century the election of the Roman pontiffs was confined by Alexander III. to the college of cardinals. In the thirteenth century the popes (Dr. Mosheim observes) "inculcated that pernicious maxim, that the bishop of Rome is the supreme lord of the universe, and that neither princes nor bishops, civil governors nor ecclesiastical rulers, have any lawful power in Church or state but what they derive from him. To establish their authority both in civil and ecclesiastical matters upon the firmest foundation, they assumed to themselves the power of disposing of the various offices of the Church, whether of a higher or more subordinate nature, and of creating bishops, abbots, and canons, according to their fancy. The first of the pontiffs who usurped such an extravagant extent of authority was Innocent III., (a.d. 1198-1216), whose example was followed by Honorius III., (a.d. 1216), Gregory IX., (a.d. 1227), and several of their successors." Thus the plenitude of the papal power (as it is termed) was not confined to what was spiritual; the Romish bishops "dethroned monarchs, disposed of crowns, absolved subjects from the obedience due to their sovereigns, and laid kingdoms under interdicts. There was not a state in Europe which had not been disquieted by their ambition. There was not a throne which they had not shaken, nor a prince who did not tremble at their presence." The point of time in which the Romish bishops attained their highest elevation of authority was about the commencement of the fourteenth century. Boniface VIII., who was pope at this time, outstripped all his predecessors in the high sounding tone of his public decrees. According to his famous bull Unam Sanctam, published Nov. 16, 1302, "the secular power is but a simple emanation from the ecclesiastical; and the double power of the pope, founded upon Holy Scripture, is even an article of faith. God," said he, "has confided to Saint Peter, and to his successors, two swords, the one spiritual, the other temporal. The first ought to be exercised by the Church itself; and the other, by secular powers for the service of the Church, and according to the will of the pope. The latter, that is to say, the temporal sword, is in subjection to the former, and the temporal authority depends indispensably on the spiritual power which judges it, white God alone can judge the spiritual power. Finally," he adds, "it is necessary to salvation for every human creature to be in subjection to the Roman pontiff." The false prophet Said "to them that dwell upon the earth, that they should make an image to the beast that had the wound by a sword, and did live;" that is, the Romish priesthood Preached Up the pope's supremacy over temporal princes; and, through their astonishing influence on the minds of the people, the bishop of Rome at last became the supreme sovereign of the secular Latin empire, and thus was at the head of all authority, temporal and spiritual.

[¶8] The papists have in their various superstitions professed to worship God. But they are said, in the unerring words of prophecy, to worship the dragon, beast, and image of the beast, and to blaspheme God; for they received as holy those commandments of men that stand in direct opposition to the sacred Scriptures, and which have been imposed on them by the Romish bishops, aided by the secular powers. "God is a Spirit, and they who worship him must worship him in Spirit and in Truth."

### Verse 16

[¶10] And he caused all, both small and great, rich and poor, free and bond, to receive a mark - To ascertain the meaning of the mark which the two-horned beast causes all orders and degrees of men in the Latin world to receive, we need only refer to [Rev 14:11], where the mark imposed by the two-horned beast is called the mark of his name. The name of the beast is the Latin empire: the mark of his name must therefore be his Latin worship: for this very reason, that it is the two-horned beast, or false prophet, who causes all descriptions of persons to receive it. Now it is well known that the continual employment of the Latin clergy is to enforce the Latin idolatry upon their flocks. The mass and offices of the Church, which are in Latin, and contain the sum and substance of their idolatrous worship, are of different kinds, and abound in impious prayers to the Virgin Mary, and the saints and angels. In a word, the Latin worship is the universal badge of distinction of the Latin Church, from all other Churches on the face of the earth; and is therefore the only infallible Mark by which a genuine papist can be distinguished from the rest of mankind. But the two-horned beast causes all to receive this mark: -

[¶11] In their right hand, or in their foreheads - Right hand in Scripture language, when used figuratively, represents the physical power of the person of whom it is spoken; and when applied to God designates a signal manifestation of Divine power against his enemies, and in behalf of his people. See [Psa 17:7]; [Psa 20:6]; [Psa 21:8]; [Psa 45:3], [Psa 45:4], etc. The reception of the mark in the right hand must therefore mean, that all so receiving it devote the whole powers of their mind and body to the propagation of the Latin worship, and to the eradication of all they denominate heresies out of their Church. But some receive the mark in their foreheads. By any thing being impressed upon the forehead, is meant the public profession of whatever is inscribed or marked upon it. See [Rev 9:4]; [Rev 14:1]; [Rev 22:4], etc. The mark of the beast being received on the forehead, therefore, means that all those so marked make a public profession of the Latin worship; whereby it is evident to all that they form a part of the Latin Church. Many may be marked in the right hand who are also marked on their foreheads, but it does not follow that those marked on their foreheads are also marked in their right hand; that is to say, it is not every individual that complies with the Latin worship who, to the utmost of his power, endeavors to propagate his religious system. Hence the propriety of the words, "He causeth all - to receive a mark in their right hand, Or in their foreheads."

### Verse 17

[¶13] And that no man might buy or sell, save he that had the mark - "If any," observes Bishop Newton, "dissent from the stated and authorized forms; they are condemned and excommunicated as heretics; and in consequence of that they are no longer suffered to buy or sell; they are interdicted from traffic and commerce, and all the benefits of civil society. So Roger Hoveden relates of William the Conqueror, that he was so dutiful to the pope that he would not permit any one in his power to buy or sell any thing whom he found disobedient to the apostolic see. So the canon of the council of Lateran, under Pope Alexander III., made against the Waldenses and Albigenses, enjoins, upon pain of anathema, that no man presume to entertain or cherish them in his house or land, or exercise traffic with them. The synod of Tours, in France, under the same pope, orders, under the like intermination, that no man should presume to receive or assist them, no, not so much as hold any communion with them, in selling or buying; that, being deprived of the comfort of humanity they may be compelled to repent of the error of their way." In the tenth and eleventh centuries the severity against the excommunicated was carried to so high a pitch, that nobody might come near them, not even their own wives, children, or servants; they forfeited all their natural legal rights and privileges, and were excluded from all kinds of offices. The form of excommunication in the Romish Church is to take lighted torches, throw them upon the ground with curses and anathemas, and trample them out under foot to the ringing of the bells. It is in this and similar ways that the false prophet has terrified the Latin world, and kept it in subjection to the secular and spiritual powers. Those interdicted by the two-horned beast from all offices of civil life are also such as have not: -

[¶14] The name of the beast, or the number of his name - See on the following verse (note).

### Verse 18

[¶16] Here is wisdom. Let him that hath understanding count the number of the beast; for it is the number of a man; and his number is Six hundred threescore and six - In this verse we have the very name of the beast given under the symbol of the number 666. Before the invention of figures by the Arabs, in the tenth century, letters of the alphabet were used for numbers. The Greeks in the time of Homer, or soon after, are thought by some to have assigned to their letters a numerical value corresponding to their order in the alphabet: thus, α was 1, because the first letter; and ω 24, being the last. It is in this manner that the books of the Iliad and Odyssey are numbered, which have been thus marked by Homer himself, or by some person who lived near his time. A system of representing numbers of great antiquity was used by the Greeks, very much resembling that afterwards adopted by the Romans. This consisted in assigning to the initial letter of the name of the number a value equal to the number. Thus Χ, the initial of χιλια, stood for a thousand; Δ, the initial of δεκα, for ten; Π, the initial of πεντε, for five, etc. Herodotus, the grammarian, is the only writer of antiquity who has noticed this system, and the chronological table of remarkable events on the Arundelian marbles the only work extant in which this method of representing numbers is exhibited. The system now in use cannot be traced to any very ancient source. What can be proved is, that it was in use before the commencement of the Christian era. Numerical letters, denoting the year of the Roman emperor's reign, exist on great numbers of the Egyptian coins, from the time of Augustus Caesar through the succeeding reigns. See Numi Egyptii Imperatorii, a Geo. Zoega, edit. Romans 1787. There are coins extant marked of the 2d, 3d, 14th, 30th, 35th, 38th, 39th, 40th, 41st, and 42d years of Augustus Caesar, with the numerical letters preceded by L or Λ for λυκαβας , year, thus: LΒ, LΓ, LΙΔ, LΛ, LΑΕ, LΛΗ, LΛΘ, LΜ, LΜΑ, and LΜΒ. The following is the Greek alphabet, with the numerical value of each letter affixed, according to the generally received system: - α - 1 ι - 10 ρ - 100 β - 2 κ - 20 σ - 200 γ - 3 λ - 30 τ - 300 δ - 4 μ - 40 υ - 400 ε - 5 ν - 50 φ - 500 ζ - 7 ξ - 60 χ - 600 η - 8 ο - 70 ψ - 700 θ - 9 π - 80 ω - 80

[¶17] The method just described of representing numbers or letters of the alphabet, gave rise to a practice among the ancients of representing names also by numbers. Examples of this kind abound in the writings of heathens, Jews, and Christians. Where the practice of counting the number in names or phrases began first to be used, cannot be ascertained; it is sufficient for the illustration of the passage under consideration, if it can be shown to have been in existence in the apostolic age. Seneca, who was contemporary with St. Paul, informs us, in his eighty-eighth epistle, that Apion, the grammarian, maintained Homer to have been the author of the division of his poems of the Iliad and Odyssey into forty-eight books; for a proof of which Apion produces the following argument: that the poet commenced his Iliad with the word μηνιν, that the two first letters, whose sum is 48, might indicate such division. Leonidas of Alexandria, who flourished in the reigns of Nero, Vespasian, etc., carried the practice of computing the number in words so far as to construct equinumeral distichs; that is, epigrams of four lines, whose first hexameter and pentameter contain the same number with the other two. We will only notice two examples; the first is addressed to one of the emperors, the other to Poppaea, the wife of Nero. Θυει σοι τοδε γραμμα γενεθλιακαισιν εν ὡραις, Καισαρ, Νειλαιη Μουσα Λεωνιδεω. Καλλιοπης γαρ ακαπνον αει θυος· εις δε νεωτα Ην εθελῃς, θυσει τουδε περισσοτερα. "The muse of Leonidas of the Nile offers up to thee, O Caesar, this writing, at the time of thy nativity; for the sacrifice of Calliope is always without smoke: but in the ensuing year he will offer up, if thou wilt, better things than this."

[¶18] From the numerical table already given, the preceding epigram may be shown to contain equinumeral distichs, as follows: θυει 424, i.e., θ 9, υ 400, ε 5, ι 10; in all 424: σοι contains 280, i.e., σ 200, ο 70, ι 10. In like manner τοδε will be found to contain 379, γραμμα 185, γενεθλιακαισιν 404, εν 55, ὡραις 1111, Καισαρ 332, Νειλαιη 114, Μουσα 711, Λεωνιδεω 1704. The sum of all these is 5699, the number in the first distich. In the second distich, Καλλιοπης contains 449, γαρ 104, ακαπνον 272, αει 16, θυος 679, εις 215, δε 9, νεωτα 1156, Ην 58, εθελῃς 267, (the subscribed iota being taken into the account), θυσει 624, τουδε 779, περισσοτερα 1071. The sum of all 5699, which is precisely the same with that contained in the first distich. Ουρανιον μειμημα γενεθλιακαισιν εν ὡραις Τουτ' απο Νειλογενους δεξο Λεωνιδεω, Ποππαια, Διος ευνι, Σεβαστιας· ευαδε γαρ σοι Δωρα, τα και λεκτρων αξια και σοφιης. "O Poppaea, wife of Jupiter (Nero) Augusta, receive from Leonidas of the Nile a celestial globe on the day of thy nativity; for gifts please thee which are suited to thy imperial dignity and wisdom."

[¶19] In this epigram each of the distichs contains the number 6422, viz., Ουρανιον 751, (i.e., ο 70, υ 400, ρ 100, α 1, ν 50, ι 10, ο 70, ν 50, the sum of which is 751), μειμημα 144, γενεθλιακαισιν 404, εν 55, ὡραις 1111, τουτ' 1070, απο 151, Νειλογενους 893, δεξο 139, Λεωνιδεω 1704; the sum of all 6422. The numbers corresponding to the words of the second distich are, respectively, 322, 284, 465, 919, 415, 104, 280, 905, 301, 31, 1305, 72, 31, 988; the sum of which is also 6422.

[¶20] This poet did not restrict himself to the construction of equinumeral distichs. The following is one of his distichs in which the hexameter line is made equal in number to its corresponding pentameter: - Εἱς προς ἑνα ψηφοισιν ισαζεται, ου δυο δοιοις, Ου γαρ ετι στεργω την δολιχογραφιην. "One line is made equal in number to one, not two to two; for I no longer approve of long epigrams."

[¶21] In this distich the words of the hexameter line contain, respectively, the numbers 215, 450, 56, 1548, 534, 470, 474, and 364; the sum of which is 4111. The numbers corresponding to the words of the pentameter line are, respectively, 470, 104, 315, 1408, 358, and 1456; the sum of which is also 4111. The equinumeral distichs of Leonidas are contained in the second volume of Brunck and Jacob's edition of the Greek Anthology. It appears from ancient records that some of the Greeks in the early part of the second century, if not in the apostolic age, employed themselves in counting the numbers contained in the verses of Homer to find out what two consecutive lines were ισοψηφοι or equinumeral. Aulus Gellius, the grammarian, who lived in the reigns of Hadrian and Antoninus Pius, gives us an account (lib. xiv., cap. 6) of a person who presented him with a book filled with a variety of information collected from numerous sources, of which he was at liberty to avail himself in writing his Attic Nights. Among the subjects treated of in this book, we are informed by Gellius, was that of Homeric equinumeral verses. None of the examples are given by the grammarian; but Labbeus says, in his Bibl. Nov. MSS., p. 284, that the equinumeral verses are marked in the Codex 2216, in the French king's library. Gronovius, in his notes on Gellius, p. 655, has copied what he found in a MS. (No. 1488) upon this subject, viz., two examples out of the Iliad, and one in the Odyssey. The examples in the Iliad are lines 264 and 265 of book vii., each line containing 3508; and lines 306 and 307 of book xix., each containing 2848. The verses in the Odyssey (ω, 110, 111) stated to be equinumeral in the MS. cited by Gronovius have not now this property, owing possibly to some corruption that may have taken place in the lines from frequent transcription.

[¶22] For other examples of the computation of the number in words or phrases, the reader is referred to the Oneirocritica of Artemidorus, lib. ii. c. 75; lib. iii. c. 34: and lib. iv. c. 26. See also Martiani Minei Felicis Capelhae Africarthaginensis, De Nuptiis Philologiae et Mercurii, lib. ii. and vii.; Irenaeus adversus Haereses, lib. i., ii., and v.; Tertullian. de Praescriptionibus Haeret., tom. ii., p. 487; Wirceburgi, 1781; Sibyll. Oracul., lib. i., etc.

[¶23] Having thus shown that it was a practice in the apostolic age, and subsequently, to count the number in words and phrases, and even in whole verses, it will be evident that what is intended by 666 is, that the Greek name of the beast (for it was in the Greek language that Jesus Christ communicated his revelation to St. John) contains this number. Many names have been proposed from time to time as applicable to the beast, and at the same time containing 666. We will only notice one example, viz., that famous one of Irenaeus, which has been approved of by almost all commentators who have given any sort of tolerable exposition of the Revelation. The word alluded to is Λατεινος, the letters of which have the following numerical values: λ 30, α 1, τ 300, ε 5, ι 10, ν 50, ο 70, ς 200; and if these be added together, the sum will be found to be equivalent to the number of the beast. This word was applied by Irenaeus, who lived in the second century, to the then existing Roman empire; "for," says he, "they are Latins who now reign." Though it is evident, from the notes on the preceding part of this chapter, that the conjecture of Irenaeus respecting the number 666 having some way or other a reference to the empire of the Latins is well founded; yet his production of the word Λατεινος, as containing 666, is not a proof that it has any such reference. Bellarmin the Jesuit objected against Λατεινος being the name intended in the prophecy from its orthography; for, says he, it should be written Λατινος. That the objection of the learned Jesuit has very great force is evident from every Greek writer extant, who has used the Greek word for Latinus, in all of whom it is uniformly found without the dipthong. See Hesiod, Polybius, Dionysius of Halicarnassus, Strabo, Plutarch, Dio Cassius, Photius, the Byzantine historians, etc., etc. It hence follows that if the Greek word for Latinus had been intended, the number contained in Λατινος, and not that in Λατεινος, would have been called the number of the beast. We have already observed that the beast is the Latin kingdom or empire; therefore, if this observation be correct, the Greek words signifying the Latin kingdom must have this number. The most concise method of expressing this among the Greeks was as follows, Ἡ Λατινη βασιλεια, which is thus numbered: - Η = 8 The Λ = 30 L α= 1 A τ = 300 T ι = 10 I ν = 50 N Β = 2 K α = 1 I σ = 200 N ι = 10 G λ = 30 D ε = 5 O ι = 10 M α = 1 666

[¶24] No other kingdom on earth can be found to contain 666. This is then ἡ σοφια, the wisdom or demonstration. A beast is the symbol of a kingdom; The beast has been proved, in the preceding part of this chapter, to be the Latin kingdom; and Ἡ Λατινη βασιλεια, being shown to contain, exclusively, the number 666, is the demonstration.

[¶25] Having demonstrated that Ἡ Λατινη βασιλεια, The Latin kingdom, is the name of the beast, we must now examine what is intended by the phrase in the 17th verse, the name of the beast, or the number of his name. Bishop Newton supposes that the name of the beast, and the number of his name, mean the same thing; but this opinion is totally irreconcilable with [Rev 15:2], where St. John informs us that he "saw as it were a sea of glass mingled with fire, and them that had gotten the victory over the beast, and over his image, and over the number of his name, stand upon the sea of glass, having the harps of God." In this passage it is evident that the beast, his image, and the number of his name, are perfectly distinct; and therefore no two of them can mean the same thing. Hence what is meant by the name of the beast is entirely different from that intended by the number of his name. But how can this be, when it is expressly declared that the number of the beast is 666, which number is declared to be that of his name? The solution of the whole mystery is as follows: Both beasts of the Apocalypse, we have already shown, have the same appellation; that it to say, the name of the first and second least is equally Ἡ Λατινη βασιλεια, the Latin kingdom; therefore, by the name of the beast is meant the Latin kingdom, and by the number of his name is also meant the Latin kingdom. Hence only one of the beasts is numbered; the name of that which is not numbered is termed the name of the beast, and the numbered Latin empire is denominated the number of his name, or 666, exactly agreeable to an ancient practice already noticed, of representing names by the numbers contained in them. Therefore the meaning of the whole passage is, that those whom the false prophet does not excommunicate, or put out of the pale of his Church, have the mark of the beast, that is, are genuine papists, or such as are actively or passively obedient to his Latin idolatry. Those also escape his ecclesiastical interdicts who have the name of the beast, or the number of his name. By a person having the name of the beast is evidently meant his being a Latin, i.e., in subjection to the Latin empire, and, consequently an individual of the Latin world; therefore those that have the name of the beast, or the number of his name, are those that are subjects of the Latin empire, or of the numbered Latin empire, viz., who are in subjection to the Latin empire, secular or spiritual. All that were in subjection to the secular or spiritual power were not papists in heart; hence the propriety of distinguishing those which have the mark from those which have the name of the beast or the number of his name. But which of the two beasts it is which God has numbered has been not a little contested. That it is the first beast which is numbered has been the prevailing opinion. On this side are Lord Napier, Whiston, Bishop Newton, Faber, and others. Among those that have supposed the second beast to be the one which is numbered are, Dr. Henry More, Pyle, Kershaw, Galloway, Bicheno, Dr. Hales, etc. Drs. Gill and Reader assert that both beasts have the same number, and that the name is Λατεινος. Though it has been demonstrated that the name of the beast is the Latin kingdom, it is impossible from the mere name to say whether it is the Latin empire, Secular or Spiritual; hence the necessity of determining which of the two beasts God has computed. That it is the second beast which is numbered is evident from three different passages in the Apocalypse. The first is in [Rev 13:17], where it is said, "that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name." Here the name of the beast is mentioned before the number of his name, which is a presumptive evidence that the name of the beast refers to the first beast, and the number of his name to the second. The second passage is in [Rev 15:2], where mention is made of "them that had gotten the victory over the beast, and over his image, and over the number of his name." That here styled the beast is evidently the secular Latin empire, for it was to this that the two-horned beast made an image; consequently there can be no doubt that the number of his name, or the numbered Latin empire, is the two-horned beast or false prophet. To feel the full force of this argument, it must be considered that the saints of God are represented as getting the victory over the beast as well as over the number of his name, which is a proof that two distinct antichristian empires are here spoken of, for otherwise it would be tautology. That the two-horned beast is the one which is numbered, is farther evident from a comparison of this passage with [Rev 19:20]. In the latter passage the words are: "And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image." Here nothing is said of the number of his name, which is so particularly mentioned in [Rev 15:2], and in that chapter nothing is mentioned of the false prophet, the reason of which can only be, that what is termed in one passage the number of his name, is in its parallel one called the false prophet. Hence the two-horned beast, or false prophet, is also designated by the phrase the number of his name; and consequently it is this beast which is numbered. But what adds the last degree of certainty to this argument is the passage in [Rev 13:18] : "Here is wisdom. Let him that hath a mind count the number of the beast; for it is the number of a man: and his number is six hundred threescore and six." Here is the solution of this mystery: let him that hath a mind for investigations of this kind, find out a kingdom which contains precisely the number 666, for this must be infallibly the name of the beast. Ἡ Λατινη βασιλεια, The Latin Kingdom, has exclusively this number. But both beasts are called by this name; which is, therefore, the one that is numbered? It is said the number of the beast is the number of a man; consequently the numbered beast must be A Man, that is, it must be represented elsewhere in the Revelation under this emblem, for in no other sense can an empire be denominated a man. Therefore, it is not the ten-horned beast, for this is uniformly styled The Beast in every part of the Apocalypse where there has been occasion to mention this power. It can therefore be no other than the two-horned beast, or Romish hierarchy; which, on account of its preaching to the world its most antichristian system of doctrines, and calling it Christianity, is likewise named in [Rev 16:13]; [Rev 19:20]; and [Rev 20:10], The False Prophet.

[¶26] John Edward Clark.

### Introduction

[¶28] The Lamb on mount Sion, and his company and their character, [Rev 14:1-5]. The angel flying in the midst of heaven, with the everlasting Gospel, [Rev 14:6], [Rev 14:7]. Another angel proclaims the fall of Babylon, [Rev 14:8]. A third angel denounces God's judgments against those who worship the beast or his image, [Rev 14:9-11]. The patience of the saints, and the blessedness of them who die in the Lord, [Rev 14:12], [Rev 14:13]. The man on the white cloud, with a sickle, reaping the earth, [Rev 14:14-16]. The angel with the sickle commanded by another angel, who had power over fire, to gather the clusters of the vines of the earth, [Rev 14:17], [Rev 14:18]. They are gathered and thrown into the great winepress of God's wrath, which is trodden without the city, and the blood comes out 1600 furlongs, [Rev 14:19], [Rev 14:20].

### Verse 1

[¶30] A Lamb stood on the mount Sion - This represents Jesus Christ in his sacrificial office; mount Sion was a type of the Christian Church.

[¶31] And with him a hundred forty and four thousand - Representing those who were converted to Christianity from among the Jews. See [Rev 7:4].

[¶32] His Father's name written in their foreheads - They were professedly, openly, and practically, the children of God, by faith in Christ Jesus. Different sects of idolaters have the peculiar mark of their god on their foreheads. This is practised in the east to the present day, and the mark is called the sectarial mark. Between eighty and ninety different figures are found on the foreheads of different Hindoo deities and their followers.

[¶33] Almost every MS. of importance, as well as most of the versions and many of the fathers, read this clause thus: Having His Name and his Father's name written upon their foreheads. This is undoubtedly the true reading, and is properly received by Griesbach into the text.

### Verse 2

[¶35] The voice of many waters - That is, of multitudes of various nations.

[¶36] The voice of harpers - Though the sounds were many and apparently confused, yet both harmony and melody were preserved.

### Verse 3

[¶38] They sung - a new song - See on [Rev 5:9] (note).

[¶39] No man could learn that song - As none but genuine Christians can worship God acceptably, because they approach him through the only Mediator, so none can understand the deep things of God but such; nor can others know the cause why true believers exult so much in God through Christ, because they know not the communion which such hold with the Father and the Son through the Holy Ghost.

### Verse 4

[¶41] These are they which were not defiled with women - They are pure from idolatry, and are presented as unspotted virgins to their Lord and Savior Christ. See [2Cor 11:2]. There may be an allusion here to the Israelites committing idolatry, through the means of their criminal connection with the Midianitish women. See [Num 25:1-4]; [Num 31:16].

[¶42] Follow the Lamb whithersoever he goeth - They go through good and through evil report, bear his reproach, and love not their lives even to the death.

[¶43] The first fruits unto God - The reference appears to be to those Jews who were the first converts to Christianity.

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### Verse 5

[¶1] In their mouth was found no guile - When brought before kings and rulers they did not dissemble, but boldly confessed the Lord Jesus.

### Verse 6

[¶3] Another angel fly in the midst of heaven, having the everlasting Gospel - Whether this angel mean any more than a particular dispensation of providence and grace, by which the Gospel shall be rapidly sent throughout the whole world; or whether it mean any especial messenger, order of preachers, people, or society of Christians, whose professed object it is to send the Gospel of the kingdom throughout the earth, we know not. But the vision seems truly descriptive of a late institution, entitled The British and Foreign Bible Society, whose object it is to print and circulate the Scriptures of the Old and New Testaments, through all the habitable world, and in all the languages spoken on the face of the earth. Already they have been the instruments, by actually printing (or by affording the means to different nations to print for themselves) the Bible in a vast number of languages and dialects, so that it has been sent in hundreds of thousands of copies, in whole or in part, to almost every part of the globe: viz., in their native language to the Welsh; in Erse to the Irish; in Gaelic to the Highlands of Scotland; in Manks to the Isle of Man; in French, Italian, Portuguese, and Spanish, to those countries and Switzerland; in Low Dutch to Holland, etc.; in High Dutch to Germany, Prussia, etc. Through them a similar society has been established at St. Petersburgh, by which the Bible has been sent in Slavonic to the Russians; and in different dialects to the people of that vast empire; besides the Turkish, Tartaric, and Calmuck. They have also sent the Holy Scriptures in ancient and modern Greek to Asia Minor and the different isles of the Mediterranean Sea; in Arabic and Ethiopic to Egypt and Abyssinia; in Syriac to the Holy Land, and to the Christians at Travancore. They have also greatly and effectually assisted a very worthy society in the East Indies, whose indefatigable and incomparable missionaries, the Rev. Messrs. Carey, Marshman, and Ward, have translated the Scriptures into the principal languages of India; and they have furnished the means of printing a complete translation of the New Testament in the Chinese language at Canton, by the Rev. Mr. Morrison. In short, almost every nation in the universe has, through this society, directly or indirectly received, or is receiving, the words of eternal life; so that it appears to answer the description of the Apocalyptic "angel, flying in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people."

### Verse 7

[¶5] Fear God, and give glory to him - This is the general language of the sacred writings. Worship the true God, the creator and governor of all things; and give him glory, for to him alone, not to idols or men, all glory and honor belong.

### Verse 8

[¶7] Babylon is fallen, is fallen - This is generally understood to be a prediction concerning Rome; and it is certain that Rome, in the rabbinical writings, is termed Babylon.

[¶8] That great city - Among the same writers this city is styled קרתא רבתא karta rabbetha, the great city; and רומי רבתא Romi rabbetha, the great Rome. But which Rome is meant? Pagan or Papal Rome? Some parts of the description apply best to the former.

[¶9] The wine of the wrath of her fornication - There is an allusion here to a custom of impure women, who give philtres or love potions to those whom they wish to seduce and bind to their will; and these potions are generally of an intoxicating nature, greatly inflaming the blood, and disturbing the intellect.

[¶10] Fornication and adultery are frequently used in Scripture as emblems of idolatry and false worship.

[¶11] The wine of the wrath is another expression for the envenomed or poisoned cup given by such women.

[¶12] No nation of the earth spread their idolatries so far as the ancient Romans; they were as extensive as their conquests. And papal Rome has been not less active in disseminating her superstitions. She has given her rituals, but not the everlasting Gospel, to most nations of the earth.

### Verse 9

[¶14] And the third angel followed - Bishop Bale considers these three angels as three descriptions of preachers, who should bear their testimony against the corruptions of the papal Church.

[¶15] The beast and his image - See the notes on Revelation 13:1-18 (note).

[¶16] Mark in his forehead - Such as the sectarial marks of the idolatrous Hindoos, as has been observed before.

### Verse 10

[¶18] The wine of the wrath of God - As they have drunk the intoxicating wine of idolatry or spiritual fornication, they shall now drink the wine of God's wrath, which is poured out into the cup of his indignation. This is an allusion to the poisoned cup, which certain criminals were obliged to drink, on which ensued speedy death. See on [Heb 2:9] (note).

[¶19] Shall be tormented with fire and brimstone - An allusion to the punishment of Sodom and Gomorrha for their unnatural crimes.

[¶20] Presence of the holy angels, and - of the Lamb - These being the instruments employed in their destruction; the Lamb - the Lord Jesus Christ, acting as judge.

### Verse 11

[¶22] The smoke of their torment - Still an allusion to the destruction of Sodom and Gomorrha.

### Verse 12

[¶24] Here is the patience of the saints - Here the faith of the true Christians shall be proved; they will follow the Lamb whithersoever he goeth, they keep the commandments of God, and are steadfast in the faith of our Lord Jesus Christ. Sometimes ἡ ὑπομονη, patience or perseverance, is taken for the reward of these virtues; the text therefore may be thus understood: Here is the reward of the perseverance of the true Christians; for although they die for the testimony of Jesus, yet they shall be unutterably blessed. See the next verse.

### Verse 13

[¶26] I heard a voice from heaven - As the information now to be given was of the utmost importance, it is solemnly communicated by a voice from heaven; and the apostle is commanded to write or record what is said.

[¶27] Blessed are the dead - Happy are they. They are happy in two respects:

[¶28] 1. They do not see the evil that shall come upon the world, and are exempted from any farther sufferings.

[¶29] 2. They actually and conscientiously enjoy happiness in a state of blessedness.

[¶30] In the first sense, Happy are the dead! is a proverb frequently to be met in the Greek and Roman poets. Ex. gr. Τρις μακαρες Δαναοι και τετρακις, οἱ τοτ' ολοντο Τροιῃ εν ευρειη, χαριν Ατρειδῃσι φεροντες. Ὡς δη εγωγ' οφελον θανεειν και ποτμον επισπειν Ηματι τῳ, ὁτε μοι πλειστοι χαλκηρεα δουρα Τρωες επερῥιψαν περι Πηλειωνι θανοντι.

[¶31] Odyss., lib. v. ver. 306.

[¶32] Happy, thrice happy; who, in battle slain,

[¶33] Press'd, in Atrides' cause, the Trojan plain:

[¶34] O, had I died before that well fought wall;

[¶35] Had some distinguished day renown'd my fall,

[¶36] Such as was that when showers of javelins fled,

[¶37] From conquering Troy, around Achilles dead.

[¶38] Pope.

[¶39] Thus imitated by the prince of the Roman poets: -

[¶40] Extemplo Aeneae solvuntur frigore membra.

[¶41] Ingemit, et, duplices tendens ad sidera palmas,

[¶42] Talia voce refert: O terque quaterque beati,

[¶43] Queis ante ora patrum Trojae sub moenibus altis

[¶44] Contigit oppetere! O Danaum fortissime gentis

[¶45] Tydide, mene Iliacis occumbere campis

## 757. Revelation · 25 of 37

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[¶0] Non potuisse? tuaque animam hanc effundere dextra?

[¶1] Saevus ubi Aeacidae telo jacet Hector, ubi ingens

[¶2] Sarpedon: ubi tot Simois correpta sub undis

[¶3] Scuta virum, galeasque, et fortis corpora volvit.

[¶4] Virg., Aen. i., ver. 93. "In horror fix'd the Trojan hero stands,

[¶5] He groans, and spreads to heaven his lifted hands.

[¶6] Thrice happy those whose fate it was to fall,

[¶7] Exclaims the chief, before the Trojan wall!

[¶8] O, 'twas a glorious fate to die in fight!

[¶9] To die so bravely in their parents' sight!

[¶10] O, had I there, beneath Tydides' hand,

[¶11] That bravest hero of the Grecian band,

[¶12] Pour'd out this soul, with martial glory fired,

[¶13] And in the plain triumphantly expired,

[¶14] Where Hector fell, by fierce Achilles' spear,

[¶15] And great Sarpedon, the renown'd in war;

[¶16] Where Simois' stream, encumber'd with the slain,

[¶17] Rolls shields and helms and heroes to the main."

[¶18] Pitt.

[¶19] Which die in the Lord - These are the only glorious dead. They die, not in the field of battle, in either what are called lawful or unlawful wars against their fellow men; but they die in the cause of God, they die under the smile and approbation of God, and they die to live and reign with God for ever and ever.

[¶20] From henceforth - Απαρτι· From this time; now; immediately. This word is joined to the following by many MSS. and some versions. It was a maxim among the Jews, that as soon as the souls of the just departed from this life they ascended immediately to heaven.

[¶21] Yea, saith the Spirit - The Holy Spirit confirms the declaration from heaven, and assigns the reasons of it.

[¶22] That they may rest from their labors - Have no more tribulation and distress.

[¶23] And their works do follow there - Εργα αυτων ακολουθει μετ' αυτων· And their works follow With them. They are in company. Here is an elegant prosopopoeia or personification; their good works, sufferings, etc., are represented as so many companions escorting them on their way to the kingdom of God.

[¶24] There are some good and pertinent things in the Jewish writers on this subject. "Rabbi Jonathan taught, If a man perform one righteous action in this life, it goes before him into the world to come. But if a man commit one crime, it cleaves to him, and drags him to the day of judgment." Sota, fol. 3, 2. Avoda Sara, fol. 5, 1. "Come and see, If any man observe a precept, that work ascends to God, and says, Such a one performed me. But if a man transgress the law, that sin ascends to the holy blessed God, and says, I came from such a one, who has performed me." Sohar Levit., fol. 34, col. 136. Here the same personification is observed as that in the text. "In that hour in which a man passes from this life into eternity, all his works precede him; and there they say unto him, 'This and that thou hast done in such a place on such a day.' This he shall acknowledge. They shall require that he shall subscribe this with his own hand, as it is written, [Job 37:7]; each man shall subscribe with his own hand; and not only this, but he shall acknowledge that the sentence brought against him is most just." Taanith, fol. 11, 1.

[¶25] The following elegant similitude Schoettgen gives from Sepher Hachayim, Part II., fol. 47, 1, 2. "A certain man had three friends, two of whom he loved; but the third he did not highly esteem. On a time the king commanded him to be called before him; and being alarmed, he sought to find an advocate. He went to that friend whom he loved most, but he utterly refused to go with him. The second offered to go with him as far as the door of the king's palace, but refused to speak a word in his behalf. The third, whom he loved least, not only went with him, but pleaded his cause so well before the king that he was cleared from all blame. In like manner, every man has three friends, when he is cited by death to appear before God. The first friend, whom he loved most, viz., his money, cannot accompany him at all. His second, viz., his relations and neighbors, accompanied him only to the grave, and then returned; but could not deliver him from the Judge. The third friend, whom he held but in little esteem, viz., the law and his good works, went with him to the king, and delivered him from judgment." The meaning of this most plainly is, that nothing except the deeds of good and evil men shall accompany them to the judgment-seat of God, and that a man's lot will be in the other world as his conduct has been in this; Their works follow with them.

### Verse 14

[¶27] A white cloud - It is supposed that, from this verse to the end of the chapter, the destruction of Rome is represented under the symbols of harvest and vintage; images very frequent among the ancient prophets, by which they represented the destruction and excision of nations. See [Joe 3:12-14]; [Isa 17:5]; [Isa 63:1]; and [Mat 13:37].

[¶28] A golden crown - In token of victory and regal power.

### Verse 15

[¶30] Thrust in thy sickle - Execute the judgments which God has decreed.

[¶31] For the harvest of the earth is ripe - The cup of the people's iniquity is full.

### Verse 16

[¶33] The earth was reaped - The judgments were executed. But where, or on whom, who can tell?

### Verse 18

[¶35] Power over fire - Probably meaning the same angel which is mentioned, [Rev 8:3]; [Rev 9:13], who stood by the altar of burnt-offering, having authority over its fire to offer that incense to God which represents the prayers of the saints.

### Verse 19

[¶37] The great winepress of the wrath of God - The place or kingdom where God executes his judgments on the workers of iniquity, whether pagans or persecuting Christians; Rome pagan, or Rome papal.

### Verse 20

[¶39] Even unto the horse bridles - A hyperbolical expression, to denote a great effusion of blood. The Jews said, "When Hadrian besieged the city called Bitter, he slew so many that the horses waded in blood up to their mouths." The same kind of hyperbole with that above. See Wetstein on this verse.

[¶40] The space of a thousand and six hundred furlongs - It is said that the state of the Church, or St. Peter's patrimony, extends from Rome to the Po, two hundred Italian miles, which make exactly one thousand six hundred furlongs! If this be really so, the coincidence is certainly surprising, and worthy of deep regard.

[¶41] On these two last verses pious Quesnel thus speaks: "As the favorable sickle of Jesus Christ reaps his wheat when ripe for heaven, so that of the executioners of his justice cuts off from this life the tares which are only fit for the fire of hell. Then shall the blood of Christ cease to be trampled on by sinners; and that of the wicked shall be eternally trodden down in hell, which is the winepress of the wrath of God. "And the winepress was trodden without the city, eternally without the city of the heavenly Jerusalem, and far from the presence of God; eternally crushed and trodden down by his justice; eternally tormented in body and soul, without any hope either of living or dying! This is the miserable lot and portion of those who shall have despised the law of God, and died in impenitence. My God, pierce my heart with a salutary dread of thy judgments!"

[¶42] Whatever these passages may mean, this is a prudent and Christian use of them.

### Introduction

[¶44] The seven angels with the seven last plagues, [Rev 15:1]. The sea of glass, and those who had a victory over the beast, [Rev 15:2]. The song of Moses and the Lamb, [Rev 15:3], [Rev 15:4]. The temple in heaven opened, [Rev 15:5]. Seven angels come out of the temple, who receive from one of the four living creatures seven golden vials full of the wrath of God, [Rev 15:6-8].

## 758. Revelation · 26 of 37

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### Verse 1

[¶1] Seven angels having the seven last plagues - Under the emblems of harvest and vintage God's judgments on the enemies of his Church have already been pointed out: but these are farther signified by the seven vials, which are called the seven last plagues of God. The seven last plagues appear to fall under the seventh and last trumpet. As the seventh seal contained the seven trumpets, so the seventh trumpet contains the seven vials. And as seven angels sounded the seven trumpets, so seven angels are appointed to pour out the seven vials, angels being always the ministers of Providence. This chapter contains the opening vision which is preparatory to the pouring out of the vials.

[¶2] The Targum of Jonathan on [Isa 51:17], Awake, awake, stand up, O Jerusalem, which hast drunk at the hand of the Lord the cup of his fury, uses the same words employed by the evangelist here: "Jerusalem, thou hast received from the face of the Lord the cup of his wrath; ית פילי כסא דלוטא yath pailey casa dilvata, "the Phials of the cup of malediction " find again on [Isa 51:22] : I will take out of thy hand the cup of malediction; ית פילי כסא דחמתי yath Pailey casa dechemti, "the Phials of the cup of my indignation."

### Verse 2

[¶4] A sea of glass - A spacious lucid plain around the throne, from which fiery coruscations were continually emitted: or, the reflection of the light upon this lucid plain produced the prismatic colors of the most vivid rainbow.

[¶5] Over the beast, and over his image - See the notes on Revelation 13:1-18 (note).

### Verse 3

[¶7] They sing the song of Moses - That which Moses sang, [Exo 15:1], when he and the Israelites, by the miraculous power of God, had got safely through the Red Sea, and saw their enemies all destroyed.

[¶8] And the song of the Lamb - The same song adapted to the state of the suffering, but now delivered Christians.

[¶9] Great and marvellous are thy works - God's works are descriptive of his infinite power and wisdom.

[¶10] Lord God Almighty - Nearly the same as Jehovah, God of hosts.

[¶11] Just and true are thy ways - Every step God takes in grace or providence is according to justice, and he carefully accomplishes all his threatenings and all his promises; to this he is bound by his truth.

### Verse 4

[¶13] Who shall not fear thee - That is, All should fear and worship this true God, because he is just and true and holy; and his saints should love and obey him, because he is their King; and they and all men should acknowledge his judgments, because they are made manifest.

### Verse 5

[¶15] The temple of the tabernacle of the testimony - The temple which succeeded the tabernacle, in which was the testimony, viz., the two tables, Aaron's rod, pot of manna, holy anointing oil, etc. All bearing testimony to the truth of God and his miraculous interposition in their behalf.

### Verse 6

[¶17] The seven angels came out of the temple - To show that they were sent from God himself.

[¶18] Clothed in pure and white linen - Habited as priests. For these habits see [Exo 28:6], [Exo 28:8]; and see the note on [Rev 1:13].

### Verse 8

[¶20] The temple was filled with smoke - So was the tabernacle when consecrated by Moses, [Exo 40:34], [Exo 40:35], and the temple when consecrated by Solomon, [1Kgs 8:10], [1Kgs 8:11]; [2Chr 5:14]. See [Isa 6:4]. This account seems at least partly copied from those above.

[¶21] When the high priest entered into the holy of holies, and the ordinary priest into the holy place, they always carried with them a great deal of smoking incense, which filled those places with smoke and darkness, which prevented them from considering too attentively the parts and ornaments of those holy places, and thus served to produce an air of majesty in the temple, which none dared to approach without the deepest reverence. To this Calmet thinks the allusion may be here.

### Introduction

[¶23] The angels are commanded to pour out their vials upon the earth, [Rev 16:1]. The first pours out his vial on the earth, by which a grievous sore is produced, [Rev 16:2]. The second angel pours out his trial on the sea, and it is turned into blood, [Rev 16:3]. The third angel pours out his vial on the rivers and fountains, and they are turned also into blood, [Rev 16:4-7]. The fourth angel pours out his vial on the sun, and men are scorched with fire, [Rev 16:8], [Rev 16:9]. The fifth angel pours out his vial on the throne of the beast, [Rev 16:10], [Rev 16:11]. The sixth angel pours out his vial on the river Euphrates, [Rev 16:12]. Three unclean spirits come out of the mouth of the beast, dragon and false prophet: and go forth to gather all the kings of the world to battle, in the place called Armageddon, [Rev 16:13-16]. The seventh angel pours out his vial on the air, on which followed thunders, lightnings, earth-quakes, and extraordinary hail, [Rev 16:17-21].

### Verse 1

[¶25] Go your ways, and pour out - These ministers of the Divine justice were ready to execute vengeance upon transgressors, having full power; but could do nothing in this way till they received especial commission. Nothing can be done without the permission of God; and in the manifestation of justice or mercy by Divine agency, there must be positive command.

### Verse 2

[¶27] A noisome and grievous sore - This is a reference to the sixth Egyptian plague, boils and blains, [Exo 9:8], [Exo 9:9], etc.

### Verse 3

[¶29] As the blood of a dead man - Either meaning blood in a state of putrescency, or an effusion of blood in naval conflicts; even the sea was tinged with the blood of those who were slain in these wars. This is most probably the meaning of this vial. These engagements were so sanguinary that both the conquerors and the conquered were nearly destroyed; every living soul died in the sea.

### Verse 4

[¶31] Upon the rivers and fountains of waters - This is an allusion to the first Egyptian plague, [Exo 7:20]; and to those plagues in general there are allusions throughout this chapter. It is a sentiment of the rabbins that "whatever plagues God inflicted on the Egyptians in former times, he will inflict on the enemies of his people in all later times." See a long quotation on this subject from Rabbi Tanchum in Schoettgen.

### Verse 5

[¶33] The angel of the waters - The rabbins attribute angels, not only to the four elements so called, but to almost every thing besides. We have already seen the angel of the bottomless pit, [Rev 9:11], and the angel of the fire, [Rev 14:18]. The angel of the earth is spoken of in Yalcut Rubeni, fol. 13, 2, and is called Admael. They have also an angel that presides over the grass; another that presides over the cattle which feed upon the grass.

[¶34] They say that God employed the angel of the sea to swallow up the waters at the creation, that the dry land might appear. He disobeyed, and God slew him; the name of the angel of the sea is Rahab. See Baba bathra, fol. 74, 2. It is plain from several places that the writer of the Apocalypse keeps these notions distinctly in view.

### Verse 6

[¶36] Thou hast given them blood to drink - They thirsted after blood and massacred the saints of God; and now they have got blood to drink! It is said that when Tomyris, queen of the Scythians, had vanquished Cyrus, she cut off his head and threw it into a vessel of blood, saying these words: Satia te sanguine, quem sitisti, cujusque insatiabilis semper fuisti; "Satisfy thyself with blood, for which thou hast thirsted, and for which thy desire has been insatiable." See Justin. Hist., lib. i. c. 8. This figure of speech is called sarcasm in rhetoric. "Sarcasmus with this biting taunt doth kill:

[¶37] Cyrus, thy thirst was blood; now drink thy fill."

### Verse 8

[¶39] Poured out his vial upon the sun - Mr. Robert Fleming, more than one hundred years ago, in his View of Scripture Prophecy, supposed that the sun here meant the French empire, and conjectured that this vial would be poured out on that empire about the year 1794. And it is remarkable that in 1793 the French king was beheaded by the National Assembly; and great and unparalleled miseries fell upon the French nation, which nearly extinguished all their nobility, and brought about a war that lasted twenty-three years, and nearly ruined that country and all the nations of Europe.

### Verse 9

[¶41] They repented not - No moral national amendment has taken place in consequence of the above calamities in that unhappy country, nor indeed any of those nations engaged against her in that long and ruinous contest, which has now terminated, (1817), without producing one political, moral, or religious advantage to herself or to Europe.

### Verse 10

[¶43] The seat of the beast - Επι τον θρονον του θηριου· Upon the throne of the wild beast. The regal family was smitten by the fourth vial; they did not repent: then the fifth angel pours out his vial on the throne of the wild beast, or antichristian idolatrous power.

[¶44] Was full of darkness - Confusion, dismay, and distress.

## 759. Revelation · 27 of 37

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### Verse 11

[¶1] Blasphemed the God of heaven - Neither did they repent; therefore other judgments must follow. Some think that the sun was Vitellius, the Roman emperor, and that his throne means Rome; and the darkening refers to the injuries she sustained in her political consequence by the civil wars which then took place, from which she never entirely recovered. Others apply it all to papal Rome, and in this respect make out a very clear case! Thus have men conjectured, but how much nearer are we to the truth?

### Verse 12

[¶3] Upon the great river Euphrates - Probably meaning the people in the vicinity of this river; though some think that the Tiber is intended.

[¶4] The water thereof was dried up - The people discomfited, and all impediments removed.

[¶5] The kings of the east - There seems to be an allusion here to the ruin of Babylon by Cyrus, predicted by the Prophet Jeremiah, Jeremiah 50:1-51:64. But what city or people is pointed out by this Babylon it is in vain to conjecture.

### Verse 13

[¶7] Three unclean spirits - Perhaps false teachers, called afterwards spirits of devils, which persuade the kings of the earth by lying miracles to come forth to the place of general slaughter, [Rev 16:14], [Rev 16:16],

[¶8] Some good critics apply this to Vespasian, and his pretended miracles. See the account in Tacitus, lib. iv. c. 81.

### Verse 15

[¶10] Behold, I come as a thief - Here is a sudden but timely warning to put every man on his guard, when this sudden and generally unexpected tribulation should take place.

[¶11] Keepeth his garments, lest he walk naked - Here is a plain allusion to the office of him who was called the prefect or overseer, of the mountain of the temple. His custom was to go his rounds during the watches of the night; and if he found any of the Levites sleeping on his watch, he had authority to beat him with a stick, and burn his vestments. See Middoth, fol. 34, 1, and Tamid. fol. 27, 2; 28, 1. Such a person being found on his return home naked, it was at once known that he had been found asleep at his post, had been beaten, and his clothes burnt; thus his shame was seen - he was reproached for his infidelity and irreligion.

### Verse 16

[¶13] Armageddon - The original of this word has been variously formed, and variously translated. It is הר־מגדון har-megiddon, "the mount of the assembly;" or חרמה גדהון chormah gedehon, "the destruction of their army;" or it is הר־מגדו har-megiddo, "Mount Megiddo," the valley of which was remarkable for two great slaughters: one of the Israelites, [2Kgs 23:29], the other of the Canaanites, [Jdg 4:16]; [Jdg 5:19]. But Mount Megiddo, that is Carmel, is the place, according to some, where these armies should be collected.

[¶14] But what is the battle of Armageddon? How ridiculous have been the conjectures of men relative to this point! Within the last twenty years this battle has been fought at various places, according to our purblind seers and self-inspired prophets! At one time it was Austerlitz, at another Moscow, at another Leipsic, and now Waterloo! And thus they have gone on, and will go on, confounding and being confounded.

### Verse 17

[¶16] Poured out his vial into the air - To signify that this plague was to be widely diffused, and perhaps to intimate that pestilences and various deaths would be the effect of this vial. But possibly air in this place may have some emblematical meaning.

[¶17] It is done - It is said, [Rev 10:7], that in the days of the seventh trumpet the mystery of God should be finished; so here we find it completed. Γεγονε· All's over! Fuimus Troes! Ilium fuit! Once there were Trojans, and they had a city; but now all are extinct.

### Verse 18

[¶19] A great earthquake - Most terrible commotions, both civil and religious. Or a convulsion, shaking, or revolution.

### Verse 19

[¶21] The great city - Some say Jerusalem, others Rome pagan, others Rome papal.

[¶22] The cup of the wine of the fierceness of his wrath - Alluding to the mode of putting certain criminals to death, by making them drink a cup of poison. See on [Heb 2:9] (note).

### Verse 20

[¶24] Every island fled away - Probably meaning the capture of seaport towns, and fortified places.

### Verse 21

[¶26] A great hail - about the weight of a talent - Has this any reference to cannon balls and bombs? It is very doubtful; we are all in the dark in these matters.

[¶27] The words ὡς ταλαντιαια, as a talent, are used to express something great, excessively oppressive; as νοσηματων ταλαντιαιων, terrible diseases, not diseases of the weight of a talent. See Rosenmuller.

### Introduction

[¶29] The judgment of the great whore, which sits on many waters, [Rev 17:1], [Rev 17:2]. Her description, name, and conduct, [Rev 17:3-6]. The angel explains the mystery of the woman, of the beast, etc., [Rev 17:7-18].

[¶30] This chapter is, on several accounts, very important, and particularly as it appears to explain several of the most remarkable symbols in the book.

[¶31] The same author who has written so largely on the twelfth and thirteenth chapters, has also obliged me with his interpretation of this chapter. Not pretending to explain these things myself, I insert this as the most elaborate and learned exposition I have yet seen, leaving my readers at perfect liberty to reject it, and adopt any other mode of interpretation which they please. God alone knows all the secrets of his own wisdom.

### Verse 1

[¶33] And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters - That idolatrous worship is frequently represented in Scripture under the character of a whore or whoredom, is evident from numerous passages which it is unnecessary to quote. See [1Chr 5:25]; Ezekiel 16:1-63; 23:1-49, etc. The woman mentioned here is called a great whore, to denote her excessive depravity, and the artful nature of her idolatry. She is also represented as sitting upon many waters, to show the vast extent of her influence. See on [Rev 17:13] (note).

### Verse 2

[¶35] With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication - What an awful picture this is of the state of the religion of the world in subjection to this whore! Kings have committed spiritual fornication with her, and their subjects have drunk deep, dreadfully deep, into the doctrine of her abominable errors.

### Verse 3

[¶37] So he carried me away in the spirit into the wilderness - This wilderness into which the apostle was carried is the desolate state of the true Church of Christ, in one of the wings of the once mighty Roman empire. It was a truly awful sight, a terrible desert, a waste howling wilderness; for when he came hither he: -

[¶38] Saw a woman sit upon a scarlet-coloured beast, full of names of blasphemy, having seven heads and ten horns - No doubt can now be entertained that this woman is the Latin Church, for she sits upon the beast with seven heads and ten horns, which has been already proved to be the Latin empire, because this empire alone contains the number 666. See on [Rev 13:18] (note). This is a representation of the Latin Church in her highest state of antichristian prosperity, for she Sits Upon the scarlet coloured beast, a striking emblem of her complete domination over the secular Latin empire. The state of the Latin Church from the commencement of the fourteenth century to the time of the Reformation may be considered that which corresponds to this prophetic description in the most literal and extensive sense of the words; for during this period she was at her highest pitch of worldly grandeur and temporal authority. The beast is full of names of blasphemy; and it is well known that the nations, in support of the Latin or Romish Church, have abounded in blasphemous appellations, and have not blushed to attribute to themselves and to their Church the most sacred titles, not only blaspheming by the improper use of sacred names, but even by applying to its bishop those names which alone belong to God; for God hath expressly declared that he will not give his glory to another, neither his praise to graven images.

### Verse 4

[¶40] And the woman was arrayed in purple and scarlet color, and decked with gold, and precious stones, and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication - This strikingly represents the most pompous and costly manner in which the Latin Church has held forth to the nations the rites and ceremonies of its idolatrous and corrupt worship.

### Verse 5

[¶42] And upon her forehead was a name written, Mystery, Babylon the Great, the Mother of Harlots, and Abominations of the Earth - This inscription being written upon her forehead is intended to show that she is not ashamed of her doctrines, but publicly professes and glories in them before the nations: she has indeed a whore's forehead, she has refused to be ashamed. The inscription upon her forehead is exactly the portraiture of the Latin Church. This Church is, as Bishop Newton well expresses it, A Mystery of iniquity. This woman is also called Babylon the Great; she is the exact antitype of the ancient Babylon in her idolatry and cruelty, but the ancient city called Babylon is only a drawing of her in miniature. This is indeed Babylon The Great. "She affects the style and title of our Holy Mother, the Church; but she is, in truth, the mother of harlots and abominations of the earth."

### Verse 6

[¶44] And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration - How exactly the cruelties exercised by the Latin Church against all it has denominated heretics correspond with this description, the reader need not be informed.

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### Verse 7

[¶1] And the angel said unto me, Wherefore didst thou marvel! I will tell thee the mystery of the woman, and of the beast that carried her, which hath the seven heads and ten horns - The apostle was greatly astonished, as well he might be, at the woman's being drunk with the blood of the saints, when the beast which carried her abounded with sacred appellations, such as holy, most holy, most Christian, sacred, most sacred. The angel undertakes to explain to St. John the vision which had excited in him so great astonishment; and the explication is of such great importance, that, had it not been given, the mystery of the dragon and the beast could never have been satisfactorily explained in all its particulars. The angel begins with saying: -

### Verse 8

[¶3] The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition - The beast is the Latin kingdom; (Ἡ Λατινη βασιλεια); consequently the beast was, that is, was in existence previously to the time of St. John; (for Latinus was the first king of the Latins, and Numitor the last); is not now, because the Latin nation has ceased long ago to be an independent power, and is now under the dominion of the Romans; but shall ascend out of the bottomless pit, that is, the Latin kingdom, the antichristian power, or that which ascendeth out of the abyss or bottomless pit, is yet in futurity. But it is added: -

[¶4] And they that dwell on the earth shall wonder, whose names there not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is - By the earth is here meant the Latin world; therefore the meaning is, that all who dwell in the Latin world shall adhere to the idolatrous and blasphemous religion of the Latin Church, which is supported by the Latin empire, except those who abide by the sacred Scriptures, receiving them as the only rule of faith and practice. These believe in the true Sacrifice, and keep themselves unspotted from the corruption that is in the world. But the inhabitants of the Latin world, under the dominion of the Romish religion, shall wonder when they behold the beast, or Latin empire; that is, as Lord Napier remarks, "shall have in great admiration, reverence, and estimation, this great monarchie." They shall wonder at it, by considering it the most sacred empire in the world, that in which God peculiarly delights; but those that so wonder have not their names written in the book of life, but are such as prefer councils to Divine revelation, and take their religion from missals, rituals, and legends, instead of the sacred oracles: hence they are corrupt and idolatrous, and no idolater hath inheritance in the kingdom of God. In the preceding part of the verse the beast is considered in three states, as that which was, and is not, and shall ascend out of the bottomless pit; here a fourth is introduced, and yet is. This is added to show that, though the Latins were subjugated by the Romans, nevertheless the Romans themselves were Latins; for Romulus the founder of their monarchy, was a Latin; consequently that denominated in St. John's days the Roman empire was, in reality, the Latin kingdom; for the very language of the empire was the Latin, and the Greek writers, who lived in the time of the Roman empire, expressly tell us that those formerly called Latins are now named Romans. The meaning of the whole verse is therefore as follows: The corrupt part of mankind shall have in great admiration the Latin empire yet in futurity, which has already been, but is now extinct, the Romans having conquered it; and yet is still in being; for, though the Latin nation has been subjugated, its conquerors are themselves Latins. But it may be objected against the interpretation here given, that these phrases are spoken of the beast upon which the apostle saw the woman, or Latin Church, sit; for the angel says, The beast that Thou Sawest was, and is not, etc.; what reference, therefore, can the Latin empire, which supports the Latin Church, have to the Latin kingdom which subsisted before St. John's time, or to the Roman empire which might properly be so denominated! This objection has very great weight at first sight, and cannot be answered satisfactorily till the angel's explanation of the heads and horns of the beast have been examined; therefore it is added: -

### Verse 9

[¶6] Here is the mind which hath wisdom - It was said before, [Rev 13:18], Here is wisdom. Let him that hath A Mind, or understanding, (νουν), count the number of the beast. Wisdom, therefore, here means a correct view of what is intended by the number 666; consequently the parallel passage, Here is The Mind which hath Wisdom, is a declaration that the number of the beast must first be understood, before the angel's interpretation of the vision concerning the whore and the beast can admit of a satisfactory explanation.

[¶7] The seven heads are seven mountains, on which the woman sitteth - This verse has been almost universally considered to allude to the seven hills upon which Rome originally stood. But it has been objected that modern Rome is not thus situated, and that, consequently, pagan Rome is intended in the prophecy. This is certainly a very formidable objection against the generally received opinion among Protestants, that papal Rome is the city meant by the woman sitting upon seven mountains. It has been already shown that the woman here mentioned is an emblem of the Latin Church in her highest state of antichristian prosperity; and therefore the city of Rome, seated upon seven mountains, is not at all designed in the prophecy. In order to understand this scripture aright, the word mountains must be taken in a figurative and not a literal sense, as in [Rev 6:14]; [Rev 16:20]. See also [Isa 2:2], [Isa 2:14]; [Jer 51:25]; [Dan 2:35], etc.; in which it is unequivocally the emblem of great and mighty power. The mountains upon which the woman sitteth must be, therefore, seven great powers; and as the mountains are heads of the beast, they must be the seven Greatest eminences of the Latin world. As no other power was acknowledged at the head of the Latin empire but that of Germany, how can it be said that the beast has seven heads? This question can only be solved by the feudal constitution of the late Germanic league, the history of which is briefly as follows: At first kings alone granted fiefs. They granted them to laymen only, and to such only who were free; and the vassal had no power to alienate them. Every freeman, and particularly the feudal tenants, were subject to the obligation of military duty, and appointed to guard their sovereign's life, member, mind, and right honor. Soon after, or perhaps a little before, the extinction of the Carlovingian dynasty in France, by the accession of the Capetian line, and in Germany by the accession of the house of Saxony, fiefs, which had been entirely at the disposal of the sovereign, became hereditary. Even the offices of duke, count, margrave, etc., were transmitted in the course of hereditary descent; and not long after, the right of primogeniture was universally established. The crown vassals usurped the sovereign property of the land, with civil and military authority over the inhabitants. The possession thus usurped they granted out to their immediate tenants; and these granted them over to others in like manner. Thus the principal vassals gradually obtained every royal prerogative; they promulgated laws, exercised the power of life and death, coined money, fixed the standard of weights and measures, granted safeguards, entertained a military force, and imposed taxes, with every right supposed to be annexed to royalty. In their titles they styled themselves dukes, etc., Dei gratis, by the grace of God; a prerogative avowedly confined to sovereign power. It was even admitted that, if the king refused to do the lord justice, the lord might make war upon him. The tenants, in their turn, made themselves independent of their vassal lords, by which was introduced an ulterior state of vassalage. The king was called the sovereign lord, his immediate vassal was called the suzereign, and the tenants holding of him were called the arrere vassals. See Butler's Revolutions of the Germanic Empire, pp. 54-66. Thus the power of the emperors of Germany, which was so very considerable in the ninth century, was gradually diminished by the means of the feudal system; and during the anarchy of the long interregnum, occasioned by the interference of the popes in the election of the emperors, (from 1256 to 1273), the imperial power was reduced almost to nothing. Rudolph of Hapsburg, the founder of the house of Austria, was at length elected emperor, because his territories and influence were so inconsiderable as to excite no jealously in the German princes, who were willing to preserve the forms of constitution, the power and vigor of which they had destroyed. See Robertson's Introduction to his History of Charles V. Before the dissolution of the empire in 1806, Germany "presented a complex association of principalities more or less powerful, and more or less connected with a nominal sovereignty in the emperor, as its supreme feudal chief." "There were about three hundred princes of the empire, each sovereign in his own country, who might enter into alliances, and pursue by all political measures his own private interest, as other sovereigns do; for if even an imperial war were declared he might remain neuter, if the safety of the empire were not at stake. Here then was an empire of a construction, without exception, the most singular and intricate that ever appeared in the world; for the emperor was only the chief of the Germanic confederation." Germany was, therefore, speaking in the figurative language of Scripture, a country abounding in hills, or containing an immense number of distinct principalities. But the different German states (as has been before observed) did not each possess an equal share of power and influence; some were more eminent than others. Among them were also a few which might, with the greatest propriety, be denominated mountains, or states possessing a very high degree of political importance. But the seven mountains on which the woman sits must have their elevations above all the other eminences in the whole Latin world; consequently, they can be no other than the Seven Electorates of the German empire. These were, indeed, mountains of vast eminence; for in their sovereigns was vested the sole poorer of electing the head of the empire. But this was not all; for besides the power of electing an emperor, the electors had a right to capitulate with the new head of the empire, to dictate the conditions on which he was to reign, and to depose him if he broke those conditions. They actually deposed Adolphus of Nassau in 1298, and Wenceslaus in 1400. They were sovereign and independent princes in their respective dominions, had the privilegium de non appellando illimitatum, that of making war, coining, and exercising every act of sovereignty; they formed a separate college in the diet of the empire, and had among themselves a particular covenant or league called Kur verein; they had precedence of all the other princes of the empire, and even ranked with kings. The heads of the beast understood in this way, is one of the finest emblems of the German constitution which can possibly be conceived; for as the Roman empire of Germany had the precedence of all the other monarchies of which the Latin empire was composed, the seven mountains very fitly denote the seven Principal powers of what has been named the holy Roman empire. And also, as each electorate, by virtue of its union with the Germanic body, was more powerful than any other Roman Catholic state of Europe not so united; so was each electorate, in the most proper sense of the word, one of the highest elevations in the Latin world. The time when the seven electorates of the empire were first instituted is very uncertain. The most probable opinion appears to be that which places their origin some time in the thirteenth century. The uncertainty, however, in this respect, does not in the least weaken the evidence of the mountains being the seven electorates, but rather confirms it; for, as we have already observed, the representation of the woman sitting upon the beast is a figure of the Latin Church in the period of her greatest authority, spiritual and temporal; this we know did not take place before the commencement of the fourteenth century, a period subsequent to the institution of the seven electorates. Therefore the woman sits upon the seven mountains, or the German empire in its elective aristocratical state; she is said to sit upon them, to denote that she has the whole German empire under her direction and authority, and also that it is her chief support and strength. Supported by Germany, she is under no apprehension of being successfully opposed by any other power: she sits upon the seven mountains, therefore she is higher than the seven highest eminences of the Latin world; she must therefore have the secular Latin empire under her complete subjection. But this state of eminence did not continue above two or three centuries; the visible declension of the papal power in the fourteenth and fifteenth centuries, occasioned partly by the removal of the papal see from Rome to Avignon, and more particularly by the great schism from 1377 to 1417, though considered one of the remote causes of the Reformation, was at first the means of merely transferring the supreme power from the pope to a general council, while the dominion of the Latin Church remained much the same. At the council of Constance, March 30, 1415, it was decreed "that the synod being lawfully assembled in the name of the Holy Ghost, which constituted the general council, and represented the whole Catholic Church militant, had its power immediately from Jesus Christ; and that every person, of whatsoever state or dignity, Even the Pope Himself is obliged to obey it in what concerns the faith, the extirpation of schism, and the general reformation of the Church in its head and members." The council of Basil of 1432 decreed "that every one of whatever dignity or condition, Not Excepting the Pope Himself, who shall refuse to obey the ordinances and decrees of this general council, or any other, shall be put under penance, and punished. It is also declared that the pope has no power to dissolve the general council without the consent and decree of the assembly." See the third tome of Du Pin's Ecclesiastical History. But what gave the death blow to the temporal sovereignty of the Latin Church was the light of the glorious reformation which first broke out in Germany in 1517, and in a very few years gained its way, not only over several of the great principalities in Germany, but was also made the established religion of other popish countries. Consequently, in the sixteenth century, the woman no longer sat upon the seven mountains, the electorates not only having refused to be ruled by her, but some of them having also despised and abandoned her doctrines. The changes, therefore, which were made in the seventeenth, eighteenth, and nineteenth centuries, in the number of the electorates, will not affect in the least the interpretation of the seven mountains already given. The seven electors were the archbishops of Mentz, Cologne, and Triers, the count palatine of the Rhine, the duke of Saxony, the marquis of Brandenburgh, and the king of Bohemia. But the heads of the beast have a double signification; for the angel says: -

### Verse 10

[¶9] And there are seven kings - Και βασιλεις ἑπτα εισιν· They are also seven kings. Before, it was said, they are seven mountains; here, they are also seven kings, which is a demonstration that kingdoms are not here meant by mountains: and this is a farther argument that the seven electorates are represented by seven mountains, for though the sovereigns of these states ranked with kings, they were not kings: that is to say, they were not absolute and sole lords of the territories they possessed, independently of the emperor, for their states formed a part of the Germanic body. But the seven heads of the beast are also seven kings, that is to say, the Latin empire has had seven supreme forms of government; for king is used in the prophetical writings for any supreme governor of a state or people, as is evident from [Deu 33:5], where Moses is called a king. Of these seven kings, or supreme forms of Latin government, the angel informs St. John: -

[¶10] Five are fallen, and one is - It is well known that the first form of Latin government was that of kings, which continued after the death of Latinus 428 years, till the building of Rome, b.c. 753. After Numitor's decease the Albans or Latins instituted the form of a republic, and were governed by dictators. We have only the names of two, viz., Cluilius and Metius Fufetius or Suffetius; but as the dictatorship continued at least eighty-eight years, there might have been others, though their names and actions are unknown. In the year before Christ 665 Alba, the metropolis of the Latin nation, was destroyed by Tullus Hostilius, the third king of the Romans, and the inhabitants carried to Rome. This put an end to the monarchical republic of the Latins; and the Latins elected two annual magistrates, whom Licinius calls dictators, but who are called praetors by other writers. This form of government continued till the time of P. Decius Mus, the Roman consul; for Festus, in his fourteenth book, informs us "that the Albans enjoyed prosperity till the time of King Tullus; but that, Alba being then destroyed, the consuls, till the time of P. Decius Mus, held a consultation with the Latins at the head of Ferentina, and the empire was governed by the council of both nations." The Latin nation was entirely subjugated by the Romans b.c. 336, which put an end to the government by praetors, after it had continued upwards of three hundred years. The Latins from this time ceased to be a nation, as it respects the name; therefore the three forms of government already mentioned were those which the Latins had during that period which the angel speaks of, when he says, The beast which thou sawest Was. But as five heads, or forms of government, had fallen before St. John's time, it is evident that the two other forms of government which had fallen must be among those of the Romans; first, because though the Latin nation so called, was deprived of all authority by the Romans, yet the Latin power continued to exist, for the very conquerors of the Latin nation were Latins; and, consequently the Latins, though a conquered people, continued to have a Latin government. Secondly, the angel expressly says, when speaking to St. John, that one is, that is, the sixth head, or Latin form of government, was then in existence; which could be no other than the imperial power, this being the only independent form of Latin government in the apostolic age. It therefore necessarily follows, that the Roman forms of government by which Latium was ruled must be the remaining heads of the beast. Before the subjugation of the Latins by the Romans four of the Roman or draconic forms of government had fallen, the regal power, the dictatorship, the decemvirate, and the consular power of the military tribunes, the last of which was abolished about 366 years before the commencement of the Christian era; none of these, therefore, ruled over the Whole Latin nation. But as the Latins were finally subdued about 336 b.c., the consular government of the Romans, which was then the supreme power in the state, must be the fourth head of the beast. This form of government continued, with very little interruption, till the rising up of the triumvirate, the fifth head of the beast, b.c. 43. The dictatorship of Sylla and Julius Caesar could not be considered a new head of the beast, as the Latins had already been ruled by it in the persons of Cluilius and Fufetius. The sixth head of the beast, or that which existed in the time of St. John, was consequently, as we have already proved, the imperial power of the heathen Caesars, or the seventh draconic form of government.

[¶11] And the other is not yet come - Bishop Newton considers the Roman dutchy, under the eastern emperor's lieutenant, the exarch of Ravenna, the seventh head of the beast. But this cannot be the form of government signified by the seventh head, for a head of the beast as we have already shown, is a supreme, independent form of Latin government; consequently the Roman dutchy cannot be the seventh head, as it was dependent upon the exarchate of Ravenna; and the exarchate cannot be the head, as it was itself in subjection to the Greek empire. The Rev. G. Faber has ascertained the truth exactly in denominating the Carlovingian patriciate the seventh head of the beast. That this was a supreme, independent form of government, is evident from history. Gibbon, in speaking of the patriciate, observes that "the decrees of the senate and people successively invested Charles Martel and his posterity with the honors of patrician of Rome. The leaders of a powerful nation would have disdained a servile title and subordinate office; but the reign of the Greek emperors was suspended, and in the vacancy of the empire they derived a more glorious commission from the pope and the republic. The Roman ambassadors presented these patricians with the keys of the shrine of St. Peter as a pledge and symbol of sovereignty, and with a holy banner, which it was their right and duty to unfurl in defense of the Church and city. In the time of Charles Martel and of Pepin, the interposition of the Lombard kingdom covered the freedom, while it threatened the safety of Rome; and the patriciate represented only the title, the service, the alliance, of these distant protectors. The power and policy of Charlemagne annihilated an enemy, and imposed a master. In his first visit to the capital he was received with all the honors which had formerly been paid to the exarch, the representative of the emperor; and these honors obtained some new decorations from the joy and gratitude of Pope Adrian I. In the portico Adrian expected him at the head of his clergy; they embraced as friends and equals; but in their march to the altar, the king, or patrician, assumed the right hand of the pope. Nor was the Frank content with these vain and empty demonstrations of respect. In the twenty-six years that elapsed between the conquest of Lombardy and his imperial coronation, Rome, which had been delivered by the sword, was subject, as his own, to the scepter of Charlemagne. The people swore allegiance to his person and family, in his name money was coined and justice was administered, and the election of the popes was examined and confirmed by his authority. Except an original and self-inherent claim of sovereignty, there was not any prerogative remaining which the title of emperor could add to the patrician of Rome." The seven heads of the beast are therefore the following: The regal power, the dictatorship, the power of the praetors, the consulate, the triumvirate, the imperial power, and the patriciate.

[¶12] And when he cometh, he must continue a short space - The seventh form of government was only to remain a short time, which was actually the case; for from its first rise to independent power to its utter extinction, there passed only about forty-five years, a short time in comparison to the duration of several of the preceding forms of government; for the primitive regal government continued at least four hundred and twenty-eight years, the dictatorship was in power about eighty-eight years, the power of the praetors was in being for upwards of three hundred years, the consulate lasted about two hundred and eighty years, and the imperial power continued upwards of five hundred years.

### Verse 11

[¶14] And the beast, that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition - That is to say, the Latin kingdom that has already been, but is now no longer nominally in existence, shall immediately follow the dissolution of the seventh form of Latin government; and this dominion is called ογδοος, an eighth, because it succeeds to the seventh. Yet it is not an eighth head of the beast, because the beast has only seven heads; for to constitute a new head of the beast the form of government must not only differ in nature, but also in name. This head of the beast is, therefore, εκ των ἑπτα, One of the seven. Consequently the form of government represented by this head is the restoration of one of the preceding seven. The restored head can be therefore no other than the regal state of the Latins, or in other words the Latin kingdom, (Ἡ Λατινη βασιλεια), which followed the patriciate or seventh head of Latin government. But the beast in his eighth state, or under his first head restored, goeth into perdition. No other form of Latin government shall succeed; but the beast in his last or antichristian condition shall be taken together with the false prophet that wrought miracles in his sight, "and cast alive into a lake of fire burning with brimstone."

[¶15] It is observable that the eighth Latin power is called by the angel the beast, and also one of his heads. This apparent discordance arises from the double signification of the heads, for if we take the beast upon which the woman sits to be merely a representation of that secular power which supports the Latin Church, then the seven heads will represent the seven electorates of the Germanic empire; but if by the beast we understand the general Latin empire from first to last, then what is, according to the angel's first interpretation of the heads, called the beast, is in this case only one of his heads. See on [Rev 17:18] (note).

### Verse 12

[¶17] And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast - The meaning of horns has already been defined when speaking of those of the dragon. The meaning is therefore as follows: Though the Latin empire be now in existence, the ten horns refer to ten Latin kingdoms yet in futurity, and consequently they have received no dominion As Yet; for that part of the Latin domination now in power is the sixth head, or imperial government of the heathen Caesars. But the ten states of the Latins receive dominion as monarchies μιαν ὡραν, one time, (as it may be properly translated), i.e., at the same time with the beast, or that which ascendeth out of the bottomless pit; consequently, the Latin empire here intended is the one which was in futurity in the apostolic age.

### Verse 13

[¶19] These have one mind, and shall give their power and strength unto the beast - Therefore the ten horns must constitute the principal strength of the Latin empire; that is to say, this empire is to be composed of the dominions of ten monarchs independent of each other in every other sense except in their implicit obedience to the Latin Church. The beast in this and the preceding verse is distinguished from its horns, as the Whole Latin empire is distinguished in history from its constituent powers. See on [Rev 17:16] (note).

### Verse 14

[¶21] These shall make war with the Lamb, and the Lamb shall overcome them; for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and, faithful - The ten powers of the beast must compose the secular kingdom of antichrist, for they make war with the Lamb, who is Christ Jesus. This is perfectly true of all popish states, for they have constantly opposed, as long as they have had any secular power, the progress of pure Christianity. They make war with the Lamb by persecuting his followers; but the Lamb shall overcome them, for he is the Lord of lords, and King of kings - all lords have their authority from him, and no king can reign without him; therefore the ten Latin kings are God's ministers to execute his vengeance upon the idolatrous nations. But when these antichristian monarchies have executed the Divine purpose, those that are with the Lamb - the called, the chosen, and the faithful, those who have kept The Truth in the love of it, shall prevail against all their adversaries, because their battles are fought by the Lamb, who is their God and Deliverer. See [Rev 19:19], [Rev 19:20].

### Verse 15

[¶23] And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues - "So many words," Bishop Newton observes, "in the plural number, fitly denote the great extensiveness of her power and jurisdiction. She herself glories in the title of the Catholic Church, and exults in the number of her votaries as a certain proof of the true religion. Cardinal Bellarmin's first note of the true Church is, the very name of the Catholic Church; and his fourth note is, amplitude, or multitude, and variety of believers; for the truly Catholic Church, says he, ought not only to comprehend all ages, but likewise all places, all nations, all kinds of men."

### Verse 16

[¶25] And the ten horns which thou sowest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire - Here is a clue to lead us to the right interpretation of the horns of the beast. It is said the Ten horns shall hate the whore; by which is evidently meant, when connected with what follows, that the whole of the ten kingdoms in the interest of the Latin Church shall finally despise her doctrines, be reformed from popery, assist in depriving her of all influence and in exposing her follies, and in the end consign her to utter destruction. From this it follows that no Roman Catholic power which did not exist so late as the Reformation can be numbered among the horns of the beast; the horns must, therefore, be found among the great states of Europe at the commencement of the Reformation. These were exactly ten, viz., France, Spain, England, Scotland, The Empire, Sweden, Denmark, Poland, Hungary, and Portugal. In these were comprehended most of the minor states not styled monarchies, and which, from their first rise to the period of the Reformation, had been subdued by one or more of the ten grand Roman Catholic powers already named. Consequently, these ten constituted the power and strength of the beast; and each minor state is considered a part of that monarchy under the authority of which it was finally reduced previously to the Reformation.

[¶26] But it may be asked, How could the empire, which was the revived head of the beast, have been at the same time one of its horns? The answer is as follows: Horns of an animal, in the language of prophecy, represent the powers of which that empire or kingdom symbolized by the animal is composed. Thus the angel, in his interpretation of Daniel's vision of the ram and he-goat expressly informs us that "the ram with two horns are the kings of Media and Persia." One of the horns of the ram, therefore, represented the kingdom of Media, and the other the kingdom of Persia; and their union in one animal denoted the united kingdom of Media and Persia, viz., the Medo-Persian empire. In like manner the beast with ten horns denotes that the empire represented by the beast is composed of ten distinct powers, and the ten horns being united in one beast very appropriately show that the monarchies symbolized by these horns are united together to form one empire; for we have already shown, in the notes on [Rev 13:1], that a beast is the symbol of an empire. Therefore, as the horns of an animal, agreeably to the angel's explanation, (and we can have no higher authority), represent all the powers of which that domination symbolized by the animal is composed, the Roman empire of Germany, as one of those monarchies which gave their power and strength to the Latin empire, must consequently have been A Horn of the beast. But the Germanic empire was not only a Latin power, but at the same time was acknowledged by all Europe to have precedency of all the others. Therefore, as it is not possible to express these two circumstances by one symbol, it necessarily follows, from the nature of symbolical language, that what has been named the holy Roman empire must have a double representation. Hence the empire, as one of the powers of the Latin monarchy, was a horn of the beast, and in having precedency of all the others was its revived head. See a similar explanation of the tail of the dragon in the notes on [Rev 12:4].

### Verse 17

[¶28] For God hath put in their hearts to fulfill his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled - Let no one imagine that these ten Latin kingdoms, because they support an idolatrous worship, have been raised up merely by the power of man or the chances of war. No kingdom or state can exist without the will of God; therefore let the inhabitants of the world tremble when they see a wicked monarchy rise to power, and let them consider that it is raised up by the Lord to execute his vengeance upon the idolatries and profligacies of the times. It is said of the kings in communion with the Church of Rome, that God hath put in their hearts to fulfill his will. How is this Divine will accomplished? In the most awful and afflictive manner! In causing ten Latin kings to unite their dominions into one mighty empire for the defense of the Latin Church. Here is a dreadful dispensation of Jehovah; but it is such as the nations have most righteously deserved, because when they had the truth they lived not according to its most holy requisitions, but loved darkness rather than light, because their deeds were evil. Therefore hath "the Lord sent them strong delusion that they should believe a lie, that they might all be damned who believe not the truth, but have pleasure in unrighteousness." But this deplorable state of the world is not perpetual, it can only continue till every word of God is fulfilled upon his enemies; and when this time arrives, (which will be that of Christ's second advent), then shall the Son of God slay that wicked "with the spirit of his mouth, and shall consume him with the brightness of His Coming."

### Verse 18

[¶30] And the woman which thou sawest is that great city, which reigneth over the kings of the earth - It has already been shown that the woman sitting upon the seven-headed beast is a representation of the Latin Church; here we have the greatest assurance that it is so, because the woman is called a city, which is a much plainer emblem of a Church, as the word is used unequivocally in this sense in so many parts of Scripture that we cannot well mistake its meaning. See [Rev 3:12]; [Rev 11:2]; [Rev 21:10]; [Rev 22:19]; and also [Psa 46:4]; [Psa 87:3]; [Heb 12:22], etc. The woman therefore must be the Latin Church; and as the apostle saw her sitting upon the beast, this must signify that ἡ εχουσα βασιλειαν, she hath A Kingdom over the kings of the earth, i.e., over the kings of the Latin world, for that this is the meaning of earth has been shown before in numerous instances. That Kingdom which the woman has over the kings of the Latin world, or secular Latin empire, or in other words The Kingdom of the Latin Church, is the numbered Latin kingdom or Romish hierarchy. See on [Rev 13:18] (note). The woman is also called a Great city, to denote the very great extent of her jurisdiction; for she has comprehended within her walls the subjects of the mighty dominations of France, Spain, England, Scotland, The Empire, Sweden, Denmark, Poland, Hungary, and Portugal. What an extensive city was this! Surely such as to justify the prophetic denomination, that Great city.

[¶31] Having now gone through the whole of the angel's interpretation of St. John's vision of a whore sitting upon the seven-headed and ten-horned beast, it will be essentially necessary to examine a little more attentively the eighth verse of this chapter. It has already been shown that the phrases, was, is not, shall ascend out of the bottomless pit, and yet is, refer to the Latin kingdom which existed before the building of Rome, to the Roman empire in the time of St. John, and to the Latin empire which was in futurity in the apostolic age. But as the words was, is not, etc., are spoken of the beast upon which the apostle saw the woman, or Latin Church, sit; how can it be said of this beast that it had an existence before the date of the Apocalypse, when the woman whom it carried was not in being till long after this period? And what connection has the Latin empire of the middle ages with that which derived its name from Latinus, king of the Aborigines, and was subjugated by the ancient Romans; or even with that which existed in the time of the apostle? The answer is as follows: St. John saw the beast upon which the woman sat with all his seven heads and ten horns. Consequently, as the angel expressly says that five of these seven heads had already fallen in the time of the vision, it therefore necessarily follows that the apostle must have seen that part of the Latin empire represented by the seven-headed beast which had already been under the emblem of five heads. Therefore the woman sat upon the beast that Was. But it is plain from the angel's interpretation that the whole of the seven heads fell, before the beast upon which the woman sat arose; and yet the woman is represented as sitting upon the seven-headed beast to denote, as we have before observed, that it is the Latin kingdom in its last estate, or under one of its heads restored, which is the secular kingdom of antichrist. The beast is also said not to have any existence in the time of the vision; from which it is evident that the monarchy of the Latins, and not that of the Romans, is here intended; because the latter was in the time of the vision. Again, the beast which St. John saw had not ascended out of the bottomless pit in his time; consequently the whole seven heads and ten horns were in futurity, for all these heads and horns rose up out of the abyss at the same time with the beast. How is this apparent contradiction reconciled? In the most plain and satisfactory manner, by means of the angel's double interpretation of the heads; for if the seven heads be taken in the sense of seven mountains, (head in the Scripture style being a symbol of precedency as well as supremacy), then the beast with all its heads and horns was altogether in futurity in the apostle's time, for the seven heads are the seven electorates of the German empire, and the ten horns the ten monarchies in the interest of the Latin Church. Finally, the beast is said to exist in the time of the vision; therefore the Roman empire, which governed the world, must be here alluded to; and consequently the phrase and yet is is a proof that, as the beast is the Latin kingdom, and this beast is said to have an existence in the time of the apostle, the empire of the Caesars, though generally known by the name of the Roman, is in a very proper sense the Latin kingdom, as the Latin was the language which prevailed in it. Hence the seven-headed and ten-horned beast is at once the representation of the ancient Latin power, of the Roman empire which succeeded it, and of the Latin empire which supports the Latin Church. Here is then the connection of the ancient Latin and Roman powers with that upon which the woman sits. She sits upon the beast that was and is not, because three of his heads represent the three forms of government which the ancient Latins had before they were subjugated by the Romans, viz., the regal power, the dictatorship, and the power of the praetors. She sits upon the beast which Shall Ascend out of the bottomless pit, because all his seven heads, taken in the sense of mountains were in futurity in the apostolic age. She sits upon the beast that yet is, because four of his heads represent four forms of government of the Roman or Latin empire now in existence, viz., the consulate, the triumvirate, the imperial power, and the patriciate. It is hence evident that the beast, in the largest acceptation of this term, is a symbol of the Latin power in general, from its commencement in Latinus to the end of time; his seven heads denoting seven kings or supreme forms of Latin government, during this period, king or kingdom, as we have already observed, being a general term in the prophetical writings for any kind of supreme governor or government, no matter by what particular name such may have been designated among men. Thus the Latin power from the time of Latinus to the death of Numitor was the beast under the dominion of his first head; from the death of Numitor to the destruction of Alba it was the beast under the dominion of his second head; from the destruction of Alba to the final subjugation of the Latins by the Romans the beast under the dominion of his third head. And as the four Roman forms of government which were subsequent to the final conquest of the Latins, were also Latin dominations, the Latin power under these forms of government was the beast under the dominion of his fourth, fifth, sixth and seventh heads. The beast of the bottomless pit, which followed the fall of all the heads of the sea beast or general Latin empire, is, according to the angel's interpretation, ογδοος, (βασιλευς), an Eighth king, i.e., an eighth species of Latin power, or, in other words, a supreme form of Latin government essentially differing from all the foregoing; yet, as it is nominally the same with one of the preceding seven, it is not accounted an eighth head of the beast. The first beast of [Rev 13:1] is a description of the eighth or last condition of the General Latin empire, and is said to arise εκ της θαλασσης, out of the sea, because the heads are there taken in a double sense, sea being a general term to express the origin of every great empire which is raised up by the sword; but when (as in [Rev 17:11]) one of the heads of the sea beast (viz., that secular power which is still in being, and has supported the Latin Church for more than a thousand years) is peculiarly styled The Beast, the Holy Ghost, speaking of this secular Latin empire exclusively, declares it to be εκ της αβυσσου, From the bottomless pit.

[¶32] John Edward Clarke.

### Introduction

[¶34] A luminous angel proclaims the fall of Babylon, and the cause of it, [Rev 18:1-3]. The followers of God are exhorted to come out of it, in order to escape her approaching punishment, [Rev 18:4-8]. The kings of the earth lament her fate, [Rev 18:9], [Rev 18:10]. The merchants also bewail her, [Rev 18:11]. The articles in which she trafficked enumerated, [Rev 18:12-16]. She is bewailed also by shipmasters, sailors, etc., [Rev 18:17-19]. All heaven rejoices over her fall, and her final desolation is foretold, [Rev 18:20-24].

### Verse 1

[¶36] The earth was lightened with his glory - This may refer to some extraordinary messenger of the everlasting Gospel, who, by his preaching and writings, should be the means of diffusing the light of truth and true religion over the earth.

### Verse 2

[¶38] Babylon the great is fallen, is fallen - This is a quotation from [Isa 21:9] : And he said, Babylon is fallen, is fallen; and all the graven images of her gods he hath broken unto the ground. This is applied by some to Rome pagan; by others to Rome papal; and by others to Jerusalem.

[¶39] Is become - the hold of every foul spirit - See the parallel passages in the margin. The figures here point out the most complete destruction. A city utterly sacked and ruined, never to be rebuilt.

### Verse 3

[¶41] The wine of the wrath - The punishment due to her transgressions, because they have partaken with her in her sins. See the note on [Rev 14:8].

### Verse 4

[¶43] Come out of her, my people - These words appear to be taken from [Isa 48:20]; [Jer 1:8]; [Jer 51:6], [Jer 51:45]. The poet Mantuanus expresses this thought well: -

[¶44] Vivere qui sancte cupitis, discelite; Romae

## 761. Revelation · 29 of 37

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/761/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/761/#p-N

[¶0] Omnia quum liceant, non licet esse bonum. "Ye who desire to live a godly life, depart; for, although all things are lawful at Rome, yet to be godly is unlawful.

### Verse 5

[¶2] Her sins have reached unto heaven - They are become so great and enormous that the long-suffering of God must give place to his justice.

### Verse 6

[¶4] Reward her even as she rewarded you - These words are a prophetic declaration of what shall take place: God will deal with her as she dealt with others.

### Verse 7

[¶6] How much she hath glorified herself - By every act of transgression and sinful pampering of the body she has been preparing for herself a suitable and proportionate punishment.

### Verse 8

[¶8] Therefore shall her plagues come - Death, by the sword of her adversaries; mourning on account of the slaughter; and famine, the fruits of the field being destroyed by the hostile bands.

[¶9] Utterly burned with fire - Of what city is this spoken? Rome pagan has never been thus treated; Alaric and Totilas burnt only some parts with fire. Rome papal has not been thus treated; but this is true of Jerusalem, and yet Jerusalem is not generally thought to be intended.

### Verse 9

[¶11] The kings of the earth - Those who copied her superstitions and adopted her idolatries.

### Verse 10

[¶13] Standing afar off - Beholding her desolations with wonder and astonishment, utterly unable to afford her any kind of assistance.

### Verse 11

[¶15] The merchants of the earth - These are represented as mourning over her, because their traffic with her was at an end.

[¶16] Bishop Bale, who applies all these things to the Church of Rome, thus paraphrases the principal passages: -

[¶17] The mighty kinges and potentates of the earth, not havinge afore their eyes the love and feare of God, have committed with this whore moste vile filthynesse; abusinge themselves by many straunge or uncommaunded worshippings, and bynding themselves by othe to observe hyr lawes and customs. At the examples, doctrines, counsels, and perswasions of hyr holy whoremongers, have they broken the covenaunts of peace; battailed, oppressed, spoyled, ravished, tyrannously murthered innocents; yea, for vain foolish causes, and more vaine titles, as though there were neither heaven nor hel, God nor accounts to be made. "And her mitred marchantes, hyr shorne souldiers, hir massemongers, hyr soulesellers, and hir martbrokers, waxed very riche, through the sale of hir oyles, creme, salt, water, bread, orders, hallowings, houselinges, ashes, palme, waxe, frankensence, beades, crosses, candlesticks, copes, belles, organes, images, reliques, and other pedlary wares. "They have gotten in unto them pallaces and princely houses, fat pastors and parkes, meadowes and warrens, rivers and pondes, villages and towns, cities and whole provinces, with the divill and all els; besides other men's wives, daughters, mayde servantes, and children, whom they have abhominably corrupted. What profites they have drawen unto them also by the sale of great bishopricks, prelacies, promocions, benefices, tot quoties, pardons, pilgrymages, confessions, and purgatory; besides the yearely rents of cathedrall churches, abbayes, colleges, covents, for sutes and suche other. - Specially shal they be sore discontented with the matter, which have with hir committed the whordom of the spyrite, by many externe worshipings of drye waffer cakes, oyles, roods, relyques, ladyes, images, sculles, bones, chippes, olde ragges, showes, (shoes), bootes, spurres, hattes, breches, whodes, night capes, and such like. "And they that have lived wantonly with hir, ([Rev 18:9]), in following hir idle observacions, in mattenses, houres, and masses; in sensinges, halowings, and font halowing; in going processions with canapye, crosse, and pyx; with banneres, stremers, and torche light; with such other gaudes to folish for children. "Alas, alas, that great cyty ([Rev 18:10]) that beautiful Babilon, that blessed holy mother the Church, which somtime had so many popes pardons, so many bishoppes blessinges, so many holye stations, so many cleane remissions a pena et culpa, so many good ghostly fathers, so many religious orders, so much holy water for spirites, and Saint John's gospel, with the five woundes and the length of our Lord for drowning, is nowe decayed for ever! 'Alas, alas, who shall pray for us now? Who shall singe dirges and trentoles? Who shal spoile us of our sinnes? Who shal give us ashes and palmes? Who shal blesse us with a spade, and singe us out of purgatory when we are deade? If we lacke these things we are like to want heaven. These are the desperate complaints of the wicked."

### Verse 12

[¶19] The merchandise of gold, and silver, etc. - The same author, Bishop Bale, who was once a priest of the Romish Church, goes on to apply all these things to that Church; and whether the text have this meaning or not, they will show us something of the religious usages of his time, and the real mockery of this intolerant and superstitious Church. Speaking in reference to the Reformation, and the general light that had been diffused abroad by the word of God, which was then translated into the vulgar tongue, and put into the hands of the people at large, he says: - "They will pay no more money for the housell sippings, bottom blessings; nor for 'seest me and seest me not,' above the head and under of their chalices, which in many places be of fine gold. Neyther regarde they to kneele anye more downe, and to kisse their pontificall rings which are of the same metal. They will be no more at coste to have the ayre beaten, and the idols perfumed with their sensers at pryncipall feastes; to have their crucifixes layde upon horses, or to have them solemply borne aloft in their gaddings abroade; with the religious occupyings of their paxes, cruettes, and other jewels which be of silver. "Neyther passe they greatly to beholde precyous stones any more in their two-horned miters, whan they hollow their churches, give theyr whorishe orders, and tryumphantly muster in processions. Nor in costuous pearles in theyr copes perrours, and chysibilles, whan they be in their prelately pompous sacrifices. Men, knowing the worde of God, supposeth that their ornaments of silk, wherewith they garnishe their temples and adorne their idolles, is very blasphemous and divillish. They thinke also, that their fayre white rockets of raynes, or fine linnen cloath; their costly gray amices, of calaber and cattes tayles; theyr fresh purple gownes, whan they walke for their pleasures; and their read scarlet frockes, whan they preach lyes in the pulpit, are very superfluous and vayne. "In their thynen wood (whom some men call algume trees, some basill, some corall) may be understande all theyr curious buildings of temples, abbeys, chappels, and chambers; all shrines, images, church stooles, and pews that are well payed for; all banner staves, paternoster scores, and peeces of the holy crosse. "The vessels of ivory comprehendeth all their maundye dyshes, their offring platters, their relique chestes, their god boxes, their drinking horns, their sipping cuppes for the hiccough, their tables whereupon are charmed their chalises and vestiments; their standiches, their combes, their muske balles, their pomaunder pottes, and their dust boxes, with other toyes. "The vessels of precious stone; which after some interpretours, are of precious stone, or after some are of most precious wood; betokeneth their costuous cuppes, or cruses of jasper, jacinct, amel, and fine beral; and their alabaster boxes, wherwith they annointe kinges, confirme children, and minister their holy whorish orders. Their pardon masers, or drinking dishes, as St. Benit's bole, St. Edmond's bole, St. Giles's bole, St. Blythe's bole, and Westminster bole, with such other holy re-liques. "Of brasse, which containeth latten, copper, alcumine, and other harde metals, are made all their great candlesticks, holy water kettles, lampes, desks, pyllers, butterasses, bosses, bels, and many other thinges more. "Of strong yron are the braunches made that holde up the lightes before their false gods; the tacks that sustayne them for fallinge; the lockes that save them from the robberye of thieves; their fyre pans, bars, and poolyes, with many other straunge ginnes besides. "With marble most commonlye pave they their temples, and build strong pillers and arches in their great cathedrale churches and monastries; they make thereof also their superalities, their tumbs, and their solemne grave-stones; besides their other buildinges, with free-stone, flint, ragge, and brick, comprehended in the same.

### Verse 13

[¶21] And cinnamon - "By the sinamon is ment all maner of costly spyces, wherewith they bury their byshops and founders, lest they shoulde stinke when they translate them agayne to make them saintes for advauntage. "By the smellynge odours, the swete herbes that they strewe abrode at theyr dedications and burials; besydes the damaske waters, bawmes, muskes, pomaunder, civet, and other curious confections they yet bestow upon theyr owne precious bodyes. "The oyntments are such oyles as they mingle with rose water, aloes, and spike, with other mery conceits, wherwith they anoynt their holy savours and roods, to make them to sweat, and to smell sweete when they are borne abrod in procession upon their high feastfull dayes. "Frankinsence occupye they ofte as a necessarie thinge in the sensyng of their idols, hallowinge of their paschal, conjuringe of their ploughes; besydes the blessing of their palmes, candles, ashes, and their dead men's graves, with requiescant in pace. "With wine synge they theyr masses for money, they housell the people at Easter, they wash their aultar stones upon Maundy Thursday; they fast the holy imber dayes, besydes other banketinges all the whole years, to kepe theyr flesh chaste. "With oyle smere they yonge infantes at baptisme and bishopping; they grease their massmongers, and gere them the mark of madian; they anele their cattell that starveth; and do many other feates els. "Fyne floure is suche a merchandyse of theirs as far excedeth all other, and was first geven them by Pope Alexander the first, thinkinge Christes institution not sufficient, nor comly in using the common breade in that ministerie. For that ware hath brought them in their plentifull possessions, their lordshippes, fatte benifices, and prebendaries, with innumerable plesures els. "Wheat have thei of their farms, whereof they make pardon bread and cakes, to draw people to devocion towardes them. "Cattell receive they, offered unto their idols by the idiots of the countries, for recover of sondrye diseases; besides that they have of their tithes. "Shepe have they, sometime of their owne pastures, sometime of begginge, sometime of bequestes for the dead, to cry them out of their feareful purgatorye, when they be asleepe at midnight. "Great horses have they, for mortuaries, for offices, for favers, giftes, and rewardes, to be good lords unto them, that they may holde still their farmes, and to have saunder waspe their sonne and their heire a priest; or to admitte him unto a manerly benefice, that he may be called 'maister person,' and suche lyke. "Charets have they also, or horse litters, of al manner of sorts, specially at Rome, with foote men runninge on both sides of them, to make roome for the holy fathers. Of whom some carye their owne precious bodyes, some theyr treasure, some the blessed sacramente, some holy reliques and ornamentes, some their whores, and some their bastardes. The bodyes of men must needes be judged to be at their pleasure, so long as Christen provinces be tributaries unto them, princes obediente, people subject, and their lawes at their commaundement to slea and to kyll. And to make this good, who hath not in England payd his Peter peny, sometime to acknowledge hymselfe a bondman of theirs, at the receit of his yerely howsell? Furthermore yet, besides their market muster of monkes, fryars, and priestes, they have certayne bondmen, of whom some they sell to the Venicians, some to the Genues, some to the Portingales, and some to the Turks, to row in their galleis. And laste of all, to make up their market, least any thing should escape theyr hands, these unmercifull bribers maketh marchaundise of the soules of men, to deprive Christe of his whole right, sending many unto hell, but not one unto heaven, (unlesse they maliciously murther them for the truths sake), and all for mony. After many other sortes els, abuse they these good creatures of God, whom the Holy Ghost heere nameth. Much were it to shew here by the cronicles severally of what Pope they have received authorytie, power, and charge, to utter these wares to advauntage, and how they came firste by the old idolatrous."

[¶22] Several of the most reputable MSS. versions, and some of the fathers, after cinnamon, add και αμωμον, and amomum. What this shrub was is not easy to say, though mentioned and partially described by Pliny and Dioscorides. Some think it was a species of geranium; others, the rose of Jericho. It was an odoriferous plant supposed to be a native of Assyria; and is thus mentioned by Virgil, Eclog. iv., ver. 25: - - Assyrium vulgo nascetur amomum. "The Assyrian amomum shall grow in every soil."

[¶23] This is translated by some spikenard; by others lady's rose.

[¶24] Thyine wood - The Thyne or Thyin is said to be a tree whose boughs, leaves, stalks, and fruit, resemble the cypress. It is mentioned by Homer, Odyss, lib. v., ver. 60; by Theophrastes, Hist. Plant, [Rev 18:5]; and by Pliny, Hist. Nat. lib. xiii. c. 16. How much the different articles mentioned in the 12th and 13th verses were in request among the ancients, and how highly valued, every scholar knows.

[¶25] Slaves - Σωματων· The bodies of men; probably distinguished here from ψυχας, souls of men, to express bondmen and freemen.

### Verse 14

[¶27] And the fruits that thy soul lusted after - και ἡ οπωρα της επιθυμιας της ψυχης σου. As οπωρα signifies autumn, any and all kinds of autumnal fruits may be signified by the word in the above clause.

[¶28] Dainty and goodly - Τα λιπαρα· Delicacies for the table. Τα λαμπρα, what is splendid and costly in apparel.

### Verse 15

[¶30] Stand afar off - See [Rev 18:10].

### Verse 16

[¶32] Clothed in fine linen, and purple, etc. - The verb περιβαλλεσθαι, which we here translate clothed, signifies often to abound, be enriched, laden with, and is so used by the best Greek writers; see many examples in Kypke. These articles are not to be considered here as personal ornaments, but as articles of trade or merchandise, in which this city trafficked.

### Verse 17

[¶34] Every shipmaster - Captains of vessels; some think pilots are meant, and this is most likely to be the meaning of the original word κυβερνητης. This description appears to be at least partly taken from [Eze 27:26-28].

[¶35] And all the company in ships - Και πας επι των πλοιων ὁ ὁμιλος· The crowd or passengers aboard. But the best MSS, and versions have και πας ὁ επι τοπον πλεων, those who sail from place to place, or such as stop at particular places on the coast, without performing the whole voyage. This sufficiently marks the traffic on the coast of the Mediterranean Sea. Some might debark (in sailing from Rome) at the island of Sicily, others at different ports in Greece; some at Corinth, others at Crete, or the various islands of the Aegean Sea; some at Rhodes, Pamphylia, etc., etc.; as in those times in which the compass was unknown, every voyage was performed coastwise, always keeping, if possible, within sight of the land.

### Verse 18

[¶37] What city is like unto this great city! - Viz. in magnitude, power, and luxury.

### Verse 19

[¶39] They cast dust on their heads - They showed every sign of the sincerest grief. The lamentation over this great ruined city, [Rev 18:9-19], is exceedingly strong and well drawn. Here is no dissembled sorrow; all is real to the mourners, and affecting to the spectators.

### Verse 20

[¶41] Rejoice over her, thou heaven - This is grand and sublime; the fall of this bad city was cause of grief to bad men. But as this city was a persecutor of the godly, and an enemy to the works of God, angels, apostles, and prophets are called to rejoice over her fall.

### Verse 21

[¶43] Thus with violence shall that great city Babylon be thrown down - This action is finely and forcibly expressed by the original words: Οὑτως ὁρμηματι βληθησεται Βαβυλων ἡ μεγαλη πολις. The millstone will in falling have not only an accelerated force from the law of gravitation, but that force will be greatly increased by the projectile force impressed upon it by the power of the destroying angel.

[¶44] Shall be found no more at all - In her government, consequence, or influence. This is true of ancient Babylon; we are not certain even of the place where it stood. It is also true of Jerusalem; her government, consequence, and influence are gone. It is not true of Rome pagan; nor, as yet, of Rome papal: the latter still exists, and the former is most intimately blended with it; for in her religions service Rome papal has retained her language, and many of her heathen temples has she dedicated to saints real or reputed, and incorporated many of her superstitions and absurdities in a professedly Christian service. It is true also that many idols are now restored under the names of Christian saints!

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### Verse 22

[¶1] The voice of harpers, etc. - This seems to indicate not only a total destruction of influence, etc., but also of being. It seems as if this city was to be swallowed up by an earthquake, or burnt up by fire from heaven.

### Verse 23

[¶3] By thy sorceries - Political arts, state tricks, counterfeit miracles, and deceptive maneuvers of every kind. This may be spoken of many great cities of the world, which still continue to flourish!

### Verse 24

[¶5] In her was found the blood of prophets, etc. - She was the persecutor and murderer of prophets and of righteous men.

[¶6] And of all that were slain upon the earth - This refers to her counsels and influence, exciting other nations and people to persecute and destroy the real followers of God. There is no city to which all these things are yet applicable, therefore we may presume that the prophecy remains yet to be fulfilled.

[¶7] Bishop Bale, who applies this, as before, to the Romish Church, has, on [Rev 18:22], given some information to the curious antiquary. "But be certaine," says he, "and sure, thou myserable Church, that thou shalt no longer enjoy the commodious pleasures of a free cittye. - The merry noyes of them that play upon harpes, lutes, and fidels; the sweet voice of musicians that sing with virginals, vials, and chimes; the armony of them that pipe in recorders, flutes, and drums; and the shirle showt of trumpets, waits, and shawmes, shall no more be heard in thee to the delight of men. Neyther shall the sweet organs containing the melodious noyse of all maner of instruments and byrdes be plaied upon, nor the great belles be rong after that, nor yet the fresh discant, prick-song, counter-point, and faburden be called for in thee, which art the very sinagog of Sathan. Thy lascivious armonye, and delectable musique, much provoking the weake hartes of men to meddle in thy abhominable whordom, by the wantonnes of idolatry in that kinde, shall perish with thee for ever. No cunning artificer, carver, paynter, nor gilder, embroderer, goldsmith, nor silk-worker; with such other like of what occupacion soever they be, or have bene to thy commodity, shall never more be found so agayne. "Copes, cruettes, candelstickes, miters, crosses, sensers, crismatoris, corporasses, and chalices, which for thy whorishe holines might not somtime be touched, will than for thy sake be abhorred of all men. Never more shall be builded for marchants of thi livery and mark, palaces, temples, abbeys, collages, covents, chauntries, fair houses, and horcherds of plesure. The clapping noise of neyther wyndmil, horsemil, nor watermil, shal any more be heard to the gluttenous feeding of thy puffed up porklings, for the maintenaunce of thine idle observacions and ceremonies. For thy mitred marchaunts were sumtimes princes of the earth, whan they reigned in their roialty. Thy shorn shavelinges were lordes over the multitude whan they held their priestly authority over the soules and bodies of men. Yea, and with thy privy legerdemain, with thy juggling castes, with thy craftes and inchauntmentes of thy subtile charmes, were all nacions of the world deceyved."

[¶8] This is very plain language, and thus on all hands a monstrous system of superstition and idolatry was attacked by our Reformers; and with these unfurbished weapons, directed by the Spirit of the living God, popery was driven from the throne, from the bench, from the universities, and from the churches of this favored kingdom. And by a proper application of Scripture, and by the universal diffusion of the word of God, it may be soon driven from the face of the universe. And when the inventions of men are separated from that Church, and it becomes truly regenerated, (and of this it is highly capable, as, among its monstrous errors and absurdities, it contains all the essential truths of God), it will become a praise and a glory in the earth. Protestants wish not its destruction, but its reformation.

[¶9] Some there may be, who, in their zeal for truth, would pull the whole edifice to pieces; but this is not God's method: he destroys what is evil, and saves what is good. It is reformation, not annihilation, that this Church needs.

### Introduction

[¶11] The whole heavenly host give glory to God, because he has judged the great whore, and avenged the blood of his saints, [Rev 19:1-6]. The marriage of the Lamb and his bride, [Rev 19:7-9]. John offers to worship the angel, but is prevented, [Rev 19:10]. Heaven is opened, and Jesus the Word of God appears on a white horse; he and his armies described, [Rev 19:11-16]. An angel in the sun invites all the fowls of heaven to come to the supper of the great God, [Rev 19:17], [Rev 19:18]. The beast, the false prophet, and the kings of the earth, gather together to make war with him who sits on the white horse; but they are all discomfited, and utterly destroyed, [Rev 19:19-21].

### Verse 1

[¶13] I heard a great voice of much people in heaven - The idolatrous city being destroyed, and the blood of the martyred saints being avenged, there is a universal joy among the redeemed of the Lord, which they commence with the word הללו יה Hallelu-Yah, praise ye Jah or Jehovah; which the Septuagint, and St. John from them, put into Greek letters thus: Αλληλουΐα, Allelou-ia, a form of praise which the heathens appear to have borrowed from the Jews, as is evident from their paeans, or hymns in honor of Apollo, which began and ended with ελελευ ιη, eleleu ie; a mere corruption of the Hebrew words. It is worthy of remark that the Indians of North America have the same word in their religious worship, and use it in the same sense. "In their places of worship, or beloved square, they dance sometimes for a whole night always in a bowing posture, and frequently singing halleluyah Ye ho wah; praise ye Yah, Ye ho vah:" probably the true pronunciation of the Hebrew יהוה, which we call Jehovah. See Adair's History of the American Indians.

[¶14] Salvation - He is the sole author of deliverance from sin; the glory of this belongs to him, the honor should be ascribed to him, and his power is that alone by which it is effected.

### Verse 2

[¶16] For true and righteous - His judgments displayed in supporting his followers, and punishing his enemies, are true - according to his predictions; and righteous, being all according to infinite justice and equity.

### Verse 3

[¶18] Her smoke rose up - There was, and shall be, a continual evidence of God's judgments executed on this great whore or idolatrous city; nor shall it ever be restored.

### Verse 4

[¶20] The four and twenty elders - The true Church of the Lord Jesus converted from among the Jews. See [Rev 4:10]; [Rev 5:14].

### Verse 5

[¶22] Praise our God, etc. - Let all, whether redeemed from among Jews or Gentiles, give glory to God.

### Verse 6

[¶24] The voice of a great multitude - This is the catholic or universal Church of God gathered from among the Gentiles.

[¶25] The Lord God Omnipotent reigneth - Εβασιλευσε Κυριος ὁ Θεος ὁ παντοκρατωρ. Many excellent MSS., most of the versions, with Andreas and Arethas, the two most ancient commentators on this book, add ἡμων, our, after ὁ Θεος· and according to this the text reads emphatically thus: Our Lord God, the Almighty, reigneth. What consolation to every genuine Christian that His Lord and God is the Almighty, and that this Almighty never trusts the reins of the government of the universe out of his hands! What therefore has his Church to fear?

### Verse 7

[¶27] The marriage of the Lamb is come - The meaning of these figurative expressions appears to be this: After this overthrow of idolatry and superstition, and the discomfiture of antichrist, there will be a more glorious state of Christianity than ever was before.

### Verse 8

[¶29] Arrayed in fine linen - A prediction that the Church should become more pure in her doctrines, more pious in her experience, and more righteous in her conduct, than she had ever been from her formation.

[¶30] The fine linen here spoken of is not the righteousness of Christ imputed to believers, for it is here called the righteousness of the saints - that which the grace and Spirit of Christ has wrought in them.

### Verse 9

[¶32] Blessed are they which are called unto the marriage supper - This is an evident allusion to the marriage of the king's son, [Mat 22:2], etc., where the incarnation of our Lord, and the calling of Jews and Gentiles, are particularly pointed out. See the notes on [Mat 22:2]. Blessed are all they who hear the Gospel, and are thus invited to lay hold on everlasting life.

### Verse 10

[¶34] I fell at his feet to worship him - Great as this angel was, St. John could not mistake him either for Jesus Christ, or for God the Father; nor was his prostration intended as an act of religious worship. It was merely an act of that sort of reverence which any Asiatic would pay to a superior. His mistake was, the considering that he was under obligation to the angel for the information which he had now received. This mistake the angel very properly corrects, showing him that it was from God alone this intelligence came, and that to him alone the praise was due.

[¶35] I am thy fellow servant - No higher in dignity than thyself; employed by the same God, on the same errand, and with the same testimony; and therefore not entitled to thy prostration: worship God - prostrate thyself to him, and to him give thanks.

[¶36] The testimony of Jesus is the spirit of prophecy - As this is a reason given by the angel why he should not worship him, the meaning must be this: I, who have received this spirit of prophecy, am not superior to thee who hast received the testimony of Christ, to preach him among the Gentiles; for the commission containing such a testimony is equal to the gift of the spirit of prophecy. Or, the spirit of prophecy is a general testimony concerning Jesus, for he is the scope and design of the whole Scripture; to him gave all the prophets witness. Take Jesus, his grace, Spirit, and religion out of the Bible, and it has neither scope, design, object, nor end.

### Verse 11

[¶38] A white horse - This is an exhibition of the triumph of Christ after the destruction of his enemies. The white horse is the emblem of this, and Faithful and True are characters of Christ. See [Rev 3:14].

[¶39] In righteousness he doth judge and make war - The wars which he wages are from no principle of ambition, lust of power, or extension of conquest and dominion; they are righteous in their principle and in their object. And this is perhaps what no earthly potentate could ever say.

### Verse 12

[¶41] His eyes were as a flame of fire - To denote the piercing and all-penetrating nature of his wisdom.

[¶42] On his head were many crowns - To denote the multitude of his conquests, and the extent of his dominion.

[¶43] A name written, that no man knew - This is a reference to what the rabbins call the shem hammephorash, or tetragrammaton, יהוה Yhvh; or what we call Jehovah. This name the Jews never attempt to pronounce: when they meet with it in the Bible, they read אדני Adonai for it; but, to a man, they all declare that no man can pronounce it; and that the true pronunciation has been lost, at least since the Babylonish captivity; and that God alone knows its true interpretation and pronunciation. This, therefore, is the name which no man knew but he himself.

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### Verse 13

[¶1] He was clothed with a vesture dipped in blood - To show that he was just come from recent slaughter. The description is taken from [Isa 63:2], [Isa 63:3], where Judas Maccabeus, or some other conqueror, is described.

[¶2] The Word of God - Written in the Targum, and in other Jewish writings, מימרא דיי meimera daiya, "the word of Jehovah;" by which they always mean a person, and not a word spoken. See the notes on [Joh 1:1], etc.

### Verse 14

[¶4] The armies which were in heaven - Angels and saints over whom Jesus Christ is Captain,

[¶5] Clothed in fine linen - All holy, pure, and righteous.

### Verse 15

[¶7] Out of his mouth goeth a sharp sword - See on [Rev 1:16] (note). This appears to mean the word of the Gospel, by which his enemies are confounded, and his friends supported and comforted.

[¶8] With a rod of iron - He shall execute the severest judgment on the opposers of his truth.

[¶9] He treaded the winepress - As the grapes are trodden to express the juice, so his enemies shall be bruised and beaten, so that their life's blood shall be poured out.

### Verse 16

[¶11] On his vesture and on his thigh a name written - Dr. Dodd has well observed on this passage, that "it appears to have been an ancient custom among several nations to adorn the images of their deities, princes, victors at public games, and other eminent persons, with inscriptions, expressing either the character of the persons, their names, or some other circumstance which might contribute to their honor; and to that custom the description here given of Christ may possibly have some allusion. "There are several such images yet extant, with an inscription written either on the garment, or on one of the thighs, or on that part of the garment which was over the thigh; and probably this is the meaning of the apostle. And as these inscriptions are placed on the upper garment, Grotius seems very justly to have explained the words επι το ἱματιον, by his imperial robe, that his power in this victory might be conspicuous to all. But as a farther confirmation of this sense of the passage it may not be improper here to describe briefly several remarkable figures of this sort, which are still extant." This description I shall give from my own examination.

[¶12] 1. Herodotus, Euterpe, lib. ii. p. 127, edit. Gale, speaking of the actions of Sesostris, and of the images he set up in the countries which he conquered, has the following words: Εισι δε περι Ιωνιην δυο τυποι εν πετρῃσι εγκεκολαμμενοι τουτου του ανδρος, κ. τ. λ. "Two images likewise of this man are seen in Ionia, on the way that leads from Ephesus to Phocaea, and from Sardis to Smyrna. The figure is five palms in height; in his right hand he holds a dart, in his left a bow, armed after the manner of the Egyptians and Ethiopians. On a line drawn across the breast, from one shoulder to the other, are these words, written in Egyptian hieroglyphics: Εγω τηνδε την χωρην ωμοισι τοισι εμοισι εκτησαμην· 'I obtained this country by these my shoulders;'" i.e., by my own power.

[¶13] 2. In the Etruria Regalis of Dempster, in the appendix at the end of vol. ii., there is a beautiful female figure of brass, about twelve inches high, the hair gracefully plaited, and the head adorned with a diadem. She has a tunic without sleeves, and over that a sort of pallium. On the outside of the right thigh, close to the tunic, and probably on it, in the original, is an inscription in Etruscan characters. What these import I cannot say. Dempster has given a general explanation of the image in the appendix to the above volume, p. 108. The plate itself is the eighty-third of the work.

[¶14] 3. There are two other images found in the same author, vol. i., p. 91, tab. xxiv.; the first is naked, with the exception of a short loose jupe, or petticoat, which goes round the loins, and over the left arm. On the left thigh of this image there is an inscription in Etruscan characters. The second has a similar jupe, but much longer, which extends to the calf of the leg, and is supported over the bended left arm. Over the right thigh, on this vesture, there is an Etruscan inscription in two lines.

[¶15] 4. Montfaucon, Antiquite Expliquee, vol. iii., part 2, p. 268, has introduced an account of two fine images, which are represented tab. CLVII. The first is a warrior entirely naked, except a collar, one bracelet, and boots. On his left thigh, extending from the groin to a little below the knee, is an inscription in very ancient Etruscan characters, in two lines, but the import is unknown.

[¶16] The second is a small figure of brass, about six inches long, with a loose tunic, which is suspended from the left shoulder down to the calf of the legs. On this tunic, over the left thigh, is an inscription (perhaps) in very ancient Latin characters, but in the Etruscan language, as the learned author conjectures. It is in one line, but what it means is equally unknown.

[¶17] 5. In the same work, p. 269, tab. CLVIII., another Etruscan warrior is represented entirely naked; on the left thigh is the following words in uncial Greek letters, ΚΑΦΙΣΟΔΩΡΟΣ, and on the right thigh, ΑΙΣΧΛΑΜΙΟΥ, i.e., "Kaphisodorus, the son of Aischlamius." All these inscriptions are written longitudinally on the thigh.

[¶18] 6. Gruter, vol. iii., p. DCCCCLXXXIX, sub. tit. Affectus Servorum et Libertinorum inter se, et in suos, gives us the figure of a naked warrior, with his left hand on an axe, the end of whose helve rests on the ground, with the following inscription on the inside of his left thigh, longitudinally written, as in all other cases: -

[¶19] A. Poblicius. D. L. Antioc.

[¶20] Ti. Barbius. Q. P. L. Tiber.

[¶21] 7. The rabbins say, that "God gave to the Israelites a sword, on which the ineffable name יהוה Yehovah was inscribed; and as long as they held that sword the angel of death had no power over them." Shemoth Rabba, sec. 51, fol. 143, 2. Bemidbar Rabba, sec. 12, fol. 214, 2.

[¶22] In the latter tract, sec. 16, fol. 232, 3, and in Rab. Tanchum, fol. 66, mention is made of the guardian angels of the Israelites, who were clothed with purple vestments, on which was inscribed שם המפורש shem hammephorash, the ineffable name. See more in Schoettgen.

[¶23] 8. But what comes nearer to the point, in reference to the title given here to Christ, is what is related of Sesostris by Diodorus Siculus, lib. i. c. 55, p. 166, edit. Bipont, of whom he says: "Having pushed his conquests as far as Thrace, he erected pillars, on which were the following words in Egyptian hieroglyphics: Τηνδε την χωραν ὁπλοις κατεστρεψατο τοις ἑαυτου Βασιλευς Βασιλεων, και Δεσποτης Δεσποτων, Σεσοωσις·" This province, Sesoosis, (Sesostris), King of Kings and Lord of Lords, conquered by his own arms. This inscription is conceived almost in the words of St. John. Now the Greek historian did not borrow the words from the apostle, as he died in the reign of Augustus, about the time of our Lord's incarnation. This cannot be the same inscription mentioned above by Herodotus, the one being in Ionia, the other in Thrace: but as he erected several of those pillars or images, probably a nearly similar inscription was found on each.

[¶24] 9. This custom seems to have been common among the ancient Egyptians. Inscriptions are frequently found on the images of Isis, Osiris, Anubis, etc., at the feet, on the head, on the back, on the girdle, etc., etc. Eight of those ancient images in my own collection abound with these inscriptions.

[¶25] 1. Osiris, four inches and a quarter high, standing on a thrones all covered over with hieroglyphics exquisitely engraved.

[¶26] 2. Anubis, six inches high, with a tiara, on the back of which is cut ΛΕΓΟΡΝΥΘ , in uncial Greek characters.

[¶27] 3. The Cercopithecus, seven inches long, sitting on a pedestal, and at his feet, in the same characters, ΧΑΔΕΟ.

[¶28] 4. An Isis, about eight inches high, on her back ΔΡΥΓΟ.

[¶29] 5. Ditto, seven inches, beautifully cut, standing, holding a serpent in her left hand, and at her feet ΕΤΑΠΥΓΙ.

[¶30] 6. Ditto, five inches and a quarter, round whose girdle is ΠΙΕΥΧΥΔΙ; but part of this inscription appears to be hidden under her arms, which are extended by her side.

[¶31] 7. Ditto, five inches high, hooded, with a loose stola, down the back of which are seven lines of Greek uncial characters, but nearly obliterated.

[¶32] 8. Ditto, four inches high, with a girdle going round the back immediately under the arms, the front of which is hidden under a sort of a stomacher; on the part that appears are these characters, ΧΕΝΛΑ. These may be all intended as a kind of abrasaxas or tutelary deities; and I give this notice of them, and the inscriptions upon them, partly in illustration of the text, and partly to engage my learned and antiquarian readers in attempts to decipher them. I would have given the Etruscan characters on the other images described above, but have no method of imitating them except by an engraving.

[¶33] As these kinds of inscriptions on the thigh, the garments, and different parts of the body, were in use among different nations, to express character, conduct, qualities, and conquests, we may rest assured that to them St. John alludes when he represents our sovereign Lord with an inscription upon his vesture and upon his thigh; and had we not found it a custom among other nations, we should have been at a loss to account for its introduction and meaning here.

### Verse 17

[¶35] An angel standing in the sun - Exceedingly luminous; every part of him emitting rays of light. From this representation, Milton has taken his description of Uriel, the angel of the sun. Paradise Lost, b. iii. l. 648 - "The Archangel Uriel, one of the seven Who, in God's presence, nearest to his throne Stands ready at command and are his eyes That run through all the heavens, or down to the earth Bears his swift errands over moist and dry, Over sea and land."

[¶36] All the fowls that fly - The carcasses of God's enemies shall be food for all the fowls of heaven. This is according to a Jewish tradition, Synopsis Sohar, p. 114, n. 25: "In the time when God shall execute vengeance for the people of Israel, he shall feed all the beasts of the earth for twelve months with their flesh and all the fowls for seven years." It is well known that both beasts and birds of prey are accustomed to frequent fields of battle, and live upon the slain.

### Verse 18

[¶38] That ye may eat the flesh of kings - There shall be a universal destruction; the kings, generals, captains, and all their host, shall be slain.

### Verse 19

[¶40] I saw the beast - See the notes on Revelation 12 (note), Revelation 13 (note) and Revelation 17 (note).

### Verse 20

[¶42] And the beast was taken, and - the false prophet - See the notes on [Rev 17:8], etc.

[¶43] That worshipped his image - The beast has been represented as the Latin empire; the image of the beast, the popes of Rome; and the false prophet, the papal clergy.

[¶44] Were cast alive into a lake of fire - Were discomfited when alive - in the zenith of their power, and destroyed with an utter destruction.

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### Verse 21

[¶1] With the sword of him that sat upon the horse - He who sat on the white horse is Christ; and his sword is his word - the unadulterated Gospel.

### Introduction

[¶3] An angel binds Satan a thousand years, and shuts him up in the bottomless pit, [Rev 20:1-3]. They who were beheaded for the testimony of Jesus, who have part in the first resurrection, and shall reign with Christ a thousand years, [Rev 20:4-6]. When the thousand years are expired, Satan shall be loosed out of his prison, shall go forth and deceive the nations, and shall gather Gog and Magog from the four corners of the earth, [Rev 20:7], [Rev 20:8]. These shall besiege the holy city; but fire shall come down from heaven and consume them, and they and the devil be cast into a lake of fire, [Rev 20:9], [Rev 20:10]. The great white throne, and the dead, small and great, standing before God, and all judged according to their works, [Rev 20:11], [Rev 20:12]. The sea, death, and hades, give up their dead, and are destroyed; and all not found in the book of life are cast into the lake of fire, [Rev 20:13-15].

### Verse 1

[¶5] An angel came down from heaven - One of the executors of the Divine justice, who receives criminals, and keeps them in prison, and delivers them up only to be tried and executed.

[¶6] The key of the prison and the chain show who he is; and as the chain was great, it shows that the culprit was impeached of no ordinary crimes.

### Verse 2

[¶8] The dragon - See the notes on [Rev 12:9].

[¶9] That old serpent, which is the Devil, and Satan - He who is called the old serpent is the Devil - the calumniator, and Satan - the opposer. He who supposes that the term old serpent here plainly proves that the creature that tempted our first parents was actually a snake, must enjoy his opinion; and those who can receive such a saying, why let them receive it. Selah.

[¶10] A thousand years - In what this binding of Satan consists, who can tell? How many visions have been seen on this subject both in ancient and modern times! This, and what is said [Rev 20:3-5], no doubt refers to a time in which the influence of Satan will be greatly restrained, and the true Church of God enjoy great prosperity, which shall endure for a long time. But it is not likely that the number, a thousand years, is to be taken literally here, and year symbolically and figuratively in all the book beside. The doctrine of the millennium, or of the saints reigning on earth a thousand years, with Christ for their head, has been illustrated and defended by many Christian writers, both among the ancients and moderns. Were I to give a collection of the conceits of the primitive fathers on this subject, my readers would have little reason to applaud my pains. It has long been the idle expectation of many persons that the millennium, in their sense, was at hand; and its commencement has been expected in every century since the Christian era. It has been fixed for several different years, during the short period of my own life! I believed those predictions to be vain, and I have lived to see them such. Yet there is no doubt that the earth is in a state of progressive moral improvement; and that the light of true religion is shining more copiously everywhere, and will shine more and more to the perfect day. But when the religion of Christ will be at its meridian of light and heat, we know not. In each believer this may speedily take place; but probably no such time shall ever appear, in which evil shall be wholly banished from the earth, till after the day of judgment, when the earth having been burnt up, a new heaven and a new earth shall be produced out of the ruins of the old, by the mighty power of God: righteousness alone shall dwell in them. The phraseology of the apostle here seems partly taken from the ancient prophets, and partly rabbinical; and it is from the Jewish use of those terms that we are to look for their interpretation.

### Verse 3

[¶12] He should deceive the nations no more - Be unable to blind men with superstition and idolatry as he had formerly done.

### Verse 4

[¶14] I saw thrones - Christianity established in the earth, the kings and governors being all Christians.

[¶15] Reigned with Christ a thousand years - I am satisfied that this period should not be taken literally. It may signify that there shall be a long and undisturbed state of Christianity; and so universally shall the Gospel spirit prevail, that it will appear as if Christ reigned upon earth; which will in effect be the case, because his Spirit shall rule in the hearts of men; and in this time the martyrs are represented as living again; their testimony being revived, and the truth for which they died, and which was confirmed by their blood, being now everywhere prevalent. As to the term thousand years, it is a mystic number among the Jews. Midrash Tillin, in [Psa 90:15], Make us glad according to the days wherein thou hast afflicted us, adds, "by Babylon, Greece, and the Romans; and in the days of the Messiah. How many are the days of the Messiah? Rab. Elieser, the son of R. Jose, of Galilee, said, The days of the Messiah are a thousand years."

[¶16] Sanhedrin, fol. 92, 1, cited by the Aruch, under the word אירק says: "There is a tradition in the house of Elias, that the righteous, whom the holy blessed God shall raise from the dead, shall not return again to the dust; but for the space of a thousand years, in which the holy blessed God shall renew the world, they shall have wings like the wings of eagles, and shall fly above the waters." It appears therefore that this phraseology is purely rabbinical. Both the Greeks and Latins have the same form of speech in speaking on the state of the righteous and wicked after death. There is something like this in the Republic of Plato, book x., p. 322, edit. Bip., where, speaking of Erus, the son of Armenius, who came to life after having been dead twelve days, and who described the states of departed souls, asserting "that some were obliged to make a long peregrination under the earth before they arose to a state of happiness, ειναι δε την πορειαν χιλιετη, for it was a journey of a thousand years," he adds, "that, as the life of man is rated at a hundred years, those who have been wicked suffer in the other world a ten-fold punishment, and therefore their punishment lasts a thousand years."

[¶17] A similar doctrine prevailed among the Romans; whether they borrowed it from the Greeks, or from the rabbinical Jews, we cannot tell.

[¶18] Thus Virgil, speaking of the punishment of the wicked in the infernal regions, says: -

[¶19] Has omnes, ubi Mille rotam volvere per annos,

[¶20] Lethaeum ad fluvium Deus evocat agmine magno:

[¶21] Scilicet immemores supera ut convexa revisant,

[¶22] Rursus et incipiant in corpora velle reverti.

[¶23] Aen., lib. vi., 748. "But when a thousand rolling years are past,

[¶24] So long their dreary punishment shall last,

[¶25] Whole droves of spirits, by the driving god,

[¶26] Are led to drink the deep Lethean flood

[¶27] In large, forgetful draughts, to sleep the cares

[¶28] Of their past labors and their irksome years;

[¶29] That, unremembering of its former pain,

[¶30] The soul may clothe itself with flesh again."

[¶31] How the apostle applies this general tradition, or in what sense he may use it, who can tell?

### Verse 5

[¶33] The rest of the dead lived not again - It is generally supposed from these passages that all who have been martyred for the truth of God shall be raised a thousand years before the other dead, and reign on earth with Christ during that time, after which the dead in general shall be raised; but this also is very doubtful.

### Verse 6

[¶35] Blessed - Μακαριος· Happy. And holy; he was holy, and therefore he suffered for the testimony of Jesus in the time when nothing but holiness was called to such a trial.

[¶36] The first resurrection - Supposed to be that of the martyrs, mentioned above.

[¶37] The second death - Punishment in the eternal world; such is the acceptation of the phrase among the ancient Jews.

[¶38] Hath no power - Ουκ εχει εξουσιαν· Hath no authority - no dominion over him. This is also a rabbinical mode of speech. In Erubin, fol. 19, 1; Chagiga, fol. 27, 1: "Res Lakish said, The fire of hell hath no power over an Israelite who sins. Rab. Elieser says; The fire of hell hath no power over the disciples of the wise men."

### Verse 7

[¶40] Satan shall be loosed - How can this bear any kind of literal interpretation? Satan is bound a thousand years, and the earth is in peace; righteousness flourishes, and Jesus Christ alone reigns. This state of things may continue for ever if the imprisonment of Satan be continued. Satan, however, is loosed at the end of the thousand years, and goes out and deceives the nations, and peace is banished from the face of the earth, and a most dreadful war takes place, etc., etc. These can be only symbolical representations, utterly incapable of the sense generally put upon them.

### Verse 8

[¶42] Gog and Magog - This seems to be almost literally taken from the Jerusalem Targum, and that of Jonathan ben Uzziel, on [Num 11:26]. I shall give the words at length: "And there were two men left in the camp, the name of the one was Eldad, the name of the other was Medad, and on them the spirit of prophecy rested. Eldad prophesied and said, 'Behold, Moses the prophet, the scribe of Israel, shall be taken from this world; and Joshua the son of Nun, captain of the host, shall succeed him.' Medad prophesied and said, 'Behold quails shall arise out of the sea, and be a stumbling block to Israel.' Then they both prophesied together, and said, 'In the very end of time Gog and Magog and their army shall come up against Jerusalem, and they shall fall by the hand of the King Messiah; and for seven whole years shall the children of Israel light their fires with the wood of their warlike engines, and they shall not go to the wood nor cut down any tree.'" In the Targum of Jonathan ben Uzziel, on the same place, the same account is given; only the latter part, that is, the conjoint prophecy of Eldad and Medad, is given more circumstantially, thus: "And they both prophesied together, and said, 'Behold, a king shall come up from the land of Magog in the last days, and shall gather the kings together, and leaders clothed with armor, and all people shall obey them; and they shall wage war in the land of Israel against the children of the captivity, but the hour of lamentation has been long prepared for them, for they shall be slain by the flame of fire which shall proceed from under the throne of glory, and their dead carcasses shall fall on the mountains of the land of Israel; and all the wild beasts of the field, and the wild fowl of heaven, shall come and devour their carcasses; and afterwards all the dead of Israel shall rise again to life, and shall enjoy the delights prepared for them from the beginning, and shall receive the reward of their worlds.'"

[¶43] This account seems most evidently to have been copied by St. John, but how he intended it to be applied is a question too difficult to be solved by the skill of man; yet both the account in the rabbins and in St. John is founded on Ezekiel, Ezekiel 38:1-39:29. The rabbinical writings are full of accounts concerning Gog and Magog, of which Wetstein has made a pretty large collection in his notes on this place. Under these names the enemies of God's truth are generally intended.

### Verse 9

[¶45] The beloved city - Primarily, Jerusalem, typically, the Christian Church.

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### Verse 10

[¶1] And the devil - was cast onto the lake - Before Satan was bound, that is, his power was curtailed and restrained; now, he is cast into the lake of fire, his power being totally taken away.

### Verse 11

[¶3] A great white throne - Refulgent with glorious majesty.

[¶4] Him that sat on it - The indescribable Jehovah.

[¶5] From whose face the earth and the heaven fled away - Even the brightness of his countenance dissolved the universe, and annihilated the laws by which it was governed. This is a very majestic figure, and finely expressed.

[¶6] There was found no place for them - The glorious majesty of God filling all things, and being all in all.

### Verse 12

[¶8] The dead, small and great - All ranks, degrees, and conditions of men. This description seems to refer to [Dan 7:9], [Dan 7:10].

[¶9] And the books were opened - See [Dan 12:1]. "Rab. Jehuda said: All the actions of men, whether good or bad, are written in a book, and of all they shall give account." - Sohar Gen., fol. 79, col. 298. "How careful should men be to shun vice, and to act uprightly before the holy blessed God, seeing there are so many which go throughout the earth, see the works of men, testify of them, and write them in a book!" - Ibid., fol. 105, col. 417. "In the first day of the new year the holy blessed God sits that he may judge the world; and all men, without exception, give an account of themselves; and the books of the living and the dead are opened."

[¶10] Sohar Chadash, fol. 19, 1.

[¶11] The books mentioned here were the books of the living and the dead, or the book of life and the book of death: that is, the account of the good and evil actions of men; the former leading to life, the latter to death. St. John evidently alludes here to [Dan 7:10], on which the rabbinical account of the books appears to be founded. The expressions are figurative in both.

[¶12] According to their works - And according to their faith also, for their works would be the proof whether their faith were true or false; but faith exclusively could be no rule in such a procedure.

### Verse 13

[¶14] The sea gave up the dead - Those who had been drowned in it, and those millions slain in naval contests, who had no other grave.

[¶15] And death - All who died by any kind of disease. Death is here personified, and represented as a keeper of defunct human beings; probably no more than earth or the grave is meant, as properly belonging to the empire of death.

[¶16] And hell - Ἁιδης, Hades, the place of separate spirits. The sea and death have the bodies of all human beings; hades has their spirits. That they may be judged, and punished or rewarded according to their works, their bodies and souls must be reunited; hades, therefore, gives up the spirits; and the sea and the earth give up the bodies.

### Verse 14

[¶18] And death and hell were cast into the lake - Death himself is now abolished, and the place for separate spirits no longer needful. All dead bodies and separated souls being rejoined, and no more separation of bodies and souls by death to take place, consequently the existence of these things is no farther necessary.

[¶19] This is the second death - The first death consisted in the separation of the soul from the body for a season; the second death in the separation of body and soul from God for ever. The first death is that from which there may be a resurrection; the second death is that from which there can be no recovery. By the first the body is destroyed during time; by the second, body and soul are destroyed through eternity.

### Verse 15

[¶21] Written in the book of life - Only those who had continued faithful unto death were taken to heaven. All whose names were not found in the public registers, who either were not citizens, or whose names had been erased from those registers because of crimes against the state, could claim none of those emoluments or privileges which belong to the citizens; so those who either did not belong to the new and spiritual Jerusalem, or who had forfeited their rights and privileges by sin, and had died in that state, were cast into the lake of fire.

[¶22] This is the way in which God, at the day of judgment, will proceed with sinners and apostates. Reader, see that thy name be written in the sacred register; and, if written in, see that it never be blotted out.

### Introduction

[¶24] The new heaven and the new earth, [Rev 21:1]. The new Jerusalem, [Rev 21:2]. God dwells with men; the happy state of his followers, [Rev 21:3-7]. The wretched state of the ungodly, [Rev 21:8]. An angel shows John the holy city, the New Jerusalem, [Rev 21:9], [Rev 21:10]. Her light, wall, gates, and foundations, described, [Rev 21:11-21]. God and the Lamb are the temple and light of it, [Rev 21:22], [Rev 21:23]. The nations and kings of the earth bring their glory and honor to it; the gates shall never be shut, nor shall any defilement enter into it, [Rev 21:24-27].

### Verse 1

[¶26] A new heaven and a new earth - See the notes on [2Pet 3:13] : The ancient Jews believed that God would renew the heavens and the earth at the end of seven thousand years. The general supposition they founded on [Isa 65:17].

[¶27] There was no more sea - The sea no more appeared than did the first heaven and earth. All was made new; and probably the new sea occupied a different position and was differently distributed, from that of the old sea.

[¶28] However, with respect to these subjects as they stand in this most figurative book, I must express myself in the words of Calmet: Vouloir dire quels seront ce nouveau ciel, et cette nouvelle terre, quels seront leurs ornamens et leur qualite, c'est a mon avis la plus grande de toutes les presomptions. En general, ces manieres de parler marquent de tres grands changemens dans l'univers. "To pretend to say what is meant by this new heaven and new earth, and what are their ornaments and qualities, is in my opinion the greatest of all presumptions. In general these figures of speech point out great alternations in the universe."

### Verse 2

[¶30] And I John - The writer of this book; whether the evangelist and apostle, or John the Ephesian presbyter, has been long doubted in the Church.

[¶31] New Jerusalem - See the notes on [Gal 4:24-27] (note). This doubtless means the Christian Church in a state of great prosperity and purity; but some think eternal blessedness is intended.

[¶32] Coming down from God - It is a maxim of the ancient Jews that both the tabernacle, and the temple, and Jerusalem itself, came down from heaven. And in Midrash Hanaalem, Sohar Gen. fol. 69, col. 271, Rab. Jeremias said, "The holy blessed God shall renew the world, and build Jerusalem, and shall cause it to descend from heaven." Their opinion is, that there is a spiritual temple, a spiritual tabernacle, and a spiritual Jerusalem; and that none of these can be destroyed, because they subsist in their spiritual representatives. See Schoettgen.

### Verse 3

[¶34] The tabernacle of God is with men - God, in the most especial manner, dwells among his followers, diffusing his light and life everywhere.

### Verse 4

[¶36] There shall be no more death - Because there shall be a general resurrection. And this is the inference which St Paul makes from his doctrine of a general resurrection, [1Cor 15:26], where he says, "The last enemy that shall be destroyed is death." But death cannot be destroyed by there being simply no farther death; death can only be destroyed and annihilated by a general resurrection; if there be no general resurrection, it is most evident that death will still retain his empire. Therefore, the fact that there shall be no more death assures the fact that there shall be a general resurrection; and this also is a proof that, after the resurrection, there shall be no more death. See the whole of the note on [1Cor 15:27].

### Verse 5

[¶38] Behold, I make all things new - As the creation of the world at the beginning was the work of God alone, so this new creation.

[¶39] These words are true and faithful - Truth refers to the promise of these changes; faithfulness, to the fulfillment of these promises.

### Verse 6

[¶41] It is done - All is determined, and shall be fulfilled in due time. The great drama is finished, and what was intended is now completed; referring to the period alluded to by the angel.

[¶42] I am Alpha and Omega - See on [Rev 1:8] (note).

[¶43] The fountain of the water of life - See on [Joh 4:10] (note), [Joh 4:14] (note); [Joh 7:37] (note), etc.

[¶44] The rabbins consider the fountain of the world to come as one of the particular blessings of a future state. In Sanhedrim, Aboth R. Nathan, c. 31, it is said, "He will show them the excellency of the fountain of the future world, that they may accurately see and consider, and say, Wo to us! what good have we lost! and our race is cut off from the face of the earth."

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### Verse 7

[¶1] Inherit all things - Here he had no inheritance; there he shall inherit the kingdom of heaven, and be with God and Christ, and have every possible degree of blessedness.

### Verse 8

[¶3] But the fearful - Δειλοις· Those who, for fear of losing life or their property, either refused to receive the Christian religion, though convinced of its truth and importance; or, having received it, in times of persecution fell away, not being willing to risk their lives.

[¶4] And unbelieving - Those who resist against full evidence. And sinners, και ἁμαρτωλοις, is added here by about thirty excellent MSS., and is found in the Syrian, Arabic, some of the Slavonic, and in Andreas and Arethas. On this evidence Griesbach has admitted it into the text.

[¶5] The abominable - Εβδελυγμενοις· Those who are polluted with unnatural lust.

[¶6] And murderers - Φονευσι· Those who take away the life of man for any cause but the murder of another, and those who hate a brother in their heart.

[¶7] And whoremongers - Πορνοις· Adulterers, fornicators, whores, prostitutes, and rakes of every description.

[¶8] Sorcerers - Φαρμακοις· Persons who, by drugs, philtres, fumigations, etc., pretend to produce supernatural effects, chiefly by spiritual agency.

[¶9] Idolaters - Ειδωλολατραις· Those who offer any kind of worship or religious reverence to any thing but God. All image worshippers are idolaters in every sense of the word.

[¶10] And all liars - Και πασι τοις ψευδεσι· Every one who speaks contrary to the truth when he knows the truth, and even he who speaks the truth with the intention to deceive; i.e., to persuade a person that a thing is different from what it really is, by telling only a part of the truth, or suppressing some circumstance which would have led the hearer to a different end to the true conclusion. All these shall have their portion, το μερος, their share, what belongs to them, their right, in the lake which burneth with fire and brimstone. This is the second death, from which there is no recovery.

### Verse 9

[¶12] The bride, the Lamb's wife - The pure and holy Christian Church.

### Verse 10

[¶14] To a great and high mountain - That, being above this city, he might see every street and lane of it.

[¶15] The holy Jerusalem - See on [Rev 21:2] (note).

### Verse 11

[¶17] Having the glory of God - Instead of the sun and moon, it has the splendor of God to enlighten it.

[¶18] Unto a stone most precious, even like a jasper stone, clear as crystal - Among precious stones there are some even of the same species more valuable than others: for their value is in proportion to their being free from flaws, and of a good water, i.e., a uniform and brilliant transparency. A crystal is perfectly clear, the oriental jasper is a beautiful sea-green. The stone that is here described is represented as a perfectly transparent jasper, being as unclouded as the brightest crystal, and consequently the most precious of its species. Nothing can be finer than this description: the light of this city is ever intense, equal, and splendid; but it is tinged with this green hue, in order to make it agreeable to the sight. Nothing is so friendly to the eye as blue or green; all other colors fatigue; and, if very intense, injure the eye. These are the colors of the earth and sky, on which the eye of man is to be constantly fixed. To these colors the structure of the eye is adapted; and the general appearance of the earth and the sky is adapted to this structure.

### Verse 12

[¶20] Had a wall great and high - An almighty defense.

[¶21] Twelve gates - A gate for every tribe of Israel, in the vicinity of which gate that tribe dwelt; so that in coming in and going out they did not mix with each other. This description of the city is partly taken from [Eze 48:30-35].

[¶22] In Synopsis Sohar, p. 115, n. 27, it is said: "In the palace of the world to come there are twelve gates, each of which is inscribed with one of the twelve tribes, as that of Reuben, of Simeon, etc.: he, therefore, who is of the tribe of Reuben is received into none of the twelve gates but his own; and so of the rest."

### Verse 13

[¶24] On the east three gates - The city is here represented as standing to the four cardinal points of heaven, and presenting one side to each of these points.

### Verse 14

[¶26] The wall - had twelve foundations - Probably twelve stones, one of which served for a foundation or threshold to each gate; and on these were inscribed the names of the twelve apostles, to intimate that it was by the doctrine of the apostles that souls enter into the Church, and thence into the New Jerusalem.

### Verse 15

[¶28] Had a golden reed - Several excellent MSS. add μετρον, a measure; he had a measuring rod made of gold. This account of measuring the city seems to be copied, with variations, from [Eze 40:3], etc.

### Verse 16

[¶30] The city lieth foursquare - Each side was equal, consequently the length and breadth were equal; and its height is here said to be equal to its length. It is hard to say how this should be understood. It cannot mean the height of the buildings, nor of the walls, for neither houses nor walls could be twelve thousand furlongs in height; some think this means the distance from the plain country to the place where the city stood. But what need is there of attempting to determine such measures in such a visionary representation? The quadrangular form intimates its perfection and stability, for the square figure was a figure of perfection among the Greeks; αντρ τετραγωνος, the square or cubical man, was, with them, a man of unsullied integrity, perfect in all things.

### Verse 17

[¶32] The wall - a hundred and forty and four cubits - This is twelve, the number of the apostles, multiplied by itself: for twelve times twelve make one hundred and forty-four.

[¶33] The measure of a man, that is, of the angel - The cubit, so called from cubitus, the elbow, is the measure from the tip of the elbow to the tip of the middle finger, and is generally reckoned at one foot and a half, or eighteen inches; though it appears, from some measurements at the pyramids of Egypt, that the cubit was, at least in some cases, twenty-one inches.

[¶34] By the cubit of a man we may here understand the ordinary cubit, and that this was the angel's cubit who appeared in the form of a man. Or suppose we understand the height of the man as being here intended, and that this was the length of the measuring rod. Now allowing this height and rod to be six feet, and that this was intended to have some kind of symbolical reference to the twelve tribes, mentioned [Rev 21:12], represented by the twelve gates; and to the twelve apostles, represented by the twelve thresholds or foundations; then twenty-four, the number of the tribes and apostles, multiplied by six, make precisely the number one hundred and forty-four.

### Verse 18

[¶36] The building of the wall of it was of jasper - The oriental jasper is exceedingly hard, and almost indestructible. Pillars made of this stone have lasted some thousands of years, and appear to have suffered scarcely any thing from the tooth of time.

[¶37] Pure gold, like unto clear glass - Does not this imply that the walls were made of some beautifully bright yellow stone, very highly polished? This description has been most injudiciously applied to heaven; and in some public discourses, for the comfort and edification of the pious, we hear of heaven with its golden walls, golden pavements, gates of pearl, etc., etc., not considering that nothing of this description was ever intended to be literally understood; and that gold and jewels can have no place in the spiritual and eternal world. But do not such descriptions as these tend to keep up a fondness for gold and ornaments? In symbols they are proper; but construed into realities, they are very improper.

[¶38] The ancient Jews teach that "when Jerusalem and the temple shall be built, they will be all of precious stones, and pearls, and sapphire, and with every species of jewels." - Sepher Rasiel Haggadol, fol. 24, 1.

[¶39] The same authors divide paradise into seven parts or houses; the third they describe thus: "The third house is built of gold and pure silver, and all kinds of jewels and pearls. It is very spacious, and in it all kinds of the good things, either in heaven or earth, are to be found. All kinds of precious things, perfumes, and spiritual virtues, are there planted. In the midst of it is the tree of life, the height of which is five hundred years; (i.e., it is equal in height to the journey which a man might perform in five hundred years), and under it dwell Abraham, Isaac, Jacob, the twelve patriarchs, and all that came out of Egypt, and died in the wilderness. Over these Moses and Aaron preside, and teach them the law," etc. - Yalcut Rubeni, fol. 13, 4. In the same tract, fol. 182, 1, we find these words: "Know that we have a tradition, that when the Messiah, with the collected captivity, shall come to the land of Israel, in that day the dead in Israel shall rise again; and in that day the fiery walls of the city of Jerusalem shall descend from heaven, and in that day the temple shall be builded of jewels and pearls."

### Verse 19

[¶41] The foundations of the wall - Does not this mean the foundations or thresholds of the gates? The gates represented the twelve tribes, [Rev 21:12]; and these foundations or thresholds, the twelve apostles, [Rev 21:14]. There was no entrance into the city but through those gates, and none through the gates but over these thresholds. The whole of the Mosaic dispensation was the preparation of the Gospel system: without it the Gospel would have no original; without the Gospel, it would have no reference nor proper object. Every part of the Gospel necessarily supposes the law and the prophets. They are the gates, it is the threshold; without the Gospel no person could enter through those gates. The doctrine of Christ crucified, preached by the apostles, gives a solid foundation to stand on; and we have an entrance into the holiest by the blood of Jesus, [Heb 10:19], etc. And in reference to this we are said to be built on the Foundation of the Apostles and prophets, Jesus Christ himself being the chief corner stone, [Eph 2:20].

[¶42] The first foundation was jasper - A stone very hard, some species of which are of a sea-green color; but it is generally a bright reddish brown.

[¶43] The second, sapphire - This is a stone of a fine blue color, next in hardness to the diamond.

[¶44] The third, a chalcedony - A genus of the semipellucid gems, of which there are four species: -

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[¶0] 1. A bluish white; this is the most common sort.

[¶1] 2. The dull milky veined; this is of little worth.

[¶2] 3. The brownish black; the least beautiful of all.

[¶3] 4. The yellow and red; the most beautiful, as it is the most valuable of all. Hitherto this has been found only in the East Indies.

[¶4] The fourth, an emerald - This is of a bright green color without any mixture, and is one of the most beautiful of all the gems, The true oriental emerald as very scarce, and said to be found only in the kingdom of Cambay.

### Verse 20

[¶6] The fifth, sardonyx - The onyx is an accidental variety of the agate kind; it is of a dark horny color, in which is a plate of a bluish white, and sometimes of red. When on one or both sides of the white there happens to lie also a plate of a reddish color, the jewelers call the stone a sardonyx.

[¶7] The sixth, sardius - The sardius, sardel, or sardine stone, is a precious stone of a blood-red color.

[¶8] The seventh, chrysolite - The gold stone. It is of a dusky green with a cast of yellow. It is a species of the topaz.

[¶9] The eighth, beryl - This is a pellucid gem of a bluish green color.

[¶10] The ninth, a topaz - A pale dead green, with a mixture of yellow. It is considered by the mineralogists as a variety of the sapphire.

[¶11] The tenth, a chrysoprasus - A variety of the chrysolite, called by some the yellowish green and cloudy topaz. It differs from the chrysolite only in having a bluish hue.

[¶12] The eleventh, a jacinth - A precious stone of a dead red color, with a mixture of yellow. It is the same as the hyacenet or cinnamon stone.

[¶13] The twelfth, an amethyst - A gem generally of a purple or violet color, composed of a strong blue and deep red.

[¶14] These stones are nearly the same with those on the breastplate of the high priest, [Exo 28:17], etc., and probably were intended to express the meaning of the Hebrew words there used. See the notes on [Exo 28:17], etc. where these gems are particularly explained.

### Verse 21

[¶16] The twelve gates were twelve pearls - This must be merely figurative, for it is out of all the order of nature to produce a pearl large enough to make a gate to such an immense city. But St. John may refer to some relations of this nature among his countrymen, who talk much of most prodigious pearls. I shall give an example: "When Rabbi Juchanan (John) once taught that God would provide jewels and pearls, thirty cubits every way, ten of which should exceed in height twenty cubits, and would place them in the gates of Jerusalem, according to what is said [Isa 54:12], I will make thy windows of agates, and thy gates of carbuncles, one of his disciples ridiculed him, saying, Where can such be found, since at present there is none so large as a pigeon's egg? Afterwards, being at sea in a ship, he saw the ministering angels cutting gems and pearls; and he asked them for what purpose they were preparing those. They answered, to place them in the gates of Jerusalem. On his return he found Rabbi Juchanan teaching as usual; to whom he said, Explain, master, what I have seen. He answered, Thou knave, unless thou hadst seen, thou wouldst not have believed; wilt thou not receive the saying of the wise men? At that moment he fixed his eyes upon him, and he was reduced into a heap of bones." - Bava bathra, fol. 77, 1, and Sanhedrim, fol. 100, 1, page 393. Edit. Cocceii. See Schoettgen.

### Verse 22

[¶18] I saw no temple - There was no need of a temple where God and the Lamb were manifestly present.

### Verse 23

[¶20] No need of the sun - This is also one of the traditions of the ancient Jews, that "in the world to come the Israelites shall have no need of the sun by day, nor the moon by night." - Yalcut Rubeni, fol. 7, 3. God's light shines in this city, and in the Lamb that light is concentrated, and from him everywhere diffused.

### Verse 24

[¶22] The nations of them which are saved - This is an illusion to the promise that the Gentiles should bring their riches, glory, and excellence, to the temple at Jerusalem, after it should be rebuilt. See [Rev 21:26].

### Verse 25

[¶24] The gates of it shall not be shut at all - The Christian Church shall ever stand open to receive sinners of all sorts, degrees, and nations.

[¶25] There shall be no night there - No more idolatry, no intellectual darkness; the Scriptures shall be everywhere read, the pure word everywhere preached, and the Spirit of God shall shine and work in every heart.

### Verse 26

[¶27] The glory and honor of the nations into it - Still alluding to the declarations of the prophets, (see the passages in the margin, [Rev 21:24], etc.), that the Gentiles would be led to contribute to the riches and glory of the temple by their gifts, etc.

### Verse 27

[¶29] There shall in nowise enter into it any thing that defileth - See [Isa 35:8]; [Isa 52:1]. Neither an impure person - he who turns the grace of God into lasciviousness, nor a liar - he that holds and propagates false doctrines.

[¶30] But they which are written - The acknowledged persevering members of the true Church of Christ shall enter into heaven, and only those who are saved from their sins shall have a place in the Church militant.

[¶31] All Christians are bound by their baptism to renounce the devil and all his works, the pomps and vanities of this wicked world, and all the sinful lusts of the flesh; to keep God's holy word and commandments; and to walk in the same all the days of their life. This is the generation of them that seek thy face, O God of Jacob! Reader, art thou of this number? Or art thou expecting an eternal glory while living in sin? If so, thou wilt be fearfully disappointed. Presuming on the mercy of God is as ruinous as despairing of his grace. Where God gives power both to will and to do, the individual should work out his salvation with fear and trembling.

### Introduction

[¶33] The river of the water of life, [Rev 22:1]. The tree of life, [Rev 22:2]. There is no curse nor darkness in the city of God, [Rev 22:3-5]. The angel assures John of the truth of what he has heard, and states that the time of the fulfillment is at hand, [Rev 22:6], [Rev 22:7]. He forbids John to worship him, [Rev 22:8], [Rev 22:9]. Again he states that the time of the fulfillment of the prophecies of this book is at hand, [Rev 22:10-12]. Christ is Alpha and Omega, [Rev 22:13]. The blessedness of those who keep his commandments; they enter through the gates into the city, [Rev 22:14]. All the unholy are excluded, [Rev 22:15]. Christ sent his angel to testify of those things in the Churches, [Rev 22:16]. The invitation of the Spirit and the bride, [Rev 22:17]. A curse denounced against those who shall either add to or take away front the prophecies of this book, [Rev 22:18], [Rev 22:19]. Christ cometh quickly, [Rev 22:20]. The apostolical benediction, [Rev 22:21].

### Verse 1

[¶35] Pure river of water of life - This is evidently a reference to the garden of paradise, and the river by which it was watered; and there is also a reference to the account, [Eze 47:7-12]. Water of life, as we have seen before, generally signifies spring or running water; here it may signify incessant communications of happiness proceeding from God.

### Verse 2

[¶37] In the midst of the street of it - That is, of the city which was described in the preceding chapter.

[¶38] The tree of life - An allusion to [Gen 2:9]. As this tree of life is stated to be in the streets of the city, and on each side of the river, tree must here be an enallage of the singular for the plural number, trees of life, or trees which yielded fruit by which life was preserved. The account in Ezekiel is this: "And by the river, upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade - it shall bring forth new fruit, according to his months - and the fruit thereof shall be for meat, and the leaf thereof for medicine;" [Eze 47:12].

[¶39] Twelve manner of fruits - Καρπους δωδεκα· Twelve fruits; that is, fruit twelve times in the year, as is immediately explained, yielded her fruit every month. As this was a great and spacious city, one fountain was not sufficient to provide water for it, therefore a river is mentioned; a great river, by which it was sufficiently watered. Some think that by this tree of life the Gospel is indicated; the twelve fruits are the twelve apostles; and the leaves are Gospel doctrines by which the nations - the Gentiles, are healed of the disease of sin. But this seems to be a fanciful interpretation.

### Verse 3

[¶41] No more curse - Instead of καταναθεμα, curse, the best MSS., versions, etc., read καταθεμα cursed person. As there shall be no more sinning against God, so there shall be no more curse of God upon the people; for they shall be all his servants, and serve him. Our first parents came under the curse by sinning against their Maker in paradise; these shall never apostatize, therefore neither they nor the earth shall be cursed.

### Verse 4

[¶43] See his face - Enjoy what is called the beatific vision; and they shall exhibit the fullest evidence that they belong entirely to him, for his name shall be written on their foreheads.

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### Verse 5

[¶1] There shall be no night there - See the 23d (note) and 25th (note) verses of the preceding chapter ([Rev 21:23] and [Rev 21:25]).

### Verse 6

[¶3] These sayings are faithful and true - See the preceding chapter, [Rev 21:5]. From this verse to the end of the chapter is reckoned the epilogue of this book.

[¶4] 1. The angel affirms the truth of all that had been spoken, [Rev 22:6-11].

[¶5] 2. Jesus Christ confirms what has been affirmed, and pledges himself for the fulfillment of all the prophecies contained in it, [Rev 22:12-17].

[¶6] 3. John cautions his readers against adding or diminishing, and concludes with the apostolical blessing, [Rev 22:18-21].

[¶7] The things which must shortly be done - There are many sayings in this book which, if taken literally, would intimate that the prophecies delivered in the whole of the Apocalypse were to be fulfilled in a short time after their delivery to John; and this is a strong support for the scheme of Wetstein, and those who maintain that the prophecies of this book all referred to those times in which the apostle lived, and to the disturbances which then took place, not only among the Jews, but in the Roman empire. What they all mean, and when and how they are to be fulfilled, God in heaven alone knows.

### Verse 8

[¶9] I fell down to worship - I prostrated myself before him as before a superior being, to express my gratitude, and give him thanks for the communications he had made. See on [Rev 19:10] (note).

### Verse 10

[¶11] Seal not the sayings - Do not lay them up for future generations; they concern the present times; they must shortly come to pass, for the time is at hand. See above, [Rev 22:6]. What concerned the Jews was certainly at hand.

### Verse 11

[¶13] He that is unjust, let him be unjust still - The time of fulfillment will come so suddenly that there will be but little space for repentance and amendment. What is done must be done instantly; and let him that is holy persevere, and hold fast what he has received.

### Verse 12

[¶15] Behold, I come quickly - I come to establish nay cause, comfort and support my followers, and punish the wicked.

### Verse 13

[¶17] I am Alpha and Omega - See on [Rev 1:8] (note), [Rev 1:18] (note).

### Verse 14

[¶19] Blessed are they that do his commandments - They are happy who are obedient.

[¶20] That they may have right to the tree of life - The original is much more expressive, Ἱνα εσται ἡ εξουσια αυτων επι το ξυλον της ζωης· That they may have authority over the tree of life; an authority founded on right, this right founded on obedience to the commandments of God, and that obedience produced by the grace of God working in them. Without grace no obedience; without obedience no authority to the tree of life; without authority no right; without right no enjoyment: God's grace through Christ produces the good, and then rewards it as if all had been our own.

### Verse 15

[¶22] Without are dogs - All those who are uncircumcised in heart. The Jews call all the uncircumcised dogs. "Who is a dog? Ans. He who is not circumcised." Pirkey Elieser, chap. 29.

[¶23] And sorcerers - See the note on [Rev 21:8].

### Verse 16

[¶25] I Jesus - The Maker, the Redeemer, and Judge of all men.

[¶26] Have sent mine angel - An especial messenger from heaven.

[¶27] I am the root and the offspring of David - Christ is the root of David as to his Divine nature; for from that all the human race sprang, for he is the Creator of all things, and without him was nothing made which is made. And he is the offspring of David as to his human nature; for that he took of the stock of David, becoming thereby heir to the Jewish throne, and the only heir which then existed; and it is remarkable that the whole regal family terminated in Christ: and as He liveth for ever, he is the alone true David and everlasting King.

[¶28] The bright and morning star - I am splendor and glory to my kingdom; as the morning star ushers in the sun, so shall I usher in the unclouded and eternal glories of the everlasting kingdom.

### Verse 17

[¶30] The Spirit and the bride - All the prophets and all the apostles; the Church of God under the Old Testament, and the Church of Christ under the New.

[¶31] Say, Come - Invite men to Jesus, that by him they may be saved and prepared for this kingdom.

[¶32] Let him that heareth - Let all who are privileged with reading and hearing the word of God, join in the general invitation to sinners.

[¶33] Him that is athirst - He who feels his need of salvation, and is longing to drink of the living fountain.

[¶34] And whosoever will - No soul is excluded: Jesus died for every man; every man may be saved; therefore let him who wills, who wishes for salvation, come and take the water of life freely - without money or price!

### Verse 18

[¶36] If any man shall add - Shall give any other meaning to these prophecies, or any other application of them than God intends, he, though not originally intended, shall have the plagues threatened in this book for his portion.

### Verse 19

[¶38] If any man shall take away - If any man shall lessen this meaning, curtail the sense, explain away the spirit and design, of these prophecies, God shall take away his part out of the book of life, etc. Thus Jesus Christ warns all those who consider this book to beware of indulging their own conjectures concerning it. I confess that this warning has its own powerful influence upon my mind, and has prevented me from indulging my own conjectures concerning its meaning, or of adopting the conjectures of others. These visions and threatenings are too delicate and awful a subject to trifle with, or even to treat in the most solemn manner, where the meaning is obscure. I must leave these things to time and event, the surest interpreters. No jot or tittle of Christ's word shall fall to the ground; all shall have its fulfillment in due time.

[¶39] This is termed a revelation, but it is a revelation of symbols; an exhibition of enigmas, to which no particular solution is given, and to which God alone can give the solution.

### Verse 20

[¶41] Surely I come quickly - This may be truly said to every person in every age; Jesus the Judge is at the door!

[¶42] Even so, come, Lord Jesus - The wish and desire of the suffering Church, and of all the followers of God, who are longing for the coming of his kingdom.

### Verse 21

[¶44] The grace of our Lord Jesus Christ - May the favor and powerful influence of Jesus Christ be with you all; you of the seven Churches, and the whole Church of Christ in every part of the earth, and through all the periods of time.

[¶45] Instead of παντων ὑμων, you all, the most excellent MSS. and versions have παντων των ἁγιων, all the saints. This reading Griesbach has received into the text as indisputably genuine.

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[¶0] Amen - So be it! and so shall it be for ever and ever. The opinion of Dr. Priestley, concerning the authenticity of this book, and the manner in which it is written, should not be withheld from either the learned or pious reader. "I think it impossible for any intelligent and candid person to peruse this book without being struck in the most forcible manner with the peculiar dignity and sublimity of its composition, superior to that of any other writing whatever; so as to be convinced that, considering the age in which it appeared, none but a person divinely inspired could have written it. These prophecies are also written in such a manner as to satisfy us that the events announced to us were really foreseen, being described in such a manner as no person writing without that knowledge could have done. This requires such a mixture of clearness and obscurity as has never yet been imitated by any forgers of prophecy whatever. Forgeries, written of course after the events, have always been too plain. It is only in the Scriptures, and especially in the book of Daniel, and this of the Revelation, that we find this happy mixture of clearness and obscurity in the accounts of future events." - Notes on Revelation.

[¶1] The Subscriptions to this book are both few and unimportant: -

[¶2] The Codex Alexandrinus has simply - The Revelation of John.

[¶3] The Syriac doubles the Amen.

[¶4] The Ethiopic. - Here is ended the vision of John, the Apocalypse; Amen: this is, as one might say, the vision which he saw in his life; and it was written by the blessed John, the evangelist of God.

[¶5] Vulgate and Coptic nothing.

[¶6] Ancient Arabic. - By the assistance of our Lord Jesus Christ, the vision of John, the apostle and evangelist, the beloved of the Lord, is finished: this is the Apocalypse which the Lord revealed to him for the service of men. To Him be glory for ever and ever.

[¶7] Having now brought my short notes on this very obscure book to a conclusion, it may be expected that, although I do not adopt any of the theories which have been delivered concerning it, yet I should give the most plausible scheme of the ancients or moderns which has come to my knowledge. This I would gladly do if I had any scheme to which I could give a decided preference. However, as I have given in the preface the scheme of Professor Wetstein, it is right that I should, at the conclusion, give the scheme of Mr. Lowman, which is nearly the same with that of Bishop Newton, and which, as far as I can learn, is considered by the most rational divines as being the most consistent and probable.

[¶8] The scheme of the learned and pious Bengel may be found in the late Rev. John Wesley's notes on this book; that of Mr. Lowman, which now follows, may he found at the end of Dr. Dodd's notes.

[¶9] Among other objections to this and all such schemes, I have this, which to me appears of vital consequence; its dates are too late. I think the book was written before the destruction of Jerusalem, and not in 95 or 96, the date which I follow in the margin; which date I give, not as my own opinion, but the opinion of others.